What beginning to exist implies in terms of “cause”

August 2, 2013

If it was proposed that a particle came into existence, then the claims that may be made about this event are that it was:

  1. Necessary
  1. Possible
  1. Impossible

There is no 4th alternative. Moreover, the 3rd can obviously be dismissed. Thus two cases remain to be considered as follows:

If it was supposedly necessary, then this necessity could either be claimed to be:

  1. Intrinsic to the particle or
  1. Extrinsic to the particle

There is no 3rd alternative. The first is clearly self-contradictory, because the event did not exist, and what does not exist cannot be intrinsically necessary in existence. It follows that the supposed particles’ supposed necessity of existence must be from other than it.

If it was supposedly possible, then it follows that the possibility of its existence must have outweighed its prior non-existence. Otherwise it would have remained non existent. This outweighing could either be claimed to be:

  1. Intrinsic to the particle or
  2. Extrinsic to the particle

There is no 3rd alternative. The first is clearly self-contradictory, because the event/particle did not exist, and what does not exist cannot have any influence on anything. It follows again that the supposed particles’ existence would have to be from other than it.

With this understanding of “cause”, it is clear that to propose that something can begin to exist without a “cause” is absurd.

Hence, the atheist contention that we do not know if something can begin to exist without a cause is absurd.


Stephen Hawking contradicts himself

October 17, 2010

It can be embarrassing and disastrous when someone competent in a field of knowledge starts to utter claims in a field that is not his. Embarrassing because he might say something stupid. Disastrous, because people have a tendency to assume that someone that is really famous and good at something in particular, automatically achieves expertise in something else, so they heed his words, and won’t even question what he says. That is why we see people listening to actors and singers about how they live their lives, even though they are often complete imbeciles.

Recently there has been much fuss over Hawking’s new book, where he allegedly says, “the universe can and will create itself from nothing.” This is a very stupid thing to say, because if there is nothing, then the universe does not exist, so how could it create itself??? He thinks the creation of the universe can be explained by physics, but physics does not explain anything, it only describes – if we do that, or this or that happens, then this happens. Why this happens – if the relationship is truly and really causal – is not something provable by observation. That is, the assumption that there are actual causal powers in matter is only a guess – such as the force of gravity. No one has ever seen “gravity” or known it to actually exist, it was assumed to exist because of the predictability of the behavior of large objects in light of their mass. It is pathetic that he does not seem to know – or hides – this fact.

Stephen, please stay in your lab, you have ventured into a field you don’t understand, apparently you know what you are doing when you are there. Your field is physics, not metaphysics.

One has to wonder though, if he really does not realize the silliness of what he is saying. Maybe he does, it is just that he wants to make people talk about his book, so he can make money. Subhaan Allaah, his life does not seem like a lot of fun, as crippled as he is, yet he hungers for it so much that he is willing to deny his Creator for a penny. If he refuses to admit to himself that this world needs a Creator, why isn’t he at least afraid of being wrong and of its consequences for him after his inevitable death? This by itself shows that he is not being rational about this. It is frightening how this life deceives even intelligent people with its small and absolutely temporary pleasures. We ask Allaah to give us wisdom and protect us from such madness.




























Darwinism in the eye of the mind

October 6, 2009

I have received many requests for writing something about Darwinism since starting Sunnianswers. I never felt I should need to do that, because it should not be that difficult. I always felt no threat from a theory that is so weak that, in my view, it can be ignored from the outset. I did feel, however, that a lot of what is written, from occasional browsing on the internet, misses the point. This is not strange, perhaps, because most of what is there is written by anthropomorphists, that is, the so called creationists, and they cannot go to a level where they will be shooting themselves in the foot. It is just one kaafir arguing with another kaafir about what kind of kufr they should be doing.

The following is a brief synopsis of why Darwinism does not deserve a Muslim’s second look. It is not the usual yada yada about bones in strange places in Africa and who it belonged to, or when, or if when. It is about the approach to evidences and how to get to the truth. It is not new either, it is just the answer that the scholars of Islam would have answered, the Sunnis, if they were still around in significant numbers.

Subĥaana Aļļaah, the closest I have seen to what I am about to do was the last Mufti of the Ottoman empire, Sħaykħ Al-Islam, Muşţafaa Şabriyy. A brilliant scholar, as he had to be to get to where he was, he saw through Muhammad Abduh, and the wahabi movements, and their attacks on kalaam science. They were nothing but, knowingly or unknowingly, servants of imperialist interests. They were there to crush the fortresses of Islam: the Asħˆariyy/ Maaturiidiyy school, and the four schools of Islamic Law that kept Sunnism on top, and the Muslims gathered. A very well studied plan based on decades of orientalist studies for the age old strategy of split and rule. Reason was replaced by idiotic anthropomorphism, literalism and nationalism. This is why we have today all sects raising their banners, and an enormous mess on our hands, not to mention ignorance about basics of Islam itself in Muslim communities, but this is what Aļļaah has willed. This is all, as they say, history, and every man is responsible for himself alone in the end. No use crying over spilled milk.

To begin with I want to make it abundantly clear that the idea of one species developing into another is not problematic in Islam. This has nothing to do with religion. There is only one point that is problematic: the idea that human kind descends from other species, in the Darwinist case, from apes. This is the only issue I am addressing. I don’t care what they said about other species. I will also not raise the issue of atheism in this article, in order to keep things focused.


Empiricism, the idea that one learns general principles, or universals, from scrupulous study of particulars, is a brilliant idea. It is so brilliant and so simple, that one wonders, why did I not think of that, or rather, why did it take so long for anyone to realize its power. There had been scholarship and philosophy and medicine for centuries, and it is not like they had no idea about it. In medicine they did use case studies and they were systematic, but they just did not develop and stick to the methodology in a highly systematic manner.

Then comes Francis Bacon (1561–1626), who was one of the leading figures to develop the philosophy of modern scientific methodology. Bacon gives preference to Democritus’ natural philosophy in contrast to the scholastic. He attacks Aristotle’s treatment of the syllogism[1] and says that there is “no finding without proof and no proof without finding.” This is modern science, and it is exactly what the Sunni scholars meant by their term “ordinary judgment.” That is, “ordinary judgment” is achieved by studying the relations between things in nature, and judging according to repetition, the relation assumed.

Bacon speaks of four idols that are productions of the human imagination that are nothing more than “untested generalities” (Malherbe, 1996, 80). The tribal are imaginary concepts about different perceived phenomena, such as the stars. Those of the cave are doctrines cherished without proof. Those of the market place are errors in communication due to lack of attention to the true meaning of those words, such as a word like “proof.” Those of the theater are those of dogmatic ideas and methodology defended by leaders and scholars and accepted without question.

