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The Natural Religion (Al-Fitrah)
This text is a translation of Tashihu-Itiqad of Abu ‘Abdillah, Muhammad ibn Muhammad ibn Nu‘man, Known as ash-Shaykh al-Mufid (336/948 or 338/950 – 413/1022)
Abu Ja‘far, may Allah have mercy upon him, says, concern- ing the natural religion, that "Allah has undoubtedly created man with a disposition towards (accepting) the Unity of Allah (tawhid)".
ash-Shaykh al-Mufid, may Allah have mercy upon him, adds that Abu Ja‘far, may Allah have mercy upon him, mentions fitrah without expounding its meaning, and he related the tradition without referring to its implications. The explicit meaning of his saying (i.e., Imam Ja‘far as-Sadiq, peace be upon him), "Allah has created men", is that He brought them into existence in the beginning (ibtada'ahum bi 'l-huduth), hence fitrah means to create.
Allah, the Almighty, says: Praise belongs to Allah, Originator of the heavens and earth [35:1]
which means the Creator of the heavens and earth in the beginning and for the time to come. He also says: Allah's pattern (lit. origin) upon which He modelled mankind [30:30],
which means design on the basis of (or proto-type upon) which He created mankind. And this is what as-Sadiq, peace be upon him, meant by his saying: "Allah has created men with a disposition towards accepting the Unity of Allah", which also signifies that Allah created them to affirm His Unity and that they should hold Him One.
Yet this does not imply that He willed them to accept His Unity, because if He did so, then the whole of mankind would be monotheists (muwahhidun), where- as we see among ourselves those who are not, a. fact which indicates that the Almighty has not decreed monotheism for mankind; rather He has created them to acquire it (through their own endeavour) – a fact which can be supported by the speech of Allah: I have not created jinn and mankind except to worship Me [51:56],
which plainly demonstrates that He has created them to worship Him.
He (Abu Ja‘far) also has related a tradition which is accepted as genuine both by al-‘Ammah and al-Khassah1 (lit. the generality and elect) which runs thus, "Every infant is born according to the fitrah, then his parents make him a Jew or a Christian"2 , which also confirms the explanation mentioned above, which states that Allah has created mankind to serve Him and with the disposition to affirm His Unity, hence whatsoever errors they commit on their own originate only from them- selves and from the delusion of jinn and man with nothing from Allah.
As for the interpretation, Abu Ja‘far brings forward concerning Allah's right guidance to men, this states the case exactly, and he has followed the ideal course. And what he has mentioned is in accordance with the principle of Divine Justice, and approved by reason, and is contrary to what the Predestinarians maintain, who contradict the speech of Allah and what is approved sound by reason.
1. The Shi‘ah theologians call themselves al-Khassah, whereas they denote by al-‘Ammah the Sunnites generally.
2. See al-Bukhari, as-Sahih, tafsir of surah 30; Muslim, as-Sahih, Kitabu 'l- Qadar, Tradition no.22.
Concerning Human Capacity (Al -Istita‘ah)
Abu Ja‘far, may Allah have mercy upon him, says concern- ing human capacity, that our belief in this (question) is what Imam Musa ibn Ja‘far, peace be upon both of them, said that "A human being has capacity, provided he possesses four characteristics..."
Abu ‘Abdillah adds that what Abu Ja‘far relates from Abu 'l-Hasan Musa, peace be upon him, on al-istita‘ah, is a shadhdh tradition. Al-Istita‘ah, that is, capacity for action, in fact, consists of health and soundness of limb. Thus, every healthy man is a capable agent, and becomes impotent and deprived of capacity only when he is not in possession of health. He would be a capable agent even if he were not in possession of the instrument necessary for the performance of the action.
Then in that case, he is a capable agent impeded from action, and being impeded does not nullify the capacity, but merely the action. In this way a man might be able to marry, though he has not found a woman to marry. Allah, the Exalted, says: And whoever among you cannot afford to marry free believing women . . . [4:25],
which states that a man is able to marry though he has not yet married, and that he is capable of performing the pilgrimage before doing so, and is capable of going out in the Holy War although he has not done so.
