| Jawharat At-Tawheed | جوهرة التوحيد
|
Jawharat At-Tawheed
|
جوهرة التوحيد |
Introduction
In this article I shall try to translate and comment on a list of elements of faith (Aqeedah) known as Jawharat At-Tawheed, which is well-known and widely adopted by religious schools even modern ones. The list is presented as a poem that includes 144 verses.
For a background on the structure and the basic concepts of lists of elements of faith, please refer to Elements of Faith - Al-Ghazali.
Importance of Jawharat At-Tawheed
As I understand, Al-Laqani (1632) primarily aimed this list at students of religion who are earnestly trying to study the principles and terminology that a student of religion (Talib 'Ilm) should be familiar with. There are other recent and popular lists, also laid out in a poetic form for people who do not feel the need for a detailed background, like "Aqeedat Al-Awam" for Al-Marzooqi. And there are also texts that are more advanced than Jawharat At-Tawheed and its expositions, like "Al-Aqa-ed Al-Nasafiah", Aduda-Din Al-Eiji's "Al-Mwaqef" and "Sharh Al-Mwaqef" (its exposition) by Al-Jerjani, but as I understand, fewer students of religion would consider such texts (probably those who specialize in theology).
Traditionally, poems were used (they are still being used but not widely) to succinctly present the main points of an area of knowledge. Students would usually memorize a poem before studying an exposition explaining it. The purpose is to have a sort of a page of contents of a book, listing headlines of all the main points discussed, present in one's mind while studying the subject of the book. In the long run, recalling details of a certain point and how it relates to other points is probably easier.
Memorizing lengthy texts was common in Islamic history. I recall a story about Al-Ghazali when he was young. He was traveling with a caravan when some bandits came to take the travelers' money and valuable things. One of them grabbed a sack that belonged to Al-Ghazali. Al-Ghazali pleaded with the bandit not to take it because it won't be of any use to him. The Bandit asked him what was in it, and Al-Ghazali answered "papers on which I wrote what teachers said". The bandit laughed at him and said "So, without papers you don't know anything" then threw the sack on the ground and left with his group. Al-Ghazali said that those papers where dear to him, but that incident made them look less important. He made it a point to memorize what was on those papers.
Several Ash'ari textbooks on Elements of Faith written in the last couple of centuries were expositions of Al-Laqani's poem. The reason is that the author gathered in it all the major points covered in previous Lists. The list came much later than lists like Al-Ghazali's. And by the time of Al-Laqani formal definitions of many concepts were settled on and widely adopted. That is why, while the basics are similar to previous lists, this list also refers to guidelines and definitions laid out in a formalized manner. Hence, it seems, why many contemporary scholars consider expositions of Jawharat At-Tawheed among the important textbooks on Elements of Faith.
Main References
The translation and the comments are based on general background on the subject provided by the references mentioned in the article on Al-Ghazali's list, and also some expositions of this particular list, specifically the best known exposition by Al-Baijoori (1861) (referred to as 'B' in the comments below) and another one by Al-Safaqusi (1706) (referred to as 'S').
Note about the verses and the comments:
If a verse has a comment, its number will be underlined.
Clicking on the underlined number changes focus to the location of its comment under the
Specific Comments section. Clicking on the comment number in that section
returns focus back to the corresponding verse.