Regarding his position on cosmology, the Stanford Encyclopedia of Philosophy says:

In De Principiis atque Originibus,…. (Bacon says:) “the force implanted by God in these first particles (i.e. the smallest), form the multiplication thereof of all the variety of things proceeds and is made up” (Bacon, V [1889], 463). Similarly, in De Sapientia Veterum he attributes to this force (implanted by God in the atom as) an “appetite or instinct of primal matter; or to speak more plainly, the natural motion of the atom; which is indeed the original and unique force that constitutes and fashions all things out of matter” (Bacon, VI [1890], 729).[2]

Here Bacon loses his grip and accepts as an axiom what is just another of his idols. He makes this mistake, because he does not know the difference between necessary existence, possible existence and the impossible. It is strange that after 400 years the Darwinists are still making this very same mistake. This mistake was rejected by the Muslims, because they understood the difference between these three rational judgments. It is worthy of note that it was their religion that made the Muslims more open minded than these worldly philosophers of science.

Bacon fell in his own trap so to speak and worshiped the Idols of his own “Cave” by cherishing this doctrine, without possessing any evidence of its truth. Yet this mistake has no practical worldly consequence, and perhaps this is why he did not pay attention to it. For him it was perhaps like an overall working hypothesis. Wa laa quwwata illaa billaah.

Evidence in empiricism

Evidence is of different kinds. It can be of the kind that provides certain knowledge, such as the evidence that the world must have beginning and therefore a Creator. At the next level we have those that provide likelihood to the extent that you have no doubt, such as a famous ĥadiitħ that is widely known and accepted throughout history by the scholars, that has no anomalies in meaning or chain of narration. In science one deals, at the very best of times, at this level. That is why Hawkins states in his book “A brief History of Time”:

Any physical theory is always provisional, in the sense that it is only a hypothesis: you can never prove it. No matter how many times the results of experiments agree with some theory, you can never be sure that the next time the result will not contradict the theory. On the other hand, you can disprove a theory by finding even a single observation that disagrees with the predictions of the theory. As philosopher of science Karl Popper has emphasized, a good theory is characterized by the fact that it makes a number of predictions that could in principle be disproved or falsified by observation. Each time new experiments are observed to agree with the predictions the theory survives, and our confidence in it is increased; but if ever a new observation is found to disagree, we have to abandon or modify the theory. At least that is what is supposed to happen, but you can always question the competence of the person who carried out the observation. In practice, what often happens is that a new theory is devised that is really an extension of the previous theory. For example, very accurate observations of the planet Mercury revealed a small difference between its motion and the predictions of Newton’s theory of gravity. Einstein’s general theory of relativity predicted a slightly different motion from Newton’s theory. The fact that Einstein’s predictions matched what was seen, while Newton’s did not, was one of the crucial confirmations of the new theory. However, we still use Newton’s theory for all practical purposes because the difference between its predictions and those of general relativity is very small in the situations that we normally deal with. (Stephen Hawking, 1988, P. 8)

In general, the harder the science, the stronger the proofs can be, and the hardest of all is physics, followed by chemistry. At the other end of the bargain, we have areas of study that are merely trying to be sciences, in my opinion, such as economics.

These proofs study causal relations and the propositions they prove are causal, such as, “the heavier the object, the harder it falls.” The reason why the proofs are best in physics, is the fact that it is easier to repeat experiments in an identical and controlled manner to test a theory in physics. So by dropping objects of different weights over and over, we can verify that indeed, “the heavier it is, the harder it falls,” to the point at which we no longer doubt what to expect about the hardness of the fall of a particular object.

The weakness that is always present, however, is that this methodology, the methodology of the experimental sciences, is essentially fallacious. Why? Because it assumes that the future will be like the past, or the other item of a group of similar things will necessarily behave in the same manner. There are a lot of maybes left in that, such as, maybe we are missing something, maybe what we are observing is affected by something we are not observing, how can we assume that objects will behave according to the same rules tomorrow? …. and so on.

This problem is less in physics, because the objects studied are highly specified and isolated. In economics, on the other hand, it is hard to be specific or isolate anything at all, and one underlying factor is the notorious unpredictability of human behavior. Another not-so-scientific science is psychology, where one tries to study human behavior, but the results are meager, as any reasonable psychologist will admit – despite the efforts of B.F. Skinner. A human is far too complex to be observed in a satisfactory manner. For example, the human mind itself is completely unobservable, and yet it is a major factor of our behavior, perhaps the most important. Any experiment will lack in observability, isolatability and repeatability for testing a theory. Not the least because humans differ so much from person to person, to the extent that they react very differently even to chemicals they consume as medicine, let alone their social and natural environment. If it is something we can know, it is probably pointless, such as: fire on hand → ouch.

Proof and evidence in Islaam

Certitude: The proofs of pure rational judgment

Let us take a more complete look at what evidence is. We mentioned earlier that proofs provide different levels of certainty. The Islamic scholars already observed this long ago. As-Sanuusiyy said: “Know that the judgments of the intellect are limited to 3 categories:

1. what absolutely must be true,

2. what absolutely cannot be true, and

3. what may be true.}”

That is, if we propose something to be true, then our minds will judge that this is either absolutely necessary, absolutely impossible, or possibly true. For example, if someone said, “ˆUmar exists,” a listener would immediately consider this proposition as possible, without knowing more about this ˆUmar.

The judgment of the mind may be immediately obvious, or it may require some thinking. Note that these categories refer to purely intellectual judgments, regardless of any physical evidences or other information. These intellectual judgments are not the only sources of certitude of knowledge. There are two other related ways.

Certitude: The proofs of sensory observation and true information

First, we may gain certainty of knowledge through sound sensory organs by seeing, hearing, smelling, tasting, or touching. For example, we become certain of our own existence and that of our families through our senses. In the case of the proposition “ˆUmar exists,” if we see this ˆUmar, he will be sure that indeed, ˆUmar exists.

Second, we may gain certitude about a fact by hearing about something from other people in a way that precludes the possibility of a mistake. For example, we are certain about the historical occurrence of World War II and the existence of Hitler, because we have received consistent information from masses of people about these facts. The way we received this information eliminates the possibility that they could all be mistaken, or have conspired to lie.

In short, the causes of certain knowledge for creations are three: sound senses, true information and the mind.

Likelihood: Normal possibility, impossibility and necessity

Now, science does not deal with certainties. It deals with what could possibly be true. Scientists do not care about whether ˆUmar exists. They are not interested in merely observing something obvious with their senses, which’s denial would be madness. They are interested in knowing what is not obvious. Perception is one thing, the conception of it is another, then the understanding of how it relates to other perceived and conventionalized phenomena is again quite another. For this reason, they study how different things correlate with one another, such as heaviness and hardness of fall.

If the correlation is 100% in many experiments, then we have the best scientific proof we could ever hope for, and yet, as Hawkins said, “No matter how many times the results of experiments agree with some theory, you can never be sure that the next time the result will not contradict the theory.” This is the meaning of likelihood.

The scholars of Islam, such as Al-Bayđaawiyy[3] (died 685 AH/ 1286 AD), recognized the weakness of correlation as a proof, and said:

“والدوران ضعيف” “correlation is weak (as a proof)[4].”

The reason is, as mentioned above, it is essentially fallacious as an argument, and therefore useless in belief related issues. Correlation then, is only used for practical matters from an Islamic viewpoint. For example, if the Prophet was observed doing or saying something in several similar situations, we would consider this as evidence for what we should do, but it is not a matter of belief.

