AL-BABU ’°L-HADI ‘ASHAR A TREATISE ON THE PRINCIPLES OF SHI'ITE THEOLOGY HASAN B, YUSUF B. ‘ALI IBNU'L-MUTAHHAR AL-HILLI WITH COMMENTARY BY MIQDAD-I-FADIL AL-HILLE ‘TRANSLATED FROM THE ARABIC BY WILLIAM McELWEE MILLER, M.. LONDON PUBLISHED BY THE ROYAL ASIATIC SOCIETY 1 GROSVENOR STREET, Wr 1928FOREWORD In the year 1924 T had the privilege of studying for a few months under Dr. Duncan B. Macdonsld of Hartford Theo- logical Scmunary, and of reading with him the Arabio creed of An-Nasafi, a concise statement of the tonets of the Sunnito ‘Muslims. Before leaving Hartford I asked Dr. Macdonald ‘to outhne a course of study which I might proftably follow after returning to my work in Persia He suggested that T should try to find a Shi'ite oreed, similar to that of An-Nasafi, ‘and translate it into English, sinco no adequate statement of the Shi'ite doctrines was available for English readers. ‘Accordingly, on reaching Meshed T began to make inquines in order to discover come such creed which was gencrally ‘accepted by the Shiite doctors For some tame I was un- ‘succasafal, but at lat one of my Mullé frends euggested to me “ AlBabu 'I-Hadi ‘Ashar,” assuring me that it was Just: the book that I was seeking. He said that 1t was widely used im the madrasas of Mesbed as an introduction to scholastie theology and the uadl (the “principles” of tho faith), and ‘was gonerally accepted as a correct exposition of the Shi'ite doctrines 1 secured a copy of the book, a very poor litho- graph dated 1320 a.x., and begon to read it with the Mulla, ‘without whose assistance I could have made but little headway mit, T found that the work consisted of a brief statement of the Shi'ite “ prinexples” and a detatled commentary on the same, all in Arabic. ‘The text (matn) alone was too condensed to be of much value to the student, ‘The commentary was some- ‘what long, but the argument wae in most places co close that it would have bean dificult to condense, so I domded to ‘translate it in full. At Dr. Macdonald's suggestion I have added a few notes, principally in order to explain the differenoes between the Shi‘ite and Sumnite doctrines. In my translationvill FOREWORD T have endeavoured to adhere as closely as possible to the original. Tn quoting the Koranic verses I have followed Rodwel’s translation, except that, for the sake of uniformity, T havo always used tho terms Alldh ond Movsonger (rastl) instead of God and Apoetle, I wish to express here my deep appreciation to Dr. Mac- donald, who inspired me to undertake this task and aided mein performingit. am also indebted to Dr. R. A. Nicholson of Cambridge University for his great kindness in correcting my manuscript and securing its publication, WILLIAM MoE. MILLER, Tau Aunican Paxsorresian Mission, ‘Maemxp, Pans, December 23, 1997,TABLE OF CONTENTS ‘Sxwrou of ‘ALLua-T-Hnii (ay max TRaxetaToR) + xuoDUOnON BY THE COMMENTATOR (I AND 2)- = ‘Tae Necessrre or rae Kwownnpos or mam Parcs ‘or Ratiorox (3:20) ra I, SecTIon OxE: THE PROOF OF THE SELF-EXISTEST (21-37) Tl, Broo Two: Autin’s Poserrvs Quassrs (98:82) - (1) Hea Powerful and Bree (28.20) = (2) Hos Knowng (61-06) = = () Ho Loving (67-58) = (4) Mone Willer anda Dutkcr (9900) > (G) Ha 1a Peroatvar (06-68) soe (6) He ta Verncious (61-82) WL, Geortow Tanna; Avcin’s Pasvarcva Quaucemme (89-110) (1) Ho isnot compounded (82-85) - =~ @) He w not a body (80-90) - @) Ho us not a loous for onginated things (nto) (4) He i not ramble (100-102) : (8) He has no partner (102-105) (Q) Te has no does and states (100-108 (7) Ho has no need (100-110) = IV, Suomon Foun: Auuin’s Josie (1-101) = (2) Reason i tho judge a to geod and ond (11-117) @) Men are free agents (118-122). = (@) Bri is impossible in AMAA (195-126) : @) Allih acta woth an aim (27-148) + = () This aim is man’s advantage (129-190) (8) Tablas neosaeary (191-143) == (6) Kindness in incumbent upon Allah (144-148) (6) Resompea for waferng is soumbeot wpon Aah ‘das-io1) - @ sssarsssx TABLE OF CONTENTS YY, Baomos Five: Prormzcy (162-173) = + +o (1) roof of the mason of Mubammad (157-169) = 58 (2) The Prophet must be mmmtne to sm (164-168) = 58 ) The Prophet must be all his life immune to sin (167-160) 0 (4) The Propet mut be the Dt of the peopl fs ‘g0 (170,171) = & (6) Tho Prophet must be free from all defects (172-173) - 60 Vi. Snomon Sox: Toe Iniscare (174218) = = =O (1) The Titimato we nocemeary (174-178) == 8 (@) Too Imim most be ummone ton (179185) = 6 (@) The Imam must be spocited (180-188) = = 08 (4) Tho Iman muct be the bat of he people of (0-190) ° (6) The Imm after Mubammad are ‘Al (101-200) sed hh eleven descendents (210-218) cy) VIL. Stovion Sevex: Tar Reruns (219244) - 8. (1) The Resurrection, Bre, eal ete, must be sooopted (210.995) « + 8 (2) Reward and Punsshinent 226236) == = 84 (@) Repentance 297240) + ee 8 (4) Command and Prohibition (241-244) >. 9 Notes ox rum Text (ny tux Tearstavor) = = 2 Ieper or Nass axp Inrontanr Amante Worms - 102,SKETCH OF ‘ALLAMA-I-HILLE ‘Hasax b. Vout b. ‘Ali b, Mutebhar al-Hill, commonly known ‘5 ‘Allama-i-Hill or ‘Allama, was born 19 Ramadlin 648/1250, and died 11 Mubarram 726/1326, He studied jurisprudence and scholustic theology snd the principles (usd), od Arabio ‘and the other soiences of the law with his uncle, the Doctor of the people of the House (of the Prophet), Naymu’d-Din AbG'L Qhsim Ja‘far b. Sa'id-1-Hulli entitled Mubaqags-Awwal (d. 7126 1925; see Browne's “ Persian Literature in Modern Tunes,” pp-878, 408), and with his fathor Shayldh Sadidu'd-Din aout b. alMutahhar. And he studied philosophical subjects with the ‘master of mankind, Khwaja Naghru'd-Din-i-Pist (d, 672/1274; ‘see Browne, p. 405), and others of the Shiites ond Sunmites. ‘Allima 2 said to have wntten 500 books. Among his ‘works mentioned in the Qisasu’I-"Ulamé ws “ Minhaju’s-Salah,” ‘which consisted of ten chapters. “‘Al-Babu ‘Had! ‘Ashar”” ‘was later added to this book aa on oleventh chapter. ‘The ‘math (text) only ix the work of ‘Allima. ‘The commentary was written by Miqdid--Fédi, also of Bulla, who lived and ‘commentaries on theological works during the Istter part ofthe sighth oontury am ‘alldma was born just eight years before the capture of ‘Baghdad by the Mongols, During his youth Persia was ruled by the fl-Khans, the descendants of Hiligd. It was a time of bloodshed and confusion, but with the invasion of the ‘Mongols there also came a revival of trade and of letters. Tho first f-Khans were heathen, but they showed great favour towards the Chrietane, and camed on nogotations with the Christian rulers of Europa regarding a united attack upon the Muslims, Accordingly there was more freedom for the discussion of religious questions than had previously exited. levee of the I-Ehane re on the point of boomai SKETCH OF ‘ALLAMA-L-HILLL ‘ng Christians, but the influence of Ielém finally provailed, and at Inst sn 1295 a.n. (whon ‘Allima was forty-five yours of age) Ghézin became a Muslim and threw his influence on the side of Islim., He showed great favour toward the Shiites, and enriched the shrines of Karbala and Mashhad. Ghizin was followed by Oléytt Khuda Banda, who had ‘boon baptuzed im infancy as a Christian, but who, on his accession to the throne in 1805 .., confirmed the Islimic laws of hia predecestor. At fit he was a Hanafite; Inter he lnchned to the Shif'ite doctrme, and finally, after soeng & vison on the occasion of a vist to the tomb of ‘All at Najaf, he became a Shi'ite, He was fond of religious discussion, and the doctors of the various schools were brought before hum to expound thar doctrines. The followmg stones, which tell something of “AllAma’s part.n the king's conversion, are taken from the “ Qusagu’l-Ulama,” which was written m 1290 AH. by Muhammad b, Sulaymin of Tanukibun (see Browne, pp. 354, 356). Tn tho history of Hafiz Abri (s00 Browne's “Perman aterature under