Chapter Four: The fourth unit is about:
• Prophethood.
• Types of guidance; general guidance and specific guidance; All of creation is guided which is the general guidance of Allah. Human beings have extra guidance which are revelation and the intellect.
• The concept of conscience.
• Characteristics and qualities of the prophets such as knowledge, will power, and infallibility.
• Revelation.
• Miracles.
• Why Allah (swt) has sent different books and many prophets? What is the relation between different religions? What is the idea of abrogation?
Chapter Five: the fourth unit is about:
• The Prophet Mohammad (s); his personality and his miracle.
• The seal of prophethood.
• Succession of the Prophet.
Chapter Six: the sixth unit is about:
• The Hereafter
Chapter Seven: the seventh unit is about:
• Salvation and happiness

Fitrah is also used to refer to two different types of innate human qualities. Sometimes Fitrah refers to some type of understanding and knowledge that is innate and not acquired and sometimes it is used to refer to some types of desires and inclinations that we have in our nature.

Few conditions for considering something as Fitri (Innate)

Anything which has these conditions can be considered as innate.

1. The quality must be beyond animal life.
2. It is not acquired but it is granted with our creation e.g. the desire for beauty, perfection, knowledge. We do not learn to like these, but we are born with them.
3. Innate qualities are universal; every human being must have them, all around the world, in the past and present. If a quality is not universal then it cannot be innate.
4. Every human must be able to find the quality in themselves when they contemplate within.
5. Innate qualities are obvious and self-evident, they do not need proving.

The aim of this argument is to show that we have both an innate knowledge of God and an innate desire for God.

Shared nature with animals

Some of the major characteristics that we share with animals are self-love (Hobb-e-Dhat), the desire for food, the desire for sex etc. These are referred to as instincts as they ensure our survival.

Desires exclusive to human beings

Human beings have certain qualities that animals do not have. For example, the desire for truth; we want to know things in the way they are; this is the root of curiosity. We have a limitless desire for knowledge (We have to regulate it as Islam emphasizes on beneficial knowledge).

Another exclusive desire that human beings have is the desire for virtues; there is no limit to it. All these qualities built within us, are in a way that directs us towards absolute perfection which can only be God. Therefore, we will never be satisfied with any level of knowledge or beauty or love because there is a desire for perfect beauty, perfect knowledge, absolute perfection and absolute love which is God and this is why we can never be satisfied unless we are connected to God. Therefore, because we have desires for perfection and God being the only absolute perfection, we will not be satisfied with anything else and only reaching the purpose of our innate desire for perfection will satisfy us. In other words, only reaching God would satisfy us.

Why some people don’t understand God, although He (swt) is Innate?
Some people, unfortunately, have not developed their self-knowledge and self-awareness; they have only been thinking about their day to day affairs, which keeps them busy and distracted from looking inwards and becoming aware about their needs and desires.
Another issue is that many people just want to satisfy their lower desires and for them to think of God is a barrier between them and fulfilling their animalistic desires. Some people have arrogance and this blocks them from servitude to a higher being. Others have misconceptions which stops them from believing e.g. believing only in the material realm.
Cosmological argument
The third argument is cosmological argument (Borhan-al-Wojūb-wal-Imkan); Argument from necessity and possibility.
Everything in relation to its existence must have one of the three relations:
1. Necessity: It must exist independently.
2. Impossibility: It cannot exist because it is contradictory in itself e.g. 2 limitless beings.
3. Possibility: Depending on other beings, existence for it is possible.
The world is definitely existing, we want to know which one of these existences are the beings that exist. Firstly, impossible existents cannot exist logically because they’re contradictory in their essence e.g. darkness which is illuminating or two limitless beings co-existing when to be limitless means nothing else must limit the former, therefore, a second being would limit the first and hence two limitless beings are impossible to exist. We will not discuss impossible beings further as it is not needed because they do not exist.
Secondly, possible beings are dependent on a cause. These can only exist if their causes are existent. If we assume all beings are possible beings then it leads to either an infinite chain of regressing causes or a vicious circle of causes.
An infinite regression of causes is impossible because it means A causes B, B causes C and to infinity. This is impossible because if the case was such then nothing must exist as there has been nothing to cause anything. E.g. an infinite line of dominoes will never start to fall because there is no beginning of the fall of the first domino which would lead to other dominoes falling, simply because forever more dominoes are being added. Therefore, this world must not exist if reality was an infinite chain of regressing causes.
Even if it is argued that why can an infinite chain not be dependent on itself? The answer is that the chain as a whole is a dependent one on a cause other than a possible cause. Therefore, its cause can only be an independent being which has existence by essence; such a being would not be a possible being, it would be a necessary being. If the existence of a necessary being is accepted then we have proven God because the necessary existent is what we call God.
A vicious circle of causes is impossible because it means A causes B, B causes C and C causes A. This is contradictory in itself because it means A is both existent to be a cause yet at the same time, it is nonexistent to be an effect; meaning A both exists and doesn’t exist. Therefore, the reality of existence cannot be a vicious circle of causes.
Overall since it is impossible for all existing beings to be possible beings, the only remaining possibility is that a necessary being must exist which is the uncaused causer and has existence in its essence. This necessary existent is what we call God.

Two different views about the purpose of Allah (swt) in His actions.
There has been much debate over God’s purpose and the purpose of His (swt) actions. Some believed that God has no purpose in His (swt) actions because purpose indicates a need. Whereas, Shia theologians believe that God’s actions have a purpose but not for God because there is nothing for Him (swt) to achieve as He (swt) is perfect. The purpose of God’s actions is for His (swt) creation because they are in need and purpose only makes sense for the imperfect that can improve by achieving purposes.

“And let not those who disbelieve ever think that we extend time for them for a good for their selves, indeed we only extend it for them, so they may increase in sin” (Quran 3:178)

“And if Allah had extended provision for His servants, indeed they would have committed tyranny in the Earth. But He sends down in amounts which He wills. Indeed, He is, regarding His servants, very aware and very observant.” (Quran 42:27)

Therefore, what we see as problems and inequalities aren’t matters of justice, they are in reality matters of Allah’s wisdom; what we don’t see, the inner realities and the realities of the Hereafter. Also to question the wisdom behind an act, we need to know everything the actor considered before acting. Regarding Allah, to question His (swt) wisdom, we need to fully understand everything which He (swt) has considered. Therefore, the people who can actually question Allah’s wisdom are those who are aware of everything in Allah’s knowledge and such people do not exist.

