| Translation of Imam Al-Ghazali's Aqeedah |
ترجمة
عقيدة الإمام الغزالي
|
Aqeedah (Elements of Faith)by Imam Al-Ghazali |
عقيدة أهل السنة من قواعد العقائد - في إحياء علوم الدين للإمام أبي حامد الغزالي |
In this article I shall try to translate and explain the Elements of Islamic Faith (Aqeedah) as listed by Imam Al-Ghazali.
The explanation briefly covers basic concepts of the Ash'ari theology.
For formal and detailed information, appropriate sources might need to be sought. Some suggested references are listed in the introduction.
Contents:
Introduction
Elements of Faith
Specific Comments
God's Existence
Negating Qualities
Tanzih, Tafweed, Ta-weel
Sight of God
Qualities of Essence
Destiny
Freedom of choice
and Responsibility (Kasb)
Note on "Unfair events" and Divine Justice
Good and Bad
Cause and Effect
General Comments
Introduction
The nature and purpose of a list of Elements of Faith
Many Islamic scholars have listed 'Elements of Faith' that describe briefly the major points believed by a Muslim. In this article I shall try to translate and explain one of the well-known lists, written by Abu Hamid Al-Ghazali (1110) in his book Ihiaa Ulum-Eddeen (P. 92).
The purpose of such lists is to make it easier for Muslims both to clearly understand the points and to refer to them. Scholars recommend memorizing a list or at least to repeat it frequently. The goal is to ingrain such points in the mind of the believer. Students of religion are expected to master such lists before they get into deeper and detailed explanations.
Of course most Muslims have a general idea about elements of the faith but a formal list mentions them in specific words, so a believer can take them and express himself about his beliefs in a precise manner. Many scholars have noted that it is important to know and study elements of faith, based on the Divine command in the Quran [47:19]: "Know, therefore, that there is no god but Allah". Better knowledge of elements of faith can lead to better consciousness in prayers and religious duties.
Many of the points are part of what is considered as 'Ghaibiyat', which are matters that are unseen, transcendent, unrealizable by normal senses, or matters that will happen after death. And the basic point in a Muslim's belief is to take the concepts as they were relayed (trusting the original sources of the Quran and Sunnah).
There are three opinions regarding explaining elements of faith. The first takes the basic concepts in lists of elements of faith without elaborating on them. The second tries to establish logical and philosophical grounds for the elements. For a person who finds philosophical discourse interesting, the points are covered extensively in books on Ilm Al-Kalam. The third opinion is that of Sufis in general, they note that ultimately it is Sufi (mystical) insight that reveals what concepts of faith are about. Within this context some Sufis don't mind considering Kalam, while noting the limits of Logic. But there are other Sufis who do not see any need for logical arguments and philosophical discussions, noting that what is needed is for a muslim to know and understand the basic concepts of faith, like the points presented in the text of Imam Al-Ghazali's Aqeedah. In both cases the clear emphasis (for whoever is interested in advanced levels of understanding the religion) is on reaching a stage of Sufi awareness where such concepts become 'self-evident' (as compared to an approach based on statements that are logically deduced or philosophically analyzed, an approach that Sufis often call attention to its inherent limits stemming from limits in human manners of expressions, including language and logic). (Details are available below in Gradual Awareness of Elements of Faith and in: Sufis and Kalam).
Are all such lists identical?
Different scholars, while they agree on most basic points, have slightly different opinions on what specific points to include and how to phrase them. The comments section below refers to some of the other popular versions (like those by Al-Tahawi, Ibn Arabi, and Al-Laqani) and compare some points between them.
Contents of a list
It is known that a Muslim is a person who bears witness that there is no god but Allah and that Muhammad is the Messenger of Allah. That is called the Shahadah (Bearing witness). However, there are several points of belief that the Shahadah entails. For instance regarding who is Allah, what does it mean to believe in Allah, who is a Messenger, what does he inform us about. That is what statements of Faith, or lists of elements of Faith, like the one considered in this article, are about.
The text of the Aqeedah covers two main points: Explaining what 'bearing witness that there is no god but Allah' means and entails (Paragraphs 1 to 9 about the Essence of Allah (SWT), Paragraphs 10-19 about His Qualities, and Paragraphs 20-23 about His Deeds) and explaining what 'bearing witness that Muhammad is the Messenger of Allah' means and entails (Paragraphs 24 to 32).
References used in translating and commenting
The text contains Names and Qualities of Allah (SWT), Quranic expressions, and specific religious and philosophical terms.
For Quranic expressions and Names and Qualities of Allah, I used Yusuf Ali's and Pickthal's translations of the meaning of the Quran.
The Arabic-English Dictionaries I relied upon, for other terms, were one by Hans Wehr and another by Mounir Baalbaki.
For background information and to understand the elements better, the same points are explained further by Al-Ghazali in "Ihia Ulom-Eddin" (Pages 105-114) and in much more detail in his book on Kalam titled "Al-Eqtisad Fe Al-Etiqad". Al-Ghazali followed Al-Ash'ari's (الأشْـعَـري) school of theology, which is the predominant school followed by Sunni scholars (the other Sunni Kalam school follows Al-Matureedi الماتـُرِيدِي). Several of the points affirmed in the list were points settled on by Ash'aris in response to opinions of the earliest Kalam school of Al-Mu'tazilah (الْمُعْـتَـزِلة).
As for terms originating in Greek philosophy, Al-Ghazali explains them in his books "Maqasid Al-Falasifa" and "Me'yar Al-'Ilm".
A full explanation of this list and a detailed background can be found in an exposition of Al-Ihia titled "Ithaf Al-Sadah Al-Muttakeen" by Al-Zabeedi (1791) (Vol. 2).
Another full explanation of the list is by Sheikh Ahmad Zarooq (1493) titled "Sharh Aqeedat Al-Imam Al-Ghazali".
A well-known reference on Ash'ari theology is Jawharat At-Tawheed. It is another list of elements of faith by Al-Laqani (1632). There are many expositions of this list. Among them is one by Al-Safaqusi (1706), and what appears to be the most quoted one by Al-Baijoori (1861).
A book for a contemporary author that covers the basics of the Sunni Theological school is Al-Bouti's "Kubra Al-Yaqenyat Al-Kawniyah". It explains elements of faith in a modern and an accessible language. There are also audio lectures by Dr. Al-Bouti, based on his book.
Terms from 'ilm Al-Kalam
| English Translation | Arabic Term |
| 'Hadith' (Plural Hawadith): what exists after it was nothing. Created things/events. | حَادِثْ : موجود بعد عدم |
| 'Qadeem' : Beyond time. Exists without void/nothing preceding. | قَدِيمْ : موجود غير مسبوق بعدم. |
| 'Jawhar': Substance | جَوْهَرْ |
| 'Arad : Accident | عَرَضْ |
| Sifah Qa'emah Be-AlDhat: Quality of Essence. | صِفَة قَائِمَة بالذّات |
If a paragraph 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 paragraph.
Aqeedah (Elements of Faith) by Imam Al-Ghazali (top)
| Explaining the conviction of Ahl Al-Sunnah (Sunnis) regarding the two words of Shahadah (bearing witness), which is one of the pillars of Islam. | تَرْجَمَةُ عَقِيدِةِ أهْلِ السُّنَّةِ فِي كَلِمَتَيْ الشَّهَادَةِ الّتي هِيَ أحَدُ مَبَانِي الإسْلامْ. | |
| (1) | Praise is due to Allah, Who creates from the beginning and restores life, Who does what He intends, the Lord of the Throne of Glory, Whose Grip and Power are truly strong, Who guides the best of servants to proper path, Who bestowed upon them Shahadah [bearing witness] of Oneness of God and then guarded their conviction from the darkness of doubts. Who guided them to follow His Selected Messenger and the footsteps of his honorable Companions. | الحَمْدُ لِلّهِ الْمُبْدِيءِ المُعِيدِ، الفَعَّالِ لِمَا يُرِيدُ، ذِي العَرْشِ الْمَجِيدِ، والبَطْشِ الشَّدِيدِ، الهَادِي صَفْوَةَ العَبِيدِ إلَى المَنْهَجِ الرَّشِيدِ والمَسْلَكِ السَّدِيدِ، المُنْعِمِ عَلَيْهِمْ بَعْدَ شَهَادَةِ التَّوْحِيدِ بِحِرَاسَةِ عَقَائِدِهِمْ عَنْ ظُلُمَاتِ التَّشْكِيكِ والتّرْدِيدِ، السَّالِكِ بِهِمْ إلَى اتِّبَاعِ رَسُولِهِ المُصْطَفَى واقْتِفَاءِ آثَارِ صَحْبِهِ الأكْرَمِينَ المُكَرّمينَ بالتَأييدِ والتّسْدِيدِ. |
| (2) | Who is manifested to them in His Essence and Deeds, by the Beauty of His Qualities, that are realized only by someone who gives ear and earnestly witnesses (the truth). | المُتَجَلي لَهٌمْ فِي ذَاتِهِ وأَفْعَالِهِ بِمَحَاسِنِ أَوْصَافِهِ الَّتِي لا يُدْرِكُهَا إلا مَنْ أَلْقَى السّمْعَ وهُوَ شَهِيدٌ، |
| (3) | Who helped them know that He, in His Essence, is One without partner, Unique and nothing is like Him, Absolute and Eternal without opposite, Peerless without adversary. | المُعَرّفِ إيَاهُمْ أنّه في ذَاتِهِ وَاحِدٌ لا شَرِيكَ لَهُ، فَرْدٌ لا مَثِيلَ لَهُ، صَمَدٌ لا ضِدَّ لَهُ، مُنْفَرِدٌ لا نِدَّ لَهُ، |
| (4) | And that He is One, beyond time (Qadeem), without a starting point, Ancient without beginning, continues to exist without an ending point, Eternal without end, Self-subsisting without stop, beyond any period defining His Existence, continues to be described with Qualities of Majesty, beyond termination due to passing of ages and long durations, 'He is the First, and the Last, the Evident, and the Immanent: and He has full knowledge of all things' [57:3] | وأنّه وَاحِدٌ قَدِيمٌ لا أَوَّلَ لَهُ، أَزَلِيٌّ لا بِدَايَة لَهُ، مُسْتَمِرُّ الوُجُودِ لا آخِرَ لَهُ، أبَدِيٌّ لا نِهَايَة لَهُ، قَيُّومٌ لا انْقِطَاعَ لَهُ، دَائِمٌ لا انْصِرَامَ لَهُ، لَمْ يَزَلْ ولا يَزَالُ مَوْصُوفَاً بِنُعُوتِ الجَلالِ، لا يُقْضَى عَلِيهِ بِالانْقِضَاءِ والانْفِصَالِ بِتَصَرُّمِ الآبَادِ وانْقِرَاضِ الآجَالِ، بَلْ "هُوَ الأَوّل والآخِرُ والظَّاهِرُ والبَاطِنُ وهُوَ بِكَُلّ شَيءٍ عَلِيم" |
| (5) | Tanzih (Freedom from substances, characteristics, or
forms of created things): And that He is not a body with a form, and not a limited and estimated substance, and He is not like bodies and not like how bodies are estimated or can be divided, and He is not a substance and substances cannot be in Him, and He is not an accident and accidents cannot be in Him, He is not like any existing thing and no existing thing is like Him 'there is nothing whatever like unto Him' [42:11] and He is not like anything. He is not estimated by measurements and He is not contained in places and He is not surrounded by directions, and He is not enclosed in Earths or Heavens. |
التّنْـزِيهُ: وأنّه لَيْسَ بِجِسْمٍ مُصَوّر ولا جَوْهَرٍ مَحْدُودٍ مُقَدّر، وأنَّهُ لا يُمَاثِلُ الأجْسَامَ لا فِي التّقْدِيرِ ولا فِي قَبُولِ الانْقِسَامِ، وأنَّهُ لَيْسَ بِجَوْهَرٍ ولا تَحُلُّهُ الْجَوَاهِرُ، ولا بِعَرَضٍ ولا تَحُلُّهُ الأعْرَاضُ، بَلْ لا يُمَاثُلُ مَوْجُوداً ولا يُمَاثِلُهُ مَوْجُودٌ "لَيْسَ كَمِثْلِهِ شَيْء" ولا هُوَ مِثْلَ شَيْءٍ. وأنَّهُ لا يَحُدُّهُ الْمِقْدَارُ ولا تَحْوِيهُ الأقْطَارُ ولا تُحِيطُ بِهِ الْجِهَاتُ ولا تَكْتَنِفَهُ الأرْضُونُ ولا السّمَواتُ. |
| (6) | And He is established on the Throne, in the way He said and with the meaning that He intended. That establishing is free from touch, resting on something, being in something, or movement. The Throne does not hold Him, rather the Throne and [the Angles] holding it, are held by the fineness of His Omnipotence and overwhelmed by His powerful Grip. | وأنّهُ مُسْتَوٍ عَلَى العَرْشِ عَلَى الوَجْهِ الَّذِي قَالَهُ وبِالمَعْنَى الَّذِي أَرَادَهُ، إسْتِوَاءً مُنَزّهَاً عَنِ المُمَاسَّةِ والاسْتِقْرَارِ والتّمَكُّنِ والحُلُولِ والانْتِقَالِ. لا يَحْمِلُهُ العَرْشُ بَلْ العَرْشُ وحَمَلَتُهُ مَحْمُولُونَ بِلُطْفِ قُدْرَتِهِ ومَقْهُورُونَ فِي قَبْضَتِهِ. |