Tartar Dominion,” pp 424-428) sss recorded ‘that when the falsity of the faith of the people of tradition and ‘agreement (the Sunmites) had to some extent become clear to Saltin Oljéyt@ Mubammad-Khuda Banda (1308-1916 a p., eve Browne's ‘Person Literature under Tartar Dominion,” Pp 46-51), he commanded that the Iminte doctors be sum- moned. When ‘Allima came with the other doctors it ‘was appomted that, Khwaja Nizimu’Din ‘Abdu'-Malik-- Maright, who was the greatest of the Shafi'ite doctors, and in fact of all the Sunnite doctors, should dispute with the honoured ‘Allima. And ‘Alléma disputed with the Kherija and proved the uninterrupted aneoeasion of the Commander of the Faithful (CAll) and, the fallacy of the claim of the three Shaykhs of the Sunnites with convincmg arguments and clear reasons, and he set forth the pre-eminence of the rebgion of the Imamtes in such o manner thet there was no posnbility of doubt lett to those who were present. And when the Khwaja heard the reasons of the honoured “Allama, he said, “ The strength of the arguments is exceedingly plain, but since past generations have‘SKETCH OF “ALLAMA‘-HILLE it walked in a cortam way, and men at present have drawn the curtain of silenee over their mustakes in order to bridle the agnorant.and remove the differences in the faith (kalima) of slim, rt is therefore fitmg that they should not rend the veil ‘and curse them.” ‘A story ia told of Sultén Dijayts, who had a wife whom he loved very much. Once he spoke the tnplo divorce formula to her, and the lawyers of Islim said there was no way to take her back except by her first being mared to another ‘and having him divorce her. He inquired whether there wae not some other seot which provided another way. ‘They replied that the Imamutes did, but they were few in number. 80 he sent to Hilla for the doctors, and ‘Allama came to him, On entermg the room he took off kis shoes aud came in with them m hus hand, ‘The courtiers blamed him for not pros- trating himself, but he answered that one should bow before God only. Then they asked hum why he had not left his shoes atthe door. Hereplied that he had heard that the Prophet had gone to a meeting of Malikites and hus shoes had been stolen, ‘and since there were Mabintes present he wanted to watch hie ‘shoes. They laughed at hum for hss ygnaranee, and told him that Malic had ved 100 years after the time of the Prophet. He sud he had forgotten, 1t was not the Mabikites but the Hanbalites. Aga they corrected hum, and so for all four of the sects of tho Sunmtes. “‘ Then,” ho said, “sf all four of the ‘Imams lived after the Prophet, how chd they ongmate these sects ¢”” And he completely refuted their doctrines. We are told that ‘Allama was once gomg to Karbala on pilgrimage nidmg on a donkey, when a stranger jomed him. ‘They began to talk, and the stranger proved to bo a very learned man, ‘Allima brought to hum all his problems, and hhe solved them, He answered ‘Alldma’s objections by refer- ring him to certaun traditions of which he was ignorant, grving book end page end lino, and whon ‘Allama later consulted these books he found that all the references were correct. Finally ‘Alléms asked him whether the Hidden Imm could be seen or not. Just then ‘Allama’s wlup fell to the ground. ‘The stranger stooped and picked it up and gave it to hum,xiv SKRTOH OF “ALLAMA-LHTLLE saying, “ Why not see him, when hus hands are in yours *” and then he disappeared, ‘As for Migdéd-i-Fadil, the author of the commentary, I have been unable to Jearn anything of the story of his life from the biographies which I have consulted. He is not eo well known as ‘Allama, but for our purpose his commentary is of more value than is the mata of ‘Allama, which is frequently. ‘too condensed to be wholly intelligible.AL-BABU ’L-HADi ‘ASHAR INTRODUCTION 1, Autin the Most High did not create the world an vain, am which case He would be only a trifler, but with purpose and ‘wisdom which can be ascertained by those who consider. And ‘He specuied that purpose expressly when He said, ‘I have not created Jmn and men, but that they should worship me” (Koran 51:56) Henee xt 1s mcumbent upon everyone who belongs to the company of rational bemgs to respond to the ‘Lord of the Worlds. And smce that 1s impossible without & certain knowledge (ma‘nfa) of Him, xt 1» incumbent upon ‘every responsible person who knows lh to arouse the slothful and guide the ernng by writing out and explamng the introductory treatises of men of understanding. And among these mtroductions 1s the one called. al-Bébu ’l-Hddt ‘Ashar ("The Eleventh Chapter”), one of the compositions of our Shaykh and Imam. and the Imém of the world, the ‘most knowing, the most excellent, and the most perfect, the Bultan of the masters of mvestigation, the preceptor of those who search and examine, the wnter on subjects for intellectual anvestigntion, the arranger of legal reasons, the sign of Allah in the worlds, the heir of the wisdom of the prophets and apostles, the perfection of the People and the Rehgion, Abi ‘Mangir al-Hasan b. Yasuf b. ‘Ali b. al-Mutabhar al-Hulli ((Alléme-:-Hill)—may AMlah senetafy his spmt and alumina ‘us tomb. 2, And m spite of the concweness of its expression this treatise abounds in knowledge, and im spite of the abbreviation of its style t abounds in wealth. And m tame past I had had the desire to write something as an aid to the understanding of it by composmg the reason and proofs, an response to the request of some of the brethrea, Then hindering events and 1a AL-BABU ‘L-HADI ‘ASHAR the nebutis of treacherous fortune held me back from finishing it, for these things cut a man off from accomphehing hus will and attauning hus purpose, and stand between him and his dese. Then there oocurred gatherings and discussions on several journeys, along with the piling up of business and the disturbance of my thoughts, And some of the great be- sought me to go back to the connderation and thought of ‘what I had frst written and to return to what I had collected. Bo T agreed to thear request, for All&h the Most High made xt meumbent upon me to respond to at, m spite of the lack of worldly goods and the excessive number of engagements which Ihundered me from doing 1t. And I bogm xt soolang aid from Allah the Most High for it, snd drawing near to Him by means of st, and Tealled it al-N4f'u l-Yaums [-Hashe in explanation of al-Bébu "l-Hédt ‘Askar. And there 18 no success except ‘through Allah, in whom I trust and to whom I shall return.AL-BABU ‘LHAD! ‘ASHAR (THE ELEVENTH CHAPTER) 3. CONCERNING WHAT 18 INCUMBENT (wajib) UPON ALL UKALEATS REGARDING Tax ENOWLEDOE (ma‘nis) OF TRE FOUNDATIONS oF naLIaIOx (din). Itiscalled the Eleventh Chapter because the writer made an abbreviation of the “ Msbahu'l-Mutahayid " which Shaykh ‘ict wrote concernmg worship and prayer, and arranged it in ten chapters and gave to thus abbreviation of the " Misbih ” the title of “‘Mimhaju'sSalah." And since that book was ‘concemed with the science of conduct (‘amal) and worship fand prayer, these things required a knowledge (ma‘nfa) of the Object of worship and of Him to whom prayer is offered. So he added this eleventh chapter. 4. Bevo rscusmenr (wujib) as 2 word means established ‘and failen, as in Allah's word, “" And when they are fallen (wajabat) over on ther sides (Koran 22: 37). And in usage sodyib is that the negloct of which involves blame under certain carcumstances. And xt is of two kinds. (1) that which is incumbent am itself, thst is, that which uo one ean perform for another; and (2) that which is moumbent by sulficrenoy afayatan), and 1 1s the oppoate of the first. Knowledge (ma‘nfa) 1s of the first kd, and for that reason he said, “itis meumbent upon all mukallafs.” 5. And a woxattay u a human being, ahve, adult (males over fifteen and females over nine years of age), and rational. So dead persons, children, and insane persons are not mukallafs. 