All praise is due to Allah who is unique in His supreme essence
(being ,nature) and His comprehensive attributes
SHARHUL AQAA’ID
All praise is due to Allah who is unique in His supreme being
and His comprehensive attributes. And who is pure in His exalted
qualities from the defect of incompleteness and its signs.
And may the complete mercy of Allah descend upon His prophet
Mohammed peace be upon him who was supported by enlightened proofs
and manifest evidences.
And upon his family and companions who were the guiders to the
true path and its protectors.
After praise and salutations, the basis of the knowledge of the
Shariah and judgments, and the core of principle Islamic belief is
ilm-al-tauhīd wal-sifāt, which is called, Al-Kalām, that will
deliver (us) from the darkness of doubts and skepticisms (in the
Articles of Islamic Belief).
And this short treatise named “Al-Aqaaid” by Imām An-Nasafi (May
Allah’s mercy be upon him) is inclusive of valuable and informative
matters about this subject. It contains subcategorized headings
that are fundamental principles of dīn and has reliable context
with good precision and arrangement, like that of a precious
preserved pearl.
I have tried to explain the book so as to distinguish the vague
and clarify the complicated. It will shed light upon subtle matters
and reveal the concealed. At the same time it will concentrate on
the meaningful and essential issues, comment on the main point,
establish the relevant, and simplify the subtle without making
unnecessary remarks.
After a proper introduction, the interpretation has been given
for primary doctrines. Care has been taken to be moderate, thus
avoiding longevity and confusion, resulting in dullness and
boredom.
And Allah is the guider to the right path and we request Him to
protect us from error and that we attain the correct belief. He is
sufficient for me and He is the best Disposer of affairs.
The earlier predecessors among the Sahābah and Tabi’īn were in
no need to formulate or learn knowledge of fiqh or aqīdah, nor were
they in need to organize them into chapters and sections, and
define their purposes, generally and specifically speaking. The
reason was simply that were sincere in faith because they were
blessed with the company of the prophet, or near his era, and there
was minimal disorder, and they had access to reliable people.
However, when controversies arose among Muslims, and leaders of
faith were oppressed, and opinions differed. The tendency of
innovation and inclination towards desires, abundancy of religious
decreed and masā’il, consultation from knowledgeable scholars in
relevant matters increased. Thus they became busy and preoccupied
in speculating, verifying, judging, deducing, facilitating qawā’id
and usūl, organizing proofs for doctrines, solving objections,
determining principles and terminologies, and clarifying the views
of the different schools of thought.
They gave the name al-Fiqh to the science of practical judgments
derived from their detailed proofs. The name Usūl-al-fiqh was given
to the science of the terms of the proofs as a whole in proving the
judgements. And the name al-Kalām was given to the science of
Islamic beliefs along with their detailed proofs.
Eight Reasons for its Name
The first reason given for naming this knowledge, Ilm-ul-kalām,
is because the titles of issues debated and discussed in it were
labeled, "al kalāmu fee kadhā, al kalāmu fee kadhā" i.e. Discussion
of so and so ……
A second reason is precedence was given to the topic of Allah's
speech, so it became the most famous and debatable topic of
Ilm-ul-kalām. It reached such an extreme that people not declaring
the Qur’an a creation (Makhlūq) were slain by tyrant rulers who
favored this opinion.
A third reason is Ilm-ul-kalām is a means by which matters
pertaining to the shariah can be confirmed and established and the
opposition refuted. Through it they developed the skills necessary
to debate and reject false accusations. It is similar to learning
logics, Ilm-ul-Mantiq, that enabled one to debate with the
philosophers.
A fourth reason given is from among all religious knowledge’s
studied, Ilm-ul-kalām is the most important and held the first
wājib of Islam. Therefore, it is regarded by this name and
distinguished from all others.
A fifth reason suggests that Ilm-ul-kalām, can only be attained
through debate and thorough discussion. Other uloom can be attained
through simple mutal'a and understanding it without this
condition.
A sixth reason given (similar to the previous one) is that
contrary to other uloom, Ilm-ul-kalām, depends upon debate and
refutation due to the subtleties of the subject matter, conflicts
and disagreements occur.
