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The Mosque of the Internet
Version 1.0
by
Grand Shaykh, Professor Hasan Qaribullah
Dean of Umm Durman Islamic University
Shaykh, Ahmad Darwish
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Hon. Jabir Herbert Muhammad
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Foreword by Professor Hasan El Fatih
Dean of Umm Durman Islamic University
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. Hasan El Fatih
Umm Durman Sudan 1992
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.
If the reader encounters difficulty in understanding some parts of this book, we would advise a visit to the grand philosopher and Sufi of Islam, Professor Hasan El Fatih, at the Mosque of Sheikh Muhammad El Fatih, Umm Durman, Sudan. 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.
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.
Whatever He decrees cannot be numbered neither does His Knowledge end.
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.
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.
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.
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.
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.
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).
You should know then, that first of all a thing, such as wine or carrion, may be pronounced unlawful from its very nature. What I 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.
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.
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.
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.
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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 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:
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.
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.
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.
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.
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.
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 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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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 o