ATTRIBUTES OF

DEITY AN ISLAMIC
APROACH
DISCUSSIONS , DEFINATION AND TYPES
WITH NECESSARY INFORMATIONS.

TYPES AND KINDS OF ATTRIBUTES OF DEITY ARE DISCUSSED. PART ONE

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DEITY.
DEITY AS ISLAMIC TEACHING IS AN ESSENCE THAT IS SELF NECESSARY IN EXISTENCE ,SELF
EXISTENT, AND DESERVES TO BE WORSHIP. THUS ESSENCE OF DEITY IS DEITY HIMSELF.
SELF OF DEITY IS DEITY HIMSELF SELF OF DEITY IS ESSENCE OF DEITY. ESSENCE OF DEITY IS
SELF OF DEITY. DEITY IS NEITHER SELF NECESSARY NOR SELF POSSIBLE.
DEITY DOETH NOT DWELL IN POSSIBLE OR NECESSARY WORLDS. DEITY IS IN SELF OF
HIMSELF. ANY THING IN THE ESSENCE OF DEITY IS DEITY HIMSELF.
THIS ESSENCE IS NOT AN ABSTRACTION BUT A REALITY AND A SELF REALITY. HAQQ BIDH
DHAT.
PROPER NOUN OF DEITY.
ALLAH IS THE PROPER NOUN OF DEITY
ATTRIBUTES OF DEITY OR GOD. THERE ARE INFINITE ATTRIBUTES OF DEITY AND HUMAN
ONLY KNOWS A FINITE NUMBER OF THEM.
THERE ARE DIFFERENT TYPES OF ATTRIBUTES.
ATTRIBUTES OF SELFHOOD AND DIVINITY
One may Divide this type in two two. A] Attributes Of Divinity. B] ATTRIBUTES OF SELFHOOD.
But we have counted them in a single type. Readers may divide them as an exercise which is left
to them.
These are those Attributes of GOD OR DEITY WHICH by their very meaning Self Imply that they
are nothing but The Self Of GOD THAT IS THE ESSENCE OF GOD AND THAT IS GOD HIMSELF.
THEY ARE NO THING BUT THE VERY SELF OF THE DIVINE ESSENCE. THEY ARE
IDENTICAL TO ESSENCE RATHER THEY ARE THE ESSENCE BY THEIR VERY
MEANING, SENSE AND CONCEPT..
They Do Not add any significant meaning to the Divine Essence [Adh Dhaatu Aluuhiah] which is
the Self of Divine Self [ NAFS]
1] DIVINITY. Divinity is Identical to Divine Essence. Similarly the Essential Right of God to
Exercise what so ever is in His Omnipotence is also included in Divinity. Due to this Essential
right if God Ever Punishes a person without any sin or a rational suppositum with out any
transgression or an infallible being, ] this is the Essential right of Divinity. How ever due to
Divine Mercy and Love Deity never exercise this Right. Non exercising is a separate issue. Due to
this essential right is would not have been injustice if Deity would have Exercised this SELF
RIGHT.
2] SELFHOOD [NAFSIAH] SELF HOOD OF DEITY IS THE VERY SELF OF THE DEITY ITSELF.
3] ESSENTIALITY [ADH DHAATIAH] ESSENTIALITY OF ESSENCE OF DEITY IS IDENTICAL TO
THE ESSENCE OF GOD. That whether by GOD ID GOD, ESSENCE IS ESSENCE.
4] SELF NECESSITY [AD DARURAH TUDH DHATIAH]

