Were the Companions Aware of the Rational Proofs for the Existence of God? – Ustadh Sufyan Qufi

Answered by Ustadh Sufyan Qufi

Question

1) Did the Salaf have proof for God’s existence or did they believe in God because their parents did? (The mutakallimin, it seems, condemned this kind of faith, though, as mentioned)

2) Did the Salaf know the proofs regarding the existence of God mentioned in the Qur’an?

Answer

I pray this finds you in the best of states.

Of course, the Companions (may Allah be pleased with them) in particular, and the three first generations of Muslims, in general, knew the Qur’anic proofs for the existence of Allah, Most High, and understood them at a much deeper level than anyone of us can ever dream of. [Sanussi, Sharh al-Aqida al-Kubra]

Blind following (Taqlid) is to believe the word of someone else without knowing his proof. [Bajuri, Tuhfatu al-Murid]

The final position of the Ash’ari school on this issue is the following:

Someone who believes in Allah, Most High, and His Messenger (Blessings and Peace be upon him) without proof, following blindly one’s parents or friends is deemed to be a believer. [Bajuri, Tuhfatu al-Murid]

If this believer is intellectually unable to understand even simple and undetailed rational proofs for the validity of the Islamic beliefs, then this believer is not sinful for failing to do so. [ibid] 

If this believer is intellectually able to understand simple and undetailed rational proofs for the validity of the Islamic beliefs, then this believer is sinful for failing to do so. By learning one single proof (such as “this world is too beautiful and complex for it to exist without God”) then this person is not sinful anymore. Nothing more than this is needed to be free from sin when it comes to the issue of Taqlid. But even if this person fails to do so, he remains a believer and will end up in Paradise despite dying in this state. [ibid] 

Allah, Most High, says: “So, know that there is no god ˹worthy of worship˺ except Allah.” [47.19] 

To know something one has to have at least one rational proof.  [Sanussi, Sharh al-Aqida al-Kubra]

Allah, Most High, says: “Say, ˹O Prophet,˺ “Consider all that is in the heavens and the earth!” Yet neither signs nor warners are of any benefit to those who refuse to believe.” [10.101] 

This verse is a direct order to deduce from the physical world the existence of God. [Sanussi, Sharh al-Aqida al-Kubra]

Knowing the detailed proofs of the truth of the Islamic tenets is merely a communal obligation. If a part of the Muslim community takes it upon itself to fulfill this obligation no sin will be incurred by anyone, even those who didn’t make this effort. But if no one in the Muslim community decides to fulfill this obligation, then all the community will be sinful.  [Bajuri, Tuhfatu al-Murid]

Allah, Most High, says: “˹However,˺ it is not necessary for the believers to march forth all at once. Only a party from each group should march forth, leaving the rest to gain religious knowledge then enlighten their people when they return to them, so that they ˹too˺ may beware ˹of evil˺.” [9.122]

It is simply unthinkable to deem the first generations of Muslims to have failed to fulfill their personal obligations (knowing at least an undetailed proof of the truth of Islam) and their communal obligation (that a group of them were aware of the detailed proofs) when these generations are the best generations of believers and are the example we have to follow. [Sanussi, Sharh al-Aqida al-Kubra]

It has been narrated that Sayyiduna Ali (may Allah be pleased with him) has said: “If the Messenger of Allah (Blessings and Peace be upon him) would authorize me to do so, I would comment on Sura Al-Fatiha the equivalent of the load of seventy camels.” [Sanussi, Sharh al-Aqida al-Kubra; Al-Makki, Qut al-Qulub] 

One has to understand that even the children and servants of the companions of the Messenger of Allah (Blessings and Peace be upon him) were more learned than the highest scholar in our time. [Sanussi, Sharh al-Aqida al-Kubra]

The fact that they might not have been aware of the specific terminology of the scholars of Kalam has nothing to do with the soundness and solidity of their knowledge. [ibid]

And Allah knows best.

[Ustadh] Sufyan Qufi
Checked and Approved by Shaykh Faraz Rabbani 

Ustadh Sufyan Qufi is an advanced seeker of knowledge, originally from Algeria, who grew up in France. He began searching far and wide for answers to the fundamental questions of life and was disappointed at the answers he found.

Then he connected with various traditional teachers and gradually connected with SeekersGuidance. He embarked on his journey of learning through the various teachers at SeekersGuidance, including his mentor Shaykh Faraz Rabbani.

He studied numerous texts in Islamic Law, Theology, Hadith, and other areas with Shaykh Faraz Rabbani and other teachers, including Shaykh Abdurrahman al-Sha‘ar, Shaykh Ali Hani, and others.

He is an active instructor at SeekersGuidance and answers questions through the SeekersGuidance Answers Service.