ISL068 Intr. to Isl. Theology

8/20/2019 ISL068 Intr. to Isl. Theology

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NATIONAL OPEN UNIVERSITY OF NIGERIA

SCHOOL OF ARTS AND SOCIAL SCIENCE

COURSE CODE:ISL068

COURSE TITLE:: Introduction to I!"#ic T$%o!o&'

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COURSE CODE ( TITLE ISL068: Introduction to I!"#ic T$%o!o&'

COURSE DEVELOPER ( )RITER Pro*+ A+ F+ A$#%d

Department of Arabic and Islamic Studies,University of IbadanIbadan.

COURSE EDITOR Pro*+ S+ U+,"!o&un-Cr%c%nt Uni.%rit'

Ai'%toro Ro"d / A%o1ut"

PRORA!!" #"AD"R Prof. A. $. A%med Sc%ool of Arts and Social Sciences &ational Open University of &i'eria (ictoria Island, #a'os

i

&ational Open University of &i'eria)ead*uarters1+1- A%madu ello /ay

0

COURSEGUIDE


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(ictoria Island#a'os.

Abua Anne

2+3 Samuel Adesuo Ademule'un Street4entral usiness DistrictOpposite Are5a SuitesAbua.

e6mail7 centralinfo8nou.edu.n'UR#7 555.nou.edu.n'

&ational Open University of &i'eria 299:

$irst Printed 299:

IS&7

All Ri'%ts Reserved

Printed by ;;;;;..$or &ational Open University of &i'eria

iiT"!% o* Cont%nt P"&%

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mailto:[email protected]://www.nou.edu.ng/mailto:[email protected]://www.nou.edu.ng/


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iiiIntroduction

ISL068: Introduction to Islamic


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?ii


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?1 Tutor / 2"r1%d Ai&n#%nt T2A;"very unit contains at least one or t5o assi'nments. @ou are advised to 5or=t%rou'% all t%e assi'nments and submit t%em for assessment. @our tutor 5illassess t%e assi'nments and select four, 5%ic% 5ill constitute t%e 09 of your final'rade.


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4ourse !ar=in' Sc%eme


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!odule 0 28 9(:‘T2;&82+ A&D 28 9 2+‘2R&


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and 5%ic% are your tet materials or set boo=s. @ou are provided eercises to doat appropriate points, ust as a lecturer mi'%t 'ive you an in6class eercise. "ac%of t%e study units follo5s a common format. . /ell before t%e relevant due dates ?about + 5ee=s before t%e dates, =eep in

mind t%at you 5ill learn a lot by doin' t%e assi'nment carefully.


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:. Revie5 t%e obectives for eac% study unit to confirm t%at you %ave ac%ievedt%em. If you feel unsure about any of t%e obectives, revie5 t%e studymaterials or consult your tutor.

19. /%en you are confident t%at you %ave ac%ieved a unitHs obectives, you canstart on t%e net unit. Proceed unit by unit t%rou'% t%e course and try to

pace your study so t%at you =eep yourself on sc%edule.11./%en you %ave submitted an assi'nment to your tutor for mar=in', do not

5ait for its return before startin' on t%e net unit. eep to your sc%edule./%en t%e Assi'nment is returned, pay particular attention to your tutorHscomments, bot% on t%e


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)% =i$ 'ou ucc% in t$% cour%+

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NATIONAL OPEN UNIVERSITY OF NIGERIA

COURSE CODE ( TITLE ISL068: Introduction to I!"#ic T$%o!o&'

COURSE DEVELOPER ( )RITER Prof. A. $. A%med

Department of Arabic and Islamic Studies,

University of IbadanIbadan.

COURSE EDITOR Prof. S. U. alo'un 4rescent University, Aiyetoro Road 6 Abeo=uta

PROGRA22E LEADER Prof. A. $. A%med Sc%ool of Arts and Social Sciences &ational Open University of &i'eria (ictoria Island, #a'os

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&ational Open University of &i'eria

)ead*uarters1+1- A%madu ello /ay(ictoria Island

#a'os

Abua Anne2+3 Samuel Adesuo Ademule'un Street4entral Are5a SuitesAbua

e6mail7 centralinfo8nou.edu.n'UR#7 555.nou.edu.n' &ational Open University of &i'eria 299:$irst Printed 299:IS&7All Ri'%ts ReservedPrinted by;;;;;;;;;;;..$or &ational Open University of &i'eria

1-

mailto:[email protected]://www.nou.edu.ng/mailto:[email protected]://www.nou.edu.ng/


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2ODULE 37 Ori&in- Tawhīd - Īmān- Nubuwwah "nd Risālah

Unit 37 Definition and Ori'in of Islamic ECTIVE At t%e end of t%is Unit you s%ould be able to

i. define concept of t%eolo'y in Islam

ii. identify some t%eolo'ical points in t%e QurAān.iii. Discuss t%e role of t%e aTNba% in t%e emer'ence of Islamic t%eolo'y.