If someone has been given a worldly gift, it is not necessarily a sign of being loved by Allah. In fact, Allah (swt) may give excessively of this world to the disbelieving people. Reasons may be because that is what they want, and they don’t have anything in the Hereafter:

“And let not those who disbelieve ever think that we extend time for them for a good for their selves, indeed we only extend it for them, so they may increase in sin” (Quran 3:178)

“And let not those who greedily withhold what Allah has given them of His bounty ever think that is better for them. Rather it is worse for them.” (Quran 3:180)

 “And if it were not that the people would become a single community [of disbelievers], indeed We would have made for those who disbelieve in the Most Merciful, for their houses, ceilings and stairways made of silver upon which to mount… And gold ornaments. But all that is not except enjoyment of worldly life” (Quran 43:33-35)

Whereas, it is likely that a good and faithful person would suffer in the world. This suffering is not bad, rather it is a blessing. Although this doesn’t mean every believer has to be in suffering;

“And if Allah had extended [excessive] provision for His servants, indeed they would have committed tyranny in the Earth. But He sends down in amounts which He wills. Indeed, He is, regarding His servants, very aware and very observant.” (Quran 42:27)

On the other hand, it’s very likely that people who are good and faithful may suffer in this world. We cannot say whoever is suffering is good, but there is a great chance that if you are a good person, you would suffer. Allah (swt) mentions in the Quran:

“Righteousness is not that you turn your faces toward the east or the west, but righteousness is… the patient ones in poverty and hardship” (Quran 2:177)

Or do you think that you will enter Paradise while such [trial] has not yet come to you as came to those who passed on before you? They were touched by poverty and hardship and were shaken until the messenger and those who believed with him said, “When is the help of Allah?” Unquestionably, the help of Allah is near. (Quran 2:214)

Therefore, trials and sufferings may be because of testing for Paradise, as Allah asks us ‘do we think we will enter Paradise without passing a difficult trial?’.

And We have already sent [messengers] to nations before you, then We seized them with poverty and hardship in the hope that they might humble themselves. (Quran 6:42)

From this verse we can see that another goodness and purpose of suffering may be spiritual developments such as humbleness towards the all Mighty.

We have certainly created man into hardship. (Quran 90:4)

This verse shows why suffering exists, we have been created into hardship therefore, we are supposed to suffer to an extent. Suffering is not something alien to our creation. However, as we said, hardship is not a necessity of faith, but it is for some believers, due to their spiritual state, hardship is not good for them;

But if We give him a taste of favor after hardship has touched him, he will surely say, “Bad times have left me.” Indeed, he is exultant and boastful. (Quran 11:10)

In a Hadith Imam Sadiq (a) said that the Prophet (s) was asked: “Who are the people who have greatest calamities in this world?” The Prophet (s) replied: “First, prophets then those who are closer to them and then ordinary believers and depending how strong is their faith and how good are their actions, they will also go through calamities. Those who have strong faith and good actions, their calamities increase, but those who their faith and actions are weak have less calamities.” (Reference?)

Then the reward of those who remain patient in hardships is great and beyond measure;

“The patient ones in poverty and hardship and during fearful times. Those are the ones who have been true, and it is those who are the Righteous.” (Quran 2:177).

 The reward of the righteous being:

“Certainly, we will surely cover from them their misdeeds and certainly and surely reward them according to the best of what they practiced”. (Reference)

Suffering also causes detachment from the worldly life. It is natural for human beings to love comfort and pleasures. If in the world we live in excessive comfort and pleasure then naturally we will love the worldly pleasures. Therefore, those who are wealthy with plenty of sons, the world is adorned for them;

“wealth and sons are but adornment of the worldly life” (Quran 18:46).

When the world is adorned for people they would unconsciously become attached to it.

“And the worldly life is not but an entertainment and a distraction” (Quran 6:32)

As a result, they would be detached from Allah, the reality, our purpose and the Hereafter. Therefore, suffering in this world and lacking pleasures and worldly adornments stops us from becoming attached to a distraction. Hence, suffering is a means of becoming closer to Allah (swt).

Another benefit and purpose of suffering is spiritual elevation. Some believers cannot reach a special position in the sight of Allah (swt) unless they pass the exams and graduate from them through patience. Allah would therefore test them

“with something of fear and hunger and a loss of wealth and lives and fruits but give glad tidings to the patient ones” (Quran 2:155).

Among people, the Prophets suffered more and among the prophets, the prophet Muhammad (s) suffered most. So the most beloved servant of Allah (swt) has suffered more than anyone else in this world. The Ahlul Bayt (a) also suffered a lot but they never took this as a sign of Allah (swt) not being kind or merciful and not loving them. Indeed, one of the worst reactions that a person can have from suffering is to damage his relation with Allah (swt). Whenever people suffer, Satan tempts them into rebellion by making them think that Allah (swt) does not love them. Our wretched enemy uses this opportunity to weaken us. However, those who believe

“Seek help though patience and prayer, and indeed, it is difficult except for the humbly submissive”

 (Quran 2:45)

We do not wish for suffering as we pray “Our Lord, give us only good in this world and only goodness in the Hereafter and protect us from the torment of the Fire.” and neither does Allah as

“He has chosen you and has not placed upon you in the religion any difficulty” (Quran 22:78).

“Allah intends for you ease and does not intend for you hardship” (Quran 2:185)

But it is our enemy Satan that wishes for us hardship and torment;

“And remember Our Servant Job, when he called to his Lord, “Indeed, Satan has touched me with hardship and torment.” (Quran 38:41).

In addition, it is the followers of Satan, the disbelievers whom wishes to cause hardship and ruin the believers. Allah (swt) says:

“O you who have believed, do not take as intimates those other than yourselves, for they will not spare you ruin. They wish you would have hardship…” (Quran 3:118).

This is evident from history, all the hardships for the Prophet’s (s) government was caused by the disbelievers, Imam Ali (a) also suffered similarly and the hardships followed the followers of Ahl ul-Bayt because of every tyrant that ruled over them. There is not a single instance in history where genuine believers, not usurping tyrants in the name of religion, have caused hardship onto people. In fact the Prophet (s) forgave his most ardent enemies when he (s) conquered Mecca, even though he had lost many companions and suffered much hardship in delivering the message whilst defending the Muslims from all seditions. Therefore, although sufferings are good and we benefit plentifully yet the causes of hardships for believers are often Satan and his followers who disbelieve and have animosity against the believers.

Although we want to do what is best, often due to our ignorance and spiritual diseases, we make decisions that causes hardships upon ourselves;

“So, each we seized for his sin… And Allah would not have wronged them, but it was they who were wronging themselves.” (Quran 29:40).

“And the messenger of Allah said to them “The she-camel of Allah and her drink.” But they denied him and hamstrung her. So their Lord brought down upon them destruction for their sin then made it equal.” (Quran 91:14-15).

Therefore, many sufferings are because of our mistakes, mischievous deeds, sins etc. Since we live in a society, when sinning increases and the society becomes a sinful one, without a doubt, we are then problems for each other and for this reason we live in hardship; because as individuals and as societies we sin, we follow conjecture and whims, we do not observe the limits of Allah (swt) and we do not bother to educate ourselves about the guidance and religion and therefore, we cause the society to dissent into moral chaos and sufferings.

