چکیده:
Arousing people's attention toward the Exalted Truth is the most central theme in the teachings of the Holy Quran and the Ahl al-Bayt (AS). In many verses of the Holy Quran and the narrations of the Infallible Imams (AS), belief in God's presence and His encompassing knowledge over the universe has been presented; in such a way that this fundamental belief forms the foundation of all religious subjects, including beliefs, ethics, and practical rulings. As seen in the verses of the Quran and the hadiths of the Prophet (PBUH) and the Imams (AS), special attention has also been paid to the fact that the Exalted God is far removed from being similar to His creatures; in these teachings, emphasis is actually placed on two principles: belief in God and the negation of God's similarity to creation. Of these two topics, in the narrations of the Ahl al-Bayt (AS), it is referred to as 'Knowledge Between Two Extremes' (Ma'rifat bayn al-haddayn); meaning a knowledge that is far from the pitfall of denial (inkar) and anthropomorphism (tashbih) of God. This level of recognition is the minimum knowledge that a human must have regarding God.
خلاصه ماشینی:
Of these two subjects, in the narrations of the Ahl al-Bayt (as), it is referred to as "knowledge between the two extremes" (ma'rifat bayn al-haddayn); meaning a knowledge that is far from the pitfall of denying or anthropomorphizing God. This level of recognition is the minimum knowledge that a human being must have regarding God. Keywords: Tawhid, knowledge between the two extremes, ta'til (negation), denial and anthropomorphism (tashbih) Professor at the University of Tehran / maaref@ut.
100) In this hadith as well, Imam al-Sadiq (as) has described the correct monotheistic knowledge as a knowledge outside the two extremes of ta'til and tashbih8; as is evident from the context of the hadith and by the clue of the phrase "He is God, the Constant Existent," the intended meaning of "al-butlan" (invalidity/falsehood) is the same as the school of negation and ta'til, whose followers are deniers of the Exalted Truth.
82) In the hadiths, it has been explicitly stated that applying the word 'shay'' (thing) to the Exalted God is permissible, and denying 'thingness' to the Exalted Truth is equivalent to denying Him; this very point indicates that in the recent narration, the intended meaning of the imagination that does not lead to rationalization and limitation is the intellect's acknowledgment of the existence of the Exalted God; not the conception of His essence.
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