Monotheism

In Brief

Prepared in Arabic by:

Dr. Ibrahim Al-Harithi

Reviewed by Shaikh Hazem Abughazaleh

Rendered into English by: Dr. Mohammad Said Dabas & Hadi Abughazala

Dar-ul-Awwabin
Amman-Jordan
2013

Contents
Recommendation by Al-Habib Zain bin Ibrahim bin Sumait................................... - 4 Recommendation by Al-Habib Omar bin Hafiz ....................................................... - 5 Recommendation by Shaikh Hazem Abu-Ghazaleh................................................. - 6 Chapter 1: Definition of the Science of Monotheism and its Names .................... - 10 1.1
Monotheism .................................................................................. - 10 1.2
Names of Monotheism .................................................................. - 11 1.3
Definition of Monotheism............................................................. - 12 1.4
Benefits of Studying Monotheism ................................................ - 12 1.5
The Ten Principles of any Science................................................ - 14 Chapter 2: The Development of the Science of Monotheism ................................ - 17 2.1
The Emergence of Mutazilah ........................................................ - 19 2.2
The Re-appearance of the Sunni School of Thought .................... - 21 2.3
Important Note .............................................................................. - 23 Chapter 3: Studying Monotheism is a Must ........................................................... - 24 3.1
The Necessity of Knowing Logical Judgment .............................. - 24 3.2
The Honourable Place of Intellect ................................................ - 24 3.3
The Opponents' Opinions.............................................................. - 25 3.4
The Supporters' Opinions.............................................................. - 26 3.5
Philosophy in a Nutshell ............................................................... - 27 3.6
Al-Ghazali's Opinion on Teaching Creed ..................................... - 29 Chapter 4: Judgment and its Subdivisions ............................................................. - 32 4.1
Literal Meaning ............................................................................. - 32 4.2
Judgment and its Subdivisions ...................................................... - 33 Chapter 5: The Necessary, the Inconceivable and the Conceivable for God ........ - 36 5.1
The Necessary Attributes of God .................................................. - 36 5.2
The Inconceivable for God ........................................................... - 70 5.3
The Conceivable for God .............................................................. - 73 5.4
Work and Earning ......................................................................... - 79 5.5
Wisdom ......................................................................................... - 80 Chapter 6: Prophethood ......................................................................................... - 81 6.1
What is Necessary of Prophets ..................................................... - 83 6.2
What is Inconceivable for Prophets .............................................. - 86 6.3
What is Conceivable for Prophets................................................. - 86 6.4
Belief in the Unseen ...................................................................... - 88 Chapter 7: Issues of Dispute .................................................................................. - 91 7.1
Islam and Iman by Contrast .......................................................... - 91 7.2
Determinism and Free-will ........................................................... - 93 7.3
Islam and Iman Thinking Strategies ............................................. - 97 Vocabulary - 103 -

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Translators Note
It was a real honour for me to be assigned the job of translating this book. The job
was actually formidable. The job took much longer time than any other similar-size
translation would take. It implied lots of research, discussion and pondering. The text
was very sensitive as it related to the essence and attributes of the Almighty Most
High.
To ensure accurate rendition of the text, I have sought technical help from renowned
masters of this science to understand the concepts, and I sought help of English
speaking friends to ensure proper communication of the concepts. All thanks, first and
foremost, are due actually to Allah, who has facilitated this assistance. My special
appreciation is for my father, Shaikh Hazem Abu Ghazaleh, who clarified the
technical concepts of the book as I went on. I would like also to extend appreciation
to Mr. Aarif Rasheed, who has generously dedicated plenty of time at the expense of
his law practice. Additionally, I would like to extend my appreciation to Mr. Saeed
Al-Haqq who took the effort to edit the whole book. I am also grateful to many other
friends who contributed to the improvement of this work. May Allah reward them all
with His best! Amen!
It is worth mentioning here that the use of the word God and Allah in the text was
interchangeable, as they would refer to the same in English. Also, the use of gender
words such as he, or man was not meant to refer to the male, but rather to the
mankind. The word Prophets was meant to refer to both prophets and messengers of
Allah Most High. As the English language falls short of expressing monotheism
connotations, sometimes I have used untraditional wording to express the actual
concept, such as pre-eternity or post-eternity.
Finally, I would like to admit that I took liberty, following the authors permission, to
cut down on the original size of the book, when necessary, with an effort to make it
easier for the audience to grasp. I have done my best to be loyal as much as I could to
the text. I have deliberately left a copy of the Arabic text on the margin to be a ready
reference in case of any ambiguity. As a rule, translation can never take place of the
original. Should there be any effort to translate this text again to any other language; I
do recommend basing such a translation on the original Arabic text to ensure full
understanding and loyalty to the concepts in hand. If you have any comment on the
English translation, please do not hesitate to provide feedback to the translator in
favour of future improvement at Hadi@AbughazalehTranslation.com.
Thank you
Hadi Abughazala

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Recommendation by Al-Habib Zain bin Ibrahim

bin Sumait

Founder and Dean of the School of Knowledge at Al-Madinah

Al-Munawwarah

Praise be to Allah, Lord of the worlds, the most Gracious,

Merciful and Generous. Peace and blessings be upon our
Master Mohammad, and on his honourable folks and
companions.
I have read this book, Monotheism in Brief, by the
honourable Shaikh and noble scholar, Ibrahim Ahmad
Musallam Al-Harithi, and I found it very useful, and unique.
May Allah bless the author and reward him with His best.
The author has brought together clear authentic traditions as
well as logical evidences that would fill the heart with
comfort and light; Allah guides to His light whomever He
likes. Whoever God does not make light for will never have
light. The author has clarified many misconceptions and put
them beyond doubt; The truth has become clear; the
falsehood has gone; falsehood has always been refuted.

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Whoever attains access to this book, especially influential

Muslim scholars and governors should promote it across the
Muslim nation to be a constitution leading to the attainment
of the everlasting happiness. God has made Muslim scholars
guards of the Islamic law of Prophet Mohammad, peace and
blessings be upon him. Throughout the ages, scholars spoke
the language of the time; it is the right of every scholar to
dedicate themselves to the teaching and preaching of this
righteous religion.

Learning monotheism, the science of Tawheed, is a must on

all legally responsible people. It is incumbent on us to know
what is necessary, inconceivable and conceivable for God
and His messenger. This is the primary obligation and origin
of all devotions. We study it in totality and in detail until we
reach the proper level of knowledge about God, which
represents the core of Islam.

May Allah make us among those who serve this knowledge

with complete sincerity for the sake of Allah Most High; and
may Allah bring us together with His Prophet on the Day of
Judgment in His House of Honour and Everlasting Stay. He
is capable to do what He wills, and He is most responding.

Written by the Fakir, Servant of Honourable Knowledge

Zain bin Ibrahim bin Sumait
21 Rabee Akhar 1434 H.

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Recommendation by Al-Habib Omar bin Hafiz

Dean of Dar Al-Mustafa for Islamic Studies in Trim, Yemen

In the name of Allah, Most Gracious and Merciful
Praise be to Allah. Say, Allah is the Only-One; Allah is the Selfsufficient; He did not give birth to any; nor was He given birth to.
There is no peer to Him May the peace and blessings of Allah be
on His servant and beloved, our Master Mohammad, who has
established the pillars of monotheism and called with insight to
Allah Most Praised and Glorious; and may the peace and blessings
of Allah be on the folks and companions of the Prophet, and those
who followed their wise guidance.
The most honourable knowledge is that of Allahs names and
qualities, Allahs Prophets and Messengers, as well as what
Prophets have told us about the afterlife. Honourable scholars of
monotheism have taken good care of this knowledge; they wrote
poems and books, in brief and in detail, with the purpose of
establishing true faith and belief in the heart of the younger
generations of this nation and the public, in direct faithful
following of our Master Mohammad, his companions, his folks and
his heirs.
This book, Monotheism in Brief, by Dr. Ibrahim Al-Harithi, is one
of the most useful concise writings of the Sunni school in the field.
The author has done a great job in style, description and summary.
He is much experienced and well-read. The book brought together
the traditional content of monotheism but in an easy to reach
presentation. This is one of the most useful books that is needed by
both the younger generations of this nation and the public. Most of
Muslim schools lack such a proper presentation on the issue of
faith along these lines of reasoning.

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May Allah reward the author of this book with His best, and may
Allah benefit the readers of this book, as well as listeners and
publishers.
Umar bin Mohammad bin Salim bin Hafiz
Director of Dar al-Mustafa for Islamic Studies
Tarim, Hadramout, Yemen
15 Muharram 1434

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Recommendation by Shaikh Hazem Abu-Ghazaleh

The Servant of the Shadhili Qadiri Triqah in Jordan

In the name of Allah most Gracious and Merciful

Praise be to Allah Most High who has created us in order to
know Him, and may the peace and blessings of Allah be upon
our beloved Master Mohammad who has introduced us to the
knowledge of Allah Most High, and upon his folks and
companions, may Allah be pleased with them all.
True knowledge of Allah is what we most need in these days.
Such knowledge is obligatory on all Muslims. Such
knowledge can never be attained by reading books or papers.
True knowledge of the divine comes by accompanying the
shaikhs of the trariqa. They convey it both by their word and
state of mind as they have received it from their shaikhs
through to the Prophet, peace and blessings of Allah be upon
him.
Our son, Dr. Ibrahim Al-Harithi has satisfied this company. He
is eligible to convey such knowledge of God to others. I knew
Dr. Harithi as a person committed to the way of Allah and His
Messenger from a young age. Allah has graced him with a
wealth of knowledge and wisdom together with day-to-day
practice. May Allah Most High bless his efforts in conveying
the true knowledge of Allah to generations so as to worship
Allah the way He should be worshipped, with due
transcendence and without any personification.

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The book is filled with authentic resources and references. The

frequent reference in the book to our Shaikh Mohammad AlHashimi, who was a master of Tawheed in his time, gives the
book a solid standing and special status. I pray to Allah to
maximize the benefit from this book and reward our brother
Dr. Harithi out of His bounty and blessings.

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Shaikh Hazem Abu-Ghazaleh

Servant of the Shadhili Qadiri Triqah in Jordan

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Introduction
May Allah's peace and blessings be upon His servant and
Messenger Mohammad, his folks, companions, and those who
follow him righteously until the Day of Judgment!
Some students who work for the service of this religion have
requested me to write a booklet on monotheism in order to
demonstrate the Sunni tenets of faith, clear up some
misconceptions, and refute false claims on the subject, while at
the same time show the tenets of faith of early Muslims based
on the practices of Allah's messenger, peace and blessings be
upon him.

I thought seriously about this request, sought the guidance from

Almighty Allah by performing the Decision Making Prayer
[Istikharah]. I further asked various scholars seeking advice on
the subject. I was much encouraged, and I felt comfortable to go
ahead with the work and preparation of the book. Thus, I sought
Allah's help and was determined to go ahead with the project.
This book was the result. Though the book is small in size, it is
worthy of reading and studying, by the grace of God.

I intended the book to be as precise, concise and brief as

possible. I wanted the reader to remain focused and not to lose
track because of secondary and marginal issues in terms of
philosophical disputes and differences among the scholars of
Tawheed. I restricted my writings on the subject, focusing on
what every Muslim must know about his religion and beliefs as
a necessity. However, I provided more details on some points
where I felt a need for further clarification and to remove doubts
or misconceptions on the issue.

Moreover, I avoided, as much as possible, accusing others with

blasphemy and going out of the realm of Islam and faith.
Though Muslims differ, at times, with one another, they will
continue to be one community [Ummah], so long as they adhere
to the essential faith and belief in Islam bearing witness that
there is no deity worthy of worshipping but Allah alone and
that Mohammad is His Prophet. Also, they maintain their belief
in the Glorious Quran and commit to the main pillars of Islam.
May Almighty Allah shower our righteous scholars with His
mercy, as they declared, If there were 99 reasons to accuse
someone with blasphemy, while there is only one reason not to,
then we must put that reason first and do not attribute

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blasphemy to such a person, or a group of people. This is out of

the mercy that our beloved Prophet Mohammad, peace and
blessings be upon him, brought to mankind, as Almighty Allah,
stated We sent thee not, but as a mercy for all creation.1
I have divided the book into chapters. Each chapter is under a
separate title to ease and expedite the access of information,
especially in this fast world. In Chapter 1, I presented a general
introduction to the science of monotheism. In Chapter 2, I have
introduced the rising of the science of Tawheed and the
appearance of Islamic divisions. In Chapter 3, I have capitalized
on the importance of the science of monotheism and the
necessity to learn it, showing the pros and cons of this branch of
knowledge. In Chapter 4, I have discussed the types of
judgments relating to the science of monotheism.

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Chapter Five is the heart of the subject. I have presented in this

chapter what a believer must hold concerning the Creator,
Almighty Allah. I have illustrated in this chapter the twenty
attributes of Almighty Allah that everyone must know and learn.
These are the basis for the rest of the attributes. Otherwise, the
perfections of God are infinite. In Chapter Sixth, I have
demonstrated what every believer should learn and know about
the honourable Prophets of Almighty God. I have also pointed
out what is necessary, inconceivable and conceivable for
Prophets. I have also annexed the unseen matters of belief
within this chapter for the sake of brevity, though this should be
under a separate chapter. Whoever does not want to indulge in
the disputed issues can just focus on these two chapters.

I have dedicated Chapter Seven for some disputed issues among

the Islamic divisions, despite the fact that some of them are
mentioned in previous chapters of the book. Whoever desires to
seek these issues of dispute can refer to this chapter. Whoever
does not want to indulge in the issues of dispute can just read
Chapter Five and Six. At the end of the book, I have collected
some commonly used terminology of monotheism together with
its definitions. You may refer to that part if you found any
difficulty in understanding one of the terms in the book.

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Finally, I pray to Almighty Allah, to make this work useful and

beneficial to all readers. I apologize for any omissions, or

Surat Al-Anbiya 21:107,

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shortcomings in it. I ask Almighty Allah to pardon me and

forgive me. Also, I plead to my dear readers to make a special
supplication that Almighty God grant me a favourable end of
my life on sound faith and belief, and for all Muslims all over
the world.

O Allah! This work is a mere humble effort. Upon You I put my

trust. There is neither any might nor any power except with
Almighty God. May Allah's peace and blessings be upon our
beloved Prophet and Messenger of Allah, Mohammad, his folks,
his companions, and those who follow their right path until the
Day of Judgment! All Praise is due to Almighty Allah.

Dr. Ibrahim Ahmad Musallam Al-Harithi

Former Assistant Secretary General Ministry of Education Jordan
Former Chief Education Development Expert, Ministry of Education, Saudi
Arabia
General Manager of Dar Al-Maqasid for Studies, Research and Education
Consulting
Amman, Jordan
P.O. Box 66, Marj Al-Hamam,
Postal Code: 113732

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Chapter 1: Definition of the Science of

Monotheism and its Names
1.1

Monotheism

Monotheism [Tawheed] is an Islamic science that discusses

what a Muslim must deeply believe in their heart. It
discusses the theoretical or intellectual aspects of Islam. It
illustrates the necessary attributes of Allah Most High,
imperfections that are inconceivable for God, in addition to
conceivable actions of God.

Monotheism further illustrates what Muslims are obliged to

believe in, as related to the perfect human attributes of
Prophets. It also points out the attributes that are
inconceivable for Prophets to possess or claim. Additionally,
it points out the conceivable acts Prophets may do. It also
discusses the unseen that our beloved Prophet Mohammad,
peace be upon him, told us concerning the various affairs of
the Day of Judgment, temporal grave life after death and
matters that the human intellect cannot perceive.
The science of monotheism was called after its most
honourable topic, the oneness of the Almighty God. It is
worth mentioning here that learning aspects of monotheism,
such as what is necessary, inconceivable, conceivable for
God is purely beneficial to the believer. Similarly, all harm
resulting from misbelief will merely affect the doer. The
Almighty Allah would not benefit from such beliefs as He is
exalted above all. No creature, whatsoever, could extend any
benefit to Almighty Allah or do Him any harm. Furthermore,
if all dwellers of earth believed in Almighty God, this belief
would not increase His Kingship. Likewise, if all dwellers of
earth unbelieved in Almighty God, such unbelief would not
decrease His Kingship.

When we proclaim that the Almighty God must be attributed

with presence, oneness, pre-eternity, post-eternity,
independence of locus and determinant, ability, hearing,
seeing, will, and speech, and that it is inconceivable for Him
to be attributed otherwise, we do not add anything new.

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Rather, we are proclaiming a fact, whether we are believers

or not. Benefit or harm, due to belief, is related to us, not
Him. No one should think that he has done God a favour due
to his belief. Allah is exalted above all. The same also
applies to the honourable Prophets of Almighty Allah.
Prophets are free from any imperfections that can be falsely
attributed to them. We Muslims believe that human
perfection is assured in all Prophets as a grace of God. Our
belief, or unbelief, will not harm the honourable Prophets. In
fact, our belief in the infallibility of Prophets does not bring
them any benefit or dispel any harm from them. Rather, it is
all related to us.

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1.2

Names of Monotheism
1) The Fundamentals of Faith Science
Some scholars called this branch of knowledge the
Fundamentals of Faith Science, as its subject-matter
is considered as the basis of all other legal rulings.
2) The Science of the Tenets of Faith
Since the issues studied and dealt with in this field of
knowledge are essential to the belief of a Muslim, it
is also called as "The Science of the Tenets of Faith".
3) The Greater Jurisprudence
It is also called the Greater Jurisprudence as it deals
with major issues as opposed to regular jurisprudence
that deals with various acts of worship, and various
daily transactions, which are all considered
secondary to the fundamental issues of monotheism.
4) The Scholastic Science
It is also referred to as such because it grants the
person who masters it the ability to speak about the
realities of faith, creed and belief. It further enables
such a learner to confront any and all doubts or
obscurities attributed to Islamic belief by enemies of
Islam.

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1.3

Definition of Monotheism

It is a science that enables the learner to learn what is

mandatory on us to believe in terms of belief in Almighty
Allah, what is inconceivable and what is conceivable for
Him. The same applies to the honourable Prophets of
Almighty God. Further, this science educates the learner
about the state of the temporal life in the grave after death as
well as the state on the Day of Judgment. We have chosen
here to use the Science of Monotheism [Ilm-ut-Tawheed]
as the preferred name, as the most honourable subject of this
science is the monotheism of Almighty Allah.
1.4

Benefits of Studying Monotheism

The beneficial outcome hoped from such a study is for the

learner himself. Actions of believers hinge on the soundness
of their beliefs. If the belief is sound, then the actions are
sound, and vice-versa. If believers' actions are sound and
thus accepted by Almighty Allah, believers will be
successful in both worlds. Moreover, this basic science is the
basis of all other branches of Islamic knowledge.
Undoubtedly, without learning this branch of Islamic
knowledge there is not much hope to benefit from the study
of the rest of Islamic knowledge. Notice the huge number of
orientalists, non-Muslim scholars and the enemies of Islam
who studied the books of interpretation of the Glorious
Quran, the books of jurisprudence and the books of
Prophetic traditions, statements of Allah's Prophet, peace be
upon him, and wrote voluminous works on all, yet, they
maintained a status of unbelief in Islam. All of that is
basically due to the fact that they did not believe in Tawheed
itself.
Here, I would like here to quote the statement of our grand
Shaikh Mohammad Al-Hashimi, may Allah shower him with
His mercy, in response to the question What is the benefit
of studying Tawheed? And, what is the sin in neglecting the
study of Tawheed? He replied:
The benefit of studying Tawheed in this world is to
ensure validity and success of our actions from
legal, traditional and logical perspectives. Belief,
true or false, is a prerequisite to commence on action,

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while unification is a precondition for the success of

that action. No action can start with determination
and diligence unless there is strong belief and
unification. A ship, a plane, a car or a home could not
be safely steered without a unified objective and
leadership. No work will be successful if it has
multiple leaders with different objectives.
By contrast, a person who does not hold any belief in
anything that brings good or defends from bad, shall
always be in constant confusion, regret, and
disappointment. Such a person will not be able to
start any action with high concentration and zeal.
Even if that person was able to start any work, he
will not be able to hold onto it. A belief-less person
who lacks unification will end up in corrupt and
unsuccessful actions.