However, if we are learning and observing the limits of Allah (swt), then the sufferings we suffer are compensated for and we benefit by them. For those who are patient and submissive to Allah (swt) in trials and sufferings, indeed for them is a great reward without measure:

“Say, “O my servants who have believed, keep within the limits set by your Lord. For those who best in this world is good, and the earth of Allah is spacious. Indeed, the patient will be given their reward without measure.” (Quran 39:10)

Benefits of difficulties in our life.
Sometimes difficulties can benefit us. To see the benefits of difficulties we need to see the results. If the result is good, then the difficulty was beneficial. For example, we can build our character through trials, as hardships can show us our weaknesses, which later can become our strengths. It can also give us great opportunities to practice our good traits and to help others. If no one needs help, then we are not able to do good for each other.
Hardships also make us appreciate the things we have in life which makes us grateful and humble. In times of difficulty we learn ways to tackle problems. For example, having diseases caused humans to create medicine.
Another benefit is that our friendships can be tested, and we can see whether our friends are good or bad. Therefore, sometimes suffering does not indicate failure in the future. In fact, it can help us polish our character, which can help us in fulfilling our purpose of creation.

What is the meaning of lord?
Lord in Arabic means to be in charge. Someone who has the power and authority. Allah (swt) is the lord of this world. He (swt) has not only created this world, but is also maintaining it.

Generative lordship and legislative lordship
Our scholars have divided lordship into two groups. One is Generative lordship which means that Allah (swt) has created us and then has also provided us with what we need. e.g. food and water. Whereas, legislative lordship means that not only has Allah (swt) created us and provided us with what we need, he also has guided us.

The relationship between lordship and creatorship.
When we look carefully at the concept of lordship, we find that lordship cannot be separated from creatorship. As this possibility does not exist that Someone can be our lord without being our creator. When the Lord is supplying us with what we need, and He is growing and developing us, it means that He is creating us in the way that we can develop, and He (swt) is creating for us what we need. So, it’s a matter of creation. We cannot have a world which is created by someone else and then is under lordship of another person.
Therefore, if someone believes that Allah (swt) is the only lord, it means that he has already accepted that He is the only creator.

What a monotheist’s faith must include: –
1. Unity of God in His essence, meaning only one necessary being can exist.

2. Unity of God with respect to His attributes, meaning divine attributes are only different from each other in concepts not in existence. E.g. Allah’s power or knowledge are not separate realities, there is only one reality from which we extract concepts.

3. Unity of God with respect to the actions, meaning everything which happens in this world is an action of God. No action takes place by anyone unless it is created by God, from which stems ‘unity of lordship’ and ‘unity of worshipping’. We must only worship the one who has created us and is taking care of us.

Lordship is a very important aspect of our faith; our relationship with Allah (swt), to believe He is the one that has control over our life. We must be respectful and loving towards everyone like our parents, but we cannot compare them to Allah (swt) as, He is the one who has created them. He is the one who has put the love in their hearts for us. We need to live our lives and get help from certain people in times of difficulty. For example, doctors or medication. However, we should believe that success only comes from Allah (swt) not the doctor or the medicine itself. Every good is from Him but He distributes the good through different channels. He is the main supplier and the main source of All goodness.

2nd Argument
Another argument for the unicity of God which is very clear and powerful is a new interpretation of a verse in the Qur’an. The verse is as follows:
“had it been the case that there were Gods other than one God in sky and the earth they would have become corrupted.”
Based on this verse, theologians have developed an argument which is called (borhan-al-tamano‘) which means that two or more Gods would be conflicting with each other and the result would be corruption in the world.
Another way of understanding this is by not focusing on conflicts between two Gods. But rather focusing on the fact that If they had existed corruption would be caused in the world because the world would be disconnected. How?
Every creator has a special relation with its creatures. Cause and effect have existential relationship with each other, so when you have a creator and creation, the relation is very intimate more than the relation between the sun and its radiation. For example, if you think of an apple in your mind you are the creator of that apple another person cannot control that apple no matter how much power they have. You alone will be able to control or change that creation of yours.
So, whatever is created by God is totally connected to Him (swt) and cannot be separated from Him (swt). If we have two Gods, then the world also would have become totally two different worlds, as they would be the creation of two Gods, then there would be no interaction between these two worlds, this is the greatest corruption. So, there must be only one God who has created this world which is very well inter-connected and inter-woven.
Polytheism
In contrast to the unity, we have polytheism. Polytheism can sometimes be classed as polytheism in an idea or polytheism in practice. Any idea that rejects unicity of God in different levels; unicity with respect to essence, qualities, action and in worship.
Polytheism in practice is when we believe anything other than God can be bringing good or bad to our lives. someone who puts his/her trust in anyone or anything other than God or does things for the sake of anyone or anything other than God. This type of polytheism is hidden.

Does intersession consider as a polytheism?
There is a discussion which says whether asking the prophets or Imams or holy people to help us is polytheism or not? If we think anything or anyone can have a role in this world independent from God, this is polytheism, but if we believe that someone can have an impact under God, this is not polytheism.
In the Qur’an Allah (swt) Himself is teaching people to go to the prophet (s) and ask him to pray for them, and this is not polytheism whether the prophet (s) is alive or has passed away. We ask the prophet (s) because we know that he is a pure servant of Allah (swt) and the permission to do intersession is given to him by Allah (swt). So, intersession is in fact the opposite of polytheism because not only we believe in Allah (swt), we believe that Allah (swt) is so high and we are so low that we need someone who is better than us to help us in being able to communicate with him (swt). Therefore, this is the highest level of unicity.

What is the meaning of intersession?
In Islam we can always speak to Allah (swt) in any language, at any time and in any place, but when we look at our sins and our shortcomings, we feel that although we call Allah (swt), but we also need someone who has a position with Allah (swt) and who is respected and who is recommended by Allah (swt) Himself to help us. This is the concept of intersession and a sign of humbleness.

Human soul; something special in human beings

We believe that in human being there is something special and that is the human soul or the human spirit, and this is what makes human beings unique. Although we have some forms of soul even in animals and plants, but when it comes to the human soul, it is very significant and special. In Islam, Christianity, Judaism and many other religions, they all believe in the human soul or spirit.

It is also very clear In the Quran. For example, when Allah (swt) talks about death, the idea is that God receives us in the process of dying. It means that we are not really dying; it is just our soul departing the body and material world in to another world. Soul is not inside the body and has no space; something immaterial cannot be put in something material. The soul is connected to this world through our body, the limitations of the body affects the soul. For example, I cannot see something which is behind my head because my soul is connected to this world through my eyes.

Some empirical evidence and some intellectual arguments are put forward in this unit to show that human soul is immaterial.

When it comes to the empirical evidence, some of them are what everyone can experience and some only some people can experience.

Empirical evidence; Dream

everyone experiences dreams. Sometimes dreams are not special because our mind is just reviewing the images which are stored in our memory. Another type of dream which a true dream is a dream that refers to a reality, either a reality that is going to happen in the future or a reality which has happened in the past.

The book refers to a historical dream which is mentioned in the Bible, in Genesis and in the Quran about the dream of the pharaoh which was true but not literally, there is a need for someone with good vision and a gift from God to interpret the dreams.

