THE FOUNDATION OF THE BELIEF
© 2013 www.Allah.com The Mosque of the Internet Version 3.0 by
Shaykh Ahmad Darwish
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This book was written in Arabic by Imam Abu Hamid al-Ghazali,
or Algazel as he was known to medieval Europe (died 505/1111).
His numerous works are well known, respected and quoted not only
the middle east but in the higher universities of west.
His contribution to theology and philosophy have proved to be
major cornerstones of resource throughout the centuries.
During the revival of Greek philosophy in the middle ages, many
Christians were attracted and swayed by the persuasion of
Greek logic. In an effort to protect Christianity, Christian
theologians relied upon the profound arguments of Al Ghazali
to defeat the adherents of Greek philosophy and thereby protected
their religion.
Al Ghazali's works have been translated and printed in many languages.
Comparative studies have shown that Jean Jacques Rousseau,
known in the west as the pioneer of children's education,
based his ideas and methods upon the work of Al Ghazali.
The Shorter Encyclopedia of Islam says of Al Ghazali: "He was
the most original thinker that Islam produced and its greatest
theologian." A.J. Arberry, professor and director of the
Middle East Centre at the University of Cambridge, England
referred to him as being: "He was one of the greatest mystical
theologians of Islam and indeed of all mankind." I pray that
the readers will benefit from the sound reasoning which
they are about to embark upon and that it will open guiding
channels of thought that will give pleasure in this life and
in the Hereafter. Umm Durman Sudan 1992
PREFACE
The first translation into English was by the late Professor
Nabih Amin Al Faris, American University, Beirut, October 31,
1962 with the examination of Dr. John H. Patton, Professor
of Religion Park College, Parksville, MO. USA.
The reason for this work being undertaken yet again is due to
the need for updating this work and also to rectify English
linguistic usages and to adapt it for the computer with the
addition of an index.
It is interesting to note that in the English versions of the
Bible we found that the proper noun of the Creator referred
to as God whereas we found in the Arabic edition of the Bible
the proper noun changes to be Allah which is the same proper
noun mentioned in the Arabic Koran.
In the Name of the Compassionate, the Merciful Allah, This is
the Book of the Foundations of Islamic Belief.
1 THE BELIEF OF SUNNI, THE WAY OF THE PROPHET
The Exposition of the Belief of the Sunni, way of the Prophet,
is embodied in two phrases of witnessing (Shahadah) which
form one of the Pillars of Islam.
(A) THE MEANING OF THE FIRST PHRASE OF WITNESSING:
We say - our success is from Allah - praise be to Allah the Creator,
the Restorer, the One who does whatever He wills. He
whose Throne is glorious and whose Power is Mighty; who guides
the select amongst His worshipers to the righteous path.
He who grants them benefits once they affirm His Oneness by
guarding the articles of belief from the darkness of doubt
and hesitation. He who leads them to follow the way of His chosen
Prophet Muhammad - praise and peace be upon him - and
to follow the example of his companions, the most honored, by
directing their footsteps to the way of truth. He who reveals
Himself to them in His Essence and in His Works by His fine
attributes which none perceive except the one who inclines
his ear in contemplation. He who makes known to them that
He is One in His Essence without any associate, Single without
any equal, Eternal without a similar.
Nothing precedes Him, He is without any beginning. He is Eternal
with none after Him, Everlasting without any end, subsisting
without cessation, abiding without termination He has not
ceased and He will not cease to be described by the epithets
of Majesty. At the end of time He will not be subject to
dissolution and decay, but He is the First and the Last, the
Hidden and Apparent, and He knows everything.
1 . TRANSCENDENCE (EXALTATION)
Allah is not a body possessing form, nor a substance restricted
and limited: He does not resemble other bodies either in
limitation or in accepting division.
He is not a substance and substances do not reside in Him; He
is not a quality of substance, nor does a quality of substance
occur in Him.
Rather, He resembles no existent and no existent resembles Him.
Nothing is like Him and He is not like anything. Measure
does not bind Him and boundaries do not contain Him. Directions
do not surround Him and neither the earth nor the Heavens
are on different sides of Him.
Truly, He is controlling the Throne in the manner in which He
said and in the sense in which He willed - in a state of transcendence
that is removed from parallel and touch, residence,
fixity of location, stability, envelopment, and movement.
The Throne does not support Him, but the Throne and those who
carry it are supported by the Subtleness of His Power and are
constrained by His Firmness. He is above the Throne and Heavens
and above everything to the limits of the earth with
an aboveness which does not bring Him nearer to the Throne and
the Heavens, just as it does not make Him further from the
earth.
Rather, He is Highly Exalted above the Throne and the Heavens,
just as He is Highly Exalted above the earth. Nevertheless,
He is near to every entity and is "nearer to the worshiper
than his juggler vein" and He witnesses everything since His
nearness does not resemble the nearness of bodies, just as
His Essence does not resemble the essence of bodies.
He does not exist in anything, just as nothing exists in Him:
Exalted is He that a place could contain Him, just as sanctified
is He that no time could limit Him.
For, He was as before He had created time and place, and just
as He was, He is now. He is distinct from His creatures through
His attributes. There is not in His Essence any other than
Him, nor does His Essence exist in any other than Him.
He is Exalted from change and movement. Substance does not reside
in Him and the quality of substance do not befall Him.
Rather, He is in the attributes of His Majesty beyond cessation.
And He is in the attributes of His Perfection. He is not
in need of an increase in perfection. In His Essence, His
Existence is known by reason (in this life).
In the Everlasting Life, His Essence is seen by the eyes of the
righteous as a favor from Him, and a subtlety as a completion
of favors from Him through their beholding His Gracious
Face.
2. LIFE AND POWER He is Living, Able, the Conqueror and All-subduing.
Inadequacy and weakness do not befall Him; slumber
does not overtake Him nor sleep; annihilation does not prevail
over Him nor death. He is the Owner of the visible and invisible
Kingdom, and of Power and Might. His are dominion, subjugation,
creation, and command; the Heavens are rolled in
His Right and created things are subjugated in His Firmness.
He is Single in creating and inventing. He is Alone in bringing
into existence and innovating. He created all creatures and
their deeds, and decreed their sustenance and their life
span; nothing decreed escapes His Firmness and the mutations
of the affairs does not slip from His Power.
Whatever He decrees cannot be numbered neither does His Knowledge
end.3. KNOWLEDGE
He is Knowledgeable of all the known, encompassing all that happens
in the depths of earth to the highest heavens. He is
Knowledgeable in which there is not an atom that escapes His
Knowledge in heaven and earth.
Rather, He knows the stamping of the black ant upon the solid
rock in the darkest night. He perceives the movement of a particle
of dust in mid-air. He knows the secrets and that which
is more hidden.
He is the Overseer of the whispering of the self and the flow
of thoughts, and the most deepest concealment of the selves.
With a knowledge which is ancient from eternity and by which
He has not ceased to be described through the ages.
Not by a knowledge which is subject to updating by occurring
and circulating in His Essence.
4. WILL
He is the Willer of all existence and the Planner of all contingent
things. There is nothing that occurs in His visible or
invisible world except by His prior planning and His execution
whether it is little or plenteous, small or large, good
or evil, benefit or harm, belief or unbelief, gratitude or
ingratitude, prosperity or loss, increase or decrease, obedience
or disobedience all is according to His Wisdom and Will,
what He wills occurs and what He does not will does not occur.
There is not a glance of the onlooker nor a stray thought
that is not subject to His Will.
He is the Creator at first, the Restorer, the Doer of whatsoever
He wills. There is none that rescinds His command, and none
that supplements His decrees, and there is no escape for
a worshiper from disobeying Him, except by His Help and Mercy,
and none has power to obey Him except by His Will. Even
if mankind, jinn, angels, and devils were to unite to try to
move the weight of an atom in the world or to render it still,
without His Will they would fail.
His Will subsists in His Essence amongst His Attributes. He has
not ceased to be described by it from eternity, willing,
- in His Infinity - the existence of the things at their appointed
time which He has decreed. So they come into existence
at their appointed times as He has willed in His Infinity
without precedence or delay. They come to pass in accordance
with His Knowledge and His Will without variation or change.
He directs matters not through arrangement of thought and awaiting
the passage of time, and so no affair occupies Him from
another affair.
5. HEARING AND SEEING
He - the Most High - is the Hearer, the Seer. He hears and sees.
No audible thing, however faint, escapes His Hearing, and no
visible thing, however minute, is hidden from His Sight.
Distance does not prevent His Hearing and darkness does not obstruct
His Seeing. He sees without a pupil and eyelid, and
hears without the meatus and ears, as He perceives without a
heart, and seizes without limbs, and creates without an instrument,
since His attributes do not resemble the attributes
of the creation, and as His Essence does not resemble the essence
of creation.
6. SPEECH He - the Most High - speaks, commanding, forbidding,
promising, and threatening, with a speech from eternity, ancient,
and self-existing.
Unlike the speech of the creation, it is not a sound which is
caused through the passage of air or the friction of bodies;
nor is it a letter which is enunciated through the opening
and closing of lips and the movement of the tongue.
And that the Koran, the original Torah, the original Gospel of
Jesus, and the original Psalms are His Books sent down upon
His Messengers, peace be upon them.
The Koran is read by tongues, written in books, and remembered
in the heart, yet it is, nevertheless ancient, subsisting
in the Essence of Allah, not subject to division and or separation
through its transmission to the heart and paper (by this
he meant that the movement of the reciter's tongue and his
management of the flow of air in his mouth and ear etc.,
or the writer's inscription upon paper, all of which are created.
Whereas the logic of Ghazali addresses what is beyond
this human quality and dimension of time and physic. Thereby
he refers to the Koran before one's movement of the tongue
or transcription onto paper. Most errors have come from our
human dimensions, and that we try to describe Divine attributes
through our own limited human attributes - Darwish.) Moses
- Allah praised him and gave him peace - heard the Speech
of Allah without sound and without letter, just as the righteous
see the Essence of Allah - the High - in the Hereafter,
without substance or its quality.
And since He has these qualities, He is Living, Knowing, Willing,
Hearing, Seeing and Speaking with life, power, knowledge,
will, hearing, sight, and speech, not solely through His
Essence.
7. DEEDS
He, the Exalted, the High, there is no existence except Him,
unless it occurs by His action and proceeds from His Justice,
in the best, perfect, complete and just ways.
He is Wise in His verdicts. His justice is not to be compared
with that of worshipers, because it is conceivable that the
worshiper is unjust when he deals with properties of other
than his own. But, harm is not conceivable from Allah - the
High - because He does not encounter any ownership of other
than Himself, in which His dealing could be described to be
harmful.
Everything besides Him, children of Adam and jinn, angels and
devils, heaven and earth, animals, plants, and inanimates,
substance and its quality, as well as things perceived and things
felt, are all originated things which He created by His
Power and before they were nothing, since He existed in Eternity
alone and there was nothing whatsoever with Him.
So He originated creation thereafter as a manifestation of His
Power and a realization of that which had preceded of His
Will and the realization of His Word in eternity, not because
He had any need or necessity for it.
He is magnanimous in creating and inventing and in imposing obligations,
not doing it through necessity.
He is Gracious in beneficence and reform, though not through
any need. Munificence and Kindness, Beneficence and Grace are
His, since He is able to bring upon His creatures all manner
of torture and to try them with all kinds of pain and affliction.
Even if He should do this, it would be justice from
Him, it would not be vile, it would not be tyrannous.
He - the Mighty, the Glorified - rewards His believing worshipers
for their acts of obedience according to generosity and
encouragement rather than according to their merit and obligation.
For there is no obligation upon Him in any deed towards
anyone and tyranny is inconceivable in Him. For there is
no right upon Him towards anyone.
As for His right to be obeyed it is obligatory and binding upon
all creatures because He made it obligatory upon them through
the tongues of His prophets and not by reason. But He sent
His prophets and showed their truthfulness through explicit
miracles, and they conveyed His commands and prohibitions
as well as His promises and threats. So it became obligatory
upon all creatures to believe them and what they brought.
(B) THE MEANING OF THE SECOND PHRASE OF WITNESSING WHICH
IS THE WITNESSING FOR THE MESSENGERS AND THEIR MESSAGE.
Allah sent the unlettered, of Quraish, Prophet Muhammad - praise
and peace be upon him -with His Message for Arabs and non-Arabs
alike, to the jinn and humanity. Therefore Allah superseded
other religions by the Religion of Prophet Muhammad
- praise and peace be upon him - except that which He confirmed
amongst them.
He favored Prophet Muhammad over all other prophets and made
him the master of mankind, and declared incomplete any profession
of faith which attests to Oneness, which is "There is
no god except Allah," unless it is followed by the witness to
the Messenger, which is your saying, "Muhammad is the Messenger
of Allah." He obligated all nations to believe in everything
he informed of the affairs of here and the Hereafter.
Allah will not accept the belief of any one (worshiper) until
he believes in that which the Prophet informed of the affairs
that occur after death, the first of which is the question
of the angels Munkar and Nakeer. These are two awesome and
terrifying beings who will make the deceased sit up in the
grave, both soul and body; they will ask him about the Oneness
of Allah and about the Message, asking, "Who is your Lord,
and what is your Religion, and who is your prophet?" They
are also known as the two examiners of the grave and their questions
are considered as the first trial after death.
Again, one should believe in the punishment of the grave, and
that it is real and that His Ruling is just over both the body
and soul in accordance with His Will.
And one should believe in the Scale with the two pans with its
indicator - the magnitude of which is like the stages of the
Heavens and the earth - in it, the deeds are weighed by the
Power of Allah, and its weights or measures are the mustard
seed and the atom, in order to establish exact justice.
The records of good deeds will be placed in a fine image in the
scale of light, and then the balance will be heavy according
to its rank with Allah, by His Virtue.
The records of the evil deeds will be cast in an evil image in
the scale of darkness, and they will be light in the balance
through the Justice of Allah.
One should believe also that the Bridge is real; it is a Bridge
stretched over Hell, sharper than the edge of the sword and
finer than a hair. The feet of the unbelievers slip on it,
according to the decree of Allah - the Exalted - and they
will fall into the Fire; but the feet of the believers stand
firm upon it, by the Grace of Allah, and so they are driven
into the Everlasting residence.
And one should believe in the frequented pool, the Pool of Prophet
Muhammad - Allah has praised and given him peace -. From
which the believers will drink before entering Paradise and
after crossing over the Bridge. Whoever drinks a single mouthful
from it will never thirst again. Its width is the distance
of one month's journey; its waters are whiter than milk
and sweeter than honey. Around it are ewers in number like
the stars of the sky, and into it flow two springs from al-Kawthar.
And one should believe in the Judgement and the distinctions
between those in it, that some will be closely questioned, that
some will be treated with forgiveness and that others will
enter Paradise without questioning - these are the nearest.
Allah will ask whomsoever He will of the prophets concerning
the deliverance of the Message, and whosoever of the unbelievers
concerning their rejection of the Messengers; and He will
ask the innovators concerning the way of the Prophet (sunnah)
and the Muslims concerning their deeds.
One should believe that the believer in the Oneness of Allah
(if he enters Hell on account of his sins) will be released
from Hell fire after he has been punished, so that there will
not remain in Hell one single believer.
One should believe in the intercession of the prophets, of the
learned, and of the martyrs, then the rest of the believers
- each according to his influence and rank before Allah.
Whosoever remains of the believers and has no intercessor will
be released through the Grace of Allah, the Mighty, the Glorified.
Therefore not one single believer will abide in Hell forever;
whosoever has in his heart the weight of an atom of belief
will be brought out from there.
One should believe the virtues of the Companions - may Allah
be pleased with them - and their different ranks, and that the
most excellent of mankind, after the Prophet - Allah praised
and gave him peace - is Abu-Bakr, and then 'Umar, and then
'Uthman, and then 'Ali - may Allah be pleased with them -
and one should think well of all the Companions and praise
them, just as Allah - the Mighty, the Glorified - and His Prophet
praised them all - Allah has praised the Prophet and given
him peace -. All these were reported in the news and witnessed
traditions (of the Prophet). Therefore whosoever believes
in all this and believes in it without doubting will be
among the people of truth and the congregation of the Way
of the Prophet (sunnah), and indeed has separated themself from
the followers of error and party of innovation.
So we ask Allah to perfect our faith and make us steadfast in
the Religion for us and for all Muslims through His Mercy.
Truly He is the Most Merciful. And may the praise of Allah be
upon our Master Muhammad and upon every chosen worshiper.
2 THE GRADUATION OF GUIDANCE
AND CLASSIFICATION OF THE STAGES OF BELIEF
You should know that what we have already mentioned under the
Exposition of the Creed should be presented to children in
their early years in order that they may commit it to memory.
Its meaning will continue to be unfolded before them little
by little as they grow older.
The first step is to commit it to memory, after which comes understanding,
then belief, then certainty and realization, all
of which are ingrained in the child without proof.
Allah - the Exalted - from His Virtue over the heart of the human
being has widened it by preparing the heart from the beginning
for belief without the need for any argument or proof.
How can this be denied when all the articles of faith of the
people are based upon pure repetition and imitation.
Yes, a belief which results from pure imitation may not be free
of some weakness at the beginning, in that it can be shaken
and impaired by its opposite whenever it is presented.
It should, therefore, be strengthened and confirmed in the heart
of the child and the layman until it becomes well established
and unshakable.
The way to strengthen and confirm it does not lie in learning
the art of debate and dogmatic theology. Rather, to be busy
with the recitation of the Koran and its explanation, and reading
the Prophetic quotations and their meanings. Also, being
busy in the performance of religious duties and acts of
worship.
It is in this way that one's belief continues to increase and
become well established through the proofs and arguments heard
from the Koran.
It is also increased through the explanation of the prophetic
quotations with their merits. As well as it is increased by
the light of worshiping, the fulfillment of obligatory duties
and through observing the pious, by keeping company with
them, listening to them, observing their stages and manners
in obedience to Allah-
the Mighty, the Glorified - the way in which they fear Him, and
humble themselves before Him.
So the first repetition was like the sowing of seeds in the heart
and what followed is like its watering and nursing until
it grew and was raised as a good tree having well established
roots with branches reaching up into the air.
The senses of the child should also be guarded with utmost care
against argumentation and dogmatic theology, because what
argumentation impairs is greater than what it repairs. What
it corrupts is greater than what it reforms. In fact, strengthening
the child through argumentation is like striking a
tree with an iron ax in the hope that it will strengthen it.
In such a way limbs are broken off that can lead to either
its destruction, or, most probably impair its growth.
Seeing should, in this case, suffice as a reason.
Compare then the faith of the good, the righteous and the common
person to that of those of dogmatic theology and debators.
You will find that the belief of the ordinary person is as
firm as a high mountain which is moved neither by storm nor
lightning. On the other hand, the belief of those of dogmatic
theology and he who guards his belief with the classified
debate is like a thread hanging in the air, blown to and fro
by the wind.
This is true of all except those who have heard the proof of
faith and have accepted it through fellowship, just as they
have taken hold of belief itself and accepted it through fellowship,
since there is no difference in fellowship between
learning the proof or the proved.
Learning the proof is one thing; arriving at it through independent
thinking is another which is far from it.
If the child were to be brought up on this firm belief then occupy
himself with gaining his livelihood, he might not be more
enlightened. But according to the belief of the people of
the truth he will be saved.
This is because the Religion did not obligate the uncivilized
Arabs more than believing and certifying in the apparent articles
of belief.
They were never obligated to research, inquire, nor to be burdened
with the classification of arguments.
However, if one wishes to be among the travelers along the path
of the Hereafter in order to be fortunate, one would be able
to continue to act in accordance with one's knowledge by
holding fast to piety, restraining one's soul from lust, practicing
self-discipline and self-mortification. Then avenues
of guidance would be opened which would reveal the realities
of this belief through the Divine Light cast into one's heart
through self-mortification in fulfillment of the promise
of Allah who said: "Those who struggle in Our Cause, We will
surely guide them to Our ways; and Allah is with those who
do good." (Ch.29:69). This is, in truth, the precious pearl
which is the ultimate goal of the belief of the sincere and
those close to Allah.
It is the precious secret which rested in the heart of Abu Bakr
al Siddiq - may Allah be pleased with him - and by which
he excelled all others.
The revelation of this secret, rather, these secrets, have different
stages, that depend upon the degree of self-mortification
and upon the degree in which the inner self is clean and
free of things other than Allah - the High - as well as upon
obtaining guidance by means of the light of faith.
This is just like the differences which exist among mankind in
the comprehension of the mysteries of medicine, jurisprudence
and the other sciences because their differences vary with
their diligence and with their natural brilliance and prudence.
Just as the former variations are not limited, so are
the latter not limited.
For example, if you ask whether the study of argumentation and
scholastic theology is blameworthy, like astrology, or that
it is permissible or commendable, then, you should know that
in this particular respect men go to excess and exaggeration
on both sides. Some say that it is an innovation and unlawful
and that, excluding the sin of polytheism, it is better
for the worshiper to face the Creator guilty of every offense
except that of Greek based logic of theology. Others say
that it is an obligation and an ordinance either an Islamic
public mandate or individual mandate. Therefore it is the best
form of deed and the highest kind of obligation, and that
it is the verification of the science of Oneness and the safeguard
of the Religion of Allah - the High -.
Among the famous jurisprudists who hold it unlawful are al Shafi,
Malik, Ahmad ibn Hanbal, Sufyan and all the scholars of
the Prophetic quotations.