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A corrupt belief is the one that does not match with reality,
and is not supported by any logic or tradition. If that corrupt
belief materialized in any way or action, the benefit would
be for mere temporal worldly gains, followed by regret and
punishment in this world and the Afterlife. On the other
hand, the benefit of a valid belief is the achievement of valid
and successful actions in both this world together with praise
from people, security, confidence, satisfaction, and victory
over enemies. The benefit in the Afterlife is the achievement
of Gods satisfaction and entry to Paradise.

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Furthermore, Prophet, peace be upon him, said The hand

of God is with the group. That is to say the support of God
is due for the team members who are unified in purpose and
leadership while following necessary pursuits for
achievement. This is a generic rule that applies even for
false-purposed teams. So it is truer for teams with valid
belief, unified purpose and leadership; they will be winners1.

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1.5

The Ten Principles of any Science

Many scholars agreed that anyone who begins the study of a

new discipline should know the ten principles related to that
discipline; otherwise, embarkation on such a study will be
futile. The ten principles are: Definition [Hadd], Subjectmatter [Mawdu], Founder [Wadi], Legal Ruling [Hukm],
Name [Ism], Merit [Fadhl], Relatedness [Nisba], Questions
[Masail], Derivation [Istimdad], and Benefit [Faida].

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1) Definition: It is a science through which one knows

what is necessary, inconceivable and conceivable in
relation to God Most High, and His Messengers, as well
as the events of the Afterlife, and the unseen.
2) Subject-Matter: The subject-matter is the essence of
God, most high, and His Messengers as related to what is
necessary, inconceivable or conceivable in their respect.
It also deals with the creation in that the existence of the
Creator is inferred from it, along with the transmitted
beliefs insofar as belief in them is concerned. In other
words, the subject-matter of monotheism falls into three
categories:
a. The Divine: covers the presence of God, and His
attributes.
b. The Prophets: attributes of Prophets, and their
miracles.
c. The Transmitted Beliefs: in relation to grave and
Afterlife.

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3) Founder: It is not easy to attribute this science to a

specific person. Exegetes and scholars of prophetic
tradition are the ones who started elaborating about
monotheism. Seminal writings on monotheism in the 2nd
century after the Prophet included the writings of Imam
Abu-Hanifa1, Imam Shafii, and the Ashairah and the
Maturidiyyah. That is why this science is sometimes
attributed to them.

Al-Fiqh Al-Akbar

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This science, however, was originally dictated by God Most

High by saying:
a. Know that there is no god but God1.
b. He laid down for you as a religion what He
commanded to Noah, what we revealed to you,
and what We commanded to Ibrahim, Moses and
Jesus2.
c. Ask the Messengers We sent before you: Have
We appointed, apart from the Gracious, gods to
be served?3

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Accordingly, the message of Divine Oneness has been

carried by all Prophets from Adam to our Master
Mohammad, peace and blessings be upon them all. Hence,
Islam is the religion of all humanity. It is the first religion
God ordained, starting from Adam through to all Messengers
after him. God affirmed Religion acknowledged by Allah is
Islam4. The mission of Prophet Mohammad, peace and
blessings be upon him, was merely renovating, and clearing
the misconceptions that have been introduced by previous
misleaders in earlier nations; he was a mercy to all worlds.

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4) Legal Ruling: It is an individual obligation to learn with

general evidence; that is, it is incumbent on every single
person who is legally responsible. It is also, a collective
obligation to learn with detailed evidence; that is, at least
a group of Muslims in each community should know
about it in detail. That is why it is incumbent on
everyone to acknowledge by heart and utter by tongue
that there is no god but God, and Mohammad is the
Messenger of Allah. The meaning of this
acknowledgement [shahadah] is that:
a) None is really existent except Allah, and that
b) He is One, the Only-One, Peerless, Absolute Master,
who did not give birth to any, nor was He given birth
by any
c) None is equal to Him.
d) He sent our Master Mohammad to ALL people,
giving good tidings to believers and carrying a

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Surat Mohammad -19

Surat Al-Shura-13
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Surat Al-Zukhruf 45
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Surat Al-Imran-19
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warning of hell to disbelievers.

5) Name: It is called the Science of Divine Oneness [IlmAt-Tawheed], because the question of divine Oneness is
its most noble inquiry; the appellation of a part has thus
been projected on the whole. It was also called scholastic
theology [Ilm-Al-Kalam], the Science of the Tenets of
Faith [Ilm-Al-Aqaed], and the science of the Principles
of Religion [Ilm Usul-Al-Deen].
6) Merit: Its merit lies in the fact that it is the noblest
branch of learning, as it deals with Gods essence, and
His Messengers.

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7) Relatedness: It is the mother of all legal sciences. Any

other legal science is just a branch of this science; that is
why it was called tenets of faith.
8) Questions: Its questions are the propositions that deal
with what is necessary, inconceivable and conceivable
for God Most High, and His Messengers.

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9) Derivation: Derivation refers to the strategies used in

confirmation or disconfirmation of the Tawheed
questions. There are two basic strategies. The first is
based on valid tradition evidence; the other is based on
logical evidence. It is derived from the Quran, the
authenticated prophetic tradition [Sunnah] and Logical
thinking to prove or disprove corrupt opinions.

10) Benefit: The benefit of studying monotheism is the

validity and success of ones faith and works in this
world. In the Afterlife, the benefit lies in the gaining of
Allahs pleasure and admittance to Paradise.

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Chapter 2: The Development of the Science

of Monotheism

We mentioned earlier that Tawheed is the message of all

Prophets from Adam to Mohammad, peace be upon them.
Allah's Messenger, peace and blessings be upon him,
clarified all issues related to this important knowledge
during his life. The Prophet's honourable companions carried
the same Message of Tawheed, both in their hearts and
intellects. The Prophet, peace be upon him, left us on a clear
path with no ambiguity as related to the oneness of God.
Only losers can deviate from His path.

The first turmoil that divided the Islamic Ummah was the
martyrdom of Caliph Othman, may Allah be pleased with
him. This turmoil resulted in wars between the Caliph Ali
and Muawiyah, may Allah be pleased with them. The
difference of opinion between them concerning the
caliphate, and the refusal of the arbitration by some of the
followers of Imam Ali, may Allah be pleased with him,
resulted in three different Islamic groups as follows:

1. Shiah, those who called themselves followers of

Imam Ali.
2. Khawarij, Dissidents who refused to obey Imam Ali,
may Allah be pleased with him, and declared No
ruling except for Allah, a slogan that Imam Ali
described as A word of Truth, but meant for
falsehood. This group had gone further to accuse
Imam Ali, may Allah be pleased with him, of
blasphemy.
3. Murjiah, the deferrers. These were a group of the
companions, may Allah be pleased with them, who
disliked indulging in the differences between both
disputing major parties and claimed that they defer
the judgment on the disputing factions to God.
Among these companions were Abdullah bin Omar,
Saad bin Abi Waqqas, Zaid bin Thabet and Osamah
bin Zaid, may Allah be pleased with them all.
The difference among these three groups was basically on

-2

-1

( )

." " :

-4

- 17 -

the selection of caliph. Therefore, the difference was of a

political nature. There was no difference among the Shiah
and Murjiah parties insofar as the basic belief was concerned
during the reign of Imam Ali, may Allah be pleased with
him. The beliefs of both parties were essentially the same.
As pointed out, the major difference between these two
parties was merely political. Some enemies of Islam,
amongst the Jews, infiltrated the Shiah. The infiltrators
pretended to be Muslims. Among the infiltrators was
Abdullah bin Saba, whose nickname was Ibn-us-Sawdaa.
These infiltrators brought along some deviations into the
Shiah.

.

,

Later on, two divisions ensued as related to the issue of

determinism [Al-Jabr] and free-will [ikhtiyar]. The
Umayyad encouraged the issue of determinism to support
their overtaking of the rule by force. They used to justify
their position by the prophetic tradition O Allah! Nothing
can stop what you have given; nothing can reverse what
you have decreed; no fortune will be of any good before
you.1 The Umayyad used to interpret this Prophetic
tradition as O Allah! You have offered the authority to the
Umayyad, and prevented it from Imam Ali. Therefore, there
is no use of disputing it.

(:

) .

However, this interpretation, did not appeal to many people.

This opposition gave way to the philosophy of free-will.
Among the supporters of the free-will was Saeed bin
Abdullah Al-Juhani. He opposed the first party and was
extremely harsh on them. He declared 'There is no
determinism. We have the freedom of choice.' Saeed
revolted against the Umayyad and was killed accordingly.
The followers of Saeed were later known as Qadariyyah.
They took the free-will philosophy to the extreme. That
extreme direction was rebutted by another extreme by AlJaed bin Derham2 and Jahm bin Safwan3. They initiated the
division of determinism [Jabriyyah], alternatively known as
Jahmiyyah.

( :

(1)

) 08(

Valid prophetic tradition, narrated by Bukhari

Died in year 112 H.
3
Died in year 128 H.
2

.( 1)

- 18 -

Thus, the total divisions in Islam became five. Each of these

divisions sought proofs for the validity of their claims from
the Glorious Quran and Sunnah. They also tried to
counterattack the other divisions' claims. At this point, many
opinions and viewpoints were entertained. Some were good
and others were mediocre. The disputed issues among these
divisions were the attributes of Almighty Allah. Each
division attempted to interpret the analogical verses of the
Glorious Quran according to the interest of their division.
Those whose hearts were lit with true belief exalted
Almighty Allah, and offered no resemblance to Allah the
Exalted with His creation, nor confined Him to a shape or
place. They shunned away from all types of deviation
attributed by the corrupt groups and various opinionated
divisions. They adhered to the belief of the Followers of the
Prophetic Traditions and the Majority Muslims [Ahl AsSunnah wa Al-Jamaah]. Imam Al-Hasan Al-Basri1 was
among those rightly guided Muslim scholars. Muslims
gathered around him asking him all types of questions on
issues that confused them as a result.

2.1

The Emergence of Mutazilah

228
.

Once a man from the audience asked the early Muslim Imam
Al-Hasan Al-Basri whether a capital-sinner Muslim should
be considered as an unbeliever, as the Khawarij claimed, or
whether we should leave it to Gods judgment, as the
Murjiah claimed? Before Imam Al-Hasan Al-Basri started to
give his answer to the question, one of his students, Wasel
bin Ataa, interrupted and replied I do not say that the
person who commits a capital sin is a believer or unbeliever,
but he is rather in a place between the two positions. Imam
Al-Hasan Al-Basri at this point commanded Wasel to 'Leave
our session.' Wasel left the audience of Imam Al-Hasan AlBasri and initiated a new group called "Mutazilah", or the
dissenters, after the incident of leaving the session of Imam
Al-Hasan Al-Basri.

Despite the fact that the Mutazilah introduced some

intellectual deviations, created turmoil about the creation of

(: .

.)
.) (

Died in year 110H.

- 19 -

the Quran, and used violence against their opponents, they

have actually contributed greatly towards defending Islam.
The Mutazilah noticed that their enemies, the Jews,
Christians and Atheists, were well-equipped with logic and
philosophy; accordingly, they focused on studying logic and
Greek philosophy themselves. As a result, they acquired
some misconceptions and intellectual deviations. Ibrahim
Al-Nazam1, Abul-Hudail Al-Allaf2, Al-Jahez3, and Ahmad
bin Dawood4 were some of the most important figures of the
Mutazilah.

112
144 144
118

Mutazilah were able to dominate the intellectual life of some

Abbasid caliphs and imposed their opinions onto the country
by force. They were the first to torture and use violence
against their opponents who differed with their opinions.
The trial of Imam Ahmad bin Hanbal, may Allah shower
him with mercy, was one of the most popular trials of that
time. Imam Abu-Haneefah5, may Allah shower him with
mercy, wrote his book entitled "Al-Fiqh Al-Akbar" [The
Grand Jurisprudence] to illustrate the beliefs of the followers
of the Sunnah practices of Allah's Messenger, peace be upon
him and the majority of the Muslim nation [Al-Jamaah].
This book is considered the first book of its kind that
discusses the science of Tawheed. Imam Shafiee6, may Allah
shower him with mercy, also exerted great efforts illustrating
and defending sound Islamic beliefs against distorters7.

We have pointed out earlier that Mutazilah studied logic and

philosophy to rebut the doubts of enemies of Islam who
utilized these tools to attack Islam and its beliefs. Though
Mutazilah have contributed a lot in defence of Islam, they
were criticized on some issues and deviations they
committed. One of these issues was their claim that the
Glorious Quran was a creation. Another was their claim that
Allah most exalted was obliged to maintain the good and the
better. Another issue was the use of violence against their
opponents. They set a precedent which was not there among
early Muslims. True Muslims and the followers of Sunnah of

Died in 221H.
Died in 225H.
3
Died in year 255 H.
4
Died in 240H.
5
Died in 150H
6
Died in 204H
7
Jawhari, 1997.
2

- 20 -

. 248

.181

. )2997(.

.
.

Allah's Messenger, peace be upon him, did not use violence

against those who opposed their opinion.

2.2

The Re-appearance of the Sunni School of

Thought

. .

As was the case with Wasel bin Ataa, who differed in

opinion with his teacher, Imam Al-Hasan Al-Basri, and
started the Mutazilah group, Abul-Hasan Al-Ashari1 also
differed in opinion with his Mutazili teacher, Abu-Ali AlJabbaee2 and returned to the Sunni practices of Allah's
Messenger, peace and blessings be upon him. Al-Ashari
brought with him his educational background in logic and
philosophy. He worked on refuting all the claims of
Mutazilah, using the same tools of logic and philosophy. The
scholars of all four schools of thought, Hanafi, Shafiee,
Maliki and Hanbali, gathered around Abul-Hasan Al-Ashari.

In an incident, while Abu-Ali Al-Jabbaee was giving a

lecture at a mosque concerning the obligation of God to do
the good things and also the better ones, Abul-Hasan AlAshari, one of his students, stood up and asked him about a
case of three brothers. The first of the three brothers died at
an old age; he was so obedient to Almighty Allah. The
second brother also died at an old age; but he died
disobedient to Almighty Allah. The third brother died as a
minor at a young age. In response, Al-Jabbaee replied that
The elder brother will be rewarded in Paradise. The second
will be punished in Hell. The third would neither be
rewarded nor punished.

At this point, Al-Ashari commented 'What if the third

brother objected to God saying "God! Why did you take my
soul at early age and did not give me the chance to obey you
and enter Paradise?" What would the Lord reply?' AlJabbaee replied 'the Lord would say I surely know that if
you grew up you would disobey my commands, and so you
would enter Hell. That is why it was better for you to die as
a minor at a young age.' Al-Ashari further asked his teacher
Al-Jabbaee 'What if the second brother objected "O God!
Why did You not let me to die at a young age in order that I

: :

1
2

484

448

:
.

:
.

. .
.
: :

Died 330 H.
Died 303H.

- 21 -

would not dwell in Hell? What would the Lord say?' AlJabbaee was flabbergasted and could not offer an answer.
The Mutazilah school of thought totally collapsed before
Abul-Hasan Al-Ashari and the rest of the audience and
students of Al-Jabbaee.

On the following day, Abul-Hasan Al-Ashari stood up in the

Mosque of Al-Basra before all the students and declared 'O
people! For those who do not know me, I am Abul-Hasan
Al-Ashari. I joined Mutazilah for decades; and I have
discovered the faults of their school. I am here at this
mosque in order to uncover their scandalous opinions. I am
removing myself from the Mutazilah school in the same
manner as I take off this dress that I wear. Abul-Hasan AlAshari took off his outer garment before the audience.

Abul-Hasan Al-Ashari took a middle ground between the

school that followed the outer meaning of the text without
real understanding [Dhahiri] and the Mutazilah who
unleashed their intellect without any restrains. He refuted the
claims opposing the Sunnah and the common Islamic
practices agreed upon by the majority of Muslim scholars.
He wrote several books on the subject1. On the eastern part
of the Islamic world, in the same era, Al-Maturidi followed
the path of Al-Ashari, and wrote books rebutting the claims
of Mutazilah and their devious thoughts.2 The followers of
Abul-Hasan Al-Ashari and Al-Maturidi represent the great
majority of Muslims all over the world. Their school of
thought is currently known as People of the Sunnah and the
Majority Muslims [Ahl-As-Sunnah wa Al-Jamaah], briefly
the Sunni3.

Ibn Taimiyah, along with his student Ibn-ul-Qaiyyim,

deviated from the main stream of the Sunni scholars. They
adopted a harsh and violent method in rebutting their
opponents. However, they did not reach to the extent of
accusing their opponents, including the Khawarij,
Mutazilah, Ashari and Maturidi, of blasphemy. Nowadays,

" " "

" "
" "

."
.

"
."" "

Rebutting the Anthropomorphic [" ;]" Essays of Muslim Scholars [;]

Glimpses on Rebutting the Claims of the Deviants and Innovators [ ;] and A
Statement of the Creed [] .
2
Among these books were The Disillusion of Mutazilah [] , and The book of Monotheism
[]
3
Jawhari, 1997, pp. 25-40.

- 22 -

however, we find some scholars who claim to follow these

two notable Muslim scholars accuse their opponents of
blasphemy. The differences between the Ash'aris and the
Maturedis, on one hand, and Ibn Taimiyah on the other,
however, is limited to secondary issues that should be
handled only by specialist theologians. Majority nonspecialist Muslims should abstain from discussing issues of
disputes.1

.)12-182997(

2.3

Important Note

Historians, including Ibn-Katheer, stated that a lot of issues

related to logic and philosophy, which divided the Muslim
Ummah, over a period of time, were initiated by enemies of
Islam, from the people of the book. For example, the
problem that the Mutazilah started concerning the claim of
the creation of the Glorious Quran was a philosophical issue
that the masses should not be involved with. This issue
occupied Muslims for decades. The main promoter of that
claim was Beshr Al-Morsi2, who was descended from a
Jewish father. Another promoter was Al-Mogheerah bin
Saad Al-Ijli3 who was a follower of Abdullah bin Saba, the
Jew who established the devious Shiah sect. Other promoters
included Al-Jaad bin Derham who studied under Bayan Bin
Samaan, who was a student of Talut, the nephew of Labid
bin Aasam, the Jew who claimed that Torah was created,
and the one who made a spell on Prophet Mohammad, peace
and blessings be upon him.4

: .

.
120

229

( .

.5) 441 9

Jawhari, 1997, pp. 40-41

Died 218H.
3
Died in 119H.
4
See, Ibn Katheer, "Al-Bedayah wal-Nehayah" [The beginning and the End], vol. 9, p. 352.
2

- , 2114 1881 ,

- 23 -

Chapter 3: Studying Monotheism is a Must

Imam Mohammad Al-Hashimi Al-Talmasani explained that
the first individual obligation on every legally responsible
Muslim is to know the tenets of faith as related to what is
necessary, inconceivable and conceivable for Allah and His
Prophets, with general logical evidence. Detailed evidence of
such knowledge is a communal obligation, to be acquired only
by a group of Muslims. Muslims who know the above, just by
imitation to a fallible person, without getting the general
evidence are unanimously considered disobedient believers.1

3.1

The Necessity of Knowing Logical Judgment

Since understanding the tenets of faith depends on

understanding logical judgments, it becomes incumbent on us
to understand logical judgments. Requisites to an obligation
become an obligation. This includes what is logically
necessary of God, what is inconceivable and what is
conceivable.

Additionally, intellect is one of the five entities the

preservation of which is unanimously agreed among all
religions:
1. Belief
2. Intellect
3. Life
4. Lineage
5. Wealth

. .

