چکیده:
Philosophers generally believe that God's essential attributes are identical to His essence, although their concepts and meanings are different. They have proposed three criteria to prove the identicality of His attributes and essence, and thus justify and prove the identicality of God's attributes and his essence. This article presents and criticizes the three criteria that philosophers have put forward in this regard: First, The existential union of the essential attributes and the essence of God, and this is the most famous criterion. Second, God‟s essence being an instance for the concepts of essential attributes, without the intervention of anything else (including existential, non-existential or relative matters or forged matters). Third, The annihilation of attributes and their concepts in the essence of God (this criterion is taken from mystics). There are some drawbacks to each of these three criteria, from the perspective of mystics, which make it unreasonable and unacceptable.
خلاصه ماشینی:
org/ 0000-0003-3712-9337 Received: 20/01/1401 ـ Accepted: 16/05/1401 Abstract From the perspective of most philosophers, the essential attributes of God are identical to His essence, although their concepts are multiple and their meanings are different.
Most philosophers believe that: the essential attributes of Truth, each having a specific meaning and a certain concept, exist at the very essence of God's existence, not through an additional and different existence (Shirazi, 1383, p.
" Based on this analysis, the meaning of "the identity of the essential attributes of Truth with the Essence of Truth" is that all the essential attributes of Truth exist at the single essence of God, and not according to the criterion of the unity of the concepts of essence and attributes; because it is clear that the concepts of the attributes are different.
The second case necessitates the multiplicity of the Necessary Existent by essence; because according to this assumption, a general difference exists between the attribute and the Essence of Truth, and on the other hand, these descriptions are located in the level of the essence of the Necessary Existent and not outside His essence; because essential attributes are in a level before the creation of everything other than Him (ma'sawa), a level where the contingent reality has not yet taken shape.
Secondly, this interpretation regarding the identity of the attributes with the Essence leads to the multiplicity of the Necessary Existent by essence; because the correspondences of various concepts — according to the assumption — all reside at the level of the Essence of Truth.
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