Empirical evidence; Telepathy

Another experience is telepathy. Sometimes two people who are in different locations, they communicate with each other. This can happen to some extent to everyone. The fact that there is such a connection which cannot be explained by materialistic regulations which shows that there is something special in human beings.

Empirical evidence; Hypnotism

Another evidence is hypnotism. Sometimes we think we have forgotten things, but it seems that we never forget anything, and the problem is that we cannot recall our memories, but they are there. In hypnotism people are taken back to the memories to realize. So, there are ways of communication. Sometimes people have it out of their spiritual uplift and sometimes some people have it because their soul is especially sensitive even if they might not be religious people.

Empirical evidence; Near Death experience

Another empirical experience is a situation of people who have near death experiences; the people who experienced death, but they came back.

Intellectual arguments to prove human soul is immaterial

In addition to this we also have some intellectual arguments. Out of the ten arguments two are mentioned in the book.

One is the idea of uniformity of our personality or the fact that our personality is not changed. Every material thing goes through changes, but the understanding of the person of him/herself is the same.

Another argument is that although our body and everything material is possible to be divided, but when it comes to human soul, there is no dimension in the sense that you cannot say right side of me. So, these two arguments are first based on uniformity or constancy of the soul and second based on not being subject to division.

However, prior to that the idea was that human beings are essentially different from animals, but after the theory of evolution, the idea is that we are not substantially different; we are coming from the same origin, we have just gone through more changes than others.

Darwin himself was a believer, but some people took his idea to say that we don’t need to have God, unlike Darwin himself because they thought argument from design is the only argument for the existence of God and they said that if we accept evolution then we don’t need to have a designer. 

Some people have taken the theory of evolution to other disciplines. For example, they developed a kind of theory of ethics based on evolution. Like nature where only the strong can survive, in human society also only the strongest should survive.

Islamic viewpoint on the theory of evolution.

Firstly, we have no problem with this theory if it is scientifically proved to be true, because our argument for the existence of God is not just based on the design. So, the theory is not proving non-existence of God. Secondly the argument from design is not affected. If we believe in evolution, this by itself can be a part of the design of this world. If this world is made in the way that it has order and it can develop its own order that shows it has more sophistication in its design, this become better for our purpose because this can be a part of design created by God.

The scriptures’ ideas (the Bible and the Quran) about the theory of evolution

What about the scriptures? For people who believe in the Bible, evolution seems to be correct. According to the Quran, even if the evolution is accepted there is no problem. There are people who think that Quran is compatible with evolution like Ayatollah Meshkini, but some other scholars like ‘Allameh Tabataba’i believe that the Quran is suggesting that our generation of human beings are a direct creation from Adam and Eve by God and Adam and Eve are not the result of evolution. What we believe according to our understanding is that Adam (a) was not created through parents and we have evidence for it:

For example, in chapter 2, verse 49 and chapter 32, verse 78, Allah (swt) is saying that Adam (a) was created from clay. Therefore, Adam (a) had no parents whether human being or monkeys and he be being directly created by Allah (swt). So even if the theory of evolution is accepted, it doesn’t imply that we all also must be a result of the transformation of monkeys.

So firstly, evolution doesn’t cause any problem for argument for the existence of God, secondly, it doesn’t cause any threat to the Quran and thirdly we want to know what does it imply scientifically?

Scientists believe that there are some evidences for evolution, but to generalize it and say that every type of animal and plant is a result of evolution is not scientifically proved.

What is the criteria for being a human?

The next discussion is that what is humanity? What is the criteria for being a human? Human beings have two major differences with animals. One is in their way of understanding and other is in their desires and inclinations. Animals have understanding, but it’s based on the particular things not universals and therefore, they are not changing, for them everything is material and particular and everything is about the current situation, However, human beings have the ability to have an understanding of the universals and therefore, they have the potential of reflecting and developing sciences. Also, human beings can go beyond the moment by thinking about future and past and also have desires for the absolute qualities.

How are we able to achieve the real sense of humanity and to a have human life?

One of the things is to cultivate our rational capacity. The intellect is very important and one of the tasks of the prophet was to bring out the treasures of intellect which are buried under the soil of superstitious ideas. Quran is always telling us to use our reason, to think, ponder and reflect. The other aspect is our Fitrah (Innate nature). Allah (swt) has given every human being a way to understand what is good and bad. Every human being by their nature are pure and have the potential for good.

The value of human beings

The next discussion is about the value of human beings. We believe that even a human child is dignified. Every human person regardless of the race, gender or age are dignified by God, but in addition to this God gifted dignity, there is also acquired dignity. So, there is something that every human being has been given at the beginning, but then we can try to add to our dignity by having piety and a virtuous life.

One of the key verses about the issues of dignity is the verse 70 of chapter 17, Allah (swt) says:

 “we have honored the children of Adam….and we have raised them over many of our creatures”

This is something which happened at the time of creation. Every human being by creation and by nature has been given honor. We don’t believe that human beings are affected by original sin.

It’s very important to note that Allah (swt) doesn’t say that we have raised them over all our creation. It means that at the time of birth, human beings have a level of perfection that makes them better than many creatures but not better than all, but after that they can upgrade themselves and become better than angels or they can even degrade themselves at go lower. The vicegerent of God is the one who has reached a higher level and has become closer to God than angels. Therefore, such a potential exists in human beings.

Why are human beings said to be the most noble of creatures (ashraf-e-makhluqat)?

The answer is that to be precise we should not say human beings are the most noble of creatures as they are not. What we have in the Quran is that the creation of man is the best, but the man by creation is not the best; he is better than many. In chapter Mu’menūn, verse 14, Allah (swt) referring to the creation of human beings, says that he is the best of creators.

How is the creation of man the best, but human beings at the time of creation are not necessarily the best?   

The answer is that the creation of man is the best because this creation involves free will and the potential of upgrading. This is the dignity and honor that Allah (swt) has given to the human beings and because of this general honor, all human beings deserve respect whether they are believers or not.

In addition to this respect, human beings can do something to receive more respect and therefore, some people become more honorable. Some human beings may do some mischief that can damage their own honor. So, the initial honor is not conditional upon piety, faith, knowledge etc. However, it does not mean that if you do bad things, your initial honor remains the same. So, we have acquired honor and an honor which has given by God.

Three dimensions of human freedom

One of the outcomes of human dignity is that humans are free to choose their own beliefs and therefore, they are responsible themselves. So, every decision that a human makes, he will receive the outcome. So, one aspect of freedom is freedom for choosing the beliefs, another aspect of freedom is social freedom. In a society everyone should be able to live with freedom and to do what benefits them.

The third dimension of freedom which is very important is internal or spiritual freedom and that is the freedom which comes when you have control over your emotions and desires. Internal freedom is to do something because its good or for a purpose, not to do something that desires push you to do. This freedom is important because if this freedom is not there, then you cannot use other types of freedom properly.

