Inquiries on the Science of the Objectives of Sharia (Part 11)
B: Those who deny Justification (Ta’lil)
The Ash’arites and the Zahirites do not consider the decrees and actions of Allah Almighty to be dependent on any cause or wisdom, meaning that Allah Almighty created the creatures and commissioned them to carry out His commands without any cause or reason. The opinion of the Ash’arites and the Zahirites requires consideration and elaboration. It must be clarified whether this statement will have an effect on proving the intentions or not, and, from a practical point of view, what is the importance of the issue? Allama Ibn Taymiyyah, may Allah have mercy on him, divided the deniers of causality into two groups:
1. The Ash’arites and their supporters: They maintain that the actions of Allah Almighty do not require a cause; however, the decrees are related to a cause. This means they negate causality in the study of theology and monotheism, while asserting in the principles of jurisprudence that the duties and decrees were not made obligatory and legitimate because of a cause. They consider the permissible as permissible and the forbidden as forbidden without having any cause. Similarly, Qushchi (known as Sheikh Ali), one of the commentators on the book “Tajrid al-Itiqad” by Khwaja Nasir al-Din Tusi, stated about the beliefs of the Ash’arites that there is a difference of opinion as to whether the actions of Allah, may He be glorified, are motivated by goals and purposes.
The Ash’arites believe that attributing the actions of Allah, may He be glorified, to ultimate purposes and causes is not permissible; because to consider the actions of Allah, may He be glorified, in this manner is to suggest that He has a defect in His essence and that through that purpose, He seeks to perfect Himself. They are unaware that those who attribute purposes to the actions of Allah, may He be glorified, claim that these interests ultimately return to humans and not to Allah.
2. Zahiriyyah and Ibn Hazm: Ali ibn Hazm Al-Andalusi, a prominent Zahiri who denies analogy and reasoning in laws, narrates the story of Prophet Adam’s (peace be upon him) departure from Paradise, as mentioned in verses 19 to 23 of Surah Al-A’raf. He also quotes verse 12 of Surah Al-A’raf: “أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نَارٍ وَخَلَقْتَهُ مِنْ طِينٍ” He asserts: “Adam’s error was in two ways: first, he did not interpret the divine prohibition as obligatory; second, he accepted the words of Iblis regarding the rationale behind the prohibition against eating from that tree. Therefore, it is clear that the issue of reasoning regarding Allah’s actions and commands is sinful. The first sin that manifested in creation was the issue of “qiyas,” and its founder was Iblis, who, while prostrating himself before Adam, resorted to qiyas and claimed: ‘I am better than Adam, for Iblis was created from fire and Adam from dust.’
He further adds: “Thus, it is correct to say: qiyas and reasoning were the rulings of Iblis’ religion, which opposes the religion of Allah Almighty. We seek absolution from the issue of qiyas in Allah’s religion and the proof of reasoning regarding the rulings of Sharia.”
In another context, after quoting the main argument of those who argue for justification—according to Ibn Hazm—who claim: “No wise person acts without a proper purpose and intention, unlike the fool whose actions lack cause and purpose.” In response, he states: “They have compared Allah to themselves and claimed: Whatever Allah does is for the benefit of His servants, and through this comparison they have sought to justify divine laws. They have made this flawed comparison the basis of their religion and justified their fatwas, asserting that all disbelief on earth stems from this comparison.”
Interestingly, Ibn Hazm did not confine his extremism to this point; in another part of his book, he holds that the claim of lack of causation applies to all companions and their followers and even to the followers of the followers. He has introduced the claim of causation of Allah’s laws as a baseless slander without evidence and attributed it to those who assert the authority of analogy.
Sheikh Ibn Taymiyyah, may Allah have mercy on him, analyzes the issue as follows: Those who assert that the actions and laws of Allah Almighty are not related to cause have fallen into contradiction and argue in jurisprudence with one principle while using different principles and interpretations in theology and monotheism (Tawheed). In jurisprudence, they consider causes and wisdom, yet in the principles of jurisprudence, they generally negate wisdom and cause in matters of religion, arguing to invalidate the theory of “Qadriyah.”
Regarding the issue of causation, Imam Razi and Amadi express doubt. Imam Razi (may Allah have mercy on him) states in his commentary: “Allah Almighty does not perform any action for any goal or purpose; because if an action’s performance depends on a goal, then the goal would be a complement of that action, which contradicts the requirements of Sharia.”
In another place, he mentions: “Every command of Allah Almighty has been made lawful for the benefit of His servants.”
Amadi explains: “إن الباري تعالى، خلَق العالمَ وأبدعه لا لِغاية يستند الإبداعُ إليها ولا لحكمة يتوقف الخلق عليها.” “Allah Almighty did not create His creation for any purpose or wisdom, so that it would rely on Him or have creation depend on it.” In a further statement, he claims that: “The consensus of the jurists indicates that the divine laws are not devoid of wisdom and purpose and have been legislated for the benefit of the servants.”
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