Virtue Prevails

Author: Bint al Huda
Translator: M. N. Sultan
Publisher: Islamic Thought Foundation
Category: Various Books
Author: Bint al Huda
Translator: M. N. Sultan
Publisher: Islamic Thought Foundation
Category: Various Books
Alhassanain (p) Network for Islamic Heritage and Thought
Virtue Prevails
Author(s): Amina Bint al-Huda
Translator(s): M. N. Sultan
Publisher(s): Islamic Thought Foundation
www.alhassanain.org/english
Table of Contents
Translator’s Note 3
Foreword 4
Chapter 1 5
Chapter 2 8
Chapter 3 10
Chapter 4 12
Chapter 5 16
Chapter 6 19
Chapter 7 22
Chapter 8 24
Chapter 9 25
Chapter 10 27
Chapter 11 29
Chapter 12 30
Chapter 13 31
Chapter 14 32
Chapter 15 33
Chapter 16 34
Chapter 17 35
Chapter 18 36
Chapter 19 37
Chapter 20 39
Chapter 21 41
Chapter 22 45
Translator’s Note
The ideological conflicts caused by the world's dominating cultures have produced negative effects on the Muslim community. The alien Western ideals flooding the Islamic world have tried to uproot Islamic concepts and beliefs.
This methodical foreign invasion has greatly damaged the successive Muslim generations. The slogans of freedom, equality and justice have swept the Islamic world and distorted the Islamic culture. As a result, the Muslim Ummah is suffering today from cultural chaos and deviation, which is damaging the core of the community.
Deliberate falsehoods have been perpetrated by the enemies of Islam to degrade the sublime religion of Islam. Due to such conspiracies, Muslim women and men have forgotten their religious beliefs, duty and commitments.
Hence it is necessary to take serious steps to save the society from falling into the abyss of disbelief, which could not only crush the whole community but could also destroy the religious belief still surviving.
Such a situation has compelled the Muslim intellectuals to know their duty in saving the society. It is a very difficult task to bring the deviated generation to the right path of Allah's religion.
Hence our aim is to assist such achievements and to help Islamic concepts and values to spread throughout the world, guiding the youth to the right direction. Such a motive is behind translation and publication of Bint ul-Huda's books. The famous Iraqi woman writer presents Islamic ideals in her stories within a framework of interesting and modern circumstances. Through her characters she exposes the contradictory behavior of some Muslims.
Her stories are guiding lights for the young generation currently misled by the brightness of pseudo-civilization. Bint ul-Huda, through her heroes' logical conversations, attempts to reach young men and women and awaken their awareness. She deals with topics of particular interest to Muslim women, presenting various models, which, though imaginary, have their counterparts in present-day life. In these stories Goodness and Virtue are engaged in an everlasting struggle against Evil and Vice. We hope such efforts produce the effective result that the martyred writer, Bint ul-Huda, has aimed at.
In conclusion, we must inform our readers that we have used more familiar Islamic names instead of the Arabic names in the original stories.
Moreover, a free translation of such stories is a necessity due to the different features of both Arabic and English literature. Virtue Prevails is the third book of the martyr's works to be published by our foundation.
Foreword
Dear readers,
I am not a professional storywriter. What I present herein are but a few of the many portraits of life in which Good confronts Evil and spiritual faith and belief confront an imperialist, dominating culture.
The apex of my hope is to produce a faithful image of the ideological call for virtue to prevail over vice.
Muslim men and women live contradictory existences of contemporary life as presented in the following fiction. I have tried to pave the way for the revival of one of the propagative apparatus, the story, which influences our lives at this juncture in Islamic history.
Bint Al-Huda
Chapter 1
On the spacious balcony of a home in the capital of an Islamic country, two young women sat nearby talking. Sumayah, the resident of the house, looks younger than her twenty years. She listens to her visitor with a disapproving look on her face. Fitnah, Sumayah's cousin, has recently returned from a European country, where she and her husband had lived for several years. Having heard of Sumayah's impending marriage, Fitnah hastened to visit her, with evil intentions. She spoke about European life and the advantages of western civilization. She also relates off-color jokes, but Sumayah does not join in her laughter.
Sumayah, a polite young woman, was raised in a religious family. Her future husband, Ahmad, has completed his education and is now managing a successful business. Ahmad and Sumayah are officially engaged, and he visits her home often.
Although Sumayah does not agree with her cousin's way of thinking, she doesn't want to insult her as a guest, who is saying, “The best place for your honeymoon is Europe.”
“Europe!” replied Sumayah, “We won't go to any European country. We may visit another Islamic country.”
Fitnah laughed and said, “Perhaps you intend to spend your honeymoon performing your pilgrimage in Mecca!”
Sumayah ignored her sarcasm, “No, we have decided to perform our hajj at a later time.”
“Why don't you suggest to Ahmad that you visit Paris or London? Can't he afford it?”
“Oh, he can afford it, but neither one of us like the idea of spending our honeymoon in Europe.”
Fitnah asked, “Is he afraid to travel by air? Then he can travel by car or by ship. By the way, has he a car?”
“Yes, he has. And he has never been afraid of flying! But in fact, he is a good Muslim and does not want to have his honeymoon in Europe.”
Fitnah exclaimed, “Oh, this is terrible! Is he a reactionary?”
“Absolutely not, He is a very enlightened and educated person”, Sumayah replied.
“Is he a very religious man?” Fitnah asked.
Sumayah smiled, “Thank God, he is!”
“Oh, what a pity! You do not know what it means for a modern girl to marry a religious man! You don't know of the limits, chains and strict instructions that he will impose upon you.”
Sumayah replied, “I am quite sure that you exaggerate. I am a Muslim believer and I know Islam has its own morals and value system.”
Fitnah continued, “These so-called morals are nothing other than chains and rules; an abyss in which you will be kept away from society. You are at the threshold of life; don't allow reactionary ideas to disturb your happy future!”
“You are mistaken. There is nothing reactionary in religion. Ahmad is sure to make me happy. He is everything to me and I love him very much.”
Fitnah told her, “Yet, you won't be everything to him. You will be just like any other thing in his life.”
“Oh, no, I am aware of my status in his heart.”
“Well, as long as you are engaged, he will display all his love and passion. But when you live together, you will find out what a Muslim man is really like!”
Losing patience, Sumayah asked, “Am I not a Muslim also?”
“Yes, you are a Muslim girl, but not of Ahmad's type! My point of view is that the woman should have complete freedom to enjoy all of life's pleasures. Ahmad will only control yours, as if you were his slave.”
“This is strange,” Sumayah commented. “Why do you hate and misrepresent Islam, although you are a Muslim woman? Has Europe corrupted you?”
Fitnah answered, “Oh, no. My affection for you has prompted me to speak frankly. Though I was happy when I heard the news of your engagement, I also felt sorrow, since I wished a better future for you.”
“How can you be so sure that I won't have a good life?” Sumayah asked.
Fitnah said, “If your husband is of those few who boast of Islam and its ethics, he will never make you happy.”
“What do you mean by 'few'? Can't you see there are millions of believers everywhere?”
“I mean those who have only recently adopted hollow ideals, which they use to dominate woman and control her by imposing limits and barriers on her under the cover of Islam.”
“But a Muslim man also has limits”, Sumayah replied.
“Well, they are free to do what they like. Hasn't Ahmad been to Europe several times?”
“He is going to Paris soon, as a matter of fact, in order to forward his thesis for his doctorate and to sign some business contracts.”
“Then he has the right to go, but you have not! Can't you see? He is free to go wherever he wishes. As for you, Islamic limits hold you back.”