Allah Almighty says: And they will swear by Allah, if we had been able, we would have gone out with you (Muhammad) [9:42],
which indicates that they were able to go forth, though they refrained from doing so. And He, the Exalted, says: Pilgrimage to the House is a duty which men owe to Allah, every man who is able to make his way thither [3:97].
Thus, He prescribed pilgrimage for men, which implies that they possessed the capacity for it beforehand. Then how could Abu Ja‘far claim that fornication is dependent on the presence of the woman; whereas we have demonstrated that a man possesses the capacity although he lacks her presence. Hence, if the tradition related by Abu Ja‘far is proved to be sound, then the only meaning of the capacity is to facilitate the action and pave the way for it.
Yet, as we demonstrated, the absence of the means does not involve impotency, and capacity exists in spite of the impediment. Since this subject is a controversial one, and if we deal with it at length it will be long drawn out indeed, then what we have established about it is sufficient to the intelligent.
Concerning Al-bada’
Abu Ja‘far, may Allah have mercy upon him, says: "Our belief concerning al-bada’. . ."
Abu ‘Abdillah comments that the belief of the Imamiyyah concerning al-bada’ is approved by textual proof (sam‘) rather than reason, and further affirmed by the narrations related on the authority of the divinely guided Imams, peace be upon them. Originally, al-bada’ means emerging (circumstances).
Allah says: But there would appear to them from Allah that on which they had not reckoned [39:47],
which signifies that the retribution which Allah has prepared for them, and which they had not taken into account or consideration. And He says: There would appear to them and surround them the evils of what they have amassed [39:48].
That is, they will be confronted with the recompense which they have earned, and that this will be made plain to them.
The Arabs used to say, "bada li fulan ‘amal hasan", that is, it appeared to him as a praiseworthy act. And also, "bada lahu kalam fasih", that is, it seems to him an eloquent speech. Also they .say, "bada min fulan kadha" – in some case the (lam) may be substituted for (min). It will then read, "bada li fulan". The interpretation of what the Imamiyyah meant by: "bada li Allah fi kadha", is that something about (a particular thing) appeared to Him, the meaning of 'something about it appeared to Allah" is that something (i.e., a particular statement) about it emerged from Him.
This is not to imply an amendment of opinion (on the part of the Almighty), or that the heart of the matter, from being unintelligible, has been made plain to Him, since all the works of Allah (which are now) apparent in His creation, although (at one time) not in existence, were always known to Him from eternity. Then the term bada’ can only apply to things which are unexpected or the occurrence of which was not taken into account, and can never apply to what was known to Him as bound to happen.
As for the saying of Abu ‘Abdillah, peace be upon him: "Allah has never been influenced by a new consideration, as in the case of my son Isma‘i1"1, he meant by this what Allah did for him in shielding him by abolishing the decree of death, al- though it was feared and expected for him; yet Allah responded favorably to his petition by withholding this.
The reports related on his authority, "that death was decreed for Isma‘il twice, but I requested Allah to abolish it and He did", supports this. Nevertheless, there may be a decree which is suspended and may be changed in certain cases; Allah says: And He has decreed a term for you, and a term is fixed with Him [6:2],
which makes it clear that there are two different sorts of terms of which one is conditional (liable to change), and might be lengthened or shortened, as may be seen in the saying of Allah: And no one groweth old who groweth old, nor is aught lessened of his life, but it is recorded in a book [35:11].
And His saying: And if the people of the township had believed and kept from evil, surely We should have showered them with blessing from the heaven and from the earth [7:96].
These verses demonstrate plainly that their terms were conditional, being lengthened in accordance with righteousness and cut short on account of evil. Allah Almighty, reporting the speech of Noah, peace be upon him, says: Ask forgiveness of your Lord; surely, He is ever forgiving, He will send down upon you rain pouring in abundance [71:10-11].
So He made the length of their term and also the showering of His favour conditional upon their sincere contrition; then, when they failed (in this), He cut short their term and annihilated them. Thus, (the reasoned argument given above) affirms that bada’ is concerned only with what is a conditional decree, and never involves a change of mind from one decision to another, or the mutability of opinion – Allah is Exalted far above what the liars allege.