Correlation can tell us something about likelihood, such as the likelihood of something heavier will fall harder than something lighter. The likelihood is a function of the correlation found in the causal relation studied, of the observability of the phenomena studied, and the isolatability and controllability of the phenomena under study from potentially influencing variables not being observed or measured. On top of that we need to be able to repeat identical experiments to verify further, and have a conviction that it is reasonable to look at the correlation being driven by a causal relation, and not something else. This involves subjective judgment of the scientist, and we will not get into the notion of “cause” in this article in any significant detail. In fact, observability, isolatability, controllability and repeatability all involve subjective judgment.

The strongest scientific proofs would be those that show normal impossibility, or normal necessity. Between those we have proofs for theories that make them range between likely true, maybe true, and not likely true. Pigs flying would be normally impossible, because it contradicts with the norms of gravity and aerodynamics. Likewise, fire normally necessitates heat. However, they are not impossible or necessary in the mind’s eye, because there is no logical contradiction in the idea of pigs flying or fire not giving heat. We just don’t expect anything else, because this is always, time and time again the norm. That is why Hawkins said what he said. As-Sanuusiyy (died 895 AH/1490 AD) stated with regard to what is normally necessary or normally impossible:

حقيقة الحكم العادي: هو إثبات الربط بين أمر وأمر، وجوداً وعدماً، بواسطة التكرر، مع صحة التخلف، وعدم تأثير أحدهما في الأمر ألبته[5].

“The meaning of ordinary judgment (as opposed the judgment of the mind’s eye alone): is to affirm true a link between something and something else in terms of existence and non-existence (such as if this then that, or if this then not that, and vice versa, e.g. if the weight is heavier then if falls harder) by means of repetition, with the remaining cognitive possibility of anomaly (i.e. deviance from that normal link), and without one of them affecting the other in actual reality.”[6]

His last statement, “without one of them affecting the other in actual reality” is a reference to the Muslim belief that nothing occurs other than by having been specified and created by Aļļaah. Arguably this statement does not need to be part of the definition, since it already said, “with the possibility of anomaly,” but As-Sanuusiyy mentioned it to protect people from misunderstanding him. This judgment differs from that of the mind in that it involves judgments on objects we observe, and from religious judgment, which involves those concerning prohibitions, obligations and the like, based on religious texts narrated to us.

Darwinist ape to human proposition in light of the judgment of the mind’s eye

Now, the science part of the theory of Darwinists that Islam has a problem with is their idea that Adam was a descendent from apes. Let us first take a look at how this idea fits into the judgment of the mind. Clearly, one cannot say it is impossible in the mind’s eye alone, the way 2+2=5 is impossible. One cannot say either that it must be true, and that there is no other alternative in the mind’s eye, like 2+2=4. Rather, without looking at religious evidences, one cannot but admit other than that it is rationally possible that humans descended from apes, that descended again from other species, and so on.

Darwinist ape to human proposition in light of the judgment of what is normal

We are dealing then, with a proposition that is possible, and is neither a necessity, nor an impossibility in the mind’s eye. This is verified by the fact that Aļļaah created monkeys out of some humans, which tells us that He certainly has the power to create humans from monkeys as well:

وَجَعَلَ مِنْهُمُ الْقِرَدَةَ وَالْخَنَازِيرَ [المائدة : 60]

Meaning: “and He made from them (a cursed group of people) apes and pigs.”

Again, this possibility is only without considering religious evidences. Indeed, the religious sources tell us that mankind was not created from apes, as we shall show later in this article.

Now, we have stated earlier that there are two other ways than pure reason to provide certainty of something being true or not. The first is sensory observation. The second is mass narration. Darwinists do not have sensory observation for how humans descended in history, nor do they have a mass narration from observers.

This means that they do not have, nor will they ever have proof for the theory that provides certainty of knowledge for their theory being true.

What they are left with is scientific proof. We have already observed that such proof is strongest in the hardest sciences, which achieve a high level of correlation, observability, isolatability, controllability and repeatability. The best of these proofs tell us that something is normally necessary, such as Gravity on Earth, or normally impossible, such as flying pigs. Yet, as we have repeatedly stated, the best of such proofs do no more than provide a high level of likelihood, and this is when there is extremely high correlation, and there was extremely high observability (i.e measurability), isolatability, controllability and repeatability, to bring reliable and valid results.

There is no hope for proving the ape proposition from a scientific viewpoint

Even at this level, in the ability to provide this sort of high quality scientific evidence, the Darwinist monkey hypothesis fails miserably. They always will. Why? Because if we were to use our imagination, then the best evidence they could ever hope to provide it to have a monkey give birth to a human in a lab.

I do not think anyone believes this will ever happen, but IF they did, they would have themselves a field day and probably consider it case closed. The problem, however, that this high-imagination lab result does not in fact prove their theory. Namely, that humans actually and historically descended from apes. Why? Because all it would show is that a human could possibly, according to the norms of the universe, or as they say: “scientific law,” descend from a monkey, not that human kind, as is, actually descended from apes. This is a matter of what actually happened in history, not what could have happened in history, and we already knew about this possibility in the mind’s eye already, so what would we have gained?

In short, the Darwinist theory is impossible to actually prove scientifically in the sense that medicine and engineering related sciences prove their theories.

Now, Darwinists are far away from even showing a possibility in light of the norms of the universe – how things normally correlate. The evidences they provide are circumstantial findings of dated ape and human bones, and we have all watched enough court case movies to know what the status of circumstantial evidence is as a proof: it does not even remove reasonable doubt. That is why there are still scientists around that do not buy into it. It is more a matter of group psychological dynamics and fashion that makes people buy into it than anything else. Scientific theories are in fashion, and religious explanations are out, driven by the remarkable success of science in engineering and medicine. Due to its success, everybody wants to be called a scientist, even economists and psychologists. Few are willing to sit back and take a hard look at what is a proof, what does it tell us and what makes science successful and why, and what are the requirements?

The problem is of course, that the success of science in technology is the success of experimental science, not of everything called science. So by merely being labeled a science, or scientific, does not mean it should be looked at with the level of respect that we have for physics and chemistry, or biochemistry. Darwinists are an example of even historians making a claim to the title of “scientist”, in an attempt to be associated with the modern understanding of the word – namely that of experimental science. That just does not work at all. I am being kind when I say that.

A look at the evidences that Darwinists show will lack severely in terms of high observability (i.e measurability), isolatability, controllability and repeatability. E.g. you will find sample size=1, repeatability=0, controllability =0, repeatability = 0.

An Islamic look at the ape proposition

So why do we as Muslims reject the possibility of Darwinists being right about humans descending from apes? The proof is complex, and comes back to proving correct the Muslim belief in Aļļaah, the belief in prophethood, the prophethood of Muĥammad (صل الله عليه وسلم) in particular, and the belief in the Qur’aan as an unperverted and revealed book[7], and that it is impossible that Aļļaah should lie, i.e. what He tells us must be true[8]. Why? Because our rejection of this part of Darwinism is based on the Quranic rejection, and the Qur’aan must be shown as a source of true information. As mentioned earlier, one of the sources of certain knowledge is true information, so we need to verify the Qur’aan as a source of true information, and that depends on all these premises. This, however, is beyond the scope of this article, but there are references in footnote 7 and 8 for those interested..