5+0 2AIN CONTENTS

5+ 3: D%*inition o* T%r#

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&lmu t-Tawhīd is t%e tec%nical term for t%e study of t%eolo'y in Islam. A&lm?pronounced &limi by /est African !uslims is an Arabic 5ord 5%ic% connotes science5%ile t%e variant leical meanin' of t%e 5ord of a`t- Tawhīd 5%ic% is also Arabicincludes unification in 5ords, deeds, etc, etc. It derives from t%e verb wahhada from5%ic% you also %ave ot%er derivatives suc% as wahdah ?unity, Baahid or Bah''d ?bein'

uni*ue, sin'ular, matc%less etc. 11- it says s%ir=Q ?associatin' partner 5it% od is t%e mostunpardonable sin. In 371EME2, it condemns t%ose 5%o claim divinity of Prop%et sN?Cesus and says t%ey are infidels. It also corrects t%e idea of sons%ip of Prop%et sN andsays in 073: t%e li=eness of Isa to Alla% is truly as t%e li=eness of Adam. )e created %imfrom dust, t%en said to %im, be, and %e 5as. And on


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belon's 5%atever is in t%e %eavens and 5%atever is in t%e eart%. And sufficient is Alla% as%avin' c%ar'e of affairs.

$urt%ermore, t%e )oly oo= ar'ues 5it% t%ose 5%o did not believe in t%e Day ofResurrection and t%e Day of Cud'ment 5%en t%ey as=ed /%o 5ill 'ive life to t%e bones5%en t%ey are rottenV It replies7 Say, )e 5ill 'ive life to t%em /%o brou'%t t%em into

eistence at firstQ. It also contains issues of predestination and free 5ill and it commandst%e Prop%et to deliver t%e messa'es from %is #ord and to debate 5it% %is opponents 5%enit says in 1-7123 call to t%e 5ay of t%y #ord 5it% 5isdom and 'odly e%ortation andar'ue 5it% t%em in t%e best manner.

Of course !uslim t%eolo'ians pursued t%is QurAānic inunctions and eamples by'oin' into debate 5it% t%e opponents of Islam, 5idenin' t%e ran'e of t%eir defense5%enever t%e anta'onists 5idened t%e ran'e of t%eir attac=. "ventually, t%is led to t%eemer'ence and development of speculative t%eolo'y of Islam =no5n as &lmu `l-Kalām.

ii; T$% Ro!% o* t$% *ahābah Co#7"nion o* t$% Pro7$%t 2u$"##"d; After t%e demise of t%e )oly Prop%et !u%ammad, t%e !uslims be'an to raise

*uestions on seemin'ly contradictory points of t%e ne5 reli'ion 5it% t%e vie5 to studyin'and %armoniBin' t%em.


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in t%e Qur’ān and crises arisin' from t%e *uestion of 5%o 5ould succeed t%e Prop%et!u%ammad after %is deat% furt%er contributed to t%e emer'ence of t%e Science. 4onvertsto Islam from 4%ristianity and Cudaism, t%e need for t%eolo'ians to use p%ilosop%ical andlo'ical ar'uments in defence of fait%, and t%e influence of t%e Persian and Indian culturesare eternal factors t%at %elped t%e 'ro5t% of t%e science.

?+0: SU22ARY


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UNIT 4: ,ELIEF IN UNITY OF ALLAH TA+HĪ; AS AN ARTICLE OF FAITH

CONTENTS1.97 Introduction2.97 Obectives

0.97 !ain 4ontents 0.17 Unity of Alla% in )is ein' ?dhātihī 0.27 Unity of Alla% in /ors%ippin' )im. 0.07 Unity of Alla% in )is Attributes+.97 4onclusion3.97 Summary-.97 ECTIVES At t%e end of t%is unit you 5ill %ave di'ested t%e si'nificance of t%e term


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Adore not t%e sun and t%e moon but adore Alla% 5%o created t%emif it is )im ye 5is% to serve.Q?G.+170E.

Secondly, 5ors%ip is used in t%e sense of obedience and subordination as in G.0-7-97 Did I not enoin on you, you c%ildren of Adam, t%at ye s%ould not

5ors%ip SatanV 4ertainly %e 5as to you an avo5ed enemy.QIn t%e first sense, 5ors%ip includes every form of prayer and actions similar to it, suc%as standin' 5it% folded arms, bo5in' do5n, prostration, oblation and offerin' c%arity,sacrifices, circumambulation ?as of aba, seclusion ? &‘ti5ā% , retreat ? Khalwah, andsupplication ? "u‘ā’). see=in' %elp and succour ? &sti1hāthah, see=in' protection, and pleasure, placin' trust and reliance ?as in Alla%, fear and love. "very form of t%e abovementioned acts of 5ors%ip s%ould be for Alla% alone. If a sin'le form of 5ors%ip as notedabove is performed for any ot%er ecept Alla% it 5ould amount to polyt%eism ? shir5 .

In t%e second sense of 5ors%ip, viB., obedience, service and subordination, Unityof Alla% in 5ors%ip 5ill be t%at in all 5orldly dealin's obedience and subordination

s%ould be one of t%e 4ommands of Alla% alone and )is la5s.


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5+5: Unit' o* A!!"$ in Hi Attriut%:


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oceans and t%e rivers and flyin' in t%e air are all praisin' and sanctifyin' )im.


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?+0 SU22ARY:


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Unit 5: T$% Coc%7t o* Īmān


0.97 !ain 4ontents 0.17 (ie5 points of t%e unnī s ?i.e. !uslim !aorityL t%e As%arites and t%e!Nturidites

0.27 Proof t%at F means conviction only and t%at declaration and actionsare not parts of its reality.

0.07


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t%e mission of t%e Prop%et !u%ammad ?S. 4onviction in t%is re'ard 5it%out submissionis not Īmān.


