Saboda haka hankali ne yake fahimtar wanzuwar Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ, kuma shi ne hanyar da ake bi don isa ga imani. Don haka Musulunci ya wajabta amfani da hankali, kuma ya sanya shi hukunci [hakm] game da imani da wanzuwar Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ. Saboda haka hujjar wanzuwar Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ hujja ce ta hankali.
Thus it is the intellect which comprehends the existence of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ and it is the means taken to arrive at imān. Hence Islam obligated the use of the intellect and deemed it the evidence [hakm] regarding imān in the existence of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ. Thus the proof of the existence of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ is rational.
Game da waɗanda suke goyon bayan cewa duniya tana da zamani mara farko [qadm], kuma tana da dawwama ba tare da farko ba, da waɗanda suke iƙirarin cewa abu (matter) madawwami ne, ba shi da farko; suna cewa duniya ba ta dogara ga wani abu banda kanta ba, sai dai tana tsayuwa da kanta, domin dukkan abubuwan da suke wanzuwa a cikin wannan duniya bambance-bambancen siffofin abu ne kawai; dukansu abu ne. Dogaron wani sashe nata a kan wani sashe ba dogaro ba ne a zahiri. Idan wani abu ya dogara da kansa, wannan ba dogaro ba ne, sai dai 'yancin kai daga wani abu banda kansa. Don haka abu madawwami ne, ba shi da farko, domin yana tsayuwa da kansa; wato, duniya madawwamiya ce, tana tsayuwa da kanta kuma ba ta dogara ga wani abu banda kanta ba.
As for those who advocate the timelessness [qadm] of the world and that it is eternal with no beginning, and those who claim that matter is eternal, having no beginning; they say that the 16 The Islamic ‘Aqīdah world is not dependent on other than itself but is self-sustained because all the things that exist in this world are (simply) different forms of matter; they are all matter. The dependence of some part of it upon another part is not (in reality) dependence. When something depends on itself this is not dependence but independence from other than itself. Thus matter is eternal, having no beginning, because it is self-sustained, that is, the world is eternal, self-sustained and independent of other than itself.
Jawabi a kan wannan yana da sassa biyu: na farko, abubuwan da ke cikin wannan duniya ba su da ikon halittawa ko samar da wani abu daga babu, ko dai su kaɗai ko tare; abu ba ya iya halitta ko samar da wani abu daga babu. Idan wani abu ya taimaka masa ta fuskoki ɗaya ko fiye, to tare da wancan abu ko abubuwan, har yanzu ba zai iya halitta ko samarwa ba. Rashin ikonsa na halitta ko samar da wani abu daga babu a bayyane yake ganewa. Wannan yana nufin ba ya zama madawwami, domin abin da yake madawwami ba zai kasance da rashin iko ba; dole ne ya kasance da ikon halitta da samar da wani abu daga babu, wato abubuwan da aka halitta su dogara gare shi domin a ɗauke shi madawwami. Saboda haka, duniya ba madawwamiya ba ce, kuma ba ta wuce lokaci ba, domin ba ta da ikon halitta ko samarwa. Rashin ikon wani abu na halitta daga babu hujja ce bayyananniya cewa ba madawwami ba ne.
Na biyu, abin da muka tabbatar shi ne cewa abu yana dogara ga wani ƙayyadadden iyaka da ba zai iya wuce shi ba wajen biyan buƙatar wani. Bayanin wannan shi ne: idan A yana dogara ga B, B yana dogara ga C, C yana dogara ga A, haka dai har a ci gaba, dogaronsu ga juna hujja ce cewa kowannensu ba madawwami ba ne; taimakon ɗaya ga ɗayan ko biyan buƙatar wani ba ya faruwa ba tare da tsari ba, a'a yana faruwa bisa ƙayyadadden adadi, wato bisa ƙayyadadden tsari. Kasancewar ba zai iya cika wannan taimakon sai bisa wannan tsari ba, kuma ba ya iya aiki sabanin sa, yana nuna cewa abin da yake taimakawa ba yana taimakawa shi kaɗai ba ne, sai dai yana taimakawa bisa tsarin da aka ɗora masa kuma aka tilasta masa bin sa daga wani wanda ba shi ba. Ta haka abin da ke cika juna da abin da yake cikawa duka suna dogara ne ga abin da ya tsara musu tsari na musamman da za a bi wajen cika juna. Dukkansu ba su da ikon aiki sabanin wannan tsari, kuma ba za a iya biyan buƙata ba sai bisa wannan tsari. Saboda haka, wanda ya sanya tsari a kansu biyun shi ne wanda suke bukata. Ta haka abubuwa tare, duk da cewa suna cika juna, suna ci gaba da bukatar