With regard to the Quranic rejection of the monkey theory, Aļļaah said:

فَإِنَّا خَلَقْنَاكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِنْ مُضْغَةٍ [الحج : 5]

Meaning: “For verily I created you (O Humans) from soil, then from a drop (of semen), then a blodcloth, then a lump of flesh.” This tells us that human kind is created from soil. Further to this, Aļļaah also said:

إِنَّ مَثَلَ عِيسَى عِنْدَ اللَّهِ كَمَثَلِ آدَمَ خَلَقَهُ مِنْ تُرَابٍ [آل عمران : 59]

Meaning: “Verily the case of Jesus, to Aļļaah, is like that of Adam. He created him from soil.” This further verifies that humans are from soil, not apes, because Adam is the first human and the father of mankind, and it is stated that he was created from soil, not an ape. Aļļaah also said, removing all chances for any figurative interpretation:

إِنَّا خَلَقْنَاهُمْ مِنْ طِينٍ لَازِبٍ [الصافات : 11]

Meaning: “Verily I created you from firm[9] clay.”[10] Clearly, no one can reasonably claim that what is meant by firm clay is a monkey.

Further to this, as mentioned earlier, Aļļaah did make some humans into monkeys after their transgression against His orders:

وَجَعَلَ مِنْهُمُ الْقِرَدَةَ وَالْخَنَازِيرَ [المائدة : 60]

Meaning: “and He made from them (a cursed group of people) apes and pigs.”

Being related to pigs and monkeys then, is a curse and a humiliation. This also tells us that Adam is not a descendant of an ape, because Aļļaah said:

وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُمْ مِنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَى كَثِيرٍ مِمَّنْ خَلَقْنَا تَفْضِيلًا [الإسراء : 70]

Meaning: “I have honored the sons of Adam (i.e human kind); provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors above a great part of creation.”

Then we have the ĥadiitħ of the Prophet, narrated by Abuu Dawuud and At-Tirmidħiyy:

الناس كلُّهم بنو آدَمَ، وآدمُ خُلِقَ من تراب[11]

“All people are the children of Adam, and Adam was created from soil.”[12]

The Islamic textual sources are verily clear on the origin of humans then, and that it is not apes, and this proof is much, much stronger than the circumstantial evidences claimed by Darwinists to show otherwise.

[1]An argument the conclusion of which is supported by two premises, of which one (major premise) contains the term (major term) that is the predicate of the conclusion, and the other (minor premise) contains the term (minor term) that is the subject of the conclusion; common to both premises is a term (middle term) that is excluded from the conclusion. A typical form is “All A is C; all B is A; therefore all B is C.” (Random House, Inc. 2009.)

[2]“Francis Bacon (Stanford Encyclopedia of Philosophy),” http://plato.stanford.edu/entries/francis-bacon/.

[3]Az-Zirikliyy, Al-‘Aˆlaam (2002) (Beirut, Lebanon: Dar El-Ilm Lil-Malayeen, 1423), 4/110.

[4]ˆAliyy ibn ˆAbdulKaafii As-Subkiyy (1404 AH/ 1355 AD), Al-Ibhaaj Fii Sħarĥi-l-Minhaaj (Beirut, Lebanon: Dar Al-Kotob Al-ilmiyah, 1404), 1/146.

[5]قال السنوسيّ :حقيقة الحكم العادي: هو إثبات الربط بين أمر وأمر، وجوداً وعدماً، بواسطة التكرر، مع صحة التخلف، وعدم تأثير أحدهما في الأمر ألبته.( شرح المقدمات للسنوسيّ, مكتبة المعارف, 2009, ص. 68)

[6]Muĥammad ibn Yuusuf As-Sanuusiyy (896 AH), Sħarĥu-l-Muqaddimaat, 1st ed. (Maktabatu-l-Maˆaarif, 1420), 68.

[7]See “Foundations of the Religion” for this discussion at https://sunnianswers.wordpress.com/2008/05/19/the-foundations-of-the-religion/ or https://sunnianswers.wordpress.com/2009/08/02/foundations-of-the-religion-pdf/ and https://sunnianswers.wordpress.com/2008/05/24/is-there-a-flaw-in-the-proof-for-the-existence-of-Allah/

[8]See https://sunnianswers.wordpress.com/2008/07/15/refuting-the-accusation-that-asharis-consider-it-rationally-possible-for-allah-to-lie/ and https://sunnianswers.wordpress.com/2008/07/19/it-is-intrinsically-impossible-that-allaah-has-obligations-and-it-is-intrinsically-impossible-that-he-could-lie/ and https://sunnianswers.wordpress.com/2008/07/19/it-is-intrinsically-impossible-that-allaah-has-obligations-and-it-is-intrinsically-impossible-that-he-could-lie/

[9]مفردات ألفاظ القرآن ـ نسخة محققة – (2 / 337): اللازب: الثابت الشديد الثبوت. قال تعالى: {من طين لازب} [الصافات/ 11]

[10]Ar-Raagħib Al-‘Aşfahaaniyy, Mufradaatu-l-Qur’aan (Damascus, Syria: Daar Al-Qalam), 2/337.

[11]جامع الأصول – دار الفكر الخ – (10 / 617): 8215 – ( ت د ) أبو هريرة – رضي الله عنه – : أنَّ رسولَ الله -صلى الله عليه وسلم- قال : «لَيَنْتَهِيَنَّ أقّوَام يفتخرون بآبائهم الذين ماتوا ، إنما هم فَحْمُ جهنم ، أو لَيَكُونُنَّ أَهّوَنَ على الله من الجِعْلان الذي يُدَهِدِهُ الخراءَ بأنفه ، إن الله تعالى قد أذَهب عنكم عُبيَّةَ الجاهلية ، وفخرها بالآباء ، إنما هُوَ مؤمِن تقي ، أو فاجِر شقي ، الناس كلُّهم بنو آدَمَ، وآدمُ خُلِقَ من تراب». أخرجه الترمذي ، وهو آخر حديث في كتابه ، وأخرجه أيضا مختصرا : أنَّ رسولَ الله -صلى الله عليه وسلم- قال : «قد أذهب الله عنكم عُبيَّةَ الجاهلية ، وفخرها بالآباء ، مؤمن تقي وفاجر شقي الناس بنو آدمَ ، وآدمُ خُلِقَ من تراب».-[618]- وفي رواية أبي داود : «إنَّ الله قد أذهب عنكم عُبيَّةَ الجاهلية»… وذكر الرواية الأولى إلى قوله : «من تراب» ثم قال : «ليَدَعنَّ رجال فَخّرهم بأقوام»… وذكره ، وقال في آخره : «من الجعلان التي تدفع بأنفها النَّتَنَ».

