If honey and sugar are found to be bitter, then what is directly perceived by the organ that is responsible for them is the power of taste, but it is yellow bitterness. Therefore, he perceives bitterness, so the sense says, “I perceive bitterness,” and the judge, if he is mistaken, says, “This sugar is bitter,” and if he is correct, he recognizes the reason, and he does not judge the sugar to be bitter, and he knows what it is. He realized the power and knew that the sense that is the witness is right in any case, and that the judge is wrong and right.

As for knowing the truth from this position, know that the universe is not related to the knowledge of the essence at all, but rather knowledge is related to the rank, which is the name of God, so it is the preserved, essential evidence that prevails over the knowledge of God and what He, Glory be to Him, should be in terms of the names of actions and attributes of majesty, and what reality the universe emerges from these. The entity that is described with this level of unknown identity and quality, and with us there is no dispute that it does not know, rather it is called adjectives that dissipate the attributes of occurrence, that it has eternity, and that eternity that is given to its existence are nouns that indicate a way of denying primacy and what is appropriate for occurrence, and this is where a group of Ash’ari theologians disagree with us and imagine that they have They taught the truth to have a proven psychological quality, but how could they have done that? A group o

As for the hadith of the pegs, which relates to their knowledge of this topic, know that the pegs through whom God protects the world are four, without a fifth, and they are more specific than al-Abdal, and the two imams are more specific than them, and the Qutb is the most specific of the group, and al-Abdal in this way is a common term. They apply al-Abdal to the one whose blameworthy descriptions are replaced by praiseworthy ones, and they apply it to A special number, and they are forty according to some of them due to a description in which they come together. Among them are those who say their number is seven, and those who say seven. Among us are those who made the seven abdals distinct from the pegs, and among us are those who said that the four pegs are from the abdals, so the abdals are seven, and of these seven four are the pegs, two are the imams, and one is the qutb, and this is the sentence. They are the Abdal, and they said they were called Abdal because if one of t