A seventh reason is due strength level contained in the proofs
of al-kalām, it seems as though no other knowledge can compare to
it or even exists. Just as two people have a conversation, the
dominant speech seems to be the only speech.
An eighth reason is that Ilm-ul-kalām is defined through well
established proofs, in comparison to others, is more effective and
acceptable to the heart. Thus, the name al-Kalām took its meaning
from the original word, kalmun كلْمٌ i.e. to wound, to cut, leave a
mark, etc. This was the Ilm-ul-kalām of the Mutaqaddimūn.
Thus the major part of any differences between the earlier
scholars of al-Kalām and the opposition was only with Islamic
Groups, especially the al-Mu'tazilah. They were the first group to
lay the foundation that would oppose the al-Sunnah,the manifest
approved way that was followed by the Companions May Allah be
pleased with them, in matters pertaining to articles of belief.
It happened when Wasil bin 'Ata, their leader, withdrew himself
from the circle of Shaikh Hasan al-Basri May Allah have mercy upon
him, stressing that the one who committed a great sin was neither a
Believer nor Disbeliever and maintaining that he was in a middle
position. The Shaikh said, "He has separated and withdrawn from
us," so they were called al-Mu'tazilah, the Withdrawers. Yet they
called themselves the Maintainers of Justice and the Divine Unity,
ashabul-adl wat-tawhid, because they said it is incumbent on Allah
to reward the obedient and punish the disobedient, and they denied
His eternal attributes. Later they became highly involved in
Ilm-ul-kalām and held fast to the outer boundaries of the
Philosophers in many of their principles.
Their school of thought spread among the people until Shaikh
Abul-Hasan al-Ash'ari said to his teacher, Abu 'Ali al-Jubbā'i,
"What do say about three brothers, one who died obedient, another
disobedient, and the third in infancy?" He answered, "The first
will be rewarded with Paradise, the second will be punished in the
Fire and the third will neither be rewarded nor punished."
Al-Ash'ari answered, "What if the third should say, 'Lord, why did
you make me die in infancy, and not hold me until I grew up and
believed in you, and obeyed and thus entered into Jannah?' What
would the Lord the Exalted say then?" He answered, "The Lord would
say, 'I knew that if you grew up you would disobey and enter the
Fire, so it was better for you to die in infancy. "Al-Ash'ari said,
"And if the second should say, 'Lord, why did you not cause me to
die in infancy so that I should not disobey and enter the Fire?'
What would the Lord say then?" Al-Jubbā'i was baffled and
al-Ash'ari abandoned his school of thought. He and his followers
worked from that time on refuting the Mu'tazilite view and
maintaining that which is the Approved Way handed down and that
which the Ummah did. Hence they are called the People of the
Approved Way and the Community, ahl al-sunnah wal-jamā'ah.
Then when philosophy was rendered into the Arabic language (from
the Greek language) and the Muslims became absorbed with it, they
attempted to refute the Philosophers on matters that differed from
the Authoritative law. So with Al-Kalām they mixed up a lot of
philosophy so they could understand truthfully the goals of
philosophy, so it would be possible to falsify it (and show it’s
unrealistic approach). This continued until they included in it
(Al-Kalām) most of physics and metaphysics. They plunged into
mathematics too, until Al-Kalām was seemingly undistinguishable
from philosophy, had it not been that it included for the
As-Sam’iyaat. This is the Al-Kalām of the Later Mutakallimeen.
In general Al-Kalām is the most noble of the sciences, because
it is the foundation of legal judgments and the leader of religious
sciences. Its subject matter is the Articles of Islamic Belief. Its
aim is to attain the success and happiness of this life and the
next. Its proofs are decisive arguments mostly supported by
Authoritative evidences.
As to what has been narrated from some of our pious predecessors
in their disapproval of Al-Kalām and prohibiting it, that was only
directed against the religious fanatic and against the one who fell
short to attaining certainty, and against the one who purposed to
destroy the Articles of Islamic Beliefs, and against the one who
plunged needlessly into the difficult to understand matters of
those who claimed to be philosophers. Otherwise, how can it be
conceived to prohibit from the foundation upon which our
obligations rest and the basis of laws regarding practice?
