Chapter 3
Shining Proofs of the Foundations of the Articles of Faith (composed in
Jerusalem)
We say - In the Name of the Merciful, the Compassionate Allah.
Praise be to Allah who distinguished the community of the sunnah (prophetic way)
with the light of certainty and favored the people of truth by guiding them to
the foundation of Religion; who saved them from the errors of the unrighteous
and the wickedness of the unbelievers.
It is with His Grace that He led them to follow the example of
the Master of the Messengers; who directed their footsteps in the way of his
honored companions and enabled them to emulate the good, early generations, so
that they protected themselves with the strong cord against the dictates of
reason, and (to emulate) the lives and beliefs of the ancients with the clear
method, combining thereby the products of reason and the ordinances of the
religion.
Furthermore they found out that mere verbal repetition of the
words "There is no god except Allah; Muhammad is the Messenger of
Allah" is of no avail unless they completely understand what the
fundamentals of the witness involve of principle and pillars. They also have
known that the two witnessing phrases, despite their brevity, contain an
affirmation of the existence of Allah Himself, His Attributes, and His Deeds, as
well as an affirmation of the truthfulness of the Messenger - the praise and
peace be upon him - And they also knew that establishing the faith upon these
pillars, which are four, each one having ten principles: The first pillar
concerning the knowledge of the Essence of Allah - the High - consists of ten
principles. They are:
- The knowledge that Allah - the High - exists.
- He is Ancient
- He is Everlasting.
- He is not a substance.
- He is not a body.
- He is not a quality of a body (accident).
- He is not subject to a direction.
- He is not resident in a place.
- He is seen.
- He is One.
The second pillar concerns the attributes of Allah: It
comprises of ten principles. They are the knowledge that:
- He is Alive.
- He is Knowledgeable.
- He is Powerful.
- He is the Willer.
- He is the Hearer.
- He is the Seer.
- He is the Speaker.
- His Essence is Exalted to contain a creation (a substratum
for originated properties or a locus of phenomena).
- His Words are ancient and eternal.
- His Knowledge is ancient and eternal as His Will.
The third pillar concerns the Deeds of Allah: it consists of
ten principles:
- The actions of mankind are created by Allah - the High.
- They are gained by the creation.
- They are willed by Allah - the High.
- Allah has been Gracious by creation and invention.
- Allah is free to impose unbearable obligations.
- Allah is free to punish the innocent.
- While taking into consideration that which is best is not
obligatory upon Him.
- That there is nothing obligatory except by the Religion.
- His sending of prophets is possible (not an obligation upon
Him).
- The prophecy of our Prophet Muhammad - the praise and peace
be upon him - is true being confirmed by miracles.
The fourth pillar is concerning heard verses and the prophetic
quotations mentioning the unseen. And consist of ten principles:
- The affirmation of the assembly on the Day of Recompense.
- The accounting.
- The questioning (of the dead by the angels) Munkar and
Nakeer.
- The punishment of the grave.
- The balance.
- The Bridge over Hell.
- The creation of Paradise and Hell.
- The ruling of the imamate (Caliphate).
- The excellence of the Companions is in accordance with the
chronological order.
- The conditions of the imamate (caliphate).
The first 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 principle is the knowledge of the existence of Allah
- the High:
The first light which should be used for illumination and the
first thing to be followed on the road of admonition are the instructions of the
Koran, because there is no explanation beyond that of Allah - the Exalted. Allah
says in the Koran:
"Have We not made the earth a cradle and the mountains as
pegs? And We created you in pairs, and We made your sleep a rest, and We made
the night a mantle, and We made the day for a livelihood. And We built above
you seven strong ones, and placed in them a blazing lamp and have sent down
from the clouds pouring rain that We may bring forth with it grain and plants
and luxuriant gardens." (Quran 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." (Quran
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?" (Quran
56:58-72).
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?" (Quran 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.'... (Quran
31:25).
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." (Quran
31:30).
Therefore there is in human nature and the testimonies of the
Koran what will render the task of citing proof unnecessary.
Nevertheless, by way of preparation and following the example
of the learned theologians, we say: One of the obvious logic of the mind is that
an originated phenomenon cannot come into existence without a cause. Since the
world is an originated phenomenon, it cannot come into existence without a
cause.
As for our saying that originated phenomena cannot come into
existence without a cause, is obvious. For every originated phenomenon belongs
to a certain definite time the precedence or the subsequence of which may be
assumed. Its being definite in time and distinct from what preceded it and what
succeeded it, will naturally require one who renders things definite.
As to one saying that the world is an originated phenomenon,
its proof is found in the fact that bodies are not independent of motion and
rest. Both states are originated phenomena; and whatever is not independent of
originated things is itself originated.
The proof consists of three claims:
The first is that bodies are not independent of motion and
rest. This is readily understood and requires neither meditation nor thinking,
for he who conceives of a body being in neither the kinetic state nor in the
static state is both ignorant and foolish.