3.2

The Honourable Place of Intellect

Imam Abu-Hamed Al-Ghazali, may Allah shower him with

mercy, pointed out that the honourable place of intellect does
not need to be proved. The place of intellect is well-known to
all. Knowledge is but a fruit of intellect. Knowledge, with
relation to intellect, is like that of a fruit to a tree. Intellect is
the stimulating place and the spring of all types of knowledge
1

Al-Hashimi 1960, P.17

- 24 -

and sciences. Almighty Allah honoured intellect in the

Glorious Quran and praised the intellectual scholars. He stated
'There are indeed signs for men of understanding in the
creation of heavens and earth, and in the alternation of night
and day.'1 Also, 'These are Signs for those who think!2'

.
:

] 298-) [
( :
]4-) [

Further, the Prophet, peace be upon him, was reported as

saying 'Everything has its own supporting pillar; the
supporting pillar of a believer is his intellect; devotion is as
good as ones intellect; havent you heard the unbelievers
regret Had we been able to hear or understand, we would not
have been among the people of hell3.

( :)

[ .]28- ) [

It is worth mentioning here, however, according to Imam AlGhazali4, that mere ignorance may result by seeking the truths
of the creed just by reading books, using their intellect, as
different people have different concepts behind different
terminology. Al-Ghazali is indirectly referring to the fact that
knowledge of the creed should be taken only from scholars
who have taken their own creed from grand scholars in a
chain connected to the Prophet, peace and blessings be upon
him. Getting connected to a connected scholar will make you
connected; on the contrary getting connected to a
disconnected scholar will make you disconnected. 5

3.3

The Opponents' Opinions

Scholars differed in opinion as to the study of philosophy and

logic. The scholars of Prophetic traditions considered the
study of philosophy as a way to blasphemy. They further
considered the scholars who believe in it and adhere to it to be
distorters and innovators. On the contrary, the supporters of
this branch of studies claimed that this study is an individual
obligation or at least, a communal obligation where a group of
the Islamic Ummah must study it. The viewpoint of the

. .

Surat Al-Imran 3:190

Surat Al-Raed 13:3
3
Surat Al-Mulk 10. The prophetic tradition was narrated by Abu-Saeed Al-Khudri, in Ibn-Al-Mujber
4
Al-Ihyaa, Part-1, Chapter-7
5
For more details about this science from Al-Ghazalis perspective, please see Imam Abu Hamed AlGhazali's book Ihya Ulum ud-Din [Revival of religious sciences], volume one, chapter seven.
2

- 25 -

scholars of Prophetic Tradition was that 'Philosophy was

neither known nor studied during the time of the rightly
guided Companions of the Prophet, peace be upon him, and
early Muslims after. Moreover, if philosophy was part of the
religion of Islam, then Allah's Messenger would have
commanded Muslims to learn it.

3.4

The Supporters' Opinions

The supporters of philosophy and logic claimed that the

restriction for studying these branches of knowledge is not to
indulge in arguments that may lead to hatred and animosity.
Doing this is unlawful and a scholar must beware of it. By the
same logic, the study of Prophetic tradition and legal law may
lead to false pride and arrogance; we cannot stop the learning
of such knowledge just because such learning might lead to
such a bad trait. Thus, the knowledge of God Most High by
evidence cannot be prevented. Supporters posit further that if
the objection of the opponents is on the use of such
philosophical words, such as substance and accident,
specialists in prophetic tradition and legal law has used their
own unprecedented terminology.

,
.

Furthermore, supporters of scholastic theology quoted Quran

in support of their viewpoint Show me your proof, if you
have a point1; you cannot prove what you claim2, this is
our evidence that we inspired to Ibrahim to show his people3,
and God commanded his Prophet to argue with them in a
good way4.

( :

:) 222-) (
)(

(:) 60-(

(.)04-(
)214- ) (

Further, scholars supported their standpoint by calling on an

incident where Imam Ali, may Allah be pleased with him,
sent Ibn-Abbas to the Khawarij to debate them concerning
their dissidence. After the debate, two thousands corrected
1

Surat Al-Baqara 111

Surat Yunus 68
3
Surat Al-Anaam 83
4
Surat Al-Nahl 125
2

- 26 -

.
.

their dissident position and stood by Alis side. In another

incident, Imam Ali, may Allah be pleased with him, debated a
person who seemed to believe in the free-will. The man said 'I
own the control of my affairs. I can do what I please, either
good or evil.' Imam Ali, may Allah be pleased with him,
asked 'Do you own this control together with Allah, or on
your own? If you claim that you own this control together
with God, then you are setting yourself as a partner to
Almighty Allah. If, however, you claim that you own this
control alone, without Allah, then you are claiming that you
are God!' Following this debate, the person repented from this
sinful claim.1
Moreover, the Companions, may Allah be pleased with them,
had lesser debates and arguments due to the lack of need for
such activities, not because they were disliked or unlawful.

: .
.

. .

)240,(

3.5

Philosophy in a Nutshell

Imam Abu-Hamed Al-Ghazali explained his position on such

a scholastic issue. He said that the companions and early
Muslims did not indulge much in debates and arguments, did
not write on these subjects and did not take them as a
profession, as it is the case with philosophers and scholars of
logic. The companions had lesser debates and arguments due
to the lack of need for such activities as innovations and
deviations from the path were not known among them.
Furthermore, they did not write on these subjects or teach
them for the same reason they did with other branches of
knowledge such as jurisprudence, Prophetic tradition and
interpretation of the Glorious Quran. If writing on these
subjects is permissible, then using philosophy and logical
means to illustrate the truth must also be permissible.

Further, Imam Al-Ghazali explained that using these tools

must be just on need basis, like a consulting physician
prescribing a controlled medicine; such a medicine can only
be used in specific situation and on need basis. Therefore,
philosophy and logic should not be discussed with the general
public; it will only do them harm. He further discouraged to
deepen the discussion on scholastic issues. Al-Ghazali went

: .

Al-Hashimi, 1960, p. 138.

- 27 -

further to comment if you heard such an advice from a nonspecialist in scholastic issues, you might say he does not
know what he is talking about; heed this advice from
someone who was an expert in philosophy then abandoned it
after he had known its reality and after reaching the highest
levels of philosophers; someone who went further to deeply
study other sciences related to philosophy; and finally he
recognized that acquiring the reality of knowledge from that
way is a waste of time. The benefit of scholastic study is just
to protect the tenets of faith.
These subjects should be mainly studied to protect and defend
the Islamic beliefs against those who use philosophy and logic
to argue against them.1
Presently, in the 21st century, Islam, Islamic beliefs, Islamic
education and civilization are under severe attack. Thus, we
are in need for defenders and protectors of our beliefs. We
have noticed many innovations have been added to Islam and
became widely spread among people and not restricted to
specific people. Such innovations are now widely spread
through mass media, newspapers, radio, TV and satellite
stations. They have entered into the homes and minds of
Muslims. Hence, it becomes incumbent on us to face such
innovations by logical arguments in defence of our Islamic
tenets of faith.

.
2 (

.)247 244

Individuals who are interested to further their knowledge

about the tenets of faith can refer to authentic Islamic scholars
who inherited their knowledge from Allah's Messenger, peace
and blessing be upon him, through a chain of prophetic
inheritors. Such scholars can give access to sane hearty divine
knowledge that is beneficial in this world and the Hereafter.
Nothing like this can come through philosophy. Mind is
limited, while hearty knowledge has no limits.

Imam Abu Hamed Al-Ghazali, Ihya', vol. 1, pp. 135-137.

- 28 -

One of the essential problems with the philosophy and logic at

times is its attempt to simplify the simple and clarify the clear
and ease the easy matter. Thus, these become unclear and
confusing. But, philosophy and logic are beneficial, however,
if only minimal dosages are taken, as it is the case with
medicine. Intellect, which is the tool philosophy and logic use,
has limitations and restraints. The ultimate function of the
intellect is to point out and discover the omnipresence of
Almighty God, but it is unable to introduce the individual
fully to Him, Most Exalted.
3.6

Al-Ghazali's Opinion on Teaching Creed

. ,

The heart is the path to know Almighty Allah. Therefore, we

notice Imam Abu-Hamed Al-Ghazali pointing out that a child
must be introduced to Islamic belief at a reasonably early age
in order to memorize it by heart. A child needs not to be given
detailed explanations for the various intellectual meanings of
the Islamic creed. He will gradually discover the realties and
meanings of the faith. Imam Al-Ghazali is of the opinion that
a child must begin his learning process about the Islamic faith
by memorization first; understanding, belief, hear conviction
will follow in due time. Meanwhile, Al-Ghazali confirms that
the faith that is acquired on the mere imitation basis is not free
from weakness at the start; that is to say it could be replaced
by the opposite if so happened. That is where the need for
monotheism comes true, on need basis.

Al-Ghazali continues to explain 'Faith must be strengthened

and instilled in the hearts and minds of children and masses so
it would not be shaken. Reciting Quran, studying its
interpretation, learning the Prophetic traditions with their
interpretation, and performing worship would help
strengthening the faith. Faith becomes stronger by listening
more to Quranic evidences together with their supporting
prophetic traditions, and by doing more devotions. Likewise,
faith becomes stronger through the spiritual gains received by
attending to the righteous and pious Muslim scholars and
observing their way of reflection, submission to, and fear of,
God Most High.

The beginning of dissemination of that sacred knowledge is

- 29 -

like sowing the seed. The supporting elements after that

resemble watering the seed and caring for it. In the end, that
seed becomes a full-grown tree deeply rooted in good ground
while branches reach the skies. If such a grown-up wanted to
be one of the Hereafter [Akhirah] seekers, and Allah
facilitated that way for him, God would lead that seeker to
righteous company, fruitful work not futile arguments, piety,
and self-cultivation until doors of guidance open up for that
seeker the innermost of this faith as originally received from
Prophets. This happens through a divine light that God throw
at the innermost heart of the seeker due to the seekers
continued self-negation. Allah Most High confirms this fact as
for those who negated their selves for our sake, we will guide
them to our paths; Allah is verily with those who worship Him
as if they see Him [muhsinin].1 This is the utmost stage of
the righteous faith; the innermost thing that was implanted
in the heart of our master Abu-Baker Al-Siddique. The more
self-negation one gets, the more ones heart is purged from
aliens other than Allah, the more crystallized that innermost
will be. The above opinion of Al-Ghazali is well tested. I do
recommend all educators in the Islamic world to adopt it.

( :

.)69-)(

(.

) 241 2

Studying the faith using the Mutazilah method is dispraised

and discouraged. But, studying them on the method of AbulHasan Al-Ashari is rather acceptable. In this book we will
take a middle way. We shall take only what we need from
these issues, like it is the case with medicine. We shall avoid
confusing, time wasting and sophisticated details of
philosophy and logic. Al-Ghazali, therefore, emphasized that
in every country, there should be some specialist who study
these issues well in order to defend Islam against all arising
misconceptions, innovations and deviations imposed by the
enemies of Islam. To do that, Al-Ghazali, however, stipulates
the following three conditions upon the individuals who
would teach these issues:

Surat Al-Ankabut 69

- 30 -

1.

Total devotion for study and the ability to remove

misconceptions and ensuing doubts.

-2

2.

3.

Possessing intelligence and eloquence. A thick-headed

person will not benefit from what he studies and a
stupid person cannot have convincing arguments.

Piety and righteousness, and not being possessed by

worldly gains and affairs.1

-1

-4

(.

)2402

Al-Ghazali further emphasizes that evidences used in debates

and argumentation should be on the same lines with that used
in the Glorious Quran. They should be heart-touching, clear,
easily understood and affective. The reason that Imam
Shafiee, Imam Ahmad bin Hanbal and other notable scholars
of Prophetic tradition restricted students from indulging in
these studies was to avoid sophistication and self-pride. The
debate that took place between Ibn-Abbas, may Allah be
pleased with him, and the Khawarij, as well as the one that
took place between Imam Ali, may Allah be pleased with him,
and the Qadariyyah who did not believe in the fate of
Almighty Allah, were clear and necessary at the time. Such
types of debates are praiseworthy at any time.2

.)249 2 (

1
2

Imam Abu Hamed Al-Ghazali, Ihya, vol. 1, pp. 138.

Ibid, p. 139.

- 31 -

Chapter 4: Judgment and its Subdivisions

4.1

1
2

Literal Meaning

Literally, the word judgment in Arabic means understanding,

just ruling and prohibition. In reality, judgment refers to
proving or disproving a relationship between one thing and
another1. For example, when we declare that this universe is a
created entity, we pass a judgment affirming the incidence of
this universe. If, however, we declare this universe is not preeternal, then we pass a judgment negating the pre-eternity of
the universe.

When we merely perceive an issue, we actually only imagine

its concept. If we were not able to confirm or disconfirm that
concept, perception in this case is called imagination; an
example of that is our perception of the concept of incidence,
which refers to existence after non-existence, while we did not
confirm or disconfirm that perception in relation to a specific
thing.

If, however, we perceived the meaning of incidence, imagined

it, and then confirmed or disconfirmed it in relation to a
specific thing, then such an action is called affirmation, or
judgment2. If we declared that this universe is an incident, and
we imagined the meaning of incidence (that is, existence after
a state of nothing), and also we imagined the meaning of the
universe (that is, anything other than God), and then we
attached the concept of incidence to the universe, in this case
we have made a judgment affirming that the universe is an
incident. By contrast, when we negate incidence of the
Necessarily-Existent Essence God Most High that entails
making a judgment negating the incidence of our Lord Most
High.

See, Lisan-ul-Arab and Al-Qamoos Al-Muheet Arabic lexicons

Al-Hashimi, pp. 33-34

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.
.

.)41-44 (

4.2

Judgment and its Subdivisions

We have defined the literal meaning of judgment as

confirming or disconfirming a relationship. However, there
are three types of judgments: logical judgment, standard
judgment and legal judgment [Sharia]. We will shed light on
these types of judgments in this chapter; understanding the
meanings of these types is essential for the comprehension of
the meaning of monotheism and its issues and questions.

4.2.1 Logical judgment

.
:

As mentioned earlier, understanding the tenets of faith

depends on understanding logical judgment. That is, to
imagine its meaning as confirming or disconfirming a
relationship to a specific issue, then relating that meaning to
the subject in question.

Understanding the tenets of faith entails understanding what is

necessary, inconceivable, and conceivable. We can only
understand this when we know the meaning of the three
logical judgments:
1) Logically necessary
2) Logically inconceivable
3) Logically conceivable

For this reason, Islam elevated the status of intellect. There

are several verses in the Glorious Quran that reiterate the role
of the intellect. For example, Almighty Allah confirmed that
the Quran is addressed to people who have intellect1. Allah
also denounced unbelievers for not using their intellect as
deaf, mute and blind, beyond any reasoning2. Further, the
Prophet, peace be upon him, was reported as saying No one
can acquire anything better than an intellect that leads to
guidance or prevents from destruction.3 In another tradition,
when God created the intellect, He asked the intellect to come,
so it came, and then He asked the intellect to go back, so it
went back. Then God swore, by His pride and awe, that He
did not create anything more honourable than the intellect4.
Comprehending the creed depends on understanding the three

) ( :

)( :

) 272 (

( :

)
.

(
:

Surat Al-Baqara 2:164

Surat Al-Baqara 2:171
3
Narrated by Abu Thar through Omar, may Allah be pleased with them, as in Al-Awsat of Tabarani.
4
Narrated by Al-Tabarani, Abu-Naeem,
2

- 33 -

types of logical judgments. Since understanding the creed is a

must, one must know about the logical judgments.

.)

4.2.2 Legal judgment

Similarly, a legally responsible person is also required to learn
the legal judgment, that is, the injunctive rulings [Al-Shari].
In essence, this is the command of Almighty Allah, to legally
responsible people, directing our actions under five
categories:
1) Obligatory [Wajib],
2) Recommended [Mandoob]
3) Permissible [Mubah]
4) Disliked [Makrooh], and
5) Unlawful [Haram]
A legally responsible person will not be able to differentiate
between the logical and legal judgments unless he understands
these divisions. For example, when we say that God must be
existent and pre-eternal, this obligation refers to logical
judgment. However, when we say that legally responsible
people must know the tenets of faith, this refers to legal
obligation. Hence, legally responsible people must
differentiate between logical and legal judgments in order to
understand the creed; otherwise confusion will arise.

.
:

)2

)4

)4

)1
)1

:
( )
.

Finally, it is worth mentioning that knowledge of the body of

legal judgments can either be necessary, or theoretical. The
necessary body of knowledge is that related to the essential
things of the creed that every single Muslim should know
about. Denial of such a necessarily-known part of religion is
considered as unbelief [Kufr]. An example of that is the
knowledge that God is One. By contrast, the theoretical
body of knowledge is that related to the details known only by
specialists; lack of knowledge of that part does not necessarily
lead to unbelief.

4.2.3 Standard Judgment

Legally responsible people are equally required to know
standard judgment. This type of judgment refers to the

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.
.

establishment of a contingency relationship between one thing

and another, resulting from repetition, in both states of
existence or non-existence; such a relationship may fail, and
one may never cause an effect on the other. We should
distinguish between the logical connection between things on
one hand, and standard link on the other. For example, when
we talk about an established link between the substance and
the accident, we refer to the logical connection; we cannot
conceive any disconnection between the substance and its
specifications; substance cannot be separated from accidents.

However, the association between food and satiety is a

standard connection that can fail at times. Prophet Ibrahim,
peace be upon him and upon our Prophet, was not burnt when
he was thrown into fire: a failure of the standard association.
Despite the presence of fire, no burning resulted. In other
words, the effect did not result despite the presence of the
cause. Hence, there might be causes without effects. Eating
might not necessarily lead to satiety. Accordingly, the link in
standard judgments is relational and not causal. It is
inconceivable for logical relationships to fail, while standard
relationships may fail.

()

In summary, knowledge of the logical, legal and standard

judgments, and differentiation between them, is a must
upon every legally-responsible person who is bound to
understand the Islamic creed with its traditional and
logical evidences.

- 35 -

Chapter 5: The Necessary, the

Inconceivable and the
Conceivable for God
5.1 The Necessary Attributes of God
God, Most Transcendent, has twenty absolutely
necessary attributes. The first of them relates to Allahs
own essence, The Self Attribute. Five others negate
imperfections, the Negator Attributes. The rest affirm
Gods perfections, the Affirmative Attributes. The
latter is sub-divided as conceptual and qualitative
attributes. We will touch on these attributes in more
detail in this chapter. Needless to say, the perfections of
God are infinite1. These twenty, however, represent the
fundamentals of all attributes.

5.1.1 The Self Attribute: Omnipresence

True presence [Al-wujood] is related to the very
existence of the essence of God. It refers strictly to the
Self of God Most Transcendent, without carrying any
additional meaning. It refers to other attributes as
necessary. True presence implies that He is attributed
with endless perfections that befit Him, such as being
living, speaking, hearing, seeing, willing, able, and
knowing.

)74 2968 (

:
.

5.1.1.1 Does the Presence of God Need to be

Evidenced?
Scholars were divided into two groups as to whether the
existence of God needs to be evidenced. The first group
held the position that the presence of God is selfevident. The second group believed in the importance of
showing evidence.
First Group: The first group held that the presence of
Allah does not need any proof. His presence is logically
necessary, and acknowledged within the instinctual
innate nature of humankind. How can the one who
created proof need to be proved? Among the followers
1

Al-Hashimi, 1960, Page 75)

- 36 -

. .

.
.

of this school are Imam Sharani, Ibn Ataillah

Assakandari, Abul-Hasan Alshadhili, Dr. Abdul-Halim
Mahmud, and the majority of the Sunni scholars. The
mission of Prophets was to uphold the oneness of God
rather than prove His presence. Consider the following:
Allahs saying Know that there is no god but
Allah1
Allahs saying Your Lord has taken the
offspring of Adam, while in the atom phase of
creation, and asked them to witness before
themselves with Am I not your Lord? and
they replied Yes, we hold witness lest that
you say on the Day of Judgment we were not
aware of that.2
The first verse of the Quran was Read by the
name of your Lord who created everything.3
This implies that the presence of Allah is taken
for granted.