Ibn Abd al A'la - may Allah be pleased with him - said, "On the
day Al Shafi' - may Allah be pleased with him - debated with
Hafs Al Fard, a Mu'tazilite theologian, Al Shafi' said:
'Excluding the sin of polytheism it is better for the worshiper
to face his Creator guilty of every offense than to stand
before Him with a little scholastic theology (the science
of Divinity). I have also heard Hafs say things which I cannot
repeat." He added, "I have discovered among the scholastic
theologians things which I never expected to find. Excepting
the sin of polytheism, if the worshiper is tried with all
the prohibitions it is better for him than looking into scholastic
theology."
Al Karabisi related that al Shafi' - may Allah be pleased with
him - was once asked about some of the scholastic theology
and became infuriated and said, "Ask Hafs al Fard and his cohorts
about this - may Allah dishonor them -." When al Shafi'
- may Allah be pleased with him - was taken ill, Hafs came
to him and asked: "Who am I?" He replied, "You are Hafs al-Fard
- may Allah neither protect you nor take you under His
auspices until you repent of your sins." He added: "If people
only but knew what predilections lurk in scholastic theology
they would run away from it as they would run away from
a lion." And added, "Whenever I hear a man say that the "name"
is "the named" or different from "the named"I
bear witness that he is one of the people of scholastic theology
and that he has no religion."
Al Za'farani related that al Shafi' once said, "My judgment concerning
the scholastic theologians is that they should be
beaten with palm branches and carried in that condition among
the tribes and clans. While pronouncing "this is the penalty
of those who desert the Koran and the prophetic sayings and
take themselves to scholastic theology."
Ahmad ibn-Hanbal, said, "A scholastic theologian never succeeds.
You cannot find anyone who, having dabbled in scholastic
theology, without unsoundness in his heart." He was so strong
in its condemnation that he ostracized al Harith al Muhasibi,
in spite of the latter's asceticism and piety, because
he wrote a work on the refutation of heresy, in which he told
him, "Woe unto you. Do you not first state their heretical
beliefs and then answer them, thereby compelling men to study
these heresies and to ponder over these dubiosities, all
of which will draw them into self opinionation and research."
Ahmad - may Allah have mercy on him - also said, "The scholastic
theologians are heretics." Malik - may Allah have mercy
on him-
said "Have you seen how, when one of stronger argument confronts
him he will discard his religion for a new one every day?"
In other words, the position of the debators is changing.
Malik - may Allah have mercy on him - also said, "The testimony
of the people of innovation and heretics is not permissible."
In interpreting this, some of his companions said that
he meant by heretics the scholastic theologians, no matter
whichever doctrine they might belong.
Abu-Yusuf said, "He who seeks knowledge through dogmatic theology
will become a heretic. Al-Hasan said, "Neither argue with
heretics, associate with them nor listen to them." Upon this
the scholar of the prophetic quotations in the first era
have been unanimous. The narrations which came down to us from
them are innumerable. They have said that the companions
refrained from it although they are more knowledgeable of the
realities and more capable of mastering the wording than
others because they knew what evil would come out of it.
For this reason the Prophet - praise and peace be upon him -
said, "Destroyed are those who split hairs! Destroyed are those
who split hairs! Destroyed are those who split hairs! And
these are those who are extravagant in investigation and research."
Also they proved by saying that if this subject were an integral
part of Religion the Messenger of Allah - praise and peace
be upon him - would have considered it to be the most important
thing to command his Companions to address themselves
with, and would have taught them its ways. He would have also
praised it and commended its founders.
One must bear in mind that he even taught how one should clean
oneself after relieving oneself and urged them to study the
law of inheritance and commended them on it. He forbade them
from speaking on destiny.
And he said: "Refrain concerning destiny." And accordingly the
Companions did so - may Allah be pleased with them -.
Needless to say, to add to what the teacher set forth is harm
and error; the Companions are our teachers and our example,
and we are their followers and students.
The other group proved that the forbidden in the scholastic theology
are such terms as substance and substance's quality
and the other strange terms with which the Companions - may
Allah be pleased with them - were not familiar.
But the matter is not difficult to explain, because there is
not a single branch of knowledge in which new terms have not
been introduced for the sake of conveying meanings.
For example, the Science of Prophetic Quotations, the Science
of interpretation, and the Science of Jurisprudence. Had the
recipients encountered terms such as refutation, invalidation,
composition, deduction, and false collocation, as well
as the other questions which are brought as evidence by analogy,
they would not comprehend them.
Therefore the introduction of new terms to signify a definite
meaning is just as legitimate as inventing vessels with a new
shape and form for use in permissible usages.
If it is the meaning of these terms which is forbidden, we do
not mean to attain through them anything except the knowledge
of the proofs for the creation of the universe, the Oneness
of the Creator, and His Attributes as they are mentioned
in the Religion.
Since when, is it unlawful to know Allah - the High - with the
proof? But if it is sectarianism, fanaticism, enmity, hatred,
and all that dogmatic theologies and controversy breed which
are meant and intended, then these are unlawful and should
be guarded against and avoided, just as pride, conceit,
hypocrisy, and the desire for power which the sciences of the
Prophetic Quotations, Koran interpretation, and jurisprudence
breed are unlawful and should be guarded against and avoided.
Nevertheless, some of the knowledge should not be prohibited
because of the methods. How then is mentioning the proof or
requesting it or searching for it prohibited, when Allah said,
"Say: Bring your proof" And He - the Mighty, the Glorified
- said "that he who would perish might perish by clear proof,
and he who would live might live by clear proof." And He
- the High - said: "Have you any authority for this?" In other
words a proof. And He - the High - said: "Say: 'For Allah
is the overwhelming proof.'" And He - the High - said: "Have
you not seen him who disputed with Abraham about his Lord"
up to "He who disbelieved became pale" When He - the Exalted
- mentioned how Abraham presented the proof in debating and
gained the upper hand over his opponent in a matter that
praises Abraham.
And He - the Mighty, the Glorified - said: "This is Our proof,
We give it to Abraham over his nation." And He - the High
- said: "They said: 'O Noah, you have debated us a lot." And
He - the High - said in Pharoah's story "And who is the Lord
of the World" up to "even if I bring to you something clear"
Briefly, the Koran, from its beginning to its end, is an
argument with the unbelievers.
The greatest proof of theologians for the Oneness of Allah is
His Saying: "Had there been in either (Heaven or earth) gods
besides Allah, both would have surely gone to ruin." Their
greatest proof for the prophecy is, "And if you are in doubt
as to that which We have sent down to our worshiper (Prophet
Muhammad), then produce a chapter like it." Their greatest
proof for the resurrection is, "Say: He shall give life to
them Who originated them at first." And so on of the rest of
the verses and the proofs.
Thus the prophets - the praise of Allah be upon them - did not
cease to debate with the unbelievers and dispute with them.
Allah said, "Dispute with them in the kindest manner." The
Companions - may Allah be pleased with them - too used to debate
and dispute with the unbelievers, but only when necessary.
During the time of the Companions the need for disputation
was minimal.
The first to establish the precedence of summoning innovators
back to truth by means of debate and argument was 'Ali ibn
abi Talib - may Allah be pleased with him - when he sent ibn
Abbas to the Kharijites. Ibn Abbas argued with them saying,
"What, you rebel against your leader?" They replied, "He has
fought, but did not turn the prisoners to be slaves nor took
the spoils of war." Ibn Abbas explained to them that prisoners
and spoils are taken only in a war against unbelievers,
adding, "Would any of you, if Lady A'isha - may Allah be pleased
with her - had been taken captive on the Day of the Camel,
and if she had fallen to his lot, have deemed it lawful
to deal with her as he dealt with his own property while she
is referred to in the Koran as your mother?" They answered
"No," and consequently two thousand of them returned to be
obedient.
It was also reported that al Hasan once debated with a Qadarite
(who denied predestination) with the result that the latter
repented. Similarly, 'Ali ibn Abi Talib - may Allah honor
his face - also debated with a Qadarite.
It is also reported that 'Abdullah ibn Mas'ud - may Allah be
pleased with him - debated with Yazid ibn 'Amirah on the subject
of belief. 'Abdullah said: "If I say that I am a believer
it will be like saying that I am in Paradise." Thereupon
Yazid ibn 'Amirah said to him, "O Companion of the Messenger
of Allah, what is belief except to believe in Allah, His angels,
Books and Messengers, as well as in resurrection and the
scales, and to perform the prayers, keep the fast, and pay
the obligatory charity. Yet we have sins which, if we knew
that they will be forgiven us, we would know that we will be
of the people of Paradise. For this reason we say that we
are believers, but we do not say that we are from the people
of Paradise." Ibn Mas'ud replied, "By Allah, you have said
the truth; this was a mistake on my part." Thus it should be
said that the Companions immersed little in the debating and
this they did for a short time and not as a long time necessity
nor by the way of authorship, teaching it or taking it
as a profession. Furthermore this limiting practicing on their
part was due to little need for it as innovation did not
appear in their time.
They addressed themselves to it briefly because their only purpose
was to silence the adversary and compel him to admit his
error; they aimed at revealing the truth and removing dubiosities.
Yet, whenever the confusion of the adversary persisted
or he insisted in continuing in error, they prolonged their
argument, never reckoning, as it were once they started
they could not measure the need or the weight.
Their not applying themselves to teaching and writing about it
is not unlike their custom with regard to jurisprudence, interpretation
of Koran, and prophetic quotations. Therefore,
if it is permissible to compose books on jurisprudence and
to work out rare hypothetical cases which seldom arise, either
as a preparation for the time when it is needed, or simply
to sharpen the wits. It is also permissible for us to classify
the methods of disputation in preparation for the time
when dubiosities flare up or an innovator runs loose; or simply
to sharpen the wits or have the argument ready so that when
needed it will be within reach of all just as the preparation
of armaments for war before the day of battle.
This is practically all that can be said on behalf of the two
groups (the proponents and the opponents of dogmatic theology).
1. RULINGS CONCERNING DEBATE
If you ask me what I think the best is: I will say that the truth
of the matter is that those who condemn it absolutely and
under all circumstances as well as those who praise it absolutely
and unreservedly are wrong. The matter should be more
carefully detailed.
You should know then, that first of all a thing, such as wine
or carrion, may be pronounced unlawful from its very nature.
WhatI
mean by 'its very nature' is that the cause of its being pronounced
unlawful is a quality inherent in it. Intoxication and
death. If we were asked concerning these two things, we would
not hesitate to say that they were absolutely unlawful,
and would in no way think of allowing carrion to be eaten in
time of desperation, nor ever think of permitting the drinking
of wine when a person starts to choke over a mouthful of
food and finds nothing with which to swallow it besides wine.
In the second place a thing may be pronounced unlawful for some
other reason, such as underselling your Muslim brother during
the period of option, trading during the call to prayer,
or eating earth which is pronounced unlawful because of its
harmful effect. Such things are divided into those which are
harmful both in small and large quantities, and are therefore
pronounced unlawful. For example, poison which is fatal
whether in small or large quantity; and those which are harmful
only when taken in excess like, for example, honey, which
can be harmful to a feverish patient. The same is true of
eating earth. Therefore, in pronouncing wine absolutely unlawful,
only the most general cases were taken into consideration.
In the event that something new arises, it will be well
to consider the detailing.
We return now to the science of scholastic theology to say that
it has benefits and harm.
With regard to its usefulness whenever it is useful it is either
lawful, commendable, or obligatory, as the occasion demands.
As to its harm, whenever it is harmful it is unlawful.
Its harm lies in raising doubts and undermining the articles
of faith by moving them out from the realm of certitude and
determination. These things are happening at the beginning
and their restoration by means of proof is doubtful. Furthermore,
it varies with the individual. Therefore it is true that
it is harmful to the faith.
Yet it has another harmful influence which manifests itself in
confirming the belief of the heretics in their heresies and
establishing them in their hearts so that their claims increase
and their insistence on them becomes more stubborn. This
kind of harm, however, results from the fanaticism which
disputation arouses. For this reason you find that the lay heretic
can, through kindness, be easily dissuaded from his error
in no time. But if he were brought up in a town where disputation
and fanaticism abound it will be impossible for both
the past and current generation to remove the heresy from
his heart, their combined efforts notwithstanding. On the
contrary, passion, fanaticism, hatred of the adversaries of
disputation and non-conformist groups prevail over his heart
and prevent him from comprehending the truth so that even if
he were told, "Do you want Allah to remove for you the veil
and to reveal to you through seeing that the truth is on the
side of your adversary?" he would dislike it for fear that
his adversary would be gladened by it. This, then, is the
chronic disease which has spread among men all over the land.
It is a kind of corruption which is set in motion by the disputants
through their fanaticism. That is its harm.
As to its benefits some think that it is useful in revealing
realities and knowing them as they really are. But how far from
the truth this is, because the fulfillment of noble desire
is not found in disputation. In fact the perplexity and confusion
consequent on disputation surpass anything which it
may reveal or unfold. If you were to hear that from a scholar
of the prophetic quotations or a semi-scholar you would think
that men are the enemies of that of which they are ignorant.
Take it, then, from one who has familiarized himself with disputation
and, after a careful study and a thorough investigation
of it in which he surpassed the extreme limits of its masters
and went even further to study in great detail other
cognate subjects, has come to dislike it, and has ascertained
that the road to the realities of knowledge is closed from
this direction.
Disputation, as a matter of fact, will inevitably reveal, unfold
and clarify a few things, but this is very rare and only
occurs in simple and clear matters which are readily understood
even before any thorough study of the art of disputation.
It has only one benefit. It preserves the belief for the
ordinary people and safeguards it against the confusion of innovators
by different kinds of argumentation. For the layman
is swayed by the argument of the innovator although the argument
may be false; and to confront a false position with another
refutes it. People are expected to follow this belief
which we have already mentioned because the Religion has ordained
it for the good of their temporal and spiritual lives
and because the good early generations agreed on it.
The learned are expected to watch over it for the ordinary people
against the ambiguities of the innovators, just as the
magistrates are expected to safeguard their property against
the attacks of the oppressors and ravishers.
When both its harm and benefit are fully understood, one should
be like the physician who is adept in the use of dangerous
drugs, which he does not apply except to the right place and
only at the time of desparation.
To explain further, the laymen and the ordinary people who are
engaged in crafts and trades should be left alone in the integrity
of their beliefs which they have accepted when they
were instructed in the faith which we have already stated.
To teach them disputation is decidedly harmful to them as it
will perhaps arouse doubts in their minds which will shake
their belief. Once these doubts are aroused it will not be possible
to remedy their shaken belief.
As to the layman who believes in a certain innovation, he should
be called back to the truth with kindness and tact and not
with fanaticism, with soft words which are convincing to
the soul and effective in the heart, words similar to those
of the arguments of the Koran and the prophetic quotations,
mixed with a little admonition and warning. This is much better
than debate along the line set down by the scholastic theologians.
This is because the layman, when he hears such arguments,
thinks that they are a kind of technique in disputation
which the disputant has learned in order to draw men to
his belief. Consequently, if the layman fails to reply to these
arguments he will assume that the scholastic theologians
of his school are capable of refuting them. Disputation with
both this man and the former is unlawful.
Likewise it is unlawful to argue with one who has fallen victim
to doubt, since doubt should be removed with kindness by
admonition and understandable proofs free of excessive speculation
and endless debate. In fact disputation is useful in
only one case, namely, when the layman has been persuaded to
believe in an innovation through one kind of argument, in which
case it should be countered by the same kind of argument
in order to recall the person to the truth. This, however,
applies to those who - because of their fondness of disputation
- are no longer satisfied with the ordinary admonitions
and warnings, but have reached a stage where nothing will cure
them except debate. Consequently it is permissible to argue
with them. But in a country where heresy is rare and one
rite prevails, it should be sufficient to state the articles
of faith which we have already mentioned, without any attempt
to take up the question of proofs. The person should wait
until something questionable arises before he takes up the
question of proofs which he should present according to the
need. If the heresy were a common one and a fear existed that
the children might be beguiled with it, then there would
be no harm in teaching them the equivalent of what we have included
in part of this book entitled "The Jerusalem Message"
(al-Risalah al- Qudsiyah), as a means for overcoming the influence
of the disputations of innovators if that influence
should confront the children.
This is a brief thing which we included in this book because
of its brevity. If the child were bright and therefore became
aware of a certain question or grew skeptical of something
in his mind, then the feared disease has appeared and the malady
has become visible. There will be no harm, then, to promote
the child to the equivalent of that which we have included
in the book entitled al-lqtisad fi al-I'tiqad (The Mid-way
Belief), which is free from any departures from a discussion
of the foundations of the articles of faith to the other
investigations of the scholastic theologians. If this convinces
the child then he might be left alone; but if this should
fail to convince him, then the disease has become chronic,
the malady rooted, and the epidemic widespread. Let, then,
the physician be as kind and tactful as possible, and let
him await the Will of Allah until, through His Grace, the truth
shall be revealed to the child. Otherwise he will persist
in his doubt and skepticism.
The material contained in that book and others of the same kind
is that from which benefit can be expected. Chapters not
confined to the same subject are of two kinds.
The first comprises chapters which deal with subjects other than
the foundations of the articles of faith, such as those
which discuss propensity, transmutations and the different kinds
of perceptions or discoursing on sight, whether or not
it has an opposite which is called obstruction or blindness.
If this obstruction does exist, then it will be an obstruction
(which prevents the eye) from (seeing) all invisible things,
or a proof which verifies every visible thing that can
be seen, as well as other misleading trivialities.
The second kind of these chapters contains a further expansion
of the same arguments as applied to other subjects, together
with several questions and answers - details which add nothing
but confusion and perplexity to him who has not already
been convinced by the previous material. For there are certain
things which become more obscure with dilation and expansion.
If one were to say that the investigation into the rules of perceptions
and propensities is useful for sharpening the mind
which is the instrument of Religion just as the sword is the
instrument of Holy war (jihad), hence there is no harm in
sharpening it, it will be like saying that playing chess, because
it sharpens the mind, is a part of Religion. This, however,
is insane because the mind may be sharpened through the
other sciences of the Religion in which there is no fear
of harm or injury.
By this you see how much of scholastic theology is blameworthy
and how much is praiseworthy, the conditions wherein it is
condemned and these wherein it is praised, as well as the persons
who are benefited by it and the persons who are harmed.
If you should then say that, since you acknowledge the need
for it in refuting the arguments of the innovators, and since
innovations have now risen and calamities spread, the need
for it has become urgent, it is inevitable that undertaking
this science should become an Islamic public mandate just
as undertaking to safeguard property and other rights and
fulfilling the duties of justice and government and the rest.
And unless the learned men engage in spreading and teaching
this science and in making research in it, it will not endure;
and if it were completely abandoned, it would surely disappear;
nor is there in human nature by itself a sufficient
ability to cut through the dubiosities of innovators unless
this subject is learnt and studied. Therefore there should
be instruction in it, and its investigation is now one of the
Islamic public mandate, contrary to what it was at the time
of the Companions when the need for it was not urgent.
If you should say this, then know that the truth of the matter
is that undoubtedly there should be, in every town, someone
who would undertake to engage in this science and take it
upon himself to refute the dubiosities of the innovators which
have spread in that particular town. This undertaking is
performed through education, but it is not wise to instruct
the laity in it just as they are instructed in jurisprudence
and interpretation. For this is like a drug, and jurisprudence
is like food. The harm of food is not dangerous but the
harm of drugs is dangerous as we have already mentioned.
The learned people of this science should confine their instruction
to men who have the three following traits: The first
is devotion to knowledge and passion for it; for the working
man is prevented by his work from mastering the subject completely
and from dispelling doubts when they arise.
The second trait is sagacity, intelligence, and eloquence, because
those with lessor intellect do not benefit by his understanding
and the dull one does not gain by his argument. On
the contrary such a person is injured by disputation and should
not expect any good from it.
The third trait is that the man should by nature be good, religious,
and pious; he should not be dominated by passions, because
the sinful man would stray from Religion at the least
provocation. Passions would do away with all deterrents and
remove the barrier which stands between him and worldly pleasures.
He would not be keen on dispelling anything questionable,
but rather would seize upon it to free himself from any
obligation. The things which such a student will spoil would
be greater than those which he would reform.
When you know these divisions you would realize that, in disputation
the praiseworthy argument is of the same kind as the
arguments of the Koran, kind words which influence the hearts
and convince the minds without going deeply into reasoning
and analyses which most people do not understand; and whenever
they understand them they consider them trickeries and
artifices which their proponent has learnt in order to make
things ambiguous. Should he be confronted by one of his professional
colleagues he would resist him.
You will also know that al Shafi' and all the good, early generation
were forbidden from engaging in disputation and devoting
themselves exclusively to it, because of the harm inherent
in it which we have already pointed out. The reports of
ibn Abbas' debate with the Kharijites and Ali's debate concerning
free will was of the clear and intelligent kind, carried
out at the time of need. Such disputation is praiseworthy
under all conditions.
Undoubtedly the need for disputation differs with the time; therefore
it is not unlikely that the rule which governs it should
also differ. This then is the rule of the creed which
Allah imposed on mankind and the method of defending and preserving
it.
As to dispelling doubts, revealing truths, knowing things as
they really are, and comprehending the mysteries which the words
of this belief signify, there is no way to attain any of
them except through self-mortification and the subduing of
passions, through seeking Allah whole heartedly and persisting
in thoughts which are free from the blemishes of disputation.
They are a mercy from Allah which comes to those who expose
themselves to its beneficence according to what Allah
ordained for them and the extent to which they had exposed themselves
to it as well as the capacity of their hearts and
the degree of their purity. This is the sea the depth of which
cannot be sounded and the waters of which cannot be traversed.