“I don't agree with you. Ahmad and I share the same ideas. I am satisfied with Islamic limits.”
“I am afraid you will wake up suddenly one day and it will be too late!” Fitnah predicted gloomily.
“What do you mean?”
“I mean to say that marriage won't be successful unless it is founded on progressive norms. A modern girl won't have a good marriage unless she is released from family pressure and is free to choose the man she wants to marry.”
Sumayah said, “Family ties, which you call pressure, are for the benefit of the whole family. In any case, I have been free to choose Ahmad.”
Fitnah then said, “You will be faithful to him, I'm sure. But men are unlike women. They cheat their wives by various methods. They exploit women by referring to religious instructions, which imprison women in their homes.”
“Why do you consider a woman's own home to be a prison?” Sumayah asked.
Fitnah replied, “A woman cannot keep her eyes on her man unless she accompanies him on his trips and parties! A woman who sits in her house and leaves her husband free to enjoy himself cannot have a happy life.”
“Oh, you don't know what a wonderful man Ahmad is. I wish you knew him.”
Fitnah remained silent for a moment and, trying to sound normal, said, “I have never seen him.”
“When you meet him, you will change your ideas about Muslim believers.”
Fitnah suddenly stood up and said, “I must leave now. I am going to a party tonight.”
Sumayah was surprised by her cousin's abrupt departure. She walked with her to the door and then returned to her mother, who asked, “Why have you been sitting on the balcony all alone?”
“I was not alone,” Sumayah told her, “Fitnah has just left.”
“What has she told you? I am sure she speaks about nothing but Europe and western so-called civilization.”
“You are quite right, mama!”
“Woe to her! Has not it been enough for her to spoil her own nature? Can she not stop herself from pouring her poisonous words into your ears? She is afraid of talking in my presence; that is why she preferred to sit on the balcony! She is Satan himself.”
Sumayah said, “Oh, mama! She is your niece. You shouldn't talk about her like that!”
“I don't like her manners and her deviated behaviour.” Sumayah's mother told her. “She has caused her mother's death. My sister never condoned her daughter's bad behavior. Now tell me, what did she say to you?”
“Mother dear, forget it. She never has ill intentions.”
“I wish you knew her real character so that you would not be tempted to listen to her.”
“Oh mama, take it easy. I never agree with her ideas, but I do not agree with you in calling her a Satan. She is my cousin.”
Sumayah went to her own room, trying to forget Fitnah’s words. She was sure of Ahmad's love and that he was an excellent person. She knew that her cousin was unhappy, and that all she had gotten out of life was an unemployed husband who was good for nothing. Due to a substantial inheritance, he is free to spend much on his pleasures without the least consideration of Allah's bounties in regard to gratitude and good works. Her cousin thinks of nothing but money. In fact, she lives for the sake of money. Sumayah decided to ask Ahmad about woman's status in Islam and his own viewpoint. She knew that he would no doubt explain everything to her and elaborate on the differences between the roles of men and women.
Chapter 2
Fitnah got into her car and drove away quickly, as if she wanted to escape. She arrived at her house, parked the car and walked directly to her room without greeting her husband, although she knew he was at home. She sat down on a chair and murmured, 'Woe to her! How stubborn she is. Was it not enough for him to treat me so cruelly that he has proposed to my cousin and renewed my pain? He thinks Sumayah matches his ideals and morals, while she is only making a show of being virtuous. Years ago, I tried to make him love me, but he never cared for me. He said I was a fool and a deviated person. He will soon know that Sumayah is no better than I am. I know how to draw her to this corrupted life of mine.
'I married this playboy in order to get his wealth and enjoy life. I must tolerate living with him for the sake of his riches. Oh, I will deprive Sumayah of Ahmad as he deprived me of himself. I won't allow him to fulfill his dream of marrying a committed Muslim girl. I'll show him this is impossible and that Sumayah is just like me. Now Ahmad is getting his doctorate while my husband, Hamid, has not even managed to get any degree. I'll never let Sumayah get such a husband as Ahmad. I know he is bright, clever and has strong belief, yet he is also stubborn, reactionary and full of vanity.'
At that moment, the door opened and Hamid entered. A smile was on his face as he said, “I thought you were sick. May I enter?”
Fitnah tried to appear normal as she told him; “I have a headache, that is why I did not join you in the living room.”
Hamid said, “You look quite well! Does it make you sick to see me?”
“Oh, Hamid, do not make me nervous. I didn't know you were at home!” she lied.
“But didn't you see my car? You are absent-minded today.”
Fitnah said, “I told you, I have a headache! Please leave me alone now. Do not make me angry.”
“Alas I am nothing but one of your many lovers and.” he began.
“Oh, stop it. I know what you are going to say, so don't repeat it.”
Hamid said, “You don't want to hear it! You are lucky to have a husband like me, otherwise you are good for no one.”
“What about you?” Fitnah asked. “Could any other woman tolerate life with you? You talk about me, but you forget all about yourself.”
“Am I so bad?” Hamid asked her.
Fitnah replied, “You should know. Had I not been a good wife, I would not have lived one day with you. There is nothing to benefit me in living with you!”
“Then why did you marry me? Why did you attract me to yourself?”
“Oh, what a rascal you are!” Fitnah exclaimed.
Hamid said, “Never mind! I know what attracted you to me! It is my wealth, which you adore. And you have beauty, which I love. I like to live free of limits and you do also, hence we match each other.”
“Have you finished?” Fitnah sighed.
“No, I have not seen you for ages. At night you attend parties and during the day you visit friends and shops. You forget you have a house and a husband! Why don't we have a child?”
Fitnah became impatient and cried, “Please leave me alone. I am sick and tired. I must sleep!”
“Then you won't even have lunch with me?”
“No, go away”, she said.
Hamid asked, “What if I go and never return to you?”
Fitnah was about to say: Go, I don't care, but she controlled her feelings. He is her golden goose! Can she give him up? She does not love him. She despises him and thinks of him as being a worthless creature, but for his wealth; even his indecency is nothing to her. In fact, she has encouraged him to adopt her loose way of living so that she can live free of restrictions.
His great wealth, luxurious house and magnificent car are too precious for her to risk losing.
She smiled and said quietly “You know dear, life is dull without you, but I have this headache. Otherwise, I would have been happy to join you.”
“I wish you were not so beautiful. Then you would see how I could treat you and make you feel less proud! Surely, you now think, 'I wish you were not so rich'. Had I been poor, I would not have been your prey!”
“Oh, Hamid, you do me an injustice by these words. I love no one but you.”
“Thanks a lot. Yet you insist on turning me out.”
“I always love to have you near me, but now I need to rest.”
“This is your usual way,” Hamid said, leaving the room. “Sweet words but stingy deeds. I am leaving you, so be at ease.”
He left the room, displeased. Fitnah imagined for a moment that she might lose him, but she dismissed such an idea, since she was sure of her own beauty.
She said to herself, 'Oh, it is nothing important. As soon as I smile at him, he will come quickly. Now I must think about Ahmad, who never cared for my beauty and called me a foolish, deviated girl.'
She lay on her bed, thinking of only one thing: revenge on Ahmad and his belief, which blocked her way to his heart. No, she must engineer a revenge through her cousin. She is determined to do her best to spoil this marriage, and lay thinking of the best way to achieve her aim.
Chapter 3
Sumayah was anxious to meet Ahmad to ask him about women's status in Islam. He usually called on her every day on his way home from work. That afternoon, she welcomed him with a lovely smile. He felt that she had something to say, so he encouraged her to speak her mind. She asked him if he was ready to listen to her.
