The Foundations of the Islamic Belief
by Al Ghazali (died 505/1111)
Shaykh Ahmad Darwish Mosque of
the Internet P.O. Box 601, Tesuque, NM 87574 USA
Chapter 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:
The knowledge that Allah - the High - exists.
He is Ancient
He is Everlasting.
He is not a substance.
He is not a body.
He is not a quality of a body (accident).
He is not subject to a direction.
He is not resident in a place.
He is seen.
He is One.
The second pillar concerns the attributes of Allah: It comprises of ten
principles. They are the knowledge that:
He is Alive.
He is Knowledgeable.
He is Powerful.
He is the Willer.
He is the Hearer.
He is the Seer.
He is the Speaker.
His Essence is Exalted to contain a creation (a substratum for originated
properties or a locus of phenomena).
His Words are ancient and eternal.
His Knowledge is ancient and eternal as His Will.
The third pillar concerns the Deeds of Allah: it consists of ten principles:
The actions of mankind are created by Allah - the High.
They are gained by the creation.
They are willed by Allah - the High.
Allah has been Gracious by creation and invention.
Allah is free to impose unbearable obligations.
Allah is free to punish the innocent.
While taking into consideration that which is best is not obligatory
upon Him.
That there is nothing obligatory except by the Religion.
His sending of prophets is possible (not an obligation upon Him).
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:
The affirmation of the assembly on the Day of Recompense.
The accounting.
The questioning (of the dead by the angels) Munkar and Nakeer.
The punishment of the grave.
The balance.
The Bridge over Hell.
The creation of Paradise and Hell.
The ruling of the imamate (Caliphate).
The excellence of the Companions is in accordance with the chronological
order.
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:
(i-a) 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.
(i-b) 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
appearance 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.
(ii) 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.
(iii) 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.
(iv) 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.
(v) 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.
(vi) 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.
(vii) 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.
(viii) 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.
(ix) 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.
(x) 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:
Concerining the attributes of Allah.
Based upon ten principles:
(i) 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.
(ii) 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.
(iii) 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.
(iv) 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.
(v) 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.
(vi) 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.
(vii) 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.
(viii) 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.
(ix) 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.
(x) 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
(i) 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 worshippers 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 worshippers 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.
(ii) 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 worshippers, it does not negate the action from being
of the Ability of Allah for the gain of the worshippers.
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 worshipper
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.
(iii) Gained by the creation, Willed by Allah
The third principle: Is that the deeds of the worshipper, 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.
(iv) 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 worshipper"
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.
(v) 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. How then would he believe Him by not believing Him? The existence
of such a thing is absolutely impossible.
(vi) 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.
(vii) 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 worshippers, 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'tazilites. 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 until I 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.
(viii) 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 worshipper 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.
(ix) 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.
(x) 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 - may 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
(i) 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.
(ii) 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.
(iii) The Punishment of the Grave
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.
(iv) 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.
(v) 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.
(vi) 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).
(vii) 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 - may 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.
(viii) 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 - may
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.
(ix) 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].
(x) 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.
Go to Previous Chapter
Go to Next Chapter
1_small.jpg)
