Ghazali - The Foundations of The Islamic Belief
Ghazali - The Foundations of The Islamic Belief
Ghazali - The Foundations of The Islamic Belief
The Foundations of
the Islamic Belief
Abu Hamid al-Ghazali (1058-1111)
The Belief of the Sunni, the way of the Prophet ............................ 1
(A) The meaning of the first phrase of witnessing:................... 1
(B) The meaning of the second phrase of witnessing which
is the witnessing for the messengers and their message. ........ 3
The Graduation of Guidance and Classification of the Stages of
Belief ........................................................................................ 4
Shining Proofs of the Foundations of the Articles of Faith
(composed in Jerusalem) ....................................................... 14
The First Pillar ........................................................................ 15
The Second Pillar: Concerning the attributes of Allah. ........... 18
The Third Pillar: The Knowledge of the Deeds of Allah .......... 21
The Fourth Pillar: Concerning the Prophetic quotations on
the Hereafter and the belief in what the Prophet taught ...... 25
Belief, Submission and Ihsan ("Sunni Sufis") ................................ 27
(i) The confusion of the Mu'tazilites and the Murji'ites.......... 30
(ii) The Increase and Decrease of Belief ................................. 31
(iii) The Definitions of Belief - Iman ........................................ 31
(iv) The Clause of "Allah Willing" in Stating One's Belief,
Question and Answer ............................................................. 32
(v) Belief is Pure From Hypocrisy............................................ 34
(vi) Narrations Concerning Freedom from Hypocrisy ............. 34
(vii) Classification of Hypocrisy ............................................... 35
(viii) Ihsan - Perfection ........................................................... 36
Chapter One
i. Transcendence (Exaltation)
Allah is not a body possessing form, nor a substance restricted and
limited: He does not resemble other bodies either in limitation or in
accepting division.
He is not a substance and substances do not reside in Him; He is not
a quality of substance, nor does a quality of substance occur in Him.
Rather, He resembles no existent and no existent resembles Him.
Nothing is like Him and He is not like anything. Measure does not
bind Him and boundaries do not contain Him. Directions do not
surround Him and neither the earth nor the Heavens are on
different sides of Him.
Truly, He is controlling the Throne in the manner in which He said
and in the sense in which He willed - in a state of transcendence
that is removed from parallel and touch, residence, fixity of
location, stability, envelopment, and movement.
The Throne does not support Him, but the Throne and those who
carry it are supported by the Subtleness of His Power and are
constrained by His Firmness. He is above the Throne and Heavens
and above everything to the limits of the earth with an aboveness
which does not bring Him nearer to the Throne and the Heavens,
just as it does not make Him further from the earth.
Rather, He is Highly Exalted above the Throne and the Heavens, just
as He is Highly Exalted above the earth. Nevertheless, He is near to
every entity and is "nearer to the worshipper than his juggler vein"
and He witnesses everything since His nearness does not resemble
the nearness of bodies, just as His Essence does not resemble the
essence of bodies.
He does not exist in anything, just as nothing exists in Him: Exalted
is He that a place could contain Him, just as sanctified is He that no
time could limit Him.
For, He was as before He had created time and place, and just as He
was, He is now. He is distinct from His creatures through His
The Belief of the Sunni, the way of the Prophet
iii. Knowledge
He is Knowledgeable of all the known, encompassing all that
happens in the depths of earth to the highest heavens. He is
Knowledgeable in which there is not an atom that escapes His
Knowledge in heaven and earth.
vi. Speech
Rather, He knows the stamping of the black ant upon the solid rock
in the darkest night. He perceives the movement of a particle of
dust in mid-air. He knows the secrets and that which is more
hidden.
iv. Will
He is the Willer of all existence and the Planner of all contingent
things. There is nothing that occurs in His visible or invisible world
except by His prior planning and His execution whether it is little or
plenteous, small or large, good or evil, benefit or harm, belief or
unbelief, gratitude or ingratitude, prosperity or loss, increase or
And that the Koran, the original Torah, the original Gospel of Jesus,
and the original Psalms are His Books sent down upon His
Messengers, peace be upon them.
The Koran is read by tongues, written in books, and remembered in
the heart, yet it is, nevertheless ancient, subsisting in the Essence of
Allah, not subject to division and or separation through its
transmission to the heart and paper [by this he meant that the
movement of the reciter's tongue and his management of the flow
of air in his mouth and ear etc., or the writer's inscription upon
paper, all of which are created. Whereas the logic of Ghazali
The Belief of the Sunni, the way of the Prophet
vii. Deeds
He, the Exalted, the High, there is no existence except Him, unless it
occurs by His action and proceeds from His Justice, in the best,
perfect, complete and just ways.
He is Wise in His verdicts. His justice is not to be compared with that
of worshippers, because it is conceivable that the worshipper is
unjust when he deals with properties of other than his own. But,
harm is not conceivable from Allah - the High - because He does not
encounter any ownership of other than Himself, in which His
dealing could be described to be harmful.
Everything besides Him, children of Adam and jinn, angels and
devils, heaven and earth, animals, plants, and inanimates,
substance and its quality, as well as things perceived and things felt,
are all originated things which He created by His Power and before
they were nothing, since He existed in Eternity alone and there was
nothing whatsoever with Him.
So He originated creation thereafter as a manifestation of His
Power and a realization of that which had preceded of His Will and
the realization of His Word in eternity, not because He had any
need or necessity for it.
He is magnanimous in creating and inventing and in imposing
obligations, not doing it through necessity.
He is Gracious in beneficence and reform, though not through any
need. Munificence and Kindness, Beneficence and Grace are His,
since He is able to bring upon His creatures all manner of torture
and to try them with all kinds of pain and affliction. Even if He
should do this, it would be justice from Him, it would not be vile, it
would not be tyrannous.
He - the Mighty, the Glorified - rewards His believing worshippers
for their acts of obedience according to generosity and
encouragement rather than according to their merit and obligation.
For there is no obligation upon Him in any deed towards anyone
and tyranny is inconceivable in Him. For there is no right upon Him
towards anyone.
