Al-Insaf fima Yajib I'tiqaduh

Al-Insaf fima Yajib I'tiqaduh
Equity in What Must Be Believed In
EditorMuhammad Zahid al-Kawthari[1]
AuthorAbu Bakr al-Baqillani
Original titleالإنصاف فيما يجب اعتقاده و لا يجوز الجهل به
LanguageArabic
Subject'Aqida, Tawhid, Usul al-Din, Kalam (Islamic theology)
PublisherAl-Maktaba al-Azhariyya lil-Turath, Dar al-Kutub al-'Ilmiyah
Publication placeIraq
Followed byTamhid al-Awa'il wa Talkhis al-Dala'il 

Al-Insaf fima Yajib I'tiqaduh walā Yajūz al-Jahl bih (Arabic: الإنصاف فيما يجب اعتقاده ولا يجوز الجهل به, lit. 'Equity in What Must Be Believed In, and May Not Be Ignorant About'),[1] is an Islamic theological book, written by the Maliki-Ash'ari scholar Abu Bakr al-Baqillani (d. 403/1013), as a methodical refutation against the Mu'tazilis and the Anthropomorphists (al-Mushabbiha).[2]

As an Ash'ari theologian, al-Baqillani disproved some theological doctrines formulated by these groups in dealing with a number of theological topics; the speech of God, the Qur'an and its characteristics, and other attributes of God. The Anthropomorphists believed that God is in the form of corporeal bodies together with their parts. He has hands, head, tongue, and other organs. Their notion is centralized to the doctrine that God has bodily materials. This doctrine was strongly rejected by al-Baqillani. His theological position takes the combination between rationalistic method and application of the revelation.

Al-Baqillani also elucidated his stance concerning mutashabihat verses (uncertain or doubtful passages whose meaning is open to two or more interpretations) which were literally understood by the Anthropomorphists. He analyzed verse (5) of Surat Taha, in which he commented that the God's istiwa' (God's "being established" on the Throne) is not similar with His creatures.[Note 1] He believed that the throne has neither space nor place because God continuously exists, as he noted:[4][5][6]

And we say: His istiwa' is not the similar to any creatures. And we do not say: the throne is a place of settlement or rest for Allah, because Allah the Almighty exists without place. When he created place His existence is eternal, not changing.

He also said:

Allah is clear from being in directions, or resembling the creations, and also He is not attributed with transformation or movement, nor with standing or sitting, as per His words: “There is nothing whatever like Him” [Qur'an 42:11] and “And there is none comparable to Him” [Qur'an 112:4], because such attributes are of the creations, and Allah (the Creator) is clear from that.

  1. ^ a b Fathi Hasan Malkawi (2020). Mapping Intellectual Building and the Construction of Thought and Reason. International Institute of Islamic Thought (IIIT). p. 231. ISBN 9781642053487.
  2. ^ Ilai Alon; Ithamar Gruenwald; Itamar Singer, eds. (1994). Concepts of the Other in Near Eastern Religions. Brill Publishers. p. 252. ISBN 9789004102200.
  3. ^ "Allah's Establishment Over the Throne". sunnah.org. As-Sunnah Foundation of America. Archived from the original on 31 May 2021. Retrieved 9 March 2023.
  4. ^ "الإنصاف فيما يجب اعتقاده ولايجوز الجهل به للباقلاني ت.403هـ". www.arrabita.ma (in Arabic). Archived from the original on 16 May 2021.
  5. ^ "Aqeedah of Imam al-Baqillani (Sayf Alsunna)". alsunna.org. Archived from the original on 16 May 2021.
  6. ^ "الإنصاف فيما يجب اعتقاده ولا يجوز الجهل به". islamport.com. Archived from the original on 17 May 2021. ويجب أن يعلم: أن كل ما يدل على الحدوث أو على سمة النقص فالرب تعالى يتقدس عنه. فمن ذلك: أنه تعالى متقدس عن الاختصاص بالجهات، والاتصاف بصفات المحدثات، وكذلك لا يوصف بالتحول، والانتقال، ولا القيام، والقعود؛ لقوله تعالى: "ليس كمثله شيء" [الشورى: 11] وقوله: "ولم يكن له كفواً أحد" [الإخلاص: 4] ولأن هذه الصفات تدل على الحدوث، والله تعالى يتقدس عن ذلك. فإن قيل أليس قد قال: "الرحمن على العرش استوى". قلنا: بلى. قد قال ذلك، ونحن نطلق ذلك وأمثاله على ما جاء في الكتاب والسنة، لكن ننفي عنه أمارة الحدوث، ونقول: استواؤه لا يشبه استواء الخلق، ولا نقول إن العرش له قرار، ولا مكان، لأن الله تعالى كان ولا مكان، فلما خلق المكان لم يتغير عما كان.


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