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$urt%ermore t%e proof t%at t%e si'nificance of Īmān is eclusive of confession are7divine 5ords 5%ic% say ecept one 5%o is compelled and %is %eart is at peace 5it% Īmān.


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S%!* A%#%nt %urit "nd t$% Tr"ditionit+


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5+?: R%!"tion$i7 %t=%%n t$% )ord I!"# "nd Īmān "nd it !%&"! i#7!ic"tion6


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And Islam is used to mean absolute submission. Alla% says7


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+0: CONCLUSIONAccordin' to t%e As%aritesH maority and t%e !aturidites, Īmān implies

convinction in t%e %eart ?a`t-TaEdī7 al-Qalbī , submission, to be pleased and to accept t%emission of t%e Prop%et !u%ammad ?S. In t%e Sc%ool of Abu )anifa% and %is supporters, bot% convinction in t%e %eart and verbal declaration of t%e ton'ue are indivisible

components of t%e reality of Īmān. -L Th' R'li1i$n $% &slam, &e5 Del%iL


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Unit : A'n#Nubuwwah Pro7%t$ood; "nd A'r#Risālah


0.97 !ain 4ontents 0.17


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same time, your intellect cannot affirm t%at, because bein' bare of motion and rest at t%esame time is an impossibility, t%e occurrence and t%e eistence of 5%ic% t%e intellectcannot affirm, and 5%enever it is said t%at 5ea=ness ?‘aj= is impossible in od, t%emeanin' is t%at t%e occurrence or eistence of 5ea=ness in od is unt%in=ableL so, too,5it% t%e ot%er impossibilities.

And t%e Ji9 7oi!%; is t%at t%e eistence of 5%ic% at one time, and t%e non Keistence at anot%er, t%e intellect can affirm, as t%e eistence of a c%ild for YaydHs./%en , t%en, someone says t%at Yayd %as a c%ild, your intellect ac=no5led'es t%e possibility of t%e trut% of t%atL and 5%enever %e says t%at Yayd %as no c%ild, your intellectac=no5led'es t%e possibility of t%e trut% of t%at. So t%e eistence and t%e non K eistenceof a c%ild of Yayd are possibleL t%e intellect can believe in its eistence or in its non6eistence. And 5%enever it is said t%at odHs sustainin' Yayd 5it% a dinar is a possibility, t%e meanin' is t%at t%e intellect assents to t%e eistence of t%at sustainin'?riB* at one time and to its non K eistence at anot%er.

On t%ese t%ree distinctions, t%en, is based t%e articles of beliefL and t%ese t%ree arenecessary for every mu=allaf Zone 5%o %as a tas= imposed upon %imL in t%is case of

reli'ious duty, male and female, for t%at upon 5%ic% t%e necessary is based is necessary.

S%!* A%#%nt E2 reads7


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people7 /e raise 5%om /e 5ill, de'ree after de'reeL for t%y #ord is full of5isdom and =no5led'e. /e 'ave %im Isaac and Cacob7 all ?t%ree /e 'uided7and before %im /e 'uided &oa% and amon' %is pro'eny, David, Solomon, CobCosep%, !oses and Aaron7 t%us do /e re5ard t%ose 5%o do 'oodL And Ya=ariyaand Co%n and Cesus and "lias7 all in t%e ran=s of t%e ri'%teous7 And Ismail and

"lis%a and Conas and #ot7 and to all /e 'ave favor above t%e nations.

Ot%ers to be included in t%is belief are Idris, )ud, S%uayb, Nli%, D%u Fl6ifl,Adam and !u%ammad.

It is also compulsory to believe 'enerally in t%e revealed boo=s and particularlyt%ose mentioned in t%e Qur’ān i.e. Yabur,


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Are Risālah ?Apostolate and Nubuwwah ?Prop%et6%ood divine 'ift or t%rou'%ac*uisitionV It is maintained in Islam t%at Risālah and Nubuwwah are 'ifts from od. )e'rants t%em to 5%om )e pleases amon' )is servants.


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place, t%at t%ey must establis% ar'uments a'ainst adversaries. And suc% establis%in' ofar'uments is only possible 5it% intelli'ence.

And t%e proof t%at t%ey can fall into %uman accidental conditions is t%at contained inreports about t%eir lofty ran=L and t%at occurrence of illness in t%em for eample, is for t%e

sa=e of increase in t%eir lofty ran=, and t%at ot%ers may be consoled, and t%at t%e t%ou'%tfulmay =no5 t%at t%e 5orld is not a place of recompense for t%e lovers of odL since if it 5ere,5%y s%ould somet%in' of t%e veations of t%e 5orld befall t%e apostlesV

S%!* A%#%nt E


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+0 CONCLUSION


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2ODULE 4: D%.%!o7#%nt o* 2u!i# Fir"Unit 3: ""rit%;

In t%e pre6!utaBilite era, before 193 A.).E02 A.D., certain !uslims %eld t%e belief t%at 5%at man 5ill be or do on eart% %as been predetermined by od. So, no matter

+2


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%o5 pious or impious %e 5as on eart%, t%e decree of od on %im 5ould prevail. In fact,%is upri'%tness or ot%er5ise 5as re'arded as manifestation of odHs 5ill. , 5%ic% says verilyod leads astray 5%om )e pleases and 'uides to t%e ri'%t pat% 5%om )e pleasesHL and4%apter 19 verse 2-, 5%ic% says od calls to t%e abode of peace and 'uides 5%om )e5ills into t%e ri'%t pat%HL and 4%apter +2 verse 1+ 5%ic% also asserts t%at od elects for)imself 5%om )e pleases and 'uides unto )imself 5%o turns to repentance.