Explanation:
Allamah Taftazaani (r.a) here is responding to an implied
question as to why some of our pious predecessors criticized others
for learning Ilm-ul-Kalām, like Imām Abu Yusuf (r.a) has stated
that a learned person of al-Kalām was a Zindiq and Imām Shāfi’ī
(r.a.) said, My rulings on such a person is he be beaten and put
upon camels to be shown to people living there by announcing this
is the punishment for those who abandon the Qur’ān and Sunnah. Some
Islamic scholars have stated that one who bequests some wealth to
Ulamā of Islam, then scholars of al-Kalām are excluded from it, as
according to them they have no connection with Islam. So, the
Shaikh is answering this question by saying that they only mean
four types of people.
First, the Muta’assib fid-dīn (religious zealot), who is one
that denies to leave his position even though the truth has been
clearly acknowledged.
Second, the one incapable of reaching the core matter of a
particular article of belief that instead of leading to certainty
would only increase doubt and skepticism.
Third, is the one who intentionally manipulates plain or weak
Muslims, by confusing them in the Articles of Islamic Belief.
Fourth, is one who is absorbed into the unneeded intricacies of
self-acclaimed philosophers, like exploring into the condition of
relationship of power over non-existent things, the conditions of
the punishment in the grave, etc.
Then when the base of Al-Kalām is to deduce from the existence
of originated things the existence of the Maker, His unity, His
attributes and His actions, then from these things all the rest of
the things which are to be believed on authority, it was suitable
to begin the discussion by drawing attention towards the
observation of the existence of substances and accidents and to
verify the knowledge concerning both, by means of which one can
know what is the most important goal of all.
Imām Al-Nasafi said, The People of Reality say - Reality al-Haqq
is the judgment which is in agreement or corresponds with the
actual fact. It is applied in a general sense to statements,
Articles of Belief, Religions, and to different schools of
practices with reference to their inclusion of reality. Its
opposite is the unreal (al-bātil). But as for the term truth
(al-sidq), it is especially applied to statements. Its opposite is
falsehood (al-kadhib). The distinction that may be made between
these two pairs of contrast is that in the case of reality
(al-haqq) the correspondence is seen from the standpoint of the
actual fact, and in the case of truth (al-sidq), from the
standpoint of judgment. And the meaning of the expression "the
truth of a judgment" is the agreement of the judgment with the
actual fact, and the meaning of the expression "the reality of a
judgment" is the agreement of the actual fact with the
judgment.
Explanation:
The word “Ahl-ul-Haqq” means the followers of the Ahlus-Sunnah
Wal Jama’ah. The reason being that “Al-Haqq” is one the names of
Allah and they confirm His existence through such names, thus are
called “Ahl-ul-Haqq”. Another reason could be in its connotation
the word “al-Haqq” means to be absolutely certain and careful. So,
because of their firm practice of the Approved Way and that of the
Companions and its’ preservation and protection they don’t turn
away from it by way of reason unless required to do so. This
careful and cautious approach is the reason for their name.
Taftazāni says “When the fact is according to the judgment, it
is called al- haqq.
And when the judgment is according to the fact, it is called
al-sidq. Like a man for example is sentenced to jail because of
perjury. When the judge decides to sentence him by facts, this is
called as-sidq, because the judge has made a true judgment. And
when the man was sentenced by the judge through the facts of what
occurred in reality regardless of the facts, this would be called
al-haqq, or an honest judgment.
“Ahl-ul-Haqq” refers to a specific group called Ahlus-Sunnah Wal
Jamā’ah, therefore it will be meaningful to introduce other groups
here.
The biggest achievement for mankind is recognition of ones
beginning and end. One way to attain this recognition is through
speculation and proof, and the other way is thru hard work and
exercise.
Those who choose the first way and belong to a divine religion
are called Al-Mutakallimīn. Otherwise, they are known as
Al-Mashā’īn.
Those who choose the second way and their rituals are according
to shariah, they are called Sūfiya, otherwise they are known as
Al-Ishrāqiyyīn.