Islamic understanding of security

Another discussion is about security. Human beings should be able to live free from fear and dangers. Islam emphasizes on security, but Islamic understanding of security is not only physical. In Islam not only physical attacking is condemned, someone’s reputation also must not be attacked. So Islamic security is internal and external, personal and interpersonal, spiritual and physical. This is the comprehensive peace that everyone should have.

Equity in Islam

Another issue is equity. Racism has no place in Islam. Privilege only comes with piety and piety is something that everyone can achieve.

Before Islam slavery was practiced very widespread in the society, but Islam managed to stop slavery very soon. Much earlier than other parts of the world, slavery finished in the Islamic world because firstly Islam emphasizes on equality of human beings, secondly Islam encourages people to free slaves. Islam also says that slaves should be treated as family members.

The only case that remained for slavery was in certain types of wars when the people who were fighting the truth, they were killing Muslims and then they were arrested as captives. So, there were few options, they were either freed, or were exchanged with some other Muslim captives or with some money, and sometimes they were asked to teach Muslims how to read and right and then they were freed or sometimes they were taken as captives. This was one of the options and this was better than killing them or putting them in the prison. They were coming to the Muslim families and leaving as a member of the family and many of them after being educated, were freed. So, the source for becoming slave was very limited.

Abortion in Islam

Another issue is abortion. Anything that shows a lack of respect to human life is condemned and abortion is a lack of respect for human life. As we believe a human being whether born or not, whether is young or old, is special and should be respected. There are very narrowly defined cases in which abortion is allowed.

According to a hadith, if someone intentionally kills another person, he would be put in the lowest position in hell and if he kills a second one, the place would be the same, but the intensity and quantity of the punishment or pain will be increased. Therefore, pain and suffering have differences with respect to quality and quantity. There are different types of sufferings and there is different quantity for each type.

In Islam respect for human life is extended to the time prior to the birth and after death, but in some schools of thought if someone is alive they have respect, but there is no respect for dead human beings or an embryo, so lots of abortions take place. Normally it is said that after one hundred and twenty days, the soul is created. From the time the soul is created till the time of delivery that is a human being and our jurists say that we cannot kill the child even if there is danger for the mother and even the period before one hundred and twenty days; as soon as pregnancy starts, although we have a potential human being, the embryo is to be respected. The intensity of respect, of course differs. So, respect for human life is extended to the period before creation of the soul and after the departure of the soul from body.

The value of an animal’s life in Islam

In Islam even, an animal’s life is important. Saving an animal’s life is necessary. We must provide animals with food, water, medicine etc. Even if the animal does not belong to us. If our neighbor cannot afford to feed an animal, we must do it. The only exception for killing animals is either for food we need or for protection against a wild animal.

To make everything very simple and brief, we make distinctions between instinct (gharizah) and innate nature (fitrah). In human being there is gharizah like animals and in addition there is fitrah and that is a set of understanding and desires. What is important for us is not to base our life and decisions only on instincts.

Inside us we have desires which are not like animal desires meaning that they are not based on instincts, they are based on fitrah that Allah (swt) has given to human beings; a desire for sharing. A human being is not like an animal who only gets pleasure by drinking water, a human being can get greater pleasure from offering the little that he has to other people. So, these types of desires which are exclusive to humans have a moral direction, but even these desires can be miss-oriented and become bad. We can make good things bad, but this has two sides at the same time. we can make natural things even good. It is totally up to us.

Therefore, in human beings there are desires which originate from our fitrah, which is that part of our essence which is exclusive to us and Allah (swt) has given us through our creation and we have desires which are related to that aspect of being which we share with animals.

How are we going to work within a framework of desires?

Whatever takes place can depend on many factors, so we don’t say that human beings have a hundred percent role in their actions and that nothing else is needed, they can do whatever they want, what we say is that among different factors that are needed for us to do something freely, one is our choice, but also there are other things. So, if we see the people who are very successful, it is not because everything was prepared for them, it is not because they didn’t go through difficulties; these were the people who were put in most challenging situations, but they were able to find a way out of difficulties and made sure that they move towards their ideals.

What is important is that we should be able to make the best out of the situation that we are in. We should always reflect on our decisions. One of the signs of rational and wise people is that they are very careful about their decisions. Simple decisions can sometimes have life changing impact. A wise person is the one who has full control not only over his actions, but also over his decisions.

The relation between Allah’s Knowledge and Human’s free will

logically it’s impossible that knowledge of something can affect the action of a person. Because what is known is the main thing and knowledge in order comes after what is known. So, it is true that Allah (swt) knows whatever we are doing, or we are going to do. For Him (swt) there is no past, present or future, He (swt) is above the limit of time and space, but it does not mean that because of that knowledge we must do things. Because we do things in a way and as He (swt) no time limit, He (swt) knows it.

So, knowledge of Allah (swt) or knowledge of anyone else about our actions is not forcing us. We always have full control over our own decisions and therefore, over our own actions, but it doesn’t mean we have full control over other people’s action or over the world and nature.

Allah has designed the world in the way that our free will is a part of a system. We do not have control over everything, but part of it is our decision. What other people do and what natural factors do have an impact, but also in our voluntary actions, there is a space that we decide.

Allah’s knowledge is not in contradiction with our free will. In logic what is known precedes knowledge, not in time, but in order. What is known determines knowledge.

Allah’s knowledge is not in contradiction with our free will. In logic what is known precedes knowledge, not in time, but in order. What is known determines knowledge.

The meanings of Ghaḍa

These two terms “ghaḍa” and “ghadar” have both literal and technical meanings. When we study the Quran with respect to the term “ghaḍa”, we find that there are different meanings. One meaning of “ghaḍa” which is used in the Quran is to refer to a decisive final decision of Allah (swt); a decision that is followed by the actions and is more about generation and takwin (3:47).

Another meaning in which the term “ghaḍa” is used in the Quran is a final decision of Allah (swt) which is more about legislation (17:23).

In another verse this term is used “to judge”, especially a judgment which is final (4:65). Another meaning is to terminate, or to finish (2:200), (4:103) or to terminate in the sense of destroying (28:15), (43:77). In all these cases “ghaḍa” is always used in something which finishes different things, so “ghaḍa” literally means something final or decisive.

In ‘Aqaid “ghaḍa” is used in the same meaning.  Whenever we say “ghaḍa” we mean a decree, or a decision made by Allah (swt), but it doesn’t mean that we are forced to do that just because Allah (swt) has made “ghaḍa”, this “ghaḍa” comes when we have decided to do something, so “ghaḍa” is not coming earlier.

Regarding the life of a human it is affected by others as we do not have a full control over our lives. However, what is important is that are we happy or not? Do we have felicity in this world and hereafter? It depends on the human being; people can decide to have success despite difficult situations or they can be lazy and not do anything even if they have good opportunities. But in this time when we have a choice to make, it’s like a person who has different roads in front of him and choosing every road has its own result. So, although “ghaḍa” is decisive, but we ourselves are the ones who would choose the way and then based on that we would choose what kind of “ghaḍa” we are going to have.  sometimes although with natural development of affairs, “ghaḍa” is decisive, we bring a new element and change “ghaḍa”, like prayer (dua) that can even stop “ghaḍa”.

