Wednesday November 25, 2020 AD Rabi' al-thani 9, 1442 AH
Mansoor Hashemi Khorasani
(45) The special helpers of Imam Mahdi peace be upon him are the preparers of the grounds for his advent who reappear him with their sweat and bring him to power with their blood, while they are fearful, traveler and oppressed on earth, not those who have taken imams other than him and have made a living by his absence and have gained power and wealth, and they have stood against the preparers of his advent, and then they are greedy to be his special helpers! (Section: Questions and answers)
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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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