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5] IDENTITY [AINIAH] SELF OF GOD IDENTICAL TO ESSENCE OF GOD. GOD ID GOD, ESSENCE
OF GOD IS GOD, SELF OF GOD ID GOD IS ESSENCE OF GOD ET CETERA
6] INNESS OF ESSENCE IS SELF OF ESSENCE. THE DIVINE ESSENCE IS NOT DIVIDED INTO IN
NER AND NOT INNER PARTS IT IS SELF OF ITS INNESS.
7] REALITY. GOD IS NEITHER POTENTIAL NOT ACTUAL BUT REAL. THE WORD ACTUAL IS
DERIVED FROM ACT AND GOD IS HIMSELF NOT AN ACT BUT AN ESSENCE. SO GOD IS NEITHER
AN ACT NOR AN ACTUAL THING BUT A REAL THING, BEING, EXISTENT. GOSD ID NEITHER A
POTENCY NOR POTENTIAL EXISTENT. Often the word truth is used in the meaning of Reality
but in this work the word truth is used in very strict meaning, that is concern with STATEMENTS
AND ASSERTIVE SENTENCES AND NEGATIVE SENTENCES.
8] Existence or Esse. A number of theologians include Existence in this type of Attributes like
Necessity.
9] POSITIVE PERFECTION AND ASEITY,.. The intrinsic Implication of ALL POSITIVE
PERFECTIONS AND ATTRIBUTES OF PERFECTION SAY LIFE ,OMNISCIENCE ETC. ASEITY IS
THAT OF DEITY THAT SELF IMPLIETH ALL THE ESSENTIAL ARRIBUTES OF AFFIRMATION.
THIS AESITY IS NO THING BUT THE VERY SELF OF DEITY WHICH IS THE VERY ESSENCE OF
THE DEITY THAT IS THE VERY DEITY AND THAT IS THE SELF OF THE DEITY.
10] ESSENTIAL RIGHTEOUSNESS. That is GOD HAS AN INTRINSIC ESSENTIAL RIGHT OVER ALL
HIS POSSIBLE CREATIONS TO EXERCISE WHAT SO EVER HE HATH IN HIS POWER TO
EXCERCISE OVER THEM. GOD HATH ESSENTIAL RIGHT TO DO WHAT SO EVER IS IN HIS
ETERNAL POWER.
11] ESSENTIAL GOODNESS.
WHAT SO EVER GOD HATH ETERNAL AND ESSENTIAL RIGHT TO EXERCISE IS GOOD THAT IS
THE DIVINE ESSENTIAL RIGHT IS GOOD, DIVINITY IS GOOD, SELFHOOD IS GOOD, DIVINE
EXISTENCE IS GOOD? PERFECTION IS GOOD.
12] ESSENTIAL HOLINESS. THAT IS SELF ABSURDITY OF DEFECTS AS STATED ABOVE AND
SELF ABSURDITY OF PARADOXES AND CONTRADICTIONS.
13] THAT WHEREBY DEITY IS ASSOCIATED BY ESSENTIAL ATTRIBUTES OF AFFIRMATIVE
PERFECTION AND NEGATION OF ESSENTIAL DEFECTS AND ESSENTIAL IMPERFECTIONS.
14] IDENTITY. DEITY IS THAT DEITY IS. HE IS NOT EXCEPT WHAT HE IS. LA HU ILLA HU.
ESSENCE OF DEITY IS IDENTICAL TO DEITY. IDENTITY MEANS DEITY IS THE ESSENCE OF
HIMSELF AND THE ESSENCE OF THE DEITY IS THE DEITY ITSELF.
15] TAIYUN OF ESSENCE IS THE SELF OF ABSOLUTENESS OF ESSENCE. IT IS NOT A
LIMITATION.IT IS INFINITY.
16].ACBARYAH [GREATNESS] MAY APPEAR TO BE A RELATIVE ATTRIBUTE BUT DIVINE GREATENESS IS INTRINSIC
ATTIBUTE OF THE SELF WHICH IMPLIES ITS GREATENESS NOT ONLY FROM ALL EXISTENTS EXCEPT ITSELF BUT ALSO FROM
SELF POSSIBLES AND SELF ABSURDS.

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SO IT IS THE INTRINSIC NECESSITY THAT THE DIVINE ESSENCE IS GREATER THAT EACH AND EVERY SELF POSSIBLE,SELF
ABSURD AND SELF NECESSARY WITH THE NECESSARY EXCEPTION OF ITSELF. SO THIS GRATENESS IS IDENTICAL TO THE
ESSENCE I.E ABSOLUTELY IDENTICAL.
YET IN THE MEANING OF RELATION IT IS AN ESSENTIAL ATTRIBUTE .
HOW EVER IT IS GENERALLY TAKEN AS A RELATION OF INFINTE AND FINITE OR ABSOLUTE AND NON ABSOLUTE. SO IN
DIFFERENT MEANINGS IT HAS A DIFFERENT CLASSIFICATION.

ESSENTIAL ATTRIBUTES
They are Self necessary for the essence but DO add some more meaning, sense, concepts to the
essence, OR SUBTRACT some additional meaning from the essence i.e. divine self. Yet they are
self implied by the very essence.
They are either AFFIRMATION OR IN NEGATION.
ESSENTIAL ATTRIBUTES OF NEGATION
1] Absoluteness, Self Absoluteness.
2] Infinity and Self Infinity.
3] Oneness, Unicity, unity Self uniqueness.
4] SELF ABSURDITY OF DEFECTS, IMPERFECTIONS ETC UPON DIVINE ESSENCE WHETHER
THE BE ATTRIBUTES OF IMPERFECTION OR ACTS OF IMPERFECTION. LIKE EATING, SLEEPING
SEXUAL ACTIVITIES,TRANSFORMATION,INCARNATION,CREATION OF ANY THING IN DIVINE
ESSENCE ETC. IT IS SELF ABSURD FOR GOD TO BECOME ANY THING WHICH HE IS ETERNALLY
NOT. CREATING A THING DOETH NOT MAKE HIM ANY THING WHICH HE IS ETERNALLY NOT.
/ SELF ABSURDITY OF MUTABILITY, CORPOREALITY,

