چکیده:
Muslims share common views on many doctrinal, jurisprudential, and ethical issues. Some attempt to exaggerate differences, thereby considering the path of unity and empathy difficult or impossible. This article attempts to address one of the common principles of theological schools and, by providing the interpretation and explanation of the schools regarding the most important doctrinal issue, namely monotheism (Tawhid), highlight the fact that all heavenly laws are based on monotheism and worship of the One, and that Muslims, with the call of Tawhid, seek to distance themselves from all forms of polytheism and dualism. In this article, the views of the Mu'tazila, Ash'arites, Maturidiyya, Salafis, philosophers, mystics, and Imamiye regarding Tawhid and its types are presented, and the attention of each of these theological schools to certain types of Tawhid is stated. In the final section of the article, to demonstrate the attention of Islamic schools to Tawhid and the recognition of the essence and attributes of the Almighty, a descriptive bibliography of 'Tawhid' was addressed. The introduction of more than twenty lasting scientific works by Shia and Sunni authors and scholars is another sign of the unity of Muslim thinkers regarding 'Tawhid'.
خلاصه ماشینی:
This article has attempted to address one of the common principles of theological schools and, by providing the interpretation and explanation of the schools regarding the most important theological issue, namely Tawhid (Oneness of God), to point out the fact that all heavenly laws have been based on Tawhid and monotheism, and Muslims also seek to disassociate themselves from all forms of shirk (polytheism) and dualism through the call of Tawhid.
One of the later Ash'arites has also provided a definition of Tawhid with the same perspective: Tawhid means that we believe in the oneness of God in His essence and His actions and do not attribute any partner to Him (Muhammad Abduh, p.
He has discussed the divine names and attributes in three separate chapters of the book Al-Tawhid; however, in none of these chapters has he discussed the identity (aynīyat) or the addition (ziyādah) of attributes; although the famous theory among the followers of Maturidi is the view of attributes being additional to the essence, as explicitly stated in the book 'Aqa'id al-Nasafi' (died 537) (Umar al-Nasafi, p.
The subject of the book is the narrations of the Messenger of Allah صلیاللهعلیهوآله and the Infallible Imams علیهمالسلام regarding Tawhid, the recognition of the Essence, Attributes, Names, and Actions of God Almighty, and other important theological discussions related to it; it contains 583 hadiths which the author has organized into 67 chapters.
This book is on the subject of Tawhid and the attributes of God Almighty from the perspective of the Ash'ari school.
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