The second assertion is our saying that both motion and rest
are originated phenomena, the proof of which is found in their alternation and
in the appearance of the one after the other is gone. This is true of all
bodies, those that have been seen as well as those that have not been seen. For
there is not a static object the potential motion of which is not required by
the mind, and there is no moving object the potential rest of which is not
required by the mind. The sudden is originated because of its immediate
occurrence and that which has gone is also an originated matter since it is no
longer due to the fact if it is proven it is ancient it will obligate that it
does not turn to nothing - details of which will be explained in proving
eternity of the Maker - the High, the Purified.
The third assertion is our statement that whatever is not
independent of originated things is itself originated. Its proof lies in the
fact that if it were not so, then there would be, before every originated
phenomenon, other originated phenomena which have no beginning; and unless these
originated phenomena come to nothing in their entirety, the turn for the present
originated phenomena to come into being immediately would never arrive. But it
is impossible for that which has no end to come to nothing.
Furthermore if the celestial spheres have revolutions, the
numbers of which have no end, it is inevitable that their numbers be either odd
or even, or both odd and even, or neither odd nor even. But it is impossible
that their numbers be both odd and even at the same time, or neither odd nor
even for this would be a combination of both the negative and the affirmative,
since in the affirmation of the one is the negation of the other, and in the
negation of the one is the affirmation of the other.
Furthermore they cannot possibly be even because the even
number becomes odd with the addition of one; and how could that which has no end
be wanting one? Nor can they possibly be odd because the odd number becomes even
with the addition of one; and how could it be wanting one when its number has no
end? Therefore the conclusion is that the world is not independent of originated
phenomena, and that which is not independent of originated phenomena is itself
originated. And when its being an originated phenomena has been established, its
need for an Originator becomes a necessity through obvious comprehension.
The second principle is the knowledge that Allah is Ancient
from eternity. He has no beginning, but He is the beginning of everything and
before anything living or dead. The proof of this is found in the supposition
that if Allah had been originated and not ancient, He would have been in need of
an originator. In turn His originator would also need an originator and so on in
a chain of infinity. And whatever enrolls in such chain will never be found. Or
it reaches to an Ancient Originator and He is the First. This is the wanted whom
we named the Maker, the Originator, the Fashioner, and the Creator of the
Worlds.
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.
The fourth principle: The knowledge that He - the High - is
not a substance which can be in a dimension. Rather, He is Exalted above to be
suitable for a dimension. The proof of this lies in the fact that every
substance which is definite, is limited by its own place and is inevitably
either constant in it or moving away from it. Therefore it is not independent of
motion or rest for both these are originated, and that which is not independent
of originated phenomena is itself originated.
If an ancient definite substance were conceivable, the
eternity of the substances of the world would have been reasonable. And if a
person should use the term substance and not mean thereby a resident substance,
he would be mistaken as far as the use of the term is concerned, not as far as
the meaning for which he had used it.
The fifth principle: The knowledge that He - the High - is not
a body composed of different substances, since the body is that which is
composed of substances. When His being a substance limited by place is refuted,
His being a body is also refuted, because every body is limited by place and is
composed of substances. But it is impossible for the substance to be free from
division, composition, motion, rest, form, and quantity, all of which are
characteristics of originated phenomena. And if it were possible to believe that
the Maker of the world is a body, it would also be possible to believe in the
divinity of the sun and the moon as well as other heavenly bodies. If,
therefore, one should dare and call Allah a body but not mean thereby a
composition of substances, he would be wrong as far as the name is concerned,
but not in negating the idea of body.
The sixth principle: The knowledge that He - the High - is not
a quality of substance of a substance existing in a body or a condition in a
place; because an accident is that which exists in a body. But every body is
inevitably originated and as such its originator exists before it. How then
could (Allah) exist in a body when He has existed in eternity alone, with no
other beside Him, and then originated the bodies and their qualities afterwards.
Besides He is a Knowing, and Able, and the Willing Creator as shall be discussed
later. It is impossible for these attributes to exist in substance or its
quality. On the contrary they are impossible except in a Self-existent and
Self-sufficient Creator.
The conclusion derived from these principles is that He
(Allah) is Self-existing, being neither substance, nor body, nor a quality of
substance; that the whole world is made of substances, their quality, and
bodies, and consequently He resembles nothing and nothing resembles Him. He is
the Living, the Subsisting, there is none like unto Him. For how could the
created resemble its Creator, the ordained resemble He who ordained it, and the
fashioned resemble He who fashioned it? All bodies and their qualities were
created and made by Him; hence it is impossible that they are like Him or
resemble Him.
The seventh principle: The knowledge that Allah - the High -
is removed from being limited by any direction because a direction is either
above or below, right or left, before or behind. All these He created and
originated through the creation of man whom he made with two extremities, the
one rests on the earth and comprises his feet, while the opposite extremity is
his head. Consequently the term above was originated to indicate the direction
of the head and the term below, the direction of the feet. This is true even of
the ant which creeps on the ceiling with the result that the directions, in
relation to it, are reversed - what we consider above is to it below, and what
we consider below is to it above. Similarly people were created with two hands,
one hand usually being stronger than the other. The term right was therefore
originated to indicate the direction of the stronger hand and the term left to
indicate the opposite direction. Consequently the right hand side is called the
right and the opposite direction is called the left.
Mankind was also created with two (other) directions from one
of which he sees and toward which he moves. Consequently the term before was
originated to designate the direction toward which he moves, while the term
behind was originated to designate the opposite.