An eample of *uotations from t%e prop%etic traditions ?XadJt% is t%e one 5%ic%says 5%at %its you could not possibly %ave missed you and 5%at misses you could not probably %ave %it you, t%e pens %ave been raised and t%e papers are dryH.

Anot%er XadJt% stipulates t%at a man durin' t%e process of %is 'ro5t% in t%e 5omb'ets %is life span and 5%ere %e 5ould be after deat% by t%e decree of od ever before %e

5as bornH. Since od creates man, since od directs %is actions, %e %as no c%oice but to be%aveaccordin' to 5%at %as been predestined for %im.


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nations at different timesL and also t%at 5as 5%y Prop%et !u%ammad 5as sent as t%e lastof t%e prop%ets.


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5ills to dra5 near to )imself, )e %elps to obedience, and in )im 5%oHs abandonin' andreectin' )e 5ills, )e creates rebellion. And all acts of 'ood and bad are by t%e creation of od,for )e creates t%e creature and t%at 5%ic% t%e creature does as )e %as said ?G0E7 :7 and od%as created you and t%at 5%ic% ye doQ. ?al6$udali

And t%e proof t%at possible t%in's are possible in t%e case of od is t%at t%ere is a 'enerala'reement on t%eir possibility. If t%e doin' of any possible t%in' 5as incumbent upon od, t%e possible 5ould be turned into a necessary t%in', if t%ey 5ere %indered from )im, t%e possible5ould be turned into an impossible. ut t%e turnin' of t%e possible attribute into a necessary oran impossible one is false.

S%!* A%#%nt E


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S%!* A%#%nt E


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Unit 4+ T$% /hawāri2


0.97 !ain 4ontents 0.17 "mer'ence of t%e %ariites0.27 Division into Sects K t%e &adites0.07 Political cum K


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%im to produce t%e assassins of late Ut%man or ot%er5ise %e 5ould be %eld as anaccomplice 5%o t%ereby 5as not *ualified to rule in Islamic territory.

At t%is point, 5ar became imminent bet5een supporters of Ali and !uHa5iyya%and at a place called Siffin, on t%e /est ban= of river "up%rates soldiers of t%e t5o parties clas%ed. /%en it 5as becomin' clear t%at victory 5as s5in'in' to AliHs side,

!uHa5iyya%Hs supporters t%ou'%t of a tric= to avert defeat.


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i; T$% A3ariqah, an Arabic sectarian name 5%ose "n'lis% e*uivalent is ABra*ites,5ere t%e most militant amon' t%em all under t%eir leader called &afiu b. ABra*.


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2.


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6+0: TUTOR 2AR@ED ASSIGN2ENT 1. ive an account of t%e emer'ence of t%e %ariites

2. /rite s%ort notes on t%e ABra*ites and t%e &adites. 0. Discuss t%e main politico6t%eolo'ical doctrines of t%e %ariites.

+0: REFERENCES(FURTHER READINGS?1


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Unit 5: T$% S$"$


0.97 !ain 4ontents 0.17 !ain Doctrines of t%e S%Ja%0. 2. &thnā ‘2shariyyah ?t%e


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?i ImNma% ?Imamate7


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?iii ‘&smah ?Infallibility of t%e ImNms7


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^^!ean5%ile t%e hī‘ah are divided into several sc%ools of t%eolo'ical t%ou'%tand t%e principal case for t%e division 5as t%e succession after AlJ Yaynu Fl6_bidJn, t%efourt% ImNm

9.

`+ Ali Yaynu Fl6_bidJn ?d.c. :+E12

` 3.!u%ammad N*ir?d.110E01

`-. Cafa Ndi* ?.1+>E-3

` E.!usa NBim ?d.1>0E:9 ` >. Ali Rida ?d. 292>19

`

:. !u%ammad 03`

19. Ali &a*i ?d.23+>-> ` 11.)asan As=ari ?d. 2-9>E+ ` 12. !a%di ?disappeared 2-9>E+

S%a% IsmNJl, on ascendin' t%e t%ro5n in :9: A.). ordered t%e inclusion of t%enames of t%eir ImNms in $riday sermons and ash#hadu anna Ali%%an wali%%ullah in t%e 2dhān ?call to Ș alāt 6prayer )L and t%e &thnā ‘2shariyyah doctrine %as so 5idely dominatedt%e Iranian society and 'overnance t%at it %as become t%e Official reli'ious sc%ool in

IranH and t%e constitution stipulates t%at t%e S%a% 5as rulin' on be%alf of t%e "pected!a%di.21 V


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made upon t%e Umayyad 'overnor in Ira* K @usuf ibn Umar al6

0.


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CONTENTS1.97 Introduction2.97 Obectives0.97 !ain 4ontents

0.1.


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t%e best of t%e prop%ets, AlJ 5as t%e best of t%e successors. )e 5ent to t%e etent of proclaimin' AlJ as a prop%et. /orst still, %e called %im 6u30u min Allah ?divine partor od incarnate.

