Analysis of God's Attributes of Act through the Notion of Vujūd-e Rābiṭ (Connecting Existence)

Depicting God's attributes of the act in a way that ascribing those attributes to Him does not contradict the belief in His absolute indivisibility is one of the most important theological issues in monotheistic religions; an issue whose solution is not possible without considering logical and philosophical bases. This article has aimed to describe the quality of existence of such attributes applying the specific definition offered for the concepts of existence and Vujūd-e Rābiṭ (connecting existence) in Transcendent Wisdom. Ṣadrā changed the triple division used to be considered for all beings by dissolving the Vojūd- e RābiṭĪ (connector existence) into Vujūd-e Rābiṭ (connecting existence). His main point in this issue is to explain the way that changing beings are connected to God with indivisible existence.In peripatetic school, all the beings, as the embodiment of God's attributes of act, are regarded as connector existence. Considering them as connectors assumes a sort of identity and independence for them before the existence of God. By considering the propositions as simple and indivisible, and dissolving the connector existence to connecting existence, Mullā Ṣadrā established a stable logical and philosophical structure for a great upheaval in having a different perception of all beings. Based on this view there is no independent identity for beings before God and their existence is regarded as unreal. Accordingly the existence of all beings is similar to the existence of a connecting element in a proposition which is dissolved in the existence of the subject. Such new definition would remove the contradiction available between the existence of God's attributes and the indivisibility of His essence. The most important findings of this study are:1- Mullā Ṣadrā, by developing the MĪr Dāmād's theory in distinguishing between the connector existence and connecting existence concluded that after rejecting the idea of principality of essence there is no distinction between the connector existence and the concept of connecting. Therefore, there is no way to imagine that such a connector existence as an interdependent being with a distinct essence exists, since assuming the existence of such a being is totally inevitable based on the principles accepted by Mullā Ṣadrā. Thus, the only valid theory to describe the beings of the world is to consider them as connecting. Therefore, based on this theory, the same function which is assumed for the connecting elements in every propositions, it is considered for all the beings created by Almighty God. In fact, their existence is seen as just a connecting reality before His existence just like the existence of a connecting element between the subject and predicate in a proposition. Based on this view, as the linguistic and logical stance, like whether the propositions are simple or compound, can determine the attitude toward the connecting element in a proposition, in the same way, the philosophical stance can determine the status of the connecting existence and the reality of existence of all beings which are regarded as connecting. 2- Assuming the existence of effect as connecting, can determine its existence sort as an act of Almighty God. That is, any kind of independence or essence would be removed from its existence. This will lead to this notion that all beings except God are the instances of His radiance or manifestations of His reality. Thus, the existence of effect is unified with the existence of the cause. 3- Various attributes have been attributed to God in the holy Quran. Their semantic analysis and ontological exposition have been the main concern of all Muslim schools of thought. In Transcendent Wisdom, based on its bases of principality and analogicity of existence, a solid system of philosophy is established based on which the religious beliefs especially the issues related to God's attributes are precisely explained. Besides the above mentioned philosophical attitude, Mullā Ṣadrā has a special view in logic with specific consequences in defining the proposition and its simplicity and compound which is different from those suggested in Aristotelian logic.