[12]Ibn ‘Atħiir (606 AH), Jaamiˆi-l-‘Uşuul, ed. ˆAbdulQaadir Al-Arna’uuţ (Vol. 1-11) and Basħiir ˆUyuun (Vol. 12), 1st ed. (Beirut, Lebanon: Daar Al-Fikr, Maktabah Al-Hulawaaniyy, Maţbaˆah Al-Mallaaĥ, Maktabah Daar Al-Bayaan, 1969), 10/617.

Q&A: Mushirks on a sinking ship II

May 12, 2009

As a follow up on Mushirks on a sinking ship; we were asked the following:

Someone asked: _I need the to know the specific(not general) reason for revelation of these verses.  Why is the act of mushriks on a sinking ship specifically mentioned in several verses ?

Comment: Some mention that it was a habit of the Arabs to bring idols with them on their boats, and then if the going got tough, they would do as described. As they say,”there is no atheist on a sinking ship.” There seems to be something about sinking ships that makes it a solid reality call. Anyone who has been on the ocean in bad weather knows what I am speaking of. I guess the best way to describe it is: “A enormous unpredictable deathtrap not under any creature’s apparent control.” Ponder that.

Someone asked:_did the mushriks believe that only Allah can help in distress?  did the mushriks call other gods beside Allah when in distress?

Comment: They knew that Allaah is the true Creator, but the worshiped other than Him still. They believed that this was something that would make Allaah accept them. Note that we are speaking of actual worship here, not merely asking for help or intercession. The latter is based on the acknowledgment that some worshipers are more likely to have their prayers answered than others, and to be blessed in what they do. The former, however, is based on thinking that other than Allaah deserves worship. The difference between them is enormous.

Someone asked:_do you have any book/quote from sunni scholars on the mushrikeen belief of Allah/god?

Comment: Sure, there are many. For example, under the kinds of shirk, As-Sanuusiyy (895 AH) mentions 6 types of shirk. The 2nd and 3rd kinds mentioned are: “(2) Shirk of making close, which is to worship other than Aļļaah to (according to those who do it) get closer to Aļļaah (i.e His acceptance), such as the shirk of the predecessors of the Arabs of the Jaahiliyyah period. (3) Shirk of immitation, which is to worship other than Aļļaah because others are doing it, like the later generations of the Jaahiliyyah.” (Sħarĥu-l-Muqaddimaat, P. 46)

Aļļaah does not change

October 22, 2008
“لَيْسَ كَمِثْلِهِ شَيْءٌ”

Meaning: “Absolutely nothing resembles Him.” (Al-Sħuuraa, 11)

Wahabi said: We know from the Sunnah that Allah will become so angry on the Day of Judgement, in a way He has never been this angry before, nor will have ever become this angry later? What is it all if not ‘change’?

Comment: Aļļaah does not change. To understand scriptures in your way is to say that Aļļaah is influenced by creation, and that creation causes events of anger, etc. in Him. Aļļaah is not affected by what we do, or anything else in the creation. This is true, because He does not need creation in any way, shape or form. Aļļaah was perfect before the world existed and did not benefit from its existence more perfection, or lose any perfection because of it. Aļļaah said:

فَإِنَّ ٱلله غَنِيٌّ عَنِ ٱلْعَٰلَمِينَ
Meaning: Verily Aļļaah has absolutely no need for the worlds. (Aal Imraan, 97)

In this regard, it was narrated by Al-Haitħamiyy in Majmaˆ Az-Zawaa’id, in a narration he declared acceptable, that a bedouin said in his duˆaa, among other things:

‏”ولا تغيره الحوادث”
“(O the One that) is not changed by events.”
After finishing, the Prophet called the Bedouin and gave him some gold, and asked Him, “Do you know why I gave the gold to you?” He answered, “because of family ties between us O Messenger of Aļļaah?” The Prophet said: “Family ties have rights attached to them, yes, but I gave you the gold for the beauty of your praise of Aļļaah.”

The meaning of “anger” or “wrath” when referring to Aļļaah

In the dictionary Mufradaat Al-Qur’aan Ar-Raagħib Al-‘Aşfahaaniyy said about għađab (wrath/anger): “the excitement of the hearts blood for wanting revenge,” Then he said, “If ascribed to Aļļaah, then it means revenge, without other meanings. (P. 361)1

In the dictionary Lisaanu-l-ˆArab Ibn Manţħuur narrated from the linguist Ibn ˆArafah: “għađab (wrath) in creation is something that enters their hearts, some of it good some of it bad. The bad kind is without a right, and the good kind is for religious purpose and with a right. As for Aļļaah’s għađab, this is His disapproval of those who disobey Him so that He punishes them.2

Explaining Ţaa Haa, 81, where it is stated “għađabii”, which’s literal meaning is “my wrath”, Ibn Al-Jawziyy says it means: “My punishment.3

Even in English the word wrath does not necessarily mean a change in the one ascribed with anger. In Merriam-Webster’s online dictionary, one definition of wrath is: “retributory punishment for an offense or a crime : divine chastisement.4

As for the ĥadiitħ:

“إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْم غَضَبًا لَمْ يَغْضَب قَبْله مِثْله وَلَنْ يَغْضَب بَعْده مِثْله”

{If someone translated it literally he would say: “Verily My Lord is wrathful today like never before, and He will not be wrathful like that again.”}

An-Nawawiyy said in his explanation of Saĥiiĥ Muslim: What is meant by Aļļaah’s wrath is what appears of his punishment of those who disobeyed him, and what they (people on the Day of Judgment) see of His painful torture (assigned to sinners), and what the people at the gathering (on that day) witness of horrors that have never been before and never will be again. There is no doubt that this will never have happened before that day, and will never and its like will never reoccur. This is the meaning of “Aļļaah’s wrath,” just like His riđaa (literal translation: “being pleased”) is the appearance of His mercy and gentle treatment of those He has willed good and dignity for. This is because it is impossible that Aļļaah should change in being wrathful or being pleased. And Aļļaah knows best. (3/685)

Imam Abu Ĥaniifah said in Al-Fiqh Al-Akbar: “…change and alteration occur only in created beings.”

Why does Abu Ĥaniifah say that change and alteration only occur in created things? Because a change is the coming into existence of something new, and all such things need a creator, because it did not previously exist. Since Aļļaah is not created, He does not change. In addition, Aļļaah is attributed with complete perfection, which means that saying that He is changing implies that He is getting more perfect, and was not perfect before, or getting less perfect. This is not the belief of a Muslim. Imam Aĥmad ibn Ĥanbal said:

والله تعالى لم يلحقه تغير ولا تبدل ولا يلحقه الحدود قبل خلق العرش ولا بعد خلق العرش
“Aļļaah taˆaalaa did not change or experience any substitution (in His attributes), and has not been attributed with any limits before creating the ˆArsħ and not after creating it (Iˆtiqaad Al-Imaam Al-Mubajjal Ibn Ĥanbal, P. 297).” In other words, Aļļaah is not in a place above the ˆArsħ.

Why did the scholars meticulously avoid the belief that Allah changes?

