Tuesday September 22, 2020 AD Safar 4, 1442 AH
Mansoor Hashemi Khorasani
(20) Without placing a caliph on earth who is knowledgeable about the whole of Islam and can teach it to Muslims, it is not possible for them to establish the whole of Islam and therefore, requiring them to do so is against justice. Hence, God has never obligated Muslims to establish the whole of Islam except after leaving someone among them with the knowledge of the whole for their education and guidance; as he has said as a rule: “And there is a guide for any nation”. (Section: Criticisms and investigations)
Question & Answer

The Shia believes that the innate God’s characteristics such as knowledge, power and existence, are correspondence to each other and correspondence to the essence of God, and their difference with each other and with the essence of God is only conceptual, not real, but the Ash’arites[1] who form the majority of the Sunnis believes that the innate God’s characteristics are added to His essence and are not correspondence to the essence of God. What is Allamah Khorasani’s opinion in this regard?

In the school of Allamah Mansoor Hashemi Khorasani, the innate God’s characteristics are correspondence to His essence; because His essence is not compound and disintegrable, until a part of it be knowledgeable and the other part be capable, and it accepts abundance and deficiency; rather He is capable at the same time of being knowledgeable, and is knowledgeable at the same time of being capable, and His existence is nothing but His knowledge and power. His essence has no deficiency, until there be need characteristics for it, and there is no contradiction between His attributes; rather His essence, since is considered regarding to knowledge, is called knowledgeable and since is considered by regarding the capabilities, is called capable and therefore, multiplicity of His names does not mean multiplicity in Himself. In other words, His knowledge is His very power that belongs to the cognizable things and His power is His very knowledge that belongs to the doable things, and therefore contradiction exists in what these two belong to, not themselves; because contradiction between things is by virtue of in their nature, which is counted as the range of their being, and there is no essence for the knowledge and power of God, and with this description, there is no contradiction between those two either.

↑[1] . [Translator note: An early theological school of Islam who were the followers of Abu al-Hassan al-Ash’ari.]
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