By ‛Abdu-r-Rahman Abu Zayd
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Extra resources for al-Ghazali on Divine Predicates and their Property: A Critical and Annotated Translation of these chapters in al-Iqtisad fil-I‛tiqad
Stin a third group maintain that ·it [the world] came into existence through a contingent will in His essence. e. God] is a locus for contingent things. Cl The fourth group assert that the world comes into existence at the time when the eternal will is connected with its occurrence [at that time] without the origination of a will, and"without a change in the attribute of the EternaL'J Consider the various groups, and compare the position of each to the other. The path of none of these groups is free of insoluble doubt except that of the Sunnls whose doubtful aspect is easy to resolve.
So our opinion here does not contradict yours, except in our doctrine that the object does occur through God's power. ,. through God's power be claimed "when its existence through God's power has no priority over 15 AI·GlalJztll. negated by the non-existence of the object of power,4ea how then could [that relatio~ship] be negated by the existence of the object of power? Whether the object of power be conceived as existing or non-existing, the supposition of an object-taking power having no presently existing object is unavoidable.
Moreover, knowledge ('Um) is not sufficient-contrary to al-Ka'bl,] who found knowledge sufficient 'without will-because knowledge succeeds the object of knowledge and is related to it as it is; and [knowledge] neither affects [the object] nor changes it. If a thing is possible in itself, and is co-extensive with another possible thing which is opposite to it, then knowledge is· related to it /Je, se. We should not make one of the two possible things preponderant over the other: rather we should intellect63• two possible things and intellect their co-extensiveness.
al-Ghazali on Divine Predicates and their Property: A Critical and Annotated Translation of these chapters in al-Iqtisad fil-I‛tiqad by ‛Abdu-r-Rahman Abu Zayd