Ahmad told her, “By all means, I always like listening to you.”
“I would like to know the difference in rights between a male and a female in Islam.”
“There is no difference”, Ahmad replied. “They have equal rights. They are both created of the same clay.”
“Why, then, are limits imposed on women rather than on men?” Sumayah asked him.
“No limits are imposed on women except that which is necessary in regard to their nature and biological structure. Islam does not put woman under any kind of pressure.”
Sumayah persisted, “Doesn't hijab hinder her from enjoying life as she likes? Is it due to my hijab that I cannot travel with you to Europe?”
“Oh no, hijab cannot prevent woman from doing anything. I would take you with me to Europe, if it were a healthy, decent society. I oppose Muslim girls' travel to Europe for fear that they may become deviated. If it were a useful journey, I would surely take you with me.”
Sumayah asked, “Don't you think that seeing western civilization can be useful?”
Ahmad said, “This is exactly the point which is the source of much trouble. We Muslims should not think that civilization is a western phenomena. In fact, if the matter is explored deeply, you will see that it is Islamic civilization that has brought to Europe its present scientific progress. European so-called civilization is nothing but an expression of the jahillia (Pre-Islamic Age of Ignorance), with regard to European women.”
Sumayah then asked, “Well, does not the European woman have her rights in full, the same as man?”
Ahmad disagreed, “Absolutely not. Through recent European laws, the European woman has gained only a part of woman's rights that are already granted by Islamic laws. The European woman has lost her feminism. She has become a mere commodity and is a tool manipulated by men. Islam has granted woman her independent identity. She is free to handle her own financial affairs and personal life. European women have been trapped by the false, bright colours of life expoused by the so-called liberation of woman. Freedom is just a cover with which man hides his own exploitation of woman at all levels. Believe me, my dear, if Europe was a good place, I would encourage you to go.”
“I am quite aware of this. I only wanted sound evidence to answer anyone who doubts our Islamic morals and beliefs,” Sumayah replied.
Ahmad said, “You won't find a better, happier life except in Islam and when Islamic instructions are respected and applied. I wish you really knew about the great misery that engulfs families deviated from Islamic norms. A marriage based on Islamic foundations will be quite successful. Our future life will certainly be happy.”
Sumayah smiled and said, “I know you will do your best to ensure such a happy life. By the way, have you decided when you will begin your trip?”
Ahmad said, “I am on my way to settle that. It is a matter of a few days. Then we will be able to plan living together in our own home when I return.”
At this point, he said good-bye to Sumayah and left to his home. He promised to return later for further discussion.
Sumayah was sure of her Islamic belief; she just wanted to know the best answers to all the questions raised by her cousin and others.
On his way home, Ahmad thought about his fiancée. He was sad that some deviated girls were trying to confuse her thinking. He decided to explain any matters that were unclear for her. Above all, he wanted her to be in thorough harmony with him in his beliefs and ideals. What caused him to seek her hand in marriage was her good conduct and strong personality. Ahmad recalled an old incident when an unreligious girl used many tricks to try to tempt him and trap him. He wondered what had become of her. He couldn't even remember her name. He is quite happy with the choice he made in his future wife.
Chapter 4
A week passed by and Sumayah was about to forget everything her cousin Fitnah had said. She was quite happy and a bit anxious about her fiancé’s trip. One day, as Sumayah stood waiting for a bus to go to her tailor, her cousin pulled up, stopped her car and offered her a ride. She got in and sat next to her cousin, who usually drove her own car.
Fitnah said, “I thought you said Ahmad has a car!”
“Yes, he has,” Sumayah replied, “He is out of town on some business.”
“One day I will come to know him, though I do somehow fear him,” Fitnah said.
“You are mistaken. He is a kind and polite person.”
“But you say he is strict.”
Sumayah protested, “No, I never said that. He is very reasonable.”
Fitnah told her cousin, “Perhaps to you he seems to be like that. He has managed to make you agree with all of his ideas.”
“I do not agree with you! He never imposes his beliefs on me, but I do share these beliefs with him.”
“Then you are truly happy?”
“We are”, Sumayah stated.
Fitnah drove in silence for a moment and then said, “By the way, are you ever going to learn how to drive?”
“No, it's not necessary. Ahmad can take me anywhere I wish to go.”
“Of course!” Fitnah exclaimed. “He won't allow you to drive a car. This is a good way for him to know where you go. As for you, you cannot follow him, since you are a Muslim believer.”
Sumayah asked, “Why should I follow him? Do you think I should sit next to him at his office? I'm not suspicious!”
“What about his parties and trips?”
“Women have their own parties and meetings.” Sumayah answered. “In any case, Ahmad does not attend parties of either sexes or night clubs.”
Fitnah said, “You are being misled. All men are of one of two categories: some are nice and peaceful. They share all social activities with their wives. On the other hand, some are strict and prone to exploit their simple-minded wives and keep them at home.”
Sumayah disagreed, “Well, I think a good man is a man who shares his ideals and beliefs with his wife.”
“What a strange idea!” her cousin retorted.
“It is not. I have always believed this.”
Fitnah continued, “Well, this was your idea when you were a child. Now that you are at the threshold of adulthood, you should have new ideas.”
“No, I do not agree with your viewpoint.”
“I am quite surprised at your behavior. I do not know how to keep you from destroying your future with such reactionary beliefs. You are an educated girl, yet you stick to these limits on the pretext of being a Muslim. We are all Muslims. Do you think these millions are wrong and only Ahmad is right? Think of yourself. By giving in to Ahmad, you are going to lose much.”
Sumayah told her, “My submission is to Allah only. I have my own belief and I am quite happy with Ahmad and my future.”
Fitnah asked her cousin, “Can you really be satisfied with this isolated, worthless life?”
Sumayah replied, “It is neither isolated nor worthless! It is what I long for and it is filled with pleasures!”
Fitnah argued, “You still don't know what real pleasure is. You are unaware of life, although you are over twenty years old. Ahmad has managed to mislead you.”
“I am quite aware of life and of my right course in it. Anyway, I have never been interested in this corrupted social life of yours. My own girlfriends are all committed Muslims. I am neither ignorant, nor in need of your advice.”
“Oh, I am very sorry. I didn't mean to anger you. I do not know why you are upset.”
“I am not angry. But I do not like your words!”
Fitnah pretended to feel hurt, “I have alienated you. I feel like I am your older sister, and I am very concerned about your future. I am sure if I introduce you to my friends you will like them all and have great times. Now I have lost all hope. I have spoken frankly to you, and I apologize for this frankness.”
Sumayah didn't want her cousin to be hurt, so she said, “That's okay. Please stop. The tailor's shop is right here.”
“Sumayah, do you want me to wait for you?”
“No, thank you. I can manage by myself”, she replied.
“How can I let you return by bus? I'll pick you here in an hour”, Fitnah told her.
Sumayah didn't answer her. She just got out of the car, thanked her cousin for the ride and waved good-bye.
Sumayah left the shop when her work was finished, without waiting for her cousin.
That afternoon, Fitnah visited her to apologize for being unable to take her back.
Sumayah told her that she didn't wait for her. Then Fitnah told her cousin about the party of the previous night and how the singers sang until daybreak. She spoke about films and western film stars, and mentioned the hunting parties that she often attended with her friends. She did not forget to also talk about swimming and the beautiful swimming pools she frequented.
Finally Sumayah asked, “What about your husband? Why don't you mention him? Has he no place in your heart?”
Fitnah was vexed, but tried to sound calm. She thought the question was a challenge. Her husband's personality is the Achille's heel of her life.