As for His right to be obeyed it is obligatory and binding upon all
creatures because He made it obligatory upon them through the
tongues of His prophets and not by reason. But He sent His
prophets and showed their truthfulness through explicit miracles,
the believers will drink before entering Paradise and after crossing
over the Bridge. Whoever drinks a single mouthful from it will never
thirst again. Its width is the distance of one month's journey; its
waters are whiter than milk and sweeter than honey. Around it are
ewers in number like the stars of the sky, and into it flow two
springs from al-Kawthar.
And one should believe in the Judgement and the distinctions
between those in it, that some will be closely questioned, that some
will be treated with forgiveness and that others will enter Paradise
without questioning - these are the nearest.
Allah will ask whomsoever He will of the prophets concerning the
deliverance of the Message, and whosoever of the unbelievers
concerning their rejection of the Messengers; and He will ask the
innovators concerning the way of the Prophet (sunnah) and the
Muslims concerning their deeds.
One should believe that the believer in the Oneness of Allah (if he
enters Hell on account of his sins) will be released from Hell fire
after he has been punished, so that there will not remain in Hell one
single believer.
One should believe in the intercession of the prophets, of the
learned, and of the martyrs, then the rest of the believers - each
according to his influence and rank before Allah.
Whosoever remains of the believers and has no intercessor will be
released through the Grace of Allah, the Mighty, the Glorified.
Therefore not one single believer will abide in Hell forever;
whosoever has in his heart the weight of an atom of belief will be
brought out from there.
One should believe the virtues of the Companions - may Allah be
pleased with them - and their different ranks, and that the most
excellent of mankind, after the Prophet - Allah praised and gave him
peace - is Abu-Bakr, and then `Umar, and then `Uthman, and then
`Ali - may Allah be pleased with them - and one should think well of
all the Companions and praise them, just as Allah - the Mighty, the
Glorified - and His Prophet praised them all - Allah has praised the
Prophet and given him peace -. All these were reported in the news
and witnessed traditions (of the Prophet). Therefore whosoever
believes in all this and believes in it without doubting will be among
the people of truth and the congregation of the Way of the Prophet
(sunnah), and indeed has separated themself from the followers of
error and party of innovation.
So we ask Allah to perfect our faith and make us steadfast in the
Religion for us and for all Muslims through His Mercy. Truly He is
the Most Merciful. And may the praise of Allah be upon our Master
Muhammad and upon every chosen worshipper.
Chapter Two
off that can lead to either its destruction, or, most probably impair
its growth.
Thus the prophets - the praise of Allah be upon them - did not cease
to debate with the unbelievers and dispute with them. Allah said,
"Dispute with them in the kindest manner." The Companions - may
Allah be pleased with them - too used to debate and dispute with
the unbelievers, but only when necessary. During the time of the
Companions the need for disputation was minimal.
This is practically all that can be said on behalf of the two groups
(the proponents and the opponents of dogmatic theology).
arouses. For this reason you find that the lay heretic can, through
kindness, be easily dissuaded from his error in no time. But if he
were brought up in a town where disputation and fanaticism
abound it will be impossible for both the past and current
generation to remove the heresy from his heart, their combined
efforts notwithstanding. On the contrary, passion, fanaticism,
hatred of the adversaries of disputation and non- conformist groups
prevail over his heart and prevent him from comprehending the
truth so that even if he were told, "Do you want Allah to remove for
you the veil and to reveal to you through seeing that the truth is on
the side of your adversary?" he would dislike it for fear that his
adversary would be gladened by it. This, then, is the chronic disease
which has spread among men all over the land. It is a kind of
corruption which is set in motion by the disputants through their
fanaticism. That is its harm.
As to its benefits some think that it is useful in revealing realities
and knowing them as they really are. But how far from the truth
this is, because the fulfillment of noble desire is not found in
disputation. In fact the perplexity and confusion consequent on
disputation surpass anything which it may reveal or unfold. If you
were to hear that from a scholar of the prophetic quotations or a
semi- scholar you would think that men are the enemies of that of
which they are ignorant.
Take it, then, from one who has familiarized himself with
disputation and, after a careful study and a thorough investigation
of it in which he surpassed the extreme limits of its masters and
went even further to study in great detail other cognate subjects,
has come to dislike it, and has ascertained that the road to the
realities of knowledge is closed from this direction.
Disputation, as a matter of fact, will inevitably reveal, unfold and
clarify a few things, but this is very rare and only occurs in simple
and clear matters which are readily understood even before any
thorough study of the art of disputation. It has only one benefit. It
preserves the belief for the ordinary people and safeguards it
against the confusion of innovators by different kinds of
argumentation. For the layman is swayed by the argument of the
innovator although the argument may be false; and to confront a
false position with another refutes it. People are expected to follow
this belief which we have already mentioned because the Religion
has ordained it for the good of their temporal and spiritual lives and
because the good early generations agreed on it.
The learned are expected to watch over it for the ordinary people
against the ambiguities of the innovators, just as the magistrates
are expected to safeguard their property against the attacks of the
oppressors and ravishers.
When both its harm and benefit are fully understood, one should be
like the physician who is adept in the use of dangerous drugs, which
he does not apply except to the right place and only at the time of
desparation.
To explain further, the laymen and the ordinary people who are
engaged in crafts and trades should be left alone in the integrity of
their beliefs which they have accepted when they were instructed
Will of Allah until, through His Grace, the truth shall be revealed to
the child. Otherwise he will persist in his doubt and skepticism.
The material contained in that book and others of the same kind is
that from which benefit can be expected. Chapters not confined to
the same subject are of two kinds.
The first comprises chapters which deal with subjects other than
the foundations of the articles of faith, such as those which discuss
propensity, transmutations and the different kinds of perceptions
or discoursing on sight, whether or not it has an opposite which is
called obstruction or blindness. If this obstruction does exist, then it
will be an obstruction (which prevents the eye) from (seeing) all
invisible things, or a proof which verifies every visible thing that can
be seen, as well as other misleading trivialities.
The second kind of these chapters contains a further expansion of
the same arguments as applied to other subjects, together with
several questions and answers - details which add nothing but
confusion and perplexity to him who has not already been
convinced by the previous material. For there are certain things
which become more obscure with dilation and expansion.