6. And rouxnartons (agi) 18 the plural of agl, and is that ‘upon which something else is built, 7. And meiieroN (din) a8 @ word means requital, as sad tho Prophet, “As thou treatest mon (tadinu) so shalt thou be treated.’” And in usage it means way (tariga) and law (shar), ‘and that is the meaning here. And this science is called 34 AL-BABU ‘HADI ‘ASHAR “foundations ” because the other religious sciences, tradition ‘and junsprudence and exegesis, are built upon xt. And it depends on the veracity of the Messenger. And the veracity of the Messenger depends on the veracity of the Sender and His qualities and Hs justice and the imposmbihty of there demg ovil in Him. And the soionos of “foundations” is that in which the unity of Allah the Most High and His qualities and His justice and the prophecy of the prophets and the acknowledgement of that which the Prophet brought and the mémate of the Imims and the rebura (ma‘éd) are anvestigated, 8, AND THR DOCTORS HAVE ATS, AGREED IN CONSIDERING. INcUMMENT THE KNOWLEDGE (ma‘nfa) OF ALLAN THE WosT HIGH AND OF HIS POSITIVE AND PRIVATIVE QUALITIES AND OF AND OP PROPHECY AND OP THE IMAMATE AND OP THE RETURN. 9. Those of the people of Muhammad who have the power to loose and bind (that 1s, the muillds, f. Matt 16. 10) have agreed in saying that a knowledge of these things 1s mcumbent, and thew agreement 1s a convincmg proof for all—for us Shi'tes, because of the presence among them of the One Immune to Sin (al-ma‘stim, thats, the Imim whose authonty alone 1s sufficient for the Shiites); and for the rest (the Sun- ites) because of the Prophet's word, “My people will not agree m an error” 10, And in adeation to agreement, the proof that knowledge is moumbent 1s of two kinds, rational (‘aqli) and traditional cam‘). (1) Now the rational proofs are two. (a) The first 18 ‘that knowledge guards against the fear which results from differences, And guardmg against fear 15 moumbent, for feat 1s pam to the soul. Now guarding against pain 18 possible, ‘Therefore reason pronounces incumbent the guarding against fear, hence guarding against 1t 1s incumbent, [From the presence of religious differences among ‘men rt is evident that many men do not know God, and thot therefore they will go to hell. Thus results m fear, from which only the knowledge of God can save us.)PRINCIPLES OF RELIGIOUS KNOWLEDGE —& (©) Second, expression of gratitude to a benefactor is in- cumbent. But this cannot be done unless one knows him. ‘Now it 1s incumbent, for all rational beings know that failure to express gratitude deserves blame, But it cannot be done without knowledge, For the expression of gratitude must be of a land suitable to the condition of the one to he thanked, and that comes only from knowing him—otherwse it is not ‘an expression of gratitude Now the Most High Creator 1s a Benefactor Therefore expression of gratitude to Him 1s incumbent. Therefore the knowledgo of Him is moumbont.* And since tallif (the mmpostion of a task) 1s necessary (wanb) on rational grounds, as shall appear later (see pars. 181-148), xt 1 meumbent that one know the announcer (cauballigh) of at, that 1s the Prophet, and the guardian of xt, ‘that as, the Imm, and the Return, because dallff requires the necesaity (Wwuyiib) of requatal.” 11. (2) Now for the traditional proof, which 1s of two lands: (a) Furst, the word of the Most High, “Know then, that there 18 no god but Alléh” (47-21) And this1s a command making it incumbent. (8) Second, when there descended the word of Allah, “Very. in the creation of the Heavens and of the Earth, and in the suecession of the mght and of the day are signs for men of understanding” (9. 286), the Prophet said, “Woe be to hum who reads this with hus tongue but has not, reflected upon xt!” Thus he attmbutes blame an case of failure to zeflect upon xt, that 1s, the fatlure to make deduction (istidlal) from what the verse contamed in the mention of the heavenly and earthly bodies, because in them are evidences of workmanship and power. And the knowledge (‘ilm) of these things cortamly proves the existence of their Creator (Géni’), and His power and His knowledge Hence reflection ‘and deduction become incumbent. and that was what we were seekang to demonstrate, 12, Anp az oF Tas 15 By PROOF (dalll), Nor BY 1MGTATION (taqlta). 13. And Paoor (dali) as a word means « director (murshid) and guide (dail), and in usage st means a thing the knowledge6 AL-BABU "L HADI ‘ASHAR (‘ilm) of which nocossitates the knowledge of another thing. ‘And sinoe Imowledge (ma‘rifa) is incumbent, it is necessary that it he acquired by means of reflection and deduction. For ma‘rfa is not of necessity (Gari), for what is known of necessity is that in which rational beings do not differ. Now “idm is acquired by means of the smallest cause by the direction of tho mind upon it, or by the perooption of it by tho sonsos, such as the judgment that one is a half of two, and that fire ‘burs, and that the aun ia bnght, and likewise that we are sub- Ject to fear and anger and strength and weakness and so forth. 14, But ma‘rifa is not hke that, because there 1s a difference of opinion about it, and because it cannot be acquired merely by the direction of the mind upon it, and because it cannot be perearved by the senses. Hence the first statement 18 de- monstrated, because ‘idm includes both necessary knowledge and speculative (nazar!) knowledge. Hence speculation and deduction become incumbent. For that without which » thing absolutely mcumbent cannot bo performed and by which it is controlled ia itself incumbent. (There are two kinds of ‘obligations (wajib), absolute, hike namfz, and conditioned, like hajj.) Because whenever anything on which a thing absolutely incumbent depends 18 not iteelf mcumbent, then the thing absolutely incumbent either remains mcumbent or ‘it doce not. If the first be the case, then there becomes: rocessary a tabltf which cannot be performed, and ths 12 impossible, an shall Inter appear (pars. 134-138). And if the second be the case, then it becomes necessary that a thing absolutely incumbent shall cease to be incumbent, and ‘thus also is impossible, [That is, knowledge is incumbent, therefore investiga tion is also ineumbent. For if it were not, then either a thing (namely, ma'rifa) would be incumbent which could ‘not be attamed—and this is impossible; or else a thing sbeolutely incumbent becomes non-incumbent—which is also impossible.] ‘16. And speculation (nazar) is the orderly arrangement of ‘known facts (umiir) in order to arrive at another fact. And in‘PRINCIPLES OF RELIGIOUS KNOWLEDGE 7 ‘explanation of this—first the soul (nals) conceives the objoct sought, thon xt soguimes the sound promises nocossary for makmg a deduction, and then it arranges them mn order so aa to amive at a knowledge of the object. 16, And 1 18 not possible ()4'2) that knowledge (ma‘nts) of the Most High be by mutation (taqlid). And tagld is the acceptance of the word of another without proof (dali!) And this statement of ours has two aspects. (1) Furst, when mankand are equal m respect of knowledge (‘slm) and differ ‘rom one another in beef, then @ mukallaf must either accept all that which others believe (im which case the agreement of things uzeconeilable becomes necessary), or else he must ‘accept somo things and not others, In the latter caso there ss ‘ther something to eause a preponderance of opinion (rar yib), or there m not. If there be somethimg which causes the preponderance, then that 1s the proof (dalil), But xf there be not then at becomes necessary for there to be » preponderance without anything to cause x, and this 1s mposable, 11. (2) Socond, the Moat High has blamed imutation (taqlid) by His word, “But say they, ‘Venly, we hava found our fathers of that persuasion and verily by ther footateps do we guide ourselves’ (48.21). And He has mcited us to epecula- ‘ton and deduction by His word, “ Bring me a Book sent down by them before thie Koran, or trace of their knowledgo—if ‘ye are men of truth ” (48: 3). 