In Brief
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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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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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.
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Monotheism
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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
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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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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:
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2.1
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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.
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112
144 144
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Died in 221H.
Died in 225H.
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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.
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Important Note
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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
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3.5
Philosophy in a Nutshell
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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.
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Surat Al-Araf-172
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Fatir-41
Surat Al-Ahzab-52
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Surat Younus-61
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Surat Qaf-16
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Surat Ibrahim-10
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Surat Al-Baqara-285
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Surat Al-Anaam-83
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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
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Al-Hashimi 1960, page 97-100
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Second
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Second
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Surat Alkiyamah-14
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5.1.2.1 Pre-eternity
Pre-eternity [Al-Qidam] in monotheism refers to
beginninglessness. There is no beginning to the
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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
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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
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Surat Al-Shura-11
See Endnotes for details on the actual meaning of term
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Surat Fatir-15
Al-Hashimi 1960, Page 106.
- 56 -
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Surat Albakara-164
4
as referred to in Surat Al-Anbiya 22
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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.
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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.
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
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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
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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
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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.
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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.
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Surat Ghafir-20
Surat Alshoora-11
3
Surat Al-Shura 11
2
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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
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Surat Al-Shura-11
Surat Al-Anaam-103
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Surat Al-Hadid -3
4
Surat Al-Hadid-1
5
Surat Al-Hashr-1
2
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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
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Surat Al-Ala
Surat Al-Jumaa-1
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Surat Al-Hadid 3
2
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Surat Al-Shura 11
Surat Saba 47
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.)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.
.
,
- 67 -
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 -
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- 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
Abulbarakat Ahmad bin Mohammad Al-Dardeer, died in 1201H., may Allah have mercy on him.
- 70 -
....
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:
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- 71 -
aspect of existence.
.
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.
- 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
. :
. :
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- 73 -
- 74 -
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Jawharat Al-Tawheed
- 75 -
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Surat Al-Mulk-1
Surat Yaseen 82
3
Surat Al-Baqara 254
4
Al-Hashimi 1960, P.164
2
- 76 -
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- 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 ) [
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.
.
.
. .
- 81 -
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- 82 -
creation
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Surat Al-Fath 27
- 83 -
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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
- 84 -
: -2
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 -
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
6.3
- 86 -
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Surat Ibrahim 10
3
Surat Al-furqan 7
2
- 87 -
6.4
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Surat Yaseen 79
Valid prophetic tradition in both Bukhari and Muslim, narrated through Anas
3
Surat Ghafir 46
2
- 88 -
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Surat Al-Anbiya 47
Surat Al-Saffat 23
3
Surat Al-Imran 133
2
- 89 -
-7
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Surat Ghafir 17
Narrated by Al-Tirmithi
3
Surat Al-Haqqa 19
2
- 90 -
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- 91 -
Surat Yunus 84
Surat Al-Hujurat 14
3
Narrated by Bukhari and Muslim
2
- 92 -
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- 94 -
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- 95 -
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- )(
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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
- 96 -
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- 97 -
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Surat Al-Israa 36
Surat At-Tawbah 105
3
Surat Al-Mulk 22
2
- 98 -
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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
- 101 -
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
- 102 -