2. REALITY AND RELIGION
If you say that this discourse implies that these sciences have
external as well as internal meanings, that some of them
are obvious and readily understood, while others are hidden
and become evident through self-mortification, discipline, earnest
desire, pure thinking and a heart free from all worldly
activities except those which are required, and conclude
that such discourse is almost contrary to the Religion because
the Religion does not have external and internal meanings,
secret and manifest, but the external and the internal, the
secret and the manifest, are in it all the same. Then you
should know that the division of these sciences into hidden
and obvious is not denied by anyone of any insight but is denied
by the ignorant who, having acquired some knowledge in
their youth, did not advance any further and consequently failed
to gain promotion to the lofty heights where lie the stations
of the learned men and the spiritual sheikhs.
This is evident from the testimony of the Religion as the Prophet
said, "Indeed, there is an external meaning and an internal
meaning to the Koran, a scope and a point." 'Ali, pointing
to his breast, said, "Indeed, herein lies abundant knowledge;
would that there were some to (comprehend and) transmit
it." The Prophet also said, "We prophets were ordered to communicate
with everyone according to his ability to understand."
And again, "No one has ever recited a prophetic quotation
to a people which their minds have failed to grasp without
it being a temptation for them." Allah says: "And we strike
these similitudes for the people, but none understands them
except those who know." Ch.29:42 Koran.
The Prophet - the praise and peace be upon him - said, "Indeed,
knowledge has a branch which resembles a hidden thing; no
one grasps it except those who know Allah." And again, "If
you only knew what I know, you would laugh a little and weep
much." If this had not been a secret which he was forbidden
to divulge because of the inability of the minds to comprehend
it, why then did he not explain it to them, especially as
they would have certainly believed him if he had done so?
In connection with the interpretation of the Words of Allah,
"It is Allah who has created the seven heavens and of earth
their like; and between them the Command descends...." (Ch.65:12
Koran). Ibn Abbas said, "Were I to relate its interpretation
you would stone me." In another transmission, "you would
have said, 'He is an unbeliever'." Abu-Hurayrah said, "I
have received from the Prophet of Allah two things, one of
which I have made public. Were I to divulge the other, this
throat would be cut." The Prophet - the praise and peace be
upon him - said, "Abu-Bakr has excelled you not by excessive
fasting and much prayer, but by a secret which rests in his
chest." No doubt this secret was connected with the foundations
of Religion and not removed from it. And whatever belonged
to the foundations of Religion could not have been hidden
from the other Companions through its outward form.
Sahl al-Tustari - may Allah be pleased with him - said, "The
learned person possesses three kinds of knowledge: visible knowledge
which he imparts to people in general; invisible knowledge
which he cannot reveal except to its own people; and
finally a confidential knowledge which lies between him and
His Lord and which he cannot reveal to anyone." One of the
gnostics said, "To divulge the secret of the Lord is equivalent
to unbelief." Some one also said, "The Lord has a secret,
if revealed, prophecy will become obsolete. Prophecy has a
secret, if divulged, knowledge will become useless, and the
learned people of Allah have a secret, if disclosed, the Religion
will become of no force." If he who had said this did
not mean thereby the futility of prophecy as far as those with
lessor intellect are concerned because of their inability
to understand, then what he said is not true. Rather, that
which is true is free of contradiction. The perfect man is
he whose knowledge does not destroy his piety, and the road
to piety is through the prophecy.
You may say, "These verses and prophetic quotations may be subject
to several interpretations. Show us, then, how their visible
meaning differs from the invisible. For if the visible
is contradictory to the invisible, it will destroy the Religion,
which is exactly the position of those who say that reality
is contrary of the Religion. This is unbelief because
the Religion represents the visible and reality represents
the invisible. If the one is neither contradictory to, nor in
disagreement with the other, then both are identical. Therefore
the division (of knowledge into obvious and hidden, visible
and invisible) is hereby destroyed and the Religion will
have no secret (meaning) which should not be divulged. Rather
both the hidden and the obvious will be the same." If you
inquire, then you should know that this question raises a
grave issue and leads into the science of Revelation departing
from the intent of the science of practical Religion which
is the purpose of these books. For the articles of faith
which we have already mentioned come under the deeds of the
heart which we are required to receive with acceptance and consent,
by fixing the heart on them and adhering to them, not
by endeavoring to comprehend their realities, since this was
not required of all people.
Were it not a part of practical Religion we would not have mentioned
it in this book, and were it not one of the outward
deeds of the heart we would not have mentioned it in the first
half of the book. Real (and complete) revelation is an attribute
of the essence of the heart and its inward part. But
if the discussion leads to the stirring up of doubt or the
shadow of doubt concerning the contradiction of the visible
to the invisible, a brief word of explanation becomes necessary.
For he who says that reality disagrees with the Religion
and the invisible contradicts the visible is closer to unbelief
than to belief.
3. SECRETS CONCEALED BY THE PEOPLE OF ALLAH
In fact, the secrets whose comprehension is peculiar to the favorites
of Allah and the practice of which is limited to them
and which they do not divulge to the masses may be divided
into five categories.
The first is that the thing in itself is subtle and beyond the
comprehension of most hearts and minds. Consequently its comprehension
is restricted to the elite who should not divulge
it to those who are unable to grasp it lest, whenever their
hearts fail to comprehend it or to understand the concealed
secrets of the spirit, it becomes a calamity to them.
The Prophet himself refrained from explaining this part. The
minds fail to comprehend its reality and the imaginations to
imagine its truth. But do not think that this was not revealed
to the Prophet of Allah - the praise and peace be upon him
- for he who does not know the spirit does not know himself,
and he who does not know himself does not know his Creator.
It is not unlikely that this was revealed to some of the people
who are close to Allah and the learned men although they
were not prophets; but they disciplined themselves in the etiquette
of the Religion and held their peace in the matters
where the Prophet - the praise and peace be upon him - himself
was silent. In fact there are in the attributes of Allah
many hidden things which are beyond the comprehension and understanding
of the crowds. Of these, the Prophet of Allah -
the praise and peace be upon him - did not mention anything
except those that are obvious to the minds, such as knowledge
and power and the like, which men understand in terms of something
akin to them and then suppose that they performed the
feat through their own knowledge and power, especially since
they possess certain qualities which are called knowledge
and power. Consequently they arrive at that by some manner
of analogy. But if the Prophet - the praise and peace be upon
him - mentioned some of the attributes of Allah to which
men have nothing akin and which do not resemble, even remotely,
anything they possess, they would not have understood them.
Thus, the pleasure of coition, if mentioned to the child
or to the impotent, will not be understood by them except in
relation to the pleasure of eating which they comprehend.
This understanding, however, will not be one of actual experience.
Furthermore, the difference between the Knowledge and Power of
Allah and human knowledge and power is greater than the difference
between the pleasure of coition and the pleasure of
eating. In short, mankind does not comprehend except themselves
and their own attributes which are present with them or
were with him in the past. By comparison and analogy with these
they understand the attributes of others. They will also
realize that there is a difference between their attributes
and those of Allah in nobleness and perfection. Therefore
it is not within the power of people but to declare as belonging
to Allah what has been declared as belonging to themselves,
such as action, knowledge, and power as well as other attributes
and to acknowledge that in Allah they are the most
perfect and the most noble. Most of their emphasis would, therefore,
be on their own attributes rather than on those of
Majesty which belong exclusively to Allah.
For this reason the Prophet said, "I cannot count praising You
as You have praised Yourself. "This does not mean the inability
to express what I comprehend but rather an admission of
the inability to comprehend the Essence of the Majesty of
Allah. For this reason again someone said: "No one truly knows
Allah except Allah Himself." Abu-Bakr al-Siddiq said, "Praise
be to Allah who has not given men a way to know Him except
through their inability to know Him." Let us now, however,
stop this kind of discussion and go back to the main purpose,
namely that one of these categories comprises that which
the minds fail to comprehend, such as the spirit and some
of the attributes of Allah. Perhaps the Prophet refered to something
of the same nature when he said, "His cover is Light,
if He reveals it, indeed, the Exaltation of His Face will
burn everything of His creation that His Sight reaches." (Darwish
notes: Christians are taught to believe and surrender
their limited reason and trust God. The same applies to Muslim
scholars who believe in the limitation of the brain and
trust Allah and His Messengers so the question remains: "Is
there proof that God has a son which came from Him Himself?"
The answer in both Islam's Koran and authentic, early Christian
literature is that He does not. In the Koran you will find
a denial of such claim and that Allah told Prophet Muhammad
to tell the world "If the Merciful has a son, indeed I will
be the first one to worship him." Therefore the rejection
is not based upon malice or even the limitation of the brain
that it fails to comprehend, but it is based upon clear revelation
which should be considered by all.)
The second category of the hidden things which the prophets and
the people who are close to Allah decline to mention or divulge
comprises those things which are intelligible in themselves
and the minds do not fail to grasp, but their mention
is harmful to most hearers although it is not harmful to the
prophets and the people who are close to Allah.
The secret of the decrees of Allah which the learned men were
forbidden to divulge belongs to this part. Consequently it
is not unlikely that certain truths may be harmful to some people
just as the light of the sun is harmful to the eyes of
bats and the perfume of the rose is harmful to black-beetles.
And how could this be deemed unlikely when we know that our
saying that unbelief, adultery, sin, and evil exist all by
the Will of Allah, which in itself is true, but, nevertheless,
has been harmful to many because it was taken by them as
an evidence for folly, lack of wisdom, and approval of evil
and wickedness? Thus has al-Rawandi as well as several separatists,
deviated from the right path by following such heresies.
Similarly, if the secret of the decrees of Allah were
divulged most people would fancy that Allah is lacking in power,
because their minds are incapable of comprehending anything
which will remove that fancy.
Furthermore, if someone should discuss the Day of Resurrection
and should say that it will fall after a thousand years, or
a few years after or a few years before, his words would be
understood. Nevertheless the appointed time of the Day of
Resurrection was not foretold for the welfare of mankind and
for fear of the harm which might ensue. The (intervening) period
may be long and the appointed time very distant, with
the result that people, thinking that the Day of Recompense
is remote, would cease to mind or care. On the other hand it
may be, in the Knowledge of Allah, close at hand. If then,
the appointed time should be foretold, people would be greatly
frightened with the result that they would neglect their
(daily) work and transactions and havoc would overtake the world.
Were this to occur and come true, it would be an example
of this category.
The third category is where the thing is such as will be understood
and cause no harm when mentioned clearly, although it
is usually expressed through metaphor or allegory so that its
impression on the heart of the listener may be deeper. Its
value is that it leaves a greater impression on the heart.
Thus if a person had said that he had seen a man place pearls
around the necks of swine and his words were taken metaphorically
to express the imparting of knowledge, and the spread
of learning among those who are unworthy, the (ordinary)
listener would readily understand its literal meaning while
the thorough and careful listener, when he examines and finds
that the man had no pearls and was not surrounded by swine,
would see through and comprehend the inner and invisible meaning.
Consequently men differ in this respect. An example
of this found in the following poem: Two men, one a weaver the
other a tailor on either side of Constellation of Virgo;
One is weaving shrouds for the deceased, and his companion tailors
for the forthcoming one.
The poet expressed the celestial phenomena of the rising of the
stars and their setting metaphorically through the parable
of two artisans. This kind of (metaphor) belongs to the principle
of expressing a certain meaning through a picture which
contains the same meaning or a similar meaning.
Belonging to the same kind are the words of the Prophet when
he said, "Verily the mosque will shrink when people spit in
its courtyard just as the piece of skin shrinks when it is placed
over the fire." You can readily understand that the courtyard
of the mosque does not actually shrink when people spit
in it. What the words of the Prophet really mean is that
the atmosphere of the mosque, being honored and exalted, has
been dishonored and belittled by spitting, which is as opposed
to the idea of the mosque as fire is to the integrity of
the particles of skin.
Belonging to the same kind are the words of the Prophet when
he said, "Is he who raises his head from prostration before
the prayer leader not afraid that Allah will transform his head
into that of a donkey?" This, however, will never take place
literally but only metaphorically since the head of the
donkey is proverbial, not for its form and shape, but for its
characteristic stupidity and foolishness. Thus, whoever would
raise his head from prostration before the prayer leader,
his head would become like that of a donkey in stupidity
and foolishness. It is this which is meant and not the shape
which the literal meaning (of the words) indicates. For it
is utterly foolish to place following (the prayer leader) and
preceding (him) together because they are contradictory.
The knowledge that, in such cases, there are inner meanings which
differ from the outward significations, can only be determined
by either rational or legal evidence. The rational is
when any interpretation according to the outward meaning is
impossible, as in the words of the Prophet - the praise and
peace be upon him-
when he said: "The heart of the believer lies between two of
the fingers of the Merciful (Allah)." When we examine the hearts
of the believers we shall not find them surrounded with
fingers, and consequently we shall know that the words are
used metaphorically for power which is inherent in fingers and
constitutes their hidden life. Furthermore, power was metaphorically
represented by the fingers because such a metaphor
conveys the idea of power more completely.
Of the same kind is the instance where Allah expresses the idea
of His Power metaphorically by saying: "When We decree a
thing, We only say: 'Be,' and it is." (Ch.16:40 Koran) The outward
meaning of this verse is not possible because if the
saying of Allah 'Be' was addressed to the thing before that
thing came into existence, then it would simply be an impossibility
since the non-existent does not understand address and,
therefore, cannot obey. And if it was addressed to the thing
after the thing has come into existence, then it would
be superfluous, since the thing is already in existence and
does not need to be brought into being. But whereas this metaphor
has been more impressive upon the minds in conveying the
idea of the greatest power, recourse has been made to it.
Those cases where the inner meaning is determined by means of
legal evidence are the cases which can be interpreted according
to their literal and outward signification, but, on the
authority of prophetic quotations, a meaning other than the
outward was intended, as is the case in the interpretation
of the Words of Allah when He said, "He sends down water from
the sky which fills the riverbeds to overflowing, so that
their torrents carries a swelling foam..." (Ch.13:17 Koran).
Here the word water stands for the Koran and the torrents represent
the hearts. Some of the hearts receive and hold a lot;
others receive a lot and hold little; while others still
receive a lot and hold nothing at all. The foam represents
unbelief and hypocrisy, which, although it rises to and floats
upon the surface of the water, does not last; but guidance
which benefits mankind, endures.
In this part a group of men went deeply and interpreted the things
which were mentioned in connection with the Hereafter,
such as the balance, the Bridge, and the like. All this, however,
is innovation because it was not handed down by prophetic
quotations, especially since its literal and outward interpretation
is not impossible. Therefore it should be interpreted
literally.
The fourth category is where a person comprehends the thing in
a general way and then through further investigation and experimentation,
understands its particulars so that it becomes
a part of him. Thus the two kinds of knowledge differ. The
first, (i.e. the general) resembles the husks, while the second
(i.e. the particular), resembles the pith. The first is
the visible or outward, the second is the invisible or inward.
This is just like the example of the man who sees a person
in the dark or from a distance and acquires a certain picture
of that person. But when he sees him from a close range
or after the darkness has gone, he realizes certain differences.
This last picture, however, is not opposed to the first
but complementary to it.
The same is true of knowledge, faith, and belief. For a person
may believe in the existence of love, sickness, and death
even before any of them occur. But to believe in their existence
after they have taken place is more complete than believing
in their existence before they take place. In fact mankind
has, with regard to passion and love as well as the other
conditions, three different stages and three distinct degrees
of comprehension.
The first is to believe in the existence of the thing before
it takes place; the second is to believe in its existence at
the time of its occurrence; and the third is to believe in
its existence after it has taken place.
To recognize the existence of hunger after it is gone is different
from recognizing its existence before it is gone. Similarly,
there are some of the sciences of Religion which mature
by experience and their mature state as compared with their
premature state is like the invisible as compared to the
visible. Hence there is a difference between the sick man's
knowledge of health and the healthy man's knowledge of it. In
short, people differ in these four parts; yet in none of them
is there an invisible meaning which contradicts the visible.
Rather the invisible meaning completes and perfects the
visible just as the pith completes the husk.
The fifth category is where concrete words are used figuratively.
Those with lessor intellect will regard the literal and
visible meaning sensible and will not go beyond it; but the
man who has an insight for realities will comprehend the secret
it contains. This is like the words of him who said, "The
wall said to the peg, 'why do you split me?' The peg replied
'Ask the one who is hitting me and does not let me go. Go
and see the mallet which is behind me.'" This is, undoubtedly,
figurative.
Of the same kind are the following Words of Allah, "Then He willed
to the heaven, when it was smoke, and to it and to the
earth He said: 'Come willingly, or unwillingly.' 'We come willingly,'
they answered." (Ch.41:11 Koran). Those with lesser
intellect, because of their lack of understanding, would
assume that both the Heaven and the earth possess life intellect,
and the ability to understand speech. He would also assume
that they were addressed by a speech of actually enunciated
words which both could hear and reply to with enunciated
words saying, "We come willingly." But whosoever has insight
would realize that this was a figurative (use of language)
and that Allah only expressed that the Heaven and earth are
subject to His Will.
Of the same kind, too, are the Words of Allah when He said, "There
is nothing that does not proclaim His Praise..." (Ch.17:46
Koran). Those with lesser intellect, because of their lack
of understanding, would assume that the inanimate things
possess life intellect, and the ability to speak and enunciate
words, so that they would have to say, "Praise is to Allah"
in order that His Praise might be established. But he who
has insight would know that the actual utterance with the
tongue was not meant by that but merely that everything, through
its own existence, praises Allah, and in its own essence
exalts Him and attests to His Oneness. As has been said: "In
everything He has a sign which declares that He is One."
In the same way it is said, "This masterpiece testifies that
its Maker possesses the ability and perfect knowledge." This
does not mean that the masterpiece actually utter the words,
"I testify ..." etc. but merely that, through its form and
state, (it testifies to the Ability and Knowledge of its Maker).
Similarly everything does, in itself, stand in need of the Creator
to create and sustain it, to maintain its attributes and
to move it to and fro in its different states. And through
its need it testifies to its Maker by Exalting Him. Such a
witness is comprehended by those who have insight, not those
who stand still and do not venture beyond the externals. For
this reason Allah said, "But you do not understand their
extolling." (Ch.17:46 Koran). Those with lessor intellect do
not understand this at all, while the favorites of Allah and
the versatile learned men do not understand it perfectly because
everything extols Allah and praises Him in many ways
and each comprehends according to his intellect and insight.
The enumeration of these witnesses is not becoming under the
science of practical Religion. In this part too those who cling
to externals differ from those who have insight, and in
it the disagreement between the visible and the invisible becomes
evident.
4. INTERPRETATION AND ABSTENTION WITH SUBMISSION
In this connection people are either extremists or followers
of the middle-road. As extremists, some have gone so far in
the (allegorical) interpretation of words that they have explained
away all or most of their outward and literal meaning.
They have taken the Words of Allah, "Their hands will speak
to and their legs will testify to their earnings." (Ch.36:65
Koran) as well as, "'Why did you bear witness against us,'
they will say to their skins, and their skins will reply:
'Allah gave us speech, as He gave speech to everything.'" (Ch.41:21
Koran) and the conversation which takes place between
Munkar and Nakeer, and in the Balance, the Bridge, and the
Judgement Day together with the debate between the people of
Hell and the people of Paradise when (the former) says: "Pour
upon us some water, or of the refreshments Allah has given
you," and claimed that all this was figurative.
On the other hand some went to the opposite extreme and forbade
(any but the literal interpretation). Among those was Ahmad
ibn-Hanbal who went as far as to forbid the allegorical interpretation
of the Words of Allah "'Be', and it is." (Ch.16:42
Koran). His followers have claimed that these Words were
words of actual speech with enunciated letters and sounds
brought into existence by Allah the very moment He created a
created thing. I have even heard one of his followers say that
(Ahmad ibn-Hanbal) forbade the allegorical interpretation
of all but three prophetic quotations, namely the words of
the Prophet when he said, "The Stone is the right Hand of Allah
in the earth," (the Stone in Ka'bah) and, "The heart of
the believer lies between two of the fingers of the Merciful
(Allah);" and "Verily I shall find the soul of the Merciful
(coming) from the direction of al- Yaman." Even here the literalists
have been inclined to forbid any allegorical interpretation.
It is assumed, however, that Ahmad ibn Hanbal knew that ascending
is not fixity of location, and descending is not change
of location; nevertheless he forbade allegorical interpretation
for the good and welfare of people, since whenever it is
allowed matters become worse and get out of control, overstepping
the limits of moderation. Things which go beyond the
limits of moderation are beyond control. Therefore there is
no harm done by such a prohibition which is also attested by
the lives of the good, first generation who used to say, "Take
them literally as they have been (revealed and) handed
down." Thus Malik, on being asked about ascending, went so far
as to say, "The fact of ascending is known but its manner
is not; to believe in it is an obligation, to inquire about
its manner is a heresy.' Another group advocated the middle
of the road position and permitted allegorical interpretation
in everything which relates to the attributes of Allah but
have taken the things which pertain to the Hereafter in a
literal sense and forbade their allegorical interpretation.
The advocates of this position are the Ash'arites.
The Mu'tazilites go further. They explain away the possibility
of seeing Allah and His being possessed of hearing and sight.
They also explain away the ascension (al mi'raj) of the
Prophet and claim that it had not taken place bodily, the punishment
of the grave, the balance, the Bridge, and other eschatological
representations. Nevertheless they confess the
resurrection of the body, Paradise with its food, perfume, and
sex as well as other sensual pleasures, and Hell with burning
fires which scorch the skin and melt the fat.
