Theological Instructions

LESSON TEN: ATTRIBUTES OF ACTION

Introduction

We are now aware that the attributes of action are concepts, which are abstracted by the intellect that makes a special comparison between the divine sacred essence of God and His creatures and considers the relationship that exists between the two. In this context, the Creator and the created engender a bilateral relationship from which the very concept of creating is itself abstracted. If this bilateral relationship is not considered then this concept will not be realised.

Consideration of the relationship that exists between God and His creation does not have any boundaries or limits, however it can be classified into two general groups:

  1. The direct relationship that exists between God and His creation (such as direct creation, initiation and origination).

  2. Relationships that are consequent upon immediate relationships (such as the relationship that is due to the sustenance provided by God for His creatures).

Before abstracting an attribute of action for God it is sometimes necessary to first abstract several forms of relationship. It is also possible that a relationship is further based upon several bilateral relationships between God and His creatures. An example is forgiveness, which is based upon the lordship of divine legislation, where the rulings issue from God and transgressions issue from the servants.

The substance of matter for the realisation of the attributes of action is through the comparison between God the Supreme and His creatures.

As already indicated, it is possible that the actualisation of an attribute of action is with the consideration of its origin, which will allow it (attributes of actions) to return to the attributes of essence. For instance if the Creator is defined as someone who has the power to create, then it returns to the attribute of Power, the attribute of hearing and seeing is interpreted as the knowledge of audible and visible, and will return to the All-Knowing (‘alīm).

It is possible that some of the concepts of the attributes of essence are regarded as relational or actively related. In this case they are known as attributes of action. The concept of knowledge for instance has been used several times in the Noble Qur’an as an attribute of action.

It must be noted however that when an attribute of action for God is abstracted from the relationship that exists between God and a material existent, it is conditional upon time and space. However this condition is limited to the material side, the other side being free from and exalted far beyond such limitations. For example, to provide sustenance for a need, which is confined to time and space, is a characteristic attributed to the need and not to the Sustainer.

The Holy Divine essence is beyond any frame of time or space. This point requires special attention and is the key for many difficult issues and problems, which arise between the scholars of polemics, when trying to understand the attributes of essence and action.

a. Creatorship (khāliqiyyah)

Having established necessary existence as the first cause for the appearance of possible existents, the concept of creatorship can be abstracted and applied to the necessary existent, and the concept of creation applied to the possible existents. The concept of creator, which is abstracted on the basis of the existential relationship, is equivalent to the cause that bestows existence. All of the possible existents, which are in need of this cause, are thus regarded as the creation.

The word ‘creation’ can at times be used in a limited way, such as when it defines material existence as compared to the concept of ‘primordial innovation’ (ibdā’) where the existents, which are prior to matter are also considered. To bring into existence can be divided into primordial innovation and creation.

The ability of God to create can never be compared to human activity, which requires movement and the utilisation of equipment, which pertains to action. The achievement of this action is known as the result of this action.

It is not the case that ‘creating’ is one thing and ‘being created’ is something else, because God transcends motion and the peculiarities of bodily existence. If God’s ‘creating’ has a real referent of a concept (misdāq ‘ayni) in addition to His essence, it would have been counted as possible existence and the created thing from among His creation and the discussion of creation would have been repeated (in relation to it).

Rather attributes of action are concepts abstracted by a special comparison between God and His creation and consistence of it due to the intellect.

b. Lordship (rubūbiyyah)

The relationship that exists between God and His creation is not only because of the creation being the effect of God, but the creation from all its existential aspects needs God the Supreme. The creation is entirely dependent upon God, and He can intervene and manage affairs in whichever way He wishes.

When this relationship is considered in a general form, the concept of Lordship is abstracted. The management of affairs is the necessary factor here, from which several other referents for this concept can be derived: maintenance and protection, giving life and causing death, providing guidance and sustenance, etc.

Stations of Lordship can be divided into two general groups:

i.Metaphysical lordship, which includes the managing of affairs of all the existents and provision for their needs - thus engendering the universe.

ii.Legislative lordship, which is peculiar to those existents, which have intelligence and free-will. It includes issues such as the deputising of the prophets (a), sending heavenly books, prescribing responsibilities and discipline and the making of rules.

The absolute lordship of God means that all creatures depend upon God. The dependency that exists between creatures also returns to dependence upon God.

He is the one who manages His affairs through His creatures, and guides the intelligent existents (through intellect and other perception) and assigns responsibilities, rules and regulations for them.

Lordship is similar to Creatorship in its being a relational concept, however with the difference that sometimes the relationship between the creatures is also considered, as mentioned in earlier while discussing sustenance.

c. Divinity (ulūhiyyah)

With regards to the concept of the Divine (illah) and divinity (ulūhiyyah), several discourses have been discussed, which are recorded in the books of commentaries of the Qur’an. The meaning preferred by us for the divine is: the One who is worshipped (ma’būd), or the One worthy of being worshipped. This is in the same manner as which, ‘a book’ means a thing written and a thing, which has an eminence of being written.

According to the mentioned meaning, the attribute of Divinity must be abstracted through the relation of responsibility, obligation and worship. Although those who are misguided have recognised a false deity for themselves, the only one who deserves worship is the one who has created them and that is the Lord of the universe. Apart from recognising God as the Necessary Existent, the Creator, the Omnipotent and the Originator, every individual must know that He is worthy of being worshipped. Hence this very aspect is acknowledged in the testimony of Islam, ‘There is no God (divine) but Allah’ (La ilāha illa Allah).

Questions:

  1. Explain the relationship between the attributes of essence and the attributes of action, and how they return to each other.

  2. From which aspect are the attributes of action conditioned to time and space?

  3. Give an explanation for the concept of Creatorship.

  4. Can we imagine that creatures possess an additional separated form of existence from the action of creating by God?

  5. Define Lordship?

  6. Explain the general stations of Lordship.

  7. Explain the necessary connection between Divinity and Lordship.

  8. What is the meaning of Divinity? And why should it be combined with Creatorship and Lordship?