And as for reason: its argument is that every existent thing, in reality, must have an attribute.
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The Shaykh :"And as for reason: its argument is that every existent thing, in reality, must have an attribute" Do we agree that every existent thing must have an attribute? Glory be to Allah, does every existent thing have an attribute? What does Yahya say? Does every existent thing have an attribute? Ha ha.
The student: ... .
The Shaykh : Does every existent thing have an attribute?
The student: Yes.
The Shaykh : And what does Jum'ah say? Does every existent thing have an attribute?
The student: ... .
The Shaykh : We have to look at the middle. Salih, Harun, does every existent thing have an attribute?
The student: ... .
The Shaykh : Every existent thing?
The student: ... .
The Shaykh : Reflect. Now, only you are left, yes?
The student: Yes, we have stated it.
The Shaykh : Stating it is not enough. Stating it is not enough. It is not a proof that is used to argue for something or argued from.
I say: Every existent thing must have an attribute. Even if its only attribute were the attribute of existence. Then, is this existence an obligatory existence or a possible existence? Meaning, is it permissible for this to be non-existent? This is also a second attribute that is necessary. So, every existent thing, in reality—and when we say "in reality," we mean to exclude what exists in the mind and is posited by the mind. The mind may posit things that cannot occur and are impossible. But an existent thing, in reality, must have an attribute. "So it must have an attribute, either an attribute of perfection or an attribute of deficiency" Correct? Yes, since we have agreed that it must have an attribute, "then either it is an attribute of perfection or an attribute of deficiency, and the second is invalid with respect to the Perfect Lord who is worthy of worship" The second is invalid. And if the second is invalid, the first necessarily follows: that Allah must have attributes of perfection.
The student: ... .
The Shaykh : Does every existent thing have an attribute?
The student: Yes.
The Shaykh : And what does Jum'ah say? Does every existent thing have an attribute?
The student: ... .
The Shaykh : We have to look at the middle. Salih, Harun, does every existent thing have an attribute?
The student: ... .
The Shaykh : Every existent thing?
The student: ... .
The Shaykh : Reflect. Now, only you are left, yes?
The student: Yes, we have stated it.
The Shaykh : Stating it is not enough. Stating it is not enough. It is not a proof that is used to argue for something or argued from.
I say: Every existent thing must have an attribute. Even if its only attribute were the attribute of existence. Then, is this existence an obligatory existence or a possible existence? Meaning, is it permissible for this to be non-existent? This is also a second attribute that is necessary. So, every existent thing, in reality—and when we say "in reality," we mean to exclude what exists in the mind and is posited by the mind. The mind may posit things that cannot occur and are impossible. But an existent thing, in reality, must have an attribute. "So it must have an attribute, either an attribute of perfection or an attribute of deficiency" Correct? Yes, since we have agreed that it must have an attribute, "then either it is an attribute of perfection or an attribute of deficiency, and the second is invalid with respect to the Perfect Lord who is worthy of worship" The second is invalid. And if the second is invalid, the first necessarily follows: that Allah must have attributes of perfection.