Chapter 1: The Creator
Being of Allah, the Mighty and the High; and admission of his positive attributes
There are a few sections in this chapter:
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Section One: Admitting to the Existence of the Creator of the Universe
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Section Two: Eternality of Allah
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Section Three: Allah is Omnipotent and Supreme
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Section Four: Allah is All-knowing
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Section Five Allah is all-seeing and all-hearing
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Section Six: God is Living
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Section Seven: God is Murid (with intention)
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Section Eight: Allah is Mutakallim.
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Section Nine: Allah is Truthful (Sadiq)
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Section Ten: Qualities of Perfection
Section 1: Admitting To The Existence Of The Creator Of The Universe
We should know that existence of the creator of the universe is more evident than anything else. It is so, because if a person contemplates on the creation of heavens, earth, sun, moon, stars, air, clouds, mountains and seas and all animals and creation of bodies and soul and other miscellaneous things, he reaches a stage of certainty that all these have not come into being without a maker.
On the contrary, the being that has created them, is not like them; He is perfect in being and no kind of defect is present in His being and qualities. This much brief reasoning is sufficient for the creatures; but we shall present a few elaborate reasonings, that are easily understandable even to the most simple-minded people.
The first reasoning is that every issue that a man judges with his intellect, is such that either it is impossible to contemplate on its being without any external issues and that it is not necessary that it should have an external cause which is known as Necessary Being (Wajib al-Wujood).
Or that it is impossible to contemplate on its being; then it is known as impossibility of existence (Mumtina al-Wujood).
However, if it is neither possible nor impossible to contemplate on its being, it is known as possibility of existence (Mumkin al-Wujood); that is, it is both possible for it to exist and not exist. If a cause appears for it, it comes into existence; otherwise, it remains non-existent.
Thus, we say that there is no doubt that there are existing beings in the universe. If all the existent beings are included in possibilities (Mumkinaat) and behind them there is no Necessary Being (Wajib al-Wujood), in that case if they are regarded as one person; and for all of them it is possible to be non-existent as without a cause it is impossible for Zaid to exist. Otherwise, it will lead to precedence in absence of a precedent and its impossibility is logically imminent (Badihi Aqli).
In the same way, existence is also impossible without an external cause; and it is necessary that the cause should be present; because it is also imminent that something, which itself is not present, cannot be the cause of existence of something else, and what is beyond all possibilities of existence, is the Necessary Being (Wajib al-Wujood). Thus, we conclude that a Necessary Being (Wajib al-Wujood) is present.
If it is said that each one of these parts is the cause of existence of other - without any limit and restriction - and their parts are causes of all parts together; we would reply that subject to the condition of existence, the presence of the cause of each of them is necessary, but its non-existence is possible with non-existence of all its causes. Thus, it would entail that there is no Necessary Being (Wajib al-Wujood).
The second reasoning is that according to some researchers, like commonality in perceptions results in knowledge, it is impossible that the majority should reach consensus on a false matter or commit a mistake in its truth.
Thus, when all the prophets, saints and intellectuals have reached consensus on the existence of the creator of the universe; on His oneness; and that He is perfect from all aspects and no sort of defect is possible in Him, we realize that this matter is true and that a numerous group has not reached unanimity on a false matter and these perfect intellects have not made a mistake.
Also, their consensus is proof that whether these prefaces are imminent or theoretical, their reasonings are so clear that there is no room for mistake and doubts in them, and this reasoning is very strong.
The third reasoning is those miracles displayed by the prophets and their successors. For example, the staff assuming the form of python, splitting of the sea, resurrection of the dead and bestowing sight to the blind, splitting of the moon into two and making water flow from fingers or pebbles and other similar miracles, because it is clear to all that such matters are beyond human capacity. Hence, it is necessary that there must be a God, who displays these acts through their hands to prove their veracity.
For most people, contemplation on the unique creations of God, present in the self and the surroundings, show a concise reasoning, which Allah has hinted at in most places in the Holy Qur’an; and this much is sufficient. On the contrary, the knowledge of the creator of the universe is imminent and all intellects are created through it.