When the Prophet, peace be upon him, started

his mission, he did not start by proving the
presence of Allah. Instead, he started to prove
that he was a messenger from Allah4.
Seeking evidence on the existence of God is the
pursuit of the people of logic who lack Godly
insight, and so would like to prove the Creator
by looking into His creation. The people who
constantly witness God, however, do not need to
consider any evidence. His presence is more
apparent to them than that of anything else.
Ibn Ataillah Assakandari used to address God
intimately God, how can we seek proof of your
presence from those whose presence is
dependent on You! Can anyone other than you
be more apparent than You! You have never
been far away so as to need proof to get to You.
The one who is more apparent than every proof
can never need to be proved. How can the one
who established all evidence need to be
evidenced?

: .

) ( :
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( :

)271 - ) (

)2- ( ) (

(.

)19-172997

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Surat Mohammad-19
Surat Al-Araf-172
3
Surat Al-alak-1
4
Jawhari, 1997, Page 47-49)
2

- 37 -

Al-Mutanabbi, the well-known poet, said: Minds

will be no good if they ever need to prove the
existence of daylight.
Abul-Hasan Alshadhili confirmed How would
you know, by knowledge, the One who taught
you such knowledge? How can something prove
the existence of the One whose existence
preceded any existence! How would you take the
universe as an evidence of His existence, when
the universe needs Him for its very existence!
Allah, Most Transcendent says Allah holds
heavens and earth lest they move away; if they
move away, no one could ever hold them. He is
most tolerant and forgiving.1
Ibn Ataillah confirms in his aphorisms God,
blind is the eye that does not see You as
overseer; and in loss is a [business] trade that
does not make Your love part of it.
Ibn Ajibah addressed God: An eye that does not
see You as overseer is blind. A deal that does not
include your love as part of it is a loss. The
Most Transcendent affirms that Allah is
overseer of everything2. He further affirms that
Whatever state you might be in, whatever
Quran you might read, whatever action you do,
we are a witness over all of it3.
How can one imagine that God is veiled by
anything, while He is closer to you than is
anything else? God, Most Transcendent declares
We are closer to him than his jugular vein4.
Hence, the difference is too great between the
One who is the source of all evidence, and the
one for whom evidence is needed. He has never
been absent so as to need evidence for his
presence. He has never been distant so as to need
a path of evidence leading to Him. Allah, Most
Transcendent, questions Is there any doubt in
Allah, the One who originated heavens and
earth!5

Fatir-41
Surat Al-Ahzab-52
3
Surat Younus-61
4
Surat Qaf-16
5
Surat Ibrahim-10
2

- 38 -

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Second Group: The second group covered those who

sought evidence to prove the presence of God. They
lacked the Godly witnessing of the Truth, Most
Transcendent. Hence, they tended to seek evidence from
the created universe for the presence of the One who
created the universe; they seemed to be preoccupied
with the effect and forgetful of the originating cause.
This group acknowledged the presence of God in
theory, but they needed to work on evidence to prove
that presence, through meditation and investigation.
Their position was due to the veil over them because of
their continued dependence on effects, rather than the
ultimate cause of those effects. Corrupt environment,
incorrect raising of our children, our lower tendencies
and whims, and the cursed devils work, have all led to
the deviation from our innate inclination towards God
and His oneness. That is why the Quran kept alerting
people so as to remove their veil of forgetfulness; God
constantly exhorted people to contemplate and think in
order to know Him. He commanded us to Travel on the
earth and see how God initiated creation; and thus too
will Allah start a later creation. Allah has power to do
anything1. Further, Allah wondered Do not the
unbelievers see that heavens and earth were at first
united; then We split them apart, and made every living
thing from water; will they not believe?2
That group believed that if the presence of God is taken
for granted then nobody would have disputed it; and
there would be no disbelievers on earth. Hence, they
believed the presence of the divine Most High requires
some contemplation and consideration until man
reaches, through divine signs and evidences, established
faith in the presence of Allah. This group supported
their position by evidence from the Quran where Allah
Most High commanded us to contemplate and consider,
in a way that strengthens and supports faith, releasing
people of doubts and illusions. The group made special
mention of:

1
2

( :

.)18- )(

( :

.)48- )(

Surat Ankabut-20
Surat Al-Anbiya-30

- 39 -

let man consider what he was created from1

these are signs for those who can think2

) ( :
)4-(

) ( :
)69-(

) ( :

show me your evidence

The story where our Prophet Ibrahim argued
with his opponent, al-Namrood Did not you see
the one who argued with Ibrahim about his
Lord5
Also, the story where Ibrahim argued with his
people that is Our evidence; We gave it to
Ibrahim to refute his people6
God argued for His oneness as should there be
any other god than Allah in them [heavens and
earth], both would have been ruined7
Also, Nuh sought to argue with his people,
Nuh, you have argued a lot with us8

)222- ( ) (:

these are signs for those who can understand

4

On the contrary, God exhorted us to argue with

unbelievers, Argue with them in the best way9

Further on, the first one who started argument with

innovators in Islam was our master Ali bin Abi-Taleb,
may Allah be pleased with him. He was reported as
sending Abdullah bin Abbas to argue with the Khawarij
dissidents; as a result 2000 of them joined back with
him. Similarly, it has also been reported that Ali bin
Abi-Taleb argued with someone who claimed to be in
full control of his own good and bad actions, or his own
obedience or disobedience. Ali asked the man whether
he has such control together with Allah or on his own.
Ali explained that if you claimed to have that control
together with Allah, then you are claiming to be a
partner with God; if you claimed to have that control on
your own, then you are claiming to be a peer to God.
1

Surat Al-Tareq-5
Surat Al-Nahl-69
3
Surat Al-Raad-4
4
Surat Al-Baqara-111
5
Surat Al-Baqara-285
6
Surat Al-Anaam-83
7
Surat Al-Anbiya-22
8
Surat Hud-32
9
Surat Al-Nahil-125
2

- 40 -

)1-(

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)104- ) (

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)04- ) (

) ( :
)11- (

( :
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2968 (.

.)42

The man then expressed his repentance to Allah1.

That was an introduction to monotheism. I hope God
Most Transcendent will make it a benefit to all readers
and listeners; in the end I hope God will facilitate by
that some path to get to our goals. We would like to
show some evidence on the existence of the true God,
Most Transcendent, just as a reminder, though His
presence does not need any evidence. Praised is He who
is veiled by His glowing lights, and is hidden by His
extreme exposure; those established in faith confirm that
His extreme exposure leads to His being hidden. Light,
for example, is the reason behind seeing things around
us, though we do not see the light itself because of its
extreme exposure. Similarly, we cannot live for a
moment without air, despite the fact that no one has
seen the air, but we can see its effects. We have enough
resources in the innate nature of man and in the Quran
that would make it unnecessary to bring evidence for the
presence of God. However, as Imam Al-Ghazali states,
we bring forth such evidence in order not to leave
anyone any excuse for claiming ignorance. For that
purpose, we will list below six arguments on the logical
evidence behind the presence of God.

. .

.
.

.
.

: -

First: Evidence of Incidence

It is taken for granted that any incident must have a
trigger behind its incidence. This universe, with all its
content, must have a trigger to its incidence. Incidence
means bringing into existence something that was
nothing before. The universe is an incident. By the
universe we mean anything other than God, the
Almighty. It was brought into being, when it was
nothing before. The word incident always denotes the
fact that such an object was made to be by some maker;
and was not there before it was made.

.
.

.)18 (

Al-Hashimi, 1960, Page 31

- 41 -

a) Evidence that Incidents Need a Trigger

It is logically taken for granted that any incidence that
takes place at a certain time could have been possibly
brought forward or delayed. To be determined a specific
time, any incidence must necessarily require a
determinant to appoint that time. In common language,
we say it needs a decision maker to specify the time of
its occurrence. Accordingly, any incident must have a
trigger behind it, or a maker, or a creator, that decides
the timing of the occurrence, and the way it should
occur.

.


.

b) Evidence that the Universe is an Incident

We have mentioned earlier that universe refers to
anything other than God. That is to say this expanded
universe including all its stars, galaxies, objects,
animals, plants, and non-living things. By looking at the
components of this universe, we find that any
component can either be in motion or in a static state.
Motion is an incident, as it happened to an object that
was previously static; that is, motion came into
existence after being non-existent in that object.
Similarly, stillness is an incident, as it happened to a
moving object before it became still. Hence, motion and
stillness are both incidents. Whatever is not free from
incidence must itself be an incident. Alternatively, we
can say that all the components of this world are subject
to change, and everything subject to change must be an
incident, as it emerged from a non-existent state. Being
an incident entails that it must have a trigger: it is
logically impossible to find an incident without a
trigger, or an action without a doer. This is enough to
prove the logical necessity of having a creator of this
universe. This creator is Allah, God the Almighty, Most
Transcendent. This level of evidence is obligatory for
individual Muslims to know and believe in.

Alternatively, it is worth mentioning the alternative

evidencing methodology established by Imam AlGhazali. He posited that:

.)18 (

1. Objects are subject to a state of either motion or

- 42 -

: :

-2

stillness. This is something perceived by instinct and

does not need evidence.

2. Both motion and stillness are incidents. The

evidence of their incidental nature is found in their
alternating nature. We can recognize this in all
objects, seen or yet to be seen. Whatever object was
in a still state, logic recognizes the possibility of that
object alternating into a moving state; whatever was
in a moving state, logic recognizes the possibility of
alternating into a still state. The resulting state is an
incident, because of its very emergence. The
previous state to that emergence must also be an
incident because it was not there prior. Unless we
can prove the beginninglessness of something,
incidence must be the case. Only an object with no
beginning can have no end. In other words, if its
beginninglessness is evidenced, then its
nonexistence is impossible.

.

:

3. Whatever is subject to incidence must be an

incident. This universe, with all its contents, must be
either in a state of motion or stillness. Both states are
incidents. Accordingly, the universe must be an
incident; whatever is given an attribute by incidence
must itself be an incident.

That should be sufficient, though Al-Ghazali touched on

other methodologies of divine evidence, out of the scope
of this brief book1. For further details, refer to the
chapter of the Basics of Rulings [Kawaed Al-Ahkam]
in Al-Ihya by Al-Ghazali, or Creed in Brief [AlIqtisad fi Al-Itiqad] by Al-Ghazali.
The Quran has touched on the evidence of incidence
while relating the story of Ibrahims argument with his
people on seeing the stars during his journey in search
of God. Referring to the stars, Ibrahim, peace be upon
him, told his people I do not like that which
disappears. He was referring to the fact that the star
was an incident, because it was attributed with
disappearance and change. A similar argument applied
1

.
-1

.
.

-4

,
.

See Chapter of Kawaed Al-Aqaed, Ihya Ulum A-Din. See also Al-Iqtisad fi Al-Itiqad, by Al-Ghazali

- 43 -

to the moon and the sun. He wanted his people to

appreciate the fact that this universe is an incident, and
each incident must have a trigger behind its creation.
That is why at the end of Ibrahims argument above,
Ibrahim declared that he would turn his face to the one
who originated the heavens and earth, and affirmed that
that originator is the one worthy of being worshipped.
Allah Most High related When he saw the sun rising in
splendour, he cried this must be my Lord; this is
greater, and when it sets, he exclaimed Oh! my people,
I disapprove of all that you associate [with God], I
firmly turn my face to the one who originated the
heavens and earth without deviating; I am not of those
who would associate others with God1.

God Most High encouraged us to move around earth

and ponder on the creation of this universe, in order to
ensure that it is an incident that needs a trigger for its
very existence. God Most High ordered Move around
earth and consider how He initiated the creation, and
how He starts later creation2. This is a call from Allah
Most Transcendent to all humanity to practice scientific
research. That is what space astronomers have done
recently, as detailed below.

...( : .

()

.)79- ) (

( :

.)18- (.)

c) Experimental Science and the Evidence for the

Incidence of the Universe
For several years, physicists and space scientists started
investigation on the origin of the universe. Earlier, the
Static Universe Theory was prevailing among scientists.
However, quick advance in aerospace science,
especially in the second half of the twentieth century,
thanks to investigations in microscopic and elementary
particles physics, such as the Quarks Theory, as well as
aerospace investigations, has resulted in the appearance
of the Big Bang Theory. This theory proposes that this
universe has a beginning; the universe emerged from a
big explosion that started from nil point i.e. from
nothingness. That means the universe was preceded by a
state of nothingness; it came into being, after it was
1
2

Surat Al-Anaam-79
Surat Al-Ankaboot-20

- 44 -

(Big

.Bang)

nothing. It was brought to the attention of scientists that

the explosion would normally result in a state of
disorder. Yet, we have witnessed that this universe
follows a very intricate system. This shows us that this
universe has a creator who arranged its system before
the explosion and after it. It also implies that this creator
has been present before the origination of time and
space. It thus implies that this creator is transcendent
above time and space; He does not need space, is not
confined to space, and He was the one who created
space. This exploration is congruent with the prophetic
tradition that God was there, nothing was with Him,
and He is still as He was.

Some cosmological studies propose that the universe

started with a big explosion some 15 billion years ago.
Observations and measures also indicate that this
universe is expanding in all directions. The speed of
some galaxies away from earth, according to Hubbles
Law, is estimated as half the speed of light. Space
scientists expect this expansion speed to be reduced with
the passage of time. However, science has not yet
resolved the future of the universe. If the density of the
universe becomes greater than the critical density,
scientists expect such expansion to halt and the universe
to contract, leading to what is called a closed universe.
In turn, this would lead to a state of high density which
could result in a new expansion or a state of vibration,
when we will reach a state of a vibrating universe.

However, if the density of the universe became less than

the critical density, estimated at three atoms of hydrogen
in one cubic meter, the movements of galaxies will slow
down to the outside, and will continue to move to what
we call the open universe. If, however, the density of
the universe became equal to the critical density, the
universe will get to a state where it neither expands, nor
contracts; a state that we call a critical universe.
Continued future scientific research might expose more
facts about the origin and future of this universe.1

Additionally, it is beyond the scope of this book to list

1

:
.

Fishbane, et. Al, 1993, p1362-1372, and Serway, 1990, p. 1434-1441.

- 45 -

the scientific implications of the Big Bang theory, which

was discovered recently. For Muslims, however, the
Quran has questioned 1,400 years ago Did not the
unbelievers see that heavens and earth were first joined
together as one unit; but then we clove them asunder1.
Note here that it was the unbelievers who were
addressed, the same ones who discovered the Big Bang
theory today. This is one of the miracles of the Quran.
Furthermore, Allah Most High established the
expansion of space: We have built heavens with skilful
hands and We are expanding them indeed2

( :
)48- ) (

(: .
.)17- ) (

d) Tip on the wording of Presence

Some words have common use between the Creator and
the created. The word Presence [Al-wujood] is an
example. It refers to the presence of God, and at the
same time it can refer to the presence of man. Our grand
Shaikh , Mohammad Al-Hashimi, differentiated
between the two as:
In totality, the presence of God has nothing
similar to it. It is dissimilar to the presence of
any creation:
The presence of God has no beginning or
end, while the presence of any creation was
preceded with a state of nothingness and will
be followed by a state of nothingness.
The presence of God is logically, as well as
traditionally, necessary and it is
inconceivable to negate, while the presence
of any creation is logically conceivability
and the negation of which should not be
inconceivable.
The presence of God is not confined by any
time or space, as He is the One who created
both time and space, and He needs none of
them. In contrast, any creation is confined to
both time and space for its presence.
The presence of God is not dependent on
anything, while the presence of creation is
1
2

Surat Anbiyaa-30
Surat Al-Dhariyat 47

- 46 -

.
.

.
.

, ,

continuously dependent on the power and

will of God Most High. Had it not been for
His blessings on the creation by bringing it
into being, the creation would not have been
there. Had it not been for His blessings on
creation by continuous provisioning, the
creation would have faded away, as creation
is subject to becoming nothing at any time.
Ibn Ataillah Assakandari was quoted as saying Two
blessings have been vested on each and every creation:
bringing into existence, and provisioning. First He
brought you into existence, and then He provided you
with His supplements. This indicates that worlds have
been preceded with a state of nothingness, will be turned
into a state of nothingness, and are subject to a state of
nothingness at any stage of its existence. This fact is
confirmed by Almighty God saying Everything is
perishing except His face1. The reference here is to
continuous perishment at all times: before the existence
of a specific creation, after perishment of that creation,
and as during the existence of that creation. AbuMadyan, may Allah have mercy on him, used to say in
his poem:
Say Allah, and leave alone the universe with all its stuff,
if you were aspiring to attain perfection.
For everything other than God, if you truly examine,

( :
.

.)

: .

. )66 _( ) (

.
:

is nothing at all, individually or collectively.

Know that you and all other worlds, if it were not for

They saw all others in reality as perishing, at present, in

not witness anything other than the Most Justly Proud

and Lofty.

would be impossible, were it not for Him.

The knowers of Allah have been annihilated; they did

Him, would have been fading away and diminishing.

Whoever has no subsistence of his own, his existence

the past and in the future.

Furthermore, it was His presence that allowed

everything else to appear. All creations are dependent
on Him; if it had not been for Him, nothing would have
1

, .

Surat Al-Kasas-66

- 47 -

come into being.

. .

His omnipresence entails that no real presence of any

other can be with Him. Nothing could ever have been
with Him. The Prophet, peace be upon him, said Allah
was there; nothing was with Him.
He is closer to us than ourselves. Allah Most High said
We are closer to man than his jugular vein1
In conclusion,
nothing is like His presence;
nothing is like His hearing;
nothing is like His seeing;
nothing is like His speech;
nothing is like His perception;
nothing is like His face;
nothing is like His hand;
nothing is like His aboveness;
nothing is like His establishment on the throne;
nothing is like His approach;
nothing is like His descending;
nothing is like His mercy;
nothing is like His self;
nothing is like His companionship;
nothing is like His closeness;
nothing is like His essence;
nothing is like His attributes;
nothing is like His actions, and so on.
The same transcendence applies to anything that might
suggest similarity to creation. We thank Allah for
guiding us to that; we would not have been guided had it
not been for Allah. The Prophets of God have brought
us the truth2.

( :
)

: .
]26-( ) [

.)288-972968 (

e) Contrast in Description
The words presence [al-wujood], and the present
[almawjood], both can be attributed either to God Most
Transcendent or to incidents, i.e. creations. So, we
would say God is present, and we also say the
1
2

Surat Qaf-16
Al-Hashimi 1960, page 97-100

- 48 -

presence of God; meanwhile we would say so and so

is present, and would also say the presence of so and
so. These are common words; however the meaning
becomes different depending on the context. Hence
distinction of appropriate meaning should be made.
Presence as related to incidents is recognized when it
occurs. God is transcendent above such an occurrence.
There is no way to measure an attribute of God against
an attribute of an incident; nothing is common between
them. There is no type, or meaning, or occasion between
the two except that sort of relationship between a slave
and his Master. By contrast, presence [al-wujood],
and the present [almawjood] in relation to God are
one and the same. Both refer to the self-existing reality
that enjoys the attributes of perfection whose presence is
logically necessary, and who is the creator of every
single creation.
Further, the presence of God in essence cannot be
disclosed to any, and is beyond our perception,
imagination, senses; it is also beyond any comparison.
Our mind, imagination, and senses are all created, and
hence are all limited incidents; they can only perceive
similar or comparative creation. God is far above
incidence. Allah Most High said They did not do just
estimate of God1. It will be a waste of time to ever
attempt to know the essence of God. The essence of
God and the essence of His attributes are beyond the
realm of perception. The only way for a Muslim who
seeks the knowledge of God is to follow the standard
way of the seeker of Allah: Stick to the letter and soul of
the teachings of His Prophet, and seek a properly
authorized coach who has taken that sacred knowledge,
by way of a chain of order starting from the Prophet,
peace be upon him, through to that coach.
Once that seeker found what he sought, worked with
diligence and good character for winning, and was
courteous with his coach and fellow brothers, the divine
providence and prophetic light may get through to him
and enlighten his heart. At that stage, one might taste
1

.

.

,
.

.
: .

.)92 _( ) (

( .

) 282

Surat Al-Anaam-91

- 49 -

some of the knowledge of Allah Most Transcendent.

This knowledge is only for the heart to taste; it is not for
the tongue to express. No one who got that knowledge
would ever be able to express it in words.