She forced a smile and said, “I am an independent wife. My life is not mixed up with his. I accompany him only to special parties. We both believe in our rights to live free.”
“How strange it sounds to me!” Sumayah remarked. “You always say that a woman should follow her husband anywhere he goes. Now you say you are free and have the right to do as you like.”
Fitnah told her, “You misunderstand me. I mean to say that I accompany him on some occasions, but I do not allow him to follow me anywhere I go. I am sure of myself, but I doubt my husband. A smart woman should never believe her husband and should never allow him to play his own way.”
“Do you love your husband?”
Fitnah hesitated and said, “Of course I do. He is a wonderful man. I will introduce him to you. We may visit you soon.”
Sumayah shook her head, “I am sorry, but I won't meet him unless Ahmad is present.”
“Oh, Ahmad again! I see he is an obstacle in your way.”
Sumayah said, “Please be careful with what you say. He is to be my husband and I love him. I won't allow you to undermine his character.”
“Had I been here before your engagement, I would have prevented it” Fitnah declared.
Surprised, Sumayah said, “You don't have the right to deprive me of a happy life!”
Fitnah told her, “You are being silly. How could you agree to such an engagement without knowing him first?”
“It makes no difference; I came to know him soon after our engagement. I am neither silly nor was he imposed on me. I have free will and I am sure I won't regret my choice in the future. You believe a couple should enjoy close friendship before engagement. Yet a boy or a girl can deceive each other. Things usually are uncovered in the long run during marriage.”
“You are wrong. Society does not consider matters as you do. You are the only one with such old-fashioned ideas,” Fitnah said.
“By society, you mean your own friends. As for me, I do not believe you. There are many like me.”
“I have not seen any of them”, her cousin retorted.
Sumayah continued, “Of course you cannot see things my way. Your way of living has blinded you and you won't believe what you see or hear! Just like those who live in utter darkness.”
Fitnah said sarcastically, “Go on! I enjoy your fanatic ideas. You lack nothing but a sanctuary, where you can pray and recite sermons day and night!”
“You are wrong. It makes no difference to me, whatever you say!”
“What a pity! you just repeat the words of ancient times. How quickly you have lost your liveliness. I feel sorry for you. How often I have told Hamid that you are a very beautiful girl. He is eager to meet you. Alas! You speak of nothing but advice and wise sayings.”
Sumayah disagreed, “I speak of life without its false, decorative mask.”
Fitnah then said, “Ahmad is clever to have taught you all this.”
“Don't talk about him like that. I wish you knew him so you could know his real nature.”
At these words, Fitnah became pale and said weakly, “Of course, one day I will meet him, but not now.”
“Why not? I am sure that upon seeing him you will change your mind and you will admire him very much.”
“I do not like men of his type, whoever it might be.”
Sumayah pointed to a photograph on a table and said, “Here is his picture.”
Fitnah did not want to look, for fear that her feelings would betray her. She no longer loved him. Her love had changed into hatred and devilish intention. She avoided looking at the picture.
“Please look at him. Can such a man deserve your unjust attacks?”
Fitnah had no other choice but to look at the photograph. She turned her head quickly, saying, “Perhaps I have seen him once or twice at night clubs.”
Sumayah angrily said, “I do not believe you, Fitnah. I love and respect Ahmad. I am proud of him.”
“Being a wife myself, I do appreciate a happy marriage. I hope you will have everlasting happiness.”
After an awkward moment of silence, Fitnah left and Sumayah joined her parents in having dinner. She felt uneasy and longed for Ahmad's imminent return. She wished Fitnah was not her cousin, in which case she would treat her quite differently. She wished she could reform her cousin, but she was at a loss as to how to do so.
Chapter 5
Fitnah felt quite worn out as she entered her room and thought over what had passed between her and her cousin. She was afraid that Sumayah noticed her hesitation and saw the confusion on her face when she glanced at Ahmad's picture. She stretched out on her bed and released the reins of her thoughts. She realized the risk of visiting Sumayah's house. What if Ahmad had seen her there? Her designs would have been in vain.
Fitnah decided it was best to remain on friendly terms with Sumayah in order to carry out her revenge. Her aim was to spoil her cousin's future. Fitnah was well aware of her own corrupted conduct, therefore, she wanted to drag Sumayah into the same swamp. That night, she slept fitfully.
The next morning, Fitnah bathed, dressed and called Nadia, her maid. Nadia, a young, pretty girl in her twenties, entered her mistress's room and greeted her.
Fitnah cast a long look at her, then asked: “Has anyone phoned me?”
Nadia replied, “The master is at home. He answers all calls.”
Then Fitnah asked, “What about yesterday afternoon when I was out?”
“He was at home at that time as well.”
“Was he at home last night?”
Her maid answered, “Yes. He did not leave his room.”
“Is he sick?” Fitnah inquired.
Nadia told her, “I don't know.”
“Has anyone visited him?”
“Not that I know of. In any case, I am not a spy, paid to keep an eye on him!”
“Have I asked you to do such a thing? Get out, you impudent girl!”
Nadia turned to leave the room, but Fitnah told her to stop.
“Look, Nadia”, she said, “I don't like your make-up and how your hair is done. One would think you are on your way out to a party. Wear a simple hair-style and do not use heavy make-up.”
“But why, my lady? Am I not free to dress, as I like?”
Fitnah replied, “Well, have you ever seen anyone with such make-up and hair at such an early hour of the day?”
Nadia answered, “You, my lady, usually do such a thing.”
“I am a married woman and society expects me to dress so. In any case, what business is it of yours? You are only a servant, and I can dismiss you any time I please.”
Nadia replied, “Can you really?”
“Yes, I can!”
“Why don't you do it now?”
Fitnah looked sharply at her, “You make me angry. That's enough nonsense and impoliteness. Go, I cannot tolerate seeing you!”
“It makes no difference to me,” Nadia shrugged, leaving the room.
Fitnah was quite upset. She controlled the urge to slap Nadia in the face. She knew Nadia was quite aware of all her secrets, so she thought it best to control her feelings.
Fitnah told herself, 'What a poisonous serpent she is! She blackmails me with what she knows about me. I am a coward! Why should I fear her? What can she say?
Men and women have the same rights. Why should I fear a scandal? Everyone around me lives scandalous lives. Yet I do fear one thing, my husband, Hamid, who is unaware of the extent of my mischief. He is the only source I have of wealth and riches... Money dominates everything and can overcome all obstacles. Hence, I must tolerate Nadia's devilish challenge. I know what her looks mean. Hamid stays at home for her own sake! I
should have fired her long ago, before it became too late. Anyway, she is my maid and it is my own mistake. I should go to Hamid's room.'
Fitnah put on an expensive silk robe and entered her husband's room without knocking on the door, in order to catch him by surprise. She found him relaxing in a comfortable chair. Soft music was playing.
“Oh, what a surprise to see you! I thought you were ill”, Fitnah exclaimed.
Smiling.
Hamid asked, “What makes you think so? I am quite well.”
“But you have not left the house for two days. This is not like you.”
“How can you say that? You are always the first to leave and the last to come home,” Hamid told his wife.
Fitnah then asked, “Is it possible that you spend all the time in the house?”
Hamid replied, “Well, nights are enough for me!”
“Oh, Hamid, you irritate me by your indifference!”
“Do I? Anyway, lately I have found that I prefer to stay at home.”
“How do you spend your time?”
“Reading books and listening to the news.”
Fitnah laughed, “That is wonderful! Since when do you read books and listen to the news?”
“Oh, you do me a great wrong. Am I so stupid and uninformed?”