If one were to say that the investigation into the rules of
perceptions and propensities is useful for sharpening the mind
which is the instrument of Religion just as the sword is the
instrument of Holy war (jihad), hence there is no harm in
sharpening it, it will be like saying that playing chess, because it
sharpens the mind, is a part of Religion. This, however, is insane
because the mind may be sharpened through the other sciences of
the Religion in which there is no fear of harm or injury.
By this you see how much of scholastic theology is blameworthy
and how much is praiseworthy, the conditions wherein it is
condemned and these wherein it is praised, as well as the persons
who are benefited by it and the persons who are harmed. If you
should then say that, since you acknowledge the need for it in
refuting the arguments of the innovators, and since innovations
have now risen and calamities spread, the need for it has become
urgent, it is inevitable that undertaking this science should become
an Islamic public mandate just as undertaking to safeguard property
and other rights and fulfilling the duties of justice and government
and the rest. And unless the learned men engage in spreading and
teaching this science and in making research in it, it will not endure;
and if it were completely abandoned, it would surely disappear; nor
is there in human nature by itself a sufficient ability to cut through
the dubiosities of innovators unless this subject is learnt and
studied. Therefore there should be instruction in it, and its
investigation is now one of the Islamic public mandate, contrary to
what it was at the time of the Companions when the need for it was
not urgent.
If you should say this, then know that the truth of the matter is that
undoubtedly there should be, in every town, someone who would
undertake to engage in this science and take it upon himself to
refute the dubiosities of the innovators which have spread in that
particular town. This undertaking is performed through education,
but it is not wise to instruct the laity in it just as they are instructed
knowledge which lies between him and His Lord and which he
cannot reveal to anyone." One of the gnostics said, "To divulge the
secret of the Lord is equivalent to unbelief." Some one also said,
"The Lord has a secret, if revealed, prophecy will become obsolete.
Prophecy has a secret, if divulged, knowledge will become useless,
and the learned people of Allah have a secret, if disclosed, the
Religion will become of no force." If he who had said this did not
mean thereby the futility of prophecy as far as those with lessor
intellect are concerned because of their inability to understand,
then what he said is not true. Rather, that which is true is free of
contradiction. The perfect man is he whose knowledge does not
destroy his piety, and the road to piety is through the prophecy.
You may say, "These verses and prophetic quotations may be
subject to several interpretations. Show us, then, how their visible
meaning differs from the invisible. For if the visible is contradictory
to the invisible, it will destroy the Religion, which is exactly the
position of those who say that reality is contrary of the Religion.
This is unbelief because the Religion represents the visible and
reality represents the invisible. If the one is neither contradictory to,
nor in disagreement with the other, then both are identical.
Therefore the division (of knowledge into obvious and hidden,
visible and invisible) is hereby destroyed and the Religion will have
no secret (meaning) which should not be divulged. Rather both the
hidden and the obvious will be the same." If you inquire, then you
should know that this question raises a grave issue and leads into
the science of Revelation departing from the intent of the science of
practical Religion which is the purpose of these books. For the
articles of faith which we have already mentioned come under the
deeds of the heart which we are required to receive with
acceptance and consent, by fixing the heart on them and adhering
to them, not by endeavoring to comprehend their realities, since
this was not required of all people.
Were it not a part of practical Religion we would not have
mentioned it in this book, and were it not one of the outward deeds
of the heart we would not have mentioned it in the first half of the
book. Real (and complete) revelation is an attribute of the essence
of the heart and its inward part. But if the discussion leads to the
stirring up of doubt or the shadow of doubt concerning the
contradiction of the visible to the invisible, a brief word of
explanation becomes necessary. For he who says that reality
disagrees with the Religion and the invisible contradicts the visible
is closer to unbelief than to belief.
10
The Prophet himself refrained from explaining this part. The minds
fail to comprehend its reality and the imaginations to imagine its
truth. But do not think that this was not revealed to the Prophet of
Allah - the praise and peace be upon him - for he who does not
know the spirit does not know himself, and he who does not know
himself does not know his Creator.
It is not unlikely that this was revealed to some of the people who
are close to Allah and the learned men although they were not
prophets; but they disciplined themselves in the etiquette of the
Religion and held their peace in the matters where the Prophet the praise and peace be upon him - himself was silent. In fact there
are in the attributes of Allah many hidden things which are beyond
the comprehension and understanding of the crowds. Of these, the
Prophet of Allah - the praise and peace be upon him - did not
mention anything except those that are obvious to the minds, such
as knowledge and power and the like, which men understand in
terms of something akin to them and then suppose that they
performed the feat through their own knowledge and power,
especially since they possess certain qualities which are called
knowledge and power. Consequently they arrive at that by some
manner of analogy. But if the Prophet - the praise and peace be
upon him - mentioned some of the attributes of Allah to which men
have nothing akin and which do not resemble, even remotely,
anything they possess, they would not have understood them. Thus,
the pleasure of coition, if mentioned to the child or to the impotent,
will not be understood by them except in relation to the pleasure of
eating which they comprehend. This understanding, however, will
not be one of actual experience.
Furthermore, the difference between the Knowledge and Power of
Allah and human knowledge and power is greater than the
difference between the pleasure of coition and the pleasure of
eating. In short, mankind does not comprehend except themselves
and their own attributes which are present with them or were with
him in the past. By comparison and analogy with these they
understand the attributes of others. They will also realize that there
is a difference between their attributes and those of Allah in
nobleness and perfection. Therefore it is not within the power of
people but to declare as belonging to Allah what has been declared
as belonging to themselves, such as action, knowledge, and power
as well as other attributes and to acknowledge that in Allah they are
the most perfect and the most noble. Most of their emphasis
would, therefore, be on their own attributes rather than on those of
Majesty which belong exclusively to Allah.