Ultimately, we know from the above that the presence

of the Truth Most High is different and dissimilar to the
presence of creation. There is no common definition for
the two. The concept of each presence is in contrast with
the other and has different implications. The presence of
God is merely for Himself, not for any other reason.
There is no room for His nonexistence, over eternity, for
any single creation stands in need of Him. The presence
of whom the creation needs for their very existence
must be logically necessary, rather than just
conceivable; otherwise we will end up with an infinite
loop of creators, which is logically impossible. The
logical evidence of His presence is found in the visible
creations. If the Most Transcendent God was not
existent, He would be non-existent. If He was nonexistent, nothing of the creation would have been there.
As the creations are existent, the presence of God is
evidenced.

Second: The Evidence of Conceivability

First Premise:

This universe is conceivable

Second
Premise:
Conclusion:

Every conceivable needs a trigger to

bring it to existence
This universe needed a trigger to
bring it into existence. That trigger is
Allah, most high.

-
. :
:

Comments on the first Premise: Conceivability, in the

first premise, is something that has equal ends: to be or
not to be, to become existent or not. The evidence that
this universe is conceivable is that every single being in
this universe, in its very essence, is subject to being or
non-being.

The second premise is rather clear. Deciding on either of

the possibilities needs someone to do it. Otherwise, a

- 50 -

decision could have been made without a decision

maker; that is logically impossible. It is also logically
impossible to have the same possibility decide for itself;
that would entail the coming of the possibility itself
ahead of its own existence. It entails coming ahead of its
own being as a trigger, and get behind its own being as a
triggered one. That is impossible. Hence, the trigger
behind the existence of all possibilities must be from
outside the domain of possibilities. Beyond the domain
of possibilities we have two domains: the logically
necessary and the impossible. The impossible cannot be
a trigger, as it is non-existent; so it cannot trigger
existence of others. We are logically left with only one
domain: the logically necessary. The one who decided
whether possibilities should be or not to be must be the
one whose existence is logically necessarily; that is
Allah Most High and transcendent.

Third: Evidence of Creation

First Premise:

Second
Premise:
Conclusion:

All beings have been created. They

were not there, and then they came
into being.
Every created being must have a
creator
This universe must have a creator.
This creator is Allah Most High

Fourth: Evidence of Answering the Desperate

That is what man feels at time of extreme difficulty
about the existence of a capable merciful and graceful
being that would answer the prayers and ease up the
difficulty, if man turns to him for help. This is also
called the psychological evidence.

Fifth: Evidence of Employment

This evidence is based on what we see of the
employment of this universe for the service of man. This
employment and harmony represent convincing
evidence that there is a capable and wise one who must
have employed this universe to the service of man on
earth. The harmony among all parts of universe to effect

,
.

.
.

-
:

. :
, :
.

. .

-

,

- 51 -

this employment evidences the presence of a capable

mighty organizer who has put it into a strict system.
Sun, moon, stars, and clouds, as Al-Shirazi posits, are
all subject to a strict system in obedience to the
instructions of Allah for the benefit of man on earth.
Hence, it is not fair for you to be disobedient of Allah in
blatant contradiction to the system of this universe.

Sixth: Evidence of Incapacity

This universe consists of solids, plants and animals. All
of them are incapable of creating their own selves or
others. Man is also incapable of creating his own self or
anothers. This implies that there must be some sort of
super power outside the domain of those mentioned that
has created them and brought them into being from
nothing. Further, this super power must be the one who
continuously supports the viability of these creations.
Man is incapable of supporting himself with continuous
viable life. Sustainable life depends on continuous
breathing to ensure continuous supply of oxygen, and
continuous palpation of the heart to ensure continuous
blood circulation. Both processes work through
involuntary muscles; man has no control over any; they
do not follow mans command. The one who has control
over their action is the Creator most high. Allah
confirmed such insight Nay, man is well aware of
himself, even though he might tender excuses1 All of
creation feels completely helpless in supporting the
continuity of their own creation, and continuity of this
universe. There remains nothing except admitting the
creator most high who has honoured us with existence
and continuous supply. Gratitude is really due to Him,
Lord of all beings.

5.1.2 Negator Attributes

God Most Transcendent has five necessary attributes
called the Negator Attributes. These are:
Pre-eternity
Post-eternity
Dissimilarity to Creation
1

Surat Alkiyamah-14

- 52 -

.
,

.
.

,

.

)( ( :
] 21- ) [

.
,

-

:

Independence of locus or determinant

Oneness

These attributes are described as negator as they

negate from our minds incorrect concepts. They do not
negate anything from God Most High. They are
negators as applied to our minds not to Gods attributes
themselves. Our grand Shaikh, Mohammad Al-Hashimi,
confirmed linguistically, to negate is to remove away;
negation is in contrast with affirmation; we would
negate only something that has been asserted as true.
Without knowing these Necessary Negator Attributes
about God, fallible people like us would have asserted
erroneous concepts about God. Hence, it ensures
removing away such corrupt concepts from our minds,
and replaces them with transcendence above all that
does not befit the most high. Our declaration of
monotheist belief in Allah, however, does not add
anything new to Him. He is the Necessarily Existent,
whether there existed human intellect or not. He is One,
Alone, and Absolute Master even before our existence;
He is transcendent above any humanly transcendence of
Him. We are the ones in need of Him, and in need of
knowing what is necessary for Him, what is
inconceivable and what is conceivable. Our happiness in
this world and in the Hereafter depends on that
knowledge.
Accordingly, the term negator becomes clear to us: by
knowing these names, unbefitting illusions are removed
from our intellect about Allah Most High. The more we
know about Allah Most High, the more ignorance about
Him is removed from within us; there is no end to the
knowledge of Allah Most Transcendent and High; there
is no end to the elevation of a Gnostic in elevating God
Most High above any type of doubt, association of deity
or illusion1.

5.1.2.1 Pre-eternity
Pre-eternity [Al-Qidam] in monotheism refers to
beginninglessness. There is no beginning to the
1

)08-79 ,2968 ,(

Al-Hashimy 1960, Page 79-80

- 53 -

existence of Allah Most High. So, He has not been

subject to any creation. He is the one without beginning.
Beginninglessness is the opposite of incidence.
Beginninglessness is a necessary attribute of God Most
High. Incidence is inconceivable for God. Allah
proclaimed His pre-eternity in the Quran as He is the
First and the Last1. That is, He is the First without any
beginning, and He is the Last without any ending.
Now logically, consider creation itself. If He had a
beginning, then He must have been created. If He had
been created, then nothing of creation would have
existed. If He was subject to creation, then He must
have needed a creator; that creator must in turn have
needed its own creator. This would continue endlessly
in an infinite loop. Logically, this is inconceivable. The
matter must have started with one whose existence has
no beginning. This one is the innovator and creator of
this universe.

5.1.2.2 Post-eternity
Post-eternity [Al-Baqa] in monotheism refers to
endlessness. There is no end to the existence of Allah
Most High. Endlessness is a necessary attribute of Allah
Most High. It is inconceivable for God to stop being.
Consider Allahs declaration He is the First and the
Last2; and Only the Countenance of Your Lord
remains3

. .

] 4-( ) [
.

:

.

.
) ( :

: .] 4-[
( )(
) 70 _

Now logically, consider creation. If Allah was not everlasting, then he must be perishable. If He was
perishable, then he must have been an incident, subject
to creation by something else. If He was an incident,
then nothing of creation could have existed. Perishing is
inconceivable for the one who has been established to
have no beginning.

Surat Al-Hadid-3
Surat Al-Hadid-3
33
Surat Al-Rahman-78
2

- 54 -

.
.

5.1.2.3 Dissimilarity to Creation

By dissimilarity [Mukhalafa lil Hawadith], we mean
God must be incomparable to His creation in essence,
attributes and actions. His essence is not similar to any
of the incidents. Similarly, His attributes and actions
are dissimilar to those of incidents. Consider Allahs
confirmation Nothing is like Him1

.
.

) ( :
.)22 _(

Now logically, consider creation. If He were not

dissimilar to incidents, He would then be similar to
incidents. If He were an incident, nothing of creation
would have ever existed. It follows that God Most
Transcendent is not a substance2; He transcends space.
Further, He is not a body compounded of substance or
parts; it would be impossible for such a compounded
body to be free of separation, joining, motion, stillness,
shape and size. These are attributes of incidents. If He
were an incident, nothing of creation would have
existed. Furthermore, if He were composed of parts,
then He would be in need of those parts and in need of
something bringing the parts together. Need is an
evidence of incidence. Incidence is inconceivable for
God, as He is the Necessarily-Existent.

5.1.2.4 Independence of Locus or Determinant

Independence [Al-Ghina] in this context refers to selfsufficiency. God Most High requires no locus or
determinant. He is All-sufficient. That entails the
following:
His essence does not depend on another for
existence;
He does not need space or any other such thing
to exist.
While He is independent of any, everything
stands in need of Him.3
He does not require a determinant, that is,
someone to determine specifications for His

.
.

:
.

)12 2471 (

Surat Al-Shura-11
See Endnotes for details on the actual meaning of term
3
Al-Khatib 1374H, Page 21.
2

- 55 -

essence, Most Transcendent. His

beginninglessness and endlessness, as evidenced
earlier, are necessary attributes of Him.
It is inconceivable for Him to be in need of a
locus or determinant. Consider the divine
confirmation People, you stand in need of
Allah; Allah is the All-Sufficient and AllLaudable1.

Now logically, consider creation. If God was not

independent of locus, then He must be just an attribute.
Attributes cannot exist on their own; they need an
essence to be ascribed to. He would be in need, if He
was not independent of locus, of a central essence to
attach to. If He were not independent of a determinant
of His attributes, then He must be an incident, as
incidents require a determinant of their attributes.
Further, incidents require a trigger. If He were in need
of either locus or determinant, He would be an incident,
and nothing of creation would have existed.

( :
]24 ) [

5.1.2.5 Oneness in Essence, Attributes and

Actions
Oneness [Wahdah] is a necessary attribute of God Most
High. He is one in essence, attributes and actions. This
means His essence is dissimilar to that of creation.
Unlike the essence of creation, His essence is not
composed of parts; His essence is singular and
unique.
There is no essence from creation that is similar
to His, nor is there any attribute from creation
that is similar to His.
He does not have two different attributes of the
same kind, such as two different capabilities,
two different wills, or two different knowledges.
His capability is one. His will is one. His
knowledge is one.
He is the one behind every occurrence. There is
no one besides Him who could have any
influence on any of His actions.2
1
2

Surat Fatir-15
Al-Hashimi 1960, Page 106.

- 56 -

2968 ( .
)286

His actions are not like that of incidents, as God

does things without a medium or tool. The most
high confirmed His command, when He wills
for something to be, is just to say be and it will
be1
He does not do anything out of need, or for
amusement; He is most wise and expertly.2

Plurality, in contrast with oneness, is inconceivable for

God Most High. For evidence of His oneness, consider
Allahs command Say, Allah is an only-one.; and
Allahs declaration Your God is a One-God; there is no
deity but He, the most Gracious and Merciful3

( :

]02 ) [

.)12 (.

) .... ( :

( :
.)261 ) (

Now logically, again consider creation. If He were not

one, He would be multiple. If He were multiple, the
universe would have been in utter ruin4 and nothing of
creation could have existed.
This summary of evidence provided should be sufficient
to satisfy the requirements of individual legal obligation.
Further detail is a communal obligation rather than
individual. Below is detailed evidence.
Detailed Evidence:
Nullifying plurality of essence entails nullifying
plurality in attributes and actions; both attributes and
actions are related to essence by their necessary
attachment to it. We have explained earlier that the
essence of God is not composed of parts; such a
composing would make His essence similar to that of
incidents. Such a similarity is invalidated as this would
mean incidence which is inconceivable for God Most
High.
Negating plurality of His essence, that is negating the
existence of more than one divinity, is evidenced by the
continued existence of the heavens and earth. If we
assume the existence of two or more divinities that carry
the attributes of a true god, then we have only two

.
.

. :

Surat Yaseen-81
Al-Khatib, Page 21
3
Surat Albakara-164
4
as referred to in Surat Al-Anbiya 22
2

- 57 -

logical possibilities: their will can either be in agreement

or disagreement. Let us consider each case further.
First: In case of agreement
In the case that these deities were in agreement to create
something, there are four scenarios:
1. Create that same thing independently and
simultaneously. This is the creation of the very
same item without cooperation. This scenario would
be impossible, as it would lead to the combining of
two or more causers upon the one effect.
2. Create that thing in succession; in other words, the
first deity creates it, and then the other deity creates
it again. That is again impossible as it is an identical
creation and thus redundant.
3. Create that thing in cooperation; that is that each
necessarily helps the other. This is impossible as it
would imply that each is incapable of doing it on its
own, and needs the other(s).
4. Create that thing in parts; that is one deity creates
one part and the other deity creates another part of
the same thing. That is also impossible as it implies
their incapability. Each does not have a say on what
the other has done.
Hence, all logical scenarios in these cases are false.

:
:

-2

-1

-4

-1

Second: In case of disagreement

In the case these deities were in disagreement about
creating something, such as one deity wanting to create
heavens and earth, while the other does not, we have
only three logical scenarios:
1. The will of each one is executed. This is
impossible, as two contrasting wills would come
together: to create or not to create.
2. The will of neither is executed. This is also
impossible, as that would prove both incapable.

: :

.
:

-2

-1

.) (

3. The will of one is executed, while the will of the

other(s) is not. That entails the incapability of the
one(s) whose will is not executed.

-4

As all logical scenarios in both cases of agreement or

- 58 -

disagreement are false, the claim for multiple deities is

nullified, and hence the oneness of God Most High is
established. This evidence disproves the trinity doctrine
of the Christians and the duality doctrine of
Zoroastrians.

: :

5.1.3 Affirmative Conceptual Attributes

These refer to every attribute that refers to an
affirmative meaning held by His essence Most High.
These are also called the conceptual attributes. Seven
of these affirmative attributes confirms concepts about
God, and are referred to as conceptual attributes [Sifat
Al-Maani]. These include: ability (1), will (2), knowledge
(3)
, life (4), hearing (5), sight (6), and speech (7). Every
legally responsible Muslim is required to believe in
these attributes. The remaining seven of affirmative
attributes relate directly to these conceptual attributes,
and are referred to as Qualitative attributes [Al-Sifat
Al-Ma'nawiyah], which will be discussed later.

5.1.3.1 Ability
This is an affirmative pre-eternal attribute integral to the
essence of God Most High, by which God brings into
being, or removes, all creations, in accordance with His
will. There are seven requisites to this attribute, in
which every legally responsible Muslim must believe:
His Ability is:
1) Existing
2) Pre-eternal
3) Post-eternal
4) Dissimilar to our temporal ability
5) Independent of any determinant
6) One
7) Pertaining to every single creation
It is inconceivable for God to be attributed with the
opposite of ability, that is, inability. Consider Allahs
confirmation Verily Allah is able to do anything.
Logical evidence of ability is presented in creation; if
God was not able, He would be unable. If He were
unable, nothing of creation could have existed.

(.
) 29

.:

-2

.
.

( )

- 59 -

5.1.3.2 Will
Will is a necessary attribute of God Most High. It is a
pre-eternal attribute integral to the essence of God Most
High. Through this attribute, His creations are assigned
their respective determinants, such as time, place,
direction, or size, in accordance with the pre-eternal
knowledge of God Most High. Legally responsible
Muslims are required to believe in this divine attribute.
It entails believing that the Divines will is post-eternal,
is dissimilar to our temporal will, is independent of any
other determinant, is one, and it entails that it pertains to
all that is conceivable, and that it is inconceivable for
God to be attributed with the opposite, i.e. constraint.
Allah confirmed this conceptual divine will Verily,
Allah does whatever he has willed [without
constraint]1.

Logical evidence of this divine will is presented in

creation. If God was not attributed with free-will, He
would be attributed with being compelled. If He was
subject to compulsion, nothing of creation could have
existed. Legally responsible Muslims must believe that
Allah is attributed with absolute free-will, and that
nothing happens in His domain except with His will,
judgment, arrangement, wisdom and desire. Whatever
Allah wills shall be, and whatever Allah does will shall
never be. There is nothing that could stop the judgment
of Allah, and there is none that can reverse His
judgment, except by His permission and grace.

5.1.3.3 Knowledge
Knowledge is an absolutely necessary attribute of God.
Knowledge is a pre-eternal attribute integral to the
essence of God Most High, by which He knows things
in detail and in totality, as they actually are, without
earlier being any less knowledgeable. Nothing could
have been hidden from Him. His pre-eternal knowledge
is dissimilar to our temporal knowledge. His knowledge
pertains to all that is absolutely necessary, conceivable
or inconceivable. Further, it is inconceivable for God to
be attributed with the opposite, that is, ignorance. For
1

Surat Al-Haj-14

- 60 -

.
.

.]21- ( ) [:

-1

.
( :

)61- ) (

traditional evidence, consider Allahs confirmation

Verily, Allah is knowledgeable of everything1.
Logically, consider creation. If God were not attributed
with knowledge, He would be attributed ignorance. If
He were attributed with ignorance, nothing of creation
could ever have been there.2 Imam Al-Ghazali explained
that the knowledge of Allah Most High is pre-eternal,
and encompasses whatever is going on from within the
deepest layers of earth up to the highest of heavens. He
knows the footsteps of black ants on solid rocks in the
darkness of the night; and He knows the motion of
particles inside the air; He knows the secret and the
innermost secret. He knows the innermost concerns,
occurrences, and undisclosed thoughts. This knowledge
is attributable from pre-eternity; He never comes to have
any new knowledge imparted to Him.3

.)286 2968 ( .

, ,
,

2 (
.)217

5.1.3.4 Life
Life is an absolutely necessary attribute of God Most
High. It is an eternal attribute that pertains to the
essence of God. Life is a logical necessity for the
conceptual and qualitative attributes of God. Divine life
is dissimilar to ours, independent of any determinant
and is one. It is inconceivable for God to be attributed
with the opposite of life, that is, demise. Consider the
confirmation of the Most Transcendent Allah, there is
no god but He, the Living and Self-Subsisting4.
Logically, His life is evidenced by His creation. If He
were not attributed with life, He would be attributed
with demise. If He were attributed with demise, nothing
of creation could have ever existed. The poet said5
If He were not living, willing, knowledgeable,
and all-able, you would not have seen any world
So, we must believe that God is living, all-able, subject
to no deficiency or inability, and that He owns both the

.
: .

]144-( ) [

: .

Surat Al-Ankabut-62
Al-Hashimi 1960, Page 106
3
Al-Ghazali, Part-1, Kawaed Al-Aqaed, Page 127
4
Surat Albakara-255
5
Al-Murshid Almoeen
2

- 61 -

the seen and the unseen domains; He owns the pride and
might; creation souls inspiration belong to Him.

5.1.3.5 Hearing
Hearing is an absolutely necessary attribute of God.
Divine hearing is an attribute integral to the essence of
God Most High, by which every existence is disclosed
to Him in its true, intricately discernible, reality. It is
pre-eternal, post-eternal, independent of any
determinant, one, dissimilar to our temporal hearing and
pertains to all existence. It is inconceivable for God to
be attributed with the opposite, that is, deafness.
Consider Allahs confirmation He is the all-hearing
and all-seeing1; Nothing is like Him; He is the allhearing and all-seeing2.

.
.

( :
:] 18- ) [

)(
.] 22-[

Logically, consider creation. If God were not attributed

with hearing, He would be attributed with the opposite,
deafness. This is an imperfection that is inconceivable
for God.

5.1.3.6 Sight
Sight is an absolutely necessary attribute of God Most
High; a pre-eternal, and everlasting attribute, by which
every single being is made distinctively apparent to
Him. It is dissimilar to our temporal sight, independent
of any determinant, one, and it relates to all of existence.
It is inconceivable for God to have the opposite, that is,
blindness. Consider Allahs confirmation that nothing
is like Him and that He is the all-hearing and allseeing3.

.
.

( :
] 22- ) [

For logical evidence, consider creation. If God were not

attributed with sight, He would be attributed with the
opposite, that is, blindness, which implies imperfection.
It is inconceivable for God to be attributed with any
imperfection.