As the Almighty Allah says: If you ask the idolaters: Who has created the heavens and the earth? They will say: It is Allah. And then said:
أَفِي اللَّهِ شَكٌّ فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ
“Is there doubt about Allah, the Maker of the heavens and the earth?” (14:10).
He also said that the true religion is the nature made by the Almighty Allah, in which He has created human beings:
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ
“Then set your face upright for religion in the right state - the nature made by Allah, in which He has made men; there is no altering of Allah’s creation; that is the right religion, but most people do not know” (30:30).
That is why all the prophets were commanded to tell the people about the word of monotheism and to say: ‘There is no god, except Allah,’ and to confess in the existence of the Creator.
Its proof is that when people fall into calamities and they do not have support from any apparent helper, they take refuge in their creator and confess: ‘we are having One God,’ and numerous reliable traditions are recorded about this.
Some intellectuals say that most infidels and ignorant people apparently deny the existence of the Creator, but in their conscience, they confess to His reality and existence. Therefore, there is no dispute in the existence of the Creator.
Its explanation is that intellect, reason, and texts prove that Allah, the Mighty and the High is higher and greater than that the intelligence of a person is able to encompass His being, but this connection is proved and established between the master and Hi servants due to addition of special mercy, which the essence of all creatures has accepted. That is why, when one is involved in calamities and natural disasters, in which there is no one to seek help from, except the Real Protector, they become humble before Him. This is thus the sign of acceptance of prayer, as mentioned in the verse:
أَمَّنْ يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ
“Or, Who answers the distressed one when he calls upon Him!” (27:62).
In fact, the fear, terror, and restlessness of living beings in such circumstances is also due to this. That is why in every age, period, religion, and religious sects, there is no logical dispute from any sensible person regarding the initial creation. On the contrary, there are disputes regarding His attributes, conditions and circumstances.
Fakhr ar-Razi narrates from a person that during a great famine and drought, people went to the wilderness to pray for rain, but their prayer was not accepted. That man says: At that time, I went to a mountain and saw a deer sprinting to a pond due to intense thirst; but when it reached the pool, it found the pool dry. He was absolutely shocked and many a time he shook his head looking at the heavens. Suddenly a cloud appeared, and it rained so heavily that the pool began to overflow. The deer drank its fill and went away from there.
According to the author of Rasail Ikhwan as-Safa, many a time people saw that due to drought, animals raise up their head to the heavens and plead for water.
It is narrated from a hunter that he saw a mountain cow nursing her young one. He says: When I went to it, it abandoned the calf and fled, and I captured the calf. When the cow saw the calf in my hand, she became restless and raised her head to the heavens, as if pleading to court of the Almighty Allah. Suddenly I slipped and fell into a ditch and the calf escaped from my hands. Thus, its dam came running and took it away.
It would not be appropriate at this point to mention all what is stated in traditions regarding this. Therefore, we can simply conclude that whatever is known about the existence of the Creator is so clear that even animals are aware of it.
Section 2: Eternality Of Allah
It is clear that Allah, the Mighty and the High is eternal and ever-living. His non-existence is impossible. He is from ever and he shall remain for ever. It is so, because if He were incidental and non-existent and if annihilation were possible for Him, He would be needful of another creator and He would not be a necessary being and the creator of the universe.
We should know that His existence is necessary, and it is necessary for His being, and it is impossible to separate it from His being. Followers of different religions have reached consensus on His being perfect from all aspects and that helplessness, defect and annihilation is impossible for Him.
Section 3: Allah Is Omnipotent And Supreme
Allah, the Mighty and the High, is all-Powerful and supreme and nothing from possibilities is beyond His power. Also, it is not that since He has created this much, He cannot create more. On the contrary, He does that, in which there is exigency. And if there is exigency, He can create twice whatever He has already created; and if He wants, he can annihilate everything. He is the capable doer. Whatever He does, He does so through His will and discretion. He is not in any way helpless in His acts. Neither is His effect on other things without His will. For example, the burning of the fire.
Also, if the will of Allah becomes absolute along with the creation of a possibility, it would definitely come into being.
As Allah, the Mighty and the High says in the Holy Qur’an:
إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ
“His command, when He intends anything, is only to say to it: Be, so it is” (36:82).