So “ghaḍa” is decisive, but not in the sense of taking away our freedom. It’s decisive in the sense that when all the factors are there, it’s planned that it would lead to that conclusion, but part of those factors are our own decisions. There can be millions of options for us. Allah (swt) makes decisions for us with respect to our voluntary actions based on the way that we decide to perform actions.

The meaning of Ghadar

“Ghadar” means to measure, to plan and to program (43:11), (26: 27). Everything that Allah (swt) has created has a measure. By different verses we understand that in this world there are things which are programmed and planned by Allah (swt) and they go as they are programmed like planets and stars. But when it comes to human beings and jinns, there are certain issues that are programmed. However, in certain issues we have space to exercise our free will. Indeed Allah (swt) has made the whole world into two parts; one part is already decided by Him (swt), another part is left to us, jinn and Him (Swt). Even the way we act has an impact on some of the things that are naturally programmed.

How does it work?

Allah (swt) has not fixed any time and He (swt) leaves it for people to decide. He (swt) does not force any generation. He (swt) wants and asks them to do things voluntarily. There is something to remember that Allah (swt) keeps our freedom intact, but He (swt) is still able to make sure that what He (swt) wants is happening.

How is this possible?

Sometimes to a certain extent this also happens among ourselves. Like to convince people to buy something voluntarily by special advertising. Allah (swt) for the good cause; for the interest of humanity can plan things in the way that people without being forced can help in implementing His (swt) plan. A beautiful example of the Quran is the story of Pharaoh and the children of Israel.

There is a low (Sunnah) in the world that injustice cannot remain forever. Injustice is not only destroying the oppressed but is also the oppressor. This world is not indifferent to injustice and reacts against injustice. Pharaoh reached the limit of injustice that had to be destroyed.

Two interpretations for chapter 3, verse 54

There are two interpretations for the following verse:

“And the disbelievers planned, but Allah planned. And Allah is the best of planners.” (3/54)

Normally, it is said that people make plans against Allah (swt), Allah (swt) makes plans against them, but between these two plans, Allah’s plan is better.

There is a better interpretation:

The enemies of Allah (swt) make plans, Allah (swt) makes a plan that takes their plan into His plan, so they work very hard but indeed they are trying to implement the plan of Allah (swt).

So, there are some cases that Allah has fixed plans for humanity as general and even for those fixed plans He would not take away their free will.

Considering Diving Justice and Human free will, is it just that some people have many difficulties in this world?

Another issue is divine justice. If people are free and based on their own free choice they choose a path, what about those people who have very difficult conditions? Is it just?

There is a space in which we exercise our freedom, we don’t have everything under control but none of things which are not in our hand determines whether we are a good person or a bad person, none of them determines our happiness in this world and in the hereafter. What determines our happiness is our choice and the amount of efforts that we put in to implementing our choice. So, we will be rewarded by what we have done not what other people have done and our reward is based on the difficulty or ease of our condition, so even the reward is not the same. Allah (swt) considers every little hardship that we face. The more difficulties we go through, the more reward we get.

Therefore, we will be given reward by what we have done ourselves, by considering our situation. If we had faced a lot of difficulties, Allah (swt) would expect less from us. Therefore, the Quran says:

 “Allah would not expect from you to do anything, except according to what you have been given.” (Reference)

So, He (swt) does not only ask us what we have done, He (swt) will also ask us what we have done with what we have been given.

So, we will be judged according to what we have been given and our efforts. Therefore, there is no injustice at all. People who are in difficult situations are treated with the favor of Allah (swt).

The reason behind the differences among people

What we find in the Quran is that there are differences between human beings; differences in color, in language, in gender, in ethnicity. These differences are partly needed for human progress in this world. Therefore, these differences should not be taken as a sign of superiority or inferiority, these are differences just to add to the beauty of creation. Allah (swt) planned this to help us know each other better. What makes a person better than another person is what that person has done and has tried to achieve; his piety, his moral qualities and his knowledge etc.

Islamic point of view on discrimination

The prophets treated human beings equally regardless of their color, ethnicity or gender. One of the things that we find about Prophet Mohammad (s) was that he was in a society in which people were biased which is a big problem as it can lead someone to lose faith. Prophet Mohammad (s) managed to bring people together. So, under the banner of Islam, Arab tribes, Arabs and non-Arabs and different nations finally were united.

Islam is against discrimination based on race, color and gender. For example, when Islam came it thought that men and women are all equal in humanity, we have exemplar men and women. Women can also reach the point of becoming role model for all people, like lady Maryam who is mentioned in the Quran. Although parents are very important, but between a father and a mother, we have many hadiths that show our respect and love for mothers must be more. Therefore, there is no discrimination with respect to gender.

Some people think that some of the rules of Islam carry discrimination. If we want to understand whether Islam has any discriminatory rule, we must observe what it has said so far, and we have to observe that we have to judge based on the moral frame work of Islam. For example, if we say women are exempted from Jihad, it is not discrimination, it is a matter of protection.

General frame work about the differences between men and women

General frame work is that there are differences in Islamic legislation about men and women and there are similarities, but none of them are because of discrimination. If there are differences they are to the best interest of men, women, family and society and it’s not a matter of who is better or who is worse.

Exclusive guidance for human

When it comes to human beings, we have in addition to that general inclusive guidance, some extra forms of guidance that we may not find in other beings. One is fitrah which is something more than instinct, second is intellect and the third is revelation. So, we receive guidance through these three.

Exclusive guidance for human; Fitrah

Through fitrah, we have some desires and some types of understanding. In addition to fitrah, we have intellect and we believe especially in the school of Ahl al-Bayt (a) that this is also a very important divine gift which can be called as a hujjah of Allah (swt).

Exclusive guidance for human; Intellect

According to hadiths, Allah (swt) has two types of proof/hujjah (two types of communicating His (swt) will to us and understanding His (swt) will by us); the external proof which is given to us through the prophets, Imams and messengers and the internal one which is through intellect and these two are always in harmony with each other; there is no way to find contradiction between reason and revelation. If we have a proper understanding of religion and we have a decisive judgment of intellect, they cannot contradict.

Exclusive guidance for human; Revelation

The third thing is revelation. Allah (swt) has sent messages to human beings, but when it comes to intellect, every individual is receiving this guidance, when it comes to fitrah, every individual has this fitrah. When it comes to revelation, it is not given directly to every person. To receive revelation, it needs some level of perfection and purity that not every person has.

According to some hadiths, we have one hundred and twenty-four thousand prophets (nbbi). These are the representatives of humanity and through them we can receive guidance. We also have three hundred messengers (rasul). Every messenger is a prophet, but every prophet may not be a messenger. The messengers have been given a message by God and some prophets only preached the message given to a messenger. So, sometimes there were prophets living at the same time, in very close distance with each other. They had infallible understanding of the message, they had direct access to that message through revelation.