Therefore the directions are originated through the creation
of man; and had he not been created along these lines, but rather created round
like a sphere, these directions would never have existed.
How then could Allah have been subject to a direction in
eternity when every direction is originated. Or how could He have become subject
to a direction when He never had any direction above Him when He created man;
for that will mean that He has a head, since above designates the direction
above the head. But Allah is far Exalted (above His creatures) to have a head.
Again how could He have become subject to a direction when He never had any
direction below Him when He created mankind; for that will mean that He has
feet, since below designates the direction below the feet. Allah is far Exalted
(above His creatures) to have feet. All this is too impossible (to imagine) in
the mind. For whatever the mind conceives is definite in so far as it is limited
by place, in the same way as substances are limited, or by substances, in the
same way as their qualities are. But the impossibility of His being a substance
or its quality has been established - consequently His being subject to a
direction becomes impossible.
If therefore anything else is meant by the term direction
other than these two meanings then the usage will be wrong in terminology and
signification; because if Allah were above the world He would be opposite to it,
and everything which is opposite to a body is either equal to it in size, or
smaller or larger. All this implies measurement which necessarily requires an
object or measurement. But Allah the One Creator and Ruler of the world and
universe is far Exalted above such things.
As to the raising of hands heaven-wards at the time of
supplication it is because Heaven is the direction of supplication and implies a
description of the One to whom the supplications are offered, such as Majesty
and Grandeur, employing thereby the direction of height to represent the quality
of Glory and Exaltation. For Allah is above all in dominion and power.
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." (Quran
41:11). 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" (Quran 57:4). 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.
Based upon ten principles:
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,"
(Quran 5:120).
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."
(Quran 2:29).
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." (Quran 67:14).
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.
The fifth principle is the knowledge that He - the High - is
the Hearer and the Seer. Neither the whispers of the innermost heart nor the
secret thoughts and reflections are hidden from His Sight. The sound of the
creeping of the black ant upon the solid rock in the darkest night is not beyond
His Hearing. And how could He not see and hear when seeing and hearing are
(attributes of) perfection not of defect? Could the created be more perfect than
its Creator, the thing made more magnificent and more complete than the Maker?
Or how could they ever be equal, no matter how much He might diminish in
perfection while His creation and work increase therein? And again how could the
argument of Abraham - the praise and peace of Allah be upon him - against his
father, who ignorantly and erroneously worshipped idols, be sound? Abraham
addressed his father saying: "O father, why worship that which can neither
see nor hear, nor can do anything for you?" (Quran
19:42). But if these
defects which characterized the idols of his father characterized his Creator as
well, his argument would have been invalid and his evidence worthless, and the
words of Allah: "This is Our proof which We gave to Abraham against His
people," would have been false.
And as understood He is a Doer without limbs and knowledgeable
without heart and head, so it could also be understood that He is the Seer
without pupil and Hearer without ear as there is no difference between both.
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."
(Quran 13:33). 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.
The eighth principle: Is that His Knowledge is ancient and not
subject to updating. He has not ceased to know Himself and His Attributes, as
well as everything that happens from His creation.
Whatever happens in and from the creation does not update His
Knowledge, rather it is known to Him through His Eternal Knowledge.
Thus if we were given prior knowledge of the coming of so and
so at sunrise, and that prior knowledge persisted until the sun had risen, then
the coming of so and so at sunrise would have been known to us through that
prior knowledge without any necessity for its renewal.
Likewise, the eternity of the Knowledge of Allah - the High -
should be understood.
The ninth principle: Is that His Will is ancient. In its
eternity it governs the origination of phenomena in their appointed times in
accordance with the Eternal Knowledge. For if His Will were originated, He will
be subject to substance (originated phenomena.) Furthermore if it happened in
other than His Will, He would not be the one who is the willer of it. Just as
you yourself would not execute an action which is not in yourself.
No matter what hypothesis you may assume, its presence
requires another will, and likewise the other will requires a third, and so on
to infinity.
And if it were possible for a will to come into being without
a Will, it would be possible for the world to come into being without a will.
The tenth principle: Is that Allah - the High - is
Knowledgeable with knowledge, Living with life, Powerful with power, Willer with
will, Speaker with speech, Hearer with hearing, and Seeing with sight. He has
the qualities of these ancient attributes.
To speak of a knower but without knowledge is like speaking of
one who is wealthy but without wealth, or of knowledge without a knower, or a
knower without something known. For knowledge, the knower, and that which is
known are inseparable just as murder, the murdered, and the murderer are
inseparable.
And just as it is impossible to conceive of a murderer without
murder and the one murdered, or of one murdered without a murderer and murder,
it is impossible to conceive of a knower without knowledge, and of knowledge
without something known, and of something known without a knower.
These three are in reason inseparable in the brain and the one
is inconceivable without the other.
Whoever would deem it possible that a knower could exist
independently of knowledge, he would have to deem it possible that a knower
could exist independently of that which is known, and that knowledge could exist
independently of a knower, since there is no difference between these qualities.