Nonetheless, some of our companions asserted that originally bada’ designated the amendment of opinion, and the change of mind from one particular decision to another, and that it applied to Allah only in its metaphorical sense, in the same manner as 'anger' and 'pleasure' were applied to Him metaphorically. Yet this assertion does not harm our School, since metaphorical nouns can be applied to Allah if they are mentioned in Scripture (lit. authorized by sam‘, that is, textual proof), and bada’ is, as we have demonstrated, one of these mentioned in Scripture.
What was approved by us in our interpretation was that it has the meaning of 'emerging', as we demonstrated above, and it means merely the emergence of what was unexpected and extraordinary, since, if it comes to be generalized so as to cover each one of the particular actions of Allah, then it will involve the attribution of mutability to Allah, and this is unanimously held to be absurd.
1. Isma‘i1 ibn Ja‘far as-Sadiq: The eldest son of the sixth Imam, His father at first nominated him as his successor to the imamate, but later on deposed him from this position because of his excessive addiction to drink. Though he died five years before his father at Medina in 143/760-1, and though his body was publicly exposed and his death attested to by numerous witnesses, many among his followers held that he survived his father and ascribed to him many miraculous acts.
The Seveners (as- Sab‘iyyah), that is, the Isma‘iliyyah sect of the Shi‘ah, with its various offshoots, derives its name from him. See al-Maqrizi, Itti‘azu 'l-hunafa’, vol.l, p.16; Ibnu '1-Jawzi, Talbis Iblis, p.102; an-Nawbakhti, Firaqu 'sh- Shi‘ah, p.35; ash-Shahristani, al-Milal, vol.2, p.5; Lewis, B., The Origins of Isma‘ilism, p.38; E.I., the article "Isma‘il ibn Ja‘far", by Huart, C.H., vol.2, i, p.549. [This view has been quoted from the non-Imamite sources, but for the right opinion concerning Isma‘il and his life history see our "Introduction" to the English translation of Kitab al-Irshad which will be published by the Will of Allah (ed.).]
Concerning Religious Disputation (Al-Jidal)
Abu Ja‘far says, concerning disputation: "Disputation concerning Allah is prohibited, because it leads to that which does not befit Him"; then he quoted as-Sadiq, peace be upon him, as saying: "The speculative theologians (ahlu 'l-kalam) will perish, and those who accept the faith without question will be saved".
Abu ‘Abdillah ash-Shaykh al-Mufid, may Allah have mercy upon him, comments that: Disputation is of two kinds; true (i.e., a sincere quest after the truth) and false (i.e., discussion without the object of arriving at the truth or merely to find fault).
The true disputation is recommended and desirable; whereas the false one is prohibited, and indulgence in it is abhorred. Allah, the Almighty, admonishing His Messenger, says: And argue with them in the best manner [16:125],
which obviously states the legality of arguing with opponents in order to convince them, since the disputation of the Prophet was true. Also Allah, the Almighty, addressing the whole Muslim community, says: And argue not with the People of the Book except by what is best [29:46].
Thus, He permitted them to argue with the People of the Book with what is best, and prohibited indulgence in false and base disputation with them.
He, the Exalted, reporting the speech of the people of Noah, peace be upon him, in their disputation says: They said, "O Noah! indeed you have disputed with us and prolonged dispute with us" [11:32].
Thus, if disputation was altogether vain, then Allah, the Almighty, would never have commanded His Prophet to adopt it, or the prophets before him to use it, and would not have allowed the Muslims to employ it.
As for the false disputation, Allah, the Almighty, the Belessed, has described it in His saying: Have you not seen those who dispute (foolishly) about the signs of Allah, how they distort them? [40:69].
Thus, He reproached their false disputation concerning the signs of Allah, either to reject or to vilify them, or to cast suspicion on them. He, the Exalted, also reports the controversy of His friend, Ibrahim, with an unbeliever (concerning the existence of Allah) and says: Have not you thought of him who disputed with Ibrahim about his Lord [2:258].
Also, reporting his refutation of his opponents, He says: And that is Our argument, which We gave Ibrahim as against his people, We raise up in degrees whom We will [6:83].
Also, commanding His Prophet (Muhammad), peace be upon him and his progeny, to argue with. his opponents, He says: Say: "Have you any knowledge, for you to bring forth for us?" [6:148].