18, AND 60 19 18 NECESSARY TO MENTION THOSE THINGS AEOANDING WHICH 1518 NOT FOSSIDLE FOR A SINOLE MUSLIM 10 DE LONORANT, AND WHOEVER 15 IGNORANT AB 10 ANY OF Tina 1s ovTeiDs ‘Tun nox (ibqe) oP BELIEVERS xD [DRSERUPS RVERIARTIO PUNISHMENT. 19. Smee the knowledge (maria) of the above-mentioned things has been proved to be incumbent, 1t necessarily follows that i is incumbent upon every Muska. ‘That 1, he should aim the two teoimonice (that there 1s no god but Allh and that Mubaromad i» His Prophet) in order that throngh kmow- ledge he should become a behever, aceording to the word of the Most High, “The Arabs of the desert eay, ‘ We believe"8 AL-BABU ‘L-HAD! ‘SHAR, Say thou: Ye believe not; but rather say, ‘ We profess Ielama’” (49: 14). He denied faith (al-imén)* to them, although they affirmed their belof im divinity and prophecy, because their futh did not dene ita exutenee from speculation and dedue- tion, And since reward (thawéb) 18 conditioned by faith, one who 1s ymnorant of the knowledge of these things deserves everlasting pumshment. For everyone who is undeservmg of any reward whatever, provided he 1s 1n posscasion of the qualities which constitute the conditions of fallff (soo par. 5), 18 deserving of punishment by agreement (of all Muslims). 20. Boxp (ribqa) is a long rope with space enough to bind animals within it, And the author uses the term metaphor- cally for the mchuave command which rests upon believers, the desert (for obedience to which) is roward and everlasting honour.SECTION 1 21, AND HR WAS ARRANGED THI CHAPTER IN SRCTIONS, THE FIRST SECTION 18 IN PROOF OP THE SELP-EXISTENT (waybu'l-wujddi brdhatiby, the necessarily exnstent an steel!) So Wa eAY THAT BVERY oDJECr oF THOUGHT 15 MITTEN ‘NEOFSGARILY BXISTRNT ORJECTIVELY IN ITSELF, ORS POSSTELE OF EXISTENCE IN TTSELF (mumbinu'bwwid). oR ELSE 18 IMFOSSIBLE OF EXISTENCE IN srseue (smumtanr‘u'L-wayid) 22, The subject which w supreme and of extreme importance 1m this science 18 the Proving of the Creator (Sims) So he begins to do this And as an mntroduetion he gives a division ‘of the objects of thought, because the argument to follow depends on this explanation And m explanation of that, EveRY Onsecr oF THOUGHT (culla ma‘gGil) means the form (as-sira) which 1s aquired m the mind whenever we bring objective existence into relation to it Then at 1s either sound for it (the objective existence) to be qualified by xt (the ‘mentol mage) in taelf, or sb 19 nob, IF xb 18 not sound for xb to he qualified by xt mn staolf, thet 1s impnssible existence +m self, a8 (for example) the Creator's having @ partner. But xf it 1s sound for it to be qualified by tt, then 1t1s either neces- sexy (wiih) for xt to be qualified by 1t an xtaclf, or xt as not, Ii tho former bo truo, thon xt 1 the necessarily ezvstont on usolf, namely, Allah the Kxalted, and no other. And if the latter be true, then it 18 posnile of ertstence mn self, namely, all centrtes (mawjidét) apart from necessary existence. 28, But we have confined the ‘‘ Necessary” (al-wayib) to that which 1s necessary an uself, to guard agaunst the necessary Because of something else, such as the necessity of the existence ofan effect when & sufficient causa is present. (That 1s, there are two kinds of noocooary, self-eeroent and anvalont in aome- thing elso—but the torm the Necessary should be used only of the former.) So the effect is necessary, not in itself, but rather because of the existence of a sufficient cause. °0 AL-BABU "L-HADI ‘ASHAR 24, And wo have also confined the “impossible” to that which is impossible an stsef, to guard against the impossible Because of tomsthing else, auch aa the smpossibihty of the existence of an effect without its cause. And these two sorts (aamely, the necessary because of something else and the im- possible because of something else) belong to possible existence. 95. And as for the “ poasible,” ts exastonoe doce not come about because of something else, 20 xt 18 of no use to confine it to that which 1s posmble m steel, except to explam that it does not come into being except in that way. ‘There is no need of guarding against anything besides, 26. We vill end this discussion by mentioning two matters of amportance on which tho ditouesion that is to follow pends. (1) The first 18 the charsotonsaties of the nesssanly existent in uself, which are five* (a) First, ats existence 18 not, necessary both because of staelf and because of something else at the same tume, otherwise its exstence would certauly be Aweontinued on the discontmuance of the emstenee of the ‘other thing, in which caso at would not be the necessary 2m ataelf, and that 18 contrary to the promises. (8) Second, ste ‘existence (wnjad) and ats necessity are not additions (28d) to ft, otherwise t would have been in need of those two, and would then have been the possible. (c) Third, composition, (tarkib) 1s not true of it, because a thing composed 1s in nood of parts distinct from xt, and that 1s posnible existence, and posible exutence is not the selfexstent. (i) Fourth, xt ‘cannot be a part of another thing, for then it would have been parted from that other thing, and that 18 possible existence. (That 1s, God has no father or source.) (e) Fifth, t cannot be ‘rue of toro thingo, ao shall appear in the proofs of the Unity (Chat is, there are not two necessarily self-existenta). 21. (2) The second matter is the characteristics of the ‘possible, which are three: (a) Fust, one of the two sides (mean existence and non-existence) 18 not better for t than the other, bat both are equal in relation to at, ike the two sides of balance, And making one of the two sides to preponderate certainly comes shout by a cause outside of itself. For if one of them were better for it than the other, then the oocurrencePROOF OF THE SELY-EXISTENT n of the other (that is, the worse) cither comes about or it does not. If the worse ooours, then being better is not a ancient cause; and if the worse does not occur, then the first supposi- ‘ron regarding 11s necessary for it (that 1s, that one alternative 1s better for it than the other). In this case the possible ‘becomes eather the necessary or the impossble, ond that ‘cannot be, 128. (8) Second, the possible needs amover (mnathth). Ror ‘when the two sides (I mean, its exustence and non-existence) ae equal in relation to t, the preponderance of one of the two over the other 1s not posnble unless there be something to ‘eause a proponderance. And the knowledge of this evident, 29. (c) Third, the possible-which-abides needs a mover, not only to bring it mto existence (see 6) but also to continue an existence, But we have said this because possibility (al- amkén) 1s required for the qudaity of the possible, and po ‘ity cannot be removed from rt, otherwise its change from possibibty to necessity or imposabihty would bo required. ‘Now it has already been proved that need (ihtsy) 18 required for possibility, and possiblity 18 required for the quiddity of the possible, Now the requirement of something required as rteelf requred. Hence the need of the quddity of the pposnblo 1s roquired—which 13 what we sought, 80, Axn THERE 18 No DOU? THAR HERE (IN THE UNIVERSE) THERE 18 THAT WHICH BXIGTS OY NECESSITY, IP THIS BE THE [NECESGARY IN ITSELF, THEN THAT WAS WHAT WE WERE SEEK- 0, AND IF IT BE THE FOSSISUE, TREN 1T WOULD NEED A BRINesR-IvTo-mxIsTaNCE (mijid) WmIoK WOULD Baa I ‘INTO EXISTENCE OF wecEserTy. Now Iv THR BRINGER-INTO- RXISTENCH RE THE NRCESQARY TK TINELE, THEN THAT WAR ‘WHAT WR WERE SEEKING, AND IP IT BE THE POSSIBLE, THEN TT WOULD NEED