“Now, be frank and tell me why you are really staying at home more often than usual.”
“I told you, I have always done that.”
“But why?”
Hamid said, “I have some important matters to take care of here.”
Fitnah said, “Now, speak out; do not make me nervous. What are these important matters?”
Hamid asked, “Why should you be upset about them?”
Fitnah replied, “Of course, I know what you are talking about, but I want you be honest with me.”
“Have you been frank with me? “Hamid asked his wife. “When I recently asked you to come on a trip with me, did you give a good reason for declining to accompany me?”
Fitnah paced back and forth, “So, you are trying to get back at me.”
“Does your behavior call for revenge? You know me quite well, I am free to have my own way. Keep in mind, this is my house!”
Getting to the point, Fitnah said, “But Nadia is my own maid!”
“Yet I pay her salary and I am her master.”
“Well, I can send her away whenever I like”, she told him.
Hamid stated, “You won't do it!”
“What do you mean?”
Hamid, “I mean, we should not quarrel. Let us have a truce!”
“Why are you bargaining?” Fitnah asked.
“Call it whatever you like.”
Fitnah said, “Oh, you get on my nerves!”
“What about mine? Am I made of stone? Have I no feelings?”
“Your nerves are made of iron,” Fitnah told him.
“But you can crush iron”
“Really, am I such a strong person? Then we are equal.”
Hamid disagreed, “Oh, no, you are ahead of me.”
“I am proud of that!” Fitnah smiled.
Hamid said, “Then enjoy your pride. Now what good fortune has sent you to my room? I don't believe love has brought you here. You have not entered my room for ages. Surely you are in need of money.”
“You don't want to see me!” Fitnah pouted.
“Oh, no, I always long for a visit from you. Be sure of that. My love for you has taught me patience. To speak honestly, I am quite miserable with your love. But there is no way out; I do love you.”
Fitnah tried to respond to his words although she despised him and felt no love for him. She wanted to dominate him for the sake of his wealth. She even felt no humiliation knowing that her maid was her husband's mistress. The false civilization she lived in had stripped her of all dignity and female pride. All she cared for was money, so she smiled and spoke passionately to her husband.
Fitnah moved close to her husband and whispered, “Oh, Hamid, you have no idea how much I love you. But believe me, it is life's concerns that keep me away from you.” Her sweet words made Hamid forget her indecent conduct, his girl friends and his mistress, Nadia.
“I am your slave. I can’t live without you”, Hamid assured her.
Fitnah found it hard to exchange words of love with him, but for the sake of money she carried on the role of a loving wife.
Section 2: Allah’s Positive Qualities
38. Concerning His positive qualities(as-sifatu’th-thubutiyya) , which are eight. First, the Most High is Powerful(qadir) and Free(mukhtar) . For the world is an originated thing(muhdath) , for it is a body(jism) . And every body is inseparable from originated things, I mean motion and rest, both of which are originated things, for both require consequence(masbuqiyya) in reference to something else.
And that which is inseparable from originated things is of necessity itself an originated thing. Hence there is a mover in it, namely Allah the Most High, the Powerful and Free. For if the cause were mechanical cause(mujib) then of necessity its effect(athar) would not remain behind it. Then that would require either the priority(qidam) of the world or the origin(huduth) of Allah the Most High, both of which are false.1
39. When he finished proving the essence(dhat) he began to prove the qualities(sifat) . And he placed first the positive qualities, for they possess existence(wujud) , while the negative qualities possess non-existence(‘adamiyya) . And existence ranks above non-existence, and that which ranks highest should come first.
40. And he began with His being Powerful, because creation requires power(qudra) . And here we will make some introductory remarks which will include the consideration of the elements of this discussion.
41. We say then that the Powerful and Free is He who if He wills to do anything does it, and if He wills to leave it, leaves it; and who acts with purpose(qasd) and will(irada) . And a mechanical cause is the opposite. There are several differences between them – that is, between the free agent(mukhtar) and the mechanical cause(mujib) .
(1) First, the free agent is able to act or cease from acting, while the mechanical cause is not.
(2) Second, the act of the free agent is consequent upon knowledge and purpose and will, while the mechanical cause is not.
(3) It is possible for the act of the free agent to follow it in time, while the act of a mechanical cause cannot be separated from it, as (for example) the sun’s giving light and fire’s burning.
42. And the world(‘alam) is all that exists besides Allah the Most High. And an originated thing(muhdath) is that which is consequent upon something else or upon non-existence(‘adam) . And a prior thing(qadim) is the opposite of this. And body(jism) is that bounded thing(mutahayyiz) which receives division in three directions. Andhayyiz andmakan are one single thing, namely, an imaginary measure of space(faragh) which bodies occupy by coming into it. And motion is the coming of a body into a place after being in another place. And rest is the second coming into one place.
43. Now that this has been explained, I say, that since the world is a thing originated, there is in it a mover, namely, Allah the Most High, the Powerful and Free. And (I have made) here two claims (1) the first, that the world is an originated thing, and (2) the second, that its Creator must possess free will(ikhtiyar) . In explanation of the first claim, (I say that) by world(al-‘alam) the scholastic theologians mean the heavens and the earth and what is in them and what is between them, and that is either bodies(ajsam) or accidents(a’rad) , both of which are originated.
(a) As for bodies, they cannot be quit of motion and rest, both of which are originated things, and all that cannot be quit of an originated thing is itself an originated thing. Now a body cannot be quit of motion and rest, because everybody must necessarily have a place(makan) . And since this is true, either the body remains in the place, which is rest, or it is removed from it, which is motion – for of necessity there is no middle ground between the two.
But rest and motion are originated things, because they are consequent upon something else. And nothing prior is consequent upon something else. Then no motion or rest is prior. Hence both are originated things, for there is no middle ground between a thing prior and a thing originated. And motion and rest are both consequent upon something else, because motion means the first coming(husul) into the second place, hence of necessity it is consequent upon a first place. And rest means the second coming into the first place, hence of necessity it is consequent upon a first coming.
And all that which cannot be quit of originated things is itself an originated thing, for if it is not an originated thing then it is a prior thing. And in this case either it has with it in priority something that is originated, or it has not. If it has, then priority and origination would have to be united in one thing at the same time, and that cannot be. And if it has not, then that which has been known of necessity, namely, the impossibility of the separation of originated things from it, would have to be false, and that cannot be.
44. (b) And accidents are originated because they need bodies for their existence, and that which needs an originated thing is even more itself an originated thing.
45. (2) And in explanation of the second claim (I say that), an originated thing, when its quiddity(mahiyya) is qualified at one time by non-existence and later by existence, is possible existence. Then it needs a mover. If that (mover) be a free agent, then that was what we sought. And if it be a mechanical cause, then its effect(athar) cannot follow it in time. Hence its effect must be prior. But it had been proved that it is originated. Hence, its mover must also be originated, for they are mutually necessary – and both things are impossible.
For it has been demonstrated that if Allah the Most High be a mechanical cause, there follows of necessity either the priority of the world or the origin of Allah the Most High, both of which are untrue. Hence, it is proved that the Most High is Powerful and Free, which is what we sought.
46. And His power is connected(yata‘allaqu) with all determined things(al-maqdurat) . For the cause which makes them need His power is possibility. And the relation of His essence to all things is equal. Hence, His power is universal.
[Determined things are possible existence. The relation of His essence to all possible existence is equal. Therefore, His power extends equally to all determined things – that is, it is universal].