The Third Pillar:
The Knowledge of the Deeds of Allah
Based on ten principles
The first principle: Is the knowledge that every originated
phenomenon in the world is of His making, creation, and invention. There is no
other creator of it besides Him, and there is no innovator of it except Him. He
created the creation and fashioned them, and He brought into being their ability
and movement.
All the deeds of His worshippers are created by Him and
related to His Power, in confirmation of His saying - the High -
"the Creator of all things,"
and His saying - the High -
"Allah created you and what you do."
(Quran 37:96).
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." (Quran 67:13-14).
He commanded His worshippers to be careful in their words,
deeds and secret thoughts and intentions, because He knows the motives of their
deeds. And the creation is a proof of His Knowledge.
And how could He not be the Creator of the deeds of a person
when His Power is complete and free of any impotence.
Furthermore His Power is related to the movements of the
bodies of people - while these actions are similar to one another - the relation
of the Power of Allah with them is self-existing.
What then would prevent its connection in the case of some
actions and would not prevent it in the case of others, when all are similar?
For how could the animal be capable of invention by itself? The spider and the
bee as well as the rest of the animals produce fine works which amaze wise
minds.
But how could they have invented these things alone without
the Lord of lords, when actually they are not aware of the details of what gains
are produced from them?
All creation are abased before Him, the Owner of the Kingdom
both visible and invisible, and the Compeller of the Heavens and Earth.
The second principle: Although Allah - the Exalted - is the
Sole Inventor of the actions of His worshippers, it does not negate the action
from being of the Ability of Allah for the gain of the worshippers.
Rather, Allah - the High - created both the ability and those
who are able, and created both the choice and those who choose.
Therefore, the ability is a description for a human being and
a creation for the Lord; it is not a gain for Him.
As for the movement, it is a creation for the Lord - the High
- and a description for the human being and his gain, in other words it is
created with ability that is his description.
While movement is related to another description called
ability, and for this reason it is considered a gain.
So, how could they be the result of complete compulsion when
the difference between the voluntary actions and the involuntary reflexes is
instinctively comprehended by man? Or, how could they be a creation of man when
he does not know the different parts of acquired actions and their numbers?
Thus when the two extreme positions are disproved, there
remains nothing except the middle position which asserts that they are voluntary
through the Ability of Allah by invention and through the ability of the
worshipper by another connection which is expressed by the term acquisition or
gain.
The relation between the Ability and the willed is not
necessary to be through invention only, since the Ability of Allah in eternity
was to relate to the world although the world was not yet invented and at the
time the invention was not yet occurring, while it is concerning the invention
it is related with a different kind of relation.
Therefore, it is apparent that the relation of the Ability is
not specifically for the occurrence of what was subject of the Ability.
The third principle: Is that the deeds of the worshipper,
although they are his gain, are nevertheless willed by Allah - the Exalted.
Neither a twinkling of an eye nor a stray thought, or the
glancing of an onlooker ever occur, either in the visible or the invisible world
except through His Decree and Ability, His Will and His Determination.
From Him is good and evil, benefit and harm, Islam and
disbelief, gratefulness and ingratitude, winning and loosing, righteousness and
error, obedience and disobedience, Oneness and polytheism.
There is none that rescinds His Commands, none that audits His
Decrees. He leads astray whom He wishes and guides whom He wishes.
"None shall question Him about His works, but they shall
be questioned." (Ch.21:23 Koran).
This is attested by the narrations of the sayings of all the
scholars of the prophetic quotations; "What He Wills is and what He does
not will is not." And the saying of Allah - the Mighty, the Glorified:
"Had Allah pleased He could have guided all people."
(Ch.13:31 Koran).
And His saying - the High:
"Had it been Our Will, We will give every soul its
guidance."
As for the evidence for it from the point of view of reason
that if Allah neither likes nor wills sin and crimes, they must be in accordance
with the will of the enemy, Iblis - Allah cursed him - who is the enemy of Allah
- the Exalted - and consequently what takes place in accordance with the will of
the enemy will be greater than what takes place in accordance with the Will of
Allah - the High - . How could a Muslim deem it possible that the Kingdom of the
Compeller, the Owner of Majesty and Honor, be reduced to such a rank that would
not even interest the leader of a village, because if the enemy of that leader
has greater influence in the village, no doubt the leader would resign.
Disobedience prevails upon mankind, which is considered by the
innovators of theology to be happening despite the Will of Allah - the True, the
High - . This would be considered the most weak and impotent. Exalted is the
High, the Lord of lords above the blasphemous words of the transgressors.
Furthermore when it becomes evident that the deeds of mankind
are created by Allah, it becomes clear that they are also willed by Him.
If it should then be asked, "How does Allah forbid what
He has willed and orders what He does not will?" We would say that the
question is not that of will. For example, if a master strikes his servant and
is reprimanded by the sultan, he justifies his action by the rebellion of the
servant against him. But the sultan disbelieves him. So he attempts to prove his
contention by ordering the servant to do something which the servant would
refuse in the presence of the sultan. So, he tells the servant to saddle a
mount. (Now how about this) the master has ordered the servant to do something
which he really doesn't want him to do.
If he had not given his order, he would not have been able to
prove his point; and having given the order - had he really desired what he
ordered he would have desired what has not served his purpose, which is
unthinkable.