| (7) | He is beyond the Throne, the Heaven, and beyond everything and the limits of the earth. Him being beyond [everything] does not make Him closer to the Throne and the Heaven, and does not make Him farther from Earth and the soil. He is the One Raised above ranks, beyond the Throne and the Heaven, as He is the One Raised above ranks beyond Earth and soil. Nonetheless, He is close to every existing thing, and He is closer to a servant than the jugular vein, 'And He is Witness to all things' [34:47]. His closeness is not like closeness of bodies and His Essence is not like the essence of bodies. | وهُوَ فَوْقَ العَرْشِ والسّمَاءِ وفَوْقَ كُلّ شَيءٍ إلَى تُخُومِ الثَّرَى، فَوْقِيّةً لا تَزِيدُهُ قُرْباً إلَى العَرْشِ والسّمَاءِ كَمَا لا تَزِيدُهُ بُعْداً عَنِ الأرْضِ والثَّرَى. بَلْ هُوَ رَفِيعُ الدّرَجَاتِ عَنِ العَرْشِ والسّمَاءِ كَمِا أنّهُ رَفِيعُ الدّرَجَاتِ عَنِ الأرْضِ والثَّرَى. وهُوَ مَعَ ذَلِكَ قَرِيبٌ مِنْ كُلّ مَوْجُودٍ، وهُوَ أقْرَبُ إلَى العَبْدِ مِنْ حَبْلِ الوَرِيدِ "وهُوَ عَلَى كُلّ شَيْءٍ شَهِيد". إِذْ لا يُمَاثِلُ قُرْبَهُ قُرْبَ الأجْسَامِ كَمَا لا تُمَاثِل ذَاتُهُ ذَاتَ الأجْسَامِ، |
| (8) | And He is not in any thing and not a thing is in Him. Far beyond a place can contain Him, and for time to restrict [His Existence]. He was before he created time and space and He is now as He was. | وأنَّهُ لا يَحُلُّ فِي شَيْءِ ولا يَحُلُّ فِيهِ شَيْءٌ. تَعَالَى عَنْ أنْ يَحْوِيَهُ مَكَانٌ كَمَا تَقَدّسَ عَنْ أنْ يَحُدّهُ الزّمَانُ، بَلْ كَانَ قَبْلَ أنْ خَلَقَ الزّمَانَ والْمَكَانَ وهُوَ الآنَ عَلَى مَا عَلَيْهِ كَانَ. |
| (9) | And that He is distinct from His creatures with His Qualities. Nothing in His Essence other than Him, and no other than Him is in His Essence. And that He is beyond change and movement. Created things/events cannot be in Him, and happenings do not occur to Him. He continues to be described with Qualities of His Majesty beyond extinction, and in Descriptions of His Perfection, beyond need to increase perfection. And that He is in His Essence, known with minds, seen with sights, as a reward and grace for the righteous in the home of settlement [the hereafter], and as a completion of blessings [of Paradise] by looking at His Face, full of Honor. | وأنّهُ بَائِنٌ عَنْ خَلْقِهِ بِصِفَاتِهِ، لَيْسَ فِي ذَاتِهِ سِوَاهُ وَلا سِوَاهُ فِي ذَاتِهِ، وأنّهُ مُقَدَّسٌ عَنِ التّغَيّرِ والانْتِقَالِ لا تَحُلُّهُ الحَوَادِثُ ولا تَعْتَرِيهُ العَوَارِضُ، بَلْ لا يَزَالُ فِي نُعُوتِ جَلالِهِ مُنَزّهاً عَنِ الزّوَالِ وفِي صِفَاتِ كَمَالِهِ مُسْتَغْنِياً عَنْ زِيَادَةِ الاسْتِكْمَالِ. وأنَّهُ فِي ذَاتِهِ مَعْلُومٌ بِالعُقُولِ مَرْئِيُ الذَّاتِ بِالأبْصَارِ نِعْمَةً مِنْهُ وَلُطْفَاً بِالأبْرَارِ فِي دَارِ القَرَارِ وإتْمَاماً مِنْهُ لِلنّعِيمِ بِالنّظَرِ إلَى وَجْهِهِ الكَرِيمِ. |
| (10) | Life and Power: And that He, Most High, is Living, Powerful, Exalted in Might, Irresistible (Unchallengeable), without shortcomings or incapacity. No slumber can seize Him nor sleep. He is not subject to extinction or death. His, is the Dominion and the Governance [of all things], the Glory and the Might. His is the Absolute Reign and Unchallenged Power. His, is [the right] to create and govern. The Heavens are rolled up in His right hand. The creatures are overwhelmed in His Unchallengeable Grip. And He is the [only] One to create and make, the Peerless in bringing things into existence and excel. He created creatures and their deeds, and ordered in proportions, their sustenance and the length of their lives. Not a single destined [event] slips His Grip. Managing affairs does not escape His Power. Countless are what He destined [to happen], and there is no end to His Knowledge. |
الحَياةُ والقُدْرَةُ: وَأنّهُ تَعَالَى حَيٌّ قَادِرٌ جَبّارٌ قَاهِرٌ لا يَعْتَرِيهِ قُصُورٌ ولا عَجْزٌ، ولا تَأْخُذُهُ سِنَةٌ ولا نَوْمٌ، ولا يُعَارِضُهُ فَنَاءٌ ولا مَوْتٌ، وأَنَّهُ ذُو المُلْكِ والمَلَكُوتِ والعِزَّةِ والجَبَرُوتِ، لَهُ السُّلْطَانُ والقَهْرُ، والْخَلْقُ والأَمْرُ والسّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ والخَلائِقُ مَقْهُورُونَ فِي قَبْضَتِهِ. وَأَنَّهُ المُنْفَرِدُ بِالخَلْقِ وَالاخْتِرَاعِ، المُتَوَحِّدُ بِالإِيجَادِ والإبْدَاعِ. خَلَقَ الخَلْقَ وَأَعَمَالَهُمْ وقَدَّرَ أَرْزَاقَهُمْ وآجَالَهُمْ لا يَشِذُّ عَنْ قَبْضَتِهِ مَقْدُورٌ ولا يَعْزُبُ عَنْ قُدْرَتِهِ تَصَارِيفُ الأُمُورِ، لا تُحْصَى مَقْدُورَاتُهُ ولا تَتَنَاهَى مَعْلُومَاتُهُ. |
| (11) | Knowledge: And that He knows all there is to know, aware of all that goes on from the farthest boundaries of earths to the highest heavens. And He is All-Knowing, it is not hidden from Him so much as the weight of an atom on earth or in heaven. He knows the creeping of the black ant on the solid rock in the pitch-dark night. He is aware of movements of atoms in the air. He knows what is secret and what is yet more hidden. He observes what occurs to minds and the movements of thoughts and what is behind secret thoughts, with a knowledge that is beyond time that is His Quality since before time, and not with a knowledge that occurs in His Essence [by 'entering into'/ 'being acquired by' the Essence] or movement [of thoughts or ideas]. |
العِلْمُ: وأَنّه عاَلِمٌ بجَمِيعِ الـمَعْلُومَاتِ، مُحِيطٌ بِِمَا يَجْرِي مِنْ تُخُومِ الأَرْضِين إلى أعلَى السّمَواتِ. وأنَّهُ عَالِمٌ لا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ في الأرْضِ ولا في السَّمَاءِ، بَلْ يَعْلَمُ دَبَيبَ النَّمْلَةِ السَّوْدَاءِ عَلَى الصَّخْرَةِ الصَمَّاءِ في الليْلَةِ الظَّلْمَاءِ، ويُدْرِكُ حَرَكَةَ الذَّرِ في جَوْ الهَوَاءِ، ويَعْلَمُ السِّرَّ وأخْفَى، ويَطّلِعُ عَلَى هَوَاجِسِ الضَّمَائِرِ وحَرَكَاتِ الخَوَاطِرِ وخَلْفِيَاتِ السَّرَائِرِ بِعِلْمٍ قَدِيمٍ أزَلِيّ لَمْ يَزَلْ مَوْصُوفَاً بِهِ في أزَلِ الآزَالِ، لا بِعِلْمٍ مُتَجَدِّدٍ حَاصِلٍ في ذَاتِهِ بِالحُلُولِ والانْتِقَالِ. |
| (12) | Will: And that He intended beings [to be what they are], designed happenings [to happen as they do]. Nothing occurs in the Dominion or the Governance [Mulk and Malakoot] whether little or much, small or big, good or bad, usefulness or harm, belief or disbelief, gratitude or ingratitude, accomplishment or unsuccess, increase or decease, obedience or disobedience, but according to His Decision and Decree, His Wisdom and Will. What He intended happens, and what He did not intend, does not happen. Nothing is out of His Will, not a quick glance or a sudden thought. He creates from the very beginning and restores (life), He does (without let) all that He intends. When He wills something there can be no turning it back, and when He decrees, there is none to put back His decree. A servant cannot escape sinning unless [he receives] His Guidance and Mercy, and does not have power to worship Him without His Will. If all Humans, Jinns, Angels, and Devils gathered to move a single atom or to keep it from moving, in this universe, without Him intending it, they will fail to do that. |
الإرَادَةُ: وأنّهُ مُرِيدٌ للكَائنَاتِ، مُدَبّرٌ للحَادِثَاتِ، فلا يَجْرِي فِي المُلْكِ والمَلَكُوتِ قَلِيلٌ أوْ كَثِيرٌ، صَغِيرٌ أو كَبِيرٌ، خَيْرٌ أو شَرٌّ، نَفْعٌ أوضُرٌّ، إيمَانٌ أو كُفْرٌ، عِرْفَانٌ أو نُكْرٌ، فَوْزٌ أو خُسْرَانٌ، زِيَادَةٌ أو نُقْصَانٌ، طَاعَةٌ أو عِصْيَانٌ، إلا بِقَضَائِهِ وقَدَرِهِ وحِكْمَتِهِ ومَشِيئَتِهِ. فَمَا شَاءَ كَان ومَا لَمْ يَشَأْ لَمْ يَكُنْ. لا يَخْرُجُ عَنْ مَشِيئَتِهِ لَفْتَةُ نَاظِرٍ ولا فَلْتَةُ خَاطِرٍ، بَلْ هُوَ المُبْدِيءُ المُعِيدُ الفَعّالُ لِمَا يُرِيدُ، لا رَادّ لأمْرِهِ ولا مُعَقِّبَ لِقَضَائِهِ، ولا مَهْرَبَ لِعَبْدٍ عَنْ مَعْصِيَتِهِ إلا بِتَوْفِيقِهِ ورَحْمَتِهِ. ولا قُوَّةَ لَهُ عَلَى طَاعَتِهِ إلا بِمَشِيئَتِهِ وإرَادَتِهِ، فَلَوْ اِجْتَمَعَ الإنْسُ والجِنُّ والمَلائِكَةُ والشَيَاطِينُ عَلَى أنْ يُحَرِّكُوا فِي العَالَمِ ذَرّةً أوْ يُسْكِنُوهَا دُونَ إرَادَتِهِ ومَشِيئَتِهِ لَعَجِزُوا عَنْ ذَلِك. |
| (13) | And that His Will is a Quality of the Essence, among His Qualities that He continued to be described with, intending since beyond time, for things to exist at their times as designed, as He intended since beyond time, without being early or late [from their predestined time and place], rather they occurred according to His Knowledge and Will without adjustment or change. Managed matters not by thought coordination or timing [like creatures do], hence one matter did not busy him from another matter [able to take care of matters of the whole creation simultaneously]. | وأنّ إرَادَتَهُ قَائِمَةٌ بِذَاتِهِ، فِي جُمْلَةِ صِفَاتِهِ ، لَمْ يَزَلْ كَذَلِكَ مَوْصُوفَا بِهَا مُرِيداً فِي أزَلِهِ لِوُجُودِ الأشْيَاءِ فِي أوْقَاتِهَا الّتي قَدّرَهَا، فَوُجِدَتْ فِي أوْقَاتِهَا كَمَا أرَادَ فِي أزَلِهِ، مِنْ غَيْرِ تَقَدُّمٍ ولا تَأخُّرٍ، بَلْ وَقَعَتْ عَلى وِفْقِ عِلْمِهِ وإرَادَتِهِ مِنْ غَيْرِ تَبَدُّلٍ ولا تَغْيُّرٍ. دَبّرَ الأُمُورَ لا بِتَرْتِيبِ أفْكَارٍ ولا تَرَبُّصِ زَمَانٍ، فَلِذَلِكَ لَمْ يُشْغِلْهُ شَأْنٌ عَنْ شَأنٍ. |
| (14) | Hearing and Sight: And that He, Most High, hears and sees. Doesn't escape his Hearing anything that can be heard even if unheard [by creatures], and doesn't hide from His Sight anything that can be seen even if minute. Distance does not impede His Hearing, and Darkness does not stop His Sight. He sees without pupil or eyelids, and hears without auditory meatus or ears, as He knows without a heart, and strikes without a limb, and creates without an instrument, since His Qualities are not like creatures' qualities, as His Essence is not like the Essences of creatures. |
السَّمْعُ
والبَصَرُ: وأنَّهُ تَعَالَى سَمِيعٌ بَصِيرٌ يَسْمَعُ ويَرَى ولا يَعْزُبُ عَنْ سَمْعِهِ مَسْمُوعٌ وإنْ خَفِيَ. ولا يَغِيبُ عَنْ رُؤْيَتِهِ مَرْئيٌّ وإنْ دَقَّ. ولا يَحْجُبُ سَمْعُهُ بُعْدٌ ولا يَدْفَعُ رُؤْيَتُهُ ظَلامٌ. ويَرَى مِنْ غَيْرِ حَدَقَةٍ و أَجْفَانٍ ويَسْمَعُ مِنْ غَيْرِ أصْمِخَةٍ وآذَانٍ، كَمَا يَعْلَمُ بِغَيْرِ قَلْبٍ ويَبْطِشُ بِغَيْرِ جَارِحَةٍ ويَخْلُقُ بِغَيْرِ آلَةٍ، إذْ لا تُشْبِهُ صِفَاتُهُ صِفَاتَ الخَلْقِ كَمَا لا تُشْبِهُ ذَاتُهُ ذَوَاتَ الخَلْقِ. |
| (15) | Speaking: And that He, Most High, speaks, commanding, prohibiting, promising, and threatening. His speech is beyond time, a Quality of the Essence, not like how creatures speak, it is not a sound that happens with air movement, or brushing of bodies [teeth], it is not like [pronouncing] a letter with movement of a lip or tongue. |
الكَلامُ: وأنّهُ تَعَالَى مُتَكَلِّمٌ آمِرٌ نَاهٍ وَاعِدٌ مُتَوَعِّدٌ بِكَلامٍ أزَلِيٍ قَدِيمٍ قَائِمٍ بِذَاتِهِ، لا يُشْبِهُ كَلامَ الخَلْقِ، فَلَيْسَ بِصَوْتٍ يَحْدُثُ مِنْ انْسِلالِ هَوَاءٍ أو اصْطِكَاكِ أجْرَامٍ، ولا بِحَرْفٍ يَنْقَطِعُ بِإطْبَاقِ شَفَةٍ أو تَحْرِيكِ لِسَانٍ. |
| (16) | And that the Quran, the Torah, the Bible [Injeel], and the Psalms [Zaboor] are His Books sent down to His Messengers peace by upon them. | وأنَّ القُرْآنَ والتَوْرَاةَ والإنْجِيلَ والزَّبُورَ كُتُبُهُ الـمُنَزَّلَةُ عَلَى رُسِلِهِ عَلَيْهُمُ السَّلامُ. |
| (17) | And that the Quran is read with tongues, written on paper, retained in hearts, yet it still is beyond time and a Quality of the Essence of God, Most High. It is not possible for it to be separated [to be other than a Quality of the Essence], even when it is in hearts [of creatures] and on paper. | وأنّ القُرْآنَ مَقْرُوءٌ بِالألْسِنَةِ مَكْتُوبٌ فِي المَصَاحِفِ مَحْفُوظٌ فِي القُلُوبِ، وأنَّهُ مَعَ ذَلِكَ قَدِيمٌ قَائِمٌ بِذَاتِ اللهِ تَعَالَى لا يَقْبَلُ الانْفِصَالَ والافْتِرَاقَ بِالانْتِقَالِ إلى القُلُوبِ والأوْرَاقِ. |
| (18) | And that Moses peace be upon him, heard God speaking, without sound or letter, just as the righteous people will see the Essence of God, Most High, in the hereafter without substance or an accident. | وأنَّ مُوسَى عَلَيْهِ السَّلامُ سَمِعَ كَلامَ اللهِ بِغَيْرِ صَوْتٍ ولا حَرْفٍ، كَمَا يَرَى الأبْرَارُ ذَاتَ اللهِ تَعَالى فِي الآخِرَةِ مِنْ غَيْرِ جَوْهَرٍ ولا عَرَضْ. |
| (19) | And since He has these Qualities, then He is Living, Omniscient, Omnipotent, Willing [what He does], hears all, sees all, and speaks with Life, Power, Knowledge, Intention, Hearing, Seeing, and Speaking, and not just by Essence. | وإذا كَانَتْ لَهُ هَذِهِ الصِّفَاتُ كَانَ حَيَّاً عَالِمَاً قَادِرَاً مُرِيدَاً سَمِيعَاً بَصِيرَاً، مُتَكَلِّمَاً بِالحَيَاةِ والقُدْرَةِ والعِلْمِ والإرَادَةِ والسَّمْعِ والبَصَرِ والكَلامِ لا بِمُجَرَّدِ الذَّاتِ. |
| (20) | Deeds: And that nothing exists other than Him, Most High, that does not occur because of His doing, and emanate from His Justice in the best and most perfect and just manner. And that He is wise in what He does, just in what He decrees. His justice cannot be compared to the justice of servants [creatures]. Since a servant can be perceived to be unjust when he does something with someone else's property. But it cannot be perceived for Allah to be unjust, since He is not doing something to property that is not His. For all other than Him, whether Human, Jinn, Angel, Devil, Heaven, Earth, Animal, Plant, stone, substance, form/ creature attribute, intelligible, or sensed is a creature that He invented with His Power from nothing. Since He was before time, alone and no one with Him, then He created creatures to show His Power and to carry out what He had intended of His Word before time, and not because He needs them. |
