How do we respond to those who say that the attributes of Allah have no modality, neither known nor unknown, citing the statement of Malik?
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The questioner : ... We have affirmed an unknown modality, so what is our response to those who say that the attributes of Allah have no modality, neither known nor unknown? This is because the statement of Imam Malik: "The modality is not comprehensible" can be considered impossible because it is not comprehensible. It is said of the impossible that it is so. In our taking from the verse [Ash-Shuraa 42:11], it is not definitive in its establishment, meaning it is indicative in its meaning. Then we used reason to establish that every existent has a modality. We denied taking the attributes from reason, so how can we use reason to prove this modality?
The Shaykh : Yes, you have done well. This is not from the indication of pure reason. This is a necessary consequence. It is necessary for every existent to have some attribute. That is the indication of reason. If the word "existent" were not established at all, we would say it is not permissible to say it. But it is established, and if it is established, it necessitates that it has an attribute. For this reason, we said that the one who says that Allah is not above, not below, not on the right, and not on the left, we say that this is negation. This is clear. Every existent must have [an attribute].
The student: How is it that they say the necessary consequence is not the statement of the one who states it? Does he not say it is a necessary consequence?
The Shaykh : No, we say it is a necessary consequence. This is a rational necessity. Everyone knows that an existent must have an attribute, even if it only has the attribute of existence.
There is nothing like unto Him
ليس كمثله شيءThe Shaykh : Yes, you have done well. This is not from the indication of pure reason. This is a necessary consequence. It is necessary for every existent to have some attribute. That is the indication of reason. If the word "existent" were not established at all, we would say it is not permissible to say it. But it is established, and if it is established, it necessitates that it has an attribute. For this reason, we said that the one who says that Allah is not above, not below, not on the right, and not on the left, we say that this is negation. This is clear. Every existent must have [an attribute].
The student: How is it that they say the necessary consequence is not the statement of the one who states it? Does he not say it is a necessary consequence?
The Shaykh : No, we say it is a necessary consequence. This is a rational necessity. Everyone knows that an existent must have an attribute, even if it only has the attribute of existence.