Theology and the Attributes of Allah: Sifat al-Ma'ani and Al-Ahkam al-Ma'nawiyyah

Sifat al-Ma'ani (The Essential Attributes) and Al-Ahkam al-Ma'nawiyyah

• Functional Distinction: There is a distinction between saying "Allah has Knowledge" ($Al-'Ilm$) and saying "Allah is Knowledgeable" ($Kaunuhu 'Aliman$).

  • The Sifa: This refers to the attribute itself (e.g., Knowledge, Life, Power).

  • The Predication (Al-Hukm): This is the state of the essence being qualified by that attribute (e.g., Him being Knowledgeable, Him being Alive).

• The Relationship between Sifa and Essence: The instructor notes that the precise relationship between the attributes and the essence (whether they are identical, separate, etc.) is a very complex discussion in theology ($Kalam$) usually reserved for the $3^{rd}$ to $5^{th}$ year of study. For now, the focus is on establishing that Allah has these attributes.

• List of Attributes ($Sifat$) and their Corresponding States ($Kaunuhu...$):

  1. Life ($Al-Hayah$): $Kaunuhu Hayyan$ (‘Him being Alive’).

  2. Knowledge ($Al-'Ilm$): $Kaunuhu 'Aliman$ (‘Him being Knowledgeable’).

  3. Will ($Al-Iradah$): $Kaunuhu Muridan$ (‘Him being the Intender/Willer’).

  4. Power ($Al-Qudrah$): $Kaunuhu Qadiran$ (‘Him being Powerful’).

  5. Hearing ($As-Sam'$): $Kaunuhu Sami'an$ (‘Him being Hearing’).

  6. Sight ($Al-Basar$): $Kaunuhu Basiran$ (‘Him being Seeing’).

  7. Speech ($Al-Kalam$): $Kaunuhu Mutakalliman$ (‘Him being Speaking’).

• Etymology of "Kaun": The word $Kaun$ comes from the word meaning "to be" or "as it is." It implies the state of something as it exists.

• Assumption of Perfection: The instructor clarifies that they do not explicitly say "All-Knowledgeable" in the technical list because the perfection of the attribute is already assumed. Allah's Knowledge is perfect, so "Knowledgeable" in this context implies the highest degree of that quality.

Theological Divergence: The Mu'tazilah Objection

• The Mu'tazilah Position: The Mu'tazilah deny the existence of these individual attributes ($Sifat$) as eternal entities separate from the essence.

  • Logic: They argue that affirming eternal attributes separate from the essence poses a problem for Allah's absolute oneness ($Tawhid$). They fear that attributing an eternal "essence of knowledge" creates something other than Allah that is also eternal.

  • What they Affirm vs. Deny: They affirm the predication (Allah is Knowledgeable) but deny the attribute itself (Allah has a Sifa of Knowledge).

• The Sunni Response (Ash'ari/Maturidi): Sunni scholars argue that both must be affirmed because the Quran establishes both.

  • The attributes are eternal because they are predicated upon and connected to Allah's external essence, not because they are independent entities.

  • Rejecting the attribute while affirming the predication is seen as a logical inconsistency by Sunni theologians.

Textual Evidences (Ayat) for Knowledge ('Ilm)

• Surah al-Baqarah ($2$), Verse $255$: Part of Ayat al-Kursi, establishing Allah's Knowledge.

• Surah an-Nisa ($4$), Verse $166$: Affirming Allah's Knowledge in the context of revelation.

• Surah an-Nahl ($16$): Cited for references to Allah's Knowledge, specifically around Verse $50$ to $52$.

• Surah al-Ahzab ($33$), Verse $63$: Mentioned regarding the Knowledge of the Hour.

• Surah Fatir ($35$), Verse $11$: Mentioned regarding Allah's Knowledge of what every female bears.

• Surah Fussilat ($41$), Verse $47$: Establishing that Knowledge of the Hour is referred to Him alone.

Textual Evidences (Ayat) for Will (Iradah) and Power (Qudrah)

• Evidence for Will ($Iradah$):

  • Surah Yasin ($36$), Verse $82$: "His command is only when He intends a thing…"

  • Surah al-Ma'idah ($5$), Verse $1$: Related to Allah's Will in legislation.

  • Surah al-Fath ($48$), Verse $11$: Regarding Allah's Will in benefit or harm.

  • Surah al-Muddaththir ($74$), Verse $31$: Highlighting Allah's Will in leading astray or guiding.

• Evidence for Power ($Qudrah$):

  • Surah al-Baqarah ($2$), Verse $20$: Establishing Allah is over all things powerful.

  • Surah al-Ahzab ($33$), Verse $27$: Mentioning Allah's Power over all things.

  • Surah Fussilat ($41$), Verse $15$: Regarding the might and power of Allah.

  • Surah al-Ahqaf ($46$), Verse $33$: Regarding Allah's Power to give life to the dead.

Textual Evidences (Ayat) for Hearing, Sight, and Speech

• Hearing ($Sam'$) and Sight ($Basar$):

  • Surah an-Nisa ($4$), Verse $58$: Establishing Allah as All-Hearing, All-Seeing.

  • Surah ash-Shura ($42$), Verse $11$: Clarifying there is nothing like Him and He is the Hearing, the Seeing.

• Speech ($Kalam$):

  • Surah an-Nisa ($4$), Verse $164$: "And Allah spoke to Moses with [direct] speech."

  • Surah at-Tawbah ($9$), Verse $6$: Mentioning the "Word of Allah" ($Kalam Allah$).

  • Surah al-Fath ($48$), Verse $15$: Mentioning those who wish to change the Words of Allah.

Questions & Discussion

• Student Question on Terminology: One student asked why the terms used were just "knowledgeable" instead of "all-knowledgeable."

  • Response: The perfection of Allah's attributes is an underlying assumption.

• The Role of Rationality ($Aql$) vs. Revelation ($Naql$):

  • The instructor notes that the Mu'tazilah tend to prioritize rationality, leading them to interpret or dismiss core texts (Quran and especially Hadith) if they conflict with their rational conclusions.

  • In the Sunni tradition, the primacy goes toward the Quran and established Sunnah, with rationality serving as an aid to understanding revelation rather than a judge over it.

  • The instructor poses a philosophical question: "Is there really a conflict between true rationality and Revelation/Hadith?"

• The Grammar "Bonus" Question: The instructor asks the students to figure out why the terms in the state of the attribute (e.g., $Kaunuhu 'Aliman$) are in the nominative/accusative case structure as presented. He offers to buy a cup of coffee for whoever figures it out by the semester's end.

• Upcoming Activity: Students are assigned to look up the specific verses listed above for Knowledge, Power, Will, etc., and present them in class to demonstrate how they establish the theological points discussed.