الأفْعَالُ: وأنَّهُ سُبْحَانَهُ وتَعَالى لا مَوْجُودَ سِوَاهُ إلا وهُوَ حَادِثٌ بِفِعْلِهِ وفَائِضٌ مِنْ عَدْلِهِ عَلَى أحْسَنِ الوُجُوهِ وأكْمَلِها وأتَمِّهَا وأعْدَلِهَا. وأنَّهُ حَكِيمٌ فِي أفْعَالِهِ عَادِلٌ فِي أقْضِيَتِهِ، لا يُقَاسُ عَدْلُهُ بِعَدْلِ العِبَادِ، إذْ العَبْدُ يُتَصَّوَرُ مِنْهُ الظُّلْمُ بِتَصَرُّفِهِ فِي مُلْكِ غَيْرِهِ. ولا يُتَصَّوَرُ الظُّلْمُ مِنَ اللهِ تَعَالى فَإنَّهُ لا يُصَادِفُ لِغَيْرِهِ مُلْكَاً حَتّى يَكُونَ تَصَرُّفَهُ فِيهِ ظُلْمَاً. فَكُلُّ مَا سِوَاهُ مِنْ إنْسٍ وجِنٍّ ومَلَكٍ وشَيْطَانٍ وسَمَاءٍ وأرْضٍ وحَيَوَانٍ ونَبَاتٍ وجَمَادٍ وجَوْهَرٍ وعَرَضٍ ومُدْرَكٍ ومَحْسُوسٍ ، حَادِثٌ اخْتَرَعَهُ بِقُدْرَتِهِ بَعْدَ العَدِمِ اخْتِرَاعَاً ، وأنْشَأَهُ إنْشَاءً، بَعْدَ أنْ لَمْ يَكُنْ شَيْئَاً. إذْ كَانَ فِي الأزَلِ مَوْجُوداً وَحْدَهُ ولَمْ يَكُنْ مَعَهُ غَيْرُهُ، فَأحْدَثَ الخَلْقَ بَعْدَ ذَلِكَ إظْهَارَاً لِقُدْرَتِهِ وتَحْقِيقاً لِمَا سَبَقَ مِنْ إرَادَتِهِ ولِمَا حَقَّ فِي الأزَلِ مِنْ كَلِمَتِهِ لا لافْتِقَارِهِ إلَيْهِ وحَاجَتِهِ. |
| (21) | And that it is out of His graciousness that He created creatures and obliged them [made them eligible to receive His Commands], not because He had to do that. And that it is out of His generosity that He bestowed bounties and prepared [environment for life], and not out of necessity. He is the one with kindness, the benevolent, who gives bounties [unreservedly], and deserves to be thanked and praised. He could have made his servants [who sin or do not believe] suffer different kinds of hardships and pains, and if He did that, coming from Him [as Sole owner of creation], it would have been fair and not unjust. | وأنَّهُ مُتَفَضِّلٌ بِالخَلْقِ والاخْتِرَاعِ والتَّكْلِيفِ لا عَنْ وُجُوبٍ، ومُتَطَوِّلٌ بِالإنْعَامِ والإصْلاحِ لا عَنْ لُزُومٍ. فَلَهُ الفَضْلُ والإحْسَانُ والنِّعْمَةُ والامْتِنَانُ إذْ كَانَ قَادِرَاً عَلَى أنْ يَصُبَّ عَلَى عِبَادِهِ أنْوَاعَ العَذَابِ ويَبْتَلِيَهُمْ بِضُرُوبِ الآلامِ والأوْصَابِ، ولَوْ فَعَلَ ذَلِكَ لَكَانَ مِنْهُ عَدْلا ولَمْ يَكُنْ مِنْهُ قَبِيحَاً ولا ظُلْمَاً. |
| (22) | And that He, the Great and Almighty, helps His believing servants to continue in their [religious] duties, out of generosity and to fulfill His promise [for believers], not out of indebtedness or obligation. Since He does not owe anything to anyone, and He cannot be conceived to be unjust, and He does not have to give anyone anything. | وأنّهُ عَزَّ وجَلَّ يُثَبِّتُ عِبَادَهُ المُؤمِنِينَ عَلَى الطَّاعَاتِ بِحُكْمِ الكَرَمِ والوَعْدِ لا بِحُكْمِ الاسْتِحْقَاقِ واللُّزُومِ لَهُ، إذْ لا يَجِبُ عَلَيْهِ لأحَدٍ فِعْلٌ، ولا يُتَصَوَّرُ مِنْهُ ظُلْمٌ، ولا يَجِبُ لأحَدٍ عَلَيْهِ حَقٌّ. |
| (23) | And that His right to be worshiped is due on His creatures when He made it mandatory through sayings of His Prophets, peace be upon them, and not through mind's capacity [normally able to see the logically measured and immediately sensed]. But He sent the Messengers and displayed their truthfulness with apparent miracles, and they conveyed His Command, His Forbidding, His Promise, and His Threat. Hence, creatures have to believe what they said. | وأنّ حَقَّهُ فِي الطَّاعَاتِ وَجَبَ عَلَى الخَلْقِ بِإيجَابِهِ عَلَى ألْسِنَةِ أنْبِيَائِهِ عَلَيْهُمُ السَّلامُ لا بِمُجَرَّدِ العَقْلِ. ولِكِنَّهُ بَعَثَ الرُّسَلَ وأظْهَرَ صِدْقَهُمْ بِالمُعْجِزَاتِ الظَّاهِرَةِ، فَبَلَّغُوا أمْرَهُ ونَهْيَهُ ووَعْدَهُ ووُعِيدَهُ، فَوَجَبَ عَلَى الخَلْقِ تَصْدِيقَهُمْ فِيمَا جَاؤوا بِهِ. |
| (24) | The meaning of the second word: And it is to bear witness that Messengers are Messengers [of Allah], and that He sent the Prophet who can neither read or write, from Quraish, Muhammad peace be upon him, with His Message to all the Arabs, non-Arabs, the Jinn and humankind, and that He superseded with his [the Prophet's] Sharia [religious law] all previous laws except what he endorsed. And that He preferred him above all other prophets, and made him the master of mankind. And that He does not accept a complete belief in bearing witness of the Oneness [of God], which is saying 'No god but Allah' unless it is associated with bearing witness of the Messenger and that is saying 'Muhammad is the Messenger of Allah'. And that He obliged all creatures to believe him in all that he informed about, of matters of this world and the hereafter. |
مَعْنَى الكَلِمَةِ الثَّانِيَةِ: وهِيَ الشَّهَادَةُ للرُّسُلِ بالرِّسَالَةِ وأنَّهُ بَعَثَ النَّبِيَّ الأُمِّيَّ القُرَشِيَّ مُحَمَّدَاً صَلّى اللهُ عَلِيهِ وسَلَّمَ بِرِسَالَتِهِ إلى كَافَّةِ العَرَبِ والعَجَمِ والجِنِّ والإنْسِ فَنَسَخَ بِشَرِيعَتِهِ الشَّرَائعَ إلا ما قَرَّرَهُ مِنْهَا. وفَضَّلَهُ عَلَى سَائِرِ الأنْبِيَاءِ وجَعَلَهُ سَيِّدَ البَشَرِ. ومَنَعَ كَمَالَ الإيمانِ بِشَهَادَةِ التَّوْحِيدِ وهُوَ قَوْلُ "لا إلَهَ إلا الله" مالَمْ تَقْتَرِنْ بِهَا شَهَادَةُ الرَّسُولِ وهُوَ قَوْلُكَ "مُحَمَّدٌ رَسُولُ الله" وألْزَمَ الخَلْقَ تَصْدِيقَهُ فِي جَمِيعِ مَا أخْبَرَ عَنْهُ مِنْ أُمُورِ الدُنْيا والآخِرَةِ. |
| (25) | And that a belief of a servant is not accepted [because it is incomplete] until he believes in what he [the Prophet] said about what happens after death. And the first thing [that happens after death] is the questioning of Munkar and Nakeer, and they are two awe-inspiring and tremendous personalities who will seat the servant in his grave, with soul and body, and ask him about Oneness of Allah, and the Message, and ask him: Who is your Lord? What is your religion? and who is your Prophet? And they are the two who would try [the dead person] in the grave, and that their questioning is the first trial after death. And to believe in suffering in the grave [for sinners and non-believers], and it is true and just on body and soul, as He intends. | وأنّهُ لا يُتَقَبَّلُ إيمانُ عَبْدٍ حَتّى يُؤمِنَ بِما أخْبَرَ بِهِ بَعْدَ المَوْتِ، وأوَّلُهُ: سُؤالُ مُنْكَرٍ ونَكِيرٍ وهُمَا شَخْصَانِ مَهِيبَانِ هَائلانِ يُقْعِدَانِ العَبْدَ فِي قَبْرِهِ سَوِيّاً ذا رُوحٍ وجَسَدٍ، فَيَسْألانِهِ عَنِ التَّوْحِيدِ والرِّسَالَةِ ويَقُولانِ لَهُ: مَنْ رَبُّكَ ومَا دِينُكَ ومَنْ نَبِيُّكَ؟ وهُمَا فَتَّانَا القَبْرِ، وسُؤالُهُما أوَّلُ فِتْنَةٍ بَعْدَ المَوْتِ. وأنْ يُؤمِنَ بِعَذَابِ القَبْرِ، وأنّهُ حَقٌّ وحُكْمُهُ عَدْلٌ عَلَى الجِسْمِ والرُّوحِ عَلَى ما يَشَاءُ. |
| (26) | And to believe in the scales with two pans and a pointer [the scales of justice: Quran 21:47], high as the levels of heavens and earth, on which deeds will be weighed by Allah's power and knowledge, and the weights (placed as a counterpoise to measure weights of deeds) are as small as atoms or seeds of mustard, for complete justice. And the scrolls [containing records] of good [deeds, sayings, worship etc.] are laid on the pan of Light in a good form, and the scale will become heavier according to the degree of goodness in the sight of Allah, with His graciousness. And the scrolls of evil [deeds, sayings, etc.] will be laid on the pan of darkness in an ugly form, and the scale will become lighter by Allah's justice. | وأنْ يُؤمِنَ بِالمِيزَانِ ذِي الكِفَّتَيْنِ واللِّسَانِ وصِفَتُهُ فِي العِظَمِ أنّهُ مِثْلُ طَبَقَاتِ السَّمَوَاتِ والأرْضِ تُوْزَنُ فِيهِ الأعْمَالُ بِقُدْرَةِ الله تَعَالَى، والصِنَجُ يَوْمَئِذٍ مَثَاقِيلُ الذَّرِ والخَرْدَلِ تَحْقِيقاً لِتَمَامِ العَدْلِ. وتُوْضَعُ صَحَائِفُ الحَسَنَاتِ فِي صُورَةٍ حَسَنَةٍ فِي كِفَّةِ النُّورِ فَيَثْقُلُ بِهَا المِيزَانُ عَلَى قَدْرِ دَرَجَاتِهَا عِنْدَ الله بِفَضْلِ الله. وتُطْرَحُ صَحَائِفُ السَيِّئاتِ فِي صُورَةٍ قَبِيحَةٍ فِي كَفَّةِ الظُّلْمَةِ فَيَخِفُّ بِهَا المِيزَانُ بِعَدْلِ الله. |
| (27) | And to believe that the Path is real, and it is a bridge extended over Hell, sharper than a sword and thinner than a hair. The feet of disbelievers slip on it and they fall into Hell. The feet of believers stay steady on the path by the grace of Allah, and they are led to the Home of [Eternal] settlement. | وأنْ يُؤمِنَ بِأنَّ الصِّرَاطَ حَقٌّ وهُوَ جِسْرٌ مَمْدُودٌ عَلَى مَتْنِ جَهَنَّمَ، أحَدُّ مِنَ السَّيْفِ وأدَقُّ مِنَ الشَّعْرَةِ. تَزِلُّ عَلَيْهِ أقْدَامُ الكَافِرِينَ بِحُكْمِ الله سُبْحَانَهُ، فَتَهْوِيَ بِهِمْ إلى النَّارِ، وتَثْبَتُ عَلَيْهِ أقْدَامُ المُؤمِنِينَ بِفَضْلِ الله فَيُسَاقُونَ إلى دَارِ القَرَارِ. |
| (28) | And to believe in the pond to which people come, the pond of Muhammad peace be upon him. Believers drink from it before entering Paradise and after crossing the Path. And who drinks from it will never feel thirsty again. Its width is [the distance of] a month's travel. Its water is whiter than milk and sweeter than honey. Around it there are jugs, the number of stars in the sky. There are two water spouts pouring [water] into it from Al-Kawthar [a river in Paradise] | وأنْ يُؤمِنَ بِالحَوْضِ المَوْرُودِ، حَوْضُ مُحَمَّدٍ صَلّى اللهُ عَلَيْهِ وسَلَّمَ، يَشْرَبُ مِنْهُ المُؤمِنُونَ قَبْلَ دُخُولِ الجَنَّةِ وبَعْدَ جَوَازِ الصِّرَاطِ. ومَنْ شَرِبَ مِنْهُ شَرْبَةً لَمْ يَظْمَأْ بَعْدَهَا أبَدَا، عَرْضُهُ مَسِيرَةَ شَهْرٍ، مَاؤهُ أشَدُّ بَيَاضَاً مِنَ اللَّبَنِ وأحْلَى مِنَ العَسَلِ. حَوْلَهُ أبَارِيقٌ عَدَدُهَا بَعَدَدِ نُجُومِ السَّمَاءِ. فِيهِ مِيزَابَانِ يَصُبَّانِ فِيهِ مِنَ الكَوْثَرِ. |
| (29) | And to believe in the Reckoning, and that people are treated differently [according to the depth of faith and sincerity]. Some will be [strictly] questioned, some will be pardoned, and there are those who will enter Paradise without questioning, and those are the Nearest to Allah. Then Allah, most High, asks whomever He wants of the Prophets about conveying the Message, and whomever He wants of disbelievers about accusing Messengers of lying. And asks Innovators [of any deeds or acts of worship not prescribed by the Prophet] about the Sunnah [what was prescribed by the Prophet]. And asks Muslims about [their] deeds. | وأنْ يُؤمِنَ بِالحِسَابِ وتَفَاوتِ النَّاسِ فِيهِ إلى مُنَاقَشٍ فِي الحِسَاب وإلى مُسَامَحٍ فِيهِ وإلى مَنْ يَدْخُلِ الجَنَّةَ بِغَيْرِ حِسَابٍ، وهُمُ المُقَرَّبُونَ. فَيَسْألُ الله تَعَالَى مَنْ شَاءَ مِنْ الأنْبِياءِ عَنْ تَبْلِيغِ الرِّسَالَةِ ومَنْ شَاءَ مِنَ الكُفَّارِ عَنْ تَكْذِيبِ المُرْسَلِينَ، ويَسْألُ المُبْتَدِعَةَ عَنْ السُّنَّةِ. ويَسْألُ المُسْلِمِينَ عَنْ الأعْمَالِ. |
| (30) | And to believe that believers [who have sinned] will be taken out of Hell after retribution, until there are no believers left in Hell, by the grace of Allah, since believers do not stay perpetually in Hell. And to believe in the intercession of Prophets then the knowledgeables, then the martyrs, then all believers each according to his rank and degree before Allah most High. As for believers who are left [in Hell] without someone to intercede for them, they will be taken out of Hell by the grace of Allah the Great and Almighty. Since no believer will stay eternally in Hell, rather anyone with [even] a weight of an atom of belief in his heart [eventually] will be taken out [of Hell]. | وأنْ يُؤمِنَ بِإخْرَاجِ المُوَحِّدِينَ مِنَ النَّارِ بَعْدَ الانْتِقَامِ حَتّى لا يَبْقَى فِي جَهَنَّمَ مُوَحِّدٌ بِفَضْلَ الله تَعَالى، فَلا يُخَلَّدُ فِي النَّارِ مُوَحِّدٌ. وأنْ يُؤمِنَ بِشَفَاعَةِ الأنْبِيَاءِ ثُمَّ العُلَمَاءِ ثُمَّ الشُهَدَاءِ ثُمَّ سَائرِ المُؤمِنِينَ كُلٌّ عَلى حَسَبِ جَاهِهِ ومَنْزِلَتِهِ عِنْدَ الله تَعَالى، ومَنْ بَقِيَ مِنَ المُؤمِنِينَ ولَمْ يَكُنْ لَهُ شَفِيعٌ أُخْرِجَ بِفَضْلِ الله عَزَّ وجَلَّ فَلا يُخَلَّدُ فِي النَّارِ مُؤمِنٌ، بَلْ يَخْرُجُ مِنْهَا مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنَ الإيمَانِ. |
| (31) | And to be certain about the merit of the Companions, my Allah be pleased with them, and their ranks. And that the best of people after the Prophet peace be upon him, are: Abu Bakr, then Omar, then Othman, then Ali, may Allah be pleased with them. And to think well of all the Companions and to praise them, just as Allah the Great and Almighty and his Messenger peace be upon him, praised them all. | وأنْ يَعْتَقِدَ فَضْلَ الصَّحَابَةِ رَضِيَ اللهُ عَنْهُمْ وتَرْتِيَبهُمْ وأنَّ أفْضَلَ النَّاسِ بَعْدَ النَّبِيِّ صَلّى اللهُ عَلَيْهِ وسَلَّمَ: أبُو بَكْرٍ ثُمّ عُمَرُ ثُمّ عُثْمَانُ ثُمّ عَليٌّ رَضِيَ اللهُ عَنْهُمْ. وأنْ يُحْسِنَ الظَّنَّ بِجَمِيعِ الصَّحَابَةِ ويُثْنِيَ عَلَيْهِمْ، كَمَا أثْنَى اللهُ عَزَّ وجَلَّ ورَسُولُهُ صَلَّى اللهُ عَلَيْهِ وسَلَّم عَلَيْهِمْ أجْمَعِين. |
| (32) | All of that [mentioned above] is part of what has been
relayed and transmitted [to us]. Whoever believes in all that, and is
certain about it, is one of the people of the Truth and the group of
Al-Sunnah, and [he] is not of those who have gone astray or the group
of innovators. Let us ask Allah, perfection of belief and to be steady in matters of religion, for us and for all Muslims, with His Mercy, He is the Most Merciful of those who show mercy, and may Allah shower His blessings on our Master Muhammad and on every selected servant. |
