Al-Tawhid (book): Difference between revisions

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'''Kitāb al-Tawḥīd''' (Arabic: کتاب التوحید ) (lit. The Book of Divine Unity) is one of the earliest and most significant [[twelver Shi'a]] theological sources which is compiled by the reputable [[Muhaddith]] (hadith scholar) of fourth/tenth century, Muhammad b. 'Ali b. Babiwayh known as: [[al-Shaykh al-Saduq]]. This book is about [[Tawhid]] in its general sense (knowing about [[Allah]]) and comprises narrations about the unity of the Divine essence, affirmation and negation attitudes in understanding Divine attributes, attributes of essence and attributes of action and their relation to the Divine essence, eternity and temporality, predestination and divine providence, determinism and absolute freewill and the related topics.

This book is a [[hadith collection]] wherein al-Shaykh al-Saduq, with the slightest degree of interference in the texts of narrations, presents theological discussions. His motive for compiling such a book was to respond to the accusations which were made against [[Shi'a]] beliefs by the enemies of Shi'a. This book has always been at the center of Shi'a scholars' attention as one of the most [[authentic hadith]] sources whose content would be cited for various theological discussions.

Abu Ja'far Muhammad b. 'Ali b. Al-Ḥusayn b. Musa al-Qumi (after 305/917 — 381/991), commonly known as [[al-Shaykh al-Saduq]], or Ibn Babawayh, was one of the greatest [[Shi'a]] [[Muhaddith]]s (hadith scholar) and the compiler of [[Man la yahduruh al-faqih]], one of [[Four Books| the four major books]] of Shi'a.)

Al-Shaykh al-Saduq was the most prominent [[Muhaddith]] (hadith scholar) and scholar of the [[hadith school of Qom]]. Al-Saduq began teaching and narrating [[hadith]]s from a young age, and continued to do so during his travels. He had many students, and many scholars narrated hadith on his authority. His epithet, al-Saduq (the Truthful), indicates his reliability as a [[hadith transmitter]] in the eyes of Shi'a scholars.

 

There's no doubt that this book was compiled by [[al-Shaykh al-Saduq]] and he himself mentions this book in his other works. According to [[Al-'Allama al-Majlisi|al-Majlisi]], the reliability of attribution of all available works of al-Saduq to him, except for few, is not less than the reliability of attribution of [[Four Books|the four books ]] to their authors.

 

[[Al-Shaykh al-Saduq|Ibn Babiwayh]] says that he had written this book to respond to the enemies or critics of [[Shi'a]] who accused Shi'a of believing in [[divine corporeality]] or [[predestination]], because of their propaganda, and caused many not to join this sect. To understand the root of such a problem one needs to look into some of the [[Ghulat]]s who fabricated many narrations about divine corporeality and predestination. Such accusations were mainly made by [[Mu'tazila]]s of the time, like Khayyat who repeatedly mentions these allegations in his book ''Intisar''. Sometimes even some Shi'a theologians criticized the [[theological school of Qom]], which was largely founded on narrative basis in matters of [[theology]], with the fact that these bases would lead to the aforementioned problems. In early fourth century, [[Abu al-Hasan Ash'ari]] attributed to Shi'a the belief in [[Tajsim]] (divine corporeality)  and [[Tashbih]] (divine anthropomorphism) even the traditionalist and narrative-inclined  body of [[Sunni]]s that was remarkably involved in more excessive forms of belief in corporeality and predestination, accused Shi'a of exaggerations in affirming divine attributes and corporeality.

The title al-Tawhid in early centuries of [[Islam]], had been an indication of theological outlines and directions of different sects and schools; for the same reason, many theorists in different [[Islamic sects]] used such manifestos with the title al-Tawhid, to introduce the teachings of their sect. Some of such theorists are as follows:

* Some figures among [[Khawarij]]

* Some of [[Mu'tazila]]s

* [[Hisham b. Hakam]] (the known pupil of [[Imam al-Sadiq (a)]])

* [[Hasan b. Musa al-Nawbakhti]]

* Hasan b. Salih b. Hay (from [[Zaydi]]s)

