God not having a cause means that He is not dependent on any existence...

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.