فَكُلُّ ذَلِكَ مِمَّا وَرَدَتْ بِهِ الأخْبَارُ وشَهِدَتْ بِهِ الآثَارُ فَمَنْ اعْتَقَدَ جَمِيعَ ذَلِكَ مُوقِناً بِهِ كَانَ مِنْ أهْلِ الحَقِّ وعِصَابَةِ السُّنَّةِ وفَارَقَ رَهْطَ الضَّلالِ وحِزْبَ البِدْعَةِ. فَنَسْألُ الله كَمَالَ اليَقِينِ وحُسْنَ الثَّبَاتِ فِي الدِّينِ لَنَا ولِكَافَّةِ المُسْلِمِينَ بِرَحْمَتِهِ إنَّهُ أرْحَمُ الرَّاحِمِينَ، وصَلّى اللهُ عَلَى سَيِّدِنَا مُحَمَّدٍ وعَلَى كُلِّ عَبْدٍ مُصْطَفَى. |
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Comments on Specific Paragraphs (top)
(Comment Numbers refer to paragraph numbers above)Doubt is associated with 'Darkness' in paragraph 1, and in the last paragraph, Al-Ghazali repeats that one believes in the listed elements and take them with certainty. (Related discussions: Certainty in Science and Religion, Hekam Ibn Ata-Ellah 6 & 7).
Kalam scholars agree on the imperativeness of knowledge of God for a 'responsible religious person' (Mukallaf: someone who received the Message, has reached puberty and is sane). The 'Knowledge' meant here is defined (Safaqusi, verse 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 like Ibn Arabi, '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.
It might be worth mentioning that many scholars (like Ibn Ata-Ellah and Al-Bijoori) comfortably included the rigorous Kalam approach within levels of realizing elements of faith. For instance Al-Baijoori said (verse 18) that there are five different levels of depth of Belief (Iman):
- Belief based on following one's parents and the community, or what a scholar says. This is the situation with most believers.
- Belief based on detailed knowledge of elements of faith and rational evidence supporting them (as it is the aim of Kalam). However realizing ('seeing') what elements of faith are about is yet to be gained.
- Belief based on the 'Sensing of the Heart' (Muraqabah) of the Presence of Allah.
- Belief based on the 'Sighting of the Heart' (Mushahada) of Allah.
- Belief based on 'Sight' of nothing but Allah. [It seems that the Sufi Maqam (state of experience) of Oneness of Sight that is meant here.]
Realizing vs. Rational Evidence
Paragraph 2 in Al-Ghazali's list contains an important hint in my opinion, the first among several in the list, clearly marking it as one written by a Sufi scholar. The list is about elements of Faith including Qualities of Allah (SWT). Such lists are supposed to be taken as they are, with certainty, as noted above. Yet, in Paragraph 2 Al-Ghazali said that Qualities of Allah (SWT) are realized only by someone 'who gives ear and earnestly witnesses (the truth)'. I noticed this Quranic expression being frequently used by Sufis when they refer to realizing subtle Sufi meanings. What Al-Ghazali probably meant was that a believer starts with certainty about points in the list, but it seems to be possible for some believers to advance to a level of awareness where it is possible to actually 'realize' what those points are about.
Kalam explanations of elements of faith typically start with proving God's Existence, and they usually do not bring up the subject of 'realization' (See Jawharat At-Tawheed for instance). Al-Ghazali chose to emphasize realizing God's Existence first, then in paragraph 9 noted that "He is in His Essence, known with minds". By that, it appears that he chose to take a balanced approach: stating the importance of realization, yet mentioning also the conventional and traditional way of explaining elements of faith rationally. (Note-3-2018, The word Mind is used to refer to the Arabic word عقل, which might be used to represent the modern meaning of a rational way of seeing things, but which actually in traditional Arabic, as defined in Arabic dictionaries like Al-Mu'jam Al-Waseet, can mean to realize the reality of something, or to see something as it is. So, Al-Ghazali's use of the word Mind here might be referring to realizing and not rationalizing.)
The start of Rational explanations
There appear to be two reasons behind the start of the Sunni rational approach to explain religious concepts. (1) The introduction of non-Islamic ideas (especially Greek metaphysics). (2) The increasing number of Muslims and the need for a systematic way to teach elements of faith.
Regarding the first point, to respond to ideas introduced by the Mu'tazilah (who seem to have been influenced by Greek philosophy), Sunni scholars examined those ideas, and they came to a conclusion that there were several notes making them incompatible with Islamic views of Ahl Al-Sunnah. To clarify their position using the same language of rationalists, scholars like Al-Ash'ari and Al-Matureedi had to introduce their own arguments. Later on, Islamic philosophers like Ibn Sina and Al-Farabi, introduced modified Greek views, without trying to hide their dependence on Greek ideas. Scholars like Al-Ghazali and Al-Razi responded to those attempts. It appears that Ash'aris and Matureedis were successful in dismissing many of the ideas of the two Islamic schools of rationalism that they did not consider to be fully compatible with basic beliefs of Ahl Al-Sunnah, namely the Mu'tazilah and then the 'Philosophers'.
As for the second point, Scholars felt the need to sort of codify what was essentially understood and known from the beginning of Islam. The effort aimed to clarify the basic concepts as much as possible through rational means, yet it seems to me that at the same time notes were always plenty to 'realize' and 'see' the elements of faith and not to be content with just memorizing or analyzing statements. Al-Ghazali's note in Paragraph 2 is perhaps an evidence of that trend.
Knowing God
By Knowledge about Allah, Kalam scholars mean knowing His Qualities and what is (a) imperative, (b) possible, and (c) impossible with regards to Him. Knowing His Essence is clearly excluded, since only Allah knows Himself (Baijoori , verse 14).
As Al-Laqani mentioned (verse 9), 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, are enough, other scholars emphasized a careful rational study.
The Rational Approach
An important point in Kalam scholars' approach to rational evidence is that they do not start from abstract assumptions, rather from concrete undisputed facts. They start with taking as a given that one's existence is real, then ponder about the nature of one's own existence and the world (Creation) (Al-Laqani, verse 15. As I understand this is an approach based on the Quran, like in verse 41:53). The first step is to realize the characteristics of one's own existence, then extending that realization to the rest of existing things. From that point, realization about God and His Qualities start to take shape.
The basic Ash'ari view, as I understood it, is briefly presented here:
Knowing oneself
Man realizes that he did not exist, then came into existence (Hudooth). Man further realizes that his existence is composed of aspects, that, just as they can gather to define his particular existence, they can scatter causing a human being to disintegrate. Man's existence is in dire need of dimensions, rules, and so many provisions to be in exactly the way they are, for him to be exactly who he is. Is it possible to imagine existence without dimensions and natural rules? Is it possible to deny man's absolute reliance on them for his existence? How did these provisions and man exist, given that all existing factors making man's existence possible, are also only possible events?
Man's Characteristics
A human being has a body [Jesm] that 'occupies a certain space' [Jawhar], and has 'certain characteristics' [A'rad] that cannot be parted from that particular occupied space, like height, weight, density, location, various physiological and psychological characteristics, being at a certain location at a certain time, in a certain situation with all its ingredients and attributes, tangible or otherwise. One cannot imagine a human being without such attributes.
That is how Kalam scholars chose to describe a human being. The goal is to eventually realize that a human being is composed [Murakkab], he was nothing ['Adam] and then gained existence [Haadith], and his particular existence is only a possible event [Mumkin].
A created thing needs dimensions, rules and relationships governing movement and interaction. Only within dimensions and only according to rules, a human exists, and occupies a space. Without such aspects, the universe as we know it, is inconceivable.
After looking at oneself, one may look at the heavens and earth. By doing so, an extension of realizing the nature of one's existence is gained. Meaning to realize that everything one sees (or knows that it exists in Creation) has the same nature (regardless of what point of time or space, or any further implications about dimensions): it was nothing, and it is only a possible event.
Gaining Existence after being nothing ('Hudooth' الحدوث)
Looking at existing things, there is no such thing that has brought itself into existence. So, how did things come into existence?
It is realized that every event and every thing is completely dependant on an event before it, that participated in shaping it into existence in exactly the way it exists. These 'ripples' of events had to start at some point. To say that these ripples continue back indefinitely (endless regression) is like saying that a river has no beginning.
Explained further: a man realizes that his own existence had a specific beginning at a specific instant, and so did every and each event that existed before him (because, had there been a certain preceding event with an infinite span, the event of one's existence would never have occurred.) And so did events preceding other existing things at the same moment [Note: Without these specific beginnings and ends, relating to other existing things (at the same moment or in the past) is impossible]. [See Note #4 for another explanation on Hudooth]
Now, can consecutive events with specific spans go back indefinitely? The Ash'ari answer is Negative. The classical example to explain why that is impossible, is that of two events with a clear time difference between them. If both events had infinite series of events before them, then the difference between them would be indefinable, while we realize that there is a definite and measurable difference between them. That leads to a conclusion that, no matter how far consecutive events go back they cannot go back indefinitely; there has to be a specific beginning at which events started. (Note: According to modern math textbooks, the outcome of subtracting Infinity from Infinity is indefinable) [See Note #5 below]
Creation is a Possible Event ('Mumkin' ممكن)
If the statement that 'existence of things has a definite beginning' is accepted, then comes the next step of wondering how was existence of the universe initiated? The Ash'ari answer is as follows:
(a) A possible event has equal chances of occurring or not. It can not determine for itself to occur or not. If it occurs, then there is a factor that determined that it occurs. The classic example given is that of a scale with two pans. It is still and won't move ever unless one of the pans was pushed down.
(b) From a purely logical view, the existence of the universe is a possible event. The chances are equal between the existence and nonexistence of the universe. But we realize that it does exist. Then, there has to be a factor that determined that it is to exist. Who determined that the universe is to exist is called the Creator. (Note: Kalam scholars say that there is no need for any proof that the universe does exist because that information is 'intuitively realized'. For the same reason they also say that there is no need for a man to prove that he exists.)
Can the Creator's existence be a possible event?
If the creator's existence is presumed to be a possible event, then there is a need for a factor determining the existence of that creator. In other words, we would be talking about a creator of a creator. This type of argument leads to infinite possible events or what is known as endless regression. And according to the Ash'ari argument discussed above, there has to be a specific beginning of events. That led Ash'aris to state that the existence of the Creator, who determined the start of all possible events, cannot be a possible event.