For this reason the Prophet said, "I cannot count praising You as
You have praised Yourself. "This does not mean the inability to
express what I comprehend but rather an admission of the inability
to comprehend the Essence of the Majesty of Allah. For this reason
again someone said: "No one truly knows Allah except Allah
Himself." Abu-Bakr al-Siddiq said, "Praise be to Allah who has not
given men a way to know Him except through their inability to
know Him." Let us now, however, stop this kind of discussion and
go back to the main purpose, namely that one of these categories
comprises that which the minds fail to comprehend, such as the
spirit and some of the attributes of Allah. Perhaps the Prophet
refered to something of the same nature when he said, "His cover is
Light, if He reveals it, indeed, the Exaltation of His Face will burn
everything of His creation that His Sight reaches." (Darwish notes:
Christians are taught to believe and surrender their limited reason
and trust God. The same applies to Muslim scholars who believe in
the limitation of the brain and trust Allah and His Messengers so the
question remains: "Is there proof that God has a son which came
from Him Himself?" The answer in both Islam's Koran and
authentic, early Christian literature is that He does not. In the Koran
you will find a denial of such claim and that Allah told Prophet
Muhammad to tell the world "If the Merciful has a son, indeed I will
be the first one to worship him." Therefore the rejection is not
based upon malice or even the limitation of the brain that it fails to
comprehend, but it is based upon clear revelation which should be
considered by all.)
The second category of the hidden things which the prophets and
the people who are close to Allah decline to mention or divulge
comprises those things which are intelligible in themselves and the
minds do not fail to grasp, but their mention is harmful to most
hearers although it is not harmful to the prophets and the people
who are close to Allah.
The secret of the decrees of Allah which the learned men were
forbidden to divulge belongs to this part. Consequently it is not
unlikely that certain truths may be harmful to some people just as
the light of the sun is harmful to the eyes of bats and the perfume
of the rose is harmful to black-beetles. And how could this be
deemed unlikely when we know that our saying that unbelief,
adultery, sin, and evil exist all by the Will of Allah, which in itself is
true, but, nevertheless, has been harmful to many because it was
taken by them as an evidence for folly, lack of wisdom, and
approval of evil and wickedness? Thus has al-Rawandi as well as
several separatists, deviated from the right path by following such
heresies. Similarly, if the secret of the decrees of Allah were
divulged most people would fancy that Allah is lacking in power,
because their minds are incapable of comprehending anything
which will remove that fancy.
Furthermore, if someone should discuss the Day of Resurrection
and should say that it will fall after a thousand years, or a few years
after or a few years before, his words would be understood.
Nevertheless the appointed time of the Day of Resurrection was not
foretold for the welfare of mankind and for fear of the harm which
might ensue. The (intervening) period may be long and the
appointed time very distant, with the result that people, thinking
that the Day of Recompense is remote, would cease to mind or
care. On the other hand it may be, in the Knowledge of Allah, close
at hand. If then, the appointed time should be foretold, people
would be greatly frightened with the result that they would neglect
their (daily) work and transactions and havoc would overtake the
world. Were this to occur and come true, it would be an example of
this category.
The third category is where the thing is such as will be understood
and cause no harm when mentioned clearly, although it is usually
expressed through metaphor or allegory so that its impression on
the heart of the listener may be deeper. Its value is that it leaves a
greater impression on the heart. Thus if a person had said that he
11
had seen a man place pearls around the necks of swine and his
words were taken metaphorically to express the imparting of
knowledge, and the spread of learning among those who are
unworthy, the (ordinary) listener would readily understand its literal
meaning while the thorough and careful listener, when he examines
and finds that the man had no pearls and was not surrounded by
swine, would see through and comprehend the inner and invisible
meaning. Consequently men differ in this respect. An example of
this found in the following poem: Two men, one a weaver the other
a tailor on either side of Constellation of Virgo; One is weaving
shrouds for the deceased, and his companion tailors for the
forthcoming one.
The poet expressed the celestial phenomena of the rising of the
stars and their setting metaphorically through the parable of two
artisans. This kind of (metaphor) belongs to the principle of
expressing a certain meaning through a picture which contains the
same meaning or a similar meaning.
Belonging to the same kind are the words of the Prophet when he
said, "Verily the mosque will shrink when people spit in its
courtyard just as the piece of skin shrinks when it is placed over the
fire." You can readily understand that the courtyard of the mosque
does not actually shrink when people spit in it. What the words of
the Prophet really mean is that the atmosphere of the mosque,
being honored and exalted, has been dishonored and belittled by
spitting, which is as opposed to the idea of the mosque as fire is to
the integrity of the particles of skin.
Belonging to the same kind are the words of the Prophet when he
said, "Is he who raises his head from prostration before the prayer
leader not afraid that Allah will transform his head into that of a
donkey?" This, however, will never take place literally but only
metaphorically since the head of the donkey is proverbial, not for its
form and shape, but for its characteristic stupidity and foolishness.
Thus, whoever would raise his head from prostration before the
prayer leader, his head would become like that of a donkey in
stupidity and foolishness. It is this which is meant and not the shape
which the literal meaning (of the words) indicates. For it is utterly
foolish to place following (the prayer leader) and preceding (him)
together because they are contradictory.
The knowledge that, in such cases, there are inner meanings which
differ from the outward significations, can only be determined by
either rational or legal evidence. The rational is when any
interpretation according to the outward meaning is impossible, as
in the words of the Prophet - the praise and peace be upon him when he said: "The heart of the believer lies between two of the
fingers of the Merciful (Allah)." When we examine the hearts of the
believers we shall not find them surrounded with fingers, and
consequently we shall know that the words are used metaphorically
for power which is inherent in fingers and constitutes their hidden
life. Furthermore, power was metaphorically represented by the
fingers because such a metaphor conveys the idea of power more
completely.
Of the same kind is the instance where Allah expresses the idea of
His Power metaphorically by saying: "When We decree a thing, We
only say: `Be,' and it is." (Quran 16:40) The outward meaning of this
verse is not possible because if the saying of Allah `Be' was
addressed to the thing before that thing came into existence, then
it would simply be an impossibility since the non-existent does not
understand address and, therefore, cannot obey. And if it was
addressed to the thing after the thing has come into existence, then
it would be superfluous, since the thing is already in existence and
does not need to be brought into being. But whereas this metaphor
has been more impressive upon the minds in conveying the idea of
the greatest power, recourse has been made to it.