/%en AlJ 5as assassinated anot%er doctrine innovated by ibn SabaHi for %is

'roup 5as t%at AlJ 5as not =illed. )e claimed t%at it 5as t%e devil t%at appeared inAlJHs s%ape and 'ot =illed in %is place. As Ce5s and 4%ristians lied in t%eir claim t%at prop%et sN ?Cesus 5as put to deat% on t%e cross 5%ereas it 5as only made to appear tot%em as suc%, so also 5as t%e case 5it% AlJ. AlJ 5as raised to t%e %eaven and %e iscomin' bac= to rule t%e 5orld.

S%!* A%#%nt E


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force in t%eir location until t%e !on'ol 5arriors under t%eir 4ommander )ola=omassacred t%em.


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descendants of Al6


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or mon=ey. One of t%eir t%eolo'ians eplains t%e idea as meanin' t%at t%e $ait%fultransmi'rates seven times before ta=in' %is place amon' t%e starsL and t%at if aman dies devilis%, %e is born a'ain 4%ristian or !uslim until %e is purified andcleansed of %is sins.


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?2 /. !. /att ?1:-2. &slami# ur,'y. 'ri's /. &slami# 0hil$s$hy and Th'$l$1y."dimbur'%, University Press.

?0 )asan Sayyid !uta5alli ?1+921:>0. (udha55iratu `t-Tawhid L vols 163, 4airo,Al6AB%ar 4olle'es Press.

?+ Sa%eed Ismaeel ?n. d.,


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Unit 4:


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s%all consider %ere some of t%eir fundamental doctrines. Abu al6)usayn al6%ayyat, a'reat !uHtaBilite aut%ority, 'ave five fundamental principles 5%ic% one claimin' to be a!uHtaBilite must subscribe to in t%eir entirety.


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Relate t%e implications of t%e !utaBilites principles of divine unity to t%e attributes ofod and t%e concept of t%e eternity of t%e Qur’ān .

C; B7ssibili&% 71 &h= @=a&i1i? Cisi7n 71 $7d .Abu Fl6)ud%ayl and t%e maority of ot%er !uHtaBilites maintained7 /e 5ould see

od only 5it% our mindHs eye, i.e. 5e 5ould =no5 )im only t%rou'% t%e %eart.H


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As a corollary from t%eir principle of divine unity t%e !utaBilites denied t%e eatific(ision. State t%eir ar'uemnts.

utic% Fr%% =i!! "nd Pr%d%tin"tion;


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t%eir perception of t%e Umayyads 5%o 5ere t%en rulers of t%e !uslim nation.


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2.97 Obectives0.97 !ain 4ontents 0.1. /N]il ibn al6AN ? d. E30 A.D. 0.2. Abu Fl6)ud%ayl al 6FAllNf ?d. >3E A.D 0.0 Ibra%im ibn Sayyar A Fn6&aBBNm ?d. c. >036>+3 A.D.

0.+ Amr ibn aTr ?called al6CN%iB ?d. c. >-> or >EE A.D 0.3 is%r6Ibn6!utamir ?d. >+> A.D. 0.- Abu AlJ Al6CubbNHJ ?b. 203>+: 0. E. !ore of t%e !utaBilite eliefs

+.97 4onclusion3.97 Summary-.97 036>+3 A.D., al6CN%iB ?d. c. >->or >EE A.D, is%r6Ibn6!utamir ?d. >+> A.D. , !u ammar ibn AbbNd, A Fs6SulamJ,+:. ECTIVESAt t%e end of t%is unit you 5ill be able to

?i identify t%e reno5ned !utaBilites?ii state t%e t%eolo'ical vie5s of eac% of t%em?iii appraise t%e validity of suc% vie56points.

5+0: 2AIN CONTENTS5+ 3+ )Jai! in "!/AbJ d+ ?5 A+D+

/N]il ibn AN 5as a Persian disciple of al6)asan al6a]rJ. )e differed from %isteac%er as to t%e *uestion 5%et%er a believer, after %e %ad committed a 5abīrah ?maorsin, still deserved to be called a believer. /N]il %eld t%at suc% a person could neit%er becalled a believer nor an unbeliever but s%ould be re'arded as occupyin' a middle position bet5een t%e t5o, ?man=ilah bayna man=ilatayn. )e 5it%dre5 to a corner of t%e mos*ueto epound %is o5n vie5s to %is fello5 students. )is teac%er, al6)asan al6a]rJ remar=ed,Ai‘ta=ala ‘anā. ?)e %as decamped or seceded from us. 4onse*uent of t%is remar= %e iscalled !utaBilite and %is sc%ool !utaBilism. )is ot%er vie5s are t%at 7

1.


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>. . !anHs =no5led'e comes to %im from odL partly t%rou'% revelation and partlyt%rou'% t%e li'%t of &ature.

S%!* A%#%nt E


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0. 4reation is an act performed once and for all but various specimens are bein'manifested in time.


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"laborate t%e statement is%r ibn !utamir discussed mainly t%e problem of free 5illH.

5+6+ A_ A!i A!/>uJ + 45?(8f;Ab\ AlJ al6CubbNJ 5as born in 203>+: at Cubba, a to5n in %uBistan. )e

belon'ed to t%e later !utaBilites. )e 5as t%e teac%er of Abu Fl6)asan al6As%arJ 5it%

5%om %e %ad discussion in respect of t%e


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-. In t%e matter of Imamate, al6CubbNJ supports t%e belief of t%e SunnJs viB7 t%eappointment of an &mām is to be founded on t%e consensus.