Conclusion
Ash'ari scholars concluded that the universe as it is, could not have started its existence on its own. And for it to exist, there is an absolute need for what is not just another possible event. That is why scholars describe the Creator as "The One Whose existence is imperative" ("Wajeb-ul-Wujood" واجب الوجود). His existence is not contingent upon anything, while the existence of every existing thing other than Him, is totally dependent upon the Creator's Existence. Hence, there is no mistake about the identity of the Creator.
Describing the Creator
The next question is how to describe the Creator?
Scholars continue that for existence as realized to exist, the creator has to be different from it, unaffected by it and its rules, and His existence has to be necessary unlike the existence of anything within creation (possible events). Unlike anything within creation, He has to be without need for a creator (otherwise endless regression will result), or any provisions. He cannot be a body or needing dimensions of time and space. Because He then would be subject to change, and disintegration. If He does not have a body then He is not at any direction (including up) or at any location (including Heavens), because location and directions are only relevant within dimensions and for created things. Furthermore, there cannot be but one Creator (there are several logical arguments explaining why that should be the case). Such qualities are called the Negating Qualities (impossible to be applicable to God), (covered below). Then there are the affirming Qualities, Qualities He has to have (imperative for God to have) which are Existence, Life, Knowledge, Will, Omnipotence, Hearing, Sight, and Speech.
Existence of God has just been covered above, while the other seven Qualities of Essence are presented below. Together these are thirteen basic Qualities of God (Existence + 5 Negating Qualities + 7 Qualities of Essence).
Descriptions of the Creator are what Al-Ghazali considers next, where in paragraphs 3 to 9 he talks about the Negating Qualities, and in paragraphs 10 to 18 he talks about the Qualities of Essence.
Notes:
- The attempt to describe Kalam arguments in this article is very
basic. There are detailed philosophical treatises that lay the
foundation for mentioned points.
- Beside the above arguments, Ash'aris further support their case
for the existence of the Creator with the argument of Design: Finely
designed existing things point to a Designer. (Al-Laqani, verse 16).
- Jawhar: Substance. By the way, according to Kalam
scholars, an occupied space of three dimensions is just a type of
Jawhar.
- Regarding 'Hudooth' ('Existence after being
Nothing'): I think, seen from a different angle, it is realized that
the existence of a human being has a span with a definite beginning and
a definite end. At a lesser level, within a human body, every cell has
its own span of existence. At a larger level, a planet or a galaxy also
has its own span of existence. So, it is logically inferred then that
the whole of existence (the religious term is Creation), comprising all
existing things (with different but specific spans of existence) has a
span of existence with a definite beginning.
- Given that limited information is a constant characteristic of
man, it is not unexpected for man to be overwhelmed by sizes,
distances, or time spans that he is unable to measure precisely. But
that does not have to mean that they are not precisely measurable.
As I understand the Ash'ari view, existing things in reality are finite. Infinity is a concept that has no bearing on "existing things in reality" (= "Created things"). The Quran mentions that Allah SWT "takes account of every single thing" [72:28]. "There is nothing which we do, nothing which happens that is outside His account", as per Yusuf Ali's comment on the verse.
Based on this basic information, any notions about infinite existing things (including the number of multiple Universes) or events are not considered 'realistic'. The scholars' attempts to logically falsify such notions were more within the context of trying to present the belief on this point, in a logical (and perhaps, to some people, more convincing) form. (That is generally one of the main goals of much of the effort of Kalam scholars).
- According to the Ash'ari view (and as stated in paragraph 9 in
Al-Ghazali's list), there is a clear distinction between the 'Qadeem'
(Creator) and the 'Hadith' (Creation, which exists 'out there'. Notes
on this point can be found in Jawharat At-Tawheed, explanation of verse
122). Therefore:
- A notion like "Primeval Substance" has no place in the Ash'ari view, since anything other than the Creator is created from nothing and will be classified under Hadith.
- Ideas describing creation as a mirage or not really existing, are not acceptable to Ash'aris. (Hence, the criticism of some Ash'ari scholars regarding the Sufi concept of Oneness of Being.)
- Any concept talking about a Link between the Hadith and the Qadeem, does not have a place in the Ash'ari view.
- The Creator cannot be the same thing as Creation. If that was
the case then either both are 'Qadeem' (beyond time and space), or both
are 'Hadith' (existing after being nonexistent). Neither is the case
according to the Ash'ari view based on realizing our (creatures')
nature and absolute need for a Creator Who is different from creation.
Ash'aris use this argument to falsify the notion of Pantheism. Sufis have other arguments to emphasize the same point (Details presented in the article on Oneness of Being).
- The Creator-and-Creation relationship is not a Cause-and-Effect relationship! Ash'aris distinguish between the two. The reason, as I understand, is that a cause-and-effect relationship happens between equals existing at the same level of existence, and that situation contradicts the notions of 'Qadeem' and 'Hadith'.
A note regarding 'Peerless without adversary': It should be noted that in Islamic belief, Evil is not against God as an adversary, since there is no adversary to God, nothing can confront God's Will. Evil is just a part of creation, with all its limits and restrictions. Evil is against God in the sense that it is part of the obstructions or obstacles to 'know' God and 'realize' truths of religion. Other obstacles include negative feelings, bad manners, and excessive behavior to fulfill one's desires.
Knowledge about God
Many parts in the Quran are about Allah (SWT) and His Qualities. For instance Surat Al-Ikhlas [112:1-4]: "Say: He is God, the One and Only. God, the Eternal, Absolute. He begetteth not, nor is He begotten. And there is none Like unto Him."
A traditional Islamic saying goes "Whatever comes to your mind, Allah is different from that". Basically, because whatever comes to mind is normally based on pictures and experiences gained within creation and about created things.
It should be noted that a basic fact in Islam is that God's Essence cannot be known. What can be known are His existence and His Qualities. The way to know such Qualities are either (a) Through God's revelation: The Quran and Sunnah (Sufis add mystical insight as a source of confirming the two sources and not as an independent source), or (b) through a Rational Approach. And that is the approach considered in Kalam. It is based on pondering about oneself and the world.
The first asserted information is God's existence. His Existence is synonymous to His Essence. Having specified that God is the Creator of everything that exists, as it is, and who provided all the provisions for their existence, the next step is to describe God. The important point in describing God is to know that the nature of God's existence cannot be the same as ours (created things).
The Negating Qualities (Al-Sefat Al-Salbiah - الصفات السلبية)
Based on 'pondering' upon the nature of our (creatures') existence, five Qualities that 'negate' that our characteristics can apply with regards to God (hence they are called the Negating Qualities), are the following:
- Ancientness [Qedam]: Negating Beginning. (Allah is not confined by time, while creatures are confined in dimensions of space and time)
- Stay without extinction [Baqaa']: Negating End. (While it is possible for creatures to be extinct).
- Being not like creatures [Mukhalafat Al-Hawadith]: Negating resemblance with characteristics of creatures like composition, disintegration, size, space occupancy, having to be at some direction, going through constant changes, etc.
- Self-Subsistence [Qyam Bel-Nafs]: Negating need for creator or sustenance. Allah exists on His own without need for anything for His existence, not a creator, or space or time. For creatures to exist, they are absolutely dependent on the unceasing provisions necessary for their existence, provided by Allah.
- Oneness [Wahdani-yah]: Negating parts and partners. Allah is one, He does not have parts or partners. He is one in Essence, Qualities, and Deeds.
Allah (SWT) is the creator of creation. Time and space are aspects of creation. Hence, He is not subject to time or space. He is beyond time and space. When the word 'beyond' is used, it has nothing to do with directions, locations, points in time, or coordinates because that would imply space and dimensions.
Note: It is clear that one cannot say that Allah is 'subject to time and space', but "logically" then, some might think that since Allah is not subject to time and space and not needing them, then one can say that He is 'out of time and space'. However, as Al-Bouti noted "we cannot say 'He is out of space and time', we can say 'He does not need space and time and is not confined in space and time', period". Kalam scholars are very precise and the phrase 'out of space and time' is not included in their descriptions of Allah. There is a known Ash'ari saying that 'Allah is not outside or inside Creation'. As I understand, the reason why words like 'out' or 'in' cannot be used is that they imply relations between objects. They can only be used between created objects within creation, but they do not apply with regards to Allah. That is why they are not used when describing Allah and His Qualities. So, in accordance with opinions of Kalam scholars, when the phrase 'beyond space and time' appears, it means 'not needing space and time and not being confined by them'.
Him being beyond time and space means that any attempt to point to any direction in order to point to Him, is impossible. Since directions are only valid for things that need space and time. Any conception trying to associate time or space with the Creator of the universe, is false. Any description of Him that requires bringing time or space into consideration, is false.
Since God is beyond time (Qadeem), His Qualities are beyond time too.
God is not associated with any conception of a body or with any conception of form or creature characteristics, because forms or creature characteristics need a body to be applied to, and a body needs space, and He is beyond space. For the same reason, measurements of bodies (density, weight, size, etc.) do not apply to God.
No kind of body can be within the Creator or the Creator within any body, since a body can only exist within creation and God is distinct from/ beyond creation.
Nothing in Creation is like the Creator, and He is not like anything existing in Creation.
The Establishing on the Throne (الإستواء على العرش)
According to Arabic dictionaries (Al-Mu'jam Al-Waseet and Al-Qamoos Al-Muheet), the word 'Istawaa' is the completion of something or ripeness or eveness.
'Istawa Ala Al-Arsh' in Arabic can have several meanings, some might interpret it physically as 'to sit firmly on', and others interpret it figuratively as 'to become the king or governor'. Considering the first meaning literally means talking about a 'body'. However, since it was established above that God cannot be a body, then taking the figurative meaning becomes the only possible way, as Al-Ghazali said (Al-Ihia, P. 108).
To understand the matter better, I think it is important first to consider the three terms of Tanzih, Tafweed, and Taa-weel. As I understand, they point to the broader contexts within which schools of Kalam and non-Kalam (views opposing rational approaches) have developed in Islamic history.
Tanzih, Tafweed, and Taa-weel (التنزيه، التفويض، و التأويل)
Basically, Tanzih is to negate any resemblances between Allah and His Qualities, and creatures and their characteristics. Islamic Scholars from all types of opinions say that they strictly adopt Tanzih. Tafweed can probably be explained as: leaving the true meaning of religious texts (specifically parts about Allah's Qualities) to what Allah has intended without any attempt to elaborate on them. A well-known saying in this regard is Imam Malik's: "Pass them on as they came". It was the preferred position adopted by the vast majority of Muslim scholars in the earlier centuries. However, later on, scholars tended to interpret and elaborate on the Qualities of Allah (more background available in Sufis and Kalam). Interpretation developed into two main schools, the first interpreted the Qualities and descriptions of Allah, literally (e.g. if the Quran mentions "Allah's hand", then Allah has a hand), even if the school emphasizes that such descriptions are not like those of creatures. The second school (Ash'ari and Matureedi) adopted Taa-weel, which is figurative interpretation of the descriptions and Qualities of Allah (e.g. if the Quran mentions "Allah's hand" then an appropriate figurative meaning is sought, in this particular case the Taa-weel school interprets "Allah's hand" to mean His Power. However, it does not appear to me that Ash'aris insist on a particular figurative meaning. The main purpose of taa-weel is to avoid literal meaning). The Taa-weel school as I understand is the historically dominant school (Ahl Al-Sunnah Al-Asha'ira, Al-Anjari & Al-Senan, P. 248-258).
The basic Ash'ari guideline with regards to these three terms, is mentioned in verse 40 in Al-Laqani's list: "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 [Taa-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]." Then in verse 42 he said: "In case of a text [in the Quran as the readable words, appearing in 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.]" (more details about the Quran, the Speech of God, is presented below).
Explaining the Establishing on the Throne
The 'establishing on the Throne of Glory' is an example that might show the differences between the Ash'ari school and other Islamic opinions.
The earlier generations of scholars adopted Tafweed. Meaning to leave what is meant and intended by 'establishing on the throne' to Allah's knowledge. Scholars who understood it literally, said establishing means Allah is sitting on an object which is the throne. That interpretation was not accepted by scholars who adopted Taa-weel. This group of logically-inclined scholars noted that that would be implying that Allah has a body at a certain direction, with all that means of being subjected to dimensions of space, when dimensions are an attribute of creation that emerged with it, and within which created beings, things, events can only be. A body also means having parts, parts mean composition and proneness to disintegration. And such a literal interpretation is inconceivable with regards to Allah, the Creator of all things including dimensions of space and time. So, the Taa-weel school stressed that the interpretation has to be figurative, and establishing on the throne can be interpreted as 'assuming governance and being the unchallengeable Lord' (which is a possible figurative interpretation in the Arabic language). Al-Sha'arani (Al-Yawaqeet Wa Al-Jawaher) quotes Abu Taher Al-Qazweeni (from the Taa-weel school) stating that such an interpretation is strengthened if it is noted that all six occurrences in the Quran of 'establishing on the throne' were associated with expressions of Allah's creation of heavens and earth and managing affairs of creation. (Again, Taa-weel does not cancel Tafweed which is the other acceptable option to Ash'aris.)
Sufis like Ibn Arabi differed with both schools of interpretation. Ibn Arabi refrained from adopting either the literal or the figurative interpretation. Sufis' opinion seems to be to stop at the precise wording that was revealed (in line with Tafweed), until one is able to 'mystically understand' what the words mean. It appears to me that Ibn Arabi's insistence on this position is probably based on what Sufis consistently repeat that deeper concepts of religion can only be 'seen'/'experienced', and any attempt to interpret them (literally or figuratively) will not be appropriate. However, historically speaking, Sufis seemed to readily adopt the figurative interpretation if they had to select between the two options of interpretation. Al-Sha'arani sumarized Ibn Arabi's position (chapter 18 of Al-Yawaqeet) when he said that "Ibn Arabi's sayings are all about 'Tasleem' [leaving it all to Allah] and not to [even figuratively] interpret [Taa-weel], unless there is a concern that someone might make a mistake [in understanding deep concepts] then it is mandatory to adopt Taa-weel [figurative interpretation]."
The Throne, the Heavens, the earths are all part of creation. Him, being above and beyond creation, is not being physically above something. Hence, Al-Ghazali's note that Him being beyond everything does not imply different distances from various created things. Allah (SWT) also described Himself in the Quran as being close to everything, but again that closeness is not like closeness of bodies.
An idea that is repeated and affirmed at all levels of discussing Islamic beliefs, from the very basic to the intricate Sufi discussions, is that God is not in things, and created things cannot be united with Him in any way.
Here, Al-Ghazali affirms that God is beyond time and space, since He created time and space. God was before time and space were created, and He is now as He was. For things to exist, they need dimensions of space and time. What is confined within dimensions, cannot be united with the Creator of dimensions. It is also impossible for the Creator to be confined within dimensions. Hence, it is a false conception that God can be conceived to be in things or for things to be united with God.
'Was' and 'Now' are related to aspects of creation, and even if they are being used here (due to limits of human language), they denote what is beyond time.