The philosophers (who invaded all the branches of today's Christianity)
go still further. They interpret all eschatological
representations as allegories denoting mental and spiritual
pain, and mental and spiritual delight. They deny the resurrection
of the body but believe in the immortality of the
soul and that it will be punished or made happy by punishment
and delight of non-sensual nature. They are extremists.
The true middle-road (called Asharia after Imam Abul Hasan Al
Ashari) between this complete allegorism and the rigidity of
the Hanbalites is subtle and obscure. It is found only by
those who enjoy Divine Guidance and comprehend things by the
aid of Divine Light, not by hearsay. Then when the mysteries
of things are revealed to them, so that they see them as they
are, they go back to the Koran and prophetic quotations
and their wording; whatever agrees with what they see with the
light of certainty they affirm, and whatever disagrees with
it they interpret allegorically. But he who bases his knowledge
of these things on mere hearsay will thereby fail to
secure a firm foothold or gain a well defined position therein.
Such a man who confines himself to mere hearsay would do
better to follow the position of Ahmad ibn Hanbal.
But a closer examination and definition of the middle-road position
in these things belongs to the vast subject of revelation
which we must leave aside.
Our aim was only to make clear that the invisible and visible
may be in harmony with one another and that no disagreement
exists between them. At any rate many things have been unfolded
through our discussion of these five parts.
It is our opinion that for the common people the explanation
of the faith which we have already given is sufficient for them
and that nothing further will be required of them in the
first degree. But if any fear of disturbances arises on account
of the spread of heresies, then, in the second degree,
recourse may be had to a statement of the belief wherein a brief
and undetailed outline of the obvious proofs is presented.
We shall, therefore, present these obvious proofs in this book
and shall confine ourselves therein to what we have issued
to the people of Jerusalem, entitled al Risalah al Qudsiyah
fi Qawa'id al 'Aqa'id (The Jerusalem Epistle on the Foundations
of the Articles of Faith) and included in the following
third section of this book.
3 SHINING PROOFS OF THE FOUNDATIONS OF THE ARTICLES OF
FAITH (COMPOSED IN JERUSALEM)
We say - In the Name of the Merciful, the Compassionate
Allah. Praise be to Allah who distinguished the community
of the sunnah (prophetic way) with the light of certainty
and favored the people of truth by guiding them to the foundation
of Religion; who saved them from the errors of the unrighteous
and the wickedness of the unbelievers.
It is with His Grace that He led them to follow the example of
the Master of the Messengers; who directed their footsteps
in the way of his honored companions and enabled them to emulate
the good, early generations, so that they protected themselves
with the strong cord against the dictates of reason,
and (to emulate) the lives and beliefs of the ancients with
the clear method, combining thereby the products of reason
and the ordinances of the religion.
Furthermore they found out that mere verbal repetition of the
words "There is no god except Allah; Muhammad is the Messenger
of Allah" is of no avail unless they completely understand
what the fundamentals of the witness involve of principle
and pillars. They also have known that the two witnessing phrases,
despite their brevity, contain an affirmation of the
existence of Allah Himself, His Attributes, and His Deeds,
as well as an affirmation of the truthfulness of the Messenger
- the praise and peace be upon him - And they also knew that
establishing the faith upon these pillars, which are four,
each one having ten principles: The first pillar concerning
the knowledge of the Essence of Allah - the High - consists
of ten principles. They are:
1. The knowledge that Allah - the High - exists. 2. He is Ancient
3. He is Everlasting. 4. He is not a substance. 5. He is
not a body. 6. He is not a quality of a body (accident). 7.
He is not subject to a direction. 8. He is not resident in
a place. 9. He is seen. 10. He is One.
The second pillar concerns the attributes of Allah: It comprises
of ten principles. They are the knowledge that:
1. He is Alive. 2. He is Knowledgeable. 3. He is Powerful. 4.
He is the Willer. 5. He is the Hearer. 6. He is the Seer. 7.
He is the Speaker. 8. His Essence is Exalted to contain a
creation (a substratum for originated properties or a locus
of phenomena). 9. His Words are ancient and eternal. 10. His
Knowledge is ancient and eternal as His Will.
The third pillar concerns the Deeds of Allah: it consists of
ten principles:
1. The actions of mankind are created by Allah - the High -.
2. They are gained by the creation. 3. They are willed by Allah
- the High -. 4. Allah has been Gracious by creation and
invention. 5. Allah is free to impose unbearable obligations.
6. Allah is free to punish the innocent. 7. While taking
into consideration that which is best is not obligatory upon
Him. 8. That there is nothing obligatory except by the Religion.
9. His sending of prophets is possible (not an obligation
upon Him). 10. The prophecy of our Prophet Muhammad - the
praise and peace be upon him - is true being confirmed by
miracles.
The fourth pillar is concerning heard verses and the prophetic
quotations mentioning the unseen. And consist of ten principles:
1. The affirmation of the assembly on the Day of Recompense.
2. The accounting. 3. The questioning (of the dead by the angels)
Munkar and Nakeer. 4. The punishment of the grave. 5.
The balance. 6. The Bridge over Hell. 7. The creation of Paradise
and Hell. 8. The ruling of the imamate (Caliphate). 9.
The excellence of the Companions is in accordance with the
chronological order. 10. The conditions of the imamate (caliphate).
THE FIRST PILLAR
The first among the pillars of belief is the knowledge of the
Essence of Allah - the Exalted, the High - and that Allah -
the High - is One.
It consists of ten principles:
(1a) THE KNOWLEDGE OF HIS EXISTENCE
The first principle is the knowledge of the existence of Allah
- the High -:
The first light which should be used for illumination and the
first thing to be followed on the road of admonition are the
instructions of the Koran, because there is no explanation
beyond that of Allah - the Exalted -. Allah says in the Koran:
"Have We not made the earth a cradle and the mountains as
pegs? And We created you in pairs, and We made your sleep
a rest, and We made the night a mantle, and We made the day
for a livelihood. And We built above you seven strong ones,
and placed in them a blazing lamp and have sent down from the
clouds pouring rain that We may bring forth with it grain
and plants and luxuriant gardens." (Ch.78:6-16). And again,
"Assuredly in the creation of the Heaven and of the Earth; and
in the alternation of night and day; and in the ships which
pass through the sea with what is useful to man; and in the
rain which Allah sends down from Heaven, giving life by it
to the earth after its death, and by scattering over it all
kinds of cattle; and in the change of the winds, and in the
clouds that are compelled between the Heaven and the Earth;
are signs for those who understand." He - the High - also
said: "Have you not seen how Allah created the seven heavens
one above the other, setting in them the moon as a light and
the sun as a lantern? Allah has caused you to grow from the
earth, and to it He will return you. Then He will bring you
forth." (Ch.71:15-18). And He - the High - said: "Have you
seen what you ejaculate? Did you create it, or are We the Creator?
It was We that decreed death among you. We will not
be outstripped that We will charge you and cause you to grow
again in a fashion you do not know. You have surely known the
first creation. Why then, will you not remember! Consider
the soil you till. Is it you that sow it, or are We the Sower?
If We will, We would make it broken orts and you would remain
wondering. (Saying:) 'We are laden with debts! Rather,
we have been prevented!' Consider the water which you drink.
Is it you that send it down from the clouds or We? If We will,
We would make it bitter, why then do you not give thanks?
Consider the fire which you kindle. Is it you that originated
its tree, or are We the Originator?" (Ch.56:58-72 Koran).
Anyone with the least bit of intellect is able to reflect upon
the import of these verses and reviewing the wonders of the
creation of Allah, in Heaven and on earth as well as the beauties
of nature in animal and plant, realizes that this wonderful
matter with its consummate order cannot be independent
from the Creator to direct it and the Maker to govern it
and quantify it.
Therefore Allah - the High - said: "Is there any doubt about
Allah, the Creator of the heavens and the earth?" (Ch.14:10).
The prophets-
the praise of Allah be upon them - were, therefore, sent in order
to call the creation to the Oneness, that they may say,
"There is no god except Allah." They were not, however, commanded
to say, "We have a god and the world has a god," because
such a thing is inborn in their minds from the time of their
birth and in the midst of their youth.
For this reason Allah - the High, the Glorified - said: "If you
ask them: 'Who has created the heavens and the earth?' They
will reply: 'Allah.'... (Ch.31:25 Koran). And He - the High
- said: "Therefore set your face to the Religion, purely,
the upright creation upon which He originated people there
is no changing of the creation of Allah, this is the valuable
religion." (Ch.31:30 Koran). Therefore there is in human nature
and the testimonies of the Koran what will render the
task of citing proof unnecessary.
(1b) THE PROOF OF REASON FOR HIS EXISTENCE
Nevertheless, by way of preparation and following the example
of the learned theologians, we say: One of the obvious logic
of the mind is that an originated phenomenon cannot come into
existence without a cause. Since the world is an originated
phenomenon, it cannot come into existence without a cause.
As for our saying that originated phenomena cannot come into
existence without a cause, is obvious. For every originated
phenomenon belongs to a certain definite time the precedence
or the subsequence of which may be assumed. Its being definite
in time and distinct from what preceded it and what succeeded
it, will naturally require one who renders things definite.
As to one saying that the world is an originated phenomenon,
its proof is found in the fact that bodies are not independent
of motion and rest. Both states are originated phenomena;
and whatever is not independent of originated things is itself
originated.
The proof consists of three claims: The first is that bodies
are not independent of motion and rest. This is readily understood
and requires neither meditation nor thinking, for he
who conceives of a body being in neither the kinetic state nor
in the static state is both ignorant and foolish.
The second assertion is our saying that both motion and rest
are originated phenomena, the proof of which is found in their
alternation and in the ap- pearance of the one after the
other is gone. This is true of all bodies, those that have been
seen as well as those that have not been seen. For there
is not a static object the potential motion of which is not
required by the mind, and there is no moving object the potential
rest of which is not required by the mind. The sudden
is originated because of its immediate occurrence and that
which has gone is also an originated matter since it is no longer
due to the fact if it is proven it is ancient it will
obligate that it does not turn to nothing - details of which
will be explained in proving eternity of the Maker - the High,
the Purified-.
The third assertion is our statement that whatever is not independent
of originated things is itself originated. Its proof
lies in the fact that if it were not so, then there would
be, before every originated phenomenon, other originated phenomena
which have no beginning; and unless these originated
phenomena come to nothing in their entirety, the turn for the
present originated phenomena to come into being immediately
would never arrive. But it is impossible for that which has
no end to come to nothing.
Furthermore if the celestial spheres have revolutions, the numbers
of which have no end, it is inevitable that their numbers
be either odd or even, or both odd and even, or neither
odd nor even. But it is impossible that their numbers be both
odd and even at the same time, or neither odd nor even for
this would be a combination of both the negative and the affirmative,
since in the affirmation of the one is the negation
of the other, and in the negation of the one is the affirmation
of the other.
Furthermore they cannot possibly be even because the even number
becomes odd with the addition of one; and how could that
which has no end be wanting one? Nor can they possibly be odd
because the odd number becomes even with the addition of
one; and how could it be wanting one when its number has no
end? Therefore the conclusion is that the world is not independent
of originated phenomena, and that which is not independent
of originated phenomena is itself originated. And when
its being an originated phenomena has been established, its
need for an Originator becomes a necessity through obvious
comprehension.
(2) ANCIENT ETERNITY
The second principle is the knowledge that Allah is Ancient from
eternity. He has no beginning, but He is the beginning of
everything and before anything living or dead. The proof of
this is found in the supposition that if Allah had been originated
and not ancient, He would have been in need of an originator.
In turn His originator would also need an originator
and so on in a chain of infinity. And whatever enrolls in
such chain will never be found. Or it reaches to an Ancient
Originator and He is the First. This is the wanted whom we
named the Maker, the Originator, the Fashioner, and the Creator
of the Worlds.
(3) ETERNITY
The third principle is the knowledge that Allah, besides being
without beginning, His Existence has no end.
He is the First and the Last, the Visible and the Invisible,
since that whose eternity is established His end is impossible.
Its proof lies in the realization that if it came to nothing
it is inevitable that it should come to nothing either
by Himself or by an opponent.
And if it were possible for a thing, which is conceived of as
self-subsisting, to come to nothing, it will be possible for
a thing, which is conceived of as self- annihilating, to come
into being. And just as the sudden emergence of existence
requires a cause, so does the emergence of extinction require
a cause. That it will come to nothing through an opposing
annihilating agency is false, because if that annihilating
agency were ancient, existence side by side with it would be
inconceivable. But we have learnt in the two previous principles
of His Existence and His Eternity. How did He exist together
with the claimed opponent in eternity? If, however,
the annihilating opponent were an originated phenomenon, its
existence from eternity would be impossible because for the
originated phenomenon to oppose the ancient and destroy its
existence is less likely than the ancient to oppose the originated
and prevent its existence. In fact prevention is easier
than destruction while the ancient is stronger and more
pre-eminent than the originated.
(4) FREE FROM SUBSTANCE
The fourth principle: The knowledge that He - the High - is not
a substance which can be in a dimension. Rather, He is Exalted
above to be suitable for a dimension. The proof of this
lies in the fact that every substance which is definite, is
limited by its own place and is inevitably either constant
in it or moving away from it. Therefore it is not independent
of motion or rest for both these are originated, and that
which is not independent of originated phenomena is itself
originated.
If an ancient definite substance were conceivable, the eternity
of the substances of the world would have been reasonable.
And if a person should use the term substance and not mean
thereby a resident substance, he would be mistaken as far as
the use of the term is concerned, not as far as the meaning
for which he had used it.
(5) FREE FROM BODILY FORM
The fifth principle: The knowledge that He - the High - is not
a body composed of different substances, since the body is
that which is composed of substances. When His being a substance
limited by place is refuted, His being a body is also
refuted, because every body is limited by place and is composed
of substances. But it is impossible for the substance to
be free from division, composition, motion, rest, form, and
quantity, all of which are characteristics of originated phenomena.
And if it were possible to believe that the Maker of
the world is a body, it would also be possible to believe
in the divinity of the sun and the moon as well as other heavenly
bodies. If, therefore, one should dare and call Allah
a body but not mean thereby a composition of substances, he
would be wrong as far as the name is concerned, but not in negating
the idea of body.
(6) FREE FROM THE QUALITY OF SUBSTANCE
The sixth principle: The knowledge that He - the High - is not
a quality of substance of a substance existing in a body or
a condition in a place; because an accident is that which
exists in a body. But every body is inevitably originated and
as such its originator exists before it. How then could (Allah)
exist in a body when He has existed in eternity alone,
with no other beside Him, and then originated the bodies and
their qualities afterwards. Besides He is a Knowing, and Able,
and the Willing Creator as shall be discussed later. It
is impossible for these attributes to exist in substance or
its quality. On the contrary they are impossible except in
a Self-existent and Self-sufficient Creator.
The conclusion derived from these principles is that He (Allah)
is Self-existing, being neither substance, nor body, nor
a quality of substance; that the whole world is made of substances,
their quality, and bodies, and consequently He resembles
nothing and nothing resembles Him. He is the Living, the
Subsisting, there is none like unto Him. For how could the
created resemble its Creator, the ordained resemble He who
ordained it, and the fashioned resemble He who fashioned it?
All bodies and their qualities were created and made by Him;
hence it is impossible that they are like Him or resemble
Him.
(7) FREE FROM DIRECTION AND PLACE
The seventh principle: The knowledge that Allah - the High -
is removed from being limited by any direction because a direction
is either above or below, right or left, before or behind.
All these He created and originated through the creation
of man whom he made with two extremities, the one rests on
the earth and comprises his feet, while the opposite extremity
is his head. Consequently the term above was originated
to indicate the direction of the head and the term below, the
direction of the feet. This is true even of the ant which
creeps on the ceiling with the result that the directions,
in relation to it, are reversed - what we consider above is
to it below, and what we consider below is to it above. Similarly
people were created with two hands, one hand usually being
stronger than the other. The term right was therefore originated
to indicate the direction of the stronger hand and
the term left to indicate the opposite direction. Consequently
the right hand side is called the right and the opposite
direction is called the left.
Mankind was also created with two (other) directions from one
of which he sees and toward which he moves. Consequently the
term before was originated to designate the direction toward
which he moves, while the term behind was originated to designate
the opposite.
Therefore the directions are originated through the creation
of man; and had he not been created along these lines, but rather
created round like a sphere, these directions would never
have existed.
How then could Allah have been subject to a direction in eternity
when every direction is originated. Or how could He have
become subject to a direction when He never had any direction
above Him when He created man; for that will mean that He
has a head, since above designates the direction above the
head. But Allah is far Exalted (above His creatures) to have
a head. Again how could He have become subject to a direction
when He never had any direction below Him when He created
mankind; for that will mean that He has feet, since below
designates the direction below the feet. Allah is far Exalted
(above His creatures) to have feet. All this is too impossible
(to imagine) in the mind. For whatever the mind conceives
is definite in so far as it is limited by place, in the same
way as substances are limited, or by substances, in the
same way as their qualities are. But the impossibility of His
being a substance or its quality has been established - consequently
His being subject to a direction becomes impossible.
If therefore anything else is meant by the term direction other
than these two meanings then the usage will be wrong in terminology
and signification; because if Allah were above the
world He would be opposite to it, and everything which is
opposite to a body is either equal to it in size, or smaller
or larger. All this implies measurement which necessarily requires
an object or measurement. But Allah the One Creator
and Ruler of the world and universe is far Exalted above such
things.
As to the raising of hands heaven-wards at the time of supplication
it is because Heaven is the direction of supplication
and implies a description of the One to whom the supplications
are offered, such as Majesty and Grandeur, employing thereby
the direction of height to represent the quality of Glory
and Exaltation. For Allah is above all in dominion and power.
(8) ISTAWA
The eighth principle: That He - the High - "istawa" upon the
Throne in the sense which He willed by that state of equilibrium
- a state which is not inconsistent with the quality of
grandeur and to which the symptoms of origination and annihilation
do not permeate. It is exactly what has been meant by
the ascension to Heaven in the Koran when Allah said, "Then
He willed to the Heaven, when it was smoke." (Ch.41:11 Koran).
This is only through dominion and power, as the poet said:
"Bishr has gained dominion over Iraq, With neither sword
nor shedding of blood."
Thus were the people of truth compelled to pursue such a figurative
and allegorical interpretation just as the people of
the invisible knowledge were compelled to interpret His saying
- the High -: "He is with you wherever you are" (Ch. 57:4
Koran). This has been taken, by agreement, to mean thorough
comprehension and knowledge just as the words of the Prophet
- the praise and peace be upon him - "The heart of the believer
lies between two of the fingers of the Merciful (Allah)",
have been taken to mean might and power while his words,
"The Black Stone is the Right Hand of Allah in the earth,"
have been taken to mean veneration and honor, because if they
were taken literally, the result would have been impossible.
Similarly the "istawa" of Allah upon the Throne, if it were left
to mean fixity of location and stability, would necessitate
that He who is seated upon the Throne is a body touching
the Throne, and is either equal to it in size, or larger or
smaller. But all this is impossible, and what leads to the
impossible is itself impossible.
(9) SEEING
The ninth principle: Is the knowledge that He - the High - although
exalted from form and quantity and exalted above directions
and dimensions, is nevertheless seen with the eyes in
the Hereafter, the Everlasting abode. For He said, "On that
Day there shall be radiant faces, gazing towards their Lord."
(Ch.74:22-23 Koran). But He cannot be seen in this world
according to His saying - the Mighty, the Glorified -: "No eye
can see Him, He sees all eyes" (Ch.6:103 Koran). And according
to His Words in addressing Moses - peace be upon him -:
"You shall not see Me." Would that I knew how the Mu'tazilites
knew the attributes of Allah that Moses himself did not
know; or how Moses asked to see Allah when seeing Him was impossible!
Ignorance is more likely to be rampant among heretics
and sectarians than among the prophets - the praise of
Allah be upon them -. As for the reason of taking the verse
describing seeing literally it is because it does not lead to
the impossible.
For sight is a kind of revelation and knowledge, although it
is more complete and clearer than knowledge. And if it is possible
to know Allah without reference to direction, it is also
possible to see Him without reference to direction. And
just as it is possible for Allah to see men without confrontation,
it is possible for men to see Him without confrontation;
and just as it is possible to know Him without modality
or form, it is possible to see Him likewise.
(10) THE ONENESS
The tenth principle: The knowledge that Allah - the Mighty, the
Glorified - is One without any associate, Single without
an equal. He is separate in creating and innovating; He is alone
in bringing into existence and inventing. There are none
like Him to rival or equal Him, and none opposite Him to contest
or contend with Him. The proof is in His saying - the
High - "Had there been other gods in both of them (in Heaven
or earth) besides Allah, there would have been ruin." (Ch.21:22
Koran). And to explain, if there had been two gods and
the first of them willed a certain thing, the second, if he
were under compulsion to aid the first, would be a subordinate
and impotent being rather than an almighty god; and if the
second were able to contradict and oppose the first, he would
be a powerful and dominating being while the first would
be weak and impotent rather than an almighty god.
THE SECOND PILLAR CONCERNING THE ATTRIBUTES OF ALLAH
Based upon ten principles.(1) ABILITY
The first principle is the knowledge that the Maker of the world
is Almighty and that He - the High - is Truthful in His
saying: "He has power over all things," (Ch.5:120 Koran). Because
the world is perfect in its making and orderly in its
composition. For he who would see a silk garment, fine in its
weave and texture, symmetrical in its embroidery and ornamentation,
and would imagine that it was woven by a dead person
that has no life, or by a helpless person with has no power,
would be completely lacking in intellect and utterly foolish
and ignorant.