Elements of Faith as listed in Jawharat At-Tawheed
| 1 | Praise is due to Allah for His bounties, and His blessings may be showered on |
الحَمْدُ لِلَّهِ عَلَى صِلاَتِهِ |
| 2 | the Prophet who came with Tawheed (Oneness of God) when religion [before the Prophet's Message was revealed] was bare of it [since Idol-worshiping was common], |
عَلَى نَبِيِّ جَاءَ بِالتوْحِيدِ |
| 3 | who guided people [Humans and Jinns] to the religion of the Truth [Name of Allah], with his sword [against aggressive attacks by Meccans, including those from the prophet's own tribe of Quraish, who persecuted early adopters and tried to suppress the Message] and [his] guidance to the Truth, |
فَأَرْشَدَ الخَلْقَ لِدِينِ الحَقِّ |
| 4 | [who is] Muhammad [PBUH] who came after all the Messengers of God, and [blessings also are due to] his progeny, his companions and followers. |
مُحَمَّدِ العَاقِبْ لِرُسْلِ رَبِّهِ |
| 5 | Knowledge of the root of religion [which is Tawheed: Knowledge of Oneness of God and His Qualities] is essential and needs to be presented |
وَبَعْدُ فَالعِلْمُ بِأَصْلِ الدِّينِ |
| 6 | But because of lengthy texts, resolves [to study and know] wane, so brevity became important. |
لَكِنْ مِنَ التَّطْوِيلِ كَلَّتِ الهِمَمْ |
| 7 | This is a poem I called 'Jawharat At-Tawheed' [The Jewel of Faith] that I made concise. |
فَـهَـذِهِ أُرْجُوزَةٌ لَقَّـبْـتُهَا |
| 8 | And I hope that Allah would accept [this deed from me], and benefit [with it] a student, seeking reward [from Allah] |
وَاللَّهَ أَرْجُو فِي القَبُول نَافِعَا |
| 9 | Since, every [religiously] responsible person [Mukallaf] should know [with regards to Allah, three types of judgments mind can make]: (a) what is imperative (Wajib) [mind cannot deny]. |
فَكُلُّ مَنْ كُلِّفَ شَرْعًا وَجَبَا |
| 10 | (b) what is possible (Ja-iz) [mind can affirm or deny], and (c) what is impossible (Mumtani' or Mustaheel) [for mind to accept]. And the same [three types of judgments, should be known] regarding His Messengers, so, be attentive [to information in this poem] |
لِلِّهِ وَالجَائِزَ وَالمُمْتَنِعَا |
| 11 | The faith of a person who has followed [his/her community, a 'common' person] in matters of faith, is prone to doubt [when certainty is required in matters of faith]. (Because of possible doubt, the author said in verse 9 that a believer should know what his faith is about). |
إِذْ كُلُّ مَنْ قَلَّدَ فِي التَّوْحِيدِ |
| 12 | Some scholars have disagreed [on a person with solid faith but who does not have detailed background about the faith], and others stated the detailed and proper opinion, |
فَفِيهِ بَعْضُ القَوْمِ يَحْكِي الخُلْفَا |
| 13 | and said: If a 'common' person has unwavering belief in what someone [a scholar] says, that is enough [he does not have to learn about the details of elements of faith]. If not [i.e. the person is a believer but there is a chance that he might be affected by arguments based on doubts about religion], then such a person's faith is at risk [, and learning about the details of elements of faith becomes necessary]. |
فَقَالَ: إِنْ يَجْزِمْ بِقَولِ الغَيْرِ |
| 14 | Be certain that it is imperative first to have knowledge [of God and His Qualities. However, regarding what is the starting level of knowledge] there is a disagreement [among scholars]. |
وَاجْزِمْ بِأَنَّ أَوَّلاً مِمَّا يَجِبْ |
| 15 | Ponder about yourself, then about the world that is above [skies, heavens], then about what is below [earth]. |
فَانْظُرْ إِلَى نَفْسِكَ ثُمَّ انْتَقِلِ |
| 16 | You will find finely and wisely created [world], but [at the same time] it is an evidence of its own [origin from] nothingness. |
تَجِدْ بِهِ صُنْعًا بَدِيعَ الحِكَمِ |
| 17 | And anything that can come from nothing [Hadith], it impossible for it to be 'Ancient' ['Qadeem': Not subject to time and space] [Hence, the need for a creator] |
وَكُلُّ مَا جَازَ عَلَيهِ العَدَمُ |
| 18 | [Establishing] Belief [Iman] was explained [by scholars] to mean: believing [in what the Prophet PBUH said]. And [regarding] the uttering [of the words of the Shahada: Bearing Witness], there are opinions. |
وَفُسِّرَ الإِيمَانُ بِالتَّصْدِيقِ |
