The Foundations of the Islamic Belief

by Al Ghazali (died 505/1111)

Shaykh Ahmad Darwish

Mosque of the Internet

P.O. Box 601, Tesuque, NM 87574 USA

http://masud.co.uk/ISLAM/misc/ghazali3.htm

The First Pillar

The first among the pillars of belief is the knowledge of the Essence of Allah - the Exalted, the High - and that Allah - the High - is One.

It consists of ten principles:

_______________________________

(i-a) The Knowledge of His Existence

The first principle is the knowledge of the existence of Allah - the High:

The first light which should be used for illumination and the first thing to be followed on the road of admonition are the instructions of the Qur'an, because there is no explanation beyond that of Allah - the Exalted. Allah says in the Qur'an:

 "Have We not made the earth a cradle and the mountains as pegs? And We created you in pairs, and We made your sleep a rest, and We made the night a mantle, and We made the day for a livelihood. And We built above you seven strong ones, and placed in them a blazing lamp and have sent down from the clouds pouring rain that We may bring forth with it grain and plants and luxuriant gardens." (Ch.78:6-16).

And again,

 "Assuredly in the creation of the Heaven and of the Earth; and in the alternation of night and day; and in the ships which pass through the sea with what is useful to man; and in the rain which Allah sends down from Heaven, giving life by it to the earth after its death, and by scattering over it all kinds of cattle; and in the change of the winds, and in the clouds that are compelled between the Heaven and the Earth; are signs for those who understand."

He - the High - also said:

 "Have you not seen how Allah created the seven heavens one above the other, setting in them the moon as a light and the sun as a lantern? Allah has caused you to grow from the earth, and to it He will return you. Then He will bring you forth." (Ch.71:15-18).

And He - the High - said:

 "Have you seen what you ejaculate? Did you create it, or are We the Creator? It was We that decreed death among you. We will not be outstripped that We will charge you and cause you to grow again in a fashion you do not know. You have surely known the first creation. Why then, will you not remember! Consider the soil you till. Is it you that sow it, or are We the Sower? If We will, We would make it broken orts and you would remain wondering. (Saying:) `We are laden with debts! Rather, we have been prevented!' Consider the water which you drink. Is it you that send it down from the clouds or We? If We will, We would make it bitter, why then do you not give thanks? Consider the fire which you kindle. Is it you that originated its tree, or are We the Originator?" (Ch.56:58-72 Qur'an).

Anyone with the least bit of intellect is able to reflect upon the import of these verses and reviewing the wonders of the creation of Allah, in Heaven and on earth as well as the beauties of nature in animal and plant, realizes that this wonderful matter with its consummate order cannot be independent from the Creator to direct it and the Maker to govern it and quantify it.

Therefore Allah - the High - said:

 "Is there any doubt about Allah, the Creator of the heavens and the earth?" (Ch.14:10).

The prophets - the praise of Allah be upon them - were, therefore, sent in order to call the creation to the Oneness, that they may say, "There is no god except Allah." They were not, however, commanded to say, "We have a god and the world has a god," because such a thing is inborn in their minds from the time of their birth and in the midst of their youth.

For this reason Allah - the High, the Glorified - said:

 "If you ask them: `Who has created the heavens and the earth?' They will reply: `Allah.'... (Ch.31:25 Qur'an).

And He - the High - said:

 "Therefore set your face to the Religion, purely, the upright creation upon which He originated people there is no changing of the creation of Allah, this is the valuable religion." (Ch.31:30 Qur'an).

Therefore there is in human nature and the testimonies of the Qur'an what will render the task of citing proof unnecessary.

_______________________________

(i-b) The Proof of Reason for His Existence

Nevertheless, by way of preparation and following the example of the learned theologians, we say: One of the obvious logic of the mind is that an originated phenomenon cannot come into existence without a cause. Since the world is an originated phenomenon, it cannot come into existence without a cause.

As for our saying that originated phenomena cannot come into existence without a cause, is obvious. For every originated phenomenon belongs to a certain definite time the precedence or the subsequence of which may be assumed. Its being definite in time and distinct from what preceded it and what succeeded it, will naturally require one who renders things definite.