This matter does not negate that the will of Allah is not having connection with the result of the issue.
The proof of the above is that owners of intellect, despite having different desires, have reached consensus that the creator of the universe cannot be helpless and defective.
Section 4: Allah Is All-Knowing
We should know that the knowledge of the Almighty Allah about things before their coming into existence is no different as compared to His knowledge after their coming into existence. He knows everything from eternity, which would be created till ever. And all things; including such objects like particles, or like drops of the sea water, weight of particles and mountains; or leaves of trees or desert sand, and the breathing of animals; everything is clear for Him.
It is so, because He is the creator of everything, whether it is through a medium or directly, and whoever through his will and discretion creates something, he has complete knowledge of its qualities and signs; if one ponders on this, it will be clear and obvious.
Also, Allah, the Mighty and the High is abstract. The relationship of the abstract is same with everything. Also, as all the created things are results of His existence; the knowledge and perfection of everything is sourced through Him. One, who is cognizant of all the sciences, is not ignorant of anything. The Almighty Allah has hinted to all these proofs in these words of the Holy Qur’an:
أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ
“Does He not know, Who created? And He is the Knower of the subtleties, the Aware” (67:14).
Thus, we realize that He is subtle, with wholesome kindness for all existing beings and that He is the protector, creator and nourisher of all; it is Him only, who conveys everyone to the ranks of perfection; and only He is the knower of hidden matters.
We acknowledge the unique creations of the creator; that is the sun, moon and stars and their different movements based on wise laws, and the nurturing of material and vegetative things; and He is who conveys each of them to perfection; explanation of human and animals bodies and He is who arranges their parts; their growth; perception of external and internal senses, on which philosophers have written books on every topic after contemplating on them for thousands of years, even then they were unable to become conversant with even one-tenth of them.
Therefore, we become aware with certainty that such a God, from whom nothing is concealed, and who is not helpless in anything, and is powerful on everything, and that His knowledge is eternal and everlasting, and He is never oblivious of anything; forgetfulness is not possible from Him, and sleep and slumber are impossible for Him; because all these are defects, and He is perfect from all defects.
So, when in general, the knowledge and power of the Almighty Allah and His being free from all evil is proved, and the reality of prophets and his successors is also proved through miracles as will be mentioned later, if Allah wills; then all qualities of perfection are proved through the sayings and reports of these elders and there is no need to know the rational reasonings; that is why we have not prolonged the discussion.
Section 5: Allah Is All-Seeing And All-Hearing
We should know that Allah, the Mighty and the High is all-seeing and all-hearing. He is the knower of everything that can be heard; for example, voices and see all that is visible. But He can hear without an instrument of hearing (ears) and see without an instrument of seeing (eyes); because were He to be needful of these things, He would become a compound, a needful and a created being; He would be needful of others in His perfection; however, He is perfect in His self and His knowledge regarding those things does not depend on them.
On the contrary, He was cognizant of them before their existence as He is cognizant after their creation and both these qualities refer to His omniscience. Allah, the Mighty and the High has mentioned these two qualities separately. Perhaps the wisdom behind this is that the philosophers are refuted in those qualities because they do not consider Allah to be cognizant of the details. Or that He is aware of the acts of human beings involved in difficulties. That is why these two qualities were mentioned separately from knowledge, so that people be warned of divine chastisement and encouraged to perform good deeds. Some consider both these qualities to be distinct from divine knowledge and its mention here is of no use.
Section 6: God Is Living
We should know that Allah, the Mighty and the High is living and ‘living’ implies a quality through which power and wisdom should be revealed. Since it is proved that Allah, the Mighty and the High is all-knowing and all-powerful, the quality of life is also proved for Him. However, the life of created beings occurs by occurrence of a quality, whereas God is alive on His own without a quality of a created being applicable to Him; and in fact, this quality again refers to His knowledge and power.
Section 7: God Is Mureed (With Intention)
We should know that Allah, the Mighty and the High is Mureed; that all His acts occur through His choice and intention. They are not inadvertent that come about without choice and intention, as the burning property of the fire and falling of the stone. First, we think of an act; after that we think of its benefit, and this serves as a motivation for us to perform it; till we reach the limit of determination and at that time that we perform the act.