Those cases where the inner meaning is determined by means of
legal evidence are the cases which can be interpreted according to
their literal and outward signification, but, on the authority of
prophetic quotations, a meaning other than the outward was
intended, as is the case in the interpretation of the Words of Allah
when He said, "He sends down water from the sky which fills the
riverbeds to overflowing, so that their torrents carries a swelling
foam..." (Quran 13:17). Here the word water stands for the Koran
and the torrents represent the hearts. Some of the hearts receive
and hold a lot; others receive a lot and hold little; while others still
receive a lot and hold nothing at all. The foam represents unbelief
and hypocrisy, which, although it rises to and floats upon the
surface of the water, does not last; but guidance which benefits
mankind, endures.
In this part a group of men went deeply and interpreted the things
which were mentioned in connection with the Hereafter, such as
the balance, the Bridge, and the like. All this, however, is innovation
because it was not handed down by prophetic quotations,
especially since its literal and outward interpretation is not
impossible. Therefore it should be interpreted literally.
The fourth category is where a person comprehends the thing in a
general way and then through further investigation and
experimentation, understands its particulars so that it becomes a
part of him. Thus the two kinds of knowledge differ. The first, (i.e.
the general) resembles the husks, while the second (i.e. the
particular), resembles the pith. The first is the visible or outward,
the second is the invisible or inward. This is just like the example of
the man who sees a person in the dark or from a distance and
acquires a certain picture of that person. But when he sees him
from a close range or after the darkness has gone, he realizes
certain differences. This last picture, however, is not opposed to the
first but complementary to it.
The same is true of knowledge, faith, and belief. For a person may
believe in the existence of love, sickness, and death even before any
of them occur. But to believe in their existence after they have
taken place is more complete than believing in their existence
before they take place. In fact mankind has, with regard to passion
and love as well as the other conditions, three different stages and
three distinct degrees of comprehension.
The first is to believe in the existence of the thing before it takes
place; the second is to believe in its existence at the time of its
occurrence; and the third is to believe in its existence after it has
taken place.
12
Of the same kind are the following Words of Allah, "Then He willed
to the heaven, when it was smoke, and to it and to the earth He
said: `Come willingly, or unwillingly.' `We come willingly,' they
answered." (Quran 41:11). Those with lesser intellect, because of
their lack of understanding, would assume that both the Heaven
and the earth possess life intellect, and the ability to understand
speech. He would also assume that they were addressed by a
speech of actually enunciated words which both could hear and
reply to with enunciated words saying, "We come willingly." But
whosoever has insight would realize that this was a figurative (use
of language) and that Allah only expressed that the Heaven and
earth are subject to His Will.
Of the same kind, too, are the Words of Allah when He said, "There
is nothing that does not proclaim His Praise..." (Quran 17:46). Those
with lesser intellect, because of their lack of understanding, would
assume that the inanimate things possess life intellect, and the
ability to speak and enunciate words, so that they would have to
say, "Praise is to Allah" in order that His Praise might be established.
But he who has insight would know that the actual utterance with
the tongue was not meant by that but merely that everything,
through its own existence, praises Allah, and in its own essence
exalts Him and attests to His Oneness. As has been said: "In
everything He has a sign which declares that He is One." In the same
way it is said, "This masterpiece testifies that its Maker possesses
the ability and perfect knowledge." This does not mean that the
masterpiece actually utter the words, "I testify ..." etc. but merely
that, through its form and state, (it testifies to the Ability and
Knowledge of its Maker).
Similarly everything does, in itself, stand in need of the Creator to
create and sustain it, to maintain its attributes and to move it to
and fro in its different states. And through its need it testifies to its
Maker by Exalting Him. Such a witness is comprehended by those
who have insight, not those who stand still and do not venture
beyond the externals. For this reason Allah said, "But you do not
understand their extolling." (Quran 17:46). Those with lessor
intellect do not understand this at all, while the favorites of Allah
On the other hand some went to the opposite extreme and forbade
(any but the literal interpretation). Among those was Ahmad ibnHanbal who went as far as to forbid the allegorical interpretation of
the Words of Allah "`Be', and it is." (Quran 16:42). His followers
have claimed that these Words were words of actual speech with
enunciated letters and sounds brought into existence by Allah the
very moment He created a created thing. I have even heard one of
his followers say that (Ahmad ibn-Hanbal) forbade the allegorical
interpretation of all but three prophetic quotations, namely the
words of the Prophet when he said, "The Stone is the right Hand of
Allah in the earth," (the Stone in Ka'bah) and, "The heart of the
believer lies between two of the fingers of the Merciful (Allah);" and
"Verily I shall find the soul of the Merciful (coming) from the
direction of al-Yaman." Even here the literalists have been inclined
to forbid any allegorical interpretation.
It is assumed, however, that Ahmad ibn Hanbal knew that
ascending is not fixity of location, and descending is not change of
location; nevertheless he forbade allegorical interpretation for the
good and welfare of people, since whenever it is allowed matters
become worse and get out of control, overstepping the limits of
moderation. Things which go beyond the limits of moderation are
beyond control. Therefore there is no harm done by such a
prohibition which is also attested by the lives of the good, first
generation who used to say, "Take them literally as they have been
(revealed and) handed down." Thus Malik, on being asked about
ascending, went so far as to say, "The fact of ascending is known
but its manner is not; to believe in it is an obligation, to inquire
about its manner is a heresy.' Another group advocated the middle
of the road position and permitted allegorical interpretation in
everything which relates to the attributes of Allah but have taken
the things which pertain to the Hereafter in a literal sense and
13
Our aim was only to make clear that the invisible and visible may be
in harmony with one another and that no disagreement exists
between them. At any rate many things have been unfolded
through our discussion of these five parts.
2.
He is Ancient
3.
He is Everlasting.
4.
He is not a substance.
It is our opinion that for the common people the explanation of the
faith which we have already given is sufficient for them and that
nothing further will be required of them in the first degree. But if
any fear of disturbances arises on account of the spread of heresies,
then, in the second degree, recourse may be had to a statement of
the belief wherein a brief and undetailed outline of the obvious
proofs is presented.