5] NEITHER ACCIDENT NOR SUBSTANCE [ LA ARD WA LAA JAUHAR] Similarly Neither Spirit
nor Matter. ]LA RUH WA LA MAADDAH], NEITHER MATTER NOR MATERIAL, NEITHER SPIRIT
NOR SPIRITUAL. In Islamic Theological books GOD is not called a PERSON. Since according to
Islomology [Islamic Theological system ] The term Person is defined as A Person is an
Intelligent/Rational Substance. God is NOT a Substance as stated above hence not a Person in
strict meaning. This can give a very negative idea that in Islam DEITY is Impersonal.
But this is equally incorrect sense LIFE, OMNISCIENCE, OMNIPOTENCE, OMNIVOLITION AND
SPEECH Are Divine Essential Attributes. Hence not Impersonal in the meaning Deity is not
living,notOmnipotent,Not Omniscient. Etcetera. Is Deity . Similarly the word Form is not used for
Deity.If the words are taken in TRINITICAL MEANINGS, Deity Is Neither Hypostasis Nor A Person.
Hence in the very same TRINITICAL MEANING Deity Is Neither Personal Nor Hypostatic.
Similarly Deity neither Have Hypostases In Him In His Essence etc.Nor Persons In Him , His Essence
etc. The word Ousia is used in the meaning of Substance and not in the meaning of Essence.

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Hence the term Ousia is not used for the Divine Essence. However any alternative of the term DHAT
MAY BE USED FOR DEITY.
Is DEITY a Suppostum. Unfortunately I am not able to find its exact alternative in Arabic
Theological Texts so it has become a problem.How ever if the Term Suppositum meaneth AN
ESSENCE or An Essence which Hath Attributes then Essence Of Geity that is The Deity may be
called a Suppositum. But if A A suppositum is a Substance then Deity cannot be called a
SUPPOSITUM. SINCE DEITY IS NOT A SUBSTANCE. A s Divine Essence is Self Subsistent
Deity can be called Self Sustained, Self Subsistent, . As Deity Is SELF EXISTENT , DEITY MAY BE
CALLED Self Existing existent as well. The word Self Existent may also be written as EXISTENT IN
IT SELF AND EXISTENT IN ESSENCE [MAUJUUD BIDH DHAAT]
6] ETERNITY. This is Infinite Non Beginigness. IT DOETH CONTRADICT THE STEPHEN
HAWKINGS THEORY OF FINITE NON BEGININGNESS.
7] SELF HOLINNESS. That is Self beyond all imperfection. DIVINE SIMPLICITY IS SELF
HOLINESS. THAT IS HOLY FROM NEGATION OF SIMPLICITY. One may count it as an
independent Attribute as well. BASATAH.
8]
Self Beyond and Self Transcendent to All TEMPORAL POSSIBLE.. Self Separate from all
TEMPORAL POSSIBILITIES. And Self Incomuunicable to Them.
9] SELF EXCLUSIVE TO PLURALITY OF ESSENCES, HYPOSTASES, and SUPPOSITA FORM TO BE
IN DIVINE ESSENCE. SELF PURE FROM PLURALITY OF
ESSENCES,SUBSTANCES,PERSONS,HYPOSTASES,SUPPOSITA,FORMS, NATURES.
THEY do NEGATE A NUMBER OF ATTRIBUTES OF IMPERFECTION like hunger, thirst, sexual
pleasure, limitation in space, dimensiality and dimensions of space and time etc. DEITY IS
BEYOND ALL POSSIBLE DIMENSIONS OF TIMES AND SPACES
GOD IS NEITHER TIME NOR TIMEAL, NEITHER SPACE NOR SPATIAL, NEITHER PART NOR
WHOLE. ETC. NOT A PART OF ANY WHOLE OR WHOLE OF A [PART.
Similarly NOT KNOWING, NOT SEEING NOT SPEAKING, NOT LOOKING, N, NOT
KNOWLEDGENESS,, NOT ALIVENESS ETC ARE ALSO INCLUDED IN THIS KIND.
To one may see that this kind of Attributes can be divided in two or more kinds and types but
due some reasons we have left it for the readers as an exercise.
10] UNCREATED AND UNMADE.
11] RIGHTEOUSNESS. THIS TERM HAS VARIETY OF MEANINGS. IT IS USED INN THE MEANING
WHAT DEITY DOETH IS ESSENTIALLY RIGHT. EVEN IF IT DOETH NOT APPEAR
TO BE.
12] GREATNESS. IN SOME MEANING IT BELONGS TO THIS THPE AND IN SOME MEANING IT
DOETH NOT BELONG TO THIS TYPE BUT IN THE STATED ABOVE TYPE.. IT IS DISCUSSED
ABOVE. SEE ABOVE.