The answer is that change is in reality a beginning, and anything with a beginning needs to be brought into existence. Having been brought into existence is to have been created, so everything with a beginning is created. In other words, all change is created. To say that Aļļaah changes then, is to say that He has created attributes, and that He is part created. This is like the christians who say that Aļļaah has a son, i.e. that He is part creator and part creation. For this reason, no scripture must be understood to mean that Aļļaah changes, and any scripture that seems on the surface to imply this must not be understood to imply this.

As always, any meanings ascribed to the Creator in the scriptures must be understood in light of Aļļaah’s non-resemblance to His creation. At the most basic level, this means that Aļļaah does not have a beginning, and that His attributes do not have a beginning. The reason is that anything with a beginning is a creation, because it must have been brought into existence. So the one that is saying that Aļļaah changes is not only saying that Aļļaah resembles His creation, but that He is in fact part created. This is a plain and inescapable denial of the aayah:

“لَيْسَ كَمِثْلِهِ شَيْءٌ”
Meaning: “Absolutely nothing resembles Him.” (Al-Sħuuraa, 11) It may be said based on this, that if Aļļaah does not resemble anything, i.e. His creation, then He is definitely not partially created! For more on this aayah see also this article.Not only that, but to say that Aļļaah is attributed with beginnings is to ruin the proof of Aļļaah’s existence. The reason is that Aļļaah is not something we know exists based on observation. Rather, we know He exists because of the existence of things that have a beginning, namely the world around us. We know that Aļļaah exists, because anything with a beginning needs a creator; it needs to be brought into existence. If someone says that Aļļaah is attributed with beginnings, then he is either saying that something can come into existence without a creator, or that Aļļaah is not the Creator, or that Aļļaah partially created Himself. In the first two cases, the proof is clearly ruined. In the last case it is also ruined, because if something can be part creator and part creation, then how would one remove doubts about the world not creating itself? For this reason you find the Wahabi’s always afraid of the proofs of Aļļaah’s existence, because these proofs also prove them wrong. These proofs all revolve around the fact that one cannot have change or beginnings without a Creator.

Abu Adam



  1. لمفردات في غريب القرآن ، اسم المؤلف:  أبو القاسم الحسين بن محمد  الوفاة: 502هـ ، دار النشر : دار المعرفة – لبنان ، تحقيق : محمد سيد كيلاني . قال المؤلف: وإذا وصف الله تعالى به فالمراد به الانتقام دون غيره المفردات في غريب القرآن  ج 1   ص 361- back
  2. لسان العرب – (ج 1 / ص 648): قال ابن عرفة الغَضَبُ من المخلوقين شيءٌ يُداخِل قُلُوبَهم ومنه محمود ومذموم فالمذموم ما كان في غير الحق والمحمود ما كان في جانب الدين والحق وأَما غَضَبُ اللّه فهو إِنكاره على من عصاه فيعاقبه
  3. زاد المسير – (361): قوله تعالى : { فيحلَّ عليكم غضبي } أي : فتجب لكم عقوبتي
  4. Merriam-Webster Online. 22 August 2008,<http://www.merriam-webster.com/dictionary/wrath&gt;
  5. شرح النووي على مسلم – (ج 3 / ص 68) : الْمُرَاد بِغَضَبِ اللَّه تَعَالَى مَا يَظْهَر مِنْ اِنْتِقَامه مِمَّنْ عَصَاهُ وَمَا يَرَوْنَهُ مِنْ أَلِيم عَذَابه ، وَمَا يُشَاهِدهُ أَهْل الْمَجْمَع مِنْ الْأَهْوَال الَّتِي لَمْ تَكُنْ وَلَا يَكُون مِثْلهَا ، وَلَا شَكّ فِي أَنَّ هَذَا كُلّه لَمْ يَتَقَدَّم قَبْل ذَلِكَ الْيَوْم مِثْله وَلَا يَكُون بَعْده مِثْله ، فَهَذَا مَعْنَى غَضَب اللَّه تَعَالَى كَمَا أَنَّ رِضَاهُ ظُهُور رَحْمَته وَلُطْفه بِمَنْ أَرَادَ بِهِ الْخَيْر وَالْكَرَامَة ؛ لِأَنَّ اللَّه تَعَالَى يَسْتَحِيل فِي حَقّه التَّغَيُّر فِي الْغَضَب وَالرِّضَاء . وَاَللَّه أَعْلَم .

Q&A: medicine and cause/ reg. if someone calls Allah “cause.”

August 13, 2008


My first question is about “causes of normalcy”, and arose after reading this article.  When ‘ulama give fatawa about e.g. the use of ta’wiz, almost every single one of the fatawa mentions that one must not believe the words have any affect in themselves, but are empowered to do so by Allah ta’ala. Am I right in being concerned about the Muslims’ belief regarding the use of medication, since the whole issue of Allah being the original creator of shifa’ seems to be forgotten by the awam (especially among medical doctors here in the West)?

Every new event in the universe is only a possibility. That is, if A happens, then what happens next is as specified by Aļļaah only. “A” itself has no actual influence on what will happen next. So there is no cause in the sense of one event actually influencing another in the next moment of time. What we call causes are really just events that Aļļaah have willed to be correlated. Using medicine is fine, as long as one believes that the cure is actually from Aļļaah, not from the medicine. This is what is called “to act according to causes,” and it consists of looking at how things correlate in the world, and then act accordingly to achieve one’s objectives. One must believe that there is no actual power to influence in the causes, even a created one. It is in reality only correlation, because every new event is an event specified and created by Aļļaah, and Aļļaah is not influenced by anything or anyone.


Also, as far as I know, these “causes of normalcy” are called asbab in Arabic, but what is the other one called in Arabic, the one if one calls Allah it, according to hanafis one is commiting kufr?

It is kufr to call Aļļaah “cause” (in Arabic “sabab” or ” ˆillah”, ) because it is disrespectful. Aļļaah Himself is not a cause, He creates, and His act of creating results in things to come into existence and change. When someone calls Aļļaah Himself “cause” he is implying that Aļļaah has no choice but to bring things into existence. Muslims must believe that Aļļaah creates with a will. That being said, keep in mind that it is not allowed to name Aļļaah anything without His permission.

Response to a comment: Calling Allah a ’cause’ is Kufr

May 16, 2008

as salam `alaykum,

The following is a response to one of the comments on this post.

wa `alaykum salam

Shaykh Abu Adam’s Response:

Commentator said: The ‘Ashari denial of the principle of causation (قانون العلية والسببية) is in conflict with one of the proofs for the existence of God (دليل الحدوث).

No one has said that you cannot use the word “cause” at all, but that is not the same as saying that one is allowed to name Allah Himself “cause.” You can say that the world exists because Allah created it. The names of Allah, however, are revelation based and one cannot make them up at convenience. This is what the christians did when they started calling Jesus the son of God. For merely saying this, Allah judged that they are blasphemers, regardless of what they meant by it. That is why scholars of the Hanafi school, ruled that to call Allah “cause” is kufr. It is actually very close to the Christian idea. Abdul Ghani An-Nabulsi said: “And based on the kufr of the christians, we can derive the (judgment of) blasphemy for the Greek philosophers, because they believed that Allah is the ’cause of causes.’ (Haqa’iqul-Islam wa ‘Asraaruh, P. 132)”

Commentator said: …theological and philosophical principles presuppose the necessity and truth of causation. If this were not the case, then one could assume that the Universe is temporal and uncaused?