ANOTHER BRINGER-INTO-EXISTENGE, Ir rr BE ‘THE FIRST, THEN IT 16 A CIRCLE, AND THAT 15 A FALLACY OF wnorssrry, Ap IF IT BE ANOTHER POSSIBLE, THEN IT 18 AN ‘ENDLESS CHAIN, AND THAT als 18 4 Fattacy. For aut Tae {HINKS 1 THIS ORATN WHICH INCLUDES ALL POSSIBLE XXISTENCRS (al-mumkinét) ARE POSSIBLE OF NECESSITY. HENCE THEY2 AL-BABU ‘L-HADI ASHAR SHARE IN THE IMPOSSIBILITY OF EXISTENCE IN THEMSELVES, HeNor THEY NEED OME DRINGER-INTO-EXISTENCE NECES- SARILY OUTSIDE OF THEMSELVES. TREN THAT 18 THE NECESSARY (al-wAyib) OP NECESSITY—WHICH Was WHAT WE WERE SEEKING, 81, Among all the dootors there are two ways of proving the Creator (1) Furst, aecking for proof in effects (éthix) ‘which need a cause for their existence, such as 18 indicated in ‘His Mighty Book in the word of the Most High, “ We will show ‘thom our sigao an different countnies and among themeclves tll xt become plain to them that xt 1 tho truth” (41:53) And this 1s the way of Ibrahim the Friend, for he sought for proof 1m the settings of stars, which 1s disappearance, and that requires motion, and that requures becoming (hudth), aud that requires the Most High Creator 82. (2) Second, that one should speculate (nazar) about that which exists iteelf, and divide it into the necessary and. the possble, that division may bear witness to the existence of the necessary from which proceed all of the posnble emst- ‘ences which are separate from xt And there 1s reference to ‘this m that which descended, m the word of the Most High. “Ts at not enough for thee that thy Lord 1s witness of all, tugs © (too 83, And in this chapter the writer has referred to both ways at once. He refers to the first m connection with Hs being powerful, the explanation of which 1 to follow (see par 38) And the second is what 1s mentioned here. And as for his statement that thou shouldest say, “If the Necessary, the Most High, does not exist, then either @ circle or an endless chain must follow,” (#t 1s clear that) both of the things neces- sitated are false, hence that which necessitated them, that 1s, the non-existence of the Necessary, 18 mn hike manner false, And there is neod here of an explanation of both matters, first of the neossnty for a ole and an endless chaan, and sooond of the fallacy of both of them. 34, (1) Now in explanation of the first matter, (we would. say that) there are here quiddities (mabuyyét) which are quali- fied by objective existence of necessity. If the NecessaryPROOF OF THE SELY-EXISTENT B cxista along with them, then that was what we were seeking. ‘And if xt does not: exist, then it becomes necessary that. all ‘these quiddities share m possibihty, for there 1s no middle ground between them (that 1s, between the possible and the nevessary), ‘Then m this case they (the quiddities) must of neceenty have a mover (mu’aththir). And if ther mover 15 the Necessary, that 1s what we sought to prove And f ts ‘the posnble, then xt: needa another to produce at. Now if ‘that mover be what we first supposed (if t be caused by the other possible), 1t resulta in a curcle. And af xt be another posuble, we wall transfer the discussion to that and say what wo said regarding the first—and the reeult 1 an endless chain, So the necessity (Iuztim) of hoth of them has been proved (that: 4s, either a circle or an endless chain must result in case there 1s no Necessary) 85. (2) And im explanation of the second matter, namely, the fallacy of the calc and the chain, we say. (a) that a ole moans the dependence of a thmg upon something which 1 ‘tne depends on xt, as for example that A shonld depend on B, and B on A—and that 1 a fallacy of necessity, For st would ‘then be necessary that the first thing should be both existent and non-existent at the same time, and that cannot be, For when A depends on B, then A.1s dependent on B and on all on which B depends, And among the things on which B depends 1s Aitself. Then A must depend on tself. And that on which something depends precedes that which depends on it. ‘Then ab as necessary for A to precede itself, And that which pre- codes, by the fact that t precedes, comes into existence before that which follows. So m this case, A comes into existence before itself. Hence it 1 both existent. and non- existent at the same time, and that 1s impossible. 30, (6) And an endless chain 1s the arrangement of causes and effects an such # way that esch one which precedes 1s the cause of the one which follows, ond eo on—and this also 1s fallacious. For all the individual links of this chain, which includes all posuble existence, are poauble because they possess the quality of need. Hence they all share in possi- bulity. Hence they need a mover(a cause), And thelr mover« AL-BABU ‘L-HADI ‘ASHAR ia cither themselves or part of themselves or something external to them. And all of these alternatives are absolutely fallacious. 87. Frnt, 1t is imposmble for » thing to be moved (ta’thir) by itself, for otherwise it would be necessary for it to precede staclf, and this ia a fallacy, an was proved above. And the second is impossible, because uf the mover of them (the units of the chain) be a part of them, then xt becomes necessary for fa thing to be the mover of itself, because xt (the mover) 8 cone of thour number and alao one of thasr eausos (‘lal). Than it would have to precede itself and its causes—and this also 1s a fallacy. And the (proof of the fallacy of the) third alver- native 1s of two lands. (a) Furst, the thing extemal to them ‘must be necessary (wapb), moe it as presupposed that all possible existences are united im this chain, and there remauns no external entity (mawj0d) except the Necessary (al-wayib). For there 15 no middle ground between the Necessary and the possible Hence our conclusion has to be true. (8) Second, af the mover of each smgle individual of the Imks of the cham be something external to them, then two independent causes (Alla) would have to unite m producmg one singis effect, and this 1s a fallacy. For the euppostion was that cach of the links of tha chain be the mover of the one that follows (But ‘according to this third alternative) it has been supposed that for each of the links there be also an external moving (ta'thir). ‘Then two causes would have to unite in producing one eimgle effect, and that cannot. be, otherwise x would have to he independent of the two causes, in spite of its bemg in need of ‘them both. Thea two contradictories would have to agree, ‘and that is amposnble. Hence the endless cham 1s absolutely false. So the fallacy both of the curcle and of the chain has ‘been demonstrated, and that was what we sought, namely, the existenoe of Allah the Most High,SECTION I 38, ConcemNG HI8 POSITIVE QUALITIES (ap-ifftu'th- thubitiyya), week ann iawn. First, THR Most HIGH 18 POWERFUL (qidit) AND FREE (mukhtér). For THE WORLD 18 ax onomaren Tame (mubdath), ron x 19 a nopy (ism). AND EVERY BODY 18 INSEPARADLE FROM ORIGINATED THINGS, T MEAN MOTION AND REST, BOTH OF WHICH ARE ORIGINATED ‘THINGS, FOR BOTH REQUIRE CONSEQUENCE (masbiqiyya) IN REFERENCE TO SOMETHING ELSE. AND THAT WHICH 18 1N- SEPARABLE FROM ORIGINATED THINGS 18 OP NECESSITY ITSELP Ax onrarvareD THING, HENCE THERR IR A MOVER TN TT, NAMELY ALLAH THE MOST HIGH, THE POWERFUL AND FREE. For 1 THE CAUSE WERE A MECHANICAL CAUSE (mOjib) THEN ‘oP wEoBssITY 115 mPvacT (athar) WOULD NoT REMAIN DEAIND, m, ‘THEN TRAT WOULD REQUIRE FITHER THE PRIORITY (adam) oF THE WoRLD on THE ORtoIN (buddth) oF ALAR ‘THE MOST HIGH, BOTH OF WHICH ARE FALSE. 80, When he finished proving the essence (dhit) he began to prove the qualities (aft). And he placed first the postive qualities, for they possess existence (wujid), while the negative qualities possess non-existence (‘adamiyya). And exustenoe ranks above non-existence, end thot which ranks highest should come frst. 40, And he began with His bemg Powertal, because creation requires power (qudra). And here we will make some antro- ductory remarks which wall include the consideration of the clementa of this discussion. 