Soon after composing his Decisive Treatise, Averroes created “Al Kashf `An Manahij Al Adillah Fi `Aqaid Al Millah” or The Exposition of the Methods of Proof Concerning the Beliefs of the Community), which was completely a noteworthy piece on the precept of God. The composition an incredible endeavor to decide if religious principles that are in possession of the general population in the 4 prime orders contorted sacred writings in making them more incongruent with Islam. Averroes questioning along these lines could be deciphered as a reasonable articulation of his principle on God.
Stated here in this creation, Averroes initially inspects the “contentions for the presence of God in view of the distinctive factions, rejecting every one as wrong and destructive to people in general”. He argues, for instance, that merely two contentions are deserving of recognition, both beginning in the Quran, surahs 25:61, 78:6-16 and 80:24-33 and the main position is the contention of “providence”, wherein one can see that that is in the world fills the need of humankind. “Averroes discusses the earth, moon, the sun, and the climate as cases of by what means the world is molded for people”, and promotes the thought that if the world is, at that point, so perfectly created, at that point it indicates of a perfect God. The translation was like Voltaire’s contention a few eras later as the French Enlightenment savant protected freedom. The next reference depended on the contention of “creation”, emerging from “the perception that everything on the planet seems to be imagined. Plants and creatures have a development that seems to be planned; all things considered, the designer was engaged, and it is God.”
Averroes continued, as did the greater part of his scholar counterparts, that there are 7 divine features that were comparable to human qualities – life, knowledge, power, hearing, will, speech and vision. “For Averroes, the aspect of learning possessed much room in his composition on the features of God,” and Averroes asserted that divine learning was comparable to human learning just in name, the last being the result of impact while the previous was a result of the cause. Averroes is certain of that God was the primary cause of the world. In that capacity, he had genuine knowledge, while people obtained information in light of the impacts of such reasons.
Averroes or Ibn Rushd claims that the aspect of life may be indirect since it is the prerequisite of knowledge, and because that God created objects to life. Power can be concluded by God’s capability to bring objects into being. As to speech, Averroes reasons that knowledge and power without a doubt give rise to speech. In conclusion, with regards to speech and vision, Averroes emphasized that because God created the world, he certainly knows every part of it, just like an artist that understands their masterpieces very well. Given that two elements of the world are the visual and the auditory, God must essentially possess the vision and speech.