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Shiavault - a Vault of Shia Islamic Books Al-Ilahiyyat Volume 1 Potence Theologians have agreed that potence, might, is one of the perfect entitative attributes similarly to knowledge. Therefore, the Omni-Potent is regarded as one of His Names, Glory to Him.[^1] Potence, as far as language is concerned, as defined by lexicographers, connotes ownership, independence and plentitude.

Ibn Manzour (author of the lexicon Lisan al-Arab ) has said, “It is said that one is able to do something; he has the ability, the dominance; so he is able, capable.” The most Praised One says, “…in the presence of an omni-Potent Sovereign” (Qur’an, 54:55), that is, One Who is Able, Mighty. Ability is independence and abundance. Al-Raghib has said, “If an individual is described as being able, it is a characteristic through which he can do something.

But if Allah Almighty is described by it, it is denying that there is any incapacitation in Him.” It is obvious the explanation provided by al-Raghib of the might in Allah, Praise belongs to Him, by rendering it to the negative attributes (denying incapacitation in Him), is an obvious error by him. Might is perfection, and it does not depart from His perfection.

Defining Potence Philosophers and logicians have interpreted potence in many ways the most significant of which are the following: Potence means the ability to do or not to do. The Omni-Potent is the One Who can do something, and He can abandon doing it. Potence is action at will, and inaction in the absence of such a will. The Omni-Potent is the One Who, if He pleases, does something, and if He does not, He would not do it or, if He does not want, He would not do something.

The first definition implies the soundness of doing or not doing, that they both can be done by the Omni-Potent. This ability may be described as being of a “what” nature, so one may say that man, as a human, may or may not do something. As regarding the ability with readiness, it describes the ready matter, that is, it is described with attributes of perfection such as we say that a seed can become a tree.

According to both estimates, His Potence, Praise belongs to Him, cannot be explained with the use of this statement because Allah, Praise belongs to Him, is above “what” being applied to Him. Rather, He is existence all of it; so, how can we describe Him with possibilities which are among His own manifestations?