(2) KNOWLEDGE
The second principle is the knowledge that He - the High - is
Knowledgeable, knowing all things and comprehending all creation;
not even the weight of an atom in Heaven or on earth
is ever hidden from His Knowledge. He is truthful in His saying:
"He has knowledge of all things." (Ch.2:29 Koran).
Furthermore evidence of His Truthfulness is found in His Saying-
the High -: "Shall He who has created all things not know? He
is the Subtle, the Aware." (Ch.67:14 Koran). He has led you,
through His creation, to comprehend the knowledge that you
cannot doubt in proving the subtleness of creation and orderly
creation, even in insignificant and meager things, offers
to the knowledge of the Maker of how to bring order and how
to arrange. And what Allah-
the Exalted - Himself said is the Last Word in guidance and in
revealing knowledge.
(3) LIFE
The third principle is the knowledge that Allah - the High, the
Glorified - is Alive, because he whose knowledge and power
are established, his being possessed of life will, of necessity,
become established. If it is possible to conceive of
the existence of an able, knower, doer and planner yet without
life, it will be possible to doubt the life of animals, despite
their movements, as well as the life of all craftsmen
and artisans, all of which is utter ignorance and error.
(4) WILL
The fourth principle is the knowledge that He - the High - is
Willing for His Deeds. And nothing exists which does not depend
upon, and proceed from His Will. He is the Creator, the
Restorer, the Doer of whatsoever He wills. And how could He
not be a Willer when, in every deed which has proceeded from
Him, its opposite could have proceeded from Him; for whosoever
has no opposite it is possible that action could proceed
from Him by Himself before or after the time in which it has
proceeded.
And it suits His Power both the two opposites and the two times
in the same way. Therefore, it is necessary that there should
be a Will which directs His Power to one of the two possibilities.
And if Knowledge would, in specifying the known thing, render
the Will needless, so that it could be said that a thing has
come into being at a time when its existence had already been
known (this is not the case otherwise), it would be possible
for knowledge to render power needless, so that it could
be said that a thing has come into being without Power (which
is not the case), but simply because its existence has already
been known.
(5) HEARING AND SEEING
The fifth principle is the knowledge that He - the High - is
the Hearer and the Seer. Neither the whispers of the innermost
heart nor the secret thoughts and reflections are hidden
from His Sight. The sound of the creeping of the black ant upon
the solid rock in the darkest night is not beyond His Hearing.
And how could He not see and hear when seeing and hearing
are (attributes of) perfection not of defect? Could the
created be more perfect than its Creator, the thing made more
magnificent and more complete than the Maker? Or how could
they ever be equal, no matter how much He might diminish in
perfection while His creation and work increase therein? And
again how could the argument of Abraham - the praise and
peace of Allah be upon him - against his father, who ignorantly
and erroneously worshipped idols, be sound? Abraham addressed
his father saying: "O father, why worship that which can
neither see nor hear, nor can do anything for you?" (Ch.19:42
Koran). But if these defects which characterized the idols
of his father characterized his Creator as well, his argument
would have been invalid and his evidence worthless, and
the words of Allah: "This is Our proof which We gave to Abraham
against His people," would have been false.
And as understood He is a Doer without limbs and knowledgeable
without heart and head, so it could also be understood that
He is the Seer without pupil and Hearer without ear as there
is no difference between both.
(6) SPEECH
The sixth principle: Is that He - the Exalted, the High - speaks
with a speech which is a Self- existing attribute. It is
neither a sound nor a letter; it does not resemble the speech
of others, just as His Existence does not resemble others.
In reality speech is the speech of the self. Sounds were built
into words merely as symbols, just as gestures and signals
are often used to represent the same thing. How then has
this fact not been known by a group of ignorant (theologians)
people while it has been known by ignorant poets (of theology).
One of them said: "Speech is in the heart; While the tongue is
an indicator for the heart." As for him whose intellect does
neither deter nor restrain him from saying that his tongue
is an originated thing, but what originates in it by means
of his originated power is ancient do not be anxious to rectify
his brain and refrain your tongue from speaking with such
a person.
Similarly, you should not direct your heart to him who does not
understand that the Ancient is that nothing existed before
Him. And that the letter "n" is before the letter "a" in the
word "Name" so that the letter "a" cannot be relatively older
than the letter "n".
For Allah - the Exalted - has a secret for leading some men astray;
"None can guide those whom Allah leads astray." (Ch.13:33
Koran). As for him who deems it improbable that Moses could
have, in this world, heard a speech which was neither sound
nor letter, let him deny that in the Hereafter he could
see His Existence having neither body nor color.
But if it has been possible to conceive that which has no color,
or body, or size, or quantity, could be seen. And He is
still as He was - never seeing other than Him - similarly, it
could be conceived in the sense of hearing what has been conceived
in the sense of seeing.
And if it has been possible to conceive of Allah having one knowledge,
which is the knowledge of all existent things, it
would also be possible to conceive of Him having one attribute,
which is a speech comprising all that He has represented
with meaning.
And if it has been possible to conceive of the existence of the
Seven Heavens, Paradise and Hell, written all on a small
piece of paper and preserved in a minute part of the heart,
and seen with a part of the pupil not exceeding the size of
a lentil seed, without the Heavens and Earth, Paradise and Hell
actually existing in the pupil, or the heart, or the paper,
it would also be possible to conceive of the Speech of Allah
being read with tongues, preserved in the hearts, and written
in books, without the actual existence of that speech
in these things.
If the fire of Hell, through the writing of its name on the leaves,
would exist actually thereon and (the leaves) would be
burned, (this is not the case), similarly the very Speech
(of Allah) should not actually exist on the leaves of a book,
nor Allah Himself, through the writing of His Name on these
leaves, would exist in it.
(7) ETERNITY OF SPEECH, AND ATTRIBUTES AND PURITY FROM
ORIGINATION
The seventh principle: Is that the Self-existing Speech (of Allah),
as well as His other attributes, is Ancient from eternity,
since it is impossible that He is subject to the substance
and its quality (originated phenomena). On the contrary
His attributes obligate the same external nature which His
Essence obligate.
Change does not overtake Him nor substance or its quality befall
Him. No, He does not cease, in His Eternity, to be described
with the commendable attributes.
In His Everlasting Eternity, He is far exalted from change. For
he who is subject to substance (originated phenomena) cannot
be apart from it. And whosoever cannot be apart from substance
is a substance (originated phenomena).
The description of bodies with the pheonmena's origination was
established because of their exposition to changing and alteration
of descriptions. How, then, could their Creator share
with them the acceptance of change.
Accordingly, it is essential that the Speech of Allah is ancient
from eternity and it is of His Self-existence. Only the
sounds which represent it are originated.
If it is possible to conceive that a father prays for his unborn
son to be knowledgeable. Then the child is born with that
dormant ability; from which we understand that Allah has created
this knowledge in relation to the father's heart. The
knowledge exists and remains in the child until he is able
to comprehend the knowledge which he has been given. Similarly,
it is possible to conceive the standing of the ordinance
of Allah which was indicated by the saying of Him-
the Mighty, the Glorified - "Take off your sandals" which Moses-
peace be upon him - became subject to after Moses existed due
to the fact that a knowledge of this ordinance was created
for him. Then once the child has reached the stage of ability
to be able to understand, Allah has created that knowledge
which was the father's heart desire. Accordingly, he heard
that Ancient saying.
(8) ETERNITY OF KNOWLEDGE
The eighth principle: Is that His Knowledge is ancient and not
subject to updating. He has not ceased to know Himself and
His Attributes, as well as everything that happens from His
creation.
Whatever happens in and from the creation does not update His
Knowledge, rather it is known to Him through His Eternal Knowledge.
Thus if we were given prior knowledge of the coming of so and
so at sunrise, and that prior knowledge persisted until the
sun had risen, then the coming of so and so at sunrise would
have been known to us through that prior knowledge without
any necessity for its renewal.
Likewise, the eternity of the Knowledge of Allah - the High -
should be understood.
(9) ETERNITY OF WILL
The ninth principle: Is that His Will is ancient. In its eternity
it governs the origination of phenomena in their appointed
times in accordance with the Eternal Knowledge. For if His
Will were originated, He will be subject to substance (originated
phenomena.) Furthermore if it happened in other than
His Will, He would not be the one who is the willer of it.
Just as you yourself would not execute an action which is not
in yourself.
No matter what hypothesis you may assume, its presence requires
another will, and likewise the other will requires a third,
and so on to infinity.
And if it were possible for a will to come into being without
a Will, it would be possible for the world to come into being
without a will.
(10) KNOWLEDGEABLE WITH KNOWLEDGE, LIVING WITH LIFE, ABLE
WITH ABILITY, WILLER WITH WILL, SPEAKER WITH SPEECH,
HEARER WITH HEARING AND SEER WITH SEEING.
The tenth principle: Is that Allah - the High - is Knowledgeable
with knowledge, Living with life, Powerful with power, Willer
with will, Speaker with speech, Hearer with hearing, and
Seeing with sight. He has the qualities of these ancient
attributes.
To speak of a knower but without knowledge is like speaking of
one who is wealthy but without wealth, or of knowledge without
a knower, or a knower without something known. For knowledge,
the knower, and that which is known are inseparable just
as murder, the murdered, and the murderer are inseparable.
And just as it is impossible to conceive of a murderer without
murder and the one murdered, or of one murdered without a
murderer and murder, it is impossible to conceive of a knower
without knowledge, and of knowledge without something known,
and of something known without a knower.
These three are in reason inseparable in the brain and the one
is inconceivable without the other.
Whoever would deem it possible that a knower could exist independently
of knowledge, he would have to deem it possible that
a knower could exist independently of that which is known,
and that knowledge could exist independently of a knower,
since there is no difference between these qualities.
THE THIRD PILLAR THE KNOWLEDGE OF THE DEEDS OF ALLAH
Based on ten principles
(1) ORIGINATED THINGS ARE OF HIS DEEDS, CREATION AND
INVENTION
The first principle: Is the knowledge that every originated phenomenon
in the world is of His making, creation, and invention.
There is no other creator of it besides Him, and there
is no innovator of it except Him. He created the creation and
fashioned them, and He brought into being their ability and
movement.
All the deeds of His worshipers are created by Him and related
to His Power, in confirmation of His saying - the High - "the
Creator of all things," and His saying - the High - "Allah
created you and what you do." (Ch.37:96 Koran). And in His
saying - the High - "Whether you speak in secret or aloud.
He knows the innermost of the chests. Shall He who has created
all things not know? He is the Subtle, the Aware." (Ch.67:13-14
Koran).
He commanded His worshipers to be careful in their words, deeds
and secret thoughts and intentions, because He knows the
motives of their deeds. And the creation is a proof of His Knowledge.
And how could He not be the Creator of the deeds of a person
when His Power is complete and free of any impotence.
Furthermore His Power is related to the movements of the bodies
of people - while these actions are similar to one another
- the relation of the Power of Allah with them is self-existing.
What then would prevent its connection in the case of some actions
and would not prevent it in the case of others, when all
are similar? For how could the animal be capable of invention
by itself? The spider and the bee as well as the rest of
the animals produce fine works which amaze wise minds.
But how could they have invented these things alone without the
Lord of lords, when actually they are not aware of the details
of what gains are produced from them?
All creation are abased before Him, the Owner of the Kingdom
both visible and invisible, and the Compeller of the Heavens
and Earth.
(2) INVENTION BY ALLAH AND A GAIN FOR HIS CREATION
The second principle: Although Allah - the Exalted - is the Sole
Inventor of the actions of His worshipers, it does not negate
the action from being of the Ability of Allah for the
gain of the worshipers.
Rather, Allah - the High - created both the ability and those
who are able, and created both the choice and those who choose.
Therefore, the ability is a description for a human being and
a creation for the Lord; it is not a gain for Him.
As for the movement, it is a creation for the Lord - the High
- and a description for the human being and his gain, in other
words it is created with ability that is his description.
While movement is related to another description called ability,
and for this reason it is considered a gain.
So, how could they be the result of complete compulsion when
the difference between the voluntary actions and the involuntary
reflexes is instinctively comprehended by man? Or, how
could they be a creation of man when he does not know the different
parts of acquired actions and their numbers?
Thus when the two extreme positions are disproved, there remains
nothing except the middle position which asserts that they
are voluntary through the Ability of Allah by invention and
through the ability of the worshiper by another connection
which is expressed by the term acquisition or gain.
The relation between the Ability and the willed is not necessary
to be through invention only, since the Ability of Allah
in eternity was to relate to the world although the world was
not yet invented and at the time the invention was not yet
occurring, while it is concerning the invention it is related
with a different kind of relation.
Therefore, it is apparent that the relation of the Ability is
not specifically for the occurrence of what was subject of
the Ability.
(3) GAINED BY THE CREATION, WILLED BY ALLAH
The third principle: Is that the deeds of the worshiper, although
they are his gain, are nevertheless willed by Allah - the
Exalted-.
Neither a twinkling of an eye nor a stray thought, or the glancing
of an onlooker ever occur, either in the visible or the
invisible world except through His Decree and Ability, His
Will and His Determination.
From Him is good and evil, benefit and harm, Islam and disbelief,
gratefulness and ingratitude, winning and loosing, righteousness
and error, obedience and disobedience, Oneness and
polytheism.
There is none that rescinds His Commands, none that audits His
Decrees. He leads astray whom He wishes and guides whom He
wishes. "None shall question Him about His works, but they
shall be questioned." (Ch.21:23 Koran).
This is attested by the narrations of the sayings of all the
scholars of the prophetic quotations; "What He Wills is and
what He does not will is not." And the saying of Allah - the
Mighty, the Glorified -: "Had Allah pleased He could have guided
all people." (Ch.13:31 Koran). And His saying - the High
- "Had it been Our Will, We will give every soul its guidance."
As for the evidence for it from the point of view of
reason that if Allah neither likes nor wills sin and crimes,
they must be in accordance with the will of the enemy, iblis
- Allah cursed him - who is the enemy of Allah - the Exalted
- and consequently what takes place in accordance with the
will of the enemy will be greater than what takes place in
accordance with the Will of Allah - the High -. How could a
Muslim deem it possible that the Kingdom of the Compeller,
the Owner of Majesty and Honor, be reduced to such a rank that
would not even interest the leader of a village, because
if the enemy of that leader has greater influence in the village,
no doubt the leader would resign.
Disobedience prevails upon mankind, which is considered by the
innovators of theology to be happening despite the Will of
Allah-
the True, the High - . This would be considered the most weak
and impotent. Exalted is the High, the Lord of lords above
the blasphemous words of the transgressors.
Furthermore when it becomes evident that the deeds of mankind
are created by Allah, it becomes clear that they are also willed
by Him.
If it should then be asked, "How does Allah forbid what He has
willed and orders what He does not will?" We would say that
the question is not that of will. For example, if a master
strikes his servant and is reprimanded by the sultan, he justifies
his action by the rebellion of the servant against him.
But the sultan disbelieves him. So he attempts to prove
his contention by ordering the servant to do something which
the servant would refuse in the presence of the sultan. So,
he tells the servant to saddle a mount. (Now how about this)
the master has ordered the servant to do something which he
really doesn't want him to do.
If he had not given his order, he would not have been able to
prove his point; and having given the order - had he really
desired what he ordered he would have desired what has not
served his purpose, which is unthinkable.
(4) CREATION IS FROM HIS GRACE NOT AN OBLIGATION
The fourth principle: Is that Allah - the High - is Generous
in creating and inventing and Gracious in imposing obligations
upon mankind. Neither creation nor imposing obligations were
obligatory upon Him.
The Mu'tazilites said that these were obligatory on Him for the
welfare of mankind. But this is impossible since He is the
Sole Orderer, the only One to obligate and to forbid. How
then can He be subject to any obligation or necessity or be
subjected to given orders.
Obligation or necessity means one of two things: First, an act
which, when it is refrained from causes future harm. As when
it is said that it is obligatory for mankind to obey Allah
if they want to escape torment by fire in the Hereafter, or
immediate harm as is the case when we say that it is obligatory
for him who is thirsty to drink otherwise he might die.
Second, it means that which its non-existence would lead to an
impossibility. As it is said that the existence of that which
is known is necessary since its non-existence will lead
to an impossibility, namely knowledge becoming ignorance.
If the adversary meant that the act of creation is necessary
for Allah according to the first meaning, he would have exposed
Him to harm.
If he implied the second meaning, he would be in agreement, because
the precedence of knowledge necessitates the existence
of the known. However, if he implied a third meaning, it is
unintelligible.
As to his statement: "It is obligatory for the benefit of His
worshiper" it is corrupt logic, for if He is not harmed by
neglecting the welfare of mankind, the obligation upon Him bears
no meaning.
Speaking of what is best for mankind is really its welfare in
that He creates them in Paradise. While to create them in the
world of trials and to expose them to sin then becomes subject
to the danger of punishment, and to the terrors of presentation
and accounting (on the Day of Recompense) is not enviable
by the wise.
(5) OBLIGATING WHAT IS BEYOND ONE'S ABILITY
The fifth principle: It is possible that Allah - the Exalted
- imposes on people obligations beyond their ability. This is
contrary to the position of the Mu'tazilites (or anyone who
follows this way of thought).
For if this were not contingent, it would be impossible for men
to ask Allah to spare them that burden. But as a matter of
fact they have beseeched Allah to spare them that burden when
they said: "Our Lord do not over burden us more than we
can bear." (Ch.2:286 Koran).
Furthermore Allah - the High - has informed His Prophet - the
praise and peace be upon him - that Abu Jahl would not believe
Him, nevertheless Allah commanded the Prophet to command
Abu Jahl to believe in all the Words of Allah. But among the
Words of Allah were those that Abu Jahl would not believe
in Him. How then would he believe Him by not believing Him?
The existence of such a thing is absolutely impossible.
(6) INFLICTING PAIN UPON THE CREATION IS NOT IMPOSSIBLE
The sixth principle: Contrary to the Mu'tazilites (or anyone
who follows this way of thought), it is for Allah - the Mighty,
the Glorified - to inflict pain on men and to torment them,
without their having previously committed any offense, and
without the necessity of compensating them with future rewards.
Because He is dealing with His Own Kingdom. It is inconceivable
that His actions fell beyond His Kingdom.
Tyranny is dispensing with the possessions of others without
their permission. But this is impossible in the case of Allah
- the High - because there is no kingdom owned by other than
Him, whereby His dealing with it would be considered to be
tyrannous.
And the proof for this is simply because it exists. For example,
the slaughter of animals inflicts pain on them, and the
various kinds of torture which man imposes upon them have not
been preceded by any offense.
If it is said that Allah - the High - will raise them from the
dead and will reward them according to the amount of pain
which they suffered, and that such action is obligatory upon
Allah - the High - we would reply that anyone who would claim
that it is incumbent upon Allah to bring every ant which
was killed under the feet and every bug which was crushed back
to life, so that He might reward them the pain which they
suffered, would violate the dictates of Religion and reason,
for it is said: "The description of reward and assembly is
that it is obligatory upon Allah" - if it is meant that it
will harm Him to neglect doing it it is impossible, and if it
is meant by it other than the above mentioned for the necessitating
otherwise any other reason beyond this will be considered
unintelligible.
(7) CONSIDERING WHAT IS BEST IS NOT AN OBLIGATION
The seventh principle: Is that He - the High - does with His
creation whatever He wishes and there is no obligation upon
Him to take into consideration that which is best for His worshipers,
because of what we have already mentioned regarding
the fact that there is nothing obligatory upon Him - the Exalted
-.
Rather, it is inconceivable that there are any obligations upon
Him, for He is not questioned about what He does whereas
others are asked.
I wonder what answer a Mu'tazilite would give when, in connection
with his statement that it is incumbent upon Allah to do
what is best, we place before him the following hypothetical
debate.
It is supposed that in the Hereafter an argument takes place
between two persons, a child and an adult, both of whom died
as Muslims. Now, according to the Mu'tazilites, Allah exalts
the rank of the adult and gives him preference over the child,
because the former labored hard in acts of worship after
he attained maturity. In fact this is incumbent upon Allah
according to the Mu'tazil- ites. Suppose then that the child
says, "O my Lord! Why have You exalted his rank above mine?"
And Allah answers, "Because he has attained maturity and
has labored in acts of worship." Thereupon the child rejoins,
"But Lord, it is You who caused me to die a child. So it is
obligatory upon You to have prolonged my life untilI
attained maturity; then I would have labored in Your worship.
But You, O Lord, have deviated from justice by favoring him
with long life. Lord! Why have You favored him?" Allah - the
High - would then reply, "Because I knew that if you had lived
to attain maturity, you would have committed the sins of
polytheism and disobedience. Hence it was better for you to
die a child." Such will the apology of the Mu'tazilite (or
anyone who follows this way of thought) be for Allah - the
Mighty, the Glorified -.
But then the unbelievers will cry up from the midst of Hell-fire
saying: "O Lord! Had You not known that if we had lived
to attain maturity we should have committed the sin of polytheism,
why then didn't You cause us to die in childhood before
we could sin? We should have been content to enjoy in Paradise
in a lesser rank than that of the Muslim child." What
kind of answer could be given for this? In the face of this
situation, is it not imperative to conclude that Divine matters,
in view of their majesty, are exalted above to be weighed
by the scales of the Mu'tazilites.