The expression that 'He was before He created time and space and He is now as He was' is a fundamental concept in Sufi literature. Mentioning this point is probably another sign of a list of elements of faith written by a Sufi scholar, since non-Sufis do not usually mention it. For instance, this specific point is not included in popular lists like Al-Tahawi's list and Jawharat At-Tawheed, but it is included in Ibn Arabi's list (Al-Futuhat, Vol. 1, P. 36). Neither Al-Ghazali or Ibn Arabi elaborated on why this particular point needs to be mentioned, but, as I understand, it has been used as the starting point in laying out the concept of Oneness of Being (details available in the article on one Oneness of Being).
God is distinct from His creatures. He is beyond change and movement, because changes and movements can only happen within dimensions of time and space, and He is the creator of creation including its aspects of time and space. For the same reason, any kind of occurrences creatures experience are not applicable with regard to God.
His Qualities are perfect without need for increase in perfection, again, because the need for an increase means change and change is ruled out with regard to God.
Regarding sight of God, Al-Ghazali says (Al-Ihia, P. 109) :
Even though He is pure from form (or image), measurement, direction, or location, He is seen with eyes and sights in the hereafter as He says [75:22] "Some faces, that Day, will beam (in brightness and beauty), looking towards their Lord", but not seen in this life as He says [6:103] "No vision can grasp Him. But His grasp is over all vision", and as He said to Moses [7:143] "By no means canst thou see Me (direct)"
As for how can He be seen without some direction to look at, Al-Ghazali says in the same page: "if it is possible to know Him without directions, it is possible to see Him without directions too". Al-Ghazali points that it is God's Essence that is sighted, without that sight being about directions or images.
Then he says that sight of 'His Face' is a completion of blessings of Paradise. Which means that he sees that 'His Face' is synonymous to 'His Essence'. Arabic dictionaries affirm that interpretation.
Explaining Sight of God:
Both Ash'aris and the Mu'tazilah believed that God is not a body at a direction. However, the Mu'tazilah insisted that sight means eye contact with an object, so they concluded that sight of God is impossible.
Ash'aris said that sight of God cannot be denied since it is clearly stated in the Quran and Sunnah and that the Mu'tazilah considered only the 'customary' case of sight (or conditions that apply to creatures). They introduced the idea that sight is not just having one's eyes open and seeing an object. They distinguished between the inner impression of an image and what is sighted. They saw a break between the two. Examples they gave included closing one's eyes and still being aware of an image, and seeing images in dreams without seeing objects at the same time. This argument helped them explain sight of God. Since it has been established that God does not have a body at any direction, they said that sight of God is an impression or an awareness one would have (created by God) without having to have directions or an object to look at.
This is the last point regarding God's Essence and the Negating Qualities. Next Al-Ghazali considers God's Qualities of Essence.
Note on 'Mulk' and 'Malakoot': They were translated to mean 'Dominion' and 'Governance', according to Yusuf Ali's translation of the Quran. However, In Sufi terminology, 'Mulk' could also mean the realm of the intelligible or the sensed. While 'Malakoot' could also mean the realm of spirits and souls or the realm of the unseen. 'Jabaroot' was translated above to mean 'Might'. For Sufis this word might also mean what is beyond 'Malakoot'.
Qualities of Essence (or Qualities of Meanings: Sefat Al-Ma'ani - صفات المعاني)
There are seven Qualities of the Essence that are being covered specifically, and they are: Life, Omnipotence, Omniscience, Will, Hearing, Sight, Speech. All Qualities (other than these) and Names of Allah return to these seven Qualities and the Essence (Al-Maqsad Al-Asna, P. 140).
Al-Ghazali said (Al-Eqtisad,P. 202) "when we say 'Allah' we denote the Essence and the Qualities [of Essence] and not pure Essence".
(1) Meanings added to the pure Essence (they are not synonymous to the
Essence and not other than the Essence. Because being synonymous
with the Essence means that Qualities are not distinguishable from
each other, which is not the case. And Being other than the Essence
means multiplicity of Ancient Beings which contradicts Oneness.
The classical example Al-Bouti used is that of a man with certain
qualities. His qualities are aspects about him or 'added meanings'
that are part of him but not synonymous with his essence.),
(2) beyond time, as the Essence (Qadeemah), and
(3) are in the Essence, not separate from the Essence. And as the Essence, the Qualities exist without need for support or sustenance.
The term "Sefah Qa'emah Be-AlDhat" is repeated several times in the text, and Al-Ghazali specifically means point (3) by that term. However, I used "Quality of the Essence" to mean the points above, because it might not be clear on its own and because the other points are implied anyway when this term is used.
Scholars do not try to 'define' Qualities of Essence, rather they try to 'describe' them (Baijoori, verse 27). Because a definition might imply knowing the Essence, and that is ruled out in the case of Allah SWT. The Qualities, while having names that humans use, have no resemblance with notions we have for the same names. The resemblance is only in the name. The Qualities are affirmed, but never likened to qualities with the same names that humans know (basically that is known as Tanzih). A human's life, knowledge and will are not like God's. Unlike God's Qualities, man's characteristics are within limits of space, time and many relations to other existing things. By understanding man's manner of 'knowing' or 'willing' one cannot extend that understanding to the case of the Creator. What scholars affirm about God's qualities is not purely rationally based. They were essentially revealed in the Quran and Sunnah (the original spiritual source). Sufis note that the description of the Qualities mentioned in the Quran and Sunnah, can be 'realized' through mystical insight.
Al-Laqani, when mentioning the Qualities, started with Omnipotence then Will, Knowledge, Life, Speech, Hearing, then Seeing. Al-Safaqusi noted that it is more logical to start with Life, even though all the Qualities are equally 'Ancient'. Al-Ghazali started with Life then Omnipotence, Knowledge, Will, Hearing, Seeing then Speech. However, Ibn Arabi in his list ordered them slightly differently as: Life, Knowledge, Will, Omnipotence, Hearing, Seeing, then Speech. In his ist (Paragraph 10), he offered a brief note on why the first four in particular were mentioned in that order. A brief look at the Qualities follows.
Life
Other Qualities of Essence cannot be conceived but being Qualities of who is Living. In the Quran, Allah describes himself as [2:255]: "God! there is no god but He, the Living, the Self-subsisting, Eternal".
Knowledge
It is an 'Ancient' Quality by which it is completely revealed to Allah Almighty every aspect about what is imperative, possible or impossible. His knowledge is all-surrounding and spans what existed, what exists and what is yet to exist. His Knowledge is not based on instinct or senses, or accumulated experience or pondering or logical thinking (since all these aspects are part of creation that He created, and nothing about Him is similar to what is in creation).
Will
It is the Quality by which it is assigned to a 'possible' object/event/thing, some of the attributes that can be assigned to it. There are six basic attributes: 1- Existence/ nonexistence. 2- Personal Characteristics (color, etc.). 3- Time. 4- Space. 5- Being at certain location. 6- Being at a certain quantity (height, weight, density, etc.).
There are infinite possibilities in which the universe can exist, the exact existence of the universe as it is, is based on His Will.
Scholars distinguish between God's Will and His Command, His Knowledge, and His Consent.
Omnipotence (Power over all things)
It is the Quality by which everything possible (to exist) comes into existence or taken out of existence, according to Will.
This Quality applies on all 'possible' things, since if it comes into existence it is a 'possible' thing. The emphasis on 'possible' things is to exclude any notions like 'Can God create another God?'. Since such an idea is impossible with regards to God, because it contradicts Oneness.
Will is what makes a certain possible thing gain existence rather than another possible thing.
Ash'aris distinguish between two aspects of this Quality (which is 'Ancient'), the 'capacity to apply' (Saloohiah) which is His Quality even when there is no created things, and the 'actual application' (Tanjeeziah) of the Quality, which is related to bringing things into existence.
Taking something out of existence happens by cutting off provisions (in the widest sense), without which something cannot exist.
Hearing
Allah's Hearing is without auditory meatus or in any way similar to how creatures hear.
Seeing
Allah Sees without pupil or in any manner similar to how creatures see.
The Creator's Speech is without sound, alphabets, or languages. Because such things are part of creation and A Quality of Allah (in this case Speech) is beyond creation and cannot have any characteristics confined to created things.
To explain how can Allah's speech be beyond creation yet available to human beings in the form of Holy books, Ash'ari scholars distinguished between the 'original inner meanings' and the different ways those meanings can be communicated with, like language, signals, etc. The essence of the meanings is the same but manners of expression might take various forms. A certain manner of expression can be called 'speech' but that speech is actually pointing to the original speech which is the inner meanings. Words reflect meanings in the speaker/writer and they try to convey those meanings to the listener/reader.
The confusion that erupted in the Islamic history between the Mu'tazilah and Ahl Al-Sunnah was due to mixing up two uses of the word 'speech'. The first is the original inner meanings, and the second is the words pointing to those meanings.
The Quran is Allah's Speech. When its words are considered, the Quran is created, but it is uncreated/eternal when the original Meanings, which are the eternal Speech of Allah, are considered.
Another point Ash'aris note, is that the Quran points to some and not to all of Allah's Speech. In this regard, the verse [18:109] is quoted: "Say: 'If the ocean were ink (wherewith to write out) the words of my Lord, sooner would the ocean be exhausted than would the words of my Lord, even if we added another ocean like it, for its aid' ". Whatever exists in creation is bounded and limited, while Allah's Qualities (in this case speech) are not subject to limits of creation.
(See further notes on Speech below).
As Al-Laqani noted (verse 37), the last three Qualities can only be known because "that is what [relayed] reports brought us". In other words, our knowledge of these Qualities is based on the revelation in the Quran and Sunnah. As for the rest of the Qualities of Meanings, all the Negating Qualities, and God's Existence, kalam scholars said that they can be proven logically.
Allah's Knowledge is a Quality of the Essence. His knowledge is beyond time. What occurs in creation is known to Him in full detail (how, where, and when it occurs what it will lead it to).
His Knowledge is not based on thought processes like reasoning, experience or in any way similar to how creatures know or acquire knowledge.
Decision and Decree stand here for Qadaa and Qadar. According to Al-Zabeedi (P. 42), Qadaa is "God's knowledge since eternity, of things as they are", while Qadar is "Bringing things/events into existence according to His eternal knowledge". [To better understand the Concept of Destiny in Islam, I think it is important to be aware of, and not to confuse, two 'aspects' or 'levels', that appear in different expressions in religious texts, like in Qadaa nd Qadar, Will and Consent, 'what is in store' vs. 'what is happening', etc.]
Belief in Qadaa and Qadar is based on belief in God's Knowledge, Will, and Power.
Will and Wisdom
The idea of God's absolute Power and unchallengeable Will is always coupled with God's Wisdom according to which Creation is what it is. The link between Will and Wisdom is clear in paragraphs 12 and 20. To consider God's Will on what is going on without bringing in His Wisdom and Omniscience is an incorrect or incomplete view in Islam.
"But ye will not, except as God wills; for God is full of Knowledge and Wisdom." [76:30].
A believer needs to accept and believe in Decision and Decree, yet
as scholars noted, one does not have to accept what is happening in his
life (Baijoori, verse 54. Ibn Arabi also iterated the same point
several times in his writings). One can always, and indeed is
encouraged, to pray and work for betterment and improvements in one's
life and the hereafter. It is the eternal Quality of Will that is
respected, but knowing its essence or knowing everything about
existence or knowing exactly what is to happen, is impossible for us.
What we know is based on what appears to us in our lives, and we bear
some responsibility for what happens to us and how things turn out. This point
is intuitively and commonly understood. For instance, trying to attribute any
person's behavior to Destiny is not acceptable in any legal context (as I
understand, regardless
of which community, by the way). The Islamic view's basis for dismissing such an attempt, is
simply noting that there is a hidden assumption that perfect knowledge
(Omniscience) is accessible to an individual, which is a false assumption. Being
within Creation, we can be certain about a destined event, when it has occurred
already. Before occurrence of any event or incident, all one has are limited
information, options and taking a decision to select between options.
Shortage of Information and incomplete knowledge is exactly the reason why
choices appear to us, and one's need to select between them, and given such a
situation, there is a clear basis for bearing
responsibility for one's choices. (see
the 'Kasb' concept below). As I understand, that is the basis for the common
religious position that while believing in God's Will, we cannot
attribute our problems to it.
Books on elements of faith have further explanation on the 'Will of
God'. It should be noted that it is not a religiously correct view to
say 'Since God created existence, then God actually knew how things
will turn out and wanted things to be what they are, including
the good and bad events!', because that would be confusing God's Will
with His Knowledge and Consent. Scholars clearly distinguish between
God's Will, Knowledge, and Consent. Here is an attempt to explain this
point:
Knowledge, Will, Power, Commands and Consent
God's Knowledge is complete. It is a 'revealing' aspect, and should not be confused with what is to happen and how it happens. By this Quality of Essence everything is revealed to God, like all the rules and laws, all the possible options, the nature of things, and how events would turn out (according to options and the nature of things). Prior knowledge of the nature of things and how events would turn out, is just knowledge about them. According to Kalam scholars, it is incorrect to think that prior knowledge (what God knows) might mean 'forcing things to go a certain path' (as we 'see' things), or 'planning that some people would sin and get punished'.
Based on His Knowledge, God's Will assigns characteristics and
attributes to 'possible' events and things. Based on His Will, His
power brings things into existence. Nothing happens in existence that
is not according to His Will, Wisdom and His complete Knowledge of
things. Whatever happens happens within existence with the
comprehensive laws governing events. It is God's Will and Wisdom to
provide all the laws and the options, yet it is for creatures (subject
to the laws and facing options) to select what path to take and be
responsible for their decisions.
The Quran mentions [39:7]: "If ye reject (Allah), truly Allah hath
no need of you; but He liketh not ingratitude from His servants: If ye
are grateful, He is pleased with you." In this verse, the options of
showing ingratitude or gratitude are obvious (the breadth of options available
in creation), and the point that Allah
'likes' a certain behavior and 'is not pleased' with another is clear
too. (Just because all options are available does not mean that they are all
'good' or all 'bad', there is a need to evaluate the options and tell which are
'good'. 'Good' options in the religious context are what improve one's knowledge
and bring one closer to God's Presence.)
In another verse the Quran says [7:28-29]: "When they do aught that
is shameful, they say: 'We found our fathers doing so'; and 'God
commanded us thus;' Say: 'Nay, God never commands what is shameful: Do
ye say of God what ye know not?'. Say: 'My Lord hath commanded
justice;' ".
When Allah gives creatures options and the ability to choose, that
does not mean that His Consent is implied with whatever a creature
selects to do or say.
In existence, there are options to select from and decisions to
take. There are various kinds of laws some we know, others we may not
know. Some physically detectable, others cannot be detected in a normal
physical way. In religion, religious commands are regarding aspects
that man may not be able to easily detect for himself, they have been
explained as 'spiritual laws' or just commands of the Lord to be
followed. Commands and Laws (in the widest and most comprehensive
sense) are there, respecting them or not, is man's choice, and he is
responsible for the choices he selects.
Man's freedom of choice and responsibility (Kasb)
A point that is tied to this discussion is how free man is, given that God is the creator of everything and knew what is to happen? And why is man responsible for his acts if that is the case?