The answer is simple, things exist because Allah created them. They did not exist because other created things created (caused) them. Asharis believe there is only one creator. He, Allah, created all things, all events, all incidents in every instance. Created things have no power to influence things in reality, they only correlate with them as Allah has willed. So if you do not water plants, they won’t grow because Allah has willed that the growth of plants must normally be correlated with watering. As stated in the Qur’aan:

“وَخَلَقَ كُلَّ شَيْءٍ”
Meaning: “Allah created everything.” (Al-An`aam, 101) I.e. He brought everything, absolutely and categorically into existence.

“وما تشاءون إلا أن يشاء الله”
Meaning: “You do not will anything unless Allah has willed it.” (Al-Insaan, 30)

“وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا”

Meaning: “And He created everything and predestined it.” (Al-Furqaan, 2)

“هَلْ مِنْ خَالِقٍ غَيْرُ اللَّهِ”
Meaning: “Is there another creator than Allah?”

Q & A: The logical difference between correlations and definitions

May 15, 2008

as salam `alaykum

I read the following in An Introduction to Classical Islamic Philosophy by Oliver Leaman:

“Examples of beings which are necessarily existent by reason of something else are ‘combustion,’ which is ‘necessarily existent… once contact is taken to exist between fire and matter which can be burned,’ and ‘four‘ which is ‘necessarily existent… when we assume two plus two.'”

My question with regards to this is as follows:

Combustion‘ and ‘four‘ are not the same. The only reason it appears to us that combustion is the result of coming into contact with fire is because we have always observed this to be the case. In other words, since the result of coming into contact of fire being ‘combustion‘ is empirically observable, it is not necessary that things always burn when they come into contact with fire. On the other hand, ‘two plus two‘ is one of the definitions of ‘four.’ That is how ‘four‘ is defined. Is my reasoning correct?

jazak allahi khayrun

Shaykh Abu Adam al Naruiji’s Response:

wa `alaykum salam,

Yes, you’ve got it right, except that 2+2=4 is not only a definition, as I will explain below. What he is talking about is not Islamic philosophy, but the Greek philosophy of Ibn Sinaa and his ilk. They believed that fire has the ability to burn by itself, without Allah having willed it. They are kuffaar, as stated by Al-Ghazzali and others.

The causes of normalcy in this world are actually just correlation. If you took some statistics or philosophy in science course, you probably know that researchers always talk about causation versus correlation. Well, to Muslims, it is all just correlation. When we say that fire causes combustion, it is a judgment regarding the habit of creation. This judgment is based on seeing that two events tend to correlate. So we say, “you need wings to fly, you need water to grow plants,” etc. The real cause is that Allah has willed for such events to always correlate. Make sure that you never name Allah “cause” though, as this is kufr, and the expression of the philosophers. You can say that the cause is that Allah has willed it, or that Allah caused it, but not that Allah is the cause.

2+2=4 is something entirely different, because it is a count, not correlation. 4 things are 4 things, no matter how you group them. It is a matter of definition, but not only a matter of definition. It is a matter of necessary knowledge, knowledge that the mind is forced to admit is true, because it does not require pondering. This is why people do not disagree about 2+2=4 just as 1+3=4, unless they are of the I-do-not-knowers sect of philosophers – the Sophists/relativists, that deny knowledge of anything (they contradict themselves though, for they claim to know that they do not know.) In Talbis Iblis Ibn Al Jawziy said that they can be handled by taking their property, and then when they ask about it, tell them “you mean the property you are not sure exists?” This is because it is usually some kind of compulsive obsessive disorder of Satanic whispers (waswasah.)

Answered by Shaykh Abu Adam

Qadari Contention: Good Deeds are Useless

May 8, 2008

Qadari Contention: “If you say that there is no such thing as one event causing another to exist, then there is no need for good deeds, because good deeds do not bring about the mercy or forgiveness of Allah.

Sunni Response: Only Allah brings anything into existence, because this is the definition of creating, and Allah is the only creator. Nothing influences Allah, because He has no needs. How can someone think of themselves as actually influencing the Creator of this world. Subhan-Allah.

Al-Bukhari narrated through Abu Hurayrah that the Prophet said: “Your deeds will not put you in Paradise.” They asked: “Not even for you, O Messenger of Allah?” He answered: “No, not even for me, except that Allah will cover me with grace and mercy.” (Sahih Al-Bukhaari No 5349, 5/2147; Umdat-al-Qaari 21/227)

What this means is that Allah is not obliged to do anything, and that your deeds do not influence Allah or anything else. It does not mean that you do not need to do anything. It means that if you do not, then this indicates that Aļļaah has not willed good for you, and this is a sign that you are heading for loss in the Hereafter. At-Tahaawi states: “The deeds of creation are created by Allah and acquired (committed) by creation.” Allah says in the Quran:

“وَكَانَ أَمْرُ اللَّهِ قَدَرًا مَقْدُورًا”

Meaning: “All created beings are predestined by Aļļaah.” (Al-Ahzaab, 38 )

This means that all things, has been specified and created exactly how they are to be by Allah. To clarify further:

“وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ”

Meaning: “Allah created you and what you do.” (As-Saaffaat. 96)

The truth of this aayah can be seen by looking at yourself. For example, take a simple act like standing up. This simple act requires the contraction and coordination of millions of muscle fibers, through signals from the brain, none of which we are even aware of. It is actually something extremely complex and coordinated. It must therefore be under the control of someone with a will to specify this complex event, and that is none other than Allah.

That does not mean that we do not have a choice. It means rather, that the choices we perceive as options, the perceived ability to choose one of them, and the choice finally made, is created by Allah. In other words, we commit choices, but Allah creates them. This is different from involuntary acts, such as shivering. In this case we have no choice, not even a created one. Our accountability for our deeds is for deeds for which we had a created choice. We are not accountable for involuntary acts, such as shivering.

With regards to the fact that all which exists is by Allah’s Will and Creating, it is useful to recount the debate between Al-Qadi Abdul Jabbaar of the Mutazili sect, and the great Imam of the Sunnis of the time, Abu Ishaaq Al-Isfaraayiini (418 h.) When the two met, AbdulJabbaar said, “Exalted is Allah, who transcends the obscene.” (While this is a sound expression, what he meant to say was that Allah does not create evil. This is blasphemous, because Muslims must believe that Allah is the only creator, as it is stated in the Quran that He created everything, and that no one wills anything except by His Will.)

