Abstract

Having proved the first Origin, the Divine Unity, and the simplicity of the Divine Essence, Ibn-Sina intejects the attributes of the Necessary Being under two categories:First- the universal issues such as the kinds of attributes and the criteria for attributing God throug attributes, the criteria for negating some other attributes, andanalyzing attributes such as knowledge, power, will... individually.The fact that, in terms of the existential reality and existential perfections, God is also unrivalled, is resulted from the fact that the Truth's- the Exalted- special existence, because of its own special relaity, is other than the existence in the other things and,since the Divine attributes are same as the Divine Essence, this is also the case for the attributes.First- In other than God, the perfections are supervened on their essences; in God, however, they are same as God's existence.Second- In the Truth-the Exalted- The existence and existential perfections are necessary and essential; in the other things, however, they are possible and caused by God- the Exalted.Third- The Divine attributes are attributed to Him, in a way which is deserved Him. For example, in the knowledge of His Essence, God cotemplates on His Essence, and this cotemplation requires the contemplation on other than God, and this contemplation since it is the origin for the emanation of the act, is power as well.Fourth- In the Truth- the Exalted- the attributes arc realized in the mostperfect mode, that is, the Divine perfections are combined with no non-existence. Therefore, same as the existence of the Truth- the Exalted- which is not combined with the non-existence, his knowledge is not combined with ignorance, and his power is not combined with disability.