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ESSENTIAL ATTRIBUTES OF AFFIRMATION

THESE ARE THOSE ESSENTIAL ATTRIBUTES WITH OUT THEM DEITY CEASETH TO BE DEITY,
THEY ARE NOT RELATIONS BY THEIR INTRINSIC MEANING AND NATURE, THEY DO NOT
DEPEND UPON RELATIONS , THEY ARE SELF ASSOCIATED WITH DIVINE ESSENCE AND ARE
SELF EXCEPTIONALLY SELF EXCLUDED FROM THE DIVINE OMNIPOTENCE THAT IS THEY ARE
EXCEPTIONALLY NOT IN OMNIPOTENCE. THEY ARE ETERNAL AND NECESSARILY SELF
ISSUED FROM DIVINE SELF. THEY ARE ESSENTIAL TO THE ESSENCE AND SELF IMPLIED BY
THE ESSENCE. YET THE ARE ASSOCIATED WITH THE DIVINE ESSENCE AND COMMUNICABLE
TO THE DIVINE ESSENCE. THEIR NEGATION IS A SELF DEFECT AND A SELF IMPERFECTION.
THEY ARE INDEPENDENT OF ANY THING OTHER THAN DIVINE ESSENCE. YET THEY ARE NOT
SELF SUSTAINED. ACCORDING TO MAJORITY THEY ARE LA AIN WA LA GHAIR .
BUT PHILOSOPHICAL MINDED SUNNIS CONSIDER THEM AS AIN.
SOME TRY TO RECONCILE BY A BEAUTIFUL STATEMENT THAT THEY ARE LA AIN [ NOT
IDENTICAL] ACCORDING TO MAFHUM [ IMPLIED SENSE] AND LA GHAIR [ NOT SEPARATE] AS
ACCORDING TO MISDAQ OR WUJUD [ EXISTENCE] YET THE MAFHUM IS NOT JUST AN
ABSTRACTION.
IT MUST BE NOTED THAT THEY ARE NEITHER SUBSTANCES NOR SUPPOSITOMS, NEITHER
FORMS NOR HYPOSTASES,NEITHER MATTER NOR SPIRITS, NEITHER INCLUDED IN THE
ESSENCE NOR EXCLUDED FROM THE ESSENCE. THEY ARE AIN BIL MISDAQ AND NOT AIN BIL
MAFHUM.
THEY ARE OF TWO KINDS.
ESSENTIAL ATTRIBUTES WITH OUT RELATIONS AND CONNECTIONS.
EG. LIFE. SOME INCLUDE EXISTENCE IN THIS KIND INSTEAD OF STATED ABOVE ATTRIBUTES
OF SELFHOOD AND DIVINITY
.
ESSENTIAL ATTRIBUTES WITH RELATIONS AND CONNECTIONS.
THEY ARE SELF PRIOR TO THEIR RELATIONS
1] OMNISCIENCE>
Deity Knows all Self Possibles, All Self Contingents, All self Absurds ALL SELF SURDS, ALL SELF
NECESSORIES, AND EVENTS. IT MAY BE RECALLED THAT DIVINE KNOWLEDGE IS BEYOND
CANTORIAN AND RFC SETS.
SIMILARLY STATEMENTS LIKE ,,,,<NO ONE KNOW THE TRUTH THAT N IS TRUE_= N> ARE
SELF FALSE AND NEITHER NEGATION ARE ALSO FALSE AS IT HAS BEEN DISCUSSED IN
DETAIL ON SCRIBD BYAhlussunnahWalJamaah,, can not be used to refute DIVINE

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OMNISCIENCE., DIVINE OMNISCIENCE IS NOT IN DIVINE OMNIPOTENCE. THAT IS WHY DEITY
HAS NO POWER TO MUTATE IS OMNISCIENCE.
Muslim Theologians do not use the terms like Consiousness, S elf Consciousness, Mind,
Rationality, Intelligence for DEITY. Some of these terms have very strict meaning in Islamic
Theological system, hence can not be used for the Divine Deity. But the fundamental meaning
conveyed by these terms by other systems is accepted, and the SINGLE TERM OMNISCIENCE
Is Sufficient for the meanings of each of the stated above terms.

2] OMNIPOTENCE.
3] INTRINSIC SPEECH.
ONE MUST DISTINGUISHE BETWEEN A WORD [KAL.MAH] AND SPEECH [KALAM] It is an
Eternal Speech Associated With DEITY i.e. Divine Essence.I t consist of neither words, nor
letters.
It is a MEANING. An originator of All meanings of Verbal Speech and the Verbal Speech
[KALAMA AL LAZIY]
UNLIKE TRINITICAL LOGOS [WORD] WHICH IS NEITHER AN ESSENCE NOR AN ATTRIBUTE BUT A
HYPOSTASIS [HYPOSTATIC PERSON/PERSONAL HYPOSTASIS] IT [THIS SPEECH] IS AN
ATTRIBUTE.