The fourth principle: Is that Allah - the High - is Generous
in creating and inventing and Gracious in imposing obligations upon mankind.
Neither creation nor imposing obligations were obligatory upon Him.
The Mu'tazilites said that these were obligatory on Him for
the welfare of mankind. But this is impossible since He is the Sole Orderer, the
only One to obligate and to forbid. How then can He be subject to any obligation
or necessity or be subjected to given orders.
Obligation or necessity means one of two things: First, an act
which, when it is refrained from causes future harm. As when it is said that it
is obligatory for mankind to obey Allah if they want to escape torment by fire
in the Hereafter, or immediate harm as is the case when we say that it is
obligatory for him who is thirsty to drink otherwise he might die.
Second, it means that which its non-existence would lead to an
impossibility. As it is said that the existence of that which is known is
necessary since its non-existence will lead to an impossibility, namely
knowledge becoming ignorance.
If the adversary meant that the act of creation is necessary
for Allah according to the first meaning, he would have exposed Him to harm.
If he implied the second meaning, he would be in agreement,
because the precedence of knowledge necessitates the existence of the known.
However, if he implied a third meaning, it is unintelligible.
As to his statement: "It is obligatory for the benefit of
His worshipper" it is corrupt logic, for if He is not harmed by neglecting
the welfare of mankind, the obligation upon Him bears no meaning.
Speaking of what is best for mankind is really its welfare in
that He creates them in Paradise. While to create them in the world of trials
and to expose them to sin then becomes subject to the danger of punishment, and
to the terrors of presentation and accounting (on the Day of Recompense) is not
enviable by the wise.
The fifth principle: It is possible that Allah - the Exalted -
imposes on people obligations beyond their ability. This is contrary to the
position of the Mu'tazilites (or anyone who follows this way of thought).
For if this were not contingent, it would be impossible for
men to ask Allah to spare them that burden. But as a matter of fact they have
beseeched Allah to spare them that burden when they said: "Our Lord do not
over burden us more than we can bear." (Quran
2:286).
Furthermore Allah - the High - has informed His Prophet - the
praise and peace be upon him - that Abu Jahl would not believe Him, nevertheless
Allah commanded the Prophet to command Abu Jahl to believe in all the Words of
Allah. But among the Words of Allah were those that Abu Jahl would not believe
in. How then would he believe Him by not believing Him? The existence of such a
thing is absolutely impossible.
The sixth principle: Contrary to the Mu'tazilites (or anyone
who follows this way of thought), it is for Allah - the Mighty, the Glorified -
to inflict pain on men and to torment them, without their having previously
committed any offense, and without the necessity of compensating them with
future rewards. Because He is dealing with His Own Kingdom. It is inconceivable
that His actions fell beyond His Kingdom.
Tyranny is dispensing with the possessions of others without
their permission. But this is impossible in the case of Allah - the High -
because there is no kingdom owned by other than Him, whereby His dealing with it
would be considered to be tyrannous.
And the proof for this is simply because it exists. For
example, the slaughter of animals inflicts pain on them, and the various kinds
of torture which man imposes upon them have not been preceded by any offense.
If it is said that Allah - the High - will raise them from the
dead and will reward them according to the amount of pain which they suffered,
and that such action is obligatory upon Allah - the High - we would reply that
anyone who would claim that it is incumbent upon Allah to bring every ant which
was killed under the feet and every bug which was crushed back to life, so that
He might reward them the pain which they suffered, would violate the dictates of
Religion and reason, for it is said: "The description of reward and
assembly is that it is obligatory upon Allah" - if it is meant that it will
harm Him to neglect doing it it is impossible, and if it is meant by it other
than the above mentioned for the necessitating otherwise any other reason beyond
this will be considered unintelligible.
The seventh principle: Is that He - the High - does with His
creation whatever He wishes and there is no obligation upon Him to take into
consideration that which is best for His worshippers, because of what we have
already mentioned regarding the fact that there is nothing obligatory upon Him -
the Exalted.
Rather, it is inconceivable that there are any obligations
upon Him, for He is not questioned about what He does whereas others are asked.
I wonder what answer a Mu'tazilite would give when, in
connection with his statement that it is incumbent upon Allah to do what is
best, we place before him the following hypothetical debate:
It is supposed that in the Hereafter an argument takes place
between two persons, a child and an adult, both of whom died as Muslims. Now,
according to the Mu'tazilites, Allah exalts the rank of the adult and gives him
preference over the child, because the former labored hard in acts of worship
after he attained maturity. In fact this is incumbent upon Allah according to
the Mu'tazilites. Suppose then that the child says, "O my Lord! Why have
You exalted his rank above mine?" And Allah answers, "Because he has
attained maturity and has labored in acts of worship." Thereupon the child
rejoins, "But Lord, it is You who caused me to die a child. So it is
obligatory upon You to have prolonged my life until I attained maturity; then I
would have labored in Your worship. But You, O Lord, have deviated from justice
by favoring him with long life. Lord! Why have You favored him?" Allah -
the High - would then reply, "Because I knew that if you had lived to
attain maturity, you would have committed the sins of polytheism and
disobedience. Hence it was better for you to die a child." Such will the
apology of the Mu'tazilite (or anyone who follows this way of thought) be for
Allah - the Mighty, the Glorified.