| 19 | Some [scholars] said [the utterance] is a requirement [to be known as a Muslim] just like active duties of Islam [outer aspect of belief], while others [minority of scholars] said it is part of believing, which is incomplete without uttering the Shahadah. |
فَقِيلَ شَرْطٌ كَالْعَمَلْ وَقِيلَ بَلْ |
| 20 | Active duties [representing the outer aspect of Belief] are [beside uttering the shahada] performing Haj [for whomever is able to], [five daily] Prayers, Fasting [of Ramadan], and paying Zakat [Obligatory charity]. |
مِثَالُ هَذَا الحَجُّ وَالصَّلاَةُ |
| 21 | [Regarding whether the level of Belief can change] Most scholars said that an increase in religious duties [and avoiding sins] increases faith, |
وَرُجِّحَتْ زِيَادَةُ الإِيمَانِ |
| 22 | and a decrease [in religious duties] decreases faith. Others said faith is not affected by amount of religious duties performed by a believer. Also it was said that the two opinions are not contradicting each other. |
وَنَقْصُهُ بِنَقْصِهَا وَقِيلَ لاَ |
| 23 | Imperative is His Existence [The basic Quality of Essence]. So are [The five Negating Qualities:] [1] Ancientness [being not subject to time and space], and also [2] Stay without extinction. |
فَوَاجِبٌ لَهُ الوُجُودُ وَالقِدَمْ |
| 24 | And that [3] He is not like [creatures] that can be extinct, and the evidence of that is: Ancientness. |
وَأَنَّهُ لِمَا يَنَالُ الْعَدَمُ |
| 25 | [4] Self-Subsistence, [5] Oneness, Pure [from characteristics of creatures], His Qualities are Eminent. |
قِيَامُهُ بِالنَّفْسِ وَحْدَانِيَّهْ |
| 26 | Pure from oppositeness, similarity, or partnership, or having a parent or a child or friends [like friendship between equals]. |
عَنْ ضِدٍّ أَوْ شِبْهٍ شَرِيكٍ مُطْلَقًا |
| 27 | [The seven Qualities of Meanings are:] [1] Omnipotence, [2] Will, which is distinguished from Command, Knowledge, and Consent, as has been confirmed. |
وَقُدْرَةٌ إِرَادَةٌ وَغَايَرَتْ |
| 28 | His [3] Knowledge, and it is not called 'acquired', so follow the path of truth and cast doubts aside. |
وَعِلْمُهُ وَلاَ يُقَالُ مُكْتَسَبْ |
| 29 | His [4] Life, and also [5] Speech, [6] Hearing, and [7] Sight, that is what [relayed] reports brought us. |
حَيَاتُهُ كَذَا الْكَلاَمُ السَّمْعُ |
| 30 | There has been a disagreement on whether it can be said that God perceives [smelled, and touchable things], some scholars said yes, some said no, others stopped [avoiding to get into this issue, since there is no evidence in the Quran or Sunnah on this point]. |
فَهَلْ لُهُ إِدْرَاكٌ أَوْ لاَ خُلْفُ |
| 31 | [Know then that He is:] [1] Living, [2] Omniscient, [3] Omnipotent, [4] Willer, [5] Hears all, [6] Sees all, what He intends, he wills, |
حَيٌّ عَلِيمٌ قَادِرٌ مُرِيدُ |
| 32 | [7] Speaker, [then know that] Qualities of Essence are not other than [the Essence, because a Quality cannot be separated from the Essence] or the same as the Essence [since a description is not the described]. |
مُتَكَلِّمٌ ثُمَّ صِفَاتُ الذَّاتِ |
| 33 | Omnipotence affects what is possible, without limits |
فَقُدْرَةٌ بِمُمْكِنٍ تََعَلَّقَتْ |
| 34 | Power [of Allah] is imperatively one, and so [in oneness and affecting the Possible] is Will and Knowledge, but this [Knowledge] covers [the possible] |
وَوَحْدَةً أَوْجِبْ لَهَا وَمِثْلُ ذِي |
| 35 | and it also covers the imperative and the impossible, and so is His Speech [in covering the three aspects] |
وَعَمَّ أَيْضًا وَاجِبًا وَالْمُمْتنِعْ |
| 36 | 'Hearing' and 'Sight' are related to [total knowledge] of all existing things, so is 'Perception' if it is affirmed [by some scholars, as a Quality of Essence] |
وَكُلُّ مَوْجُودٍ أَنِطْ لِلسَّمْعِ بِهْ |
| 37 | And these [Hearing, Sight, Perception] are not synonymous to Knowledge as affirmed [in relayed information]. And Life is not attached to anything [because it is a precondition for all the Qualities] |
وَغَيْرُ عِلْمٍ هَذِهِ كَمَا ثَبَتْ |
| 38 | And for us, His Glorious names and also Qualities of His Essences are beyond time [Qadeemah. Just as God is beyond time.] |
وَعِنْدَنَا أَسْمَاؤُهُ الْعَظِيمَهْ |
| 39 | It was chosen [by the majority of scholars] that His names are those that have been revealed in the Quran or the Sunnah or agreed upon by scholars, so are His Qualities. So, memorize what has been relayed. |
وَاخْتِيرَ أَنَّ أَسْمَاهُ تَوْقِيفِيَّهْ |