As to one saying that the world is an originated phenomenon, its proof is found in the fact that bodies are not independent of motion and rest. Both states are originated phenomena; and whatever is not independent of originated things is itself originated.

The proof consists of three claims:

The first is that bodies are not independent of motion and rest. This is readily understood and requires neither meditation nor thinking, for he who conceives of a body being in neither the kinetic state nor in the static state is both ignorant and foolish.

The second assertion is our saying that both motion and rest are originated phenomena, the proof of which is found in their alternation and in the appearance of the one after the other is gone. This is true of all bodies, those that have been seen as well as those that have not been seen. For there is not a static object the potential motion of which is not required by the mind, and there is no moving object the potential rest of which is not required by the mind. The sudden is originated because of its immediate occurrence and that which has gone is also an originated matter since it is no longer due to the fact if it is proven it is ancient it will obligate that it does not turn to nothing - details of which will be explained in proving eternity of the Maker - the High, the Purified.

The third assertion is our statement that whatever is not independent of originated things is itself originated. Its proof lies in the fact that if it were not so, then there would be, before every originated phenomenon, other originated phenomena which have no beginning; and unless these originated phenomena come to nothing in their entirety, the turn for the present originated phenomena to come into being immediately would never arrive. But it is impossible for that which has no end to come to nothing.

Furthermore if the celestial spheres have revolutions, the numbers of which have no end, it is inevitable that their numbers be either odd or even, or both odd and even, or neither odd nor even. But it is impossible that their numbers be both odd and even at the same time, or neither odd nor even for this would be a combination of both the negative and the affirmative, since in the affirmation of the one is the negation of the other, and in the negation of the one is the affirmation of the other.

Furthermore they cannot possibly be even because the even number becomes odd with the addition of one; and how could that which has no end be wanting one? Nor can they possibly be odd because the odd number becomes even with the addition of one; and how could it be wanting one when its number has no end? Therefore the conclusion is that the world is not independent of originated phenomena, and that which is not independent of originated phenomena is itself originated. And when its being an originated phenomena has been established, its need for an Originator becomes a necessity through obvious comprehension.

_______________________________

(ii) Ancient Eternity

The second principle is the knowledge that Allah is Ancient from eternity. He has no beginning, but He is the beginning of everything and before anything living or dead. The proof of this is found in the supposition that if Allah had been originated and not ancient, He would have been in need of an originator. In turn His originator would also need an originator and so on in a chain of infinity. And whatever enrolls in such chain will never be found. Or it reaches to an Ancient Originator and He is the First. This is the wanted whom we named the Maker, the Originator, the Fashioner, and the Creator of the Worlds.

_______________________________

(iii) Eternity

The third principle is the knowledge that Allah, besides being without beginning, His Existence has no end.

He is the First and the Last, the Visible and the Invisible, since that whose eternity is established His end is impossible. Its proof lies in the realization that if it came to nothing it is inevitable that it should come to nothing either by Himself or by an opponent.

And if it were possible for a thing, which is conceived of as self-subsisting, to come to nothing, it will be possible for a thing, which is conceived of as self-annihilating, to come into being. And just as the sudden emergence of existence requires a cause, so does the emergence of extinction require a cause. That it will come to nothing through an opposing annihilating agency is false, because if that annihilating agency were ancient, existence side by side with it would be inconceivable. But we have learnt in the two previous principles of His Existence and His Eternity. How did He exist together with the claimed opponent in eternity? If, however, the annihilating opponent were an originated phenomenon, its existence from eternity would be impossible because for the originated phenomenon to oppose the ancient and destroy its existence is less likely than the ancient to oppose the originated and prevent its existence. In fact prevention is easier than destruction while the ancient is stronger and more pre-eminent than the originated.