47. When he had proved briefly that the Most High is Powerful, he began to explain the universality of His Power. And the philosophers(hukama) have disputed about it, when they said, that He is One(wahid) and there proceeds from Him nothing but what is one. And the Thanawiyya thought that He did not have power to do evil(ash-sharr) . And an-Nazzam held that He did not have power to do what was evil(al-qabih) . And al-Balkhi denied His power over things like those which are in our power. And the Jubba‘iyya held it impossible for His power to extend to those very things which are in our power. And reality(al-haqq) is opposed to all of these.2
48. And the proof for our contention is that every hindrance in relation to His essence and in relation to what is determined(maqdur) has been removed. Hence the universal connection(ta‘alluq) of His power is necessary. (That is, neither in Allah nor in the thing determined is there any hindrance – hence His power extends to all.)
49. Now the exposition of the first statement (of the text) is that which necessitates His being Powerful in His essence. And the relationship(nisba) of His essence to all things is equal, because of its uniqueness(tajarrud) . Hence, that which is necessitated by it (namely, His Power) is also equally related, which is what we sought.
50. And the second statement is true, because that which necessitates a thing’s being determined(maqdur) is its possibility. And possibility partakes of everything (all creation is one in possessing possibility). Hence, it is sound(sihha) for determination also to become a partaker in possible existences, which is what we sought. And when all hindrance in relation to the Power and in relation to what is determined is removed, then its universal connection is necessary, which is what we sought.
[Allah is Powerful(qadir) , and His power extends to all existence provided that neither in the qadir nor in the maqdur is there any hindrance. For instance, Allah is able to create a partner, but in this case, there is a hindrance, for a partner to Allah is incapable of receiving existence.]
And know that the occurrence of everything connected with His Power is not necessary. Although He has power over everything, only some of the things over which He has power actually occur. And the Ash‘arites agree with us in the universality of the connection (of His Power), but they claim that what He has power over always occurs, as will be explained later, if Allah wills.3
51. Second, the Most High is Knowing(‘alim) . For He performs actions which are Firm(muhkam) and Perfect(mutqan) , and everyone who does that is of necessity Knowing.
52. Among the number of His positive qualities is His being Knowing. And the Knowing One is He to whom all things are clear in such a way that what is present to Him does not become absent.
53. And a firm and perfect act is that which includes matters strange and wonderful and unites many characteristics.
54. And there are two proofs that He is Knowing: (1) First, He is a free agent, and every free agent is knowing. The minor premise (that He is a free agent) was explained above. And as for the major premise, (know that) the act of a free agent follows his purpose, and to purpose a thing without having knowledge of it is impossible. (2) Second, He has performed firm and perfect acts, and everyone who does the like is knowing of necessity.
Now that He performs such acts is manifest to whoever considers His creation: the heavenly bodies, on whose movements the characteristics of the four seasons are arranged, as is explained in the sciences; and the things on the earth, in which there appears the wisdom revealed in the three kingdoms (murak-kabat – mineral, vegetable, and animal), and in the strange things which are embraced by them, and in the wonderful characteristics which they possess.
And if there were nothing else besides the forming of man, certainly the wisdom deposited in his creation and the orderliness of his formation and his senses and the benefits which depend on them would be sufficient (to demonstrate the perfection of Allah’s acts), as is indicated in the word of Allah,
“Have they not considered within themselves that Allah hath not created the Heavens and the Earth and all that is between them...?” (30:8).
And among the wonders deposited in man’s constitution is this, that every one of his members has four powers, that of attraction(jadhiba) , retention(masika) , digestion(hadima) , and excretion(dafi‘a) . As for attraction, since the body is constantly undergoing dissolution it needs the power of attraction that it may attract that which will replace what has dissolved from it. And it needs the power of retention, because the food which is taken in is slippery(lazij) , and the organ is also slippery.
Hence, it must have the power of retention that digestion may take place. And the power of digestion is needed, because it changes the food into what is fitted to become part of the body of the eater. And excretion is the throwing off of the food which was in excess of what was digested, which was prepared because of another member. And everyone who performs actions which are firm and perfect is knowing, for this is self-evident to one who understands these matters and considers them.
55. And His knowledge is connected with every known thing(ma’lum) , because of the equality of the relationship of all known things to Him. For He is living(hayy) , and it is proper that every living one should know every known thing. Hence, that is necessary for Him, because of the impossibility of His being in need of another.
56. The Most High Creator knows everything that can properly be known, whether necessary or possible, prior or originated. This is contrary to the philosophers, in that they have denied that He has knowledge of parts(al-juz’iyyat) as parts (He knows them as a whole, not as parts), because change in them would necessitate change in the knowledge which resides in His essence. We reply that what changes is the relative connection, not the essential knowledge.
And the proof of our position is that it is proper for Him to know every known thing – therefore this (knowledge) is necessary for Him. And it is proper for Him to know every known thing because He is Living, and everyone that lives can properly know (a dead thing cannot know, knowledge being a property of life). And the relationship of this propriety (for him to know all things) to all that is apart from Him is an equal relationship (that is, it is equally proper that He know all things).
Hence the relation of all known things to Him is also equal. And the proof, that whenever a thing is proper for the Most High, it is also necessary for Him is this. His qualities belong to His essence(dhatiyya) , and when a quality, which belongs to the essence is proper, it is also necessary, otherwise He would have need of something else, in that His essence was qualified by something other than He. Then the Most High Creator, as regards of His knowledge, would be in need of something else, and this is impossible. (In both man and God knowledge is proper(sahih) , but while in man it is possible(mumkin) , in God it is necessary(wajib) , for belonging to His essence it cannot be possible.)
57. Third, the Most High is Living(hayy) , because He is Powerful and Knowing – Hence of necessity He is living.
58. Among His positive qualities is His being Living. And the philosophers and Abu’l-Hassan al-Basri say His life means the propriety(sihha) of His being qualified by power and knowledge. And the Ash‘arites say that Life is a quality in excess(za’id) of His essence, as distinct from this propriety (as held by al-Basri). And the first (the opinion of al-Basri) is reality, for the root of the matter is it’s not being in excess.
And it has been proved that the Most High Creator is Powerful and Knowing, hence of necessity He is Living, which is what we sought. (That is, Life is the essence itself, and so also are Knowledge and Power.4
59. Fourth, the Most High is a Willer(murid) and a disliker(karih) , because the specializing(takhsis) of the performance of acts to one time and not to another requires that there be a specializer(mukhassis) , and that is will(al-irada) , and because the most high commands and prohibits, and these things require of necessity will and dislike.
60. Now, all Muslims are agreed that He has the quality Will, but they differ as to its meaning. Abu’l-Hassan al-Basri said that it meant Allah’s knowing what advantage(maslaha) is in an act, as a motive for its performance (that is, when Allah knows that a certain act is advantageous, then that knowledge is will, and becomes the motive for its performance). And al-Bukhari said that its meaning is that Allah is not overcome(maghlub) and is not forced(mukrah) . This meaning here is negative, and the speaker (al-Bukhari) has taken in place of Will that which makes Will necessary.
61. And al-Balkhi said that in Allah’s acts will means His knowledge of them, and in the acts of others it means His commanding them. Now we reply, if he means by will absolute knowledge, then that is not will, as shall appear later. And if he means knowledge which is confined to advantage (that is, the knowledge of those things which Allah sees are advantageous), then that is like what al-Basri said. And His commanding it indeed requires will, but it is not will.