| 40 | And any text [of the Quran or Sunnah] that 'appears to be' about a resemblance [of God's Qualities with that of created things], either interpret it figuratively [Ta-weel], or leave its true meaning to God [without any urge to elaborate on what it may mean: Tafweed], in both cases let your goal be to negate any resemblance between God's Qualities and that of creatures [Tanzih]. |
وَكُلُّ نَصٍّ أَوْهَمَ التَّشْبِيهَا |
| 41 | And believe that the Quran, which is His Speech (in this particular verse the Inner Meanings or the eternal Speech is meant), is beyond being described as created, and fear His retribution (for thinking that created attributes can occur to the Most Ancient [Qadeem] ). |
وَنَزِّهِ القُرْآنَ أَيْ كَلاَمَهْ |
| 42 | In case of a text [in the Quran as the readable words, appearing within Creation] that 'appears' to be referring to created [qualities], understand that the word is only pointing [to the Inner Meanings. Hence, the text should not be taken as it appears, rather it is either interpreted figuratively or the true meaning is left to God.] |
فَكُلُّ نَصٍّ لِلْحُدُوثِ دَلاَّ |
| 43 | And impossible it is for God to be described with the opposites of these Qualities [13: Existence + 5 Negating Qualities + 7 Qualities of Meanings], like being at any certain direction. |
وَيَسْتَحِيلُ ضِدُّ ذِي الصِّفَاتِ |
| 44 | [Having mentioned what is imperative and what is impossible with regards to God, now talking about what is possible:] it is possible for Him to bring into existence, or not [He does not have to do anything], what is possible [to exist], such as bestowing richness. |
وَجَائِزٌ فِي حَقِّهِ مَا أَمْكَنَا |
| 45 | He creates the servant and his deed, and guides [the servant] who wants to reach [the better destination] [God creates the servant. And He creates the servant's deeds based on the servant's intention] |
فَخَـالِقٌ لِـعَبْـدِهِ وَمَا عَـِمـلْ |
| 46 | And He forsakes [the servant] who wants to be away [from the Path]. And fulfills His promise [of reward for servants who worshipped Him] |
وَخَـاذِلٌ لِـمَـنْ أَرَادَ بُـعْـدَهُ |
| 47 | The fortunate [who dies a believer] is so [as it was written] since eternity, and so is the unfortunate. And that does not change. |
فَـوْزُ السَّعِيـدِ عِنْدَهُ فِي الأَزَلِ |
| 48 | And for us (Ash'aris), the servant has Kasb [which is not being forced/helpless about his deeds and not being fully capable of creating his own deeds either. Rather, Kasb is intending to do a deed. The deed however, is created by God based on the servant's intention], which is the basis for bearing responsibility ['takleef']. And he [servant with Kasb] does not 'affect' [create deeds], so know that. |
وَعِـنْـدَنَا لِلْعَـبْدِ كَسْبٌ كُلِّفَـا |
| 49 | So he [the servant] is not forced [to do deeds] and is not without options [to select from]. Yet not all his actions are according to his consent [because there are events one cannot control and involuntary acts of man too, like shivering] [And in any case, man does not create his deeds or actions.] |
فَـلَيْسَ مَـجْبُورًا وَلاَ اخْـتِيَارًا |
| 50 | [Based on the servant being responsible for his deeds], If He reward us, it is purely out of [His] Generosity and Grace [not because He has to], and if He made a servant suffer retribution, it is purely out of [His] Justice [not because He has to] |
فَـإِنْ يُـثِبْنَا فَـبِمَحْضِ الْفَضْلِ |
| 51 | And their [the Mu'tazilah's] saying: "He has to create what is good [for servants]" is untrue. He does not have to do anything. |
وَقَـوْلُهُمْ "إِنَّ الصَّـلاَحَ وَاجِبُ |
| 52 | [continuing the context of the last verse] Don't they see children get hurt [without having sinned or disobeyed God] and similar incidents? So fear retribution [of God, for trying to apply man's measures of what is 'ideal', on God's Will, Wisdom, and complete Knowledge] |
أَلَـمْ يَرَوْا إِيـلاَمَـهُ الأَطْفَـالاَ |
| 53 | And it is possible for Him to create Evil and Good. Like Islam [as an example of Good] and the lack of knowledge [about spiritual matters] that leads to blasphemy. [However, Man selects his action, and God creates that action. Creating according to His Will is just assigning attributes of created things, it does not imply His Consent.] |
وَجَـائِزٌ عَـلَـيْهِ خَـلْـقُ الشَّرِّ |
