Theological Instructions

LESSON EIGHT: ATTRIBUTES OF GOD

Introduction

In the previous lessons we have discussed arguments for proving the necessary existent. By subordinating other arguments we will now prove the negative and positive attributes of this existence. This is so we can recognise the Creator distinctively from His creation. It is not sufficient to merely know Him as the necessary existent, because some may conceive of energy or matter as being the referent -of a concept- (misdāq) for this necessary existent.

The following discourse is from two standpoints:

By establishing the negative attributes so that the necessary existent is glorified from anthropomorphic temperaments and not compared to His creation.

By establishing the positive attributes so that the Creator will be recognised as being worthy of worship, and for laying the ground to prove other principles such as prophethood, resurrection and their branches.

From the previous arguments we have realised that the necessary existent does not require any cause and that He is the cause for the possible existent.

We have thus already established two attributes of the necessary existent:

Not being dependent on any other existent.

The necessary existent is the first cause of the possible existent.

By application of these two results we would like to further illustrate and establish the negative and positive attributes of the necessary existent through arguments, which are familiar and related to the previous arguments.

The eternal nature of God

If an existent is an effect of, dependent or in need of another existent, this needy existent will come after the cause. If the cause is annihilated or not actualised then there will be no effect (existence). In other words, for an existent to be non-existing in an interval of time, indicates that it is a dependent and possible existent. As the necessary existent exists by means of its essence and does not require any existent for its being, it will always exist and is therefore unlike the possible existent.

By means of the above argument one can prove two more attributes of the necessary existent:

God was without beginning, meaning that He never had an antecedent of non- existence.

God is without end, meaning that He will never be non-existent.

Occasionally these two attributes are brought together under the epithet of (eternity) sempiternity (sarmadi). Therefore every existent that has a past of non-existence or has the possibility to become extinct will never be a necessary existent. This very fact will prove the assumption of material (māddah) as being the necessary existent as wrong.

a. Negative attributes

Another essentiality of the necessary existent is to be separate and invisible, because every composite thing is a synthesis or in need of parts to

be complete. The necessary existent is glorified and independent from needs.

The necessary existent is not made up of parts. This is because a thing, which has the potential to be divided, intellectually then has the possibility of being annihilated. It has already been established that the necessary existent cannot be annihilated. As the distribution of parts in potency (bi-l-quwwah) and in actuality (bi-l-fi’l) is peculiar to corporeality, the necessary existent will be established as being non-corporeal and immaterial. This will therefore imply that the necessary existent cannot be seen with the corporeal eye and cannot be sensed through the corporeal senses.

By disassociating bodily existence from the necessary existent, several other possibilities are also nullified. Necessary existence is thus not limited to or subjected to time (zamān) and space (makān). This nullification is because space is imagined for a thing, which has a body, and on the other hand every temporal object has the potentiality of being divided at intervals. As temporality is not attributed to the necessary existent, transition, growth and movement can also be invalidated because there is no movement without time and space.

Based on the above, those who believe that God sits on a throne, descends from heaven to earth and can be seen by the naked eye are thus regarding Him as being subjected to space, growth and movement. This indicates that they have failed to fully grasp true recognition of Him.

Generally speaking every concept that indicates an imperfection, need or limitation is negated from the Almighty and is classified as His negative attribute.

b. The cause that bestows existence

The second result to emerge from the above argument is that the necessary existent is the reason or cause for the possible existent. We now intend to specify the different types of cause and the specialties of the cause that bestows existence.

Cause in the regular sense means that every existent is dependent on another existent, and includes the conditions and circumstances as-well. God not having a cause means that He is not dependent on any existence, nor requires a condition for Him to come into being. God is the cause of creation and has the attribute of bestowing existence.

This is known as a special type of efficient cause (‘illiyyah fā’iliyyah). Before explaining this cause it is necessary for the reader to become acquainted with the different types of causes, which are mentioned in detail in the books of philosophy.

In order to cultivate a seed, we know that their must be factors such as the seed, soil, water, a conducive environment and an active factor (man or nature) that can plant the seed and nurture it. All of these referred agents are regarded as different reasons and causes that help the plant to grow.

These various causes can be classified into distinctive categories, for instance the cause, which is constantly needed for the existence of an effect is known as the real cause (al-’illah al-haqīqiyyah).

The subsistence of the existence of an effect is not dependent upon the subsistence of that cause (like the farmer for the plant), this type of cause is known as the preparatory cause (‘illah mu’iddah).

The causes, which have a possible alternative, are known as the substitute causes (‘illah inhisāriyyah).

However there is another type of cause, which is quite distinct from the above example and can be discovered through our soul and its functions. When an individual imagines something or intends to carry out an act, he will have a configuration in his mind called an ‘image’ (sūrah dhihniyyah), which is actualised by the means of ‘will’, which is dependent upon the existence of the soul. As it is dependant it will be known as an effect, but this effect is an effect, which is not independent from the cause at all and cannot have any existence by itself.

The activity of the soul with regards to the ‘will’ and ‘idea’ is conditional upon the limited elements, which manifest from the possible existent. When this activity is compared to the activity of the necessary existent, we realise that the latter is exalted and sublime and that there is nothing comparable to Him and all effects are totally dependant upon Him.

c. Peculiarities of the cause that bestows existence

Taking into consideration what has just been mentioned we can classify a few of the unique features of the cause that bestows existence:

a. The ‘cause that bestows existence’ must be complete in the perfection that exists in the effects to its absolute sense. This is so that the cause can provide the existent with its required need as opposed to those material or preparing causes, which only create an environment. It is not necessary for these causes to have the relative perfection of the effects; for example it is not required for the soil to have the perfections of the plant or the parents to have the perfections of the child.

Hence the God that bestows creation must be absolutely perfect in essence.

b. The ‘cause that bestows existence’, brings its effect from non-existence to existence, it creates, by the intermediacy of which, it (the cause that bestows existence) is not deprived from and does not lose anything from its existence.

c. The ‘cause that bestows existence’ is the real cause upon which the effect is completely dependent for its subsistence as opposed to the preparatory cause, upon which the subsistence of effect is not dependent.

On this basis we can refute the claims made by some of the Sunni theologians who state that the universe does not require God for its subsistence, as-well as those western philosophers who claim that the (natural) world is like a clock that has been wound up and left to operate free from God.

On the contrary the universe is dependant on God in its entirety, and if He were to withhold His grace for one moment, the whole of creation would be as nothing.

Questions:

1- Why should one be familiar with the attributes of God?

2- How can you establish that God possesses sempiternity?

3- How could one prove that the essence of God is absolute and not comprised of parts, whether actively or potentially?

4- How can you prove that God is not a corporeal being?

5- Why is God not visible?

6- Why is God not subject to time and space?

7- Can we assign mobility and immobility to God? Why?

8- Explain the different types of cause.

9- Explain the peculiarities of the cause that bestows existence.