Imam Al- Isfaraayiini realized what he had implied and responded, “Exalted is Allah, nothing happens in His dominion but by His Will.” The Mutazili then made another attempt and said, “Does our Lord like to be disobeyed?” Al-Isfaraayiini quickly replied, “Could He be disobeyed against His Will?” Upon that AbdulJabbaar tried again to defeat his adversary and said, “If God denied me guidance, then ruled that I be destroyed for it, has He treated me fairly?” Al-Isfaraayiini calmly answered, “If He denied you something that was yours, then He would have been unfair, but if it was not rightfully yours, then Allah does with His creation what He wills.” AbdulJabbaar fell silent, and could not argue further. After all, Allah is the true owner of all creation. (V.4/ P. 261-262. Tabaqaat-al-Shafi’iyyah-al-Kubraa).

Finally, before one delves more on this, one should remember that Allah said:

لا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُون

Meaning: “He is not asked about what He does to creation, but the creation is asked.” (Al-Anbiyaa’, 23).

Qadari Contention: With all due respect to Al-Isfaraayiini, there is a difference between what is fair legally and what is fair morally. Legally, Allah has created all that is, and it is His to do as He wishes. Morally, however, is different.

Sunni Response: The answer is that whether you call it legally or morally, the fact remains that Allah does not have a judge. Allah is neither subject to morals, nor laws, because He does not have a judge. AbdulJabbar did not answer Al-Isfaraayiyni, because he knew that injustice (thulm) is linguistically (in Arabic): “to put something where it does not belong,” and in common usage: “to deal in the rights of others without a right, or to transgress beyond one’s limits.” None of these meanings can apply to the Creator, as all right belong to Him, and all things belong to Him, and He is not limited in any way.

Author: Shaykh Abu Adam al Naruiji

Qadari Contention: We cannot deny the causes and effects that Allah has put and can be observed in different aspects of His creation

May 7, 2008

Qadari Contention: Can we deny that Allah has put certain causes and effects, which can be observed into different aspects of His creation as He wills?

Sunni Response: We do not deny everything that we call cause in our daily language. You must believe, however, that what we call “cause” in our daily lives is not something that brings things into existence. Remember that words are just words, and what is important is the meaning behind them. The “cause” that Ahl al Sunnah denies is what in Arabic is called ta’thir, or influence. Only Allah can bring something into existence, however minute, so no event can truly and actually influence another event. If you believe this, then we are in agreement. If you do not, then you believe in more than one Creator, even if you call it something different. When we say that all is predestined by Allah, it means that all events, large and small, substances and actions have been created by Allah. When we say “created”, we mean brought into existence. So when a glass breaks, it is in reality because Allah created its breaking, and specified all details of how it is to be, not actually because of the impact of its fall or whatever. This is clearly all according to the Qur’aan:

“وَخَلَقَ كُلَّ شَيْءٍ”

Meaning: “Allah created everything.” (Al-‘An’aam, 101)

i.e. He brought everything, absolutely and categorically into existence.

“وما تشاءون إلا أن يشاء الله”

Meaning: “You do not will anything unless Allah has willed it.” (Al-Insaan, 30)

“وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا”

Meaning: “And He created everything and predestined it.” (Al-Furqaan, 2)

“هَلْ مِنْ خَالِقٍ غَيْرُ اللَّهِ”

Meaning: “Is there another creator than Allah?”

We can conclude from these that nothing brings anything whatsoever into existence except Allah, whatever it may be.

However, it should also be noted that what we normally call causes in our daily lives do exist. They exist because Allah has willed for certain events to always correspond with others. So, for example, if a field of wheat received no water then it will not grow, and if one jumps out of an airplane one will fall down, etc. Anything else would be considered extraordinary. This is because Allah creates relationships between such events, so that they always correlate. Based on our experience we call this “cause,” and say for example, “he died because he fell over a cliff,” “there is not enough food because of the drought,” etc.

These “causes of normalcy,” as we might call them, are a mercy from Allah, as they help us to deal with our daily lives. If there was no predictable gravity on earth, for example, imagine how difficult it would be to get through your day. Moreover, these “causes of normalcy” make it clear to us what is extraordinary and what is not, so that we can recognize miracles and distinguish Prophets from other people.

Author: Shaykh Abu Adam al Naruiji

Shaykh Buti on Hikam: Foreordained Destiny and the Inefficacy of Material Causes-and-Effects by Shaykh G. F. Haddad

May 4, 2008

as salam `alaykum wa rahmatullahi wa barakatuhu

This article, translated by Shaykh G. F. Haddad, is a commentary on one of the Hikam of Sidi Ibn Ata’illah Iskandari, by Dr. Said Ramadan al Buti. It goes into very fine detail with respect to the issue of causes-and-effects and their efficacy in this world. Kudos to Sidi Faqir for having it brought to my attention. Read it and enjoy!

wa `alaykum as salam wa rahmatullahi wa barakatuhu

Ibn Mazhar

Wahhabi Contention: Allah creates substances with intrinsic properties

May 3, 2008

Wahhabi contention: Allah has created each and every substance with intrinsic properties. These properties may, in fact, affect other substances, if Allah allows them to. Allah can prevent these natural causes from acting, but if He wills, the cause can have an effect. Hence, nothing happens except by the Will of Allah. Allah is indeed the creator of all things. However, this does not negate that Allah Himself has created substances with intrinsic properties.

Sunni Response: Are you telling me that substances can act without Allah having created that act? That they will act unless He prevents them? If you do, then you are a contradicting the Qur’aan, because Allah said:

وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا

Meaning: “And He created everything and predestined it.” (Al-Furqaan, 2)

If this is not your opinion, then you don’t know what you are saying, because this is exactly the position of the Asharis. No one is saying that if you put a fire on your hand you won’t burn, what is being said is that the fire itself, the heat that it generates, and the burn that it makes are all separate creations. So whenever fire has heat it means that Allah has created that particular heat of that particular incident, and if it ever burns a hand it is because Allah created the burn in the hand for each and every incident. This is true even if the burning never fails to happen, because Allah said:

وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا

Meaning: “And He created everything and predestined it.” (Al-Furqaan, 2)

This comes back to the belief of Ahl al Sunnah wal Jama’ah that Allah is the only creator. Only He can bring any event into existence, and no one and nothing else, ever, without exception. Every single movement, every single thought, every single change that occurs is created and predestined by Allah. If you believe this, then it is clear that no substance has actual and real power to affect things It just appears that way.

So if water is followed by growth of the harvest, then this is because every incident of growth in every single plant has been created and predestined by Allah. If it did not grow, it was not because it was going to grow by itself and then Allah prevented it, but because Allah has not created growth in it. Rather, He created the next periods of its existence as a non-growing plant. The non-growing plant is not remaining this way independently either. Rather, every moment of its existence is created by Allah.

Your statements “Allah is indeed the creator of all things,” and “Allah has created each and every substance with intrinsic properties, and these properties may in fact affect other substances if Allah allows them to” contradict one another. Why? Because in the first you say that Allah creates all things, and in the second you are saying that properties might affect things. If something happens in this world, however minute, it is because Allah has created it. You cannot say that Allah willed something, anything at all, and did not create it, because:

وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا

Meaning: “And He created everything and predestined it.” (Al-Furqaan, 2)

Author: Shaykh Abu Adam al Naruiji