5.
He is not a body.
6.
7.
8.
9.
He is seen.
Chapter 3
10. He is One.
The second pillar concerns the attributes of Allah: It comprises of
ten principles. They are the knowledge that:
1.
He is Alive.
14
2.
He is Knowledgeable.
8.
3.
He is Powerful.
9.
4.
He is the Willer.
5.
He is the Hearer.
6.
He is the Seer.
7.
He is the Speaker.
8.
9.
The first light which should be used for illumination and the first
thing to be followed on the road of admonition are the instructions
of the Koran, because there is no explanation beyond that of Allah the Exalted. Allah says in the Koran:
1.
2.
3.
4.
5.
"Have We not made the earth a cradle and the mountains as pegs?
And We created you in pairs, and We made your sleep a rest, and
We made the night a mantle, and We made the day for a livelihood.
And We built above you seven strong ones, and placed in them a
blazing lamp and have sent down from the clouds pouring rain that
We may bring forth with it grain and plants and luxuriant gardens."
(Quran 78:6-16).
6.
And again,
7.
8.
9.
2.
The accounting.
3.
4.
5.
The balance.
6.
7.
15
you not give thanks? Consider the fire which you kindle. Is it you
that originated its tree, or are We the Originator?" (Quran 56:5872).
Anyone with the least bit of intellect is able to reflect upon the
import of these verses and reviewing the wonders of the creation of
Allah, in Heaven and on earth as well as the beauties of nature in
animal and plant, realizes that this wonderful matter with its
consummate order cannot be independent from the Creator to
direct it and the Maker to govern it and quantify it.
Therefore Allah - the High - said:
"Is there any doubt about Allah, the Creator of the heavens and the
earth?" (Quran 14:10).
The prophets - the praise of Allah be upon them - were, therefore,
sent in order to call the creation to the Oneness, that they may say,
"There is no god except Allah." They were not, however,
commanded to say, "We have a god and the world has a god,"
because such a thing is inborn in their minds from the time of their
birth and in the midst of their youth.
For this reason Allah - the High, the Glorified - said:
"If you ask them: `Who has created the heavens and the earth?'
They will reply: `Allah.'... (Quran 31:25).
And He - the High - said:
"Therefore set your face to the Religion, purely, the upright creation
upon which He originated people there is no changing of the
creation of Allah, this is the valuable religion." (Quran 31:30).
Therefore there is in human nature and the testimonies of the
Koran what will render the task of citing proof unnecessary.
for he who conceives of a body being in neither the kinetic state nor
in the static state is both ignorant and foolish.
The second assertion is our saying that both motion and rest are
originated phenomena, the proof of which is found in their
alternation and in the appearance of the one after the other is
gone. This is true of all bodies, those that have been seen as well as
those that have not been seen. For there is not a static object the
potential motion of which is not required by the mind, and there is
no moving object the potential rest of which is not required by the
mind. The sudden is originated because of its immediate occurrence
and that which has gone is also an originated matter since it is no
longer due to the fact if it is proven it is ancient it will obligate that
it does not turn to nothing - details of which will be explained in
proving eternity of the Maker - the High, the Purified.
The third assertion is our statement that whatever is not
independent of originated things is itself originated. Its proof lies in
the fact that if it were not so, then there would be, before every
originated phenomenon, other originated phenomena which have
no beginning; and unless these originated phenomena come to
nothing in their entirety, the turn for the present originated
phenomena to come into being immediately would never arrive.
But it is impossible for that which has no end to come to nothing.
Furthermore if the celestial spheres have revolutions, the numbers
of which have no end, it is inevitable that their numbers be either
odd or even, or both odd and even, or neither odd nor even. But it
is impossible that their numbers be both odd and even at the same
time, or neither odd nor even for this would be a combination of
both the negative and the affirmative, since in the affirmation of
the one is the negation of the other, and in the negation of the one
is the affirmation of the other.
Furthermore they cannot possibly be even because the even
number becomes odd with the addition of one; and how could that
which has no end be wanting one? Nor can they possibly be odd
because the odd number becomes even with the addition of one;
and how could it be wanting one when its number has no end?
Therefore the conclusion is that the world is not independent of
originated phenomena, and that which is not independent of
originated phenomena is itself originated. And when its being an
originated phenomena has been established, its need for an
Originator becomes a necessity through obvious comprehension.
The first is that bodies are not independent of motion and rest. This
is readily understood and requires neither meditation nor thinking,
Shining Proofs of the Foundations of the Articles of Faith (composed in Jerusalem)
16
(iii) Eternity
He is the First and the Last, the Visible and the Invisible, since that
whose eternity is established His end is impossible. Its proof lies in
the realization that if it came to nothing it is inevitable that it should
come to nothing either by Himself or by an opponent.
And if it were possible for a thing, which is conceived of as selfsubsisting, to come to nothing, it will be possible for a thing, which
is conceived of as self-annihilating, to come into being. And just as
the sudden emergence of existence requires a cause, so does the
emergence of extinction require a cause. That it will come to
nothing through an opposing annihilating agency is false, because if
that annihilating agency were ancient, existence side by side with it
would be inconceivable. But we have learnt in the two previous
principles of His Existence and His Eternity. How did He exist
together with the claimed opponent in eternity? If, however, the
annihilating opponent were an originated phenomenon, its
existence from eternity would be impossible because for the
originated phenomenon to oppose the ancient and destroy its
existence is less likely than the ancient to oppose the originated and
prevent its existence. In fact prevention is easier than destruction
while the ancient is stronger and more pre-eminent than the
originated.
17
(ix) Seeing
"No eye can see Him, He sees all eyes" (Ch.6:103 Koran).
(viii) Istawa
The eighth principle: That He - the High - istawa upon the Throne in
the sense which He willed by that state of equilibrium - a state
which is not inconsistent with the quality of grandeur and to which
the symptoms of origination and annihilation do not permeate. It is
exactly what has been meant by the ascension to Heaven in the
Koran when Allah said, "Then He willed to the Heaven, when it was
smoke." (Quran 41:11). This is only through dominion and power, as
the poet said: "Bishr has gained dominion over Iraq, With neither
sword nor shedding of blood."
