Unpacking the Enduring Wisdom of Imam al-Dardir's Al-Kharida al-Bahiyya

A concise and instructive 71-line poem, “Al-Kharida al-Bahiyya” by the 18th-century Egyptian scholar Imam Ahmad ibn Muhammad Al-Dardir, continues to serve as a foundational text for students of Islamic theology. This “Glimmering Pearl” offers a luminous guide to the core tenets of Muslim belief, the principles of sound reasoning, and the path of spiritual refinement, proving that immense wisdom can indeed be found in a small vessel.

1. Introduction to Al-Kharida al-Bahiyya and Its Significance

Imam Al-Dardir, a revered Maliki jurist, theologian, and master of Islamic spirituality, crafted this didactic poem with the express purpose of providing a clear and accessible entry point into the science of Islamic beliefs (‘Aqeedah). Designed for memorization, the text has been a cornerstone of traditional Islamic education for centuries, guiding students toward an evidence-based conviction in Allah, His Messengers, and the realities of the Hereafter. As the author himself described it, the work is “light and small in size but great in knowledge,” a testament to its enduring significance.

The study of ‘Aqeedah is considered the most noble of Islamic sciences, as it delves into the very foundation of a Muslim’s faith. Its aims are manifold: to foster a detailed and reasoned understanding of core beliefs, to sharpen the intellect through logical proofs, to cultivate unwavering faith and certitude, and ultimately, to draw the believer into a state of spiritual excellence (Ihsan) and empower them to articulate their faith to others.

The Bedrock of Belief: Core Islamic Tenets (‘Aqeedah)

At the heart of “Al-Kharida al-Bahiyya” lies a systematic exposition of Islamic creed, traditionally divided into three fundamental areas:

Belief in Allah (Ilahiyyat): This is the central pillar of faith. The poem elucidates what is rationally necessary, possible, and impossible to attribute to Allah. It affirms His necessary existence and elaborates on His perfections through five key attributes: Beginninglessness (Qidam), Everlastingness (Baqa’), Self-Subsistence (Qiyam bi-nafsih), Uniqueness (Mukhalafa li’l-ghayr), and Oneness (Wahdaniyyah). Allah is One in His very being, His attributes, and His actions. He transcends all physical limitations and is free from any form of imperfection. Furthermore, the text details seven essential attributes of meaning: Knowledge, Life, Power, Will, Speech, Hearing, and Seeing, which are eternal and inseparable from His divine essence. A crucial point emphasized is that attributing creative power to any entity other than Allah is a form of disbelief.

Belief in Prophets (Nubuwwat): The poem outlines the necessary qualities of prophets and Messengers, which include impeccable integrity (amanah), unwavering truthfulness (sidq), the complete conveyance of their divine message (tabligh), and profound intelligence (fatanah). While they may experience ordinary human conditions like illness, it is impossible for them to be dishonest or foolish. The veracity of their prophethood is established through miracles, with the inimitable nature of the Qur’an being the paramount miracle of the final Prophet, Muhammad ﷺ. His prophethood, the text asserts, is proven by mass-transmitted reports (mutawatir), a volume of evidence so vast and from such diverse sources that collusion on a falsehood is inconceivable.

Transmitted Beliefs (Sam’iyyat): This category encompasses realities of the unseen world, known only through divine revelation. These include the certainty of the final judgment, the resurrection of all humankind and jinn, and the subsequent reward and punishment in the afterlife. Key events detailed are the crossing of the Bridge (Sirat) over Hellfire, the weighing of deeds on the Scale (Mizan), and the existence of the Prophet’s River-Basin (Hawd). The poem affirms the eternal reality of both Paradise and Hellfire, as well as the existence of angels, jinn, the maidens of Paradise (Houris), and the immortalized youths (Wildan). It also obligates belief in all that the Prophet Muhammad reported, such as his miraculous Night Journey and Ascension, his intercession on the Day of Judgment, and the major signs preceding the Last Hour.

The Art of Reason: Principles of Islamic Logic (Mantiq)

“Al-Kharida al-Bahiyya” integrates the principles of logic (mantiq) as an essential tool for achieving clear and sound theological reasoning. Often referred to as “the touchstone of knowledge,” logic guides the mind in constructing valid arguments and deducing unknown truths from established facts. The text underscores the universal applicability of logic across all fields of knowledge.