Further, Imam Al-Ghazali confirmed that every legally

Surat Ghafir-20
Surat Alshoora-11
3
Surat Al-Shura 11
2

- 62 -

responsible person should believe that Allah Most High

is all-seeing, all-hearing; He hears and sees. Nothing
audible evades His hearing no matter how subtle.
Nothing evades his sight, no matter how small. His
hearing is not impaired by distance. His sight is not
impaired by darkness. He sees without an eye or eyelids;
He hears without ears. He knows without a heart; He
strikes without a limb; He creates without a tool. His
qualities are dissimilar to those of His creation, and so is
His essence.1

-217 2 ( .
.)210

5.1.3.7 Speech
Speech is an absolutely necessary attribute of God Most
High. It is a pre-eternal, post-eternal attribute that is
independent of any determinant, dissimilar to our
temporal speech, one, and it relates to all that is
necessary, inconceivable and conceivable. It is integral
to His essence Most High. It demonstrates the entirety
of all that is knowable. His speech is not a letter or a
voice.2 His speech is dissimilar to ours; our speech is
created, and we use means such as a mouth, tongue, and
lips, while His speech does not.3

Imam Al-Ghazali confirmed that a legally responsible

person should believe that Allah Most High is allspeaking, commanding, forbidding, promising,
threatening, through a self-subsistent eternal speech that
is dissimilar to our temporal speech. It is not a voice that
is produced by venting air or contacting parts; it is not a
letter that is terminated by the closing of the lips or the
movement of the tongue.4 It is inconceivable for God to
be attributed the opposite, that is, muteness. Evidence
from the Quran is Allah has verily talked to Moses5.

Logical evidence is presented in creation. If God was

not attributed with speech, He would be attributed with
the opposite, that is, muteness. This implies
imperfection, which is inconceivable for God.

.)224 (.

.)14 ( .

.)2102(
.
( :

]261-) [

Ghazali, Part-1, Page 127-128

Al-Hashimi, Page 113
3
Al-Khatib, Page 23
4
Ghazali, Part-1, Page 128
5
Surat Al-Nisa-164
2

- 63 -

5.1.4 Affirmative Qualitative attributes

There are seven attributes that are connected to the
conceptual attributes.
1) Able is paired with divine ability;
2) Willing is paired with divine will;
3) All-Knowing is paired with divine knowledge;
4) Living is paired with divine life;
5) All-Hearing is paired with divine hearing;
6) All-Seeing is paired with divine sight; and
7) All-Speaking is paired with divine speech.

Each conceptual attribute is paired with a qualitative

attribute, and reciprocally, each qualitative attribute is
paired with a conceptual attribute. Conceptual attributes
are inseparable from qualitative attributes. As
qualitative attributes are so connected, their evidence is
the same as that of the conceptual attributes.

) 227-226 (

5.1.5 Divine Transcendence

Divine transcendence and sanctification is one of the
most critical issues in monotheism. Many verses of the
Quran address this issue. Consider the Divine
declarations:
Nothing is like Him.1
He is not within the grasp of any eye, but
all eyes are within His grasp.2
He is the First, the Last, the Apparent, the
Inward, and He knows everything.3
Many of the chapters of the Quran start with words of
Gods transcendence. Consider Gods declarations:
Whatever is in the heavens and on earth
declares the praises and glory of God; He is
the Unattainable and Wise.4
Whatever in the heavens and on earth
glorifies Allah5
Glorify the name of your Lord, the Most
1

Surat Al-Shura-11
Surat Al-Anaam-103
3
Surat Al-Hadid -3
4
Surat Al-Hadid-1
5
Surat Al-Hashr-1
2

- 64 -

]22-( ) [
( :

]284- ) [

( :
.)4 ) (

( :
)
( :
)....
( :

High.1
All that is in the heavens and on earth
glorifies God.2
Transcendence refers to holding God above any
similarity, or identification with, creation. Prophet,
peace be upon him, used to say Two words are so
easily said and heavily rewarded Transcendent is Allah,
and Most Praised [Subhana Allah Wa bihamdih]
Hence, scholars gave special attention to this issue.
Imam Al-Ghazali, in his interpreting the Sunni tenets of
faith said, as related to the declaration of Shahada:
Thanks to Allah, the one who initiates creation and then
raises them again; the one who does whatever He wills;
the owner of the Great Throne; the Almighty; the one
who guides the best of servants to wise methodology
and the correct way. He is the one who blessed His
servants with the witness of His oneness, and then
guarded their tenets of faith from the darkness of
suspicion and hesitation; the one who took by the hand
His servants towards following in the footsteps of His
Chosen Messenger and the honourable companions, in
terms of support and adherence. He is the one who
presented Himself through His essence, His actions, and
His beautiful attributes, in a way that cannot be
comprehended except by those who listen attentively
with a conscious mind. The One who disclosed to His
servants that He is One with no partner; uniquely
peerless; absolute master with no counterpart; the preeternal one without beginning; the post-eternal One
without end; the self-subsistent without fail. He has
always been associated with the attributes of awe. He
never ceases to be, with the passage of time and
termination of periods. He is as Allah described the
Pre-eternally First, the Post-eternally Last, the
outwardly and inwardly present, and He is
knowledgeable of everything3.
He, the Most Transcendent, is not an imaged body, nor a

)....
( :
.)

( .

.)

( )

(
.)4 ) (

Surat Al-Ala
Surat Al-Jumaa-1
3
Surat Al-Hadid 3
2

- 65 -

measurable substance. He does not have similarity to

objects in terms of proportions or parts. He is not a
substance, nor is substance embodied in Him. He is not
an accident, nor are accidents embodied in Him. He has
no similarity to any, and none has similarity to Him.
None is like Him. He is the All-Hearing and AllSeeing1. He is not like anything. No proportion can
quantify Him; no limits can contain Him; no direction
can surround Him; heavens and earth cannot contain
Him. He is established on His throne the way He
described it, and the way He meant it to be. The throne
does not carry Him. Rather, the throne and the carriers
of the throne are all carried by His subtle ability; all of
them are subdued under His control. He is above the
throne, above heavens, and above everything to the
bottom of earth. This aboveness does not make Him
closer to the throne or heaven; it does not make Him any
further away from earth. He is higher in status above the
throne, heavens, and earth. Despite that, He is so close
to all existence. He is closer to man than mans own
jugular vein. He is a witness over everything2.
His closeness is not similar to that of objects. Equally,
His essence is not similar to that of objects. He does not
incarnate anything; and nothing can epitomise Him. He
transcends confinement to any space. Similarly, He
transcends confinement to any time. He was present
before the creation of space and time. He is now as
transcendent as He always was. He is different from His
creation in attributes. He is One in essence. Nothing is
within His essence except Him; and His essence is not
contained in any other thing. He transcends change and
movement. Incidents do not epitomise Him; no
incidents effect comes within His realm. In His
unshakable majesty, He perpetually transcends
cessation. His attributes of ultimate perfection cannot
attain any further perfection. His presence is
acknowledged by intellect. The eyes of the righteous
may well see His countenance in the Afterlife, as a
gesture of His grace and kindness, in culmination of His

1
2

Surat Al-Shura 11
Surat Saba 47

- 66 -

. .)22 ) (

.
(

.)17 ) (

.
.

2 ( .

.)217-216

blessings.1
Imam Mohammad Al-Khatib used to say:
Glorified is He, the All-Knowing,
With no incarnation or epitomisation.
Seek an explanation for texts that might seem to carry
any sense of His resemblance to creation;
Or just say, out of glorification, that He knows better
what He means.
Similarly, Imam Laqani2 advised us to:
seek an explanation for texts that might appear to be
indicating resemblance.
Or, take it as it was meant to be by God, and glorify
Him above any resemblance.

5.1.6 Negation of Divine Interest

Our grand Shaikh, Mohammad Al-Hashimi, may Allah
have mercy on him, explained that Part of Gods
dissimilarity to creation is the negation of interest
behind His actions and His rules. Such a negated interest
refers to the benefit sought from an action; the incentive
that would motivate an action; such interest that is
pursued to seek to gain some benefit or prevent some
damage3. There is no interest or incentive behind the
actions of God. It is inconceivable for God to have any
interest or motive behind His actions.
Should there be benefit that accrues to Him, this would
entail that God is an incident; that would mean He is in
need of that benefit. That is inconceivable for God. A
benefit would not accrue to the one seeking it until after
the action or rule is complete or implemented
respectively, both of which would be incidents. We have
discussed earlier how it is inconceivable for God to be
attributed with incidence.

.
,

On the other hand, should there be a benefit that accrues

to His creation; this would entail that God needs some

Al-Ghazali, Part-1, Page 126-127

Jawharat Al-Tawheed
3
Miftah Al-Jenna, Al-Hashimi
2

- 67 -

sort of means through which to pass benefit to His

creation. This type of need is false.
Dissimilarity to incidents is represented by the fact that
only human actions have incentives behind them.
Similarity to humankind is false, as discussed earlier.
His actions and rules have no incentive behind them;
they come out as pure option and grace; He is not
answerable before anyone. No one can question what
He does; they are the ones to be questioned1. He does
whatever He pleases2. Allah is indeed most
Independent and Praiseworthy.3 Say Allah is OnlyOne; Allah is the Absolute Master [Samad]4. The word
Samad here refers to the one who is not in need of any
one, while everything else stands in need of him.

5.1.7 Negation of Effect by Embedded

Force in the Cause
Our master Shaikh, Mohammad Al-Hashimi, explained
that part of dissimilarity to creation is negation of any
effect resulting from any intrinsic force of normal
causes5. The essence of Allah, as well as His attributes
and actions, are dissimilar to those of creation. The
actions of God Most High are not similar to those of
humankind; we need some medium and force, while
God is the Creator of all that is conceivable without any
medium, process or assistance. This fact is confirmed by
His saying Allah has created you and what you do6.
Nothing is like Him; He is the all- hearing and allseeing7. His order, if He desires anything, is obeyed
just by saying be and it will be8
Normal causes of effects are those causes related to
standard judgement discussed earlier. This, essentially,
is the establishment of a link between two things,
whether they exist or not, through their repetition, where
1

Surat Al-Anbiya 23
Surat Al-Buruj 16
3
Surat Al-Hadid 23
4
Surat Al-Ikhlas
5
Miftah Al-Jenna, Al-Hashimi
6
Surat Al-Saffat 6
7
Surat Al-Shura 11
8
Surat Yaseen 82
2

- 68 -

-( ) [

] (26 ( ) [ ]14
] ( 14 ) [

)4() 1() 2(
.) )1(

( :

( : )
( : .)

) (

.)01

failure is possible. The relationship between human

ability and action is one of typical association that is
subject to possible failure where a cause may not result
in the normally associated effect at all. In contrast, the
relationship between the ability of God to do things and
their actual happening is a relationship of real effect and
creation that is not subject to any kind of failure.

.) ( :

Hence, the human influence is dissimilar to that of the

Divine. The human cause and effect is based on normal
association, while the cause and effect of the Divine is
based on His causing things to happen by His divine
creation of every effect. Furthermore, cause and effect
in the human domain needs some medium, while God
does not need any medium for cause to result in effect.
Allah has created us and all that we do.
Ignorance of standard judgment, as explained earlier,
may lead to believing in a logical connection between
normal causes and their effects resulting without fail.
Such a belief would lead to heresy [Kufr]. It would also
lead to denying the miracles of the men of God, and of
Prophets, blessings and peace be upon them. These
miracles represent the failure that is a part of standard
judgement. It would also lead to denying what we have
been told about the state of death, the grave, and the
Afterlife: all things where the expected standard causes
fail to result in their standard effects. Further, ignorance
might also lead to believe that standard causes can bring
about an effect by some intrinsic force that God had
embedded in them; something that would make God
similar to creation by being in need of a medium in
order to effect whatever is conceivable. Any similarity
between God and creation is void. God, Most
Transcendent, is the Independent; He does not need any
medium to effect certain actions. God knows best.
Jawharat Al-Tawheed provides similar confirmation:
He created His servants and their actions; and He
opened up the way for those who want to reach
attainment.
We believe that servants do what they have been
ordered to; however, no deed would have any effect on

- 69 -

its own.
If He gives us reward, it must be out of pure favour; if,
however, he punishes us, it must be out of pure justice.
Similarly, Dardeer1 elaborates:
Effect by pure action cannot be except for God Most
High.
Belief in effect as a result of intrinsic force, or inherent
nature, is blasphemy in Islam.

: 2182

5.2

The Inconceivable for God

The following are inconceivable for God Most

Transcendent:
1) Non-existence,
2) Incidence,
3) Perishment
4) Similarity to Incidents,
5) Dependency,
6) Plurality,
7) Inability,
8) Compulsion,
9) Ignorance,
10) Demise,
11) Deafness,
12) Blindness,
13) Muteness.
Also, the True God cannot be:
1) Unable,
2) Compelled,
3) Ignorant,
4) Dead,
5) Deaf,
6) Blind,
7) Mute.
The inconceivable represents the second major section
of the creed that should be known by every legally
responsible person. These were some of what is
inconceivable for God. As the perfections of God are
limitless, the inconceivable is accordingly not limited to
1

Abulbarakat Ahmad bin Mohammad Al-Dardeer, died in 1201H., may Allah have mercy on him.

- 70 -

these twenty. However, these which are inconceivable

for God each represent the opposite of their
corresponding necessary attributes. For example, it is
inconceivable for God to be non-existent as it is in
contradiction to His omnipresence.

It is inconceivable for God to be an incident, or become

existent after not being so. Further, it is inconceivable
for God to have any resemblance to incidents in essence,
attributes or actions. Similarity to creation can take any
of the following ten forms:
1) To be a physical object
2) To have specifications, like an object
3) To be in a relative direction to an object
4) To have a specific direction
5) To occupy a certain space
6) To be in a specific time
7) To be epitomised by incidents
8) To be attributed with size, small or large
9) To have interest or incentive, behind action
10) To have standard causes as independent
effecting forces alongside Him; this would entail
similarity to creation in terms of need for
medium. God is transcendent above that.

....

.
:

( )

Further, it is inconceivable for God to be attributed with

blindness, as opposed to seeing. Also, it is inconceivable
for God to be attributed with muteness, as the opposed
to having speech. Muteness refers to inability to express
things exactly as they are. Further, it is inconceivable
for God to be unable, compelled, ignorant, dead, deaf, or
mute. These are the opposites of the qualitative
attributes, and the same evidence applies to them.

. .

.
.

.
.

5.2.1 Inconceivable Plurality

Inconceivable plurality equates to affirming the causing
of effect by the inherent nature of standard causes. No
doubt this stands in contradiction with the oneness of
Allah in His action. Should any standard cause have
effect on its own, that would imply its independence of
God Most High. That is inconceivable, as everything in
creation stands in need of Allah Most High in every

- 71 -

aspect of existence.

5.2.2 Inconceivable Similarity to Incidents

Part of the inconceivable similarity to incidents is the
claim of interest behind the actions and rules of God.
Only creation can be attributed as having interests
behind their actions. Hence, if God had interests behind
His action, then He would be similar to creation; we
have already proved that similarity to creation is
inconceivable for God, Most High. Motives and
interests are only followed by someone who is in need
of such interests; someone who has been forced to
follow that interest. This is inconceivable for God. We
have already seen the logical evidence that God must be
independent of creation, and must be self-subsistent.

.
.

.
.

Further, part of the inconceivable similarity to creation

is the claim of an effect by some sort of force God
embedded in standard causes. This claim is flawed.
Only creation needs medium to perform actions. If God
were in need of any medium to perform His action, then
He would have a resemblance to creation. Resemblance
is logically inconceivable, as already stated. Hence, it is
inconceivable for an effect to occur by some power God
embedded in standard causes. Such a claim would lead
to negation of the fact that the ability and will of God
comprehensively include absolutely everything of the
conceivable, rather than part of it.

5.2.3 Inconceivable Compulsion

Part of the inconceivable compulsion is the claim of
Gods self-enforced obligation to create. That is,
attributing the reason behind the presence of creation to
God, without considering that God had full discretion
over their existence or not. We have already proved that
the Will of God include ALL that is conceivable. Hence,
it is inconceivable for anything to happen without the
Will of God Most High. The claim of Gods selfenforced obligation to create is the origin of the heresy
of the Mutazilah.

- 72 -

.
.

An anecdote is related about Judge Abdul-Jabbar AlHamadani, who was a Mutazili. He came to visit the
council of Al-Sahib bin Abbad. Al-Esfarayeni, a Sunni
scholar was present in the council. The following
conversation took place between the two:
Al-Hamadani: Praised is God who transcends
indecency
Al-Esfarayeni: Praise be to Allah in Whose domain
nothing happens other than what He desires
Al-Hamadani: Does God desire to be disobeyed?
Al-Esfarayeni: Is God disobeyed against His will?
Al-Hamadani: See. Suppose God prevented me from
guidance, and doomed me as misfortunate. Was He
good or bad with me?
Al-Esfarayeni: If He prevented you from something
that belongs to you, He must have done bad with you.
However, if He prevented you from something that
belongs to Him, it is up to Him to favour whomever He
likes with His grace.
5.3

. :
. :
:
.

, :
.

The Conceivable for God

This is the third part of the creed that every legally

responsible person should know. We had twenty
necessary attributes of God, and we had respectively
twenty opposite inconceivable attributes. The necessary
attributes can be infinite, and so can the inconceivable.
By contrast, what is conceivable for God can be
summarized under one generic controller: To do, or not
to do, anything that is conceivable. Allah does not
have a duty to do anything. This stands in opposition to
the Mutazili who claimed that God should do what is
good, and in opposition to the philosophers and
naturalists who claimed the self-enforced duty of God. It
is not inconceivable for God to do or not to do anything
that is conceivable. Abuburhan Mohammad Al-Dardeer1
was quoted as saying:
It is conceivable for God to create, or not to create;
to make people miserable or happy.
Whoever says that doing good is a duty
upon God, must have truly misbehaved

.
.
.

. :

.
.

Al-Khuraidah Al-Bahia fi Al-qaed Al-Tawheediay

- 73 -

Hence, action, or the lack of it, is neither a duty nor

inconceivability for God. It is conceivable for God to do
whatever is conceivable, that is, to bring into being or
not. It is conceivable for God, as well, not to do any of
the conceivable, that is, to leave the conceivable in a
state of nothingness or a state of existence.

We have already explained that logical judgment falls

into three categories: necessity, inconceivability, and
conceivability. The irrefutable logical necessity is the
existence of the essence of God Most High and His
attributes. The irrefutable logical inconceivability is the
existence of partners with God. The conceivability
includes the existence of that which can be confirmed or
disconfirmed, such as creation. The conceivable is not
an attribute of God. Rather, it is the relationship
between the divine attributes of Gods ability and His
Will, in relation to whatever is conceivable. His sublime
essence cannot be attributed with anything that is
conceivable. The guiding rule for that which is logically
conceivable for God is to do or not to do anything that
is conceivable1.

The conceivable may become an incidental duty when

the knowledge and speech of God were related to its
confirmation, such as the admittance to Paradise of the
ten people who were promised Paradise. Further, the
conceivable may become an incidental inconceivability
if the knowledge and speech of God were related to its
disconfirmation, such as the admittance of non-believers
to Paradise. These two categories can be added to the
three categories of logical judgments mentioned earlier,
i.e., the incidental duty and the incidental
inconceivability, both of which were originally
categorized as conceivable.

Examples of the conceivables are countless, including

the branching incidental duty, and incidental
inconceivability. Examples of the conceivable category
include, among others:
bringing creation into existence,
assistance for creation

Al-Hashimi, 1960, Page 150-151

- 74 -

.
.

. :

:
.
.

.
.
(.
.)242-248 2968

.
.

provisioning for creation

providing good health or sickness,

Such things are not duties, or inconceivable for God.