As far as the Quran is concerned to every nation a messenger has been sent and the core of the message was the same; to worship God and not to follow the devil.

Description of revelation

Description of revelation: in Arabic revelation is used literally when someone gives a secret and quick message to another person. In the Quran we have different types of revelations. Sometimes it is used in the sense of an instinct. Sometimes it is used in the form of inspiration. Sometimes it is used in the sense of God communicating to prophets and this is the main and technical meaning of revelation. Revelation is one of the most sophisticated ways of communication; something that when happens, it leaves no ambiguity.

Why do human beings need revelation?

Human beings need revelation to reach the height of perfection. We need a solid strong ground that first can give us confidence for dedicating our life without any hesitation also something that gives us detailed answers to the questions that are not easy to understand and something that tells us about the things that our reason has no way to know.

What is the connection between revelation and intellect?

we need revelation not to replace reason. When revelation comes reason doesn’t stop. Reason brings us to religion and to the true message of God and after that still we use our reason, but revelation is an additional guidance. Therefore, reason and revelation go along with each other. There is a supplementary role for revelation otherwise even for understanding the Quran and hadith we must follow our reason which is hujjah of Allah (swt), but this hujjah itself tells us that we should not deprive ourselves from a bigger hujjah of Allah (swt) which is revelation.

There are many verses in the Quran and hadiths about the significance of reasoning and thinking and criticisms on those who do not think.

Determination of the prophets (s)
The next characteristic of the prophets is determination. Among 124000 prophets, only 313 were messengers. Among 313 messengers, five are the most outstanding. These five are called Ūlūl-‘Azm. Prophet Noah (a), Prophet Moses (a), Prophet Ibrahim (a), Prophet Jesus (a) and Prophet Muhammad (a) are the prophets of determination. Although they have other different qualities, but Allah (swt) highlights their significance of determination.
The reason is this: without exaggeration, at least ninety percent of success depends on determination. It is interesting that when Allah (swt) refers to Adam (a) and says why he made a mistake, He says:
“we didn’t find determination in Adam.” (reference)
In a prayer Imam Sajad (a) says: “I know that the greatest provision of a wayfarer towards you is the determination in his will by which he chooses You over everything else.” So, determination is the greatest provision of a wayfarer towards Allah (swt).
Those five prophets had suffered intensely, but they took it as a sign of need for patience and persistence, they didn’t take it as a sign that they are abounded by Allah (swt). They knew that Allah (swt) is there and He (swt) has a special plan for them, so they remained persistent and determined and this is how these great prophets (a) managed not only to change themselves into the best of people but also to change many other people too, they affected the entire world through their persistent and through support of God for the people who are persistent.
Infallibility of the prophets (s)
Another quality of the prophets is their infallibility. This is a very important quality. The Prophets were responsible for conveying the message of Allah (swt) to people. If Allah’s message is not received by the prophets in the way which He (swt) sent the message, this means the message could lack in its true meaning or purpose. So, the message comes from Allah (swt) to the prophets intact and it’s kept and preserved and passed on truly, but then afterwards some people forgot the message and distorted it, but the message must be delivered to the people. If the message was lost, then Allah (swt) had to send a new message. If the message is given but then there is a question of understanding, Allah (swt) first asks prophets to teach them and then if a new prophet is not coming, there should be enough of interpretation from the prophet or an infallible source, so that the people can understand the message properly.
What are the ideas about the infallibility of the prophets (s) among Muslims?
So, these are some aspects of infallibility which relates to the delivery of the message and to this extent, there is a consensus among all Muslims. When it comes to the personal life of the prophets or to their life before becoming a prophet, some Muslims believe that the prophets may have made mistakes or even committed sins.
The Shia theologians say the prophets are infallible not only in the delivery of the message, but also in the personal life and in the life before becoming a prophet because people should be able to have full trust in them.

When it comes to the personal life of the prophets, some Muslims believe that it’s possible that the prophets make mistakes or even commit unintentional sins or intentionally may commit minor sins, but the Shia theologians have the idea that infallibility is not limited to the delivery of the message, infallibility is also extended to the personal life and the life before they become prophets.

We say that the prophet’s knowledge and understanding help them to refrain from sins. The prophets can commit sins, but they choose not to do it because they understand the ugliness of sins so clearly that they won’t desire to do it.

Prophethood

What is important is that prophethood is something which is not like a formal position. When it comes to Allah’s (swt) choice, He (swt) knows best where to put His (swt) mission and His (swt) message, whom to appoint as a prophet or as a messenger. He (swt) would only choose the best; the people who have such piety that for them receiving direct or indirect communication from God is possible. So, the one who is at the highest level of piety, wisdom, rationality and humbleness can receive this communication from Him (swt) and then pass it to other people. All these qualities are important that would make the prophets free from sins. People need to be able to trust the prophets.

When it comes to things like forgetfulness or mistakes, these are the things that Allah (swt) helps them with. The focus is not to commit sins and then Allah (swt) completes the job. M ‘asūm means the one who is protected, the one who is kept away from bad things and mistakes, but we should not take it as something that which is totally given by God so that we say God can make everyone M‘asūm and there is nothing special in the prophets. It’s a gift but given to the people who struggle and who are qualified for it.

Two rational arguments for the necessity of infallibility of the prophets

The first is that the main reason for sending the prophets is to guide humanity to the truth and deliver the command of God and to educate people. They are the vicegerent of God who would lead people towards the right path.

The second reason is that the prophets have the responsibility of acting as a role model, if they themselves are not pious and moral, then how can we expect people to have these role models inspiring them and making them pious and moral.

The question is that if the prophets who have been chosen by a Wise God to deliver His (swt) message to the humanity don’t do this, the purpose is not achieved, and it is against the wisdom of God. God has knowledge, power and wisdom to do what is the best and therefore, if He (swt) wants to communicate to us to guide us, He (swt) can find a way that can fulfill the job. Not only He is able, He has knowledge and desire for doing this because He is benevolent. Therefore, if He doesn’t do this, we cannot understand why He fails to do so and we cannot understand anything that would contradict these great qualities of God.

How can people distinguish between true claim and false claim of being a prophet?

The next question is about the people who claim to be prophets. How can people distinguish between someone who is truthful and honest and someone who is not truthful and honest? Sometimes it is not difficult. If people are wise, knowledgeable and moral, they would realize that these false prophets are not qualified for this because it’s not that a pious person claims falsely.

In addition, to leave no doubt for people to identify who is a true prophet, theologians have mentioned three methods: the first method is that they have lived with the prophets for a long time, so there is a way for them through their personal contacts and intimate relations to realize that this man is a man of God and will never make any false claim. The second method is the introduction by a previous prophet. The third which is more general is through miracles. Miracles come from incompetence and miracles in literal sense means an act that makes people unable to compete.