_______________________________

(iv) Free From Substance

The fourth principle: The knowledge that He - the High - is not a substance which can be in a dimension. Rather, He is Exalted above to be suitable for a dimension. The proof of this lies in the fact that every substance which is definite, is limited by its own place and is inevitably either constant in it or moving away from it. Therefore it is not independent of motion or rest for both these are originated, and that which is not independent of originated phenomena is itself originated.

If an ancient definite substance were conceivable, the eternity of the substances of the world would have been reasonable. And if a person should use the term substance and not mean thereby a resident substance, he would be mistaken as far as the use of the term is concerned, not as far as the meaning for which he had used it.

_______________________________

(v) Free From Bodily Form

The fifth principle: The knowledge that He - the High - is not a body composed of different substances, since the body is that which is composed of substances. When His being a substance limited by place is refuted, His being a body is also refuted, because every body is limited by place and is composed of substances. But it is impossible for the substance to be free from division, composition, motion, rest, form, and quantity, all of which are characteristics of originated phenomena. And if it were possible to believe that the Maker of the world is a body, it would also be possible to believe in the divinity of the sun and the moon as well as other heavenly bodies. If, therefore, one should dare and call Allah a body but not mean thereby a composition of substances, he would be wrong as far as the name is concerned, but not in negating the idea of body.

_______________________________

(vi) Free from the Quality of Substance

The sixth principle: The knowledge that He - the High - is not a quality of substance of a substance existing in a body or a condition in a place; because an accident is that which exists in a body. But every body is inevitably originated and as such its originator exists before it. How then could (Allah) exist in a body when He has existed in eternity alone, with no other beside Him, and then originated the bodies and their qualities afterwards. Besides He is a Knowing, and Able, and the Willing Creator as shall be discussed later. It is impossible for these attributes to exist in substance or its quality. On the contrary they are impossible except in a Self-existent and Self-sufficient Creator.

The conclusion derived from these principles is that He (Allah) is Self-existing, being neither substance, nor body, nor a quality of substance; that the whole world is made of substances, their quality, and bodies, and consequently He resembles nothing and nothing resembles Him. He is the Living, the Subsisting, there is none like unto Him. For how could the created resemble its Creator, the ordained resemble He who ordained it, and the fashioned resemble He who fashioned it? All bodies and their qualities were created and made by Him; hence it is impossible that they are like Him or resemble Him.

_______________________________

(vii) Free from direction and place

The seventh principle: The knowledge that Allah - the High - is removed from being limited by any direction because a direction is either above or below, right or left, before or behind. All these He created and originated through the creation of man whom he made with two extremities, the one rests on the earth and comprises his feet, while the opposite extremity is his head. Consequently the term above was originated to indicate the direction of the head and the term below, the direction of the feet. This is true even of the ant which creeps on the ceiling with the result that the directions, in relation to it, are reversed - what we consider above is to it below, and what we consider below is to it above. Similarly people were created with two hands, one hand usually being stronger than the other. The term right was therefore originated to indicate the direction of the stronger hand and the term left to indicate the opposite direction. Consequently the right hand side is called the right and the opposite direction is called the left.

Mankind was also created with two (other) directions from one of which he sees and toward which he moves. Consequently the term before was originated to designate the direction toward which he moves, while the term behind was originated to designate the opposite.

Therefore the directions are originated through the creation of man; and had he not been created along these lines, but rather created round like a sphere, these directions would never have existed.

How then could Allah have been subject to a direction in eternity when every direction is originated. Or how could He have become subject to a direction when He never had any direction above Him when He created man; for that will mean that He has a head, since above designates the direction above the head. But Allah is far Exalted (above His creatures) to have a head. Again how could He have become subject to a direction when He never had any direction below Him when He created mankind; for that will mean that He has feet, since below designates the direction below the feet. Allah is far Exalted (above His creatures) to have feet. All this is too impossible (to imagine) in the mind. For whatever the mind conceives is definite in so far as it is limited by place, in the same way as substances are limited, or by substances, in the same way as their qualities are. But the impossibility of His being a substance or its quality has been established - consequently His being subject to a direction becomes impossible.