S%!* A%#%nt E


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!ean5%ile t%e !utaBilites deemed it necessary to spread t%eir creed by force of stateaut%ority, under t%e 'lorious patrona'e of al6!aHm\n. 3E A.D?ii Ibra%im ibn SayyNr An6&aBBNm ?d. c. >036>+3 A.D.

?iii Amr ibn a%r ?called al6CN%iB ?d. c. >-> or >EE A.D0. "numerate 5it% brief eplanations some creedal issues up%eld by ort%odo

!uslims but denied by t%e (u ‘ta=ilah

+0: REFERENCES(FURTHER READINGS?1 . $ree /ill and Predestination in "arly Islam, #ondon, #uBac,?+ !. Saeed S%ei=% ?n.d.. tudi's in (uslim0hil$s$hy , Pa=istan, as%miri aBaar

#a%ore.?3 )asan Sayyid !uta5allJ ?1+921:>0. (udha55iratu `t-Tawhīd L vols 163, 4airo, Al6 AB%ar 4olle'es Press.

Unit 5: A$g"ri# "nd It Fund"#%nt"! Doctrin%


E>


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0.97 !ain 4ontents 0.97 !ain 4ontents

1.1 Ori'in and $undamental Principles of al6 2shAariyyah1.2 Attributes of od and


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?1 odHs attributes are real and separate entities from %im.?2 Paradise and )ell eist perpetually.?1:Imamate is not an essential pillar of Reli'ion.

/e %ereby 'ive t%e As%arites ar'uments on some of t%e principles in some details.

S%!* A%#%nt E9


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?i


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As% arites, as a 'ift 5%ic% 5ould be 'ranted by od to t%e people of Paradise on t%e Dayof Resurrection. ?ii )e !oses said7 O my 8$rd. sh$w m' thys'l% s$ that & may 1a=' u$n Th'' ?G. E71+0 Al6As%arJ contended t%at %ad t%e vision of od been impossible of realiBation,!oses 5ould not %ave as=ed for it. !oses 5as an Apostle of od and t%us free from sin

or 'ross error. )o5 could %e as= for an absurd and impossible t%in'V

? 0r$$% %r$m th' ĦadīthF


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t%at above 5%ic% )e is and above t%at under 5%ic% )e is. Since t%is is a completeabsurdity, one cannot say t%at od is at all places.

Al6As% arJ attac=ed t%e !utaBilites and ot%ers 5%o made use of alle'oricalinterpretations and asserted t%at od is at all places, by sayin' t%at if t%is interpretation5ere true t%en it mi'%t be lo'ically concluded t%at od is also in t%e 5omb of !ary.

S%!* A%#%nt E


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section of t%e :mmah 5%o realiBed t%e necessity of puttin' Islam on a solid 'round byadvancin' reasons for t%e traditional beliefs and defendin' beliefs a'ainst all sorts ofattac=s, internal and eternalL and t%us pur'in' t%e Islamic fait% of all t%e non6Islamicelements t%at %as crept into it. . $ree /ill and Predestination in "arly Islam, #ondon, #uBac,?+ !. Saeed S%ei=% ?n.d.. tudi's in (uslim0hil$s$hy , Pa=istan, as%miri aBaar

#a%ore.?3 )asan Sayyid !uta5allJ ?1+921:>0. (udha55iratu `t-Tawhīd L vols 163, 4airo, Al6 AB%ar 4olle'es Press.

Unit : ,io&r"7$' o* "!/A$"r "nd Hi S$ort Cr%%d

CONTENTS1.97 Introduction

>+


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2.97 Obectives0.97 !ain 4ontents 0.17 S%ort io'rap%y of al6As%arJ ?009:+3 0. 2. Al6As%arJHs !uslim 4atec%ism+.97 4onclusion

3.97 Summary-.97


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not =no5 me let %im =no5 t%at I am Abu al6Xasan AlJ al6As%arJL I used to maintain t%att%e QurAān is created, t%at eyes of men s%all not see od and t%at t%e creatures createt%eir actions. #oW I repent t%at I %ave been a !utaBilJ. I renounce t%ese opinions and Ita=e t%e en'a'ement to refute t%e !utaBila% and epose t%eir infamy and turpitude. Omen7 I %ave been a5ay from you all t%ese days because I compared notes and t%e proofs

5ere seen as balance and none carried 5ei'%t above t%e ot%er.


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!an is able to create not%in'L but t%ey are created, as )e %as said, ?Gur. 03, 01L Is t%ereany 4reator ecept odV and ?Gur. 1-, 1E and is )e 5%o created li=e %im 5%o creatednotV and ?Gur. 32, 03L 5ere t%ey created out of not%in', or are t%ey t%e creatorsV andsuc% passa'es are many in t%e Qur’ān.