Rather, they fall under the conceivable. This category
also includes the commissioning of Messengers,
peace and blessings be upon them. It is conceivable,
rather than inconceivable or duty. Allah has
commissioned them out of His favour and grace.
Messengers have no actual effect in bringing
whatever interests to people. The interests of people
can only be attained by the act of God; He creates
and selects whatever He likes; He is not answerable
before anyone for giving guidance or granting
interests. This stands in contrast to the Mutazili corrupt
claim that God must do what is good and better.
Similarly, rewarding obedient servants falls under the
conceivable for God. He is not answerable before
anyone. God does not get any benefit from the
obedience of anyone. Further, the obedient activity itself
is actually created by God, with nothing on the part of
the servant. It is also conceivable for God to punish the
disobedient. Imam Laqani1 said:

.
.

.
.
:

If He rewards us, it must be by His pure grace;

if He punishes us, it must be by His pure justice.
The claim that He must do good is false; there is no duty
on Him.
Did not they see the pain given to children, and the like;
beware of the inconceivable for God.

Justice and injustice can be contrasted in the domain of

the creation, not the divine. For God, justice is
contrasted with His pure favour. It is inconceivable for
God to do injustice. Injustice is to conduct oneself with
the possessions of others without their permission. As
there is no ownership except that of God, no partner
with Him, no peer or counterpart in heavens or earth,
injustice is inconceivable. Praised is the one who
declared

( : .
)

Jawharat Al-Tawheed

- 75 -

Blessed is the one who owns the visible domain,

and has power over everything1.
Transcended is He who owns the invisible domain,
and to Him you return2.
To Him belongs whatever is in the heavens and on
earth. No one can dare to approach Him for
intercession except by His permission3.

] ( 2-[
...( ]01- ) [

.]141-) [...

.
.
.

The corrupted understanding of injustice was behind the

corrupt belief of the Mutazilah philosophers. So, the
Mutazilah claimed God should do what is good and
better, thinking that this way would remove the injustice
from God. Mutazilah did not perceive that injustice is
simply inconceivable as related to God. The pitfall of
Mutazilah was that they perceived the concept of
injustice as related to human and then applied that
concept to God.
Further, it is conceivable for the created to see the
Creator Most Transcendent in a way befitting of Him,
without any limits of direction, or of body or of space,
or without ascribing howness [kayf] or confinement to
His existence or presence. The Most Transcendent is
existent and present, so it is valid for Him to be
witnessed, in a way that befits His presence. For
believers, this witnessing is confirmed for the Hereafter.
Non-believers will not be entitled to such a witnessing
of the Divine. Majority of scholars have agreed that our
Master Mohammad, peace and blessings be upon him,
has witnessed his Lord, Most Transcendent, during the
Night Journey [Israa and Miraj] (without howness,
confinement or direction; a witnessing that befits the
majestic presence of Allah). Allah, Most High, has
chosen him, peace and blessings be upon him, for this
witnessing. Any other one who may claim a witnessing,
during the day in a wakeful state, must surely be misled.
Moses, peace be upon him, was refused such a
witnessing when he asked for it. However, the Divine
vision during sleep has happened to several righteous
people. Clearly it refers to a sort of vision by the heart,
not the eye.4
In addition, it is conceivable, rather than necessary or
1

Surat Al-Mulk-1
Surat Yaseen 82
3
Surat Al-Baqara 254
4
Al-Hashimi 1960, P.164
2

- 76 -

. .

(
)

.
)261 2968 (

inconceivable, for God Most High to create effect upon

the presence of standard causes; He may or may not
create that effect upon the standard causes, and that
determines whether the effect results, or fails to result.
The effect is not created by the standard causes, nor by
any intrinsic force God embedded therein. Standard
causes do not represent a logical reason that will not
fail; God made it a habit to create effect upon
association with standard causes; effect is not created by
the standard causes themselves or by any force
embedded within them. There is always a possibility of
default. For example, God may create burning effect
upon its association with fire, light effect upon its
association with the sun, or healing effect upon its
association with medicine. Thus none can claim that the
medicine itself has healed; Healing is only Gods. The
medicine was only a cause of the healing created by
God. The Quran has confirmed such standard causes,
but denied any real or actual effect for them except by
the will of God: When you shot the arrow, it was not
you who shot that arrow; it was actually Allah who shot
the arrow. We cannot deny the existence of the
standard causes. Otherwise the wisdom of employing
the standard causes in life would be ineffectual. But we
cannot claim the effect to be as a result of the standard
causes, as this would entail associating others with God.
It is logically necessary for God to be behind the
invention of all beings, without any medium, and the
way He pleases. Thus, claiming effect from standard
clauses stands in contradiction to the established Quran
and Prophetic Tradition that there is no creator [of any
effect] except God; whatever God wills will be;
whatever God does not will, will not be.

Further, Al-Sanousi related three schools of thought as

regarding the reality of actions. They are the Jabriyyah,
the Qadariyyah, and the Sunni.
1) The Jabriyyah: they believed that all actions
take place purely by the effect of the divine
Eternal Power, without any association
whatsoever with any incidental (humanly)
power.
2) The Qadariyyah: they believed that optional
actions take place purely by the effect of our
(humanly) direct or indirect incidental power.
3) The Sunni: The Sunni school believed that all
actions take place purely by the effect of the

.
..

(:

]27- ) [

:
:(
.

- 77 -

divine Eternal Power, while optional actions are

associated with our (humanly) incidental power
but which has no effect, direct or indirect, on its
own.1
The Jabriyyah believe in the pure predestination or
predeterminism by the divine alone. This is heresy as it
would make the rulings of the Sharia redundant. The
Qadariyyah denied the Divine pre-arrangement of things
from eternity. Some scholars declared them to be kafir
- we do not believe so. The Sunni believe that Allah
Most High is the only Creator of our actions. However,
they believe that the optional actions of people are
associated with incidental (humanly) capacity but that
that capacity or power has no real or actual effect of its
own. Such optional actions fall within the domain of the
servant, as Allah implies when He proclaimed: Allah
does not impose tasks on any soul beyond its capacity.
That is, beyond our capacity as it would ordinarily
appear to us. In reality, however, we in fact have no
capacity of our own whatsoever.
It should not be understood from this that the Sunnis
believe in pure predestination: the prohibited aspect of
pure predestination is that which extends predestination
to the outward physical performance of actions, as in the
case with Jabriyyah. Conceptual predestination,
however, refers to the negating of human capacity to
create any action by ourselves. That is part of our faith
as the Sunni believe.
In general, the Sunni school stands in contrast to the
other two corrupted schools of belief. The Sunni were
able to reconcile between the reality (of everything and
every action being created by Allah), and the outward
law (of physicality). Thus, the Sunnis escaped, by grace
of Allah, from the heresy of the two schools of
Qadariyyah and Jabriyyah.
A man once asked Imam Al-Hasan Al-Basri, may Allah
be pleased with him, Has Allah forced his servants?
Al-Hasan replied God is more Just than (to do) that.
The man asked Has Allah left it to people to act
however they please? Al-Hassan replied then the
1

Al-Hashimi 1960, P.183

- 78 -

).

.)204 2968 (

.
.

.
.

.
( : .

) 106- ) (
.

.
.

:
. :

. : :
. :
.

whole Shariah would not have any meaning. It is

something between the two; we do not know the
wisdom of Allah.1
We believe that the issue of predestination and free-will
should be considered from two different perspectives.
When we talk from the perspective of following our
general life pursuits and actions required by our outside
physical form, we are required to follow the etiquette at
our discretion to achieve our goals; we have a choice.
However when we look from the faith and Divine
Preordainment perspective, we are predestined, with no
choice except for Gods. On the outside, man has a freewill; from the inner belief and understanding, we are
predestined. So, man is actually predestined while
having a free-will.
We should not confuse these two levels by
interconnecting them; they are separate. By looking at
the level of Islam with all its legal duties, we find we
definitely have free-will. Once we move to the level of
Iman - deep faith - man is predestined. It is like a coin.
You look at one side of the coin by your choice; but you
have no choice to see the other at the same time, though
you know what the other side is.

5.4

Work and Earning

Allah Most High confirmed that man will be credited

for whatever good they do and will be discredited for
whatever ill they earnThe two words contrasting the two
situations in the ayah, (kasab, and iktasab, respectively)
are very similar in spelling, but carry very different
meaning. Al-Hashimi commented on these as the
difference between doing (good) things just one time,
compared to when you keep doing the same (wrong)
thing again and again deliberately. So, it is one of the
graces of Allah to reward us for just doing once as
instructed while punishment is not assessed unless and
until the action is repeated deliberately.

(.

422968
)

.
.

( :
) 106- ) (

:

.
.

Al-Hashimi 1960, reporting Al-Baijouri on Kifayat Al-Awam

- 79 -

5.5 Wisdom
It is conceivable for Allah Most High to create
(humanly perceivable) wisdom in His actions and rules.
Such a conceivable wisdom refers to the resulting
benefit that we logically or intellectually perceive,
associated with the action, and without that benefit
becoming the motive behind that action. Such a benefit
is applicable to creation not to God. Such a benefit
entails that God does to His creation something that has
a good outcome. Such a benefit, however, can never be
attached to anything that is inconceivable. Allah Most
High declared that No one can question what He does;
meanwhile they are held accountable for their actions1.

( .

]14 ) [

The Divine name of the Wise, for the Ashari, refers to

the absolute monarch who does whatever He desires,
without being answerable to anyone, while others are
answerable to Him. The Ashari believe divine Wisdom
is the eternal perfect knowledge, and perfected refined
creation. The opposite of wisdom is foolishness.

Surat Al-Anbiya 23

- 80 -

Chapter 6: Prophethood
Four qualities are necessary for Prophets, peace and
blessings be upon them. These are truthfulness,
trustworthiness, conveyance and astuteness.
The Jawharat Al-Tawheed provides:
Part of the conceivable for God is to send all
Messengers out of His grace, not out of obligation
upon Him.

Trustworthiness, truthfulness and astuteness,

together with conveyance of the message they had,
are necessary qualities of them.
The opposites of the above are inconceivable for
Prophets as established in tradition.

A prophet is a free man who has perfect human

attributes, that Allah Most High has commissioned for
servants to communicate to them the Divines rulings,
reward and punishment, and similar. Muslims are
required to know what is necessary for Prophets, what is
conceivable and what is inconceivable for them; faith is
not complete without such knowledge.

We are further required to believe in whatever our

master Prophet Mohammad, peace be upon him, has
told us. This includes:

.
.

. .

A. Belief in God; that His existence is necessary; that

He is attributed with all perfections, and that He
transcends above any imperfection.
B. Belief in Angels; that they are spiritual entities God
created from light [noor]; that they do not eat, drink
or reproduce; that they are not attributed male or
female gender; they do not disobey God; they do
what God orders them to do; they do not forget God;
they are protected from doing any illegal or disliked
act. We know eleven of them by name: Gibraeel,
Mikaeel, Israfeel, Israeel, Raqeeb, Ateed, Munkar,
Nakeer, Malik, Rudwaan, and Romaan.
C. Belief in scriptures, in their totality and detail. We
know of four scriptures:
o The Torah that descended on Prophet Moses,
o The Bible, that descended on Prophet Jesus,

- 81 -

o
o

The Psalms, that descended on Prophet

Dawood,
The Quran that descended on our Master
Mohammad, peace and blessings be on him.

D. We believe in all Messengers and Prophets of God.

Nobody knows their number. We know about 25 of
them, listed in their sequence of commission as
follows:
1. Adam
14. Haroon
2. Idris
15. Dawood
3. Nuh
16. Solomon
4. Hud
17. Ayyub
5. Saleh
18. Dhul-Kifl
6. Lut
19. Yunus
7. Ibrahim
20. Ilyas
8. Ismael
21. Alyasa
9. Ishaac
22. Zakariyya
10. Yacob
23. Yahya
11. Yusuf
24. Eisa
12. Shuaib
25. Mohammad
13. Mosa
We must believe in our Master Mohammad (peace and
blessings be upon him) as being:

)21
)24
)26
)27
)20
)29
)18
)12
)11
)14
)11
)14

)2
)1
)4
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)6
)7
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)28
)22
)21
)24

The Last Prophet and

The best of Prophets.

Human

Came from the Arab nation, the Quraish tribe,

and the Bani-Hashem family;

His father Abdullah bin Abdul-Muttalib; his

mother Aminah bint Wahb.
Born in Mecca and migrated to Madinah where
he was buried.
He was sent to ALL nations: Arabs and nonArabs; humankind and jinnkind

He will be commissioned for the Great

Intercession [Shafa'a].

He was selected for the Night Journey [Al-Israa

and Al-Miraj].

The faith he brought superseded all previous

faiths.

- 82 -

God has favoured him over other prophets, and

made him the best of humans, and best of all

creation

Allah supported him with apparent miracles and

signs, such as the splitting of the moon, the
audible praise by pebbles, the blessing of food
increase, and the flowing of abundant water from
between his fingers, as well as his lasting miracle
of receiving the Quran which cannot be affected
by change.

E. We believe in the Afterlife, and in the Divine decree

and its predestination, both good and bad. We
believe in everything Prophet Mohammad (peace
and blessings be upon him) told us about the
Afterlife.
6.1

What is Necessary of Prophets

Prophets must have four necessary qualities. These are

truthfulness, trustworthiness, conveyance (of Gods
message), and astuteness.

6.1.1 Truthfulness in Communicating the

Divine Message
All Prophets must have to have been truthful in
communicating the exact message from God. No
misrepresentation can be imagined by them, whether on
purpose (by unanimity of scholars) or inadvertently
(according to well-established scholars). Truthfulness
also entails the Prophets full belief in the message as
received. It is inconceivable for them to believe
otherwise. While truthfulness for the general people
refers to their conveyance of the true message (without
necessarily having to believe in it), for Prophets, belief
in the message itself is also part of that truthfulness. The
belief is a logical necessity; Prophets cannot be
imagined otherwise. Truthfulness is evidenced in the
declaration of the Most High Allah has made the vision
that was shown to His Prophet come to be true1.
Logical evidence of such truthfulness is in the miracles
that appeared from them.

-1

.
,

.
( : .
) (..

.)17
.

Surat Al-Fath 27

- 83 -

A miracle is something supernatural associated with the

claim of the message. It is used to challenge the
opponent to do something similar. Such a challenge
comes in the context of saying, for example the sign of
the truthfulness of my claim is for such and such to
happen, and then that truly happens. An example of this
is when the moon split in two halves at the signal of the
Prophet, peace and blessing be upon him. The greatest
miracle was the Quran. Had there been any lie on the
part of the Prophet (peace and blessings be upon him),
God would have communicated that lie to us. On the
contrary, Allah has supported the truthful nature of
Prophets with miracles. The granting by Allah Most
High of the requests made by Prophets for miraculous
support is a sign of their truthfulness.
Consider this analogy. Once a king brought together all
the people of his kingdom. Some of the kings servants
stood out of the kings council and went towards the
people under the sight and hearing of the king. These
servants stood before the people and declared that the
king has sent us to you with a message; the king knows
of the message, and the king overhears and oversees us;
at the same time the king is able to destroy me if I lie.
As a sign of my truthful message, I can ask him to
support me with miracles, while giving no such support
to my opponents. Then that servant asked the king for
such miraculous support, and the king responded to the
servants request. So, people knew that the servant was
truthful and the king was in his support. The kings
support was a sign of the truthfulness of the servant
messenger. By such support, the king meant to say my
servant was truthful in what he communicated about
me1.

.
.
:

: .

. .

.
.

.
2968 (

.)181-181

6.1.2 Trustworthiness
All Prophets must have to have been trustworthy. Such
attribute refers to safeguarding of internal and external
organs from committing anything illegal, disliked, or
even unpreferred. The name trustworthy is attributed
1

Al-Hashimi, 1960, Pages 202-204

- 84 -

: -2

to the fact that no breach of trust whatsoever may

emanate from the trustworthy. The opposite of
trustworthiness is treachery. As a confirmation of such
trustworthiness, Allah demanded: Take whatever the
Prophet gives you, and renounce whatever the Prophet
asked you to renounce.
Logical evidence lies in the fact that if they were not
trustworthy, by committing some dishonest action, that
dishonest action becomes an action of devotion for us to
follow. That entails us doing acts of disobedience,
which is inconceivable, as Allah does not order
indecency1; And: Allah orders justice, kindness, and
alms-giving to relatives; He forbids indecency, evil, and
aggression2.

6.1.3 Conveyance
All Prophets must have to have communicated whatever
they had been instructed to communicate to people,
without omitting anything, intentionally or
unintentionally. The opposite of conveyance is
concealment. Allah declared that the job of the Prophet
is only to communicate clearly3. Also, Allah
condemned those who conceal His message Those who
hide what Allah has revealed of proofs and guidance,
after we have disclosed them for people in the book, are
condemned by Allah and condemned by those who
would condemn4.
Logically, if Prophets were not required to communicate
the message, concealment would have become an act of
obedience on their part; consequently we would have
likewise been ordered to conceal. That is inconceivable.
Concealment is made illegal by the provisions of the
Quran. Those who hide what Allah has revealed of
proofs and guidance, after we have disclosed them for
people in the book, are condemned by Allah and those
who would condemn5. All actions of the Prophets fall
within their obedience to Allah i.e. doing the obligatory,
and the recommended. Prophets can never do anything

. .

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,
,

,
.

Surat Al-Araf 28
Surat Al-Nahl 90.
3
Surat Al-Noor 54
4
Surat Al-Baqara 159
5
Surat Al-Baqara 159
2

- 85 -

that is illegal or legally-disliked.

6.1.4 Astuteness
It is necessary for all Prophets to have been endowed
with a discerning mind, astuteness, and sound intellect,
in a way that would have enabled them to argue and
convince their opponents. The opposite of astuteness is
dullness. Allah Most High required of His Prophet to
argue with them in the best manner1; And: That is
Our evidence that We inspired Ibrahim against his
people. If they were not astute, they would not have
been able to prove their call. Inability to prove their
message is inconceivable. Successful conveyance
depends on full astuteness. They must be attributed with
perfection: perfection in their physical appearance and
in their character and intellect, and in their state of mind
and also in their behaviour as humans. They are human
in the end. Any lack of such perfections would imply
their respective opposite(s), which would not be
befitting of their status as messengers or the message
they brought.
6.2

What is Inconceivable for Prophets

The opposite of the above necessary attributes is

inconceivable for Prophets; Prophets cannot be
attributed with misrepresentation, treachery,
concealment or dullness.

6.3

What is Conceivable for Prophets

Prophets are human. Any incidental humanly pursuits,

that do not entail the inconceivable imperfections, are
conceivable for the Prophets. They do eat, drink, marry,
and contract normal sickness that does not drive people
away (by detracting from their attraction); and Prophets
can be hurt by people.
According to our Master Shaikh Al-Hashimi, people
held three types of perspectives as to reverence of
Prophets: Extreme, Liberal and Moderate. Extremists
and liberals are the losers. The Moderate people are the
ones who are saved by a grace of Allah. When we said it
1

Surat Al-Nahl 125

- 86 -

: -4

,
:

)214( ) (
( :

: .)04 ) (

.
.
.

.
.

is conceivable for them to have incidental humanly

pursuit, we are thereby precluding any pre-eternal
divine attribute, which can only attributed to God.
Prophets cannot be attributed with any pre-eternal
attribute of the Divine; and that is an Extreme
perspective.
Christians became heretical when they breached that
limit and took Jesus, peace be upon him, to the extreme
level of reverence. They made the attribute of the preeternal knowledge personified within Jesus incidental
and perishing body, and made him a deity. Consider this
logical conflict into which they fell: they made the preeternal within an incident, which is inconceivable. That
is something like confining the infinite within that
which is limited.
Again, by describing Prophets with human incidental
pursuits such as eating, drinking and marriage, we are
excluding them from being like angels. Unlike
humankind, by their very nature angels do not need to
engage in eating, drinking or getting married. Prophets
are not required to be free from such human incidental
pursuits; such engagement does not stop them from
being Prophets. The pre-Islamic people were
blasphemous when they rejected this limitation of
Prophets engaging in human incidental pursuits, and
when they claimed that such human pursuits are
imperfections, and that angels are better suited for this
mission. That was how they remained unbelievers and
belied the Prophets. Allah narrated their rebellious
declaration: Are those who guide us humans?1 At
another time, unbelievers mocked Prophets: you are
only human like us2 , and at another they sneered:
what happened to this Prophet: he eats food and walk
in the market3.
Allah Most High has favoured people, out of His grace
and His kindness, by sending to them Prophets who
have human appearance and angelic, or even superior,

.
.