If it is said that because Allah can consider that which is best
for mankind but instead inflicts upon them all manner of
torment, this will be considered undesirable and unworthy of
wisdom.
We should then say that the undesirable is that which does not
suit the aim, but a thing may be undesirable to one person
and desirable to the other if it disagrees with the desire
of the one and suits the other.
Thus a family would deem the murder of their child undesirable
but their enemies would welcome it.
Hence if it is meant by what is not best that which does not
suit the desire of Allah - the Originator, the Exalted - this
will be impossible because He has no desire. Therefore, the
opposite of the best is not expected from Him, nor the harm
because He does not deal with that owned by others.
And if it is meant by what is not best is that which does not
suit the desire of others! Why, then did you say that this
is impossible for Him? Is it not merely wishful thinking, disproved
by what we have assumed of the debate of the adult and
the child and the plea of the unbelievers from the midst
of Hell-fire? Furthermore the wise is he who knows the realities
of things and is capable of harnessing them in accordance
with his will.
It is here where the consideration of that which is best is imperative.
And as to the wise among us, he takes into consideration
that which is best as far as he himself is concerned,
in order to gain therewith praise in this world and reward
in the Hereafter, or to prevent some evil from befalling him
all of which are impossible for Allah - the Exalted, the High
-.
(8) KNOWING ALLAH BY RELIGION AND NOT BY REASON
The eighth principle: Is that knowing Allah - the Exalted - and
obedience to Him are obligatory upon mankind, by the obligation
of Allah - the High - in His Religion, and not by reason
at all. Of course this is is contrary to the Mu'tazilites
(and some philosophers and Christians).
For if reason renders obedience obligatory, it does so either
for no purpose, - for reason does not obligate resurrection
- which is impossible, or for some purpose or desire.
Or, obligates it for a benefit and a desire which in turn has
to return to the Worshiped and this is impossible concerning
Allah - the High - for He is Exalted above desires and benefits.
Even disbelief and unbelief, obedience and disobedience
are the same from a beneficial point of view to Him.
Or, it returns to the benefit of the worshiper which is again
impossible, because he has no current desire. Because of obedience,
he becomes tired and refrains from lower appetites.
While there is nothing in the future except reward and punishment.
So, how then, can he know that Allah - the High - rewards
the disobedient and the obedient and does not punish both
of them because both are equal concerning (their having an
affect on) Him. Because He is inclined to neither, but we know
all these characteristics from the Religion. While he who
arrives at it through drawing an analogy between the Creator
and the creature errs, as the creature distinguishes between
gratitude and ingratitude on the basis of the amount of
joy, gladness, and pleasure which he derives from the one or
the other. If it is said that if examination and knowledge
are not obligatory except through the Religion which does not
become defined unless the person who is required to fulfill
its obligations examines it, and if that person should say
to the Prophet - the praise and peace be upon him - that reason
does not obligated him to examine while the Religion is
not confirmed except through examination, and obviously I am
not going to examine it. All this will conclude in the Messenger
- the praise and peace be upon him - being silenced?
We would then say that this argument is the same as that of the
person who, on being warned by another that there is a wild
lion standing behind him, and that unless he runs away the
beast will devour him, and that he can ascertain that the
warning is true if he will only look behind, says to the one
who warned him that the truth of your warning can be established
only if I look behind me, yet I am not going to turn and
look behind me unless your truth is proven to me! This indicates
stupidity of the speaker and guides him to destruction
and there is no harm upon the guide!! As such is the Prophet
- the praise and peace be upon him - he says: (in similitude)
"Behind you is death, wild cats and the burning fire.
If you are not cautious and realize my truthfulness by turning
and looking at my miracles, you will be destroyed. So whosoever
turns will know and be cautious and saved. But whosoever
does not turn and insists is destroyed and lost, and there
is no harm upon me even if all humanity are destroyed. It
is only for me to proclaim the message in a clear manner."
The Religion knows the existence of the wild lions after death,
while reason aids in understanding the words of the Prophet
- the praise and peace be upon him - and in realizing that
which he prophecies is possible, and nature urges that precautions
are taken against injury and harm.
A thing is necessary because its neglect causes injury and harm;
while reason is that which renders a thing necessary because
it makes known the impending harm. But reason in itself
does not lead to the knowledge that when a person follows his
appetite he will expose himself to harm after death.
This then is the meaning of both Religion and reason as well
as their part in determining that which is obligatory.
For had it not been for the fear of punishment, for the neglect
of things commanded, obligations would not have been established,
since the term obligatory would be meaningless if no
harm in the Hereafter were consequent upon its neglect in
this world.
(9) SENDING MESSENGERS IS NOT IMPOSSIBLE
The ninth principle: Is that sending prophets is possible and
not impossible, contrary to the Brahmans who say there is no
use in sending prophets since reason renders it unnecessary.
Because reason does not guide men to deeds which lead to salvation
in the Hereafter, just as it does not guide them to discover
medicines which are beneficial to the health.
Therefore the need of mankind for prophets is just like their
need for physicians. The integrity of the physician is known
through experience while the truthfulness of the prophet is
known through miracles.
(10) THE PROOF OF THE MESSENGERHOOD OF THE SEAL OF THE
PROPHETS
The tenth principle: Is that Allah - the Exalted - has sent Prophet
Muhammad - the praise and peace be upon him - as the
seal of the prophets and as an abrogator of all previous Religions
before him; the religions of the Jews and the Christians
and the Sabians (a Judaeo-Christian sect). He (Allah) upheld
him with unmistakable miracles and wonderful signs such
as the splitting of the moon, the praise of the pebbles, and
causing the dumb animal to speak, as well as water flowing
from between his fingers and the unmistakable sign of the Glorious
Koran with which he challenged the Arabs.
The Arabs, in their struggle with the Prophet, did everything
to counteract him, but despite their distinguished ability
and excellence in eloquence and rhetoric, they were not able
to oppose him with anything like the Koran, because it was
not within the power of human beings, to combine the succinctness
of the phrases of the Koran and the smoothness of its
style together with what it contained of the news of the ancient
generations and the fact that the Prophet - the praise
and peace be upon him - himself was unlettered having no experience
with books, with the prediction of unknown future events
the subsequent occurrence of which established the truthfulness
of the Prophet - the praise and peace be upon him -.
Examples of this are found in the Words of Allah: "You shall
certainly enter the Sacred Mosque in security if Allah wills,
with hair shaven or cut short and without fear." (Ch.48:27
Koran). And again, "The Romans have been defeated in a land
close by; but after their defeat, in a few years they shall
become the victors." (Ch.30:2-3 Koran).
The reason why a miracle attests the truthfulness of the messengers
is because everything which human beings cannot do must
be the work of Allah.
Whatever is linked by the Prophet with a challenge enjoys the
same position as that to which Allah says, "You are right."
This is like the case of the person who, standing before the
king announces to the subjects that he is the king's messenger,
and in order to prove that he is, he asks the king to
stand upon his throne and sit down three times contrary to his
usual practice. The king obliges and the subjects know, beyond
the shadow of doubt, that the king's action takes the
place of his saying "You are right."
THE FOURTH PILLAR CONCERNING THE PROPHETIC QUOTATIONS
ON THE HEREAFTER AND THE BELIEF IN WHAT THE PROPHET
TAUGHT
This is based upon ten principles
(1) ASSEMBLY AND PRESENTATION OF ACCOUNTS
The first principle: Is the belief in the resurrection of the
dead and the Day of Judgement both of which have been mentioned
in the prophetic quotations.
They are real and belief in them is obligatory, because, according
to reason, they are possible. They signify restoration
to life after death which, like the first act of creation,
is within the Power of Allah. Allah says: "Who will quicken
these bones after they have decayed? Say: 'He will quicken them
Who created them the first time...'" (Ch.36:78 Koran).
Therefore the Ability of Allah to restore the dead to life is
deduced from His Ability to perform the first act of creation.
Allah says: "Your creation and your resurrection are but
as a single soul." (Ch.31:28 Koran). Restoration to life is
nothing but a second act of creation, and is possible like
the first act of creation.
(2) THE INQUISiTION OF MUNKAR AND NAKEER
The second principle: Is the belief in the inquisition of the
angels Munkar and Nakeer.
This is mentioned in the prophetic sayings and should, therefore,
be accepted, because it is possible, since it does not
require anything except the restoration to life of that part
of the body with which dialogues are understood. This is possible
in itself and neither the apparent stillness of the dead
person's corpse nor our failure to hear the questions put
to him refute it. For the sleeping person is outwardly still
and motionless, but he perceives inwardly, pains and pleasures
the effects of which he feels once he is awake.
Furthermore the Prophet heard the voice of Gabriel and saw him
while those who were around neither heard nor saw him. For
"and they do not comprehend anything of His Knowledge except
what He willed." (Ch.2:255 Koran). Thus if Allah does not
create hearing and sight for mankind, they will not know Him.
(3) THE PUNISHMENT OF THE TOMB
The third principle: Is the belief in the punishment of the grave
which is mentioned in the prophetic quotations.
Allah says: "Before the Fire they shall be exposed morning and
evening, and when the Last Day comes, (it will be said):)
'Admit the people of Pharaoh in the most terrible chastisement!'"
(Ch.40:46 Koran).
It was also well known that the Prophet - the praise and peace
be upon him - and the good, early generation were wont to
seek refuge in Allah from the punishment of the Grave.
This punishment of the grave is possible and the fact that the
corpse may be dismembered and scattered in the bellies of
lions and the gizzards of fowls does not prevent the belief
in it, because the bodily members which feel the pain of punishment
are those particular members to which Allah had ordained
the restoration of sense, perception and feeling.
(4) THE SCALES
The fourth principle: Is the belief in the balance which is real.
Allah says: "We shall set up just scales on the Day of
Resurrection..." (Ch.21:47 Koran). And again: "Those whose scales
are heavy shall triumph, but those whose scales are light
shall lose their souls." (Ch.7:8-9 Koran).
The manner in which this is done is that Allah causes to exist
in the balance of men's deeds, a weight in proportion to the
value of these deeds in His Sight.
Consequently the value of the deeds of men becomes known to them
so that the justice of Allah in punishment, His Grace in
forgiveness, and generosity in reward might become evident.
(5) THE BRIDGE
The fifth principle: Is the belief in the Bridge, which is stretched
over Hell; it is finer than a hair and sharper than
the edge of the sword. Allah says: "and guide them to the Path
of Hell, and stop them to be questioned." (Ch:37:23-24 Koran).
This is also a fact and belief in it is obligatory. For
Allah who is Able to make the birds fly in the air is also
able to make mankind walk over the bridge.
(6) PARADISE AND HELL
The sixth principle: Is the belief that Paradise and Hell are
created. Allah said "And vie in haste for pardon from your
Lord, and a Paradise, vast as the Heavens and the Earth, prepared
for those who fear Allah." The Word of Allah 'prepared'
proves that both Paradise and Hell are created. Therefore
the literal meaning of the verse should be accepted especially
since it is not impossible. Nor will it be said that there
is no use in their creation before the Day of Judgement because
"None shall question Him about His Works, but they shall
be questioned." (Ch.21:23 Koran).
(7) THE TRUE CALIPHATE
The seventh principle: Is that the guided caliphs after the Prophet
of Allah are Abu-Bakr, then 'Umar, then 'Uthman and then
'Ali. No clear designation of a caliph was ever made by
the Prophet of Allah - the praise and peace be upon him -. If
there had been any such designation it would have had a much
better chance to become known and survive than the designation
of a local imam in some part of the land by unknown governors
and army commanders. In the latter case the designation
became known and survived. How then did it not become known
and survive in the case of the Prophet - the praise and
peace be upon him? If it were really made, how then did it disappear
and why was it not transmitted to us? Accordingly Abu-Bakr
was not a caliph except through election and through
the oath of allegiance.
To maintain that someone other than Abu-Bakr was designated would
amount to the same thing as accusing all the Companions
of contradicting the Prophet - the praise and peace be upon
him-
and of violating the principle of the unanimous agreement of
the scholars. No one dares fabricate such an accusation except
the Rafidites.
The belief of the Sunni community requires the vindication of
all the Companions as well as their praise just as Allah and
His Prophet have praised them.
As for the struggle which took place between Mu'awiyah and 'Ali,
it was the result of different points of view in independent
interpretation rather than a struggle wherein Mu'awiyah
disputed 'Ali's right to the caliphate. Because of their many
relatives among the tribes and the fact that these relatives
were scattered all through the army, 'Ali deemed that the
surrender of the assassins of 'Uthman, would lead to disturbances
which would endanger the safety of the caliphate in
its early days. Therefore he saw fit to postpone their surrender.
On the other hand, Mu'awiyah thought that any delay in
the surrender of the assassins to justice would, in view of
the enormity of their crime, incite further attacks on the
lives of caliphs and would lead to the shedding of blood.
One of the celebrated learned men said that every independent
interpreter of the religion was right in his own interpretation;
while others said that he who is right is one. No one
of learning and intelligence, has charged 'Ali with error.
(8) THE RANKS OF EXCELLENCE OF THE FOUR CALIPHS AND THE
REST OF THE COMPANIONS
The eighth principle: Is that the excellence of the Companions
is in accordance to their chronological order in which they
succeeded the Prophet.
For real excellence is that which is excellent in the Sight of
Allah, and no one will have knowledge of it except the Prophet
of Allah-
the praise and peace be upon him -.
Several verses in praise of all the Companions were revealed
and a number of prophetic quotations that recite their honor
have been handed down. Yet the subtle distinction of excellence
and precedence is not grasped except by those who were
eye-witnesses to the Revelation and had the opportunity to observe
it in its setting and to watch its development. Had they
not understood that so well they would not have arranged
matters as they did, since it was not their habit to abandon
the Way of Allah on account of threat or pressure and nothing
would turn them away from the truth.
(9) THE CONDITION OF THE CALIPHATE
The ninth principle: Is that, in addition to being a Muslim,
the qualifications of the caliph are five: male, being of age,
piety, learning, competence, and membership in the tribe
of Quraish because the Prophet - the praise and peace be upon
him - said, "The caliphs should be of the Quraish". When these
qualifications appear in several candidates, the caliph
will be the one who receives the homage and allegiance of the
majority of Muslims, and he who contradicts the majority
is a sinner who is to be brought back into line with the majority.
(Imam of the Two Mosques, Al Juwani, the teacher of Al
Ghazali allowed the condition of being from the Quraish to
have no affect if this condition is not available in the candidate
if the other conditions are satisified. Ref: "Al Ghiyathi"
by Al Juwani - Darwish).
(10) VALIDITY OF THE INAUGURATION OF THE CALIPH WHEN
FEARFUL OF DISASTER
The tenth principle: Is that if neither piety nor knowledge appear
in the claimant, yet any attempt to oust him will result
in perilous and unbearable strife, we hold that his caliphate
should be considered legitimate and binding because of
the grave dilemma which would confront us.
Thus we have either to replace him by another and consequently
stir up strife, in which case the evil that will afflict the
Muslims will surpass any loss they may incur because of the
claimant's lack of piety and knowledge, qualifications designed
to promote the public welfare; but no one will destroy
the means of welfare in order to promote and enhance it, for
this will be just like the person who will erect a single
house and demolish a whole town. Or, we have to declare that
there is no caliph and consequently there is neither Religion
nor equity in the land, which is impossible.
We declare that the authority of unjust rulers should be enforced
in their land because of the urgent need for authority
therein. How, then, do we not declare a caliph legitimate when
the need for it is great and urgent? These then are the four
pillars which comprise the forty principles which pertain
to the foundations of the articles of faith. Whosoever believes
therein will be in harmony with the Sunni (way of the
Prophet) community and be an enemy to all heretics.
May Allah by His Grace guide us and lead our steps into the way
of truth.
4 BELIEF, SUBMISSION (AND IHSAN "SUNNI SUFIS") THE
RELATIONSHIP BETWEEN BELIEF AND ISLAM AND THE
DIFFERENCES WHICH DISTINGUISH THEM. WHETHER BELIEF
INCREASES OR DECREASES AND THE QUALIFICATIONS WHICH THE
GOOD, EARLY GENERATION LAID DOWN CONCERNING IT.
This chapter is comprised of three matters.
First matter: People disagreed concerning the meaning of Islam
(submission), whether it was identical with iman (belief)
or different therefrom; and, in the event it was different,
whether it was removed from belief and could exist without it,
or inseparable from it and does not exist without it.
Some have said that they are one and the same thing. Others say
that they are two different things wholly unrelated, and
still others say that although they are two different things,
they are closely related to each other.
Abu Talib al Makki had something to say in this connection; yet
what he said was greatly confused and extremely long. Let
us, therefore, proceed to declare the truth without bothering
with that which is useless.
To begin with, this discussion comprises three considerations:
First concerning the literal meaning of the two terms Islam
and Iman (Submission and Belief); Second the technical meaning
of the two terms in the Koran and prophetic quotations;
Third the functions which they fulfill in this world and the
next.
The first is one of language, the second is of interpretation,
and the third is of jurisprudence and Religion.
The first consideration concerning the literal meaning of the
words. Belief means literally acceptance. Concerning the brothers
of Joseph, Allah says: "They said (to Jacob): 'We went
racing and left Joseph with our things. The wolf devoured
him. But you will not BELIEVE us, though we speak the truth'"
(Ch.12:17 Koran), which is the same as saying that he will
not accept their word.
Islam on the other hand means submission, and surrender to Allah
through yielding and compliance; and henceforth abjuring
rebellion, pride, and stubbornness.
Acceptance lies in the heart while the tongue serves as its interpreter.
But submission is more comprehensive and pervades
the heart, the tongue and the senses. For every acceptance
with the mind is a submission and a disavowal of pride and
unbelief.
The same is true of verbal confession as well as of obedience
and compliance with the senses. According to the dictates of
language Islam is the more general term, while belief is the
more specific. Therefore belief (Iman) represents the noblest
part of Islam.
Consequently every acceptance is submission, but not every submission
is acceptance.
The second consideration treats the technical meaning of the
two terms in the Koran and prophetic quotations.
The truth of the matter is that the Religion i.e. the Koran and
prophetic quotations, has used the two terms as synonyms
interchangeably, as different terms of different meaning, and
as related terms, one being a part of the other.
Their use synonymously is shown in the Words of Allah when He
said, "So We brought the believers out of that they were in.
We found in it but one household of those who had surrendered
themselves," (Ch.51:35-36 Koran). Yet as a matter of fact
there was only one family. Allah says: "Moses said: 'O my
people, if you believe in Allah, in Him put your trust if you
are Muslims.'" (Ch.10:84 Koran).
The Prophet also said, "Islam is built upon five pillars." At
another time the Prophet was asked what belief was and he gave
the same answers, namely the five pillars. (The bearing
witness that there is no god except Allah, and Muhammad is His
Prophet, prayer, obligatory charity, pilgrimage, the fast
of Ramadan).
The use of the terms Islam and belief to signify different meanings
is shown in the Words of Allah when He said: "The Arabs
declare: 'We believe.' Say: 'You do not' rather say, 'we
submit'.." (Ch.49:14 Koran). This means that they have surrendered
outwardly only. In this case the Prophet used belief
for acceptance with the mind only and used Islam for surrender
outwardly through the tongue and limbs.
(Similarly when Gabriel assumed the appearance of a stranger)
and questioned the Prophet concerning belief the latter replied
saying, "Belief is to believe in Allah, His Angels, Books,
Prophets, the Last Day, the resurrection of the dead, the
Judgement, and in the Decrees of Allah, the good and the evil."
Gabriel then asked what Islam was, to which the Prophet
replied by citing the five pillars. He thus used Islam for
submission outwardly in word and deed.
According to a prophetic quotation related on the authority of
Sa'd the Prophet - the praise and peace be upon him - once
gave a certain man a gift and to another he gave nothing whereupon
Sa'd said: "O Prophet of Allah. You have given this
man nothing although he is a believer." The Prophet added, "Or
a Muslim." Sa'd repeated his question and again the Prophet
added, "Or a Muslim." Their use as related terms, the one
being a part of the other is shown by what has been related
concerning the Prophet of Allah - the praise and peace be upon
him - when he was asked what deeds were best and he replied,
"Islam"; and when he was asked which type of Islam was
best he answered: "Belief". This proves the use of Islam and
belief (Iman) both as different terms and as related terms
the one being a part of the other, of which latter use is the
best linguistically, because belief is in reality a work -
in fact the best of works.
Islam on the other hand is submission either with the mind or
with the tongue, or with the senses; but the best is the submission
with the mind. It is that acceptance which is called
belief.
The use of the terms Islam and belief as two different words
of different meanings, as related terms, the one being a part
of the other, and as synonyms, does not overstep the possibilities
which the language allows. Their use as different terms
of different meanings makes belief signify acceptance with
the mind only, which signification conforms to the dictates
of language; it makes Islam signify submission outwardly,
which thing is also in harmony with the requirements of language.
For the submission in part is also called submission,
since the unanimous agreement of the scholars application
of a term is not a necessary prerequisite for its use.
For example, he who touches another with a part of his body is
nevertheless called contiguous despite the fact that the whole
of his body is not in contact with that of the other.
Hence the application of the term Islam to outward submission,
although the inward submission is lacking, is in complete
harmony with the rules of language. In this sense were the Words
of Allah used when He said "The Arabs declare: 'We believe.'
Say: You do not', rather say, 'we submit,'... (Ch.49:14
Koran).
The same is true of the use of the two words Islam and Iman (belief)
in the prophetic saying related by Sa'd where the Prophet-
the praise and peace be upon him - added: "Or a Muslim." He did
that because he preferred the one to the other. What is meant
by the use of the two terms as different words of different
meanings is that the terms contend for superiority and
vie with each other in excellence.