The poem introduces foundational logical concepts such as signification (dalala), the distinction between universal and particular terms, and the art of constructing precise definitions (qawl sharih). A central element is the syllogism (qiyas), a form of inference where a conclusion necessarily follows from a set of premises. The text distinguishes between various types of syllogisms based on the certainty of their premises, with absolute proof (burhan) being the most reliable for yielding certain conclusions. The study of logic is presented not as an end in itself, but as a means to protect faith from doubt and to articulate its truths with clarity and coherence.

The Journey of the Soul: Spiritual Cultivation (Tasawwuf)

The poem concludes with a vital section on Tasawwuf, the science of spiritual cultivation, which details the transformation of firm belief into the direct, experiential witnessing of divine truths. Imam Al-Dardir outlines a practical path for purifying the heart and drawing closer to Allah.

Key practices include the frequent remembrance of God (dhikr), sincere and immediate repentance (tawbah), and maintaining a balance between fear of God’s justice and hope in His mercy. The believer is encouraged to cultivate gratitude for divine blessings and patience in the face of trials, submitting to the divine decree. The purification of the heart involves eradicating blameworthy traits like envy, arrogance, and hypocrisy, and replacing them with praiseworthy qualities such as mercy, sincerity, and humility. Through constant reflection, remembrance, and guarding against sin, the believer can ascend to the station of Ihsan, which is to worship Allah as though one sees Him. This path of spiritual struggle leads to the annihilation of the ego and the adornment of the soul with virtues, culminating in a state of profound spiritual insight.

Enduring Relevance in a Modern World

In an age marked by both spiritual seeking and intellectual skepticism, “Al-Kharida al-Bahiyya” remains a profoundly relevant text. Its integrated approach, which marries unshakeable faith with rigorous intellectual inquiry and a deep emphasis on spiritual and moral development, offers a holistic framework for a life of purpose and conviction. Imam Al-Dardir’s “Glimmering Pearl” continues to illuminate the path for believers, demonstrating that true faith is not a blind leap but a journey of understanding, reason, and purification of the heart. It stands as a timeless reminder of the depth and beauty of the Islamic tradition, a beacon for all who seek knowledge, certainty, and a closer connection to the Divine.

2. Core Islamic Beliefs (Aqeedah)

Aqeedah refers to firm, unshakeable religious beliefs that Muslims are expected to affirm, akin to knotting a rope to make it secure. It stands in contrast to Fiqh, which deals with the actions of Muslims. The study of Islamic beliefs encompasses three main areas:

1. Belief in Allah (Ilahiyyat): This central subject requires knowing what is rationally necessary, possible, and absurd for Allah. This includes affirming Allah’s necessary existence, as well as five privative attributes (qualities describing what Allah lacks, implying perfection): Beginninglessness (Qidam), Everlastingness (Baqa’), Independence (Qiyam bi-nafsih), Uniqueness (Mukhalafa li’l-ghayr), and Oneness (Wahdaniyyah). The rational proof for these is Allah’s necessary existence. Allah is One in His Being, Attributes, and Actions, meaning He is the sole necessary existent, and His attributes (like Knowledge, Power, Will) are singular, and all affecting is solely His. Allah is transcendent above any corporeality, being confined to a direction, or being physically connected or disconnected from creation; He is also free from foolishness or inattention. He possesses attributes of majesty (Jalal) and beauty (Jamal), inspiring awe and love, respectively. It is considered disbelief to attribute necessitating natures or causes to anything other than Allah, or to believe in the delegation of creative power to creatures. Additionally, Allah is described with seven Attributes of Meaning (Ma’ani): Knowledge, Life, Power, Will, Speech, Hearing, and Seeing. These are eternally present in the Divine Essence and are not separate from it, although their conceptions are distinct. His Speech, unlike human speech, is eternal, without letters, sounds, sequence, or beginning.

2. Belief in Prophets (Nubuwwat): It is necessary to know what is necessary, possible, and absurd for Prophets. Their necessary attributes include integrity (amanah), truthfulness (sidq), complete conveyance of the message (tabligh), and intelligence (fatanah)/acuity. Possible attributes include human qualities that do not affect their rank, such as eating or falling ill. It is absurd for them to lie, cheat, or act foolishly. Every Messenger (Rasul) is a Prophet (Nabi), but not every Prophet is a Messenger. Prophethood is proven through miracles, such as the Quran’s inimitability, the multiplication of food and water, healing, and accurate prophecies. The Prophet Muhammad’s prophethood is established by Mass Transmitted (Mutawatir) reports.

