Continuation of the discussion on the indication of reason for the establishment of the attributes of perfection for Allah the Exalted.
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The Shaykh : Yes, every existent must have an attribute, either an attribute of perfection or an attribute of deficiency. The scholars call this in argumentation and debate "sabr wa taqsim" (exhaustive division). Sabr wa taqsim means that you present a thing between two options, with no third possibility, and you compel the opponent to affirm one of them. In sabr wa taqsim, we say now that no existent is free from having an attribute; you acknowledge that Allah is an existent who must have an attribute, either an attribute of perfection or an attribute of deficiency. Since an attribute of deficiency is impossible for Him, it is established that He must have the attribute of perfection.
The second path: The first way is to say that these created things are the creation of Allah, Mighty and Majestic, and they possess perfection, do they not? They possess perfection. The Giver of perfection is more deserving of perfection, because it is rationally known that the deficient does not perfect another. No one has ever perfected another unless he was more perfect than him. This is clear evidence. Even if the only aspect of His perfection were giving perfection to others, that would be sufficient to establish His perfection. Good, yes?
The questioner : ...
The Shaykh : Yes
The questioner : ...
The Shaykh : Yes, here.
The second path: The first way is to say that these created things are the creation of Allah, Mighty and Majestic, and they possess perfection, do they not? They possess perfection. The Giver of perfection is more deserving of perfection, because it is rationally known that the deficient does not perfect another. No one has ever perfected another unless he was more perfect than him. This is clear evidence. Even if the only aspect of His perfection were giving perfection to others, that would be sufficient to establish His perfection. Good, yes?
The questioner : ...
The Shaykh : Yes
The questioner : ...
The Shaykh : Yes, here.