Ash'aris found themselves facing two extreme views. The first (known as Al-Jabriah) said that man is totally helpless without any choice whatsoever (This view appears to be based on a partial understanding of the Sufi view. See the discussion in Comment No. 20 below for details). The other was the view of the Mu'tazilah who said man is totally free to choose and God stored in man the ability to create his own deeds (their aim was to try to avoid attributing creating 'bad' deeds to God. See the discussion on 'good and bad' below). Ash'aris said that the first view is unacceptable since it is realized instinctively that one can choose or not choose to do or say something. It is the normal case that people do things willingly and it is the exception that someone would do something unwillingly. The second view is also unacceptable, because it contradicts a basic concept in the Quran that God is the creator of everything including man's deeds.
So, what is the Ash'ari view then? To explain their view they called attention to the term 'Kasb', which is mentioned in many verses in the Quran (e.g. 2:286). According to Ash'aris, 'Kasb' is neither total freedom of choice that goes as far as creating one's deeds, or helplessness and having no choice whatsoever. It is basically the ability or the will to select between available and possible choices. Upon selecting to do something the deed is created by God (based on His Will and Wisdom on how things go in existence), per man's decision, and man will bear the consequences of his decision.
Consequences might be physical (easily detectable) or spiritual, and they might be immediate or postponed to a later time within the lifetime of the man or in the hereafter. Every single decision, minor or major, is recorded and man is responsible for it. The concept of Kasb, explains how everything is created by God, yet man is responsible for his decisions.
Ash'aris point out that ultimately, knowing or fully comprehending the essence of concepts like 'Decision and Decree' and 'Choice and responsibility' is not possible and it is not required. It is knowing that they are there and that we are responsible for our decisions that a religious person needs to know.
Ash'aris found the Kasb concept to be the best rational explanation that is consistent with the rest of their views and compatible with statements in the Quran and Sunnah. It might be worth noting that Al-Sha'arani (Al-Yawaqeet Wa Al-Jawaher) mentioned Ibn Arabi's view that the Ash'ari view on 'Kasb' is the closest expression to what the matter is, according to mystical insight.
Note on "Unfair events" and Divine Justice
It is possible for what might be perceived as "unfair events" to happen to people who might be seen as not deserving such events to happen to them. Reasons can be many, at a personal level or beyond.
Strong feelings regarding the need to see fairness and justice in life are absolutely normal and indeed they are a clear indication that fine aspects of existence do exist and can and should prevail. Just as the negative things are there, there are also nobleness, grace, excellence, and fine and subtle feelings and high aspirations. All are part of the infinite shades of spectrums of qualities in existence, that have various ways of showing up. And there seems to be many ways, angles and levels of awareness of how to see, react and deal with existence.
A notable point in Sufi lists of elements of faith, while talking about God's
Will, is mentioning opposites in
existence. In Paragraph 12 Al-Ghazali mentions "little or much, small or big, good or
bad, usefulness or harm, belief or disbelief, gratitude or ingratitude, accomplishment
or unsuccess, increase or decease, obedience or disobedience". In Ibn Arabi's aqeedah
there is even a longer list of opposites (Paragraph 11). In the Islamic view of
Paradise and Hell there are many levels of Paradise and many levels of Hell, and there
is even a position called Aaraf, which is neither Paradise or Hell.
So, I guess it is implicitly meant in such lists of opposites that there are degrees
or shades between opposing words, at least in several cases.
The shades of colors in a rainbow are infinite and everyone has his favorite
selection of shades of colors, but I guess hardly anyone would stop and think
"why the shades I don't care about exist?". There is either a rainbow with the
full breadth of colors and shades of colors, or there is no rainbow. When there
is a rainbow, all the shades are there, whether someone picked any of them or
not. Favoring some shades does not make the rest just disappear. The full breadth of options will be there. Always. It is just how things are. That's the Will of God. [27:88]:"(Such is) the artistry of God, who disposed of all things in perfect order."
Yet, the Quran and Sunnah show us what to pick and what to stay away from. Here comes an aspect of Divine Wisdom on one hand and man's responsibility and decision of what to select (Kasb) on the other. Man's decision should be taken with due care. Wisdom and laws in existence are related, whether we are aware of them, or part of them, or not paying attention to them, and every selection has its consequence. There are many available options, but there is a need to be wise regarding what to pick.
All shades do potentially exist, yet it is clear that there is not evenness or chaos in how shades of qualities appear, there are sort of congregations of shades in what appears to be patterns, some of which might appear 'normal' and some do not, and there are relationships, some apparent and some are not, and rules governing relationships, some clear and some are not.
Rules can be very obvious. We are aware of Gravity, for instance, and the need to respect its rules. The religious view is about the universe as not being just the physical aspect, so naturally there are rules governing more subtle aspects of relationships. For instance, the Quran says [4:9]:
"Let those (disposing of an estate) have the same fear in their minds as they would have for their own if they had left a helpless family behind: Let them fear God, and speak words of appropriate (comfort)."
Yusuf Ali's comment on the verse: "It is a touching argument addressed to those who have to divide an estate: 'How anxious would you be if you had left a helpless family behind? If others do so, help and be kind."
This is about a possible relationship and how it should be conducted. But is it possible that there might be some injustice or even an attempt to take advantage of a "helpless family" to occur in such a relationship? Yes there is. It is part of available options. But it is not acceptable. Hence, the next verse says [4:10]:
"Those who unjustly eat up the property of orphans, eat up a Fire into their own bodies: they will soon be enduring a blazing Fire."
Regarding verse [4:9] Yusuf Ali translated it considering that "those who have to divide an estate" are addressed, which is what many expositions or Tafseer books say regarding that verse. However, Imam Fakhr-uddin Al-Razi in his extensive exposition (Mafateeh Al-Ghaib) says that, linguistically, the addressed in the verse can either be those who would take care of the "helpless family", or a person who is feeling that he/she is leaving a "helpless family" behind. And he mentions several possible explanations of the verse when each case is considered.
I wonder (this is just a personal thought), when taking the second case (of the addressed being the departing person), if the stern words (that such persons "should fear God and say appropriate words") might be to call their attention that they should trust in God and not fear for anyone seen as helpless while one is unable to help, because, as the next verse indicates, Divine Wisdom and Divine Justice do exist. (Not worrying does not mean not caring. In religion, there is always a precious balance that is urged to be sought. It is something like caring about someone or some people but absolutely trusting God's wisdom to take care of them.)
There are options and there are patterns, and there are relationships and there are rules. What appears as an "unfair event" happening to someone can be the result of wrong choices whether those selected by the one selecting the wrong choice, or one is the victim of someone else's selection, that broke some rules. Breaking any kind of an existing rule, whether we are aware of it or not, has its consequences, sooner or later, here or in the hereafter, whether the direct link between breaking the rule and its consequences is noticed or not. Those who are the victims are not without appropriate compensation, sooner or later, here or in the hereafter, noticed or not. Divine Justice is served in all cases, small or big.
Why Justice is not carried out immediately and swiftly? (16:61) "If God were to punish men for their wrong-doing, He would not leave, on the (earth), a single living creature: But he gives them respite for a stated Term: When their Term expires, they would not be able to delay (the punishment) for a single hour, just as they would not be able to anticipate it (for a single hour)". Yusuf Ali's comment: "God's decree works without fail. If He were to punish for every wrong or shortcoming, not a single living creature on earth would escape punishment. But in His infinite mercy and forgiveness, He gives respite: He provides time for repentance. if the repentance is forthcoming, God's Mercy is forthcoming without fail. If not, the punishment comes inevitably on the expiry of the Term. The sinner cannot anticipate it by an insolent challenge, nor can he delay it when the time arrives. Let him not think that the respite given him may mean that he can do what he likes, and that he can escape scot-free from the consequences." One should not consider oneself above mistakes. Everyone is prone to mistakes and everyone is given a chance to repent and to correct the mistakes.
What I understand about the Islamic view, is to try to have a better understanding regarding God's Will, Consent and Divine Wisdom. There is shortage of information and other human limits, and it is normal that we may not fully understand what is going on. It is normal to focus on immediately sensed particularities of events. And the scope within which events happen and how and when Divine Justice is served (which is assured) might not always be clear or simple to comprehend. Being upset with an event may not be unexpected, but from a religious perspective, questioning Divine Wisdom and Divine Justice, is not the appropriate way to deal with it.
One can, and indeed is encouraged, to pray and try to improve matters. It would
be even better if efforts to improve things are coupled with patience and
perseverance and are based on solid faith and unlimited hope in God's Mercy. As
I understand, that would be a better way to deal with
such issues.
Destiny is a subject that is sensitive and it appears that there will always remain
some mystery about it. I guess it is not easy to talk about such a subject and
claim to be objective. Maybe that's why even religious writers admit that it is
not easy to fully comprehend.
This has been a
limited attempt to present what I understand of the Asha'ri and Sufi views in this regard.
Related discussions can be
found in The Hekam: #6 and Hekam: #75
(especially here, where there is a talk about the spiritual view of earthly life being basically an
'abode of test', and what that might mean and how might a religious person view
and deal with tests in life).
(Compared to the Kalam view, a Sufi view on Destiny can be found in: The Hekam: #3 & #4 , Hekam: #30 and Hekam: #58. It is notable that in both views, taking responsibility and upholding rules are emphasized.)
The Mu'tazilah's view was that Speech can only be with alphabets and sounds, so, according to them, the Quran (being recited and written) is created.
The Ash'aris asserted that the Quran is the Speech of Allah. Hence, it is a Quality of the Essence, even if the written letters and man's sound (reciting the Quran) are created.
Ash'aris distinguish between the 'Inner/Self Speech' and the 'Literal Speech'. The first is the meanings that have nothing to do with letters, sounds, stops between sentences, and languages. It is a Quality of the Essence, while the second represents an expression of the meanings, and points to them. The first is beyond time, the second is revealed at a certain point of time and space, as expressions, read or written, in a certain human language.
Traditionally, the above distinction was known to intellectual people and taught to students but not said in public, where most people used to be illiterate and might not understand it clearly. Publicly the statement commonly used was that 'the Quran is the Speech of Allah and it is not created'. (Al-Baijoori, verse 41). By the way, that was the statement that Imam Ahmad Ibn Hanbal repeatedly said during the controversy over this issue with the Mu'tazilah.
The sacredness of the Holy text and its exact wording stems from the sacredness of Allah's Speech of which this particular text is an expression, pointing to it. (Note: Scholars emphasize that a translation of the Holy text is not the same as the original revealed text).
The same belief is held by Muslims regarding the Torah, the Bible (Injeel), and the Psalms (Zaboor). These heavenly books are mentioned in the list because they were specifically named in the Quran as books that were 'sent down'.
Notes:
* The expression 'sent down' pertains to Angel Gabriel being the Messenger delivering the revealed Message to the Prophets. Allah is beyond creation including Heaven, as has been mentioned above, but this is how Allah created and ordered things to be within creation.
* A point that might be wondered about, is that, as has been noted above, Allah SWT is beyond Creation with all its aspects including time, place, directions, forms, and maleness/femaleness. Scholars clearly indicate that Allah SWT is beyond such aspects (By the way, Angels are part of creation and they are created from Light, and according to scholars, gender in particular does not apply in their case). However, in the Quran and Sunnah, Allah SWT is called exclusively in words used for the masculine gender. There are few points to consider in this regard.
(a) Based on the information on the Speech of Allah, it is probably worth considering that words of the Quran and Sunnah only 'point to' the original meanings. (b) Another point that might be of relevance is that the masculine gender words in the Arabic language are more comprehensive in usage. For instance they can cover males and females (as an example in [40:40]: "And he that works a righteous deed -whether man or woman- and is a Believer, such will enter the Garden (of Bliss)") , and sometimes they can be used as the word 'person' is used in English. While feminine gender words are used specifically for females. (c) Also words like the Arabic equivalent of 'he' can be used to refer to abstract meanings.
So far, I have seen very few and brief notes from scholars on this subject, mostly just emphasizing that Allah SWT is beyond aspects relevant to created things such as maleness/femaleness.
The opinion of Al-Mu'tazilah was that Allah is Living, Omniscient, Omnipotent, Willing [what He does], hears all, sees all, and speaks by Essence, and these are not Qualities of Essence as the the Ash'aris mean (See Comment No. 10 above). This paragraph confirms the Ash'ari view that these are "Meanings added to the pure Essence". So, they would say "Omniscient with Knowledge" to emphasize that point. These are known as Al-Sefat Al-Ma'anawiah - الصفات المعنوية.
The same point is mentioned in verses 31 and 32 in Jawharat At-Tawheed.
Al-Mu'tazilah believed that goodness and ugliness are in the nature of things. They adopted a view that God is wise and can only create what is good and what is best for humans. However, a person adopting such a view might find it difficult to explain all that appears and goes on or possible to happen in existence. The Ash'ari view is that God is Wise and Just, but our ability to appreciate such Qualities, is extremely limited. A view like that of Al-Mu'tazilah might be confined by one's thoughts on how 'should something be', but a more important result of that attitude is that it might affect one's attempt to know God. Ash'aris' view was that understanding 'things as they are' without prejudgments or any subjective ideas, is a necessary step for a realistic attempt to know God. Sufis are in agreement with Ash'aris on this point. This of course brings up the issue of 'knowing things as they are'. It appears that the fundamental differences on this point affect a lot of further thoughts and perspectives. (Further discussion on this point is available on this site: "Knowing things as they are": A Sufi View).
Ash'aris sought to 'know things as they are', based on what can be rationally interpreted, yet compatible with what the Quran and Sunnah reported (replacing 'rationally interpreted' with 'mystically seen' makes that the Sufi view). They sorted out fine and subtle meanings, that other views like Al-Mu'tazilah's appeared to have 'lumped' together or analyzed in a manner that suited an 'ideal' meaning in a particular viewer's mind.
Ash'aris saw Al-Mu'tazilah unnecessarily mixing things up. So, the first thing Ash'aris emphasized was God's Knowledge and Wisdom and that there cannot be any restrictions on the Creator's Will, otherwise that would be an indication of a shortcoming. Hence their notes like in paragraph 12 above (Ibn Arabi stressed this point also in his list, as in paragraph 11) that everything existing, the 'good' or the 'bad', whether we can comprehend it or not, is the creation of God.
The next step is to sort things out. As it was seen above, in the case of Speech, Ash'aris distinguished between Inner Meanings and Literal speech. And in the case of Sight, they distinguished between an inner impression and the source of that impression. Here again, another distinction is introduced.
Nothing is good or bad by essence
Ash'aris said that 'goodness' or 'ugliness' is not natural in things. There is a created essence of some existing thing and a possible created aspect like goodness or ugliness that can be attached to it, but it is not part of its essence. What 'appears' to be 'good' or 'bad' is an impression the Creator created in us. This idea is perhaps common. It appears in sayings like 'Beauty is in the eyes of the beholder', where what is meant is probably that the same thing might be appreciated (liked/disliked) differently by different people.
Judgment of some thing/event can happen at a personal level, or according to a specific social culture/tradition, or according to religious beliefs.