Thus were the people of truth compelled to pursue such a figurative
and allegorical interpretation just as the people of the invisible
knowledge were compelled to interpret His saying - the High -: "He
is with you wherever you are" (Quran 57:4). This has been taken, by
agreement, to mean thorough comprehension and knowledge just
as the words of the Prophet - the praise and peace be upon him "The heart of the believer lies between two of the fingers of the
Merciful (Allah)", have been taken to mean might and power while
his words, "The Black Stone is the Right Hand of Allah in the earth,"
have been taken to mean veneration and honor, because if they
were taken literally, the result would have been impossible.
Similarly the istawa of Allah upon the Throne, if it were left to mean
fixity of location and stability, would necessitate that He who is
seated upon the Throne is a body touching the Throne, and is either
equal to it in size, or larger or smaller. But all this is impossible, and
what leads to the impossible is itself impossible.
(i) Ability
The first principle is the knowledge that the Maker of the world is
Almighty and that He - the High - is Truthful in His saying:
18
come into being without Power (which is not the case), but simply
because its existence has already been known.
(ii) Knowledge
The second principle is the knowledge that He - the High - is
Knowledgeable, knowing all things and comprehending all creation;
not even the weight of an atom in Heaven or on earth is ever
hidden from His Knowledge. He is truthful in His saying:
"He has knowledge of all things." (Quran 2:29).
Furthermore evidence of His Truthfulness is found in His Saying the High:
"Shall He who has created all things not know? He is the Subtle, the
Aware." (Quran 67:14).
He has led you, through His creation, to comprehend the
knowledge that you cannot doubt in proving the subtleness of
creation and orderly creation, even in insignificant and meager
things, offers to the knowledge of the Maker of how to bring order
and how to arrange. And what Allah - the Exalted - Himself said is
the Last Word in guidance and in revealing knowledge.
(iii) Life
(vi) Speech
The third principle is the knowledge that Allah - the High, the
Glorified - is Alive, because He whose knowledge and power are
established, His being possessed of life will, of necessity, become
established. If it is possible to conceive of the existence of an able,
knower, doer and planner yet without life, it will be possible to
doubt the life of animals, despite their movements, as well as the
life of all craftsmen and artisans, all of which is utter ignorance and
error.
The sixth principle: Is that He - the Exalted, the High - speaks with a
speech which is a Self-existing attribute. It is neither a sound nor a
letter; it does not resemble the speech of others, just as His
Existence does not resemble others. In reality speech is the speech
of the self. Sounds were built into words merely as symbols, just as
gestures and signals are often used to represent the same thing.
How then has this fact not been known by a group of ignorant
(theologians) people while it has been known by ignorant poets (of
theology).
(iv) Will
The fourth principle is the knowledge that He - the High - is Willing
for His Deeds. And nothing exists which does not depend upon, and
proceed from His Will. He is the Creator, the Restorer, the Doer of
whatsoever He wills. And how could He not be a Willer when, in
every deed which has proceeded from Him, its opposite could have
proceeded from Him; for whosoever has no opposite it is possible
that action could proceed from Him by Himself before or after the
time in which it has proceeded.
And it suits His Power both the two opposites and the two times in
the same way. Therefore, it is necessary that there should be a Will
which directs His Power to one of the two possibilities.
And if Knowledge would, in specifying the known thing, render the
Will needless, so that it could be said that a thing has come into
being at a time when its existence had already been known (this is
not the case otherwise), it would be possible for knowledge to
render power needless, so that it could be said that a thing has
19
the Mighty, the Glorified - "Take off your sandals" which Moses peace be upon him - became subject to after Moses existed due to
the fact that a knowledge of this ordinance was created for him.
Then once the child has reached the stage of ability to be able to
understand, Allah has created that knowledge which was the
father's heart desire. Accordingly, he heard that Ancient saying.
Change does not overtake Him nor substance or its quality befall
Him. No, He does not cease, in His Eternity, to be described with the
commendable attributes.
And if it were possible for a will to come into being without a Will, it
would be possible for the world to come into being without a will.
20
All creation are abased before Him, the Owner of the Kingdom both
visible and invisible, and the Compeller of the Heavens and Earth.
These three are in reason inseparable in the brain and the one is
inconceivable without the other.
As for the movement, it is a creation for the Lord - the High - and a
description for the human being and his gain, in other words it is
created with ability that is his description.
21
"None shall question Him about His works, but they shall be
questioned." (Ch.21:23 Koran).
This is attested by the narrations of the sayings of all the scholars of
the prophetic quotations; "What He Wills is and what He does not
will is not." And the saying of Allah - the Mighty, the Glorified:
"Had Allah pleased He could have guided all people." (Ch.13:31
Koran).
And His saying - the High:
"Had it been Our Will, We will give every soul its guidance."
As for the evidence for it from the point of view of reason that if
Allah neither likes nor wills sin and crimes, they must be in
accordance with the will of the enemy, Iblis - Allah cursed him - who
is the enemy of Allah - the Exalted - and consequently what takes
place in accordance with the will of the enemy will be greater than
what takes place in accordance with the Will of Allah - the High - .
How could a Muslim deem it possible that the Kingdom of the
Compeller, the Owner of Majesty and Honor, be reduced to such a
rank that would not even interest the leader of a village, because if
the enemy of that leader has greater influence in the village, no
doubt the leader would resign.
Disobedience prevails upon mankind, which is considered by the
innovators of theology to be happening despite the Will of Allah the True, the High - . This would be considered the most weak and
impotent. Exalted is the High, the Lord of lords above the
blasphemous words of the transgressors.
Furthermore when it becomes evident that the deeds of mankind
are created by Allah, it becomes clear that they are also willed by
Him.
If it should then be asked, "How does Allah forbid what He has
willed and orders what He does not will?" We would say that the
question is not that of will. For example, if a master strikes his
servant and is reprimanded by the sultan, he justifies his action by
the rebellion of the servant against him. But the sultan disbelieves
him. So he attempts to prove his contention by ordering the servant
to do something which the servant would refuse in the presence of
the sultan. So, he tells the servant to saddle a mount. (Now how
about this) the master has ordered the servant to do something
which he really doesn't want him to do.
