ভূমিকা

Shiavault - a Vault of Shia Islamic Books 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).