| 54 | And it is imperative to believe in Qadaa [God's knowledge since eternity, of things as they are] and Qadar [Bringing things/events into existence according to His eternal knowledge], as it was relayed [in the Quran and Sunnah]. |
وَوَاجِـبٌ إِيـمَانُـنَا بِـالْـقَدَرِ |
| 55 | And it is possible for Him to be seen with sights, but without "How" [because only in case of an object with a certain form, that one can say 'how' that object looks. And this does not apply in case of God] or confinements [of place or directions. Sight of God is an awareness a believer has, without any relation to place, direction or object] |
وَمِـنْهُ أَنْ يُـنْـظَرَ بِالأَبْصَـارِ |
| 56 | Sight of God is possible for believers [while non-believers are veiled from sight of God in the hereafter]. And [Sight of God] has been ascertained before the hereafter in the case of the Chosen One [Prophet Muhammad PBUH while he was awake and in the flesh. It happened in the Me'raj (journey to Heaven)]. [This is the last verse regarding the Divine] |
لِلْـمُؤْمِنِيـنَ إِذْ بِجَائِزْ عُلِّقَتْ |
| 57 | [What is imperative, possible, and impossible about Messengers:] And it is possible for Him to send all the Messengers. He does not have to do that, but it is out of [His] pure Benevolence. |
وَمِـنْـهُ إِرْسَالُ جَمِيعِ الرُّسْـلِ |
| 58 | And about that [sending Messengers], our Belief is based. So, leave the whim/illusion that deceived some people [referring to the Mu'tazilah and some Islamic philosophers who said God had to send Messengers]. |
لَـكٍنْ بِـذَا إِيمَانُـنَا قَدْ وَجَـبَا |
| 59 | And it is imperative for them [Messengers] to be honest, truthful, and intelligent. |
وَوَاجِـبٌ فِـي حَقِّهِمُ الأَمَـانَهْ |
| 60 | And also [imperative for them] to deliver the Messages they received. And the opposites of those [four qualities of Messengers] are impossible [for them to have]. |
وَمِـثْلُ ذَا تَبْلِـيغُهُمْ لِـمَا أَتَـوْا |
| 61 | And there are possible things [regarding Messengers] like eating and marriage. |
وَجَـائِزٌ فِـي حَـقِّـهِمْ كَالأَكْلِ |
| 62 | And the collective meaning of all the above [arguments about the divine and the messengers] are implied in the two bearings of witness [There is no god but Allah and Muhammad is His Messenger], so, leave aside vain arguments. |
وَجَـامِعٌ مَعْـنَى الَّـذِي تَقَرَّرَا |
| 63 | And to be a Prophet is not something that can be earned [through hard work], even if one has reached a high rank of doing good deeds. |
وَلَـمْ تَكُنْ نُبُوَّةٌ مُـكْـتَسَـبَهْ |
| 64 | Rather, [being a messenger] is a [special] benevolence/honor that Allah bestows on whom He selects, the Almighty Allah, the [only] giver of all bounties. |
بَـلْ ذَاكَ فَضْلُ اللَّهِ يُؤْتِيهِ لِمَنْ |
| 65 | And the Best of all Creation is our Prophet, so avoid arguing [on this point] |
وَأَفْـضَلُ الْخَلْقِ عَلَى الإِطْـلاَقِ |
| 66 | And after him come all the [other] Prophets, and after them come the Angels of [God] the Benevolent |
وَالأَنْـبِـيَا يَلُونَهُ فِي الْـفَضْلِ |
| 67 | Some people [scholars] presented details [regarding ordering the best of Prophets and Angels]. And some of them [Prophets/Angels] might be better than others [Prophets/Angels] |
هَـذَا وَقَـوْمٌ فَصَّلُوا إِذْ فَضَّلُوا |
| 68 | With Miracles they were supported [the Prophets' statements, that they were Messengers of God, were supported by Miracles]. That support was part of God's generosity [again He does not have to do that]. And be certain that they [Messengers] were not prone to sins. |
بِـالْمُـعْجِزَاتِ أُيِّـدُوا تَـكَرُّمًا |
| 69 | And the best of creation [Prophet Muhammad PBUH] was chosen to complete [all the Heavenly Messages revealed before him, with the final Heavenly Message of Islam], and to generalize [the Message, so unlike previous Messages, the Message of Islam is clearly addressing all of mankind.] |
وَخُـصَّ خَيْرُ الْخَلْقِ أَنْ قَدْ تَمَّمَا |
Comments on Specific Paragraphs (top)
(Comment Numbers refer to verse numbers above)
(2) Prophets and Messengers
A Prophet receives revelation from God. A Messenger is a Prophet who is commanded to reveal the Message of God to others. As verse 63 states: "to be a Prophet is not something that can be earned". It is God who chooses whom He wants to deliver His Message.