In Islam, there are good and bad things/deeds too. The Prophet PBUH said "There is nothing that gets you closer to God that I did not tell you about, and there is nothing that gets you away from God that I did not warn you about." In the Quran [45:15] "If any one does a righteous deed, it enures to the benefit of his own soul; if he does evil, it works against (His own soul). In the end will ye (All) be brought back to your Lord." In his Tafseer, Imam Al-Razi comments on this verse saying "A good deed returns with benefits to oneself and a bad deed returns with harm. God commends the good and warns against the harmful, not because man's heeding will in any way benefit God, but because it [listening and following the guidelines] will benefit the man."
The difference between religious and other criteria to determine good and bad, is that religious teachings are revealed from beyond the immediate level of awareness of man. In many cases they have a clear reason on why something is considered good or bad. Generally, what religious teachings describe as good/bad has a beneficial/harmful aspect. Such an aspect might be appreciated immediately, or rationally. It might have a materially measurable side, or a subtle side that is only felt spiritually. It might have to do with one's life here or in the hereafter. But even if any of that is not quite clear, the guidelines are followed by a religious person because he/she trusts that there is a good reason for them. The context of assigning good or bad religious values on things or deeds is that the values of good/bad are like pointers on a roadmap to get closer to the presence of God. That is why scholars often emphasize that following guidelines with keenness is important, but it is also important to be conscious of what they are meant for and where they are leading to.
Cause and Effect are two separate events
The Ash'ari view does not stop at clarifying the relationship between a good/bad value and an essence. It goes further to clarify the relationship between a cause and an effect.
For instance, while many people might see fire and burning as inseparable, Ash'aris believe that fire and burning are only normally seen together, but they are two separate things. To Ash'aris, the burning aspect is not something in the essence of fire, or a quality naturally stored in it by God (as the Mu'tazilah believed). Fire and burning are not even tightly coupled phenomena, or in a direct relationship of cause and effect (where fire is the cause and burning is the effect). Fire and burning are two separately created things. Yes, they might be noticed to happen together, but the burning can happen without fire, and there can be fire without a burning (Prophet Ibrahim PBUH was thrown into fire that did not have any effect on him). This view is the basis to explain much of what is described as miracles, which, once this view is considered, should not be seen as unusual or unexpected, as the Ash'aris state. It might need to be noted that Ash'aris do not deny cause and effect as most people recognize them, they just note that that view is the 'normal'/'customary' view. It is God's wisdom that is behind what seems customarily as linked events to happen as they do. However, according to the Ash'aris that view need not be considered a fixed and an absolute fact.
Al-Mu'tazilah said that Allah 'has to' award Paradise to those who worshipped Him (the cause is worship, and the effect is the reward). Based on the above distinction, Ash'aris said that a basic rule is that the Lord 'does not have to' do that. The Lord does not owe anyone anything (paragraph 22). From the distinction between cause and effect, comes the Ash'ari view that worshipping Allah is not the cause to get to Paradise. Allah is worshipped because He is the Creator of existence and the only Lord worthy to be worshipped. However, it is because of His Mercy and generosity that a servant would enter Paradise. Worship is based on realizing the Lord's worthiness to be worshipped, but a believer does not 'demand' a reward, rather a believer asks that he might be worthy of the Lord's Grace and Mercy. (Please note that this is a basic Islamic view that was known and accepted before Ash'aris' writings. As is the case with many such views, what the Ash'aris tried to establish is a rational basis for such views).
Notes:
* The Scientific position on Cause and Effect
As I understand, modern scientific theories are based on noting 'normal' behavior in phenomena. Scientific 'evidence' is based on studying 'regular relationships' between causes and effects leading to 'consistently reproducible' outcomes. But once a 'cause' is linked to an 'effect' or when two phenomena are seen as tightly coupled (like fire and burning) then I am not sure if scientists, even though knowing that a theory is not an absolute fact, would consider that a 'cause' is a totally distinct and separate event from the 'effect'. It probably can be said that Science as we know it, is interested only in what the Ash'aris consider as the 'normal' view of existence.
* The Sufi view about Existence and its possible implications regarding Cause and Effect
The Sufi view of existence is probably worth nothing. Briefly, the view, based on mystical insight, says that elements within the World (the World is the Sufi term for everything other than God) might appear to be moving in a smooth and continuous path, but the World is actually going through an unceasing sequence of 'Creation' [appearing] and 'Extinction' [disappearing into void], at a rate that is not noticeable at the 'normal' level of awareness. Each instant (I am not sure if the Sufi use of 'instant' is related to time as we know it) of the World is unique, different and 'newly created'. Regarding this point, Sufis often quote the verse (50:15): "Were We then weary with the first Creation, that they should be in confused doubt about a new Creation?". (Examples of Sufi notes regarding this point: Ibn Arabi, Al-Futuhat, V. 2, P. 46 and V. 3, P. 288)
The impression I get is that 'newly created' means that each instant of the World is separate from the previous instant. For the World to 'appear' as we know it (through normal perception), is part of God's Wisdom about how things go. like the Ash'aris, Sufis assert the 'normal' view of the world with all its patterns, natural laws, and various regulations. However, it appears to me that knowing that the next instant is separate from the current one ('now') is the basis for realizing the total inability for any created being to know what is exactly in the next instant. Since only the Creator has full and absolute Power to create the next instant of creation according to His Knowledge, Wisdom and Will.
Whatever Man knows is based on noting previous instants up to now, but only God knows what exactly is to occur after now. Whatever man expects about the behavior of a phenomenon is based on an assumption that recognized patterns and 'laws' will hold, and that is what Sufis and Ash'aris acknowledge as the 'customary' view. However, Sufis see that Hold completely contingent on God's Will and constantly dependent on provisions provided only by God, in every single instant. And this point is the basis for man's natural inability to be absolutely certain about the future. And, for Sufis, it is also the basis for the possibility of 'exceptions' or what might appear as a miracle to someone who adopts the customary view only.
Given the Sufi view, notions like the possibility for any created being to have 'any say about the course of destiny' or to 'figure out God's plan' become plain false, since every such notion is only part of what God had already manifested (see Hekam: #30). However, such a view if adopted on its own without the further notes Sufis associate with it, might lead some people to conclude that man is totally helpless (as the Jabriah said), which is a position unacceptable to Sufis (See Ibn Ajeeba's brief comment on the Jabriah in "Tafseer Al-Fateha Al-Kabeer", P. 617). Sufis (Zarroq and Ibn Ajeeba for instance) insisted on two things to keep in mind when considering the above view. First, that there is wisdom behind what appears to be the customary view, hence it is to be respected and treated as normal people do, even if a Sufi is urged to try to see through and beyond it. Second, to keep in mind that Destiny is only fully known to God. We will always have limited information and have to work and take decisions and bear responsibility for our decisions.
Coming back to Cause and Effect, if my understanding is correct, then the Sufi view appears to be going much further than the Ash'ari view (that 'Cause' and 'Effect' are two separate events).
Al-Ghazali mentions two points about Messengers: Truthfulness and that they did what they were commanded to do which is delivering the Message of Allah. Al-Zabeedi (V. 2, P. 54) adds acknowledging other qualities of Messengers like Honesty, freedom from sin, and Intelligence.
It is obvious that the additional points Al-Zabeedi notes (here and elsewhere) were known to Al-Ghazali. I think it is just that each scholar has his own opinion on what points are most essential to include in a formal list.
Some scholars, like Al-Tahawi and Al-Laqani, added believing in the Israa and Me'raj, which is the miraculous journey of the Prophet (PBUH) from Makkah to Al-Aqsa Mosque (in Al-Quds / Jerusalem) and from there to Heaven and back.
The points from 25 to 30 relate to what happens after death. There is no normal way to know such information on our own, it is only known through Divine Revelation.
Before the questioning of the grave, Al-Zabeedi (V. 2, P. 55) adds believing in the angel who extracts the soul from all bodies with souls.
He also adds (P. 56) Resurrection of bodies.
Truths of Religion are revealed by Allah (SWT). The Sequence through which the revelation reaches us is : Allah (SWT) -> Angel Gabriel -> Prophet Muhammad (PBUH) -> Companions -> Consecutive generations -> Person or society at some later time.
What lists of elements of faith typically include is a point emphasizing the trustworthiness, the reliability and the faithfulness of the chain of personalities through which we received the revelation from Allah (SWT) (Quran and the religious teachings). From here appears the importance of recognizing the special qualities of Messengers (point 23 above) and the merit of the Companions.
The importance of the reliability of the chain of personalities resulted in the development of the 'Science of Men' ( 'Ilm Al-Rijal ), where every single person (especially in the first few centuries of the Islamic Hijri Calendar) involved in relaying Prophetic Sunnah (sayings and deeds) was scrutinized for truthfulness, forgetfulness, social behavior, etc. Reports of sayings and deeds of the Prophet were graded according to several criteria, the first of which is the trustworthiness of the men in the chain leading back to the companion who heard and saw the Prophet.
Specifying the best of Companions and ranking them (especially the first four Caliphs) is common in Ash'ari writings as it is mentioned in this paragraph and in verse 76 of Jawharat At-Tawheed. (By the way, Ibn Arabi affirms the merits of the Companions and the first four Caliphs in particular, and regarding ranking them I recall that he said in the Futuhat that their ranks are best left to Allah SWT.)
General Comments (top)
(1) Main points of the list of Elements of Faith
Al-Ghazali divides the list into four sections (Al-Ihia, P. 106):
A) The Essence of God. Knowing that
1. He exists (Mawjood),
2. Without beginning (Qadeem),
3. Without an end (Baqi),
4. He is not a substance,
5. He is not an accident,
6. He is not a body,
7. He is not in any direction,
8. He is not in any place,
9. He (His Essence) can be sighted (without directions or image),
10. He is One.
B) The Qualities of the Essence. Knowing that:
1. He is Omnipotent,
2. Omniscient,
3. Living,
4. Willing,
5. Hears all, sees all,
6. Speaks without sound or letters,
7. His speech is beyond time,
8. His knowledge is beyond time,
9. His Will is beyond time,
10. He is Living with Life, Omniscient with Knowledge, Omnipotent
with Power, Willing with Intention, hears all with Hearing,
sees all with Seeing, and speaks with Speaking.
C) The Qualities of God's Deeds:
1. What creatures do is created by Allah
2. What creatures do is (nonetheless) their choices (hence,
subject to questioning)
3. What creatures do, is what Allah intended them to do
(He created the creatures, the full breadth of choices
available to them, their ability to choose, the laws
and relationships, and He knew what will happen and what
creatures will choose. All that, is about His Qualities.
As for creatures, they do not know what is in store, they
are subject to the laws, and they have to make decisions,
and be responsible for the decisions they make.)
4. It is out of His graciousness that He created creatures and
obliged them (made them eligible to receive His Commands),
not because He had to do that.
5. He can burden creatures with what they cannot bear [And, they
may turn to Him and ask "Our Lord! lay not on us a burden
greater than we can bear".]
6. He can torture creatures [that are not obliged to worship Him,
like animals and insects] without reason. (A point stemming
from a theological argument between the Ash'aris and the
Mu'tazilah, regarding using animals to carry weights and
people and then slaughtering them for food, and that that not being
a torture for something wrong they had done). Some Ash'ari scholars
described the Mu'tazilah as subjecting the scripture to reasoning,
while the As'aris recognize the limits of reasoning and they
use it within the boundaries of the Quran and Sunnah.
7. He does what He wants, and He does not owe anything to anyone.
Even when it seems 'logically' that He should do something.
(Since what seems logical to creatures will always be of
limited scope). This is another contentious point between the
Ash'aris and the Mu'tazilah).
8. Knowing and worshiping Allah is due on servants because He
made it mandatory through religious revelation and not because
it sounds logical to worship Him. (Emphasizing transcendental
cause of worship, rather than a logical or material one).
Mu'tazilah, generally, give more weight to human reasoning
even if that reasoning leads to statements that are not
totally compatible with statements in the Quran and Sunnah,
while the Ash'aris do not agree with them on that.
9. Sending Messengers [of men] is plausible and did happen.
10. Allah (SWT) sent Muhammad (peace be upon him) as the last
of the the prophets, superseding their religious commands.
[The Islamic commands include endorsing some from previous
revelations, canceling others, and bringing new ones]. The clear
note here, is one about continuity and oneness of the source of
all Prophetic religious commands.
D) Regarding what happens after death, and about leadership of Muslims.
1. Resurrection in soul and body.
2. The questioning in the grave.
3. Retribution in the grave.
4. The Scales.
5. The Path (bridge) over Hell.
6. Paradise and Hell exist, right now.
7. The leaders of Islam (after the prophet) start with
Abu Bakr then Omar, then Othman, then Ali, may Allah be
pleased with them all.
8. The order of taking the leadership reflects the best of
the companions was Abu Bakr then Omar then Othman then Ali.
9. The Islamic leader should be male, just, knowledgeable
(in matters of religion), competent (able to manage affairs
of the nation), and to be from Quraish.
10. Leadership of someone who is not knowledgeable or just is
valid if it is not possible to replace him in a peaceful way.
Note: Leadership issues are not related to the subject of Elements of Faith. Al-Laqani mentioned the same point too and noted that it is not an essential point in correctness of one's faith (verses 130-131). It is notable in several well-known lists of elements of faith, that some scholars believed that certain points were worth emphasizing even when they knew that those points are not related to the subject, like Al-Ghazali probably felt about this point. Another example is in Al-Tahawi's list where he included an issue on purity (ablution) in the list.
(2) Gradual awareness of Elements of Faith
Right after concluding the list, Al-Ghazali, being a teacher by profession, explains how to introduce it to the public. He says in Al-Ihia (P. 96):
The way to strengthen a person's belief in elements of faith is not through arguments and Kalam [logical discourse], rather through reciting the Quran and studying its meanings and reading Hadith [Prophet's sayings] and understanding their meanings. And to busy oneself with acts of worship, and also through accompanying pious people.
Regarding the actual and ultimate understanding of the elements of Faith, Al-Ghazali explains in P. 29:
There are many levels of understanding and realizing truths of religion. As he says (P. 96):
(3) The Aqeedah is the first, among the five pillars of Islam
Understanding the elements of faith is the first pillar of Islam. This pillar is about establishing the belief part. Next comes practicing Islam, and that is what the other pillars are about: Five daily Prayers, Fasting Ramadan, Zakat (obligatory charity), Pilgrimage (only for who can afford the pilgrimage). Al-Ghazali dedicated much of Al-Ihia for discussing the rest of the pillars.
Related Links
www.ghazali.org : The link contains another translation of the same text translated above.
References:
(1)
Note: I believe this book is valuable for studying Al-Ihia. It explains concepts and words further and offers background information for subjects discussed. In my opinion, Al-Zabeedi's background as a religious scholar, a Sufi, and a linguist (he is the author of Taj Al-Aroos, which is an extensive Arabic dictionary) makes his contribution important in understanding Al-Ihia in particular. And it probably gives a good background on Al-Ghazali's other writings too, since Al-Ihai was written late in Al-Ghazali's life and it includes his views on Jurisprudence, Kalam, and Sufism.
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Ali, Abdullah Yusuf, "The Holy Quran, Text, Translation and Commentary", Hafner Publishing Company, New York, 1946.