But then the unbelievers will cry up from the midst of
Hell-fire saying: "O Lord! Had You not known that if we had lived to attain
maturity we should have committed the sin of polytheism, why then didn't You
cause us to die in childhood before we could sin? We should have been content to
enjoy in Paradise in a lesser rank than that of the Muslim child." What
kind of answer could be given for this? In the face of this situation, is it not
imperative to conclude that Divine matters, in view of their majesty, are
exalted above to be weighed by the scales of the Mu'tazilites.
If it is said that because Allah can consider that which is
best for mankind but instead inflicts upon them all manner of torment, this will
be considered undesirable and unworthy of wisdom.
We should then say that the undesirable is that which does not
suit the aim, but a thing may be undesirable to one person and desirable to the
other if it disagrees with the desire of the one and suits the other.
Thus a family would deem the murder of their child undesirable
but their enemies would welcome it.
Hence if it is meant by what is not best that which does not
suit the desire of Allah - the Originator, the Exalted - this will be impossible
because He has no desire. Therefore, the opposite of the best is not expected
from Him, nor the harm because He does not deal with that owned by others.
And if it is meant by what is not best is that which does not
suit the desire of others! Why, then did you say that this is impossible for
Him? Is it not merely wishful thinking, disproved by what we have assumed of the
debate of the adult and the child and the plea of the unbelievers from the midst
of Hell-fire? Furthermore the wise is he who knows the realities of things and
is capable of harnessing them in accordance with his will.
It is here where the consideration of that which is best is
imperative. And as to the wise among us, he takes into consideration that which
is best as far as he himself is concerned, in order to gain therewith praise in
this world and reward in the Hereafter, or to prevent some evil from befalling
him all of which are impossible for Allah - the Exalted, the High.
The eighth principle: Is that knowing Allah - the Exalted -
and obedience to Him are obligatory upon mankind, by the obligation of Allah -
the High - in His Religion, and not by reason at all. Of course this is is
contrary to the Mu'tazilites (and some philosophers and Christians).
For if reason renders obedience obligatory, it does so either
for no purpose, - for reason does not obligate resurrection - which is
impossible, or for some purpose or desire.
Or, obligates it for a benefit and a desire which in turn has
to return to the Worshiped and this is impossible concerning Allah - the High -
for He is Exalted above desires and benefits. Even disbelief and unbelief,
obedience and disobedience are the same from a beneficial point of view to Him.
Or, it returns to the benefit of the worshipper which is again
impossible, because he has no current desire. Because of obedience, he becomes
tired and refrains from lower appetites.
While there is nothing in the future except reward and
punishment. So, how then, can he know that Allah - the High - rewards the
disobedient and the obedient and does not punish both of them because both are
equal concerning (their having an affect on) Him. Because He is inclined to
neither, but we know all these characteristics from the Religion. While he who
arrives at it through drawing an analogy between the Creator and the creature
errs, as the creature distinguishes between gratitude and ingratitude on the
basis of the amount of joy, gladness, and pleasure which he derives from the one
or the other. If it is said that if examination and knowledge are not obligatory
except through the Religion which does not become defined unless the person who
is required to fulfill its obligations examines it, and if that person should
say to the Prophet - the praise and peace be upon him - that reason does not
obligated him to examine while the Religion is not confirmed except through
examination, and obviously I am not going to examine it. All this will conclude
in the Messenger - the praise and peace be upon him - being silenced?
We would then say that this argument is the same as that of
the person who, on being warned by another that there is a wild lion standing
behind him, and that unless he runs away the beast will devour him, and that he
can ascertain that the warning is true if he will only look behind, says to the
one who warned him that the truth of your warning can be established only if I
look behind me, yet I am not going to turn and look behind me unless your truth
is proven to me! This indicates stupidity of the speaker and guides him to
destruction and there is no harm upon the guide!! As such is the Prophet - the
praise and peace be upon him - he says: (in similitude) "Behind you is
death, wild cats and the burning fire. If you are not cautious and realize my
truthfulness by turning and looking at my miracles, you will be destroyed. So
whosoever turns will know and be cautious and saved. But whosoever does not turn
and insists is destroyed and lost, and there is no harm upon me even if all
humanity are destroyed. It is only for me to proclaim the message in a clear
manner." The Religion knows the existence of the wild lions after death,
while reason aids in understanding the words of the Prophet - the praise and
peace be upon him - and in realizing that which he prophecies is possible, and
nature urges that precautions are taken against injury and harm.
A thing is necessary because its neglect causes injury and
harm; while reason is that which renders a thing necessary because it makes
known the impending harm. But reason in itself does not lead to the knowledge
that when a person follows his appetite he will expose himself to harm after
death.
This then is the meaning of both Religion and reason as well
as their part in determining that which is obligatory.
For had it not been for the fear of punishment, for the
neglect of things commanded, obligations would not have been established, since
the term obligatory would be meaningless if no harm in the Hereafter were
consequent upon its neglect in this world.
The ninth principle: Is that sending prophets is possible and
not impossible, contrary to the Brahmans who say there is no use in sending
prophets since reason renders it unnecessary.
