Document Type : Original Article
Author
PhD student in Philosophy and Islamic Theology, Shiraz University, Shiraz, Iran
Abstract
1-Introduction
Since the revelation of the Holy Qur'an and the introduction of God with multiple names and attributes, the relationship between the Divine Essence and His attributes has been a significant topic of discussion among Islamic scholars.
According to the Ashaere, the seven affirmative attributes—namely, knowledge (‘Ilm), power (Qudra), life (hayah), speech (kalam), will (Irada), hearing (Sam‘a), and sight (Basar)—are superadded (zā’id) to the Divine Essence and are eternal.This indicates that each of these attributes is both conceptually and externally distinct from God's essence; therefore, they are neither identical with nor separate from the essence (Ghazali, 1416 AH: 130).The Ashaere present comprehensive arguments to demonstrate the eternity and inherent nature of divine attributes, providing a detailed explanation of the eternity of each attribute.They emphasize that the proof of the eternity of one attribute inherently presupposes the eternity of other affirmative attributes (Iji, n.d.: 282), as the affirmation of certain attributes, such as power, necessitates the affirmation of others, such as knowledge (Iji, n.d.: 289)
The Ashaere cite several arguments to support their claims, including the comparison of the present with the absent, the attribution of divine attributes to one another and to God's essence, the perfection of God's possession of affirmative attributes, and the eternity of God's essence.
Literature Review
2.1 An Examination of Mulla Shamsa Gilani's View on Divine Knowledge: This article examines Mulla Shamsa's theory of divine knowledge, focusing on the Objectivity of Attributes with the Divine Essence from his perspective. The study primarily relies on Masalik al-Yaqin and Hashiya Ta‘liqa on Ilahiyyat Sharh Tajrid al-Khafri as its main sources. In the present research, in addition to these sources, manuscript works such as Al-Ḥikma al-mutaʿālīya, Risalat al-Wujudiya, and Risalat Huduth al-‘Alam have also been utilized.
2.2 An Examination and Critique of the Present-Absent Analogy in favor of the Theory of Distinctness of Divine Attributes from His Attributes: It has a specific focus on one of the Ash'arite arguments regarding the Distinctness of Divine Attributes from His Attributes.
2.3 An Examination and Critique of Fakhr al-Rāzī’s Theory of the Distinction between God’s Attributes and His Essence: A critique of the theory of attribute the Distinction between God’s Attributes and His Essence based on Fakhr al-Dīn al-Rāzī’s perspective.
3-Methodology
This research aims to analyze and critique these arguments based on the philosophical principles of Mullā Shamsa Gilānī, employing an analytical-rational method.
4-Result
Comparison of the present with the absent: The criticism of this argument is that while it shows that the divine attributes are not contingent and eternal, it does not prove Al-Ashʿari’s claim that God's perfect attributes are to be superadded to His essence. It can be argued that the divine attributes, being non-contingent, are eternal and yet identical with the divine essence. The difference between them is conceptual and not existential, for the nature of the necessary existence (Wājib al-Wujūd) entails that it possesses all the attributes of perfection." (Gilanī, 1059: version number 4085, p. 88).
Attributing divine attributes to one another and God's Essence: The criticism of the Ashaere argument in this matter, according to Mullā Shamsa, is that the difference between the divine attributes and between the attributes and the essence of God is purely conceptual and not existential. This is because God has a simple existence from which numerous names and attributes are derived due to His infinite perfection. These attributes are attributed to each other, and due to the simplicity of the essence and its lack of composition, the attribution of attributes to each other or the essence does not require a multiplicity of directions or aspects. (Gilanī, 1059: version number 4085, p. 88).
The perfection of God’s possession of affirmative attributes: According to the principles of Mulla Shamsa, the argument states that God possesses all attributes of perfection. However, the conclusion drawn from this premise is broader than the premise itself, as the possession of such attributes may exist in the form of an identity with the divine essence. Moreover, asserting the eternity of these attributes in terms of absolute perfection contradicts another claim made by the Ashaere school, specifically the notion of superiority. If superiority is assumed, then the attributes would not be identical with the essence they describe but would instead differ from one another. Consequently, the described essence would not comprehensively encompass all attributes of perfection.
The Eternity of God's Essence: Despite various critiques, a fundamental flaw in all Ashʿarī arguments regarding this matter is their presupposition of God’s temporal eternity. Given that God is immaterial, and an immaterial being is not subject to time, both God and His attributes exist entirely beyond temporal constraints. In other words, temporality—whether in the form of contingency or eternity—applies only to entities within the realm of time. Since God is not a material entity, these temporal classifications are inapplicable to Him. (Gilanī, 1052, manuscript version from the Majles Library; Ashtiani, 1378: 1/466; Mīr Dāmād, 1367: 18).
The Ash'arite maintain that the seven essential attributes (such as knowledge, power, and life) are distinct from the divine essence and are eternal. They present various arguments in support of this claim; however, most of these arguments fail to conclusively establish either assertion—that the attributes are eternal and distinct from the essence—or even one of them. This is particularly evident in their primary argument concerning the eternality of the divine essence. While the eternality of the essence implies the non-origination of the attributes, it does not necessarily substantiate their eternal and distinct nature. Rather, the non-origination of attributes about the essence remains compatible with the theory that attributes are identical to the essence.
Fundamentally, the flaw in the Ash'arite’s reasoning lies in their assumption of God’s temporal eternality. Due to His non-material nature, God is not subject to temporal creation, origination (ḥudūth), or eternity (qadam) in the conventional sense. Consequently, attributing temporality or eternal duration to God’s essence contradicts a proper understanding of divine simplicity and transcendence.
5-Notes
The Ash'arite argue that affirming the eternality of God’s attributes does not imply disbelief (kufr) or necessitate a multiplicity of eternal beings. This is because true eternality belongs solely to the Divine Essence, while the attributes are merely descriptive aspects of that essence. As such, they are neither independent nor self-sufficient apart from the Divine Essence, ensuring their compatibility with Quranic monotheism. (Jurjani, 1325: 8/48).
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