3. Transmitted Beliefs (Sam’iyyat): These are matters known only through divine revelation, primarily concerning events after death. Key beliefs include: the final judgment, resurrection, and gathering of all humankind and jinn; divine judgment of deeds, punishment, and reward for both body and soul. Specific events include crossing the Bridge (Sirat) over Hellfire, the weighing of deeds on the Scale (Mizan), drinking from the River-Basin (Hawd), and the realities of Hellfire and Paradise, both of which exist and are everlasting. Belief in the existence of Jinn, Angels, Houris (maidens of Paradise), everlasting youths (Wildan), and Saints (Awliya’) is also obligatory. Furthermore, all reports from the Messenger, such as his night journey and ascension, his intercession on the Day of Judgment, the questioning and experiences in the grave, the written records of deeds, and the major signs before the Last Hour (e.g., Imam Mahdi, the Anti-Christ, descent of Jesus, Ya’juj and Ma’juj, the Beast, and the sun rising from the West) are to be held true.

3. Principles of Islamic Logic

Logic (Manṭiq) is defined as the art or science that guides human reason and mental operations to achieve truth, enabling one to deduce previously unknown propositions from known ones. It is also referred to as “critical thinking” in modern educational contexts. Historically, it has been called “the touchstone of knowledge,” “the criterion of knowledge,” “the key to knowledge,” “the balance,” and the “upright scale”. Logic is categorized into Major (Material) and Minor (Formal), where Formal Logic addresses the validity of syllogism forms, and Material Logic concerns the content.

Logic is considered a foundational science, deriving its principles from observation and intuition rather than other disciplines. Its relationship to other sciences is universal, as all fields of knowledge involve concepts, propositions, and arguments. The greatest benefit of studying logic is the cultivation of clarity of thought, sound reasoning, and effective communication skills. In Islamic scholarship, there are varying opinions on the legal permissibility of studying logic, ranging from recommended (the most widely accepted view) to permitted, a collective obligation, or even prohibited.

Key Concepts in Logic:

• Signification (Dalāla): The way something indicates a meaning, categorized into three types:
  1. Solely Logical (ʿaqliyya): Based on reason alone (e.g., movement signifies life).
  2. Natural (ṭabīʿiyya or ʿādiyya): Based on the natural order of things (e.g., fever signifies illness).
  3. By Formulation (waḍʿiyya): Based on human conventions or divine placement (e.g., traffic lights); verbal signification by formulation is the focus of logic. A vocable’s meaning can be indicated by complete accord (entire meaning), partial accord (a part of its meaning), or concomitance (a logically or customarily bound quality).
• Vocables: Words can be singular (no part designates a part of its meaning, like “human”) or composite (opposite, like “one who casts stones”).
• Universals (Kullī) and Particulars (Juz’ī): A universal applies to multiple entities (e.g., “human”), while a particular refers to a specific, singular entity (e.g., “Zaid”). The Five Universals (Genus, Species, Differentia, Particular Accident, Common Accident) are fundamental to comprehension and defining concepts.
• Definiens (Qawl Shāriḥ): A statement that describes the essential nature of something. Types include complete definition, incomplete definition, complete description, and incomplete description, each constructed from different combinations of universals. Proper definiens must be precise, clear, and avoid circular reasoning.
• Propositions (Qaḍāyā): Statements that can be affirmed as true or false. They serve as the foundation for affirmation leading to syllogisms. Propositions have qualitative (affirmative/negative) and quantitative (singular, universal, particular, indeterminate) components.
• Syllogism (Qiyās or Ḥujja): An inference where, if premises are accepted, a conclusion necessarily follows. Syllogisms are formed either by coupling (premises joined by “and”) or by exclusion (premises joined by “however” or “and indeed”). The components include a middle term, minor term, major term, minor premise, and major premise. Syllogisms operate through four figures, with the first figure being the most effective in yielding conclusions.
• Five Skills (Types of Syllogisms based on premises):
  1. Absolute Proof (Burhān): Uses premises of certainty to yield certain conclusions. This is the only reliable type of syllogism.
  2. Disputation (Jadal): Uses well-known premises to convince an adversary.
  3. Oration (Khaṭāba): Uses accepted or presumed premises to incite the listener towards benefit.
  4. Provocation (Shiʿr): Uses premises to evoke emotional responses (expansion or constriction of the soul).
  5. Logical Fallacy (Mughālaṭa): Uses false premises that appear true or delusionary premises. This type is unlawful to use and should only be studied for protection against it.