The People of Reality (Ahl al-Haqq), as opposed to the Sophists
(Sufista’iyyah), say:
The realities of things are conclusive and the science thereof
is convincing. (That the real essences of things exist in
reality)
The real essence of a thing and its quiddity are that which form
the identity of a thing, like a man’s essence is exemplified by
saying he is a “rational animal”, but contrary to saying he is a
laughing animal" and "writing animal", by which case it is possible
to conceive man as not being described by the terms laughing and
writing, because they are accidents.
And it may be said further that what makes up the identity of a
thing is, from the viewpoint of its being verified as having an
external reality, is a real essence; and from the perspective of
its being individualized, it is a certain particular thing
(huwiya), but without looking at both perspectives, that is a
quiddity.
So the term “shay” in our opinion is equal with the term
al-mawjūd (that which exists); and the terms al-thubūt (real
existence), al-tahaqquq (being verified as having real existence),
al-wujūd (existence)and al-kawn (coming-into-existence) are
synonymous, and the meaning of them is immediately perceived.
If an objection is raised, that such a statement that the real
essences of things exist in reality is mere redundancy or
repetition and would equivocal of us stating, “that really existent
things exist in reality”. To this we say, that what is meant here
is what we believe to be the real essences of things, and fix names
to them such as man, horse, sky, and earth" are things that are
really existing.
Like the statement, “that the necessarily existent being (wājib
al-wujūd) is existent. This statement conveys some useful
information that may have to be explained (by way of argument). It
is not like the statement that the really existent things exist in
reality, nor is it like the statement (of the poet, Abu’l Najm)
that I am Abu'l-Najm and my poetry is my poetry, in which case the
statement is self-evident, (that it conveys no useful
information).
The verification of this is that a thing may have different
aspects, in consequence of which when something is related about
it, the judgment is useful from one perspective but rendered
useless in another. Like in the case of man, when viewed (by a
biologist) as a body of some sort, to predicate of him animality
(the physical need of human beings as opposed to the spiritual
needs) conveys useful information, but, viewed from his being a
rational animal, then to predicate animality of him is tautological
or ineffectual.
Explanation:
Giving the analysis of the sentence (mā bihi al- shay'u huwa
huwa) will help to understand the meaning. The sentence implies (mā
yakūnu bihi al-shay’u dhālika al-shay’a). The word mā is a relative
clause and bā denotes causality. The word al- shay'u is the ism of
kana (فعل ناقص). The first huwa is damīr fasl and the second huwa
which refers to the word al- shay'u in the actual sentence is the
khabr of kāna.
The word haywān nātiq means rational animal as termed by
Ahlul-Manātiqa.
The words Badihi al-tasawwur means something that does not need
any explanation. In other words, it is self-evident and is
immediately understood.
The author has given the example of the human being’s essence
and quiddity as the rational being. Or take the example of a piece
of bread. What is the essence and quiddity of it? In other words,
what things (ingredients) form and constitute the piece of bread to
be a piece of bread? It is the flour, water, and heat from the oven
that produces the bread. So these ingredients become the essence
and quiddity of the bread. But, if the bread is sour, sweet, salty,
or bland we are still able to conceive its existence. Without the
flour, water, heat, etc. we can not perceive its existence.
Looking at things from different viewpoints enables us to come
to different results. Now, let’s look at the person, Zayd. He is an
individual who can write and sew. From one perspective he is
calligraphist and from another he is tailor. But that does not make
him two different persons. Indeed, he is the same person with
different skills. How we look at him may bring us to different
observations.
When we look at the human being from the viewpoint of verifying
his existence as a real presence in the real world, this is called
al-Tahaqquq. Yet, when we at him as an individual as view him as a
particular thing which can be indicated or gestured towards, this
viewpoint is known as al-Tashakhus. Finally, if we disregard both
aspects, this is known as al-māhiya. So, to summarize this all
means that according to Allāmah al-Taftāzāni al-haqīqah and
al-māhiya are the same things, but can be different when viewed
from different standpoints.