62. And the Ash‘arites and Karramites and a group of Mu‘tazilites say that Will is a quality in excess of the essence, which is separate from Power and Knowledge, and belongs especially to His act. But then they disagreed among themselves – the Ash‘arites say that this being in excess is a prior idea(ma‘na) , and the Mu‘tazilites and Karramites say that it is an originated idea. And the Karramites say that it inheres(qa’im) in His essence (as accidents inhere in a substance), and the Mu‘tazilites say it is not in a locus(mahall) , (that is, it does not so inhere, for Allah’s essence is not a place in which qualities can inhere). And the fallacy of this doctrine of excess will soon appear. And what al-Basri said is reality, for two reasons5 .
63. (1) First, the specializing in the performance of acts at one time and not at another, and in one way and not in another, in spite of the equality of times and states in relation to the Doer and the recipient, necessarily requires a specifier(mukhassis) . And this specifier is either (a) the Power which resides in the essence, which is equally related to all things, and therefore cannot properly specialize – and, moreover, its function is moving(ta’thir) and performing(ijad) , not preferring(tarjih) , (b) or else it is absolute knowledge – but that is consequent upon the appointment of the possible and the decree of its issuing.
Hence, it is not the specializer, otherwise it would certainly precede, and that is not possible. And it is clear that the remaining qualities cannot properly specialize. Hence, the specializer is a special kind of knowledge (namely, knowledge of what is advantageous) which necessitates the appointment of the possible and the necessity of its issuing from Him. That is, it is knowledge that the possible contains an advantage which cannot be acquired except at that time and in that manner. And that specializer is Will.6
64. (2) Second, the Most High commanded in His word, “Establish the worship”; and He prohibited in His word, “Do not draw near to adultery”. And command of a thing requires of necessity the willing of it, and prohibition of a thing requires of necessity the dislike for it. Hence, the Most High Creator is a Willer and a Disliker, which is what we sought.
65. Now, there are here two matters of importance: (1) First, His disliking is His knowledge that an act contains a cause of corruption(mafsada) which deters Him from performing it, just as will is His knowledge that the act contains advantage which is the motive(da‘iya) for its performance. (2) Second, Will is not in excess of that which we mentioned (it is the essence itself, not in excess of the essence), otherwise it would be either a prior idea(ma‘na) , as the Ash‘arites say, in which case the plurality of prior things would be necessary; or else an originated thing.
If the latter, then either (a) it would be a quality inhering in His essence, as the Karamites say, and He would be a locus for originated things – and that is false, as shall appear later, if Allah wills, or (b) it would be a quality of something else, and then it would be necessary for His command(hukm) to be referred to someone else, and not to Him. And Will is not in a place, as the Mu‘tazilites say. For there are two errors in this. First, it necessitates an endless chain, because an originated thing is consequent upon the will of the originator. Then in that case Will would be an originated thing. Then if we move the discussion back a step it becomes a chain. Second, the impossibility of a quality’s existing outside of place.
66. Fifth, the Most High is a Perceiver(mudrik) , because He is Living, and it is therefore proper for Him to perceive. And the Qur’an has come in to prove it for Him, hence, it is incumbent that it be confirmed(ithbat) (by us by reason) to belong to Him.
67. By traditional proofs it has been demonstrated that the Most High has Perception(idrak) . And Perception is (something) additional to Knowledge. For we find a difference between our knowledge of black and white and terrifying sound and a pleasant one, and our perception of these things. And this addition is due to the impression(ta’thir) of the senses. However, rational proofs lead us to believe that senses and organs are impossible for the Most High, and therefore this addition is impossible for Him. Hence, in this case, His Perception is His Knowledge of objects of perception(mudrakat) .7
68. And the proof that it is proper for Him to have the quality of Perception is the same as that by which we proved that He knows all known things, (namely), by His being Living.8 .
69. Sixth, the Most High is Prior(qadim) and from Eternity(azali) and Abiding(baqi) and to Eternity(abadi) , because He is the Necessarily Existent. Hence, non-existence, both previous(sabiq) and consequent(lahiq) , is for Him impossible.
70. These four qualities are required in order that His existence be necessary(wajib) . And prior is that entity the existence of which is not derived from anything else. And from eternity is the being related to(musahib) the “ascertained ages” (the ages after creation –muhaqqaq ) and “implied ages” (the ages before creation –muqarrar ), as regards the past. And abiding is existence that continues and that is related to all ages. And to eternity is being related to all ages, either ascertained or implied, as regards the future. And Eternal(sarmadi) comprises all ages.
71. And the proof of this is that since it has been proved that He is Necessarily Existent, non-existence is impossible for Him absolutely, whether it be previous, on the supposition(taqdir) that He is not from all eternity, or consequent, on the supposition that He is not to all eternity. And since absolute non-existence is impossible for Him, it is proved that He is Prior and From Eternity and Abiding and To Eternity, which is what we sought.
72. Seventh, the Most High is a Speaker(mutakallim) , by the agreement of all. And by speech(al-kalam) is intended letters and sounds which are audible and orderly. And the meaning of the Most High’s being a Speaker is that He brings speech into existence in some sort of body(jism) . And the explanation of the Ash’arites is contrary to reason.
73. Among the qualities of the Most High is His being a Speaker. And in that Muslims have agreed, but after that they differ in four points(maqamat) . (1) First, in the way in which they prove this quality. The Ash‘arites say it is reason(‘aql) . And the Mu‘tazilites say it is tradition(sam‘) , according to the word of the Most High,
“And discoursing did Allah discourse (takallama) with Moses” (4:164).
And this is reality (that is, the Mu‘tazilite position), because there is no rational evidence(dalil) , and the evidence which they adduce is not complete.
Now, all the prophets have agreed in this (that Allah speaks). (And if one says that the very fact that there are prophets is a rational proof that Allah speaks – for how could they speak unless He first spoke to them? – We reply) that the proof of their being prophets is not dependent on this (that is, His Speaking), because it is possible to attest (the validity of the mission of) the prophets apart from Speech, for it is rather dependent on miracles, otherwise a circle would have to follow.
(That is, the prophet says that Allah is a Speaker, but the truth of his being a prophet depends on Allah’s being a Speaker). Hence, it is incumbent to prove(ithbat) it for Him. For, it is possible to deduce(istidlal) the truth of prophecy from miracles apart from the Qur’an, or else from the Qur’an considered not as Speech but as a miracle. And undoubtedly there is a disagreement(taghayur) about miracles. Hence, it is necessary to prove (by tradition that Allah is a Speaker).
74. (2) As to the quiddity(mahiyya) of His Speech. The Ash‘arites thought it was a prior idea(ma‘na) inherent in His essence which is expressed in various terms(‘ibarat) and is distinct from Knowledge and Power. Hence, it is neither letters nor sounds nor commands nor prohibitions nor narrative nor interrogation nor any other such form of speech.
75. And the Mu‘tazilites and Karramites and Hanbalites say it is letters and sounds compounded in such a way as to express something. And this is reality, for two reasons.
(a) First, that which takes precedence(al-mutabadir) in the opinion of intelligent people is what we have mentioned (namely, that kalam is speech), because they do not attribute the quality of speech to one who does not possess that quality, such as one who is silent or dumb. (Speech means speaking, not merely having ideas in one’s mind, as the Ash‘arites say).
(b) Second, what they have said cannot be conceived(ghayru mutasawwar) . For that which they conceived is either essential power from which proceed letters and sounds, and they have said that Speech is other than that – nor can the other qualities properly be the source of what they have said. And whenever a thing cannot be conceived it cannot be properly proved, for attestation(tasdiq) is consequent upon conception(tasawwur) .