(3) Regarding using the sword, please see details here and here.
(5) Two 'Roots' of Religion (أصول الدين)
There are five pillars of Islam, the first is establishing belief in Allah and His Messenger. The other four pillars are: Five Prayers, Fasting Ramadan, Zakat (Charity), and Haj (Pilgrimage).
Understanding the Aqeedah (elements of faith) is the first pillar. The subject of explaining the Aqeedah is considered the first 'Root' of religion. The other 'root' is 'Fiqh' (Jurisprudence), in which details on the other four pillars are considered.
(9) Who is the Religiously Responsible Person (Mukallaf)
A 'Mukallaf' is (S,9) someone who received the Message, has reached puberty and is sane.
(10) Judging what is Imperative, Impossible, and Possible
As it is explained in Kalam texts, these three types of judgments are determined at three levels:
- Purely Logical
It is imperative that the Part is smaller than the Whole, 1+1=3 is impossible, fire to have a burning effect is possible.
What is imperative and impossible can be either intuitive (self-evident and does not need a proof) or theoretical (needs a proof based on self-evident information).
The rules of Imperative and Impossible at this level apply to fields of knowledge like Mathematics and Logic. - Customary
Based on tests, trial and error. For fire to have burning effect is imperative. For Ice to be hot is impossible. But it is possible for water to be in liquid shape.
Imagine a man seeing fire from a distance for the first time in his life. For him, the burning effect of fire, logically thinking, is just one of the possibilities at that moment. Knowing that it has a burning effect comes with tests, and that is the stage Kalam scholars classify as the Customary level. It is knowledge gained, not in the same way that purely logical rules are known.
The rules of Imperative and Impossible at this level apply to what can be described generally as Common Sense and also Scientific findings. - Cultural/Traditional/Religious
For Red light to indicate stopping the car is imperative, for green light to mean to stop the car is impossible, but it is possible for the yellow light to mean: to move or be ready to stop.
(Noting that the three judgments at the Cultural/Traditional level are with regards to what is Possible at the Customary level. And the three judgments at the Customary level are with regards to what is Possible at the Purely Logical level).
Kalam scholars noted that much of the differences in philosophical views stem from differences in categorization of judgments. Hence, to understand a given philosophy it is important to understand how judgments are categorized between levels and at each level in that philosophy.
Knowing how judgments are ordered by Kalam scholars can help in understanding many points in Kalam texts. For instance, for Fire to have a burning effect is not necessary from a purely logical point of view, but it is so only from the customary point of view. Not distinguishing between the purely logical level and the customary level, can lead to considering the relationship between Fire and the burning effect as absolutely logical (similar to seeing that 1+1=2), which the Ash'aris affirm that that is not the case. Another example is the Ash'ari note on the Mu'tazilah's view that: "Logically, God has to punish a disbeliever". The Ash'aris said that that is imperative, but at the Religious guidelines' level, while theoretically (at a purely logical level), God may or may not punish a disbeliever (because judgments at the religious guidelines' level can only apply on what is possible at the purely logical level).
In verses 9 and 10 Al-Laqani mentioned the need to know what is Imperative, Impossible, and Possible with regards to God and Messengers. Verses 23 to 42 cover what is imperative with regards to God, while in verse 43 he said that the opposite of what has been affirmed in verses 23-42 are Impossible with regards to God. In verses 44 to 57, he mentions what is Possible. In verses 59 to 61, he points to what is Imperative, Impossible, and Possible with regards to Messengers.
It is important for a servant to know about the Creator and His Qualities. However, it should be mentioned that scholars emphasize that what they list as imperative, impossible and possible represent only some of what Allah can be described with. And even that presentation is about establishing knowing about the Qualities as humans (creatures), and not about complete knowledge or knowledge of the essence of such Qualities of the Creator.
