The present study, while giving a short explanation of the words ‘name’ and ‘attribute’, briefly explicates the meanings of the names and attributes of God, Almighty from the perspective of various schools of thought and highlights the point that, in the words of the infallibles, the names and attributes of God denote some realities other than God. Categorizing the narrations in question, the article further underlines the important principle that asma’ Allah (divine names) signify entities other than Allah, and relying on this principle, it demonstrates that the names and attributes of Allah refer to non-God realities.

Critical investigation of Identity of essence and attributes of GodThe quality of the relationship between essence and attributes of God is one of the most important issues among islamic thinkers. One of the most important theories in this field is the theory of Identity of essence and attributes of God that divided in turn into two branches,I mean, external identification and conceptual identification . Since the conceptual identification is rare theory, we further deal with external identification .In this article, we have discussed the concept of Identity and we have collected all the proofs for it. Identity is paradoxical according to conceptual analysis and all the proofs are Incomplete. In the end, this theory has been accepted that God has the attributes of perfection but we do not know its qualification and should be silent about how it is.key words: essence, attributes of God, Identity of essence and attributes

The ontology of God’s attributes and the relationship between His Attributes and His Essence is one of the oldest debates in theological and doctrinal discussions and is one of the most important and controversial issues. Since Qāḍī ʿAbdul Jabbār Muʿtazilī (Arabic: قاضی عبدالجبار معتزلی) is one of the experts in such discussions, the present study has examined and criticized his view on this issue. The findings of the research indicate that although Qāḍī ʿAbdul Jabbār Muʿtazilī has proved the Perfect Attributes of God in the ontology of the Attributes of God, through the analogy from man to God, but this analogy faces serious criticisms and challenges and the most important challenge is that this analogy is an analogy deprived of relevance (Arabic: قیاس مع الفارق). Although Qāḍī ʿAbdul Jabbār Muʿtazilī has not made any distinction between the Essence of God and His Attributes, and has considered the attributes as mental conceptions that have no truth in the essence, nor are they distinct from the essence, but he has considered the attributes to be the essence itself, and the important challenge of his view is that his presentation of this view is due to his inability to correctly conceive of the view of objectivity. His view is that we assume that God is a possible and limited being, who lacks perfect attributes, while God Almighty possesses perfect attributes. This is because the requirement of his view is that we assume that God is a contingent and limited being, who lacks perfect attributes, while God possesses perfect attributes (Attribute of Perfection).

How to explain the doctrine of badā` and to analyze its relationship with the attributes of God, Divine destiny and the knowledge and infallibility of the infallibles (a) from the perspective of Mulla Sadra and Allameh Sha'rani, is the subject of the present study. The present descriptive-analytical study examines the principles of Mulla Sadra and Allameh Sha'rani about the doctrine of badā`. As understood by the study, Mulla Sadra uses the principles of transcendent wisdom to explain the truth of badā` and its relationship with the attributes of God, Divine decree and infallibility of the infallibles (a) in this context. Allameh Sha'rani, though being in the framework of transcendent wisdom, but according to his own hadith-theological principles, considers any change in the attributes of God and Divine decree impossible and criticizes badā` in the meaning intended by Mulla Sadra. He also proves the impossibility of badā` in the news of the infallibles (a) by using the argument of grace, lutf.

In the verses and traditions, some praiseworthy and valuable attributes are attributed to God Almighty. In addition to that, a group of negative and anti-value attributes that do not fit with the Divine Essence are found in it; as an example, the attributes of Wisdom and Justice have a positive value, and attributes such as cunning, mockery, and deception, which were attributed to God in the Holy Quran, are anti-values. The research problem of this article is to explain how to fit between the negative attributes and absolute perfection of God Almighty, which will be analyzed in this article with the descriptive-analytical method of the view of Muslim sages. The conclusion of the research is summarized in two results. First, the stative attributes are the attributes of actions and the characteristics of creatures, not of the Essence of God Almighty. The second, the stative attributes only have the ground for being anti-value and they are not always and necessarily anti-value because they follow God's Wisdom and Justice and their attribution to God Almighty is in line with the absolute perfection of God's nature.