Their use as related terms, the one being a part of the other,
is also in harmony with the rules of language. It is the use
of Islam for submission with the mind as well as with word
and deed; while using belief for a part of Islam, namely acceptance
with the mind. This is what we meant by the usage
of Islam and belief as related terms, the one being a part of
the other. It satisfies the rules of language with respect
to both the specific application of belief and the general
use of Islam, which is all-inclusive.
It was in this sense that the Prophet - the praise and peace
be upon him - used the term belief when he replied to the question
put to him as to which type of Islam is best, thereby
making it a particular aspect of Islam and a part of it.
The use of the two terms synonymously, thereby using the word
Islam for both inward and outward submission, would make it
all submission; the same is true of belief, which may be used
freely and its particular meaning extended, thereby making
it general and including under it outward submission. This
is quite possible because the outward submission through word
and deed is the fruit and result of inward submission.
Thus the name of a certain tree is freely used to signify both
the plant itself as well as the fruit of the plant.
Similarly the significance of the term belief may be extended
so as to become general, thereby making it synonymous with
the term Islam and in exact agree- ment with it. Allah said:
"We found in it but one household of those who had surrendered
themselves," (Ch.51:36 Koran).
The third consideration deals with the legal rules which govern
the two terms.
Islam and belief have two functions, one which pertains to the
Hereafter and one which pertains to this world.
The function which pertains to the Hereafter is for the purpose
of bringing people forth from Hell fire and preventing them
from remaining there for ever.
The Prophet of Allah - the praise and peace be upon him - said,
"Whoever has in his heart the weight of an atom of belief
will be brought forth from Hell fire." People disagreed concerning
this function and concerning its fulfillment, and have
asked what things comprised belief. Some have taught that
it is simply an inward adherence and verbal confession. Others
add a third element; deeds according to the pillars of Islam.
We shall then remove the veil and declare that there is no disagreement
at all that anyone who combines in himself all these
three elements will have his final abode in Paradise. This
is the first degree.
The second degree is that where a person has the first two elements
and a part of the third, namely inward adherence and
verbal confession together with some good deeds according to
the pillars of Islam, but commits one or several great sins.
According to the Mu'tazilites, the person by committing such
great sins departs from the true belief but does not thereby
become an unbeliever, but he becomes an "in between". He is
neither a believer nor an unbeliever but occupies an intermediary
position between the two, and will remain eternally in
Hell fire. This, however, is false as we shall show.
The third degree is where the person fulfills the inward adherence
and verbal confession but fails to perform the deeds according
to the pillars of Islam with his limbs. People have
disagreed concerning it. Abu-Talib al-Makki held that deeds
were a part of belief and the latter is incomplete without
them. He also claimed that the unanimous agreement of the scholars
backed his position and cited in its support proofs and
evidence which tend to prove the contrary, such as the Words
of Allah: "Those who believe and do the things that are
right." This quotation would indicate that deeds are something
over and above belief rather than a part of it. Otherwise
the reference to deeds would be a repetition, which is redundant.
It is strange that Abu-Talib al-Makki should claim the support
of the unaminous agreement of the scholars for this position
of his and yet relate the following prophetic saying: "No
one would be declared an unbeliever unless he should deny what
he has professed," and finds fault with the Mu'tazilites
because they insist that a person who commits a great sin will
remain eternally in Hell fire. Yet he who holds such views
holds the same views of the Mu'tazilites, since if he were
asked whether or not a person, who accepted Islam with his
heart and testified with his tongue thereto and then died,
would be in Paradise, he would say 'Yes', thereby asserting
that belief could exist without deeds.
We would then add another question and ask him whether or not
that person, if he had lived until the time of prayer had arrived,
but neglected to perform his prayer and died immediately
after, or if he had committed fornication and died, whether
or not he would remain eternally in Hell fire? If he should
answer, 'Yes', he would agree with the Mu'tazilites; but
if he should say, 'No', it would amount to a declaration that
deeds are neither a part of belief itself nor a prerequisite
for its existence. Neither are they necessary for gaining
the reward of Paradise. But if he should say that what he
meant was that the person would remain eternally in Hell fire
only if he had lived a long time without either praying or
attempting any of the deeds prescribed by the Religion, we
would say, exactly how long is that period, and how many are
those good deeds through the neglect of which belief is rendered
worthless? How many of the great sins would, if committed,
annul belief?" Such a thing is impossible to determine
and no one has ever done so.
The fourth degree is represented in the case of the person who
accepts Islam inwardly with his mind but dies before either
confessing it verbally with his tongue or performing any of
the deeds which its pillars prescribe. Would it be said that
such a person died a believer? People differ on this question.
Those who insist on verbal confession as a prerequisite
of belief would say that he died before fulfilling the conditions
of belief. But this is false because the Prophet - the
praise and peace be upon him - said, "Whoever has in his
heart the weight of an atom of belief will be brought forth
from Hell fire." This person's heart overflows with belief;
how then would he remain eternally in Hell fire? Furthermore
when Gabriel asked Prophet - the praise and peace be upon him-
concerning belief, the only condition set forth was to believe
in Allah and His Messenger, His Angels, His Books, the Last
Day, the resurrection of the dead, the Day of Judgement, and
in the Decrees of Allah, with good or evil, as has already
been mentioned.
The fifth degree is when a person accepts Islam in his mind and
lives long enough to be able to confess the two phrases of
the witness with his tongue and to know that they are obligatory
upon him, but, for some reason, he does not so confess
them. It is possible that his failure to confess them with
his tongue is like his failure to pray. Concerning such a person
we will say that he is a believer not doomed to Hell fire
eternally. Because belief is simple acceptance and the tongue
is its interpreter.
It is certain, therefore, that belief exists in its entirety
even before its verbal confession with the tongue, so that the
tongue can interpret it. This is the most plausible position,
since there is no choice but to follow the exact meaning
of terms and to satisfy the dictates of language. The Prophet
- the praise and peace be upon him - said, "Whoever has
in his heart the weight of an atom of belief will be brought
forth from Hell fire." The heart does not become void of belief
because of the failure of the person to fulfill the duty
of confessing that belief with the tongue, just as it does
not become void of belief because of the failure of the person
to perform obligatory deeds.
Some people have said that to confess the two phrases of the
witness with the tongue is indispensable because it is not merely
an outward expression of the inward belief, but rather
the sealing of a contract and the commencement of a life of
witness and obligation. The first position is the more correct.
In this connection the Murji'ites have gone to the extreme, declaring
that no one who professed to be a Muslim will ever
enter Hell fire, and that a believer, even if he should sin,
is sure of salvation. We shall see to it that their position
is refuted.
The sixth degree is to say with the tongue that there is no god
except Allah and that Muhammad is the Messenger of Allah,
but disbelieve it in his heart.
We have no doubt that the fate of such a person in the Hereafter
is with the unbelievers, and that he will remain eternally
in Hell fire. On the other hand we are sure that in this
world, the affairs of which are entrusted to imams and governors,
he will be reckoned among the Muslims, because we have
no access to his heart and have, therefore, to give him the
benefit of the doubt and assume that he adheres in his heart
to what he had professed with his tongue.
We, however, have our doubts concerning a third matter, namely
the status which exists in this world between such a person
and his Creator, Allah, in the event that one of his relatives
dies, and as a result of his relative's death he accepts
Islam in his heart as well. Having thus accepted Islam in
his heart as well, he questions the learned men concerning his
status saying, "I did not accept Islam with my heart, (although
I had confessed it with my tongue), until my relative
died. Having fallen heir to his property. I wish to know whether
or not it is lawful for me to receive it?" Or in case
he had married a Muslim woman (while he disbelieved in his heart),
but upon his marriage he came to accept Islam in his
heart; would he be required to repeat the marriage contract
again? These questions are controversial and leave room for
different opinions.
Thus it may be said that the decisions of this world, whether
they are clear or hidden, depend upon the express confession
of Islam.
It may also be said that, in so far as they pertain to the individual
in his relationship to other men, these decisions depend
upon the outward confession of Islam, because the heart
of the individual is not known to others besides himself and
Allah. The more correct position, and Allah knows best, is
that it is unlawful for that person to receive the inheritance
of his deceased relative, and that he must repeat the marriage
contract a second time. For this reason, Hudhayfah used
to stay away from the funerals of hypocrites, and it was
customary for 'Umar to follow his example and absent himself
whenever Hudhayfah did so.
Nevertheless prayer over the dead is a formal ceremony, although
it is also one of the acts of worship. To guard oneself
against what is unlawful is, like prayer, among the obligations
of the individual towards Allah. This is not contradictory
to our saying that inheritance is the law of Islam. Islam
is surrender, in fact complete surrender is that which includes
both outward and inward acts. These are doubtful problems
in jurisprudence, based upon the outward meaning of words,
vague generalities, and mechanical analogies. Consequently
no one immature in knowledge should think that he could arrive
at absolute certainty in any of these cases, although it
has been customary to cite them under those parts of scholastic
theology where absolute certainty is the desired goal.
For no one who follows the common practices and conventional
formalities will ever succeed.
(1) THE CONFUSION OF MU'TAZILITES AND THE MURJI'ITES
If you should say, "What then are the fallacies of the Mu'tazilites
and the Murji'ites (and anyone who follows this way of
thought), and what are the proofs that their position is false?"
I would then say that their fallacies arose from their
failure to understand certain generalities mentioned in the
Koran.
As to the Murji'ites, they said that no believer would enter
Hell fire, although he might commit every possible sin. They
based their position on the Words of Allah when he said, "And
whoever believes in his Lord, shall fear neither shortage
nor injustice" (Ch.72:13 Koran) and again in His Words when
He said: "Those who believe in Allah and His Messengers are
the sincere and the martyrs before their Lord. They shall have
their reward and their light. But those that disbelieve
and belied Our verses, are the inhabitants of Hell." (Ch.57:19
Koran).
They also quote the Words of Allah: "Every time a host is cast
therein, its keepers will ask them: 'Did no one come to warn
you?' 'Yes,' they will reply, 'but we belied the Warner (Messenger)
saying: 'Allah has not sent down anything, you are
in great error!'" (Ch.67:8-9 Koran).
His saying: "Every time a host is cast therein", is inclusive
and therefore every one who is thrown into Hell fire must have
treated the warner as a liar.
They also quote the Words of God "In which none shall be roasted
except the most wretched sinner, who lied and turned away."
(Ch.92:15-16 Koran). In this verse we find a specification,
as well as an affirmation and a negation. Again they quote
the Words of Allah: "Whosoever comes with a merit, for him
there is better than it, and they are safe on that Day from
its terror." But belief is the beginning of good deeds.
Again they quote, "And Allah loves the good doers." Allah also
said: "We do not waste the reward of him who does good deeds."
(Ch.18:30 Koran). But they have no proof in any of these
verses, because when belief is mentioned in them it means
belief coupled with good deeds.
We have shown that belief is used to signify Islam, which is
in conformity with the heart, word, and deed. Supporting this
interpretation are many prophetic quotations concerning the
punishment of sinners and the extent of their penalty.
Furthermore the Prophet - the praise and peace be upon him -
said, "Whoever has in his heart the weight of an atom of belief
will be brought from Hell fire." But how could anyone be
brought forth from Hell fire if he had not first entered therein?
We also find in the Koran the following Words of Allah:
"Allah does not forgive (the sin of inventing an) association
with Him, but He forgives other sins to whomsoever He will."
(Ch.4:116 Koran). The fact that Allah may exempt from
punishment according to His Will. The usage of "willing" indicates
divisions.
He also said: "He who disobeys Allah and His Messenger, for him
is the Fire of Hell, which he will be in forever." (Ch.72:23
Koran). To declare such a person an unbeliever is, nevertheless,
unjust.
Allah also said: "The evildoers shall suffer an everlasting punishment."
(Ch.42:45 Koran). And again, "But those who come
with an evil deed shall have their faces thrust into the fire."
(Ch.27:90 Koran). Some of the understanding of the generalities
of these verses on first impression contradict the
other generalities. Therefore we must resort to the understanding
of the specific versus general and also to discipline
interpretation on both sides; especially when prophetic quotations
are clear in their pronouncements that the sinners will
be punished. In fact the Words of Allah, "There is not one
of you who shall not go down to it." (Ch.19:71 Koran) is almost
an express declaration that punishment is inevitable to
all, because every believer cannot help but commit an offense.
Furthermore, by the Words, "In which none shall be roasted except
the most wretched sinner who lied and turned away." (Ch.
92:15-16 Koran). Allah meant certain particular people, since
the appellation 'the most wretched' refers to a particular
person.
Again in His Word, "Every time a host is cast therein, its keepers
will ask them" (Ch.67:8 Koran) refers to a special group
of unbelievers. At any rate dealing with statements which
are linguistically "general" to convey the meaning for "special"
is not an uncommon practice.
Because of this last verse al-Ash'ari as well as several other
scholars of theology fell into the denial that all "general"
usages, and that such usages await a qualifier "evidence"
to clarify their meanings.
The fallacy of the Mu'tazilites arose from failure to understand
the following Words of Allah. Allah says: "I am all Forgiving
for he who repents, believes, practices good deeds, then
is guided." And His Words when He declared, "By the afternoon
time! Surely the human is in a (state of) loss, except
those who believe and do good deeds..." (Ch.102:1-3 Koran).
Also His Words when He said, "There is not one of you who shall
not go down to it: such is a thing decreed, determined."
(Ch.19:71 Koran) and continued saying: "We will save those
who fear Us..." (Ch.19:72 Koran). Also the Words of Allah: "And
whosoever disobeys Allah, and His Messenger, indeed for
him is Hell, and therein they will abide forever." As well as
every verse in which Allah mentions good deeds coupled with
belief.
Also the Words of Allah when He said: "He who kills a believer
deliberately - his recompense is Hell, he is eternal there."
(Ch.4:93 Koran). These generalities are also specific as
is proved by the Words of Allah when He said: "but He forgives
other sins to whomsoever He will." (Ch.4:116 Koran). Therefore
freedom to forgive men sins, other than the sin of polytheism,
must be left to Allah.
Similarly the words of the Prophet when he said, "Whoever has
in his heart the weight of an atom of belief will be brought
forth from Hell fire," prove the same thing.
Allah declared: "As for those who believe and do good deeds,
We do not waste the reward of him who does good deeds." (Ch.18:30
Koran). And again "Allah does not waste the wage of the
good-doers." How then would Allah suffer the reward of belief
itself as well as that of good deeds to be lost because
of one single offense? As for the Words of Allah: "He who kills
a believer deliberately," they mean whoever kills a believer
because of his belief, and the words have been revealed
for that particular purpose.
You may say, "What has already been said will lead to the conclusion
that belief obtains without good deeds although it is
well known that the good, early generation said that belief
comprises inward adherence, verbal confession and good deeds;
explain to us therefore the meaning of all this. I shall
then say it is not unlikely that good deeds are considered
a part of belief, because they perfect and complete it, just
as it is said that the head and hands are part of man. It is
evident that a person will cease to be human if his head no
longer exists; but he will not cease to be a human being if
one of his hands is lost through amputation.
Similarly both the exaltation and the praise are considered a
part of prayer, although it is not annulled by their omission.
Therefore acceptance with the heart stands in relation to
belief as does the head in relation to the existence of man,
since the one depends for its existence upon the other and
ceases to exist when the other no longer is. The remaining
good deeds are like the limbs of the body, some are more important
than the others.
The Prophet - the praise and peace be upon him - said: "A believer
is no longer a believer when he commits fornication."
Furthermore the Companions held the same opinion as the Mu'tazilites
concerning the fact that a person ceases to be a believer
when he commits the sin of fornication. What this really
means is that such a person is no longer a real believer
possessing a complete and perfect belief, just as the deformed
individual whose limbs have been amputated is described
as being no longer a human being; in other words he lacks that
perfection which is beyond actual humanity.
(2) THE INCREASE AND DECREASE OF BELIEF
Second Matter: You may say, "The good, early generation have
agreed that belief is subject to increase and decrease - increasing
with obedience and good deeds, and decreasing with disobedience
and sin." In that case I shall say that the good,
early generation are just witnesses, and no one has any right
to depart from their judgment. What they have said is true;
but the important thing is to grasp its meaning. It proves
that good deeds are not an integral part of belief nor a
basic thing for its existence. Rather they are an addition which
augments belief. Both the surplus and the deficit exist,
but nothing increases in itself. Thus it cannot be said that
man's head is an addition or a surplus which increases his
stature or size; but his beard and corpulence are.
Similarly it is not permissible to say that prayer is augmented
and increased by kneeling and prostration; rather it is augmented
by the manner of its execution and the usages followed
therein. This, therefore, is a clear declaration that belief
as such does exist, and that once it exists, it may vary,
subject to increase and decrease.
If you then say that the ambiguity lies in the problem of acceptance,
how could it increase and diminish when it is always
the same?I
shall then say that if we put aside all hypocrisy and ignore
the opposition of adversaries and then lift the veil off the
exact meaning of the word, all ambiguity will be removed. Consequently
we say that belief is a common noun used in three
different ways.
(3) THE DEFINITIONS OF BELIEF, IMAN
The first usage denotes an acceptance with the heart, a belief
based on the authority of other believers without the benefit
of revelation and an open heart. This is the belief of the
ordinary people; in fact it is the belief of all people except
the elite.
This belief is, as it were, a knot bound around the heart, sometimes
tightened and made stronger and sometimes loosened and
made weaker, just like the knot in a piece of string.
Do not consider this unlikely but remember the tenacity of Jews
in holding fast to their doctrine, how they cannot be shaken
or moved from it either by threatening, or warning, promising
or admonishing, examining or proving.
The same is true of Christians and innovators among whom exist
some who can be made to doubt with the least word, and can
be made to move from their belief with the least attraction
or threat, although, like the Jews, they do not doubt the veracity
of their own doctrine, yet they differ in the degree
of their determination.
Such variations in the degree of determination also exist in
the true belief, and good deeds influence the development and
growth of this determination, just as irrigation influences
the growth of trees.
Allah says:, "Whenever a chapter is revealed, some of them ask:
'Which of you has it strengthened in belief?' It will surely
increase the belief of the believers and give them joy."
(Ch.9:124 Koran). And again, "It was He who sent down tranquillity
into the hearts of the believers so that they might
add belief to their faith." (Ch.48:4 Koran). According to a
prophetic saying; "Belief is subject to increase and decrease."
This is accomplished by the influence of good deeds upon
the heart, a thing which is not perceived except by those who
meditate over their different inner states during the hours
of worship and apply themselves solely to it through the
presence of the heart at the time of inactivity and languor,
as well as realizing the variations which are inherent in devoting
oneself in these states to the articles of belief, so
that the tie which binds him to his belief might become firmer
and consequently harder to undo for the person who wishes
to loosen it with doubt.
In fact if the person, who believes that the orphan offers him
the opportunity to reveal the quality of mercy, will act according
to his belief and show kindness toward the orphan,
he will be assured within himself of the real existence of mercy
as well as of its manifold increase through its active
operation.
Similarly, if the person who believes in modesty will, in accordance
with his belief, humble himself before another person,
he will sense the quality of modesty within himself at the
time he performs the act.
The same is true of all the qualities of the heart: all bodily
actions proceed from them, and then the very influence of
these actions react upon them, thereby confirming their existence
and increasing their strength. This subject will be discussed
in two volumes of my book "Ihya Uloom Ad-Din, The Revival
of Religious Knowledge" one volume speaks of the destructive
characteristics and another of the characteristics of
safety. In which we mention the relation of the inward to the
outward and that of deeds to beliefs.
This relation is of the same nature as that of the relation between
the visible world and the invisible world.
By the visible world, which is also called 'alam al-shahadah,
(the witnessing world) I mean the world which is perceived
by the senses; and by the invisible world, which is also called
'alam al-ghayb, (the unseen world) I mean the world which
is perceived by the light of the heart.
The heart belongs to the invisible world while the members of
the body as well as their activities belong to the visible
world. The subtlety and fineness of the interdependence of the
two worlds have led some to think that they are closely connected,
while others thought that there was no world except
the visible which is made of the concrete and tangible bodies.
One who has perceived the two worlds and realized first their
independence and then their interdependence expressed his observation
in the following manner: "The glass was fine, the
wine was clear. So confusion spread: to some it seemed nothing
but glass; while others swore 'This is but wine, no glass
is here'." Let us go back to the main purpose of our discussion,
especially since the invisible world is outside the scope
of the science of practical religion.
Nevertheless the two worlds are connected and interdependent.
For this reason the science of revelation extends its scope
every now and then into the realm of practical religion and
does not withdraw until it imposes some obligations.
This then is how belief, in accordance with this usage, increases
through good deeds. For this reason, 'Ali said, "Indeed
belief will loom as a single white spot in the heart of man.
If the man will do that which is good the white spot will
grow and spread until the whole heart is white. Whereas hypocrisy
makes it first appearance as a black blotch in the heart
of a man. If the man will do that which is unlawful, the
black blotch will grow and spread until the whole heart is black,
and blackness becomes man's second nature." Allah says:
"No, but what they used to do has veiled their hearts." The
second usage of the term belief denotes both acceptance and
deeds, just as the Prophet - the praise and peace be upon
him-
stated: "Belief comprises over seventy divisions." The same thing
is also seen in the words of the Prophet - the praise and
peace be upon him - when he said: "A believer is no longer
a believer when he commits fornication." And when deeds become
an integral part of belief, it becomes evident that it
is subject to increase and decrease. Does this, however, affect
belief which is mere acceptance? The question is one of
opinion, and we have already stated that it does.