Notes:
* As we go down from the Purely Logical level, "Rules" appear to become sort of less "rigorous"/"exact", if seen from a strictly material point of view.
(13) Belief of a 'Muqallid': someone who 'followed' his community (a 'Common Person')
The talk in verses 11 to 13 is about a believer who has faith only because he was born in a family and lives in a community with that faith, but he does not have knowledge on the philosophical basis of his faith. Scholars argued whether such a person's faith is acceptable.Few scholars said a person who does not know the details of his faith cannot be considered a true believer. But most scholars said that such a person is a believer. Among this group of scholars, some said that such a person (especially if he is capable of studying and understanding rational arguments) needs to study elements of faith. If he doesn't, some said then he is not a fully obedient believer ('Aasi). Others said he is ok, even though he ignored an important task to do. Such a person's faith is considered to be 'at risk'.
It should be noted that the above argument between scholars was regarding a person with an 'unwavering belief' who cannot be swayed in matters of faith, but he does not have much details about elements of faith. The emphasis on protecting unwavering belief and trying to strengthen it, is a clear goal in writings on Aqeedah.
The Sufi View
According to Al-Nabulsi, even mastering rational arguments is not enough to
"truly know elements of faith" (which is what Kalam scholars emphasize as their
goal).
Since it is important to 'mystically realize' what elements of faith are about.
Ibn Arabi's opinion is that a 'common person' with unwavering faith and basic
understanding of elements of faith, is perfectly ok, and he should be left alone
and not bothered with rational arguments. Instead, he should be encouraged to
follow the basic guidelines of religion, honestly and faithfully, coupled with
zikr and contemplation, until it is possible (at least for some believers) to
'mystically realize' what elements of faith are about.
(14) What a Believer should know
Scholars agree on the imperativeness of knowledge of God for a 'responsible religious person' (Mukallaf). The 'Knowledge' meant here is defined (S,14) as: (a) Certainty (no room for guesswork, doubt, or illusion), (b) about a matter as it is, (c) with evidence.
As I understand, the 'Evidence' here means Rational evidence. This is a point about the Kalam approach that Sufis like Ibn Arabi commented on often. To Sufis, 'knowledge' is probably more like 'Certainty about a matter as it is, based on mystical insight'. In both cases, however, Knowledge with Certainty is clearly emphasized.
By Knowledge about Allah, Kalam scholars mean knowing His Qualities and what is imperative, possible, and impossible with regards to Him. Knowing His Essence is clearly excluded, since only Allah knows Himself (B,14).
As Al-Laqani mentioned, scholars were unanimous regarding imperativeness of knowledge of God, but they differed about what can be considered a minimum starting level of this knowledge. While some scholars said that declaring the two Shahadah (bearing witness that there is no god but Allah and that Muhammad is His Messenger) and accepting what scholars say (about what is imperative, impossible, and possible with regards to God and Messengers) without detailed rational arguments is enough, other scholars emphasized the need for a careful rational study.
(15) A Believer's Pondering
Verses 15 to 17 are about "Existence of God". Discussion on this subject, based on expositions of Jawharat At-Tawheed and other sources, is presented in "Elements of Faith - Al-Ghazali: God's Existence".
(20) Iman (Belief) and Islam
Islamic Belief is based on believing in all that Prophet Muhammad PBUH said. The first step is believing that he was right, the next step is acceptance of what the Prophet said. The reason why there is a distinction between the two steps is that at the time of the Prophet, there were many who knew that the Prophet was the Messenger of Allah, yet declined to accept and adopt the Message. Those were not considered believers.
The third step in establishing belief is declaring it to the public, so that a person is known to be a Muslim and treated as such. Declaring Islam happens (based on total belief and acceptance of the Message) by uttering the phrase of bearing witness (the Shahadah): "There is no god but Allah, and Muhammad is his Messenger" (the original Arabic phrase transliterated into English is: Ash-hadu An La Elaha Ella Allah, Wa Anna Muhammadan Rasool Allah).
Regarding the third step there are two main opinions. The first is that uttering the shadah is a precondition for a full belief. In other words, it is not enough to believe and not declare that belief by uttering the shahada. The second (and the more popular opinion) is that a person who believes in the truthfulness of the Messenger Muhammad PBUH and fully accepts everything he told, such a person has become a believer in the sight of Allah. However, other Muslims cannot treat that person as a fellow Muslim (in matters of marriage and inheritance, etc.) since they don't know that he/she is a Muslim.