41, We say then that the Powerful and Free is He who if He walls to do anything does it, and if He wills to leave it, leaves it; and who acts with purpose (qaed) and will (rida), And 0 mechanical cause is the opposite, ‘There are several differences between them—thst 1, between the free agent (auukhtés) nd the mechanical cause (mijib). (1) Furst, the 156 AL-BABU 'L-HADI ‘ASHAR free agent is able to act or cease from acting, while the mechanical cause is not. (2) Second, the act of the freo agent; 18 consequent upon imowledge and purpose and wall, while ‘the mechanical cause 18 not, (3) Tt 18 posable for the act of the free agent to follow itm tame, whale the act of mechantcal cause cannot be separated from xt, as (for example) the oun's sgring hght and fire's burning. 42 And the world (‘élam) 18 all that exists besides Allah the Most High, And an onginated thing (mouhdath) 18 that ‘which 1s consequent upon something else or upon non-existence (‘adam). And a prior thing (qadim) 18 the opposite of this. And body (j1sm) 15 that bounded thmg (mutahayyi2) which reoetves division in three directions And hayyis and makin are one single thing, namely, an mmagmary measure of space (farigh) which bodies occupy by commg into it And motion 1s the commg of a body mto a place after bemg m another place. And rests the second eoming mito one place. 43. Now that ths has been explained, I say that since the ‘world 15 a thng ongmated, there is m it a mover, namely, Allah the Most hgh, the Powerful and Free, And (I have ‘made) hare two claims (1) the fret, that the world ws an ongane ated thing, and (2) the second, that its Creator must possess free will (khtyér) In explanation of the frst claim, (I say that) by world (a-‘dlam) the scholastic theologians mean the heavens and the carth and what 1s m them and what 19 be- ‘ewoon thom, and that 1 either bodies (ajsim) or acadents (arid), both of which are omgmated (a) As for bodies, they ‘cannot be quit of motion and rest, both of which are omginated ‘things, and all that cannot be quit of an onginated thing 18 atealf cn ongmated thing. Now « body cannot be quit of ‘mation and rest, because every body mnst necessarily have a Place (makin). And since this 1s true, either the body ‘remains an the place, which is rest, or b as removed from at, which 16 motion—for of nooceaity there 10 no middle ground between the two. But rest and motion are ongmated things, because they are consequent upon something else. And nothing por 1s consequent upon something else. ‘Then no ‘motion or rest 1s prior, Hence both are ongunated things,ALLAH'S POSITIVE QUALITIES " for there 1s no middle ground between a thmg pnor and e thing origmated. And motion and rest are both consequent uupon something else, because motion means the first comung (hugil) mto the second place, hence of necessity it 1s con- sequent upon a first place. And rest means the second coming, anto the first place, hence of necessity xt 18 consequent upon a first commg. And all that which cannot be quit of ongmated ‘things 18 itself an onginated thing, for if 1619 not an onginatedt ‘thing then it is a pror thing. And m this case either st has swith it im pronity something that 1s onginated. or 1t has not If xt has, then pronty and ongiation would have to be united in one thing ab the same time, and that cannot be And if x has not, then that which hae been known of necesaty, namely, the mposubility of the separation of ‘onginated things from it, would have to be false, and that cannot be. 44 (6) And acodents are onginated becauss they need bodies for therr existence, and that: which needs an originated ‘thmgis even more itself an originated thing. 45. (2) And an explanation of the second claum, (I say that) fan onginated thing, when its quiddity (mAhiyya) 12 quabfied at one tume by non-exastence and later by existence, 1s possible exustence Then it needs a mover. If that (mover) be a free agent, then that was what wesought, Aud fst bea anechantcal ‘cause, then its effeot (athar) cannot follow xt m tume. Henoe ats effect must be prior. But xt had been proved that it 18 ongmated. Hence its mover must also be ongunated, for they are mutually necessary—and both things are umpossible, For st has been demonstrated that if Allah the Most High be ‘& mechanical cause, there follows of necessity either the pnonty of the world or the ongin of Alléh the Most. High, both of which are untrue, Hence it 1 proved that the Most High ia Powerful ond Fre, which 1s what we sought, 46, AND HIS POWER 18 CONNECTED (yata‘allagu) wiTH aul DETERMINED THENOS (almaqdérét). Fon THE causa WHICH MAKES THEM NEED HIS POWER 18 PossIpiLITY. AND a8 AL-BABU ‘L-HADI ‘ASHAR ‘THE RELATION OF HIS ESSENCE TO ALL THINGS 18 EQUAL. Hence ms rows 19 UNIVERSAL, [Determined things are posmble existence. The re- lation of His essence to all possible existence is equal. ‘Therefore His power extends equally to all determined ‘hings—that is,» unrvereal.] 41. When he hod proved bnofly that the Most High is Powerful, he began to explain the universality of His Power. And the philosophers (hukams) have disputed about it, when ‘they said that He 1s One (walnd) and there proceeds from Him nothing but what ws one, And the Thanamiyya thought that He did not have power to do evil (ash-sharr.) And an ‘Nazzim* held that Ho did not havo power to do whet was evil (al-qabih). And al-Ballht denied His powor over things like those which are in our power. And the Jubba'iyya held it impossible for His power to extend to those very things which face in our power, Ani reality (al-layg) 1 opposed to all of these 48, And the proof for our contention 1s that every hindrance a relation to His easenee and in relation to what 1s determined (maqdar) has been removed Hence the universal connection (Ca’allug) of His power 1s necessary. (That 1s, neither im Allah nor in the thing determued 1s there any hindrance— hhonce His power extends to all.) 49. Now the expontion of the first statement (of the text) in that which neoesertates Hix beng Powerful m His essence. And the relationship (nisba) of His essence to all things 18 equal, because of rs umqueness (tajarrud), Henve that which as necessitated by it (namely, His Power) 1s also equally related, which ia what we sought. 80. And the second statement 1s true, because that which necessitates a thing’s being determmed (maqdi) is ite possibility. And possiblity partakes of everything (all corestion is one in possessing possibilty), Henoe it is sound (ghha) for determination also to become a partaker in possible existences, which is what we sought, And when all hindrance in relation to the Powerful and m relation to what is deter-ALLAR'S POSITIVE QUALITIES ww mined is removed, then ite universal connection is necessary, hich is what we sought. [Alléh is Powerful (qidit), and His power extends to all existence provided that neither im the gédw nor in the magddr is there any hindrance, For instance, Allah 18 able to create a partner, but 1n this case there 1s @ Inndrance, for a partner to Allah 1s meapable of recerwing existence ] And know that the occurrence of everything conncobed with His Powor is not necessary. Although Ho has power over everythmg, only some of the things over which He has power actually occur. And the Ash‘antes agree with us in the universality of the connection (of His Power), but they cla that what He has power over always occurs, as mill be explained later, f Allah wills, 51, Secon, THE most mGH 15 KNOWsNG (‘Alim) For xx PERFORMS ACTIONS WiticH ARE ria (muhkam) aND PERFECT (mutqan), AND EVERYONE WHO DOES THAT 15 OF NECESSITY 62, Among the number of His positive qualities 1s His being. Knowmng. And The