And od maintains t%e believers in obedience to )im, is 'racious unto t%em,cares for t%em, reforms t%em, and 'uides t%em ari'%tL but t%e unbelievers )e leads astray,'uides t%em not ari'%t, vouc%safes t%em not $ait% ?īmān, by )is race, as t%e People oferror and pride maintain. $or s%ould )e be 'racious unto t%em and %elp t%em ari'%t, t%en5ould t%ey be pious, and s%ould )e 'uide t%em ari'%t, t%en 5ould t%ey allo5 t%emselvesto be 'uided ari'%t, as )e %as said, ?Gur. E, 1EEL 5%om od 'uidet% ari'%t, %e allo5s%imself to be 'uided ari'%t, and 5%om )e leads astray, t%ey are t%e losers. od is ableto %elp t%e unbelievin' ari'%t and to be 'racious unto t%em, so t%at t%ey s%all become believin', but )e 5ills t%at t%ey s%all be unbelievin' as is =no5nL for )e %as made t%emunyieldin' to all %elp and sealed t%eir %earts.

ood and "vil %appen accordin' to t%e Destiny ?7aā and Decree ?7adar ofod for 'ood and. evil, for t%e s5eet and t%e bitter. /e =no5 t%at t%e misfortune t%at befalls us is not in order t%at 5e may 'o astray, and t%at t%e 'ood fortune 5%ic% befalls usis not in order t%at 5e may 'o ari'%t. /e %ave no control over t%at 5%ic% is 'ood or%urtful to us, ecept so far as od 5ills. /e flee from our anieties to od and commit atall times our distress and poverty to )im.

/e teac% t%at t%e Qur’ān is ods /ord, and t%at it is uncreated, and t%at5%osoever says t%at it is created is an unbeliever ?5ā%ir .

/e believe t%at od at t%e Day of Resurrection ? yawm al-7iyāmah 5ill be

visible to t%e eyes, as t%e moon is seen upon t%e ni'%t of t%e full moonL t%e believers 5illsee )im, accordin' to 0, 13L Surely notW >


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/e teac% t%at Islam is a 5ider idea t%an $ait% ?īmān, so t%at not every Islam is$ait%.

/e believe t%at od turns t%e %earts upside do5n, and %olds t%em bet5een t5o of)is fin'ers, t%at )e lays t%e %eavens upon a fin'er and t%e eart% upon a fin'er, accordin'

to t%e tradition from t%e Prop%et.

/e believe t%at od 5ill not leave in )ell any of t%ose 5%o confess )is Unity?muwahhid and %old fast to t%e $ait%, and t%at t%ere is no )ell for %im 5%om t%e Prop%et%as by %is 5itness appointed to Paradise.

/e %ope for Paradise for sinners and fear on t%eir account, t%at t%ey 5ill be punis%ed in )ell.

/e teac% t%at od 5ill release a fe5 out of )ell, on account of !u%ammadsintercession ? sha%a‘ah after t%ey %ave been scorc%ed t%ere.

/e believe in t%e punis%ment of t%e 'rave.

/e believe t%at t%e


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/e bear 5itness of Paradise for t%e :, 20L /%en t%e eart% s%all be turned to dust, and t%e #ord s%all appear and t%eAn'els, ran= on ran=,

and t%at od is near to )is servants, in 5%at 5ay ?5ay%a )e 5ills, as )e %as said,?Gur. 39, 13L and /e are nearer to %im t%an t%e artery in %is nec=L and ?Gur. 30, >L


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/e up%old t%e alms for t%e dead of t%e !uslims and prayer for t%em, and believet%at od 5ill %elp t%em t%ere5it%.

/e %old as true t%at t%ere are enc%anters in t%e 5orld, and t%at enc%antment isand eists.

/e %old as a reli'ious duty t%e prayer 5%ic% is %eld over t%e dead of t%ose 5%o%ave prayed to5ard !ecca, 5%et%er t%ey %ave been believers or 'odlessL 5e up%old alsot%at it is t%eir ri'%t to in%erit t%em.

/e ac=no5led'e t%at Paradise and )ell are created,

and t%at 5%oever dies or is =illed, dies or is =illed at %is appointed time ?ajal L

t%at articles of sustenance ?ri=7 from od, 5it% 5%ic% )e sustains )is creatures,consist of t%e la5ful ?Calāl and t%e forbidden ?CarāmL

t%at Satan ma=es evil su''estions to men, and puts t%em in doubt, and causest%em to be possessed, contrary to t%at 5%ic% t%e !utaBilites and t%e Ca%mites maintain,as od said, ?Gur. 2, 2E-L


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+0: CONCLUSION


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Unit 2 "sc%atolo'ical Issues I7 Deat%L Guestionin',


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Alla% says 7


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leads to %u'e re5ards, 5%ic% ma=e man superior to An'els. 7+. It is reported t%atUt%mNn as=ed t%e Prop%et ? about t%e Protector ?An'els.


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It is obvious t%at for every one are four Scribes, t5o in t%e ni'%t and t5o in t%edaytime, s%iftin' 5it% eac% ot%er at subh and ‘asr times.


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verily 5e are temptations do not be an unbeliever in od. It is important to up%old t%isGurHNnic version and leave or reect any ot%er t%in's besides t%is.

S%!* A%#%nt E0. (udha55iratu `t-Tawhīd L vols 163, 4airo, Al6 AB%ar 4olle'es Press.

Unit 4 Ec$"to!o&ic"! Iu% I: D%"t$ Ku%tionin&- Tor#%nt "nd Eno'#%ntin t$% Gr".%

::


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CONTENTS1.97 Introduction2.97 Obectives0.97 !ain 4ontents

0.17 Deat% and 2jal ?#ife 6 Span 0.27 Guestionin' in t%e rave 0.07 3

ABarNil is t%e An'el t%at ta=es t%e souls of !an=ind, Cinn and ot%er An'els. Say7


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!ay Appointed


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$rom t%e point of vie5 of t%e !uHtaBilites, t%e meanin' of sustenance is its possession.