Likewise, [[Hadith]] promoters from among [[Sunni]]s and [[Shi'a]], set forth particular books with the title al-Tawhid to present their opinions based on [[verse]]s of the holy [[Qur'an]] and narrations. Aside from [[al-Tawhid lil-Mufaddal]] -that is believed to have been stated under the authority of Imam al-Sadiq (a) - some individuals like: [[Ibn Abi al-Khattab]] (d.262) and [['Ali b. Husayn Babiwayh]] (d.329), the father of [[al-Shaykh al-Saduq]], have authored books about al-Tawhid too. Furthermore, within [[Hadith collections]] like [[al-Kafi]], a specific chapter titled: al-Tawhid, is dedicated to this topic. Similar situation existed among Sunnis in the late third to fourth centuries; in addition to Ibn Khuzayma, some individuals like: Ibn Minda (310-395) in al-Tawhid wa ma'rifat asma' Allah ta'ala, and Hfiz Darqutni (306-385) in al-Tawhid wa al-sifat and each of [[Bukhari]], [[Moslim]], [[Abu Dawud]] and [[Ibn Maja]] within their Hadith collections and under titles like: Kitab al-Iman (the chapter on Faith) or al-rad ala al-jahmiyya (refuting [[Jahmiyya]]) have dealt with the issues of [[Tawhid]] and divine attributes. Historically speaking, in the fourth/tenth century, with the emergence of a gradual weakness in Mu'tazila school and the start of consolidation of [[Ash'ari]] school, the field of narrations started to play major roles in [[theological]] matters and among the theological works within this narrative-inclined movement, probably the book al-Tawhid written by Ibn Khuzayma and the chapter al-Tawhid of ''al-Kafi'' were noteworthy to al-Saduq.

Considering the background discussions about divine essence and attributes, and taking into account the narrative and theological [[Shi'a]] heritage and observing the effects of [[Sunni]] [[hadith]] movement, [[al-Shaykh al-Saduq]] started to compile al-Tawhid to deny the accusations of the belief in divine corporeality and predestination and to set forth foundations of Shi'a belief based on [[Qur’an verse|verses of Qur’an]] and narrations.

About the historical position and the significance of this book, in addition to what has already been said, one must take into account the status of the author, as one of the three great [[jurist]]s and [[Muhaddith]]s of Shi'a [[Imamiyya]] who compiled the [[Four books|four major books]] of [[Shi'a hadith collections]]. Al-Tawhid has been at the center of Shi'a scholars' attention and is deemed as one of the most authentic Hadith sources whose content would be cited. For example, in volumes dedicated to al-Tawhid and Divine Justice from [[Bihar al-anwar]], [[al-'Allama al-Majlisi]] in numerous occasions has used the narrations of this book from its old manuscripts which were at his disposal.

 

The topic of this book is [[Tawhid]] in its general sense, therefore in addition to discussing the Unity of Divine Being and its attributes, it comprises issues like:

* Eternity and temporality (of the creation)

* Predestination and divine providence

* Determinism and absolute freewill and the related topics with divine justice and human freewill

Latter topics in later periods of theological discussions, turned to be a subdivision of Divine actions. In later periods to this day, these issues are addressed under an independent title for Divine Justice in theological works. It seems that in the use and application of such great notion of Tawhid which comprises all related aspects to the Divine Being, al-Saduq follows the footsteps of [[al-Kulayni]] in ''[[al-Kafi]]''. This is when Ibn Khuzayma (d.311) the author of al-Tawhid who is contemporary with al-Kulayni, discussed such topics as divine providence and predestination, determinism and freewill in his [[al-Qadar]].

 

Although some of al-Tawhid stances are similar to that of [[Mu'tazila]]s. Some accepted areas are:

* The objective same-ness of divine essence and divine attributes

* Denying the concept of objective addition of divine attributes to the divine essence

* Denying divine anthropomorphism

* Rejecting negative reductionism in understanding essential attributes like diminishing the state of Omnipotence as merely "not being incapable"

* The corporeal nature of the divine word and the corporeality of the [[Holy Qur'an]] (along with avoiding the use of adjective "created" for Qur'an).

There are disagreements with them in certain areas. Some disputed areas with Mu'tazilas are:

* Rejection the notion and implications of [[Tafwid]] (the belief that God has no role in worldly affairs)

* Recognition of the shortcomings of intellect in comprehending the true reason of things or the ultimate objective distinction between right and wrong

* The belief that the fulfillment of commination by God is not necessary

* The belief that [[Major Sins]] are forgivable.