wani abu ba kansu ba, wato bukatar wanda ya tilasta musu bin takamaiman tsari. Misali, ruwa don ya koma kankara yana bukatar zafi; sai su ce ruwa abu ne (matter), zafin jiki abu ne, kankara ma abu ne. Saboda haka, domin abu ya koma wata siffa, yana bukatar abu, wato yana bukatar kansa ba wani abu ba. Amma gaskiya tana gaba da wannan. Hakika, domin ruwa ya koma kankara, yana bukatar zafi na wani takamaiman mataki, ba kawai zafi ba. Zafi wani abu ne, kuma dabi'ar ruwa cewa ba ya canzawa sai a wani matakin zafi wani abu ne daban, wanda ya bambanta da zafin kansa. Wato, girman (matakin zafin da ake bukata) da aka sanya a kan zafi domin ya yi tasiri, kuma ruwa ya sha tasiri, ba ya fitowa daga ruwan; in ba haka ba, da ya zaɓi ya sha tasiri yadda yake so. Haka kuma ba ya fitowa daga zafin; in ba haka ba, da ya zaɓi tasirinsa yadda yake so. Wato, ba ya fitowa daga abin kansa; in ba haka ba, da ya zaɓi ya yi tasiri ya kuma sha tasiri yadda yake so. Dole ne ya fito daga wani abu ban da abu. Saboda haka, abu yana bukatar wanda ya tsara masa girman musamman da yake bukata domin ya yi tasiri ko ya sha tasiri. Wanda ke tsara masa wannan girma shi ne wani wanda ba shi ba. Don haka, al'amari (matter) yana dogara ga wani abu banda kansa, saboda haka ba shi da farko, ba kuma madawwami ba ne, domin abin da yake madawwami kuma marar farko ba ya bukatar wani abu banda kansa: yana da cikakken 'yanci daga wasu, dukkan abubuwa kuwa suna dogara gare shi. Saboda haka, rashin 'yancin al'amari (matter) hujja ce bayyananniya cewa ba madawwami ba ne, don haka an halicce shi.
Al-Shakhsiyya al-Islamiyya, Juzu'i na 1, shafi na 17
The answer to that is twofold: first, the things that exist in this world do not have the capability of creating or originating (anything) from nothing, whether individually or collectively; the ‘thing’ is incapable of creating or originating from nothing. If another thing complements it in one or more aspects, it will still be, together with the other thing or things, incapable of creating or originating. Its inability to create or originate from nothing is clearly perceivable. This means that it is not eternal, because an eternal (thing) must not be characterised with incapability; it must be characterised with ability to create and originate from nothing, that is, the effected things must depend on it in order for it to be deemed eternal. Consequently, the world is not eternal nor is it timeless because it is incapable of creating or originating. The inability of something to create from nothing is definite evidence that it is not eternal. Second, is what we have affirmed that a thing is dependent on a specific magnitude that it cannot surpass in the process of complementing the need of another. The explanation of this follows. If A is dependent on B and B is dependent on C and C is dependent on A and so forth, their dependence on one another is evidence that each one of them is not eternal; the complementing of one to the other or the satisfication of the need of another does not occur in an unregulated manner but in accordance with a specific proportion, that is, in accordance with a specific order. The fact that it cannot fulfill this complementation except in accordance with this order and that it is incapable of functioning against it indicates that the thing which complements does not complement solitarily but complements according to an order imposed on it and compelled to conform to it by other than itself. Thus the thing which complements and that which it complemented are both dependent on that which determined for them the specific order by which the complementation is to occur. Both of them are incapable of functioning against this order, nor can the satisfaction of the need occur except in accordance with this order. Hence, that which imposed the order on both of them is the one which they need. Thus things collectively, even though complementing each other, remain in need of other than themselves, that is, in need of that what compelled them to conform to the specific order. For example water in order for it to transform into ice, needs heat; so they say that water is matter, temperature is matter and ice is matter; thus in order for matter to transform into another form, it is in need of matter, that is, in need of itself and not other