( ) ( :

( : )6

: )28 ) (
(

.)7 ) (

Surat Al-Taghabun 6
Surat Ibrahim 10
3
Surat Al-furqan 7
2

- 87 -

hearts. That is how Prophets were able to communicate

with both humans and angels. In brief, we should
always find an explanation in order to interpret anything
that appears to be an imperfection of Prophets.

6.4

Belief in the Unseen

We should believe in everything that the Prophet,

peace be upon him, told us about. That includes
belief in Allah, his angels, books, Prophets and
preordainment by Allah. Following is a brief of
the unseen which we are required to believe:

1. Resurrection: It refers to bringing us to life after

perishment by God. It is logically conceivable; the
one who was capable of giving us life at the
beginning must be capable of bringing us back to
life for another beginning. Say: the one who gave
them life from the start is capable of bringing them
back to life again1.

-2

2. Questioning by Munkar and Nakeer: The

questioning by the two angels, Munkar and
Nakeer, when one is placed in the grave is true.
The Prophet, peace be upon him, said When the
servant is placed into his grave, and his
companions have begun to walk away, while still
he hears their footsteps, two angels approach and
seat him, and ask him the questions: Who is your
Lord?, What is your religion?, and Who is your
Prophet?2

-1

3. Punishment of the Grave: The punishment of the

grave is legally established. Allah Most High
declared that the people of Pharaoh are regularly
exposed to hell; and on the Day of Resurrection, we
order the people of Pharaoh to go into most severe
punishment3. The Prophet, peace be upon him, said

-4

(: .
)

.)79(

( :

:
)( .)

( :

.)16 ) (
( :

Surat Yaseen 79
Valid prophetic tradition in both Bukhari and Muslim, narrated through Anas
3
Surat Ghafir 46
2

- 88 -

that this nation is tested in the grave. Had it not

been for the need for you to continue burying your
dead (and not be deterred from doing so), I would
have asked Allah to let you hear what I hear of the
punishment of the grave. Seek refuge in Allah from
the punishment of the hell; seek refuge in Allah
from the punishment of the grave; seek refuge in
Allah from the inward and outward trials; seek
refuge in Allah from the trial of Al-Dajjal.

4. The Scale: we should believe in the scale that God

will establish on the Day of Judgment to weigh
peoples records of deed, in accordance with the
degree of their works in the judgment of Allah Most
High. This will reveal the actual status of all people,
and then the Divine Justice takes place by either
punishment or graceful forgiveness and reward. The
Most High declares that we establish the Just scales
for the Day of Judgment1. We should believe in it,
because it is amongst what is conceivable for God to
give weight to the deeds records in accordance with
their degree in His judgment.

-1

5. As-Sirat: Al-Sirat is a bridge over the Hell that is

thinner than a thread of hair, and sharper than (the
blade of) a sword. We are required to believe in AsSirat by logic, as the ability of God can cover such a
conceivable matter. Evidence from the tradition
appears in the declaration of Allah Most that on the
Day of Judgement He will order angels to Guide
them to the Sirat of Hell2.

-4

6. Heaven and Hell: We believe in Heaven and Hell

as created by God. Allah commanded us to rush to
forgiveness of your Lord and to a bliss whose width
accommodates both heavens and earth, and that has
been prepared for the pious3. Logical evidence for
this, is that they are among the conceivable and their
existence does not entail any of that which is
inconceivable.

-6

.
( :
.)17 ) (

) ( :
)14 (

.)244 ) (

Surat Al-Anbiya 47
Surat Al-Saffat 23
3
Surat Al-Imran 133
2

- 89 -

7. Reckoning: We believe in being held accountable

for our deeds at the Day of Reckoning. Allah
confirms today everyone is rewarded according to
what they have done. There is no ill-judgment today.
God is swift in reckoning.1 Further, the Prophet,
peace be upon him, declared that No one will
proceed on the Day of Judgment until they are asked
about four things: How did they pass their time; how
did they apply what they learnt; how did they earn,
and spend, their earnings; how did they wear out
their bodies.2

-7

8. The Record of Deeds: We believe in the

distribution of records of deeds amongst people at
the Day of Judgment. Allah declared that whoever
gets their record by their right hand will say: Look!
Read my record3. The Prophet, peace be upon him,
was reported as saying Every single believer has a
record of deeds. If there was no asking for
forgiveness [istighfar] inside the record, it will be
folded black and dark. If there was istighfar inside
it, it will be folded illuminated with light.

-0

Surat Ghafir 17
Narrated by Al-Tirmithi
3
Surat Al-Haqqa 19
2

- 90 -

( :

) 27 ) (
(:

.)) (

( :
) (

) 29
( :

Chapter 7: Issues of Dispute

7.1

Islam and Iman by Contrast

Different connotations have been attached to the

concept of Islam and Iman [Belief]. Al-Ghazali
has discussed this issue in three dimensions: at a
linguistic level, an exegeses level, and a legal
level, as follows.

.
.

7.1.1 Linguistic Level

The word Iman linguistically refers to belief.
Consider the context where Yusufs brothers
address their father You do not believe us, even
if we were truthful. The word believe [mu'min]
here refers to taking as true. Islam, on the other
hand, linguistically refers to full submission, with
full subordination and without any resistance.
The place of belief is the heart; the tongue is the
mere translator of whatever is in the heart.
Submission, however, is a generic concept
expressed by the action of the heart, tongue and
human members.

Hence, linguistically, Islam is more generic; Iman

is more specific. Accordingly, Iman expresses the
most honourable particular part of Islam.
Accordingly, every belief is a type of submission,
but not all submissions are reflections of belief.
7.1.2 Exegesis Level

In the Quran, the two words, Islam and Iman,

have been used:
1) Synonymously: the synonymous mention of the
two words is understood in the ayah where the
angels confirmed that We have removed all
the inhabiting believers. We found only one
home from the Muslims.1 There was only one
1

:


( ) (:

.) 27

( :

)4644 ) (

Surat Al-Dhariyat 35-36

- 91 -

Muslim home in the town belonging to Lut,

peace be upon him. In another example,
Moses addressed his people Oh! People, if
you believed in God, then trust Him if you are
Muslims1.
2) Distinctively: The tradition used the two words
in different meanings, as well.
a. The Bedouins claimed that they have
believed; tell them they did not believe
yet so they had better say:we have
become Muslims; Iman is still to get to
their hearts2. Islam in this context
refers to outward submission, while
belief [Iman] refers to a pure inward
confirmation within the heart.
b. This distinction is further confirmed by
the Prophetic tradition of Angel
Gibraeel, where Islam was defined as
to witness that there is no god but
Allah, and Muhammad is His
Messenger; to perform prayer; pay
zakat; fast Ramadan; and to make
pilgrimage to Mecca, if affordable,
and belief [Iman] was defined as to
believe in Allah, His angels, His books,
His Messengers, the Afterlife, and fate,
good or bad. This tradition confirms
the same concept where Islam is the
outward submission by word and
action, while belief [Iman] is a
confirmation within the heart.
7.1.3 Legal Level

For legal distinction, we look to identify the legal

judgments (ruling) relating to Islam and Iman.
The Prophet, peace be upon him, was reported as
saying whoever has an atoms weight of Iman
will come out of the hell3. Scholars were at
variance as to the nature of Iman that will let its
holder get out of the hell. Some scholars held it as
1

Surat Yunus 84
Surat Al-Hujurat 14
3
Narrated by Bukhari and Muslim
2

- 92 -

.. ( :
) (

.)01

.)21 ) (

( :

.) ...

.
(

.)

the mere belief in the heart; other scholars held

that it is both belief in the heart and confirmation
by the tongue; others held that it is all of belief in
the heart, confirmation by the tongue and actions.
Al-Ghazali opined that the ultimate destination
will be Paradise for whoever held all three of
them.
7.2

Determinism and Free-will

Does man create his own actions, as the

Mutazilah claimed? Does man have complete
free-will, as the Qadariyyah claimed? Or are
mans actions fully determined for him?
A man once asked Imam Al-Hasan Al-Basri, may
Allah be pleased with him, Did God force His
servants to do what they do?
Al-Hasan replied God is more Just than (to do)
that. The man asked Did Allah give His
servants the free-will to act however they
please?
Al-Hassan replied: God is higher than that. If He
has forced them to do what they do, He would not
have punished them. If He had given them
complete free-will, then the whole Shariah would
not have any meaning; it is something between
the two. There is something in it for God that we
do not know.1

: : .

.
.

422968(.
)

We have a particular commentary on resolving

this issue. In brief, if we think on the outer level
of what should be done, i.e., the level of Islam, it
turns out immediately that we have all the freewill to do what we do; there is no need for any
evidence: you (already) feel it - it is a reality
being experienced.

When, however, we turn to the inner level of

innermost realities of Iman, to the unseen level, to
the metaphysical world, beyond our outer level of
what must merely be done, i.e., to the level of
Iman, it turns out that everything is controlled by

Al-Hashimi 1960, P.31, reporting Al-Baijouri on Kifayat Al-Awam.

- 93 -

God and must have been the way God wanted it

to be. It is the confusion between the two levels
leads to contradictions. Each level should be held
separately from the other and each has its own
parameters of thinking. The parameters of the
outer world are different from those of the unseen
world. Consider the two distinctive levels in this
graph:

.

.

Level-A

Level-B

Level-A is parallel to Level-B. There is a group

of parallel lines on Level-A; Level-B also
contains a group of parallel lines, which are
directionally perpendicular the lines on Level-A.
Lines on each level do not intersect across each
other, as they are on different parallel levels.
However, if you have an upwards or downwards
perspective, the lines appear to be crossing each
other. The reason for that illusion is that the
viewer did not look at each level separately at the
level of the lines. So, if you want to investigate
Level-A, your viewing perspective should be
level with Level-A. By contrast, if you want to
investigate an issue on Level-B, your view should
be level with Level-B. Only then does the
investigator see that there is no intersection
between the two levels.
Suppose Level-A is the level of outward actions,
i.e. the level of outward Islamic obligations and
pursuits; and suppose Level-B is the level of the
inward and the unseen, i.e. the level of Iman
pursuits. If we hold our thinking about the
pursuits of each level separately, we will have no

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problem, conflict, or confusion.

I believe the errors behind the pitfall of some

Islamic parties, such as the Qadariyyah, who
claimed man has absolute free-will and creates
his own action, thus denying preordainment, the
Jabriyyah, who claimed man has absolutely no
choice, like a feather in the wind, thus negating
the actual choices man has, or the Mutazilah, who
claimed that man creates his own actions, was the
confusing between the two levels. They mixed
the two levels together, and thus saw the lines as
intersecting, rather than on separate levels, and
thus they saw the Quranic verses on Islam as
contradicting those on Iman; thus they had the
problem of having man as both of free-will and
being subject to preordainment at the same time.
They used the logical parameters of the seen
world and applied them to the unseen world; or
they have generalised the application of the
standards of the level of Islam to cover the level
of Iman, or vice versa.

In conclusion, the thinking strategy at the level of

Islam, i.e. the level of using the physical means to
get to ends, is different from the thinking strategy
at the level of Iman, which is the stage of the
metaphysical world. Error occurs when we apply
one thinking strategy across different contexts.
The thinking strategy at the level for which we
have to use proper means for legitimate ends (the
level of Islamic rules and etiquette that regulates
our outward humanly actions and pursuits) is
different from the thinking strategy at the level of
Iman for which we have to look behind the means
and consider what He - the Lord of lords - has
done. We must distinguish between the former
that focuses on our actions (by the choices we
make) and the latter that focuses on His doing.

Accordingly, I recommend my brothers to think

within the level they want to do their research. If
the inquiry was in the field of Islam where proper
means should be taken for legitimate results, man
has the choice at this level. Consider Gods

(:

...

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declarations:
Walk on the paths of earth, and eat from His
provisions.1
This is a reminder; whoever wills can start
on a path to his Lord2
So, man has free-will at this level; man should
take his decisions, and carry his responsibilities;
and man will be held accountable for that. This
accountability is established by Gods declaration
that man is responsible for hearing, sight and
heart, each.3

( :) 24- )(
)

] 19 - [
,

( :
)

:] 46- [

(
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However, if the inquiry was in the field of Iman,

the level of the unseen, beyond the level of taking
legitimate means for our ends, and beyond this
physical world, we think and reflect within that
level only, where there is no means, or physical
world, where only God is witnessed. At this level,
we can see that man is helpless with nothing
under his control; in the unseen world there is no
material, and no outward means. The unseen
world is the metaphysical world, where
everything is in the control of God; at this level
man appears as predestined without any control.
Some of the Quranic verses to this effect include:
You make your desires only after God has
willed so. God has always been
Knowledgeable and Wise. He enters whoever
He wills under His mercy; and He has
prepared painful punishment for the wrongdoers4
Allah has created you and whatever you do5
You were not the one who shot the arrow
when you shot; it was Allah who has actually
shot the arrow.6

The difference between the Sunni school and

others is that man, according to the Sunni school,

Surat Al-Mulk-15
Surat Al-Insan 29
3
Surat Al-Tawbah 105
4
Surat Al-Insan 30-31
5
Surat Al-Saffat 96
6
Surat Al-Anfal-17
2

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)

(: .]42-48 [
,]96- ) [...

( :
]27- ) [

is considered simultaneously as free-willer and

predestined. Man has the free-will to pursue
things that he observes through his senses and
perceives through his mind. Meanwhile, man is
predestined in the world of the unseen, which is
only known to God. Man is not required to know
what is in the unseen world, and man cannot
claim knowledge of the unseen. Man does not
know what God decrees there, simply because the
result is part of the unseen. Only when the results
come to the realm of the seen world, where
means are pursued, do we know what God has
decreed in a specific pursuit. So, Muslims submit
to that observed result and feel content with it, as
they know it was decreed by God Himself. This is
what we call predestination. Muslims feel
blameless so long as they have performed their
part of taking the affordable means to achieve
legitimate ends. The actual result is in the control
of God. This is the school of People of the
Sunnah and the Group. Hold fast to it; winning in
this world and the Afterlife is in this school.
7.3

Islam and Iman Thinking Strategies

,
,
.

One might inquire about the difference between

the thinking strategy at the level of Islam and the
thinking strategy at the level of Iman. Following
is a brief on that difference.
7.3.1 Thinking Strategy At the Level of
Islam
By thinking strategy at the level of Islam, we
refer to the level of outward obligations that are
due upon our limbs, such as prescribed prayers,
fasting, charity, work, production and various
dealings with others. You can call this level as the
level of pursuing physical means and using our
senses, such as hearing, sight and tongue,
together with hands and legs, eating, drinking,
marrying, and movements, and other transactions
with the human world and the surrounding
material world. Such a thinking strategy is close

:
:

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to what we sometimes call scientific research.

This strategy is based on the following premises:

1- Responsibility of Man for his Actions:

. -2

Rational adults in Islam carry the

consequences of their actions, and are held
accountable for them in this world and in the
Afterlife. God declared:

Do not pursue things that you have no

knowledge of; for every act of hearing, or
of seeing, or of [thinking in] the heart will
be inquired into [at the Day of Judgment]1

and Say work: soon will God, His

apostle and the believers observe your
work 2
2- Planning and taking necessary actions to
achieve desired results. This is understood
from Gods exclamation Is then the one who
walks aimlessly (on his face), better guided,
or the one who walks evenly on a straight
track?3 Management is a critical part of life.
1. Recognition of the cosmic rules
established by God, including natural and
social phenomena. All phenomena follow a
specific law. The Most High declared You
will not find any deviation in our laws.
This universe is organized; there is no
chance for chaos or disorder: Do you
think that we created you in vain, and that
you will not return back to us?. We did
not create heavens and earth for vain
amusement. In this universe, there are
causes and effects. It is important to use
proper causes to get desired results. There
is no place for tampering with the cosmic
laws. Whoever remains in line with the
cosmic laws will achieve the desired
results by the will of God, regardless of
religion, norms or colour. God is Just, and
unbiased to one group against another

( : :

) 46- ) (

( :
- ) (

.)284

Surat Al-Israa 36
Surat At-Tawbah 105
3
Surat Al-Mulk 22
2

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-2

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.
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.

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)

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.
.

within the level of cosmic order and

abidance by the divine physical laws. God
has established this cosmic law for the
benefit of man regardless of their origins,
religions or nationalities.
1. Endeavour and Perseverance: The divine

cosmic system has made serious work and

discipline a prerequisite for success and
achievement of goals. God Most High
commanded
Say Work
Walk through the paths of earth and enjoy
His sustenance
Prophet, peace upon him, declared
the best acts to Allah are the continuous
ones, even though smaller in magnitude
God does not cease (His Grace) until you
cease (seeking it).

So, sustainable smaller actions that are

continued are better than a grand action that is
interrupted.
3Excellence at Work: The Prophet, peace
upon him, declared God loves you to do
your work with excellence.
4-

Change begins with ones own self, then

extends out to the community. The Most
High declares God does not change the
situation of people until they change
what in themselves1

Strategy of Thinking at the Level of Iman

By the level of Iman, we mean the metaphysical

level, the level of the unseen, or the inward. The
thinking strategy of Iman is based on the
following premises:
1. Gods declaration: He cannot be
questioned for His acts2
2. Gods declaration: Allah has created you

and what you have done3

: -1

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Surat Ar-Raed -11

Surat Al-Anbiya -23
3
Surat As-Saffat -96
2

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1. The oneness of Allah in His essence,

attributes and actions. The oneness entails

the absence of any partner to God in any of
His actions. It also entails the negation of
any effect by anyone other than Him. This
is one of the implications of the Islamic
declaration of No God but Allah;
Muhammad is the Messenger of Allah.
This is also the implication of Gods
declaration:
If your Lord desired to impart harm to
people, no one can stop it; nor will they
find, besides Him, any one to protect
You cannot initiate a desire except after
God has willed so
Have you seen what you plant? Is it you
who grows it or do We?

Gods declaration You did not shot the

arrow when you arrowed; but it was God who
shot the arrow
4.

Accordingly, despite mans performance of work,

the result was already determined by God in the
unseen realm - that is, by the decree and
arrangement of God. It is only after realising the
results of the work as unveiled by God according
to His decree, and after disclosure to man of what
was until then unseen, can man then do nothing
but submit to God and accept what God has
arranged. At this point of time, he then admits:
God has arranged, and done whatever He has
willed. And thus this admission is rewarded and
man will feel content.

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-4

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.) ) (
( :
:) 48-) (

( ()

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( :
) 27- ) (

-1

Vocabulary
English Translation
Absolute Master
Affirmative Attributes
All-laudable
All-sufficient
Anthropomorphic
Anthropomorphism,
Personification
Beliefs about the divine
Beliefs in the Hidden
collective obligation
Comparatist
Conceivable Attributes
Conclusive evidence
Confession by tongue
Conviction in the heart
Covetousness
Determinism
Deviant
Dialectic
Divine grace
Existentiation and
sustainment
Free-will
Incarnation and union
Incidental duty
Incidental impossibility
Inconceivable Attributes
individual obligation
Initiator
Legally responsible person
listen attentively with
conscious mind
Locus and determinant
Monotheism
Divine Oneness
Necessary Attributes
Negator Attributes
Obliviousness
Paradise
Poorly attested prophetic
tradition
Post-eternity
Preachers
Pre-eternal
Pre-eternity
Reality
Scepticism
Scholastic Theology

Arabic Term

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Sectarian
Self-enforced duty
Sham life
Sufi Mystics
Tenets of faith
The Beliefs about Prophets
The blessed
The Creed
The divine Essence
The doomed
The Fatalists
The Libertarians
The Necessarily-Existent
The Riser
The unrighteous
Theologians
To recognize God
Traditionalists
Transmitted Beliefs
Unfounded prophetic
tradition
Transcendence
Universe
Early Muslims
Apostasy
Apostates
Heresy
Heretic
Atheist
Atheism
Unbelief
The necessary, inconceivable
and conceivable

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