4] SIGHT OR LOOKING.
5] HEARING OR LISTENING.

6] ABSOLUTE INTENTION OR ABSOLUTE WILL.
DIVINE INTENTION OR WILL IS ESSENTIAL AND ETERNAL. IT IS AN UNSEATED ESSENTIAL
ATTRIBUTE. ANY POSSIBLE THING WHICH DEITY DOETH NOT INTEND IS SELF ABSURD
TO OCCUR. THAT IS IT IS SELF ABSURD THAT A SELF POSSIBLE TO OCCUR WITH OUT DIVINE
INTENTION OR WILL OR INVOLUTION.
7 TAKWEEN OR TACVIN. SOME THING LIKE CREATIVITY THE SOURCE OF ALL ACTIVE
ATTRIBUTE OR THE ETERNAL ORIGINATOR OF ALL ACTIVE ATTRIBUTES.
ESSENTIAL ATTRIBUTES WITH RELATIONS AND CONNECTIONS AND ESSENTIAL ATTRIBUTES
WITH OUT RELATIONS AND CONNECTIONS are BELIEVED BY A LARGE NUMBER OF SUNNIS
TO BE NEITHER IDENTICAL TO THE DIVINE ESSENCE NOR SEPARATE FROM DIVINE ESSENCE.
THEY ARE NOT IDENTICAL TO THE ESSENCE OF GOD BUT ARE INFINITELY COMMUNICABLE
TO THE ESSENCE OF GOD.

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HOW EVER PHILOSOPHICAL MINDED SUNNIS [PARTICULARLY IN SUBCONTINENT CLAIM FOR
THE IDENTITY OF THEM TO THE DIVINE ESSENCE. THE LATTER MAKE A DISTINCTION
BETWEEN DENIAL OF ATTRIBUTES AND IDENTITY OF ATTRIBUTES. THEY SAY IDENTITY IS A
KIND OF AFFIRMATION IN ORDER TO DISTINGUISH THEMSELVES FROM DENOUNCERS OF
ATTRIBUTES. THE FORMER REJECT THEIR CLAIM. ALL THE ESSENTIAL ATTRIBUTES OF
AFFIRMATION AND ESSENTIAL ATTRIBUTES OF NEGATION ARE SELF EXCLUDED FROM
DIVINE OMNIPOTENCE BUT NOT FROM DIVINE OMNISCIENCE.
It may be noted that some denouncers of Self Possibility of Falsehood include the truth of Divine
statements as an Essential Attribute. But this is not accepted by Denouncers of Self Absurdity of
Falsehood in Divine Statements.
RELATIVE ATTRIBUTES.
RE LATIVE ATTRIBUTES OF DEITY ARE THOSE ATTRIBUTES OF DEITY WHICH ARE
RELATIONS OF DEITY TO HIS TRANSITIVE ACTS AND CREATED SUPPOSITA RELATIVE
ATTRIBUTES EITHER IN AFFITMATION OR NEGATION

JUST ICE AND NOT UNJUSTICE., WISDOM , LOVE,PLEASING, ANGER, WRATH,
GRACIOUSNESS [ FADL]. OTHER EXAMPLES.
Example justice [ADL] and forgiveness[.FW].

RELATIVE ACTIVE ATTRIBUTES OF AFFIRMATION
ACTIVE ATTRIBUTES OF AFFIRMATION OF DEITY ARE THOSE ATTRIBUTES OF DEITY WHICH
ARE RELATIONS OF DEITY TO HIS TRANSITIVE ACTS AND CREATED SUPPOSITA , AND
NEITHER DEITY EXERCISES ANY ACT WHICH IMPLIES THE NEGATION OF THESE ATTRIBUTES
NOR CHOOSETH ANY ATTRIBUTE WHICH IS AN OPPOSITE OF ANY ONE OF THEM.
JUST ICE ,WISDOM, TRUTH IN STATEMENTS, STATEMENTNESS.


RELATIVE ACTIVE ATTRIBUTES OF NEGATION
THEY ARE SIMPLY THE NEGATION OF NEGATION OF RELATIVE ACTIVE ATTRIBUTES, OR
NEGATIONS OF OPPOSITES OF THEM
EG NOT INJUSTICE, NOT FALSEHOOD. Also Not not justice. To act like an unwise.
EXAMPLE OF THESE ARE AS FOLLOW:
1 NOT ]justice/
2]Truth In Affirmative and Negative Statements.