The objection as stated above was answered by the Allāmah, that
what we believe to be the real essences of things are real-existing
things that, not fake or unreal. So this reality is some what
beneficial and not tautological at all. It’s neither equivocal to
saying redundant statements nor farfetched ones. When the poet says
the couplet he means, I am Abu’l Najm, and my (recent) poetry as
the same as my (past) poetry, just because I have become old, this
has not affected my abilities of poetry. I’m just as I was before.
Obviously, the reader of these couplets has no idea of what he’s
talking about without interpretation of the poem. The other
couplets before this are:
لله درّي ما أحس صدري تنام عيني و فؤادي يسري
مع العفاريت بأرض قفر
انا أبو النجم و شعري شعري
My achievement is due to Allah, How perceptive my inner feelings
are
My eye sleeps and my heart wanders in the night,
With the crafty jinn in a isolated docile land,
I am Abu’l Najm and my poetry is my poetry.
and that the knowledge of them is verifiable (as real) that is,
the perception of real essences as a concept or idea (tasawwur) and
of that which is affirmed (tasdīq) of them and their conditions is
verifiable as real.
Some say what this refers to is only knowledge of the reality of
the existence of the essences, as to know the essences as a whole
is impossible. In reply to this it can be said that the genus is
intended, as refutation of those who say that there is no real
existence to any of the essences and also of those who say that
there can be no knowledge of the fact whether an essence has real
existence or not.
In contradiction to the Sophists (al'Sūfastā'iya) For some of
them deny
the real essences of things and maintain that they are
illusions, thoughts, and fancies (awhām) and useless imaginations
(khayālāt)." They are the Obsinate (al-inādiya). Others deny the
real existence of essences, upholding that essences only follow
what one happens to believe, so if we believe a thing to be a
substance or matter (jawhar) it is a substance, but if we believe
it to be an accident it is
an accident; or if we believe a thing to be eternal (qadīm) it
is eternal, but if we believe it to be originated (hādith) it is
originated. These are the Opinioners (al-‘indiya). Still others
deny that there can be any knowledge of whether a thing has real
existence or not. They assert that they are in doubt and that they
are in doubt even of their doubt, and so on. These are the
Agnostics (al-Lā-adriya).
As for us, however, to prove our point of view we first convince
ourselves, either by sense perception or by demonstration, of the
necessity of establishing that certain things have real existence.
Then from this premise we argue that if the negation of those
things is not proven, then the real existence of those things has
been established. But if, on the other hand, the negation has been
proven, then, inasmuch as that negation by virtue of its being a
species of judgment is one of the real essences it necessarily
follows, again, that something of real essence has been established
and that it is not proper to negate it absolutely. It is evident
that this argument applies to the Obstinate only.
(As for the Opinioners and the Agnostics), they say, with regard
to those
types of knowledge described as necessary (al-darūriyāt)
that;
(a) Some of them are sense perceptions (al-hissiyāt), but that
sense perception may sometimes make a mistake or error, as in the
case of the squint-eyed who sees one to be two, and of the bilious
who finds the sweet bitter.
(b) Some of them are immediate perceptions (al-badīhiyāt) but
that these are subject to differences of opinion and are open to
ambiguities for the solving of which there is need of subtle
speculation.
(c) Another type of necessary knowledge [they say] is that
arrived at by means of syllogistic speculations (al-nazariyāt)
[from major premises which are either sense perceptions or
immediate perceptions]; but as for these [they argue] with the
unsoundness of these major premises, there necessarily follows the
unsoundness of the conclusions. And it is for this reason [they
add] that thinking human beings have many differences of opinion
[concerning conclusions arrived at by syllogistic
speculations].
To these we reply:
(a) The error that may occur in sense perception by reason of
particular
causes in certain instances does not negate the validity of the
sense
perception in other instances where the particular causes of the
error are not
present.
(b) The differences of opinion that may occur with respect to
immediate
perceptions by reason of one's lack of acquaintance with the
subject or of
one's difficulty in forming a clear notion of the subject on
account of its
abstruseness or difficulty do not destroy the possibility of
forming immediate perceptions.