Knowing One 1s He to whom all things are clear m such a way that what is present to Him does not become absent, 53. And a vin ann Penvecr act 1s that which includes ‘matters strange and wonderful and unites many charac- tentics, {4, And there are two proofs that He 1s knowing: (1) Furs, Ho w a froo agent, and every free ogent is knowing. The ‘minor premise (tat He 1s a free agent) was explained above. ‘And a8 for the major premise, (Know that) the act of a free agent follows his purpose, and to purpose « thing without having knowledge of i is impossible. (2) Second, He has performed firm and perfect acts, end everyone who does ‘the like is Imowing of necessity. Now that He performs such acts is manifest to whoever considers His creation: the heavenly bodies, on whose movements the characteristics» AL-BABU "L-HADI “ASHAR of the four seasons are arranged, as is explained in the sciences; and the things on the earth, in which there appears the wisdom revealed in the three kmgdoms (murak- Kabst—mmeral, vegetable, and animal), and in the strange things which are embraced by them, and an the wonderful ‘haraotoristica which they possess. And af there wore nothing lee besides the formmg of man, cortaunly the wisdom deposited fn his creation and the orderimess of his formation and his vwenves and the benefits which depend on them would be sufficient (to demonstrate the perfection of Allah's acte), as 1s mdvoated m the word of Allah, “Have thoy not con- sadered within themselves that Allih hath not ereated the ‘Heavens and the Barth and all that 1s between them . . . *”” (00: 7). And among the wonders deposited an man’s con- stitution s this, that every one of his members has four powers, that of attraction (jédhiba), retention (mimka), digestion (hidima), and excretion (daf'a). As for attraction, sance the body 1s constantly undergoing dissolution 1t needs the power of attraction that xt may attract thet which wall replace'what has dissolved from it. And xt needs the power of retention, bacanse the food which 1s taken m as shppery (lazy), and the organ is also shippery. Hence xt must have the power of retention that digestion may take place And the power of digestion 1s needed, because xt changes the food into ‘what ie fitted to become part of the body of the eater, And exeretion is the throwing off of the food which was 1m exoasa of what was digested, which was prepared because of another member. And everyone who performs actions which are firm and perfect is knowing, for this 18 self-evident to one who ‘understands theso mattors and considers thom. 55. AND HIS KNOWLEDGE 18 CONNECTED WITH EVERY KNOWN ‘THING (ma‘lim), BECAUSE OF THE EQUALITY OF THE RELA- Foner OF au xnOWS Tuin09 TO mit, OM nx i a¥ING (per), 2x0 118 POOPED Tuat ZVERY 1IVEHO O28 SHOULD Seer arent kwown Sucre, Madew Tule MOOT om Eiy, RECAUAR OF THR TMPOSEIRLITY OF HIS REINO DH END OF ANOTHER,ALLAH'S POSITIVE QUALITIES a 86. The Most High Creator knows everything that can properly be known, whether necessary or posnble, pnor or ‘ongmated. This 18 contrary to the philosophers, mn that they have demied that He has knowledge of parts (al-yuz'iyyat) as parts (He knows them as a whole, not as parts), because change in them would necessitate change in the Inowledge which resides in His essence. We reply that what changes 1s the relative connection, not the essential knowledge. And the proof of our position 18 that it 1s proper for Him to know every known thing—therefore this (kmowlodge) 1 necossary for Him And 1 1s proper for Him to know every known thing because He 18 Living, and everyone that lives can properly know (a dead thmg cannot know, knowledge being a property of life). And the relationship of this propnety (for hhum to know all things) to all that 1» apart from Him 1s an ‘equal relatuonshrp (that 1s, xt 1s equally proper that He know all things), Hence the relation of all known things to Him 1s also equal And the proof that whenever a thing 1s proper for the Most High, xt 1» also necessary for Him 1s this His qualities belong to His easonce (dhitiyya), and when a quality which belongs to the easence is proper it 18 also necessary, otherwise He would have need of something else, in that His essence was qualified by something other than He, Then the Most High Creator, as regards His knowledge, would be in need of something else, and that 1s impossible. (In both man and God knowledge 1s proper (Sahih), but whale in man xt 18 possible (mumkin), 1n God it 18 necessary (wayib), for belong- ng to His essence it cannot be possible ) BT, Tarp, ae dose ssait 18 Liviwa (hayy), Decauen me 19 POWERFUL AND KNOWINO—KENCE OF NECESSITY HE 18 LIVING. 08, Among His positive qualities His bemg Living. And ‘the philosophers and Abi'-Hasan al-Bagri say that His hfe moana tho propristy (jhha) of Hs being qualifed by powor and Imowledge And the Ash‘antes say that Life is a quality 1m excess (24’1d) of His essence, as distinct from this propnety (as held by al-Bagzi). And the first (the opmion of al-Basti) 1s reabity, for the root of the matter ists not bemg sn excess."2 AL-BABU ‘L-HADI ‘ASHAR ‘And st has been proved that the Most High Creator 1s Power- fal and Knowing, hence of necessity He 1s Laving, which is what we sought. (That is, Lafe 18 the essence stself, and 80 also are Knowledge and Power.) 89, Fours, mux usr mou 1s 4 wruuen (murid) asp 4. DISIKER (Kiimh), BECAUSE THE SPECIALIZING (talchaig) OF THE PERFORMANCE OP ACTS TO ONE TIME AND NOT 70 ANOTHER REQUIRES TRAT THERE BE A SPECIALIZER (mukhasss), AND suar 18 Witt (alaréda), AND DBOAUEB THE MooT HIGH OOM MANDS AND PROHIBITS, AND THESE THINGS REQUIRE OP NECRS- Si WILL, AND DISLIKE. 60, Now all Muslims are agreed that He has the quality ‘Will, but they difer as to xts meammg. Abd'I-Hasan al-Basti sad that st meant Allah’s knowing what advantage (maclaba) 1s m an act, as a motive for its performance (that 1s, when Alléh knows that a certain act 1s advantageous. then that Jknowledge 1s wil, and becomes the motive for its performance), And al-Bokhisi sad that sts meaning 1s that Allih 1s not overcome (maghlib) and 1 not forced (mukrah) This moaning here 1a negative, and the speaker (al-Rukhisi) has taken mn place of Wall that which makes Will necessary 61, And al-Balkht said that m Allah’s acts wild means Es knowledge of them, and in the acts of others 1t means Hs commanding thom’ Now we reply, if he means by will absolute knowledge, then that 1s not will, as shall appear later. And if he means knowledge which 18 confined to advantage (that 18, the knowledge of those things which Allah sees are advantageous), then that 1 like what al-Basri smd And Hi commanding xt indeed requires will, but xt not wall 62. And the Ash‘antes and Karrémitest and a group of ‘Mu‘taziltes say that Will 1s a quality im excess of the essence, which 1s separate from Power and Knowledge, and belongs ‘copeoually to Hus act. But thon they disagreed among them- selves—the Ash‘amites say that this bemg in excess 18 a prior dea (ma‘na); and the Mu'tazihites and Karrémites say that it as an omgmated idea, And the Karrimates say that xt mberes (qi’m) im Hhs essence (as accidenta inhere in a substance),ALLAH'S POSITIVE QUALITIES 2 ‘and the Mu‘tazihtes say it is not in a locus (mahal), (that as it does not so inhere, for Allah’s essence 1s not « place m which qualities can inhere), And the fallacy of this doctrine of excess wall soon appear. And what al-Basrt said 1s reality, for ‘tro reasons, 63, (1) Bust, the epecialmng an tho performance of sots at one time and not at another, and m one way and not in another, in spite of the equality of times and states m relation to the Doer and the recipient, necessanly requires a specifier (makhagsis) And this specaficr 1s either (@) the Power which eaides in the essence, which 1s equally related to all things, and therefore cannot properly specializ-—and, moreover, ite function 1s moving (ta’thir) and performmng (Id), not pre. ferning (tarjih), (0) or else rb1s absolute knowledge—but that 1s consequent upon the appomtment of the possible and the decree of ats ussung. Hence it 1s not the specializer, otherwise xt ‘would certamly precede, and that 18 not posible. And xt 18, clear that the remaining quahties cannot properly specialize. Hence the speciahzer 1s © special kind of knowledge (namely, Knowledge of what 18 odvantageous) which necessitates the appointment of the pasuble and the nocessity of sts ssowng from Him, ‘Thats, itis knowledge that the possible contains fan advantage which cannot be acquired except at that time and m that manner And that specishzer 1s Wul 64, (2) Second, tho Most High commanded m His word, «Establish the worship”; and He prohibited m His word, “Do not draw near to adultery.” And command of a thing requires of nevesaty the wilhng of rt, and prohibition of a thing requires of necessity the dishke for at. Hence the ‘Most High Creator 1s o Willer and a Disiker, which 1» what ‘we sought. 