76. (3) Third, as to that in which the quality Speech inheres. The Ash‘arites, because of their doctrine that it is an idea(ma‘na) , say that it inheres in His essence. And those who say that it is letters and sounds have differed among themselves. The Hanbalites and Karramites say that it inheres in His essence, so according to them He speaks with letters and sounds. And the Mu‘tazilites and Imamites say (and this is reality) that it is inherent in something else, not in His essence – as when He made speech to exists (awjada) in the bush, and Moses heard it. And the meaning of His being a Speaker is that He makes Speech, not that He is One in whom Speech inheres. And the proof of that is that Speech is a possible thing, and God Most High has power over all possible existences9 .
77. And what we mentioned (namely, the Ash‘arite doctrine) is to be rejected, for two reasons (sanad). (a) First, if a speaker be that in which speech inheres, then the air in which letters and sounds inhere would be a speaker, and that is not true. For the lexicographers do not call anything a speaker except that which makes speech, not that in which speech inheres, and in this way voice(as-sada) is something other than a speaker. And they say that a jinni speaks through(‘ala) the tongue of an epileptic, because they believe that the maker(fa‘il) of the speech that is heard from the epileptic is the jinni.
78. (b) Second, Speech is either an idea(ma‘na) – and the fallacy of this has been proved, or it is letters and sounds – and it is not possible for them to inhere in His essence, for then He would become the possessor of senses, because the existence of letters and sounds necessarily
depends on the existence of their instruments. Then the Most High Creator would become the possessor of senses, and that is false.
79. (4) Fourth, as to the priority or origin of Speech. Now the Ash‘arites said that the idea was prior. And the Hanbalites said that the letters were prior. And the Mu‘tazilites said that Speech was an originated thing, and that is the reality, for sever reasons: (a) First, if it were prior, then a plurality of prior things would be necessary, and that is false, for the calling anything besides Allah prior is infidelity(kufr) by the agreement of all. Hence, the Christians are guilty of infidelity in affirming the priority of the Persons(al-uqnum) 10 .
(b) Second, it is compounded of letters and sounds which become non-existent when succeeded by others. And Non-existence is not possible for a prior thing. (c) Third, if it were prior then it would necessarily follow that Allah lies. But that which is necessitated is false (namely, Allah’s lying), hence, that which necessitated it (kalam’s being prior) is false also. And the proof of this necessity (of His being a liar) is that He informed us of His sending Noah from eternity (fi’l-azal), by the word of the Most High,
“We sent Noah to his people” (71:1).
And He did not send him from eternity, since there is nothing previous to eternity. (If the word of Allah was from Eternity, then Noah must have been sent before eternity!). Hence, it would be a lie.
80. (d) Fourth, if it were prior, then His word would be nonsense(‘abath) , in the word of the Most High,
“Observe prayer and pay legal impost” (22:78).
Because in eternity there was no mukallaf. Now nonsense is evil(qabih) , hence it is impossible for the Most High. (f) Fifth, the word of the Most High,
“Every fresh (muhdath) warning that cometh to them from their Lord they only hear to mock it” (21:2).
And warning(dhikr) is the Qur’an, because of the word of the Most High,
“Verily We have sent down the warning (adh-dhikr), and verily We will be its guardian (15:9).
“For truly to thee and to thy people it is admonition (dhikr)” (43:44).
And He has attributed to it the quality of origin(huduth) , hence, it is not prior. And the word of the author and the statement that the Ash‘arites are not to be accepted refer to what we have mentioned in these places.
81. Eighth, the Most High is Veracious(sadiq) . For a lie(al-kidhb) is of necessity evil(qabih) and Allah the Most High is far removed from evil, because it is impossible for Him to have any imperfection(naqs) .11
82. Among His positive qualities is His being Veracious. And veracity is a report that corresponds to reality, and a lie is a report that does not so correspond. Because if He were not Veracious He would be a liar, and that is false; for a lie is of necessity evil, and it would be necessary for the Most High Creator to be qualified by what is evil, and that is false, because of what shall later appear. And a lie is an imperfection, and the Most High Creator is far removed from imperfection.
1. The Sunnites usually list the positive qualities as follows: Life, Knowledge, Power, Will, Hearing, Seeing, Speaking (creed of al-Ghazali, Macdonald, “Development,” p. 304). The Shi‘ites agree with them as to the first fore qualities, though they place Power first. But in place of Hearing and Seeing they put Perceiving. They retain Speaking, but add two more to the list, namely, Being Eternal and Veracity.
2. An-Nazzam was a prominent Mu‘tazilite. See Macdonald, “Development,” p. 140.
3. By denying that Allah does everything that He has Power to do the Shi‘ites try to guard Him from evil without limiting His Power.
4. The Sifatians held that the divine qualities were eternally inherent in the essence of Allah. The Mu‘tazilites rejected this doctrine, because “if the qualities share in priority they would share in godhood also,” and the multiplicity of eternal existence would have to result, and this they denied. They said that the qualities were not in addition to the essence, but were the essence itself. Thus, Allah is Knowing by His essence, not by His Knowledge, and is Powerful by His essence, not by His Power. (Shahrastani, p 29, Macdonald, “Development,” p. 136, Sell, “The Faith of Islam,” third edition, pp. 194, 195).
The Ash‘arites held that the qualities were inherent in the essence, and were in addition to the essence. “He has qualities from all eternity existing in His essence.” But they guarded themselves against the objection of the Mu‘tazilites by adding, “They are not He nor are they any other than He” (creed of an-Nasafi, Macdonald, “Development,” p. 309).
The Shi‘ites adopted the Mu‘tazilite doctrine in full. They teach that the qualities are the essence itself, and that Allah is Powerful by His essence, Knowing by His essence, etc.
5. See Macdonald, “Development,” p. 170, etc.
6. The doctrine of Will’s being a form of Knowledge is also due to Mu‘tazilite influence Abu Hudhayl (d. c. 226 A.H.) “endeavoured – and in this he was followed by most of the Mu‘tazilites – to cut down the number of Allah’s attributes His Will, he said, was a form of His Knowledge, He knew that there was good in an action, and that knowledge was His will” (Macdonald, “Development,” p. 137).
7. This quality of Perception is given in place of the two qualities of Hearing and Sight which are always included in the orthodox list. The Shi‘ites inherited from the Mu‘tazilites a dislike to all expressions which seemed to suggest anthropomorphism, and they here resolve Hearing and Sight into the knowledge of things heard and seen.
8. See paragraph 56 of this book.
9. The orthodox belief is thus stated in the creed of al-Ghazzali (Macdonald, “Development,” pp. 303-304): “And we witness that He speaks, commanding, forbidding, praising, threatening, with a speech for all eternity, prior, subsisting in His essence, not resembling the speech of created things.
It is not a sound which originates through the slipping out of air, or striking of bodies; nor is it a letter which is separated off by the closing down a lip or moving a tongue… And the Qur’an is repeated by tongues, written in copies, preserved in hearts: yet it, in spite of that, is prior, subsisting in the essence of Allah, not subject to division and separation through being transferred to hearts and leaves. And Musa heard the speech of Allah without a sound and without a letter, just as the pious see the essence of Allah in the other world, without a substance or an attribute.”
10. Al-Ash‘ari had said, “We teach that the Qur’an is Allah’s Word, and that it is uncreated, and that whoever says it is created is an unbeliever (kafir)” (Macdonald, “Development,” p. 295). The Shi‘ite reply is that the calling of anything prior except the divine essence is kufr!
11. Veracity is not given as one of the divine qualities in any of the Sunnite creeds, not have I found any mention of it by the Mu‘tazilites. But its admission by the Shi‘ites to the list of the positive qualities is no doubt due to their emphasis upon Justice in Allah’s character.