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3] WISDOM. THE WORD WISDOM HAS SEVERAL MEANINGS.. THE MEANING IN WHICH IT IS A
RELATIVE ACTIVE ATTRIBUTE IS TO MAKE HARMONIC CONNECTIONS AMONG DIFFERENT
DIVINE ACTS. THERE IS ANOTHER MEANING OF THE TERM WISDOM. THAT IS TO KNOW THE
SECRET CONNECTIONS OF A THING. BUT IN THIS MEANING IT IS NOTHING BUT
OMNISCIENCE. THEREFORE IT IS NOT AN ACTIVE ATTRIBUTE IN THIS MEANING. THE
MEANING I N WHICH THIS WISDOM IS AN ACTIVE ATTRIBUTE IS TO MAKE HARMONIC
CONNECTIONS.
4] ACTIVE RIGHTEOUSNESS. That is to exercise acts to which these attributes are related and
not exercising any act which implies negation of any one of them
RELATIVE ACTIVE ATTRIBUTES OF NEGATION
1] NOT INJUSTICE
2] NOT FALSEHOOD IN DIVINE STATEMENTS.
3] NOT UNWISE. NOT UNWISE` OR S..SFH MEANS NOT TO MAKE HARMONIC CONNECTIONS
AMONG DIFFERENT DIVINE ACTS. THE TERM IS STRICTLY USED ONLY IN THIS MEANING .
OTHER MEANING OF THE TERM SAY FOOLISHNESS IIE NOT KNOWING WHAT TO DO AND
WHAT NOT TO DO, OR NOT KNOWING THE POSSIBLE HARMONIC RELATIONS AMONG DIVINE
ACTS ARE SELF ABSURD SINCE THEY ARE NOTHING BUT IGNORANCE AND
LNOWLEDGELESSNESS WHICH ARE SELF ABSURD UPON THE DIVINE ESSENCE OF THE DEITY
WHICH IS THE DEITY.
PURE RELATIVE
PURE RELATIVE ATTRIBUTES OF DEITY ARE THOSE ATTRIBUTES OF DEITY WHICH ARE
RELATIONS OF DEITY TO HIS TRANSITIVE ACTS AND CREATED SUPPOSITA , AND DEITY
EXCERCISES SOME ACTS WHICH IMPLIES THE NEGATION OF THESE ATTRIBUTES OR
CHOOSETH ANY ATTRIBUTE WHICH IS AN OPPOSITE OF ANY ONE OF THEM.
EXAMPLE PLEASE AND ANGER.
LIKE AND DISLIKE.
PUNISHING AND FORGIVING.
GOD HATES EVIL AND LOVES GOOD. THIS MEANS THAT GOD DOETH NOT LOVE EVIL. THIS IS
A PROOF THAT LOVE IS A PURE RELATIVE ATTRIBUTE .
DEITY LOVING HIS OWN SELF IS NOT SELF ABSURD AND DOES NOT IMPLY ANY HYPOSTASIS.
BUT SELF LOVE IS AN ASPECT OF OMNISCIENCE. THE DOGMA OF AUGUSTINE THAT AN
ESSENCE CAN NOT LOVE ITS VERY SELF IS INCORRECT AND A WEAK ANALOGY BASED ON
SELF CANTERED HUMAN BEINGS. DIVINE LOVE OF DEITY FOR HIS OWN SELF IS NOT A
HUMAN LOVE WHICH IS EITHER SELF CENTERISM OR SELFISHNESS. DIVINE SELF IS NEITHER
SELFISH NOR SELFLESS.
DEITY IS FAR BEYOND THEM.