If therefore anything else is meant by the term direction other than these two meanings then the usage will be wrong in terminology and signification; because if Allah were above the world He would be opposite to it, and everything which is opposite to a body is either equal to it in size, or smaller or larger. All this implies measurement which necessarily requires an object or measurement. But Allah the One Creator and Ruler of the world and universe is far Exalted above such things.

As to the raising of hands heaven-wards at the time of supplication it is because Heaven is the direction of supplication and implies a description of the One to whom the supplications are offered, such as Majesty and Grandeur, employing thereby the direction of height to represent the quality of Glory and Exaltation. For Allah is above all in dominion and power.

_______________________________

(viii) Istawa

The eighth principle: That He - the High - istawa upon the Throne in the sense which He willed by that state of equilibrium - a state which is not inconsistent with the quality of grandeur and to which the symptoms of origination and annihilation do not permeate. It is exactly what has been meant by the ascension to Heaven in the Qur'an when Allah said, "Then He willed to the Heaven, when it was smoke." (Ch.41:11 Qur'an). This is only through dominion and power, as the poet said: "Bishr has gained dominion over Iraq, With neither sword nor shedding of blood."

Thus were the people of truth compelled to pursue such a figurative and allegorical interpretation just as the people of the invisible knowledge were compelled to interpret His saying - the High -: "He is with you wherever you are" (Ch. 57:4 Qur'an). This has been taken, by agreement, to mean thorough comprehension and knowledge just as the words of the Prophet - the praise and peace be upon him - "The heart of the believer lies between two of the fingers of the Merciful (Allah)", have been taken to mean might and power while his words, "The Black Stone is the Right Hand of Allah in the earth," have been taken to mean veneration and honor, because if they were taken literally, the result would have been impossible.

Similarly the istawa of Allah upon the Throne, if it were left to mean fixity of location and stability, would necessitate that He who is seated upon the Throne is a body touching the Throne, and is either equal to it in size, or larger or smaller. But all this is impossible, and what leads to the impossible is itself impossible.

_______________________________

(ix) Seeing

The ninth principle: Is the knowledge that He - the High - although exalted from form and quantity and exalted above directions and dimensions, is nevertheless seen with the eyes in the Hereafter, the Everlasting abode. For He said,

 "On that Day there shall be radiant faces, gazing towards their Lord." (Ch.74:22-23 Qur'an).

But He cannot be seen in this world according to His saying - the Mighty, the Glorified -:

 "No eye can see Him, He sees all eyes" (Ch.6:103 Qur'an).

And according to His Words in addressing Moses - peace be upon him: "You shall not see Me." Would that I knew how the Mu'tazilites knew the attributes of Allah that Moses himself did not know; or how Moses asked to see Allah when seeing Him was impossible! Ignorance is more likely to be rampant among heretics and sectarians than among the prophets - the praise of Allah be upon them -. As for the reason of taking the verse describing seeing literally it is because it does not lead to the impossible.

For sight is a kind of revelation and knowledge, although it is more complete and clearer than knowledge. And if it is possible to know Allah without reference to direction, it is also possible to see Him without reference to direction. And just as it is possible for Allah to see men without confrontation, it is possible for men to see Him without confrontation; and just as it is possible to know Him without modality or form, it is possible to see Him likewise.

_______________________________

(x) The Oneness

The tenth principle: The knowledge that Allah - the Mighty, the Glorified - is One without any associate, Single without an equal. He is separate in creating and innovating; He is alone in bringing into existence and inventing. There are none like Him to rival or equal Him, and none opposite Him to contest or contend with Him. The proof is in His saying - the High -

 "Had there been other gods in both of them (in Heaven or earth) besides Allah, there would have been ruin." (Ch.21:22 Qur'an).

And to explain, if there had been two gods and the first of them willed a certain thing, the second, if he were under compulsion to aid the first, would be a subordinate and impotent being rather than an almighty god; and if the second were able to contradict and oppose the first, he would be a powerful and dominating being while the first would be weak and impotent rather than an almighty god.

Last modified: Monday, 10 October 2022, 8:23 PM