Imam Ali’s Statement (Sermon 1, Nahjul Balaghah):
“The perfection of knowing Him … is to deny Him attributes, because every attribute testifies that it is different from that to which it is attributed and everything to which something is attributed testifies that it is different from the attribute.”
Imam Ali’s profound statement has often puzzled readers, particularly the phrase “to deny Him attributes.” This does not mean that God has no attributes or that we should reject the traditional attributes ascribed to Him, such as mercy, power, and knowledge. Rather, it emphasizes that God’s essence is utterly unique, absolute, and transcendent, and His attributes cannot be seen as separate parts or qualities distinct from Him.
In God’s case, attributes like knowledge, power, and mercy are inseparable from His essence. His essence and attributes are perfectly unified; they are one and the same. When we say God “has” knowledge, it does not imply that knowledge is an additional quality that He possesses. Instead, He is knowledge itself in a way that is beyond human comprehension and entirely unlike anything in creation.
For created beings, attributes are distinct from their essence. A knowledgeable person, for instance, could lose knowledge, showing that knowledge is not inherently part of their being. Applying this concept to God would falsely imply a separation within His essence, contradicting the principle of His absolute oneness (tawhid).
Thus, Imam Ali’s statement suggests that the highest understanding of God transcends human categorizations of attributes. True knowledge of God means recognizing that attributing qualities to Him in a human-like manner (where the attribute and the attributed are distinct) does not apply to Him.
This understanding is further clarified in Imam Ali’s continuation in the same sermon:
“Whoever attaches attributes to God joins Him (to another thing) and whoever joins Him (to another thing) regards Him as two; and whoever regards Him as two recognizes parts for Him; and whoever recognizes parts for Him is ignorant of Him; and whoever is ignorant of Him points at Him; and whoever points at Him admits limitations for Him; and whoever admits limitations for Him numbers Him.”
This passage underscores the implications of attributing qualities to God, ultimately leading to the recognition that God cannot be limited, divided, or counted. The initial statement arrives at this conclusion by exploring the nature of understanding God, advocating for the denial of attributes in a manner that prevents any notion of separation or multiplicity within the Divine essence.
Re: Al-Mizan English Volume 11