Because reason does not guide men to deeds which lead to
salvation in the Hereafter, just as it does not guide them to discover medicines
which are beneficial to the health.
Therefore the need of mankind for prophets is just like their
need for physicians. The integrity of the physician is known through experience
while the truthfulness of the prophet is known through miracles.
The tenth principle: Is that Allah - the Exalted - has sent
Prophet Muhammad - the praise and peace be upon him - as the seal of the
prophets and as an abrogator of all previous Religions before him; the religions
of the Jews and the Christians and the Sabians (a Judaeo-Christian sect). He
(Allah) upheld him with unmistakable miracles and wonderful signs such as the
splitting of the moon, the praise of the pebbles, and causing the dumb animal to
speak, as well as water flowing from between his fingers and the unmistakable
sign of the Glorious Koran with which he challenged the Arabs.
The Arabs, in their struggle with the Prophet, did everything
to counteract him, but despite their distinguished ability and excellence in
eloquence and rhetoric, they were not able to oppose him with anything like the
Koran, because it was not within the power of human beings, to combine the
succinctness of the phrases of the Koran and the smoothness of its style
together with what it contained of the news of the ancient generations and the
fact that the Prophet - the praise and peace be upon him - himself was
unlettered having no experience with books, with the prediction of unknown
future events the subsequent occurrence of which established the truthfulness of
the Prophet - may praise and peace be upon him.
Examples of this are found in the Words of Allah:
"You shall certainly enter the Sacred Mosque in security
if Allah wills, with hair shaven or cut short and without fear." (Quran
48:27).
And again,
"The Romans have been defeated in a land close by; but
after their defeat, in a few years they shall become the victors."
(Quran 30:2-3).
The reason why a miracle attests the truthfulness of the
messengers is because everything which human beings cannot do must be the work
of Allah.
Whatever is linked by the Prophet with a challenge enjoys the
same position as that to which Allah says, "You are right." This is
like the case of the person who, standing before the king announces to the
subjects that he is the king's messenger, and in order to prove that he is, he
asks the king to stand upon his throne and sit down three times contrary to his
usual practice. The king obliges and the subjects know, beyond the shadow of
doubt, that the king's action takes the place of his saying "You are
right."
The Fourth Pillar:
Concerning the Prophetic quotations on the Hereafter and the belief in what the
Prophet taught
This is based upon ten principles
The first principle: Is the belief in the resurrection of the
dead and the Day of Judgement both of which have been mentioned in the prophetic
quotations.
They are real and belief in them is obligatory, because,
according to reason, they are possible. They signify restoration to life after
death which, like the first act of creation, is within the Power of Allah. Allah
says:
"Who will quicken these bones after they have decayed?
Say: `He will quicken them Who created them the first time...'" (Quran
36:78).
Therefore the Ability of Allah to restore the dead to life is
deduced from His Ability to perform the first act of creation. Allah says:
"Your creation and your resurrection are but as a single
soul." (Quran 31:28).
Restoration to life is nothing but a second act of creation,
and is possible like the first act of creation.
The second principle : Is the
belief in the inquisition of the angels Munkar and Nakeer.
This is mentioned in the Prophetic sayings and should,
therefore, be accepted, because it is possible, since it does not require
anything except the restoration to life of that part of the body with which
dialogues are understood. This is possible in itself and neither the apparent
stillness of the dead person's corpse nor our failure to hear the questions put
to him refute it. For the sleeping person is outwardly still and motionless, but
he perceives inwardly, pains and pleasures the effects of which he feels once he
is awake.
Furthermore the Prophet heard the voice of Gabriel and saw him
while those who were around neither heard nor saw him. For "and they do not
comprehend anything of His Knowledge except what He willed." (Quran
2:255). Thus if Allah does not create hearing and sight for mankind, they will
not know Him.
The third principle : Is the
belief in the punishment of the grave which is mentioned in the prophetic
quotations.
Allah says:
"Before the Fire they shall be exposed morning and
evening, and when the Last Day comes, (it will be said):) `Admit the people of
Pharaoh in the most terrible chastisement!'" (Quran
40:46).
It was also well known that the Prophet - the praise and peace
be upon him - and the good, early generation were wont to seek refuge in Allah
from the punishment of the Grave.
This punishment of the grave is possible and the fact that the
corpse may be dismembered and scattered in the bellies of lions and the gizzards
of fowls does not prevent the belief in it, because the bodily members which
feel the pain of punishment are those particular members to which Allah had
ordained the restoration of sense, perception and feeling.
The fourth principle: Is the
belief in the balance which is real. Allah says:
"We shall set up just scales on the Day of
Resurrection..." (Quran 21:47).
And again:
"Those whose scales are heavy shall triumph, but those
whose scales are light shall lose their souls." (Quran
7:8-9).
The manner in which this is done is that Allah causes to exist
in the balance of men's deeds, a weight in proportion to the value of these
deeds in His Sight.
Consequently the value of the deeds of men becomes known to
them so that the justice of Allah in punishment, His Grace in forgiveness, and
generosity in reward might become evident.