65, Now there are here two matters of importance (1) First, Hs disliking 1s His knowledge that an act contans & cause of corruption (mafseda) which detoro Him from performing xb, Just as will 1s Has knowledge that the act contains advantage ‘which 1s the motive (da'tya) for its performance, (2) Second, ‘Will 1s not m excess of that which we mentioned (it 18 the ceaence itself, not in excess of the essence), otherwise 1t would* AL-BABU 'L-HAD! “ASHAR be exther a prior idea (mo‘nd), as the Ash‘antes say, im which case the plurality of pror things would be necessary; or else ‘an originated thing. If the latter, then either (a) it would be a quality mhering in His essence, as the Karrdmites say, ‘and He would be a loous for originated things—and that is false ‘a shall appoar later, af Allah walla; or (8), 2¢ would bo. quality ‘of something else, and then st would be necessary for His command (bukm) to be referred to someone else, and not to ‘Hun, And Wall as not an a place, as the Mu‘tazihites say. For there are two ezrorem this Furst, b nocossitates an endless chain, because an originated thing is consequent upon the wall of the originator. ‘Then m that ease Will would be an ongmnated ‘thig Then if we move the discussion back a step i becomes cham. Second, the impossibibty of a quality’s exsting outade of a place. 66, Fiera, THE Most HIGH 15 4 PERCEIVER (mudnk), BE- CAUSE HE IS LIVING, AND IT IS THEREFORE PROPER FOR HIM TO PERCEIVE. AND THE KORAN HAS COME IN TO PROVE IT FOR IM, HENCE IF 15 INCUMBENT THAT IT DE CONFIRMED (xthbit) (by us by reason) 10 BELONG To ma. 67, By traditional proofs xt has been demonstrated that ‘the Most. High has Perception (udrak). And Perception 1s (omething) additional to Knowledge For we find a difference botwoon our Anowledge of black and white and » ternfying sound and a pleasant. one, and our perception of these thmgs ‘And this addition 15 due to the smpression (ta’thir) of the senses, However, rational proofs lead us to beleve that senses and organs aro impoomble for the Most High, and there fore this addition 1s impossible for Him Henoo in this case hs Perception ts His Knowledge of objects of perception (imudrakat) * 68 And the proof that at 1» proper for Him to have the ‘quality of Peroeption 1 the came as that by which we proved that He knows all known things, (namely), by His bemg Laving (see par. 58). 69, SIXTH, THE MOST HIGH 18 PRIOR (gadim) AND FROM ‘ETERNITY (azali) axD aprDINe (baqi) AND to urERNrrY (abadi),ALLAH'S POSITIVE QUALITIES » BECAUSE HE 15 THE NECESSARILY mxisTaNT © Hnxon NoN- EXISTENCE, BOTH PREVIOUS (sibiq) axD consnquENT (Iéhiq), 18 FOR HIM IMPOSSIBLE, 70, These four qualities are required in order that His existence be necessary (wajib). And Paton is that entity tho existence of which is not derived from anything cleo And Fnou Erenvrry is the being related to (musibib) the ascer- tained ages” (the ages after creation—mubsqqaq) and “imphed ages" (the ages before creation—mugarrar), as regards the past. And Aproma i» existence that continues ‘and that 16 related to all ages And To Erenyrry 1s bemg Telatod to all ages, either ascertamed or imphed, as regards ‘the future And Eternal (sarmadi) compnses all ages TL And the proof of this 1s that smec 1t has been proved that He 1s Necessanly Exastent, non-existence 1s impossible for Him absolutely, whether it be previous, on the supposition (taqalr) that He 1s not from all etermity, or consequent. on the supposition that He 1s not to all etermity And since absolute non-existence 18 imposible for Him, rt 1 proved that He 1s Pnor and From Eternity and Abiding and To Eternity, which, as what we sought. 12, SevENTH, THE MOST miGH 15 4 SrEAKER (mutakallin), DY THE AGREEMENT OF ALL AND pY sPuxcH (al-kalim) 18 INTENDED LETTERS AND SOUNDS WHICH ARE AUDINLE AND ORDERLY AND THE MEANING OV THE MOST HIGH'S BEING 4 SPRAKER I8 THAT HE BRINGS SPEECH INTO EXISTENCE IN SOME SORT OF BoDY (Jism), AND THE EXYLANATION OF THE ASH: ‘ARITES 15 CONTRARY TO REASON. 73. Among the qualities of the Most High 1s His being Speaker. And in that Muslims have agreed, but after that they differ m four pomta (maqémét): (1) Furst, im the way in ‘which they prove this quality The Ash‘antes say rt 1s reason {aql). And tho Mu‘taalites say xt 18 tradition (sam'), aooord- tng to the word of the Most High, “ And discoursing did Allah discourse (takallama) with Moses” (4. x62). And this is reahity (that 1s, the Mu'tazihte position), because there 1s no rational evidence (dalil), and the evidence which they adduce26 AL-BABU "LHADI ‘ASHAR is not complete. Now all the propheto have agrood an this (that Allah speaks). (And af one says that the vary fact that ‘there are prophets isa rational proof that Alléh speaks—for how could they speak unless He first spoke to them *we reply) that the proof of their being prophets is not dependent on this (that 12, Hie Spealang), because 1t 1» possible to attost (the validity of the mussion of) the prophets apart from Speech, {for it a8 rather dependent on miracles, otherwise a cele would have to follow. (That 18, the prophet says that Alldh 1s a Spoaker, but the truth of is bemg © prophcb depends on Allah's bemg a Speaker) Hence xt 18 noumbent: to prove (athbét) x for Him, For it x possible to deduce (intl) the truth of prophecy from muracles apart from the Koran, or cle from the Koran considered not as Speech but as a muracle, And undoubtedly there 1s disagreement (taghéyur) about tmuracles Hence at 1s necessary to prove (by tradition that All 1s a Speaker) 74 (2) As to the quiddity (mahiyya) of His Speech. The Ash‘arites thought x¢ was a pnor idea (ma‘na) mherent 1m His essenoe which 1s expressed in various terms (“ibardt) and 12 distinct from Knowledge and Power Hanes xt uz neithor letters nor sounds nor commands nor prohibitions nor narra- ‘uve nor interrogation nor any other such form of speech * 1%, And the Mu'tazites and Karrémtes and Hanbabites say it x8 letters and sounds compounded m such a way as to express something And this 1 reahty, for two reasons (@) Fast, that which takes provedence (al-mutabidir) m the ‘opmion of mtelhgent people 1s what we have mentioned (namely, that Aalém is epeech), because they do not attnbute the quality of speech to one who does not possess that quahty, such as one who 1s silent or dumb, (Speech means speaking, not merely having ideas 1n one’s mand, as the Ash’antes say ) (®) Second, what they have said cannot be conceived (ghayra mutagewwar). For that which they conocived 10 either essential Power from which proceed letters and sounds, and ‘they have said that Speech 1s other than that—nor can the other qualities properly be the source of what they have said. And whenever a thing cannot be conceived st cannot be