Uttering the Shahadah along with five daily Prayers, fasting Ramadan, paying Zakat, and performing Haj (only if one can afford to) are considered the five pillars of Islam. They represent the outer behavior associated with the inner belief (Iman).
(22) Increase and decrease in Iman
Iman with regards to the holder, is of three types (B,21): (a) The Belief of Angels, which does not change. (b) Belief of Prophets peace be upon them, increases but does not decrease. (c) Belief of Muslims in general, can increase and decrease.
Regarding belief of general Muslims the opinion stated in (c) is the one supported by most scholars.
(23) The Negating Qualities (Al-Sefat Al-Salbiah - الصفات السلبية)
Verses 23 to 26 are about the Negating Qualities. This subject is presented in "Elements of Faith - Al-Ghazali: The Negating Qualities"
(27) Qualities of Essence (or Qualities of Meanings: Sefat Al-Ma'ani - صفات المعاني)
Verses 27 to 37 are about the Qualities of Essence. This subject is presented in "Elements of Faith - Al-Ghazali: Qualities of Essence".
(40) Tanzih, Tafweed, and Ta-weel
This subject is presented in Elements of Faith - Al-Ghazali: Tanzih, Tafweed, and Ta-weel.
(42) The Quran (The Speech of God)
This subject is discussed in Elements of Faith - Al-Ghazali: Speech and in Heaven's Guidance.
(45) Destiny
Verses 45 to 54 are about Destiny. This subject is discussed in Elements of Faith - Al-Ghazali: Destiny.
(55) Sight of God
This subject is discussed in Elements of Faith - Al-Ghazali: Sight of God.
(67) The order of who is better among Prophets and Angels
As verses 65 and 66 stated, scholars agree that Prophet Muhammad PBUH is the best of Creation, then the rest of Messengers and Prophets, then the Angels. But, as verse 67 says, some scholars went into detail.
According to those scholars (as explained by Baijoori, verse 67), first comes Prophet Muhammad PBUH. Then the rest of a special group of Messengers described in the Quran [46:35] as "Ulu-Al-'Azm" (أولو العزم) (translated by Yousuf Ali as "apostles of inflexible purpose" and by Pichthal as "the stout of heart among the Messengers"). This group includes, besides Prophet Muhammad, the Prophets: Ibrahim, Moses, Jesus, and Noah Peace be upon them. Then come the rest of Messengers. Then Archangels Gabriel, then Michael, then the chiefs among angels, then humans who are believers, then the rest of angels. However, Al-Baijoori said that most scholars preferred not getting into such details.
(68) Miracles and 'Ismah
A Prophet's Miracle is something possible to happen, it is not about what is impossible or imperative. The miraculous aspect is that people cannot do the same thing within the 'customary' context.
For instance curing an ailment is a possible thing, it can happen in a customary way. However, a miraculous cure does not happen in a 'customary' way. The difference is in the way the cure happens that is miraculous.
The incident between Moses PBUH and the sorcerers is another example. Scholars classify sorcery as part of the customary view of the world, in other words it is based on cause and effect. The reason why the sorcerers believed that Moses PBUH was the Messenger of God (unlike many of their people of that time), is that they realized that what appeared at his hands was not sorcery.
A Miracle, being an act that was not done in a customary way (not based on cause and effect), is meant to provide an indication that the Miracle is not something that the Prophet did, hence, the Message delivered by the Prophet is not his either. Rather both are from God.
'Ismah
'Ismah is not being prone to sins. This is a special quality of Prophets, Angels, and the total population of believers. But it is not for an individual believer, even if he is a saint (Wali). In the case of saints, the word Hifz is usually used to indicate that they are protected by Allah from sinning, even if they still are prone to sins.
(69) The Final Heavenly Message
- An essential point about Islamic belief is that there is an ultimate
truth about existence. In other words, Truth is not relative or personal.
Truth about 'things as they are' is the same for all beings. (Details
available in
"Knowing things as they are": A Sufi View).
Based on that point, the Islamic view is that all previous Heavenly Messages are pointing to the same Truth, and Islam is the continuation and the culmination of all Heavenly Messages revealed to mankind. Such statements about 'continuation' and 'culmination' of Messages, are not things that any human, including Prophets, have the right to state. They were revealed that way from the Creator of all things, the same source Who revealed all pervious Heavenly Messages.
- What Muslims are asked to do is to inform mankind about the Message of Islam. Delivering the Message is their responsibility. And they are not to force anyone to accept it.