4. Spiritual Cultivation (Tasawwuf) and Practical Faith

The author concludes “Al-Kharida al-Bahiyya” with a section on Tasawwuf, which is the Islamic science that details how firm belief transforms into the soul’s direct vision and witnessing of divine truths (e.g., not just believing in angels, but perceiving them).

Key principles and foundations of the path of Tasawwuf outlined include:

• Frequent Remembrance (Dhikr): Especially of the Shahadatayn (“there is no deity but Allah and Muhammad is His Messenger”), which purifies and illuminates the heart, leading to ascent to the highest spiritual levels.
• Repentance (Tawbah): Is necessary immediately and resolutely, involving remorse, abandoning sin, refusing to persist in it, and rectifying its effects if possible. Believers should renew their repentance often and never lose hope in Allah’s mercy.
• Balancing Fear and Hope: In the early stages of the spiritual path, one’s fear should dominate over their hope. Hope (Raja’) involves both desiring a matter and taking sound means to achieve it.
• Gratitude and Patience: Be grateful for Allah’s bounties and patient under His trials, understanding that every event is predestined and unavoidable.
• Submission (Taslim): Surrender to Allah to find safety and follow the path of knowledgeable scholars who act upon their knowledge.
• Purifying the Heart: Free the heart from attachment to anything other than Allah (Aghyar) through sincere earnestness and voluntary night prayers. This process involves the “annihilation” (fana’) of blameworthy characteristics such as envy, hatred, arrogance, hypocrisy, and deceit, and their replacement with praiseworthy traits like mercy, sincerity, generosity, and humility.
• Constant Reflection and Remembrance: Continuously think of Allah and remember Him, while guarding oneself from all harmful sins.
• Attaining Ihsan: By observing and beholding Allah in all states and conditions, one can ascend to levels of perfection. This refers to the station of Ihsan, defined as worshipping Allah as though you behold Him. The highest station accessible to humans is Siddiqiyya, attained after Ihsan, characterized by intense soul purity and perfection, leading to spiritual unveilings and illuminations.
• Supplication (Du’a): A humble plea to Allah, such as: “My Lord, do not sever me from You, and do not deny me Your glorious secret which removes (spiritual) blindness, and seal (our lives) with goodness, O Most Merciful!”.

The legal definition of Iman (faith) requires both the heart’s acceptance and attestation of the Prophet’s teachings, and yielding and submission to his guidance. Mere intellectual acceptance without submission is insufficient and considered disobedience, as evidenced by disbelievers who acknowledge prophethood but refuse to follow. The Shahadatayn encapsulates all the fundamental Islamic beliefs.

5. Detailed Explanations of Key Theological Concepts

Rational Judgments:

• Necessary (Wajib): That which cannot intrinsically cease to exist (e.g., Allah’s existence).
• Impossible (Muhal): That which cannot intrinsically exist; affirming it leads to absurdity (e.g., a partner with God, something being both black and white simultaneously, or a human flying).
• Possible (Ja’iz): That which can accept both existence and non-existence without contradiction (e.g., a physical body being in motion or at rest, Allah rewarding a sinner or punishing the obedient; fire burning, which is habitual, not necessary).

Divine Attributes:

• Existence (Sifa Nafsiyya): Allah’s necessary existence, meaning He exists without being a body, particle, accident, or having physical boundaries, rivals, partners, or similitudes.
• Five Privative Attributes (Sifaat Salbiyya): These are conceptions of what Allah lacks, which are perfections in themselves: Beginninglessness, Everlastingness, Independence, Uniqueness (no resemblance to creation), and Oneness (no partner).
• Oneness of Being, Attributes, and Actions: Allah is the only necessary being. His attributes of meaning (e.g., Knowledge, Power, Will) are singular, meaning He has one attribute of each type that encompasses all things. All affecting and creating are solely His actions.
• Causality: The belief that effects necessarily exist if their cause exists (Necessitating Natures or Causes) is considered disbelief. Similarly, the belief that Allah grants some creatures the ability to create things (Delegation of Creative Power, held by the Mu’tazila) is an innovation. Observing a consistent correlation only proves what normally happens, not rational necessity. To believe otherwise leads to the impossibility of infinite regress or circularity.
• Seven Attributes of Meaning (Ma’ani):
  • Knowledge: Encompasses all things and is eternal, relating to all rational categories (necessary, impossible, possible).
  • Life: Eternal, but unlike other attributes, it does not relate to any other entity or category.
  • Power and Will: Both are eternal and relate to all rational possibilities, including existence, non-existence, qualities, time, place, shape, and form.
  • Will vs. Command: Allah’s Will for something to occur is distinct from His command for it to occur. Four categories of created beings exist based on this distinction: willed and commanded (e.g., believers’ faith), willed but not commanded (e.g., disbelievers’ rejection), commanded but not willed (e.g., disbelievers’ faith), and neither willed nor commanded (e.g., believers’ rejection).
  • Speech (Kalam): Eternal, without letters, sounds, sequence, or beginning, unlike human speech. The Arabic Qur’an’s letters point to Allah’s real Speech, but the Qur’an in its pristine state is eternal and uncreated. The reality of His Speech is veiled from human intellects. It relates to all categories of rational judgment.
  • Hearing and Seeing: Both are eternal and relate to everything that exists, whether necessarily existent (Allah Himself) or possibly existent (everything in the world).
• Impossibilities for Allah: These are the negations of His necessary attributes, such as non-existence, emergence, cessation, dependence, similarity to creation, having a partner, weakness, lack of agency, ignorance, death, deafness, blindness, and muteness.

Prophets and Messengers (Detailed):

• A Prophet (Nabi) is a human male who receives revelation, while a Messenger (Rasul) is a special kind of Prophet commanded to deliver revelation and brings a new Law.
• Their necessary attributes include integrity, truthfulness, complete delivery of the message, and acute intelligence.
• Their prophethood is proven by miracles, which are extraordinary events that negate Allah’s normal ways for a claimant to prophethood, signifying divine support. Examples include the inimitability of the Quran, multiplication of food and water, healing, and prophecies.
• Prophet Muhammad’s prophethood is established by Mass Transmitted (Mutawatir) reports, which are so numerous and from so many independent sources that it’s inconceivable they conspired to lie.
• Prophets are considered the greatest of all mankind, and their acuity is essential for debating opponents and leading humanity.

Hereafter and Unseen Details:

• Judgment: Actions, words, and beliefs of humans and jinn will be judged. Allah judges all at once, but each individual will experience it personally. Divine interrogation will be understood through Allah lifting the veil from their understanding. Some will be judged privately, others publicly. 70,000 followers of Prophet Muhammad will enter Paradise without accounting.
• Sirat (Bridge): A bridge over Hell that ends at Paradise. Its ease or difficulty depends on a person’s deeds. Disbelievers find it narrower than a hair or sword’s edge, while believers find it wide and easy.
• Mizan (Scale): A single scale with two dishes to weigh the records of deeds. Good deeds are multiplied ten or more times.
• Hawd (River-Basin): Each Prophet has one. Prophet Muhammad’s Hawd is vast, with water whiter than milk and a scent more pleasant than musk. Drinking from it prevents thirst forever. Apostates and innovators are prevented from approaching it.
• Hell and Paradise: Both currently exist and are everlasting. The punishment of Hell’s inhabitants and the bliss of Paradise’s inhabitants will also be everlasting; denying this constitutes disbelief. Allah, out of His mercy, will remove from Hell anyone with even an atom’s worth of faith.
• Unseen Beings: Belief is required in the existence of Jinn (made from smokeless fire) and Angels (always obedient, normally unseen).
• Paradise Inhabitants: Belief in Houris (wide-eyed beautiful maidens) and Wildan (everlasting youths) who are created to serve believers in Paradise.
• Awliya’ (Saints): Righteous believers with deep knowledge of Allah, obedient to Him, and who avoid sin.
• Prophetic Intercession: Six types of intercession are described, some exclusive to Prophet Muhammad (e.g., commencing judgment, allowing direct entry to Paradise), and others shared with other Prophets, angels, and righteous humans (e.g., changing Hell-bound decisions, ascending Paradise levels, removing from Hell, lightening punishment).