And He, Exalted be His Name, says: All food was lawful to the Children of Israel [3:93],
and telling His Prophet, says: Whoever then disputes with thee in this matter after the knowledge that has come to thee [3:61].
Moreover, the Imams still continued to debate the religion of Allah, and the learned amongst their followers in every age used to rely on sound argument and reasoned proofs in their polemics, in order to establish the truth and refute the false, and the Imams always praised them for that, and appreciated their efforts highly in this respect.
Chapter: al-Kulayni1 , may Allah have mercy upon him, relates in his book, al-Kafi, which is one of the most admirable books of the Shi‘ah, the discussion Yunus ibn Ya‘qub2 had with Abu ‘Abdillah, peace be upon him, when the Shami3 came to dispute with him.
Abu ‘Abdillah said to him: "O Yunus! I wish that you had mastered speculative theology (kalam)"; thereupon Yunus replied: "May I be made your ransom! I have heard that you have forbidden people to dispute and that you have said; 'Woe unto those who indulge in dialectics, who say this is a tenable proposition and this is not, this consistent, and this not, and this is conceivable and this is not.'
"Then Abu ‘Abdillah said: "I called woe upon them if they abandoned my teaching and clung to what is opposite to it." Then he asked Humran ibn A‘yan4 , Muhammad ibn at- Tayyar5 , Hisham ibn Salim6 and Qays al-Masir7 to hold a debate before him and afterwards Hisham8 (ibn al-Hakam) came forward with his thesis (lit. apology); then the Imam praised him and congratulated him, and said: "It is you who can dispute with the people." Also, (it has been related) that when he heard of the death of at-Tayyar, he said: "May Allah have mercy upon him and show him splendor and happiness; indeed, he was vigorous in his defence of us, the People of the House." Abu 'l-Hasan Musa ibn Ja‘far, peace be upon him, said to Muhammad ibn Hakim9: "Dispute with the people and disclose the truth which you are following, and make clear the error into which they are fallen." Abu ‘Abdillah (Ja‘far as- Sadiq), peace be upon him, said to some of our companions: "Debate with the people with my argument, and if they overcome you by argument, it will be I who am controverter, not you."
Also, he said to Hisham ibn al-Hakam, after he had answered his question concerning the Names of the Almighty and their etymology: "Have you comprehended what I have explained to you to such an extent that you would be able to refute our heretical opponents and make their polemics of no effect?" "Yes," answered Hisham.
Then the Imam said: "May Allah help you". He also admonished a group of his followers and said: "Explain to the people the guidance which follow and show them the evils to which they adhere, and initiate (bahilhum fi ‘Ali) discussion with them concerning ‘Ali." Thus, the report displays that he (Ja‘far as-Sadiq) encouraged them to dispute with others, and he admonished them to comprehend the methods of disputation, and recommended them to exert themselves in learning it.
It has been related also that he (the Imam) once forbade a man to dispute whereas he commanded another to exert himself in acquiring this art: there-upon, some of his followers asked him: "May I be made your ransom! Why have you commanded one of them to master disputation whereas you forbade it to other?" He answered: "Because the first has a keen insight into the matter and is more informed about it than the other."
Thus, the argument mentioned above confirms the fact that for the two sadiqs (i.e., the two veracious imams, Muhammad al-Baqir and his son, Ja‘far as-Sadiq), prohibition only applies to a particular group of those who are not well-versed in it, and are uninformed in its methods, and whom dialectics confuse; and it (i.e., kalam) is commanded for the other group who have perfected it and mastered its methods.
As for the prohibition of disputation applied to Allah, this is, in fact, limited to discus- sion regarding the drawing of comparison between Him and His creation, and also charging Him with injustice. But as for discussion about Allah's unity and the denial of His resem- blance to His creation and the affirmation of His transcendence and His glory, there are many traditions and narrations commanding and encouraging it.
Some of these evidences I have recorded in my book al-Arkan fi da‘aimi 'd-din, and I also wrote a comprehensive chapter in my book al-Kamil fi ‘ulumi'ddin. Also, on this subject, my book ‘Uqudu'd-din, contains a section; he who depends on it can dispense with everything else. Then it is self-evident that whosoever denies insight and reasoning bears witness to the weakness of his own opinion, and this displays his deficiencies in seeking knowledge and indicates his fall from the ranks of people of perception.
