Question to Ash‘aris:
Adhering to your Aristotelian epistemological framework, you assert that knowledge is acquired through ḥadd (definitive definition), which necessitates māhiyyah (quiddity or essence). However, given that it is unknown when it comes to the Lord
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Adhering to your Aristotelian epistemological framework, you assert that knowledge is acquired through ḥadd (definitive definition), which necessitates māhiyyah (quiddity or essence). However, given that it is unknown when it comes to the Lord
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you settle for rasm (descriptive definition) concerning the meanings you affirm for Him.
Given this, why do you demand knowledge of the māhiyyah and reality of attributes you reject, claiming that you cannot conceptualize in reality
Given this, why do you demand knowledge of the māhiyyah and reality of attributes you reject, claiming that you cannot conceptualize in reality
anything except what inevitably leads to anthropomorphism (tashbīh) or problematic implications? Does this not indicate that you require comprehension of the quiddity of God’s attributes—a quiddity we both agree is utterly inconceivable?
How then do you justify affirming the seven attributes (ṣifāt al-maʿānī) based on their essential (basic) meanings (maʿnā), without possessing understanding of their reality (ḥaqīqah)? Yet, you refrain from extending the same approach to other attributes
that God ascribes to Himself, rejecting them due to the inability to grasp their quiddity. Does this not betray an inconsistency in your epistemological commitments—affirming some attributes without knowing their reality while denying others on the same basis?
One thing you may say is that those attributes, like the seven you affirm, are already affirmed by reason, so you can settle for a descriptive definition, whereas the other attributes are not necessarily known by reason.
The problem with this is that it explicitly implies that you believe your limited minds can know God better than He knows Himself. In this sense, your minds conceptualize those attributes you affirm, while rejecting those your minds cannot conceptualize,
although all were affirmed by God Himself. Unless, of course, you do not believe revelation has authority in providing us with information about God that we would otherwise not know purely based on reason. Or perhaps you do not believe that the Qur'an and the Sunnah are from God?
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