The third usage of the term belief denotes certain acceptance
resulting from revelation and an open mind as well as from
seeing truth with the light of the heart. The last is the least
to lend itself to increase. I shall, however, say that the
way in which the heart accepts certain things which are free
of doubt differs.
Thus the way the heart and mind accepts the fact that two are
greater than one is unlike the way it accepts the fact that
the world is created and originated. Although there is not
the slightest doubt of the certainty of either fact. For certain
things differ in the degrees of their clarity and in the
degrees to which the mind accepts them.
We touched on this subject in the section of certainty in the
"Book of Knowledge" under the characteristics of the learned
people of the Hereafter; therefore there is no need to go
over it again.
In all these usages it became evident that what they have said
concerning the increase and decrease of belief was true. How
could it not be true when we have the express testimony of
the prophetic sayings: "Whosoever has in his heart the weight
of an atom of belief will be brought forth from Hell fire."
In another prophetic saying: "He will be brought forth from
Hell fire, who has in his heart the weight of a dinar of
belief." Why then should the amount differ if the belief in
the heart does not vary?
(4) THE CLAUSE OF "ALLAH WILLING" IN STATING ONE'S BELIEF.QUESTION
AND ANSWER
You may ask, "What then have the good, early generation meant
with the saying: 'Allah willing, I am a believer!'" A qualification
implies doubt, and to entertain doubts concerning the
veracity of belief amounts to unbelief. Yet all the good,
early generation used to refrain from giving a definite reply
concerning belief, and were extremely careful not to commit
themselves.
In this connection Sufyan al-Thawri said, "He who says, 'Before
Allah I am a believer, is a liar; and he who says, 'I a really
a believer', is an innovator." But how can he be a liar
when he himself knows that he is a believer? For he who is
a believer in himself is a believer before Allah, just as he
who is big and generous in himself and is aware of this fact,
will be big and generous before Allah.
The same is true of him who is likewise glad, or sad, or hearing,
or seeing. On the other hand if man were asked whether
or not he was an animal it would not be fitting for him to reply,
"Allah willing, I am an animal." When Sufyan made this
statement he was asked, "What then shall we say?" Thereupon
he replied, "We believe in Allah, and that which has been sent
down to us." (Ch. 2:130 Koran).
And what is the difference between saying, "We believe in Allah
and that which has been sent down to us" and saying, "I am
a believer?" Once al-Hasan was asked, "Are you a believer?"
To which he replied, "If it is the Will of Allah". Thereupon
he was told, "O Abu-Sa'id? Why do you qualify your belief?"
He answered and said, "I fear saying, 'Yes', and then Allah
will say, 'You have lied Hasan.' Then I shall rightly merit
His punishment." He also used to say, "I fear that Allah
may find that I have done something abominable to Him and will
consequently abhor me and say, 'Go away. I accept none of
your deeds.' Then I shall be working in vain." Ibrahim ibn
Adham once said, "Whenever you are asked, 'Are you a believer?'
say, 'There is no god except Allah'." At another time he
said, "Say, 'I do not doubt belief; your question to me is
an innovation'." 'Alqamah was once asked, "Are you a believer?"
to which he replied, "I hope so. Allah willing." Al Thawri
said: "We believe in Allah and in His angels, Books, and
Prophets. But we do not know what we are before Allah." You
may ask all this and say: "What then is the meaning of all these
qualifications?" The answer to your question is that these
qualifications are correct and are put forward for four
reasons, two of which arise from doubt, not of the reality of
belief itself, but of its end and perfection; and two do not
arise from doubt at all.
The first reason which does not arise from any doubt at all is
the care not to be decisive for fear of self-praising and
making one's self out to be pure. Allah says: "Do not praise
yourselves." And again, "Haven't you see those who praise themselves?"
And again: "Behold how they devise a lie against
Allah." A certain wise man was once asked, "What is detestable
truth?" He replied, "Man's praise of himself." Belief is
one of the highest forms of praise and to be definitely certain
of it amounts to absolute praising. The formula of qualification
(Allah willing) is nothing but an attempt to temper
and tone down such praising, just as when the man is told
that he is a physician, or a jurisprudent, or a commentator,
he will say, "Allah willing," not because he doubts that the
fact but simply to avoid being boastful.
This formula is that of disavowing and disclaiming the fact itself
and means disclaiming one of the implications of the fact
which is self justification. Following this interpretation,
when the person is asked concerning something uncomplimentary,
it will not be fitting for him to put forth any such
qualification.
The second reason for the use of these qualifications is courtesy
by remembering Allah at every time and under all conditions,
and by submitting all things to His Will. Thus, Allah
instructed His Prophet in courtesy and said to him: "Do not
say of anything: 'I will do it tomorrow,' (without adding) 'if
Allah wills.'" (Ch.18:23-24 Koran). Nor has Allah limited
the use of the qualifying phrase to those things the occurrence
of which is subject to doubt. On the contrary He said:
"You shall certainly enter the Sacred Mosque in security if
Allah wills, with hair shaven or cut short and without fear."
(Ch.48:27 Koran) although He had known that they were undoubtedly
going to enter it and that He had willed their entrance.
What Allah instructed the Prophet - the praise and peace be upon
him - in the use of the qualifying formula. Consequently
the Prophet - the praise and peace be upon him - learned the
lesson and showed his courtesy by the use of that formula
in connection with everything he had said -whether that thing
was known with certainty or doubtful; so that when he entered
the cemetery, he said, "Peace be upon you, the believing
inmates of this abode. Indeed, if it is the Will of Allah,
we shall follow you." This he said, not- withstanding the fact
that death is not subject to any doubt, because courtesy
demands that Allah is always remembered and that all things
are made dependent upon Him.
This formula indicates such a thing and has become, by virtue
of its common use, representative of the expression of desires
and wishes.
Thus when you are told that such and such a person is about to
die and happens to say: "If it is the Will of Allah," you
betray your desire and not your doubt. The same is true when
you are told that a certain person will recover from his sickness
and you say, "Allah willing," by way of expressing your
earnest desire.
The phrase has thus been transferred from one expressing doubt
to one which signifies desire. Also, in the same way is its
transfer to express courtesy and respect for remembering Allah
in all circumstances.
The third reason for the use of those qualifications arises from
doubt and means, "Allah willing, I am truly a believer,"
since Allah spoke of some particular men as being true believers.
Consequently believers are divided into two groups: those who
are described as truly believers and those who are not. This
arises from doubt concerning the perfection of belief and
not its reality.
Every person doubts the perfectness of his belief, yet this doubt
does not constitute unbelief. Doubting the perfectness
of belief is right and justified for two reasons: The first
is because hypocrisy militates against the perfectness of belief,
and hypocrisy is something hidden while freedom from it
is readily discerned or determined.
The second is because belief is perfected through the fulfillment
of good deeds which are not known to exist in their perfect
form.
As for deeds Allah says: "The believers are those who believe
in Allah and His Messenger, and do not doubt; and who struggle
in His way with their possessions and their selves. Such
are the truthful ones." (Ch.49:15 Koran). The doubt would,
there- fore, be concerning this truthfulness.
Similarly Allah says: "But righteousness is to believe in Allah,
and the Last Day, and the angels, and the Book, and the
prophets." Thus Allah laid down twenty qualities, such as the
fulfillment of promises and fortitude under hardship, as conditions
for belief and then said, "Indeed, these are they
who are true." Allah also says: "Allah will raise up those who
believed among you, and those who have been given knowledge
in ranks." (Ch.49:11 Koran). He also says, "Those who spent
before the victory and took part in the fighting, are mightier
in rank and are not equal to those who spent and fought
thereafter." (Ch.47:10 Koran). He also says: "They are of
ranks before Allah." The Prophet - the praise and peace be upon
him - said, "Belief is uncovered and its clothing is piety."
And again, "Belief comprises of over seventy branches,
the least of which is to clear an obstacle from the road." This
shows the dependence of the perfectness of belief on good
deeds.
(5) BELIEF IS PURE FROM HYPOCRISY
Its dependence on freedom from hypocrisy and concealed polytheism
is shown by the words of the Prophet - the praise and peace
be upon him - when he said, "Four things, if they gather
in a person make him a hypocrite, no matter how often he prays,
fasts, claims that he is a believer; he who lies when
he speaks, breaks a promise when he pledges his word, betrays
a confidence when he is trusted, and deviates from justice
when he enters a controversy."
In another narration "And when he makes a compact with his neighbor,
he defrauds him." A prophetic quotation related on the
authority of Abu Sa'id al-Khudri, says, "The hearts are of
four kinds: a sealed heart, which is the heart of the unbeliever;
a two-faced heart, which is the heart of the hypocrite;
a clean heart from the midst of which a radiant lamp sheds
its radiant light; and a heart which contains some belief
and some hypocrisy. The belief it contains is like a vegetable
which receives its nourishment from fresh waters. The hypocrisy
it contains is like an ulcer which feeds on pus and
blood, whichever of the two substances will prevail will determine
its fate." According to another narration: "Whichever
will prevail will seal his doom." The Prophet - the praise
and peace be upon him - also said, "The most hypocritical people
of this nation are those among the reciters (of Koran)".
In another narration he said: "Polytheism among my people
is more subtle than the creeping of the ant on the rock."
(6) NARRATIONS CONCERNING FREEDOM FROM HYPOCRISY
Hudhayfah said, "During the time of the Prophet - the praise
and peace be upon him - there were things which made the man
who repeated them a hypocrite as long as he lived. However,
now,I
hear these same things repeated ten times a day, (and no one
seems to mind)." A certain learned man said, "The person closest
to hypocrisy is he who deems himself free thereof." Hudhayfah
also said, "Hypocrites are more numerous today than they
were at the time of the Prophet - the praise and peace be
upon him -. At that time they used to conceal their hypocrisy;
now they reveal it." Such hypocrisy militates against the
reality of belief as well as against its perfectness. It
is something concealed and subtle: the farthest removed from
it are those who are constantly afraid of it, while those who
deem themselves free of it are they who are nearest to it.
A Hasan al Basri was once told: "There is no more hypocrisy nowadays."
To which he replied, "Brother! Were the hypocrites
to perish from the land you would feel lonely on the way."
Again either al Hasan himself or someone else said, "Were tails
to grow on the backs of the hypocrites and trail behind
them our feet would no longer be able to touch the earth." Once
Ibn 'Umar, on hearing a man speak disparagingly of al Hajjaj
(the Umayyad governor), told him, "Would you speak disparagingly
of him if he were here present?" The man answered,
"No." Thereupon Ibn 'Umar said, "We used to consider this hypocritical
at the time of the Prophet - the praise and peace
be upon him -. The Prophet said, 'He who has a fork-tongue
in this world will, in the Hereafter, be made fork-tongued
by Allah'".
The Prophet - the praise and peace be upon him - also said, "The
worst man is the two-faced who meets one people with one
face and another people with another face." Al Hasan al-Basri
was once told, "There are some who say that they do not fear
hypocrisy." Thereupon he answered, "By Allah, I would rather
be sure that I am free of hypocrisy than have all the gold
in the world." Al Hasan also said, "Among the different
kinds of hypocrisy are the disagreements between the tongue
and the heart, between the concealed and the revealed, and between
the entrance and the exit." A certain person told Hudhayfah:
"Indeed, I fear I am a hypocrite." To which Hudhayfah
replied, "Do not fear. If you were a hypocrite you would not
have feared hypocrisy. Indeed, hypocrisy does not fear hypocrisy."
Ibn abi Mulaykah said, "I have known one hundred and thirty of
the Companions of the Prophet - the praise and peace be upon
him-,
all of whom feared hypocrisy." It was related that the Prophet
of Allah - the praise and peace be upon him - was once sitting
with a group of his Companions who were discussing a certain
man and praising him highly. Suddenly, while they were
in the midst of their discussion, the man himself appeared
before them with his face still wet with the water of ablution,
carrying his shoes in his hands and his forehead covered
with dust from prayer. Thereupon they said to the Prophet -
the praise and peace be upon him - "Behold. This is the man
whom we were discussing." The Prophet - the praise and peace
be upon him - turning to them, said, "I see on his face the
mark of satan." Then the man came and, after greeting the
group, sat in their midst. The Prophet - the praise and peace
be upon him - then addressed him and said, "Tell me, I ask
you by Allah, have you not said to yourself when you approached
the group that there was no one among them who was better
than you?" The man replied, "By Allah! Yes, I did." In his
prayer the Prophet said, "O Allah, I seek refuge in You against
the evil of things I did and things I left undone." He
was then asked, "Are you afraid O Prophet of Allah?" To which
he replied, "What could make me feel secure when the heart
lies between two of the fingers of the Merciful, and He does
with them what He wills?" Allah says: "And there shall appear
to them, from Allah, that which he did not expect." This
was interpreted in commentaries to mean that men have done
things which they thought were good but on the Day of Judgement
these things will appear in the balance in the scale of
evil.
Sariy al Saqti once said, "If a person enters a garden containing
trees of every kind and on them are birds of every kind,
and then each bird calls to him in a different language saying,
'Peace be upon you, O friend of Allah', and as a result
he feels very well pleased and satisfied, he becomes their
captive." These prophetic quotations and narratives reveal
to you the gravity of the matter, particularly because of the
subtle nature of hypocrisy and hidden polytheism, and bring
out the fact that no one can be safe from them.
This led 'Umar ibn-Khattab to ask Hudhayfah about himself - whether
or not he was numbered among the hypocrites.
Abu Sulayman ad Darani said, "I heard a certain governor say
something and I wanted to express my disapproval of it but feared
lest he order me to be killed. And although I did not
fear deathI
was afraid lest I became tempted to boast before men when my
spirit departs. For this reason I refrained from expressing
my disapproval of the governor's words.
This kind of hypocrisy strikes against the truth, perfection,
and purity of belief, rather than against its reality.
(7) CLASSIFICATION OF HYPOCRISY
For hypocrisy is of two kinds: The one results in parting with
Religion, pursuing infidels and joining the company of those
who are deemed eternally to Hell fire; the second leads the
person to Hell fire for a certain period of time and puts
him down from the high ranks of Paradise and demotes the people
who are close to Allah from their high ranks. It is a field
open to doubt and therefore it is desirable to resort to
the use of qualifications therein.
Tis kind of hypocrisy rises from the disparity and disagreement
between the concealed and the revealed, from feeling secure
from the deep counsel of Allah, and from conceit and other
things from which only the people who are close to Allah are
free.
The fourth reason for the use of these qualifications arises
also from doubt. It is the fear of the end, for no one knows
whether or not he will still have any belief at the hour of
death.
If he should end with unbelief all his previous deeds would come
to nothing and fail, because (the value of these deeds)
depend entirely upon their good ending. Thus if a fasting person
were asked early in the day concerning the validity of
his fast and replied, "I am surely fasting," but later in the
day he broke his fast, it would become evident that he was
lying since the validity of his fast depends upon the maintenance
of the fast until sunset at the end of the day. And just
as the day is the set period for the fulfillment of fasting,
so the lifetime is the set period for the fulfillment of
the validity of belief. To describe it as valid before its
conclusion simply because it has already been fulfilled in
part is very doubtful and its end is frightful.
It was because of the end that most of those who fear Allah have
wept. For the end is the outcome of a preordained event
and the result of the Eternal Will which does not become known
except when the preordained event itself takes place and
which no human being can ever tell.
The fear of the end is the result of the fear of that which was
preordained and there may appear in the present a thing which
will give the lie to the words, ("I am a believer"). And
who can be sure that he is one of those for whom Allah has
preordained good things.
It has been said that the Words of Allah: "And when the agony
of death comes in truth," (Ch.50:19 Koran) mean that the preordained
thing (has been fulfilled) and made known.
One of the good, early generation said that deeds would be judged
by their ends. Abu ad Darda' used to swear by Allah saying:
"There is no one who feels safe in his belief who is not
robbed of it." It was also said that some sinful deeds were
not punished except by their sad ends. We seek refuge in Allah
against such deeds and such punishments. It has also been
said that such punishments await those who falsely claim
righteousness and the gift of miracles.
One of the gnostics once said, "If I were given the choice between
martyrdom at the outer gate of the house and death as
a true believer at the door of an inner room, I would choose
the latter because I do not know what might occur to me and
divert my heart from true belief on my way (from the inner
room) to the outer gate of the house." Another said, "If I had
known a certain person to have been a true believer for the
last fifty years and then, even though so frail a thing a
pole should hide him from my sight before his death, I could
not be sure that he died a true believer." According to one
condition, "Whoever says, 'I am a believer', is an infidel;
and whoever says, 'I am learned', is ignorant." In the interpretation
of the Words of the Allah, "And the Words of your
Lord are completed in truth and in justice." It has been said
that truth relates to those who died a believer and justice
relates for he who dies an unbeliever.
He - the High - said: "And all final matters belong to Allah."
No matter how little doubt may be in such cases the resort
to qualification is obligatory, because belief is a means of
grace for the Hereafter just as fasting is a means of grace
for absolving the heart from guilt in this life. Whatever
fast is rendered void before sunset it is no longer a fast and
will not absolve from guilt. The same thing is true of belief.
In fact a person may be asked about a previous fast concerning
which there is no doubt. He will be asked, "Have you
fasted yesterday?" and he will reply. "Yes, Allah willing."
For genuine fasting is the only acceptable fasting, and the
acceptable fasting is unknown except to Allah.
For this reason it is desirable to use the qualification, "Allah
willing" in all the deeds of righteousness. This will imply
doubt as to their acceptance by Allah, since such acceptance,
despite the outward fulfillment of all the prerequisites
of validity, may be blocked by hidden causes unknown except
to Allah, the Lord of lords of the Mighty Majesty. Hence
it is desirable to entertain some doubts concerning the validity.
These, therefore, are the different reasons for the desirability
of qualifying one's answers when asked about his belief.
With it we conclude the book of the Foundation of Islamic Belief.
The book concluded with the praise of Allah, the High and Allah
praised our Master Muhammad, and every chosen worshiper.
The following principle is explained by Ahmad ibn ed-Darwish
(7) IHSAN, PERFECTION
In the fourth chapter, Imam Ghazali elaborated upon two of the
three parts of the Religion; Islam with means submission and
Iman which means belief. There is a third part which he did
not discuss in this book and that is Ihsan.
Simply, Ihsan in the beginning of Islam was referred to as Ihsan
or Zuhd which means doing without; a form of purification.
Later it became known as Sunni Sufism in which participants
have an unconditional discipline of following the Sunni Order
(Way of the Prophet).
Ihsan is mainly an ethical and spiritual course which respects
and follows the scholars of Ihsan as well as the other two
parties of scholars namely, the scholars of Iman (belief) i.e.
Imam Ashari and Salaf (first generation) as well as the
scholars of Islamic Jurisprudence i.e. Shafi, Hanballi, Maliki,
and Hanafi.
In simple words, Ihsan is based on three dimensions: For the
sake of self cleansing, one asks Allah for forgiveness repeatedly,
over and over again. This is followed by the multi repeated
remembrance of bearing witness that there is no god except
Allah. Thirdly, by the abundant repeating of the the praise
of Allah and His angels for Prophet Muhammad as prescribed
in the Koran - the praise and peace be upon him -.
During the time of Imam Ghazali, the practice of Ihsan was common
and he too followed a spiritual sheikh of Ihsan. In his
book "Al Munqiz min Ad- Dalal" (The Safety from Deviation)
he investigated the validity of the roots, theory, and practices
of many sects from Greek philosophy to the heritage of
the Indians and Chinese. In this book he dissected and analyzed
each sect individually and certified without any doubt that
the Sufism of the Sunni Muslims was by far the best path
to the Creator.
Having a spiritual guide is highly recommended.
The undermentioned Prophetic quotation describes the three parts
of the Religion - Islam, Iman and Ihsan. "One day when we
(the companions) were with the Messenger of Allah - the praise
and peace be upon him - a man with very white clothing
and very black hair came to us. There was no sign of travel
upon him and none of us recognized him.
He sat down in front of the Prophet - the praise and peace be
upon him - with his knees touching his. Then, placing his hands
on his thighs he said: 'Tell me, Muhammad about Islam.'
He replied: 'Islam means that you bear witness that there is
no god except Allah and that Muhammad is the Messenger of
Allah, that you pray (the five daily prayers), pay the obligatory
charity, fast the month of Ramadan and make the Pilgrimage
to the House (Ka'bah in Mecca) if you have the means.'
The man replied: 'You have spoken the truth.' We were surprised
at his questioning and then confirming that he had spoken
the truth.
Then the man asked: 'Now tell me about Iman (belief).' He replied:
'It means that you believe in Allah, His angels, His Messengers
and the Last Day, and that you believe in both the
decree of good and evil.' The man replied: 'You have spoken
the truth.'
'Now tell me about Ihsan (linguistically, perfecting).' He replied:
'It means that you worship Allah as if you are seeing
Him, because He sees you although you do not see Him.'
Then the man asked: 'Now tell me about the Hour.' He replied:
'The one who is asked about it is no better informed than the
one who is asking.' So the man asked: 'Then tell me about
its signs?' He replied: 'That the maid servant will give birth
to her mistress and the bare-footed, naked, poor herders
are seen living arrogantly in high buildings.'
Then the man departed, and after I had waited for a long time
- the Prophet, the praise and peace be upon him - asked me:
'Do you know who the questioner was Umar?' I replied: 'Allah
and His Messenger know best.' So he told me: 'He was Gabriel
who came to teach you your Religion.'
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