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In respect of a deceased ust buried, Prop%et !u%ammad ? 5as reported to %avesaid7 See= for'iveness for your brot%er because %e is no5 bein' interro'ated.


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E


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CONTENTS1.97 Introduction2.97 Obectives0.97 !ain 4ontents 0.17 &ature of Resurrection and its Definition.

0.27 Order of Resurrection amon' some Prop%ets and +ashr ?t%e at%erin'0.07


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2. Some tender 6 %earted p%ilosop%ers assert t%at it 5ill be in body and spirit.


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On t%e len't% of standin' t%ere, nobody =no5s t%e actual period. Some say onet%ousand years. Ot%ers say fifty t%ousand years. On a day 5%ose len't% is one t%ousandyears on your calculationQ7 says QurAān 0273. Alla% ?S/


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5+ Al#Hisāb Account"i!it';#iterarily al-+isāb is to ma=e account.


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1. Persistence on it ?2 Underratin' of it, derivin' oy in commitin' it and bein' proudof it. ?0 "ncoura'in' people to emulate it.See=in' $or'iveness from Alla% can only be by repentance Alla% 5ill not for'ive

any association 5it% )im. )e can for'ive any sin besides t%at for 5%om )e li=es.

72>$or t%e minor sins t%ere is acceptance of tawbah6repentance for Alla% says.

)e is t%e one acceptin' t%e repentance from )is servants. ?G.:719+If t%e sinner repeats t%e sin 5ill %is tawbah be acceptedV L 11- and 5%oever does an atomHs 5ei'%tof 'ood s%all see it and 5%oever does an atomHs 5ei'%t of evil s%all see it alsoQ. ?G.::7E6>


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It is not compulsory to punis% some believers 5%o committed maor sins t%ou'%avoidance of it is very important. ut in t%e case of re5ard in t%e Day of Resurrectiont%e evil 5ill be re5arded in t%e same measure.Alla% says7 One 5%o comes 5it% evil to %im 5ill not be re5arded unless 5it% e*ualmeasure. ut t%e 'ood deed is accepted for t%e servant in manifold. Or in anot%er case t%e

re5ard 5ill be multiplied by Alla% till )e is pleased. Alla% says7 )e t%at does 'ooddeeds s%all be repaid in tenfold. ?G.-71-9L )e says7 )e Alla% multiplies for 5%om )eli=esQ ?G.272-1.

+0: CONCLUSIONelief in Resurrection is an essential article of fait% in Islam. Its purpose is to

obtain re5ard for obeyin' commandment of od or punis%ment for t%e disobedience of)im. /%ile t%e rationalists maintain t%at t%e Resurrection 5ill be in spirit only, t%emaority opinion in Islam teac%es t%at it 5ill be in spirit and body.


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+0: REFERENCES(FURTHER READINGS ?1


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Unit Ec$"to!o&ic"! Iu% III: R%cord o* D%%d- +a3n, *irā&, Hawd, ha1ā‘ah "ndR%co#7%n%

CONTENTS1.97 Introduction

2.97 Obectives0.97 !ain 4ontents 0.17 Record of Deeds 0.27 /ei'%t and !easurement 0.07 A E6 Hirāt ?4rossin' t%e rid'e 0.+7 2l-+awd ?


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'oodness to t%e family or =ins%ip 5%ic% 5ill be 5ei'%ed to compensate for t%eir evildeeds.

elief in t%e measurement is put in place so t%at every servant of Alla% 5ill be mindfulof 5%at is for %im and 5%at is a'ainst %im in 'oodness and evil.

On resurrection, t%e !easurement 5ill also ma=e t%e servant see %is deeds clearly form%imself. It is also a sort of eamination for t%e servant to see 5%et%er %e 5ill %ave fait%in it even 5it%out seein' it in t%e present 5orld.


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li=e 5ind, and ot%ers li=e a flyin' bird and ot%ers li=e 'rass%oppers. Ot%ers are t%ose5%o 5ill 5al= and t%ose 5%o 5ill cra5l. Pointer to t%is is t%e inunction of Alla%7 "veryone of you 5ill pass over it, t%is is a concluded issue 5it% your #ord.


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are t%e same, so t%at t%ere 5ill be no contradiction.


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Paradise 5%ere Adam lived is t%e description of Paradise of aru0l#A8hirah. Alla%says7

)ere you s%all not be %un'ry nor be na=edL @ou s%all not t%irst norfeel t%e scorc%in' %eat.H

)e says7 ?reac%in' t%ere upon


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intercession t%at Alla% 5ill 'rant )is c%osen ones on t%e #ast Day. It s%ould also be believed t%at re5ards of t%e ri'%teous s%all be in ParadiseL and t%e punis%ments of t%eunbelievers s%all be in t%e %ell6 fire.

?+0 SU22ARY

0. (udha55iratu `t-Tawhīd L vols 163, 4airo, Al6 AB%ar 4olle'es Press.

?3 Abdalati, ). ?1:E3 &slam &n 4$#us. Indiana, American

Documents

ISL068 Intr. to Isl. Theology