than itself; the reality is contrary to this. Indeed for water to transform into ice, it needs a heat of a specific temperature not simply heat. Heat is one thing and the property of water that it does not change except at a certain level of heat is another, being different from heat itself. That is, the magnitude (of required temperature) imposed on heat in order to effect and for water to be affected does not come from water; otherwise it would have chosen to be affected as it wanted. It does not come from temperature either; otherwise it would have chosen its effect as it wanted. That is, it does not come from matter itself; otherwise it would have chosen to effect and be affected as it wanted. It has to come from something other than matter. Hence, matter needs that which determines for it the specific magnitude that it needs in order to effect or be affected. That which determines the magnitude for it is one other than it. So matter is dependent on other than itself, thus it is not eternal because that which is eternal and timeless does not need anything other than itself: it is independent of others; all things depend on it. Therefore the lack of independence of matter is definite evidence that it is not eternal and it is thus created. The Islamic Personality Vol.1 17
Duk wanda ya dubi duniya sau ɗaya kawai zai fahimci cewa samuwar abubuwa, ko na irin waɗanda ke mamaye sarari ko na irin makamashi, ba za ta iya faruwa ba sai daga abubuwa masu fahimtar hankali da za a iya gane su, da kuma wani tsari na musamman tsakanin waɗannan abubuwa domin samuwar ta faru. Babu wani abu a wannan duniya da aka halitta daga babu, kuma babu wani abu da ake samar da shi ba tare da an tsara shi da wani ƙayyadadden ma'auni [nasbah] kuma daidai da shi ba. Wato, babu wani abu a wannan duniya da aka samar da shi daga babu ko ba tare da daidaito ba, wato ba tare da wani tsari na musamman ba. Saboda haka abubuwan da ake samarwa da waɗanda ke samarwa a wannan duniya ba na har abada ba ne, ba kuma marasa ƙarewa ba. Game da abubuwan da ke samarwa kuwa, wannan a bayyane yake domin an samar da su ne daga abubuwa masu fahimtar hankali da za a iya gane su, kuma a cikin aikin samuwarsu sun kasance ƙarƙashin wani ƙayyadadden ma'auni da aka ɗora musu. Game da abubuwan da ake samarwa kuwa, wannan a bayyane yake cikin rashin ikonsu na samar da kansu daga babu, da kuma miƙa wuyansu, duk da ba sa so, ga wani tsari na musamman da aka ɗora musu. Wannan tsari ba daga gare su yake ba, in ba haka ba da sun iya ficewa daga gare shi kuma ba za su miƙa wuya gare shi ba; saboda haka yana fitowa ne daga wani wanda ba su ba. Don haka rashin ikon abubuwa masu fahimtar hankali da za a iya gane su a duniya, wato rashin ikon duniya na samar da kanta daga babu da miƙa wuyanta ga wani ƙayyadadden tsari da ke fitowa daga wani wanda ba ita ba, hujja ce bayyananniya cewa duniya ba ta har abada ba ce, ba kuma marar ƙarewa ba, amma Madawwami wanda ba shi da farko ko ƙarshe ne ya halicce ta. Game waɗanda suke cewa halittawa ita ce tsarawa da daidaitawa, kuma ta haka suke musanta wanzuwar Mahaliccin da yake halitta daga babu, to ma'anar wannan magana ita ce cewa abubuwan da ake iya gani da ji, waɗanda ake iya fahimta, da tsari na musamman da aka ɗora musu, su ne masu halitta. Wannan saboda tsarawa da daidaitawa ba sa iya faruwa sai a gaban wani abu mai ganuwa, mai iya jin gani kuma ana iya fahimta, da kuma tsari na musamman wanda ya fito daga wani waje banda wannan abu. Wannan yana nufin cewa halitta tana fitowa daga waɗannan abubuwa biyu: abubuwan da ake iya gani da ji, da tsari na musamman, don haka su ne masu halitta. Wannan shi ne abin da maganar cewa halittawa tsarawa ce da daidaitawa ke nufi; kuma hakika wannan magana ba gaskiya ba ce. Wannan saboda tsari na musamman ba ya fitowa daga abubuwan ko daga kansa, sai dai ana ɗora shi a kan abubuwan ta hanyar wani waje banda su, wanda ba a iya gani ko ji. Don haka a bayyane yake cewa tsarawa da daidaitawa ba halitta ba ce, kuma ba zai yiwu halitta ta faru da su kaɗai ba. Maimakon haka, wanzuwar wani abu wanda ba a iya gani ko ji, wanda yake ɗora tsari na musamman a kan abubuwan da ake iya gani da ji, ya zama dole domin halitta ta faru. Daga wannan a bayyane yake cewa tsarawa da daidaitawa ba halitta ba ce, kuma ba zai yiwu halitta ta faru da su kaɗai ba.