The fifth principle: Is the
belief in the Bridge, which is stretched over Hell; it is finer than a hair and
sharper than the edge of the sword. Allah says:
"and guide them to the Path of Hell, and stop them to be
questioned." (Quran 37:23-24).
This is also a fact and belief in it is obligatory. For Allah
who is Able to make the birds fly in the air is also able to make mankind walk
over the bridge.
The sixth principle: Is the
belief that Paradise and Hell are created. Allah said
"And vie in haste for pardon from your Lord, and a
Paradise, vast as the Heavens and the Earth, prepared for those who fear
Allah."
The Word of Allah `prepared' proves that both Paradise and
Hell are created. Therefore the literal meaning of the verse should be accepted
especially since it is not impossible. Nor will it be said that there is no use
in their creation before the Day of Judgement because
"None shall question Him about His Works, but they shall
be questioned." (Quran 21:23).
The seventh principle: Is that
the guided caliphs after the Prophet of Allah are Abu-Bakr, then `Umar, then `Uthman
and then `Ali. No clear designation of a caliph was ever made by the Prophet of
Allah - may praise and peace be upon him. If there had been any such designation
it would have had a much better chance to become known and survive than the
designation of a local imam in some part of the land by unknown governors and
army commanders. In the latter case the designation became known and survived.
How then did it not become known and survive in the case of the Prophet - the
praise and peace be upon him? If it were really made, how then did it disappear
and why was it not transmitted to us? Accordingly Abu-Bakr was not a caliph
except through election and through the oath of allegiance.
To maintain that someone other than Abu-Bakr was designated
would amount to the same thing as accusing all the Companions of contradicting
the Prophet - the praise and peace be upon him - and of violating the principle
of the unanimous agreement of the scholars. No one dares fabricate such an
accusation except the Rafidites.
The belief of the Sunni community requires the vindication of
all the Companions as well as their praise just as Allah and His Prophet have
praised them.
As for the struggle which took place between Mu'awiyah and
`Ali, it was the result of different points of view in independent
interpretation rather than a struggle wherein Mu'awiyah disputed `Ali's right to
the caliphate. Because of their many relatives among the tribes and the fact
that these relatives were scattered all through the army, `Ali deemed that the
surrender of the assassins of `Uthman, would lead to disturbances which would
endanger the safety of the caliphate in its early days. Therefore he saw fit to
postpone their surrender. On the other hand, Mu'awiyah thought that any delay in
the surrender of the assassins to justice would, in view of the enormity of
their crime, incite further attacks on the lives of caliphs and would lead to
the shedding of blood.
One of the celebrated learned men said that every independent
interpreter of the religion was right in his own interpretation; while others
said that he who is right is one. No one of learning and intelligence, has
charged `Ali with error.
The eighth principle : Is that
the excellence of the Companions is in accordance to their chronological order
in which they succeeded the Prophet.
For real excellence is that which is excellent in the Sight of
Allah, and no one will have knowledge of it except the Prophet of Allah - may
praise and peace be upon him.
Several verses in praise of all the Companions were revealed
and a number of prophetic quotations that recite their honor have been handed
down. Yet the subtle distinction of excellence and precedence is not grasped
except by those who were eye-witnesses to the Revelation and had the opportunity
to observe it in its setting and to watch its development. Had they not
understood that so well they would not have arranged matters as they did, since
it was not their habit to abandon the Way of Allah on account of threat or
pressure and nothing would turn them away from the truth.
The ninth principle: Is that,
in addition to being a Muslim, the qualifications of the caliph are five: male,
being of age, piety, learning, competence, and membership in the tribe of
Quraish because the Prophet - the praise and peace be upon him - said, "The
caliphs should be of the Quraish". When these qualifications appear in
several candidates, the caliph will be the one who receives the homage and
allegiance of the majority of Muslims, and he who contradicts the majority is a
sinner who is to be brought back into line with the majority. [Imam of the Two
Mosques, Al Juwani, the teacher of Al Ghazali allowed the condition of being
from the Quraish to have no affect if this condition is not available in the
candidate if the other conditions are satisified. Ref: "Al Ghiyathi"
by Al Juwani - Darwish].
The tenth principle: Is that if
neither piety nor knowledge appear in the claimant, yet any attempt to oust him
will result in perilous and unbearable strife, we hold that his caliphate should
be considered legitimate and binding because of the grave dilemma which would
confront us.
Thus we have either to replace him by another and consequently
stir up strife, in which case the evil that will afflict the Muslims will
surpass any loss they may incur because of the claimant's lack of piety and
knowledge, qualifications designed to promote the public welfare; but no one
will destroy the means of welfare in order to promote and enhance it, for this
will be just like the person who will erect a single house and demolish a whole
town. Or, we have to declare that there is no caliph and consequently there is
neither Religion nor equity in the land, which is impossible.
We declare that the authority of unjust rulers should be
enforced in their land because of the urgent need for authority therein. How,
then, do we not declare a caliph legitimate when the need for it is great and
urgent? These then are the four pillars which comprise the forty principles
which pertain to the foundations of the articles of faith. Whosoever believes
therein will be in harmony with the Sunni (way of the Prophet) community and be
an enemy to all heretics.
May Allah by His Grace guide us and lead our steps into the
way of truth.
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