تنزيه الذات الإلهية عن الزمان والمكان دراسة موضوعية في ضوء القرآن الكريم ومرويات أهل البيت (عليهم السلام)

1. Space and Time as Physical Characteristics: Philosophical and theological analysis within the Imami school—particularly according to Mulla Sadra—proves that time is derived from substantial motion (al-haraka al-jawhariyya). Since both space and time are essential properties of the material world, it is impossible to attribute them to the Divine Essence, which transcends all material determination or existential change. 2. Negating Limits and Direction: Rational and textual principles demonstrate that space necessitates limits, and limits necessitate deficiency—both of which are impossible for God. This principle is reinforced by the integration of rational evidence, Quranic verses, and the narrations of the Ahl al-Bayt, making the transcendence of God beyond direction and spatial confinement a doctrinal necessity. 3. The Holy Quran as the Supreme Standard of Transcendence: The study reveals that the Muhkam (clear) verses of the Quran serve as the methodological foundation for negating time and space regarding God. It is the governing reference for interpreting Mutashabih (ambiguous) verses and narrations; terms that might imply physical attributes—such as "establishment" (istiwā’), "descent," or "hand"—are understood metaphorically to denote authority and providence rather than sensory phenomena. 4. The Ahl al-Bayt’s Methodology in Interpretation: The research shows that the narrations of the Ahl al-Bayt establish a comprehensive doctrinal framework based on the negation of anthropomorphism (tajsim) and representation (tashbih). By employing disciplined rational and linguistic foundations, they created a consistent Imami vision regarding Divine Attributes, establishing transcendence as a governing interpretive rule rather than a matter of mere personal judgment. 5. The Divinely Ordained Nature of Attributes and Divine Simplicity: The results confirm that Divine Attributes are tawqifiyya (restricted to what is divinely revealed) and can only be established through religious evidence. Furthermore, all attributes return to the perfection of existence and the unity of the Essence; thus, Knowledge is identical to Power, and Power is identical to Life, reinforcing the principle of Divine Simplicity (basata) and transcendence over composition or multiplicity. 6. Harmony Between the Quran and Ahl al-Bayt Narrations: The analysis demonstrates complete harmony between Quranic indications and the narrations of the Ahl al-Bayt concerning transcendence. This stands in contrast to the semantic issues found in other narrations that have led to conflicting interpretations and varying understandings. 7. Time as a Created Entity: The study proves that time is a created phenomenon linked to the organization of motion in the universe. God encompasses all things in a single Presence, without temporal succession (past, present, or future), confirming His transcendence over change and contingency. 8. The Function of Temporal Expression in the Quran: It is evident that temporal terms in the Quran are used in accordance with human perception to approximate meaning. These expressions do not imply that the Divine Essence is subject to time; rather, they represent a rhetorical style that balances linguistic ease with the preservation of divine transcendence. 9. Transcendence as an Interpretive and Doctrinal Rule: The research concludes that transcendence is not merely a belief but a governing interpretive rule. Ambiguous texts must be re-evaluated in its light to ensure consistency between reason ('aql) and revelation (naql), maintaining the unity of the doctrinal structure. 10. The Danger of Doctrinal Deviation Toward Anthropomorphism: The results indicate that claiming God possesses a body, spatial location, or subjection to time is among the most serious doctrinal deviations, as it contradicts the principle of Divine Perfection. 11. The Impact of Transcendence on Faith Consciousness: The impact of transcendence is manifested in establishing a pure monotheistic understanding—recognizing that God is "Near without 'how' and Encompassing without 'limit'." This reflects on the believer's conduct through a sense of divine presence (muraqaba) and submission.