However, there is no contradiction of condition and occurrence in the being of the Almighty; that is why the knowledge, which the Almighty Allah has that the existence of so and so matter in so and so time is expedient for the system of the universe. It is the same cause of its being at that time.
That is why Imamiyyah theologians say that intention refers to knowledge, and the knowledge of the better option is also an intention.
It is also mentioned in traditions that this same invention is intention, and this quality is from the act, and it is incidental. Though there are many points in this subject, but for the duty-bound it is sufficient to know that all acts of the Almighty Allah occur through His intention and choice according to exigency and wisdom and He is not helpless in those acts.
Section 8: Allah Is Mutakallim
We should know that the Almighty Allah is Mutakallim; that is, He creates letters and voices in a body, without the faculty of mouth or any other organ; like through His perfect power, speech was created in the tree and Prophet Musa (‘a) heard it. He creates sounds in the heavens, which the angels hear and bring as divine revelation; and He creates inscriptions in the heavenly tablets as well, which angels read and bring down as divine revelation. He also creates revelation and speech in the hearts of prophets, successors, and angels.
This quality of creating speech is not a divine quality that should necessarily be from eternity; on the contrary, it is a quality of action, and it is incidental, because the perfection of truth is knowledge of those meanings and letters; and He has the power to create letters and voices in anything He wants.
Both these qualities – knowledge and power – are eternal; and the quality of creating speech is mentioned separately, because the sending of prophets and duties of Almighty Allah is the basis of divine revelation; and books and divine words present in Qur’an and other heavenly scriptures are incidental. Whereas the knowledge of Allah is eternal, and He is separate from speech and self-speech, about which Ashaira believe in, is invalid.
Section 9: Allah Is Truthful (As-Sadiq)
We should also know that the Almighty Allah is Truthful (As-Sadiq) and falsehood is not possible from Him. Reason dictates that He should be free from all evil. And as falsehood is also an evil, He is from falsehood as well
In certain situations, falsehood, under exigency is allowed for us, even though it is an evil; but it is allowed due to our helplessness; since we are incapable of repelling the trouble caused by the word of truth, whereas Allah cannot be helpless. Moreover, there is consensus of people of all religions that the Almighty Allah is truthful in all acts and the books of Allah are full of this subject matter and this matter is a fundamental of faith.
Section 10: Qualities Of Perfection
Similarly, we should know that the qualities of perfection of the Almighty Allah are His very being, because no quality is present in Him, which may be established with His being. On the contrary, His being is the substitute of all qualities. Just as there is a being for us and the quality of power is an existence, which has become a cause, but the divine being of the Almighty Allah is a substitute of all qualities and other than the divine being, nothing else is absolutely knowledgeable, because if some quality should be in addition to His being, it would either be eternal or incidental and both of them are impossible.
It is so, because if it is eternal, then plurality of the eternal becomes applicable; although other than Allah, no one else is eternal; thus, that quality would become another god. Moreover, it becomes necessary that the Almighty Allah should be needful of others in His perfection and this matter is a necessary requirement of deficiency and helplessness as Amir al-Mu’minin, ‘Ali Ibn Abi Talib (‘a) said:
One, who described Allah with the qualities of being, has in fact restricted Him to a time and one, who restricts Him to a time, has in fact believed that there are two gods, or he has become a dualist. And one, who believes thus, has not recognized God.
He also said: The beginning of religion is recognition of God and perfection of divine recognition is to consider Him as One and perfection of considering Him as One is that he should seek the additional qualities from Him.
Scholars have differed regarding the qualities of the being of the Almighty Allah. Some say that they are: knowledge and power, discretion and life, will and detestability, hearing and seeing, speech and truthfulness, being eternal and everlasting. Some have compared both qualities to be everlasting.
Thus, we should know that the Almighty Allah is powerful, independent, living, free intentioned1 (Mureed), hearing and seeing, Mutakallim2, eternal, everlasting and truthful, because some of these qualities depend on others and some qualities are included in their negative; that is why some scholars have differed in their number; not whatever is mentioned, every opinion refers back to this.