One glance at the universe will make any human realise that the formation of things, whether they be of the type that occupy space or of the energy type, can only result from sensorially perceivable, comprehensible things and a specific order between these things in order for the formation to occur. There is no object in this world which was formed from nothing, nor is anything formed without being regulated by a specific magnitude [nasbah] and in conformity with it. That is, nothing in this world is formed out of nothing or without proportion, that is, without a specific order. Thus things that are formed and those that form in this world are not eternal or unending. As for the things which form then this is clear in that they are formed from sensorially perceivable comprehensible things and that in the process of being formed they were subject to a specific magnitide that was imposed on them. As for those things which are formed then this is clear in their inability to form from nothing and also in their submission against their will to a certain order that is imposed on them. This order does not come from them, otherwise they would be capable of departing from it and of not submitting to it; therefore it comes from other than them. Thus the inability of the sensorially perceivable comprehensible things in the world, that is, the inability of the world to form (create) from nothing and their submission to a specific order that comes from other than themselves is definite evidence that the world is not eternal or interminable but it is created by the Eternal and Timeless. As for those who say that creating is proportioning and conditioning and thus deny the existence of the Creator, (who creates) from nothing, then the meaning of this is that the sensorially perceivable, comprehensible things and the specific order that is imposed on them are the ones who create, because proportioning and conditioning cannot take place except in the presence of a tangible sensorially perceivable, comprehensible thing and a specific order that comes from someone other than this thing. This entails that creating comes from these two things: the sensorially perceivable, comprehensible things and the specific order, and thus they are the creators. This is what is entailed by the saying that creating is proportioning and conditioning; and it is definitely false. This is because the specific order does not come from the things or from itself, but it is imposed on the things by other than themselves, which is not sensorially perceivable. Thus it is clear that proportioning and conditioning is not creating, because it is not possible for formation to be completed/achieved solely by that: rather the existence of something which is not sensorially perceivable or tangible, which imposes a specific order for the sensorially perceivable, comprehensible things, is indispensable for creation to happen. From this it is apparent that proportioning and conditioning is not creation and that it is not possible for creation to take place with these only.
Idan Mahalicin bai halicci abubuwan da ake iya fahimta da gani ba daga babu, da ba zai zama Mahalicci ba, domin zai kasance bai iya halittar abubuwa bisa nufinsa kaɗai ba; maimakon haka, zai kasance yana bukatar wani abu tare da shi da zai yi amfani da shi wajen samar da su. Don haka zai zama mai rauni, ba madawwami ba, domin ba zai iya halitta da kansa ba, sai dai yana bukatar taimako daga waje; kuma wanda yake rauni kuma yake bukatar wani abu, ba madawwami ba ne. Bugu da ƙari, a zahiri ma'anar 'Mahalicci' shi ne wanda yake halittar wani abu daga babu. Ma'anar kasancewa Mahalicci ita ce abubuwa suna dogara gare shi don samuwarsu, shi kuwa ba ya dogara ga kowane abu. Idan bai halicci abubuwa daga babu ba, ko kuma ya kasa halitta lokacin da abubuwa ba su wanzu ba, to zai dogara ga abubuwa wajen halitta, sa'an nan abubuwan ba za su dogara gare shi kaɗai ba. Wannan yana nufin cewa shi ba shi kaɗai ne Mahalicci ba, don haka ba Mahalicci ba ne (kwata-kwata). Saboda haka, dole ne Mahalicci ya halicci abubuwa daga babu domin ya zama Mahalicci, kuma dole ne a siffanta shi da iko da nufi, ba tare da dogara ga kowane abu ba; bai kamata ya dogara ga kowane abu ba, abubuwa kuma su dogara gare shi don samuwarsu. Saboda haka, domin samarwa ya zama halitta, dole ne ya zama samarwa daga babu, kuma domin wanda yake samarwa ya zama Mahalicci, dole ne ya samar daga babu.
If the Creator did not create the sensorially perceivable, comprehensible (things) from nothing, he would not be the Creator, because he would be incapable of creating things on the basis of his will alone; he would rather be subject to requiring some thing with him with which he can form (things). He would thus be incapable and not eternal, because he is incapable of creating (things) by himself, rather is needy of external support: and the one who is incapable and who needs (something) is not eternal. In addition, as a matter-of-fact, the meaning of the ‘Creator’ is the one who creates (something) from nothing. The meaning of being a Creator is that things rely on him for their existence, and that He does not rely on anything. If he did not create things from nothing, or was incapable of creating when (other) things did not exist, he would be dependent on things in creating (things), then the things would not be solely dependent on him. This means that he is not the sole Creator and thus not a Creator (at all). So, a Creator must create things from nothing in order for him to be a Creator and has to be characterised with capability and will, independent of any thing; He should not depend on anything, and things should depend on him for their existence. Hence, for formation to be creation it must be formation from nothing, and for the one who forms to be a Creator, he must form from nothing.
18 Akidar Musulunci
Game da shaidar imani da mala'iku, an tabbatar da ita ta nassi; Allah سُبْحَانَهُۥ وَتَعَالَىٰ yana cewa,
18 The Islamic ‘Aqīdah As for the evidence of imān in the angels, it is textual; Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ says,