(c) The many differences of opinion that may occur in
conclusions arrived
at by syllogistic speculation as a result of the unsoundness
which may
sometimes occur in the act of speculation do not destroy in
other instances
the validity of conclusions arrived at by syllogistic
speculation.
But the truth is that there is no way to enter into discussion
with them,
especially the Agnostics, because they do not admit anything
known by
which an unknown is to be established, rather the only way is to
punish them with the Fire that they may either confess or be
consumed in the Fire. Sūfastā is a name given to falsified wisdom
and specious knowledge, because sūfā means knowledge and wisdom,
and astā means the specious and false. And from this is derived
al-safsata just as falsafa is derived from faylāsūfā (philosopher),
which means "the lover of wisdom."
Explanation:
Syllogistic reasoning applies both concepts and affirmed things
(ruling) in other words A form of deductive reasoning consisting of
a major premise, a minor premise, and a conclusion.
Examples of Syllogistic Reasoning:
Deductive Reasoning
a) Fairies (پرىاں) are a type of Jinn (minor premise صغرى). The
Jinn exist (major premise كبرى) Therefore, fairies exist
(conclusion).
b) If many Lords of the universe existed, the world would be
destroyed due to disagreement (minor premise صغرى). Since the world
exists without chaos, (major premise كبرى) therefore there must be
only one Lord (conclusion).
c) All human beings are mortal (major premise كبرى). I am a
human being (minor premise صغرى), so I am mortal (conclusion).
d) Every changing thing is originated (major premise كبرى); the
world changes (minor premise صغرى) ; so the world is originated
(conclusion).
Qawl Shārih, an explicative statement.
a) A convert hears the name of an angel which he doesnt
understand. However, he knows what a body is, what life is, what
light is, what obedience and disobedience is. So if it is explained
to him that an angel is a living body created from light, that does
not disobey the Creator, he has understood the unknown through the
known.
Dalīl/Al Hujjah
a) An person unaware of the prohibtion of interset asks, “Why is
taking usury a sin?” In response you say, “ Allah has stated in the
Quran that taking ribā is an evil. And every evil is sin.
Therefore, usury is a sin.” This demonstrates that through two or
more asserted statements, the unknown can be proven.
Muqaddamāt Yaqīniyyah (Six ways of gaining knowledge)
a) Awwaliyāt-(simple evidence) are those matters or is the
combination of two or more premises that are perceived simply by
the subject and predicate as acceptable proof and there is no need
for proving it; example, the whole is larger than the part.
b) Fitriyāt-(natural evidence) are those matters (qadhāyā) that
once understood, naturally become acceptable proof and are not
forgotten, like, three is odd and four is even.
c) Hadsiyāt-(intuitive evidence) are those matters by which the
mind perceives immediately without syllogistic reasoning, like the
expert grammarian when asked what is Masajid? He will immediately
reply, this word is a diptote (ghair munsarif) because it is plural
case on the pattern of Muntah-al-Jumū’.
d) Mushāhadāt-(proof by way of observation) are those matters
perceived through the five outer senses or five inner senses , like
the light of the sun can be seen by the eyes and hunger and thirst
are felt by the inner senses.
e) Tajribiyāt- (empiracal evidence) are those matters that are
known by means of direct or indirect experience. Like Gul-Banafsha
(گل بنفشہ) is beneficial to the common cold.
f) Mutawātirāt- (proof by way of consensus) are those matters
which reached us by such a large body of people that undoubtedly
removes the possibility of fabrication or lie. Like the Holy Qurān
is the Words of Allah and Muhammad (pbuh) is the Last Messenger of
Allah.
� Like the Caliphs Mamun, Wathiq Billah, and Mu'tasim Billah
� Also called Ilm-ul-Kalām An-Naqli
� Earlier Scholars of Kalām
� Mutazalites-name of a theological school which introduced
speculative dogmatism into Islam
� Atheist or Disbeliever
� Called al-haqīqah in Arabic
� the real nature or essential character of something, called
al-māhiya in Arabic.
� Logicians
� Example: Every changing thing is originated; the world
changes; so the world is originated.
� Al-Hiss al-Mushtarak, Khayāl, Mutasarrifah, Wahm, and
Hāfizha