Also, we should discriminate between nazar and munazarah, (i.e., 'insight' and 'disputation'), since it is permissible some- times to restrain people from doctrinal disputation for the sake of their self-preservation (at-taqiyyah)10 , whereas it is not permissible, in any circumstances, to forbid them reasoning and insight; because to restrain them from exercising reason is to pave the way to blind imitation, which is sharply criticized by the unanimous opinion of the learned divines, as also by the plain text of the Qur’an and Tradition.
Allah, the Almighty, reporting the speech of the unbelievers, and reproaching their blind imitation says: "Lo! We found our fathers upon a com- munity, and we are following upon their traces." [43:22],
and also He, the Exalted, says: (And the Warner said:) "What! even though I bring you a better guidance than you found your fathers following" [ibid.: 24].
al-Imam as-Sadiq, peace be upon him, says: "He who takes his faith from the mouth of men, men will make him slip (from the truth), but he who takes his faith from the Book and Tradition will never slip though mountains may slip (from their positions)."
Also, he says: "Beware of blind imitation, because he who follows others blindly in his religion will be destroyed, since Allah says: They have taken as lords their Rabbis and their Monks [9:31].
By Allah they have never prayed for them nor fasted for their sake, but they declared lawful what was forbidden and considered forbidden for them what was lawful and they followed them blindly in what they enjoyed and what they forbade, and therefore, they worshipped them unconsciously11 . And he says: "He who responds to a Warner has worshipped him, then if he was sent by Allah he has worshipped Allah, and if he was from Satan, then he has worshipped Satan."
(The logical conclusion of our argument, then is that) if blind imitation was approved and insight was vain, then to imi- tate one group is no more praiseworthy than to imitate another, and also, whoever erred through imitation would have been excused, and whoever follows an innovator would not have sinned.
But this is an assumption which no one (endowed with reason) would assert; thus, it is a self-evident fact that reasoned speculation is right, and sincere disputation is approved, and as for the traditions which Abu Ja‘far, may Allah have mercy upon him, related their true interpretation is the one which we have put forward, and the real meaning is not what he has imagined. And Allah is the truest supporter.
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1. Muhammad ibn Ya‘qub ibn Ishaq al-Kulayni ar-Razi: He is known as Abu Ja‘far, the compiler of the great compendium of Shi‘ite traditions, al- Kafi fi ‘ilmi 'd-din, which occupies in Shi‘ism a position analogous with that of the Sahih, of al-Bukhari among the Sunnis. It was his life-work and took twenty years to compile. He is called, in recognition of his diligence in collecting Shi‘ite traditions, the Trustworthy authority of Islam "Thiqatu'l-Islam", (In respect to Thiqatu 'l-Islam al-Kulayni and the book of al- Kafi, see our two introductions to the English translation of al-Kafi at the beginning of the "The Book of Reason and Ignorance" [ed.])al-Kulayni was born porbably before 260/847, and died in Baghdad in Sha‘ban, 329 AH (May, 941 AD). For a critical and detailed account of his life and work see Ivanow, W., The Alleged Founder of Isma‘ilism, pp.ll-27. Also, the "Introduction" to the new edition of al-Kafi by Dr. Husayn‘Ali Mahfuz (Tehran, 1381 AH). an-Najashi, op. cit. p.266; at-Tusi, op. cit., p.495; al-Mamaqani, op. cit., vol.3, p.211, no.11540.
2. Yunus ibn Ya‘qub ibn Qays: His kunyah was Abu ‘Ali al-Jallab. He wascontemporary with both as-Sadiq, the sixth Imam, and his son, al-Kazim (a.s.). He was highly esteemed by the Shi‘ah for his profound knowledge of fiqh. The Shi‘ah biographers honour him for being the author of a book on pilgrimage, which is counted among the Four Hundred Principle Books. He died during the imamate of the Eighth Imam, ‘Ali ibn Musa ar-Rida (203/ 818). See an-Najashi, op. cit., p.311; al-Kishshi, op. cit., p.245; at- Tusi, op. cit., p.335; al-Mamaqani, op. cit., vo1.3, p.344, no.13365.
3. 24 For more detail concerning this debate, see al-Kulayni, al-Kafi, vol.l ,p.171; al-Mamaqani, op. cit., vol.l, p.371.