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THIS IS WHAT MAJORITY OF SUNNIS BELIEVE. BUT SALAFIS THE MINORITY OF SUNNIS DISAGREE FROM
MAJORITY ON THE ISSUE OF ACTIVE ATTRIBUTES AND PURE RELATIVE ATTRIBUTES. THEY DO NOT MAKE ANY DISTINCTION AND
CONSIDER THEM JUST LIKE ESSENTIAL ATTRIBUTES OF AFFIRMATION. THE ACCUSE ALL THE ASHRITES AND MATURIDITES OF
DENOUNCING ALL THE ATTRIBUTES EXCEPT THE ESENTIAL ATTRIBUTES OF AFFIRMATION.
THIS ACCUSATION IS BASED ON THE OBJECTION ON PHILOSOPHERS AND SOME MUTAZILITES
WHO ARE ACCUSED OF DENYING ESSENTIAL ATTRIBUTES BECAUSE THE CONSIDERED THEM AS RELATIVE. SALAFITES HAVE
GENERALIZED OR INDUCTED FROM THIS THAT TO CONSIDER AN ATTRIBUTE AS RELATIVE IS TO DENY THE ATTRIBUTE WHETHER
IT IS RELATIVE OR ESSENTIAL OR ACTIVE.
BUT THIS IS AN INCORRECT OPINION .TO REDUCE AN ESSENTIAL ATTRIBUTE TO A RELATION IS TO DENY IT. BUT TO CONSIDER A
NON ESSENTIAL ATTRIBUTE AS A RELATION IS NOT TO DENY IT. THE DIFFERENCE BETWEEN THE NATURES AND
CHARACTERISTICS OF ATTRIBUTE ARE SELF DISTINCT AND DOES NOT NEED AN ARGUMENT. THE VERY REASON AND RATIONALITY
DEMANDS SUCH A DISTINCTION. ACTUALLY THE MISCONCEPTION AROSE FROM THE TERM REAL AND REALITY.
ESSENTIAL ATTRIBUTES ARE ALSO CALLED REAL ATTRIBUTES. THIS GAVE THE FALSE IMPRESSION THAT ALL THE RELATIVE AND
ACTIVE ATTRIBUTES ARE VIRTUAL AND IMAGINARY ATTRIBUTES.
THE TERM REAL AND REALITY IS USED AGAINST THE RELATION NOT AGAINST THE TERMS LIKE VIRTUALITY ,VIRTUAL OR IMAGE,
AND IMAGINARY.
EVEN SALAFITES DISTINGUISH BETWEEN ESSENTIAL AND NON ESSENTIAL ATTRIBUTES. FOR EXAMPLE ASCENSION [ISTIVA] AND
NUZUL[DISSENSION] ARE NOT LIKE OMNISCIENCE AND OMNIPOTENCE.
EVEN SALAFITE DO NOT BELIEVE THAT DEITY CAN KILL HIMSELF BY ANNIHILATING HIS ETERNAL LIFE. SUCH A DISTINCTION IS
NECESSARY.. FEW SALAFITES BELIEVE THAT DEITY IS A MAHL [LOCUS] OF HUDITH [TEMPORALITY] AT LEAST IN REGARD TO ACTS
AND SOME PURE RELATIVE ATTRIBUTE. [IN THIS CASE THEY BECOME VERY CLOSE TO KARAMITES] BUT THIS ALL PROVE THAT
EVEN THEY DISTINGUISH BETWEEN ESSENTIAL AND ACTIVE ATTRIBUTES OF AFFIRMATION. A VERY SMALL MINORITY OF
MATURIDITE MA VARA AN NAHAR ALSO BELIEVE THAT THERE IS NO DIFFERENCE BETWEEN ACTICE ATTRIBUTES AND ESSENTIAL
ATTRIBUTES OF AFFIRMATION. BUT A LARGE MAJORITY OF MATURIDITES REJECT THIS CLAIM.
IT MAY BE NOTED THAT MAJORITY OF SUNNIS ARE NOT DENOUNCERS OF NON ESSENTIAL
ATTRIBUTES AND QUALITIES OF DEITY AND THIS IS JUST A FALSE ACCUSATION. THEY ONLY
DIFFERENTIATE AND DISTINGUISH BETWEEN THE NATURES OF ATTRIBUTES AND BETWEEN THE
ATTRIBUTION S OF EACH GROUP OF ATTRIBUTES.
FURTHER IT MUST BE NOTED THAT TO CLAIM THAT AN ESSENTIAL ATTRIBUTE IS AN
ACTIVE ATTRIBUTE IS NOTHING BUT TO DENOUNCE THE ESSENTIAL ATTRIBUTE.
EVEN SALAFITE HAVE TO DISTINGUISH BETWEEN ATTRIBUTES LIKE MERCY AND
JUSTICE FROM DIVINE KNOWLEDGE AND DIVINE POWER.
SIMILARLY TO UPGRADE AN ACTIVE ATTRIBUTE TO AN ESSENTIAL ATTRIBUTE IS
NOTHING BUT TO LIMIT THE DIVINE POWER. FOR EXAMPLE TO PUNISH AN
INFALLIBLE IS IN POWER OF GOD AND IT IS ESSENTIAL RIGHT OF GOD TO PUNISH
H A RATIONAL SUPPOSITION WHICH UIS INFALLABLE AND HAS NOT COMMITTED
ANY SIN AND ANY TRANSGRESSION YET IF JUSTICE IS AN ESSENTIAL ATTRIBUTE
THEN IT IS NOT IN OMNIPOTENCE OF THE DEITY TO PUNISH SUCH A
SUPPOSITUM.
SO ONE MUST DIFFERENTIATE BETWEEN THE TWO TYPES OF ATTRIBUTES OF
DEITY. SALAFITES ONLY WAND TO CLAIM THAT BOTH ARE ASSOCIATED WITH
DIVINE ESSENCE ALIKE. BUT EVEN THEY HAVE TO ACCEPT THAT BOTH TYPES ARE
ASSOCIATED DIFFERENTLY. SINCE NOT MERCY IS NOT SELF ABSURD BUT NOT
OMNIPOTENCE IS SELF ABSURD.

