Theological Instructions

LESSON ELEVEN: ADDITIONAL ATTRIBUTES OF ACTION

Introduction

The issue of Divine Will is a matter, which has been frequently debated. Various views have been discussed and disputed over, such as whether it is to be considered as an attribute of essence or action, whether it is pre-existent (qadīm) or temporal (hādith) and is it singular or multiple, etc.

These elements and peripheries of the will and especially of the Divine Will are discussed in philosophy. This topic is quite extensive and cannot here be discussed in detail, but we will provide a concise definition of the concept of ‘Will’, followed by a brief discussion on the peripheries of Divine Will.

Will

The expression ‘Will’ in common use (‘urf) is employed in at least two senses: one is wishing or desiring, and the other is deciding to perform an action. The first meaning is more extensive compared to the second meaning because the first meaning includes desiring one’s own actions, the actions of others and desiring things in the external world. The second meaning however includes only one’s own actions.

Will in the first sense is equivalent to loving (mawaddah) to whatever degree. In the case of man it is from the accidental and psychical quality (kayf nafsāni) and can be abstracted in an unlimited sense (as a general concept) through the assistance of the intellect. This general concept can be applied to the substantial existents (mawjūdāt jawhariyyah) and even for God, the Supreme, as was discussed previously with regards to knowledge. From this standpoint we can consider love (hubb), which can be applied for God’s loving in relation to His own essence (or in other words God loving His own essence) as an attribute of essence. Hence the Divine Will means love of ontological perfections, which on the initial level is directed towards the infinite perfection and on the subordinate level is directed towards the perfections of existents, which overflow from the perfections and goodness of the Divine essence.

However the second meaning of Will, which requires the making of decision in order to perform an action, is an attribute of action as it is relate to a temporal decree which has a spatial qualification. Furthermore the Noble Qur’an has also utilised this meaning on several occasions, such as:

“All His command, when He wills something, is to say to it ‘Be’, and it is” (Yāsīn:82).

It is important to remember that by relating an attribute of action to God, it does not mean that a change has occurred in the Divine essence or that an accidental quality has happened to evolve for God. On the other hand it can be considered as a relational attribute of action applied to God, which is abstracted by comparing the actions of creatures to the divine essence.

Concerning Will, the relationship, which is taken into consideration, is that the created things have been created from the aspect of having goodness, perfections and benefit (maslahah). Their existence is in a special

time and space and is associated with Divine knowledge and love. He created them out of His own desire and not because He is forced into doing so. Observation of this relation becomes the reason for the abstraction of a relational concept called Will, which in relation with a limited and restricted thing becomes limited and restricted. Hence this relative concept (mafhūm idāfi) is given the attribute of temporality and multiplicity.

a. Wisdom

It becomes clear by the explanation given with regards to Divine Will, that Divine Will is not to be associated with creating things absurdly; rather it is to be fundamentally associated with the aspect of goodness and perfection of a thing.

Nevertheless due to the fact that the collision of matter, results in its own destruction and deterioration, the determination of Divine love for the perfection is that their overall production (creation) is in such a fashion that they receive as much goodness and perfection as possible. By pondering upon this type of relationship, we come to grasp the concept of benefit, which does not exist independently from the existent of creations, and therefore will not cause their production, far from being an effective agent for the Divine Will (irādah).

We can conclude that as the Divine actions find their source in the knowledge, power, and love towards perfection and goodness, which are the attributes of essence, they will always be realised as being beneficial. This type of Will (which desires to deliver the ultimate perfection and goodness) is known as the wise Will (irādah hakīmah). Another attribute of action can here be abstracted, by the name of Wise (hakīm), which also like other attributes of action returns to the attributes of essence.

One should remember that just because the benefit fulfills a task it does not mean that that benefit is the ultimate cause (‘illah ghāi’yyah) for God the Supreme. Rather it is counted as a type of branch or adherent for the purpose. The fundamental final cause for the accomplishment of a job is love towards the essential infinite perfection, which is also subordinately related to the perfections of the creation. Hence it is from here that it has been said: that the final cause for Divine actions is that very active cause (‘illah fā’iliyyah) and God the Supreme does not have any other extra purpose other than essence. However this subject does not contradict the understanding that the perfection, goodness and benefit of existents are counted as a secondary goal. For this very reason the divine actions in the Noble Qur’an are considered as the causation of affairs, which returns them all towards perfection and goodness for creation.

b. Speech

One of the concepts associated with God the Supreme, is the concept of speech. Discussions with regards to the speech of the Divine existed in the past among the scholars of philosophy and theology and it has even been said that this was the very reason why they named theology as the knowledge of speech (ilm al-kalām). The companions of this knowledge used to debate about whether Divine speech is an attribute of essence as the Asharites (ashā’irah) believed or whether it is related to the attributes of

action as believed by the Mutazilites (mu’tazilah). One of the strongest conflicts between these two schools of thought, was whether the Qur’an, which is the speech of God is created or uncreated. This sometimes led to the two groups damming each other upon this issue.

By focusing on the definition given for the attributes of essence and for the attributes of action it becomes clear that speaking is an attribute of action. In order to abstract this concept, one has to consider a person who is addressed (mukhātab) and who understands the purpose of the speaker through the means of listening to the sound, reading a text, or by understanding a concept in one’s mind. In reality this concept is abstracted from the relationship that exists between God and the addressed, whereby God intends to unveil the truth to the addressed, who realises the truth. To the contrary, if speaking is taken as the ability or power for speech, then it will become an attribute of essence. These types of occurrence have been mentioned earlier with regards to other attributes of action.

However the Qur’an in the sense of letters, words or concepts present in one’s mind is indeed created.

If someone regards the knowledge of God as the reality of the Qur’an, it will then become the attribute of essence. However this type of interpretation is far from common parlance and must be disregarded.

c. Truth

If God’s speech is referred with the structure of, or as a command (amr), prohibition or assertion, it charts out the practical responsibilities of servanthood, where it cannot be attributed as being true or false. However if it (speech) is in the form of a prophecy, then it will be attributed as the truth, because the Noble Qur’an has mentioned:

“And who is more truthful in speech than Allah?” (al-Nisā’:87).

Hence no-one would have any reason for not accepting it.

This attribute is considered as a foundation for different types of arguments (known as traditional and devotional), which are employed for proving topics relating to the worldview and ideology.

On the other hand, intellectual arguments for proving this attribute can be established, God’s speech is from the station of lordship, and the management of the universe and man is based upon knowledge and wisdom. In other words it means that guidance for the creation and means for the realisation of the truth for the addressed is provided.

Questions:

  1. From which angle is Divine Will considered as an attribute of action and from what perspective is it known as an attribute of essence?

  2. For abstracting the concept of Divine Will as an attribute of action, what relationship must be considered?

  3. How can Will be associated with temporality and multiplicity?

  4. Explain Divine Wisdom (hikmah).

  5. How can one arrive at the concept of the benefit (maslahah)?

  6. In which sense can benefit, perfection and goodness be considered as the purpose of creation?

  7. Explain God’s speech (kalām).

  8. What is the argument for the Divine Truth?