If he had not given his order, he would not have been able to prove
his point; and having given the order - had he really desired what he
ordered he would have desired what has not served his purpose,
which is unthinkable.
The Mu'tazilites said that these were obligatory on Him for the
welfare of mankind. But this is impossible since He is the Sole
Orderer, the only One to obligate and to forbid. How then can He
be subject to any obligation or necessity or be subjected to given
orders.
Obligation or necessity means one of two things: First, an act which,
when it is refrained from causes future harm. As when it is said that
it is obligatory for mankind to obey Allah if they want to escape
torment by fire in the Hereafter, or immediate harm as is the case
when we say that it is obligatory for him who is thirsty to drink
otherwise he might die.
Second, it means that which its non-existence would lead to an
impossibility. As it is said that the existence of that which is known
is necessary since its non-existence will lead to an impossibility,
namely knowledge becoming ignorance.
If the adversary meant that the act of creation is necessary for Allah
according to the first meaning, he would have exposed Him to
harm.
If he implied the second meaning, he would be in agreement,
because the precedence of knowledge necessitates the existence of
the known. However, if he implied a third meaning, it is
unintelligible.
As to his statement: "It is obligatory for the benefit of His
worshipper" it is corrupt logic, for if He is not harmed by neglecting
the welfare of mankind, the obligation upon Him bears no meaning.
Speaking of what is best for mankind is really its welfare in that He
creates them in Paradise. While to create them in the world of trials
and to expose them to sin then becomes subject to the danger of
punishment, and to the terrors of presentation and accounting (on
the Day of Recompense) is not enviable by the wise.
22
23
24
"The Romans have been defeated in a land close by; but after their
defeat, in a few years they shall become the victors." (Quran 30:23).
The reason why a miracle attests the truthfulness of the
messengers is because everything which human beings cannot do
must be the work of Allah.
Whatever is linked by the Prophet with a challenge enjoys the same
position as that to which Allah says, "You are right." This is like the
case of the person who, standing before the king announces to the
subjects that he is the king's messenger, and in order to prove that
he is, he asks the king to stand upon his throne and sit down three
times contrary to his usual practice. The king obliges and the
subjects know, beyond the shadow of doubt, that the king's action
takes the place of his saying "You are right."
"Those whose scales are heavy shall triumph, but those whose
scales are light shall lose their souls." (Quran 7:8-9).
The manner in which this is done is that Allah causes to exist in the
balance of men's deeds, a weight in proportion to the value of these
deeds in His Sight.
25
This is also a fact and belief in it is obligatory. For Allah who is Able
to make the birds fly in the air is also able to make mankind walk
over the bridge.
"And vie in haste for pardon from your Lord, and a Paradise, vast as
the Heavens and the Earth, prepared for those who fear Allah."
The Word of Allah `prepared' proves that both Paradise and Hell are
created. Therefore the literal meaning of the verse should be
accepted especially since it is not impossible. Nor will it be said that
there is no use in their creation before the Day of Judgement
because
"None shall question Him about His Works, but they shall be
questioned." (Quran 21:23).
26
May Allah by His Grace guide us and lead our steps into the way of
truth.
Chapter 4
27
28
29
30
31
32
33
34
The fear of the end is the result of the fear of that which was
preordained and there may appear in the present a thing which will
give the lie to the words, ("I am a believer"). And who can be sure
that he is one of those for whom Allah has preordained good things.
This led `Umar ibn-Khattab to ask Hudhayfah about himself whether or not he was numbered among the hypocrites.
One of the good, early generation said that deeds would be judged
by their ends. Abu ad Darda' used to swear by Allah saying: "There
is no one who feels safe in his belief who is not robbed of it." It was
also said that some sinful deeds were not punished except by their
sad ends. We seek refuge in Allah against such deeds and such
punishments. It has also been said that such punishments await
those who falsely claim righteousness and the gift of miracles.
It has been said that the Words of Allah: "And when the agony of
death comes in truth," (Quran 50:19) mean that the preordained
thing (has been fulfilled) and made known.
One of the gnostics once said, "If I were given the choice between
martyrdom at the outer gate of the house and death as a true
believer at the door of an inner room, I would choose the latter
because I do not know what might occur to me and divert my heart
from true belief on my way (from the inner room) to the outer gate
of the house." Another said, "If I had known a certain person to
have been a true believer for the last fifty years and then, even
though so frail a thing a pole should hide him from my sight before
his death, I could not be sure that he died a true believer."
According to one condition, "Whoever says, `I am a believer', is an
infidel; and whoever says, `I am learned', is ignorant." In the
interpretation of the Words of the Allah, "And the Words of your
Lord are completed in truth and in justice." It has been said that
truth relates to those who died a believer and justice relates for he
who dies an unbeliever.
He - the High - said: "And all final matters belong to Allah." No
matter how little doubt may be in such cases the resort to
qualification is obligatory, because belief is a means of grace for the
Hereafter just as fasting is a means of grace for absolving the heart
from guilt in this life. Whatever fast is rendered void before sunset
it is no longer a fast and will not absolve from guilt. The same thing
is true of belief. In fact a person may be asked about a previous fast
concerning which there is no doubt. He will be asked, "Have you
fasted yesterday?" and he will reply. "Yes, Allah willing." For
genuine fasting is the only acceptable fasting, and the acceptable
fasting is unknown except to Allah.
For this reason it is desirable to use the qualification, "Allah willing"
in all the deeds of righteousness. This will imply doubt as to their
acceptance by Allah, since such acceptance, despite the outward
fulfillment of all the prerequisites of validity, may be blocked by
hidden causes unknown except to Allah, the Lord of lords of the
Mighty Majesty. Hence it is desirable to entertain some doubts
concerning the validity.
These, therefore, are the different reasons for the desirability of
qualifying one's answers when asked about his belief.
With it we conclude the book of the Foundation of Islamic Belief.
35
36