In addition to these, the great emphasis on the limitations of human intellect in understanding Divine essence and the knowledge of Asma' (divine attributes) and reserving the intellectual discourse to the Divine Greatness and whatever is beneath 'Arsh (the Throne) and generally, the insufficiency of intellectual capacity in understanding divine realities is a clear contrast to the excessive reliance of Mu'tazilite on the reason.

His concern over the accuracy of the selected narrations and their coherence between titles and contents is so considerable that even a single repeated, unrelated narration is not found in his book. However, in certain occasions, he immediately reconciles the seeming contradiction by a proper explanation. A quick comparison between this book and its equivalent in [[Sunni]] Hadith circles reveals al-Tawhid's incomparable level of rationality and coherence of logical structure. Distinction between the Attributes of Essence (Hearing, Seeing, Knowledge, Power etc.) and the Attributes of Action (Speech, Will, Creation etc.) is discussed in this book too. There is an objective unity between the Divine Essence and its attributes, otherwise the problem of multiplicity of the Divine Essence or that of multiple eternals would rise. Instead, the attributes of action are objectively distinct from the Divine Essence. According to the author, the Attributes of Essence are the sign of negation-originated concepts (Divine Knowledge originally means: not being ignorant) and they are the only eternal attributes. However, the attributes of action have positive denotations but they are not eternal.

Moreover, al-Saduq relies on the narrations to explain certain verses that apparently suggest the corporeality of the Divine Essence. Verses that apply certain types of limbs like: hand, face, leg, eyes and ears) or present some anthropomorphic conditions and descriptions for God like:

* Being beside

* Being on the throne

In addition to reconciling the seeming contradiction between these verses and the accepted beliefs of Shi'a, al-Saduq makes use of other Qur'anic verses and expressions like: Subhan Allah (exalted be Allah) and Allahu Akbar (God is [the] greatest) to reinforce his points. He also proves the accordance of Tawhid to the innate human nature based on the verse:

So set your heart as a person of pure faith on this religion, the original nature endowed by Allah according to which He originated mankind (There is no altering Allah’s creation; that is the upright religion, but most people do not know.)

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In these chapters –which occupy a large proportionate of the book- plus presenting Tafsir narrations and the author's explanations, his viewpoints in Tafsir and even [[Ta'wil]] can be  found. In terms of the Divine Justice and the great foundation of rational distinction between good and evil ( al-Husn wa al-Qubh al-'aqliyyan) al-Saduq firstly excludes them from the scope of emotions and natural desires and attributes them to the faculty of reason and then, describes rationality of a given action as having a rational reason according to which human intellect adjudicates on its goodness.

There are many manuscripts of al-Tawhid in the libraries of [[Iran]]. Some researchers have mentioned about 92 copies to be available. This book was printed for several times in [[Tehran]], [[Bombay]], [[Najaf]], [[Beirut]] and [[Qom]].

 

Considering its great theological position, many commentaries have been written on al-Tawhid. In 1083/1673, Sayyid Muhammad Khalil b. Rukn al-Din Husayni Kashani, a student of [[Mulla Muhsin Fayd Kashani]], finished his concise philosophical-theological commentary on the book. In 11th/17th century, [[Shah Muhammad b. Shams al-Din Muhammad Istahbanati Shirazi]] wrote a translation along with a short explanation on al-Tawhid titled ''Hal al-'aqa'id''.

Mulla Muhammad Baqir, famous as [[Muhaqqiq Sabziwari]] (d.1090/1680) wrote a Persian commentary on it. [[Qadi Sa'id Qumi]] paid special attention to the philosophical, theological and mystical bases within the book and wrote an extensive commentary on al-Tawhid. [[Sayyid Ni'mat Allah Jaza'iri]] wrote a couple of commentaries on al-Tawhid titled:

* Nur al-barahin fi bayan akhbar al-sadat al-tahirin

* Anis al-wahid fi sharh al-Tawhid

Also Amir 'Ali Na'ib al-Sidara wrote a commentary on al-Tawhid. Four concordances have been made to the narrations of al-Tawhid.