4. Humran ibn A‘yan ash-Shaybani: His kunyah is variously reported as Abu '1-Hasan or Abu Hamzah. He was a distinguished traditionist and jurist. He was contemporary with both Imams, al-Baqir and as-Sadiq (a.s.),and was highly respected by the latter, of whom it is reported that he said:"Humran is one of our company both in this world and the world here- after". He also promised him paradise for his intimacy with the Family of the Prophet, and his staunch defence of the Shi‘ah tenets.
Opinions differ concerning his trustworthiness, thus, while the Shi‘ah authorities generally praised him and accepted him as a reliable transmitter, the orthodox were split; some discarded his reports, others accepted them as genuine and reliable. See al-Kishshi, op. cit., p.117; at-Tusi, op. cit., p.117; al-Mamaqani, op. cit., vol.l, pp.370-2, no.3351; adh-Dhahabi, Mizanu 'l-i'tidal, vol.1, p.604, no.2292; Ibn Hajar, Tahdhibu 't-tahdhib, vo1.3, p.25, no.32; Ibnu'n-Nadim, al-Fihrist, p.220.
5. Muhammad ibn ‘Abdillah ibn at-Tayyar: A follower of the Fifth ImamMuhammad al-Baqir (a.s.). He was known as a dialectic theologian and a reciter of the Qur’an. See al-Kishshi, op. cit., pp.222-3; at-Tusi, op. cit., pp.135-292; al-Mamaqani, op. cit., vol.3, p.134, no.10895.
6. See al-Kafi, "Introduction" to "The Book of Divine Unity", (Eng. transl.),published by WOFIS, Tehran.
7. Qays al-Masir: The famous Shi‘ah theologian and traditionist, who lived during the first half of the second century of the hijrah. He was an intimateassociate of the Fourth Imam, ‘Ali ibn al-Husayn (d. 92/710-1), from whom, it is said, he acquired skill in disputation. He relates many tradit- ions on the authority of as-Sadiq (a.s.). See al-Mamaqani, op. cit., vol.2, p.33, no.9728; al-‘Amili, A‘yanu 'sh-Shi‘ah, vol.l, pt.2, p.77.
8. See al-Kafi, "Introduction" to "The Book of Divne Unity", (Eng. transl.),published by WOFIS, Tehran.
9. Muhammad ibn Hakim al-Kath‘ami: His kunyah was Abu Ja‘far. He was associated with both as-Sadiq and his son al-Kazim (a.s.). See at-Tusi,op. cit., p.316; an-Najashi, op. cit., p.205; al-Mamaqani, op. cit., vo1.3, p.109, no.10624.
10. See p.92.
11. al-Kulayni, al-Kafi, "Babu 't-Taqlid", vol.l, p.53.
The belief concerning the tablet and the pen (Al-Lawh Wa 'l-Qalam)
Ash-Shaykh Abu Ja‘far, may Allah have mercy upon him, says: "Our belief concerning the Tablet and the Pen is that they are two angels."ash-Shaykh al-Mufid, may Allah have mercy upon him, adds that the Tablet is the Book of Almighty Allah in which He has written all that will be till the Day of Resurrection. In the Qur’an we have: And We have written in the Psalms after the reminder, verily, my righteous servants shall inherit the earth [21:105].
Thus, the Tablet means 'the reminder' (dhikr). 'Pen' isthe name of that thing by whose instrumentality Allah has caused the writing on the Tablet. Hence, Allah has ordained the Tablet to serve as an original record, through which the angels, peace be upon them, acquire the knowledge of what is going to happen concerning what is hidden and what is inspired.
When Allah intended to acquaint the angels with some secret of His, or send a revelation (through them) to one of the prophets, peace be upon them, He commands them to consult the Tablet, and from this they memorize the ordinances which are to be communicated to those to whom they have been sent, and thus they are informed of what they have to do.
This interpretation, more- over, was confirmed by the reports related on the authority of the Prophet and the Imams, peace be upon them all. As for those who maintained that the Tablet and the Pen are two angels, they have indeed deviated from the truth, since angels cannot be called tablets or pens, and since there are no linguistic precedents for an angel or human being called tablet or pen.
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