Sadrian Metaphysics

According to most Shia philosophers the foundation for the beginning of Islamic Philosophy was provided by the Shi’i imams through their metaphysical utterances, sayings, sermons and supplications; therefore we see the imams speaking about the divine essence and the divine attributes and we see them asserting that the purity or the essence of tawheed lies in the negation of the attributes from the essence ; now when the imams speak about the negation of the attributes from the essence so they do not mean that God is an attribute-less entity because obviously any such assertion or claim goes contrary to the Quran which mentions countless attributes of the divine, but in truth what the imams really mean by the negation of attributes from the divine is that the attributes of God are not ontologically or existentially distinct and separate from his essence, in other words the attributes are not additional to the essence such that essence is something different and the attributes somethi

God as a being Necessary in Itself [واجب بالذات] must be necessary from all aspects [واجب من جميع الجحات] and that which is necessary from all aspects must be infinite because a finite or a limited entity is contrary to the notion of necessity from all aspects; therefore Pure Being exists as an infinite reality that cannot be bounded or restricted by any limit, and being infinite in its reality, Pure Being leaves no room for any other reality or existent because to acknowledge the existence of another or a plurality of others besides Pure Being [وجود حض] is tantamount to negating the very notion of its infinity and consequently the negation of its being necessary from all aspects. But our sense-perception [ادراك حسى], which is knowledge by acquisition [علم حصولى] and intuition, which is knowledge by presence [علم حضورى], both provide us with irrefutable evidence for the existence of contingent beings such as our souls [نفوس] and the entire cosmos [عالم امكان]; such evidence cannot be