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SOME DENOUNCERS OF SELF POSSIBILITY HAVE BORROWED FROM HANAB/LAH THAT EACH
ATTRIBUTE IS ETERNAL AND IS EEAL TO ESSENTIAL ATTRIBUTE. HANABALAH ARE A GROUP PF
MINORITIES IN AHLUSUNNAH. Unfortunately some extremists of Hanabalah and Salafiah denounce
those who do not agree with them as non Sunnis. Extremists in Majority also claims that Hanabalah and
Salafites are not Sunnis. IT IS NOT A MATTER UPON WHICH SOME ONE CAN BE DECLARED AS OUT OF
FOLDS OF AHLUSSUNNAH WAL JAMAAH. HOW EVER ARGUMENT S OF MAJORITY I.E. ASHAIRAH AND
MATURIDIAH ARE MORE POWERFUL THEN THE ARGUMENTS OF MINORITIES. ON SOME ISSUE
HANABALAH AND SALAFITES ALSO DISPUTE.
ATTRIBUTES OF ESSENTIAL ATTRIBUTES
ATTRIBUTES OF ESSENTIAL ATTRIBUTES OF AFFIRMATION ARE .
PERFECTION,SIMPLICITY,ETERNITY,ABSOLUTENESS, SELF ABSURDITY OF
IMPERFECTION,CONTRARAIES,CONTRDICTORIES,NEGATION,PARADOXED,ANNIHILIATION.EXTINCTIO,
MUTATION, PERSONIFICATION HYPOSTASISATION ET CETERA. ATTRIBUTES OF ESSENTIAL
ATTRIBUTES OF AFFIRMATION ARE IN GENERAL ATTRIBUTES OF NEGATION. BUT SOME TIME THEY
ARE RELATIVE ACTIVE ATTRIBUTES. FOR EXAMPLE IHYA IS AN ATTRIBUTE OF TAKVIN AS
ACCORDING TO MATURIDITES. R/DA IS AN ATTRIBUTE OF IRADAH OR MAHSYAH[WILL /INTENTION]
SPECIFIC ATTRIBUTES OF DEITY.[ ASSIFAATUL MAKHSUSAH.]
SOME ATTRIBUTES MAY ALSO BE FIND IN TEMPORAL FORM IN CREATED SUPPOSITA.
BUT SOME CAN NOT BE FOUNT IN ANY SENSE OR MEANING.
EXAMPLES. RIGHT TO BE WORSHIPPED, RIGHT TO BE ASKED FOR HELP AN ASSISTANCE BEYOND
REASON [ MA FAUQ AL ASBAB] , CREATIVITY ABSOLUTENESS, INFINITY ETC.
SIMILARLY INFINITE LIFE CAN NOT BE FOUND INN CREATED SUPPOSITA YET IN SOME MEANING LIFE
IS FOUND IN SOME CREATED SUPPOSITA SO INFINITE LIFE IS IN THIS TYPE BUR NOT LIFE.
ON THE CONTRARY NOT ONLY INFINITE DIVINITY IS IN THIS TYPE BUT THE VERY DIVINITY IT SELF IS
IN THIS TYPE.
SOME BELIEVERS OF VAHDATILVUJUUD ALSO INCLUDE EXISTENCE IN THIS GROUP. BUT BELIEVERS OF
TA ADDUDL WUJUDAT REJECT NCLUSION OF ESSE IN THIS TYPE..
ASSIFAATUL MAKHSUSAH.
END OF PART ONE
NOTE : Another approach to Divine Attributes is as follw:
Divine Attributes are of 2 Types. A] DIVINE POSATIVE ATTRIBUTES.
B]DIVINE NEGATIVE ATTRIBUTES.
DIINE POSATIVE ATTRIBUTES ARE OF TWO TYPES.
A1] DIVINE POSATIVE ABSOLUTE ATTRIBUTES.
B] DIVINE POSATIVE RELATIVE ATTRIBUTES.
Similarly the Divine Negative Attributes are divided into two types.

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B1] DIVINE NEGATIVE ABSOLUTE ATTRIBUTES.
B2] DIVINE NEGATIVE RELATIVE ATTRIBUTES.
DIVINE POSATIVE ABSOLUTE ATTRIBUTES ARE DIVIDED INTO TWO TYPES.
A11] ATTRIBUTES OF SELFHOOD.
A12] ESSENTIAL ATTRIBUTES.
SIMILARLY DIVINE NEGATIVE ABSOLUTE ATTRIBUTES ARE DIVIDED IN TO TWO TYPES.
Note this division is just an another approach yet corresponds to the same REALITIES ,,