Technical meaning of a miracle

Technically a miracle is an extraordinary act which means something that people cannot do. Miracle is an extraordinary act that a person who claims to be a prophet does, that no one would be able to bring like it and it comes with challenge which says no one can bring like this and it should also come in compliance with the person’s claim.

It is important to remember that miracles are not an exception in causality. The causes which normally we know are only a part of the causality system. There are known and unknown causes.

If an extraordinary act is done by Imams and holy people, then this is not technically called a miracle, it is called kiramah; a kind of honor and gift that Allah (swt) has given to some people.

A beautiful comparison between Prophet Moses (a) and Prophet Muhammad
when it comes to Prophet Moses (a) Allah (swt) says:
“You should go to Pharaoh and speak to him in a soft manner maybe he remembers and becomes soft and start fearing God.” (Reference)
But when it comes to the Prophet (s) Allah (swt) says; “You are soft” there are two differences; one is that speak in a soft manner is a command and it is only about speech but “you are soft” is a statement, not command, statement is something that already has happened and it is not only about speech; the prophet (s) as a person is soft; not only in his speech, in his way of listening, in his way of looking at people and etc.
In the Quran the quality which is the most frequently mentioned as a quality of God is mercy (rahmah). Just the word “Rahim” is mentioned about 127 times. Out of these 127 times, 126 times is about God and one is about the prophet (s).
The explanation of the chapter 48, verse 29
In chapter 48, verse 29:
““محمد رسول الله والذین معه اشداء علی الکفار رحماء بینهم
“Muhammad is the messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves”
The word “Rohama” is for the companions; they are very kind and merciful to each other (رحماء بینهم).The explanation of the sentence (اشداء علی الکفار) in the verse: (asheda’) اشداء means strong not harsh and (koffar) کفار means the ones who have certainty about the truth and deliberately reject the truth and fight against the truth, like Abu-Jahl, so it’s not that every non-Muslim is an infidel (کافر) even it’s not that every atheist is infidel. And certainty is not just to know and just to believe, certainty is a very high level of knowing something.

Soft and gentle
He was very soft and gentle, but when it came to his principles, he was strong, not harsh. When it was about his own life, he was forgiving, even the enemies of Islam as much as possible. With respect to his family, he was very kind. The prophet was a man who was annoyed many times by some of his wives, but he was very tolerant. Sometimes the Prophet (s) was compromise on his own rights and make sacrifices to keep them happy. He was very kind with all children especially with his own grandchildren. He used to say that the best believers are those who are best in their behavior with their family.
He was very kind and supportive with salves and he used to say to Muslims: “these are your brothers, feed them from the same food that you eat, give them the same dress as yourselves.” He was always against injustice and was a supporter of oppressed people.
Well-organized and punctual
He was very unhappy and very critical of the people who were not working. The prophet (s) was very well-organized, very punctual and very careful about doing things in the best way. He was a teacher of morality (akhlāq) not only the basics, but also, offered people up to the highest level of moral perfection.

Why the Quran is a clear light?
Isn’t it that every light is clear by definition? Some types of lights although they are clear, but they are not clear for all creatures. But Quran is a light which is meant to be understandable. Even a person who is not a Muslim and doesn’t know Arabic, just by reading the translation of the Quran says this is the word of God. So, Quran is a light which is meant to be understood for the people who have pure hearts, depending on our piety, we can understand the Quran. The more piety we have, the more we understand the Quran.
The other thing is that when we read the Quran, we would establish a very close relation with Allah (swt) and therefore, we would able to get our requests from Allah (swt) even without mentioning the request.
The effect of the Quran in enlightening a heart
About the effect of the Quran in enlightening a heart, there is a hadith from the prophet (s) which is about two particular things that the prophet (s) asked Abūdhar, one of his companion, to make sure that he would not fail in observing them; one is recitation of the Quran and second is to remember Allah (swt) abundantly. For everything there is a limit but for remembering Allah (swt) there is no limit; any time we are supposed to remember Allah (swt). We must remember Allah (swt) out of love more than we love anyone else.
Some outward etiquettes for reading the Quran
we should have woḍu, we should face ghiblah, we should brush our teeth, and we should find a place that in which we can be alone, not being distracted by people and not being rushed and then read the Quran and enjoy it. When we read the Quran it’s good to recite at night we can concentrate and try to apply to ourselves; if the Quran is speaking about anything good, it’s good to check that do we have this quality? And If it is speaking about a bad quality, we should check that are we freed from it or not? So, reflection is very important. When we read the Quran, we must know that we have treatment for our illnesses and solutions for our problems in it. We should try to learn how to recite the Quran beautifully.

«افلا یتدبرون القرآن و لو کان من غیر عند الله لوجدوا فیه الاختلافا کثیرا»

“Don’t they reflect and ponder on the Quran and had the Quran been from someone other than God, they would have found lots of contradictions in the Quran.” (Reference)

The Quran has come from a source other than the Prophet (s) himself. The Prophet (s) did not compose the Quran so that his experience, his age and the condition that he went through would affect the Quran. The Prophet (s) has given us the Quran from the knowledge of Allah (swt) which was sent down to him and it has the same text, attraction and light.
Also, in the Quran we have some references to some scientific ideas. There is some news about the future events in the Quran. The other thing is that the Quran is a book that cannot be imitated. We cannot imitate the Quran by reproducing something like the Quran from its scientific perspective, intellectual perspective or moral and spiritual perspective.
Two different meanings of the word “Al-Ummi”
The Quran is a book that it has come from a prophet who is al-Ummi. There are different interpretations about the meaning of al-Ummi. One which is very famous is that al-Ummi means illiterate because the Prophet (s) didn’t read in front of people and he didn’t right anything in public. The other interpretation of al-Ummi is that al-Ummi comes from al-Umm al-Qura because Mecca was the mother of the lands; the main land, so al-Ummi means a person who is from Mecca.

How can we have a religion or a Sharia; a code of law that would not change?
Humanity has a fixed nature; therefore, our fundamental and basic needs are the same. How to address them can have two parts: fixed parts and changeable parts. Islam is a religion that has a system in which principles are defined, but many details are left to people to decide and the jurist has the job which is knowing and consulting religion and facing the challenges that people face. He can go back to the original sources and find the answers for the new emerging questions. Therefore, the Islamic Sharia helps humanity to grow and this is going to remain as principles, but there are details that can change. We have also a mechanism of Ijtihad when a very well-trained scholar can tell us how to apply those general principles into these varying details.
Shia and non-Shia point of view about the successorship
The next issue is successorship to the Prophet Muhammad (s). After the demise of the prophet Muhammad (s) two main views were developed; one was the idea of Shia and one was the idea of non-Shia. The Shia had the idea that Imamah or successorship to the prophet (s) is a divinely appointed position. Shia believe that the prophet (s) on many occasions, according to the Will of God declared to people that Imam Ali (a) is his successor and very important incident was the incident of Ghadīr.
However, the non-Shia view was that the prophet (s) left this world without telling people who would be his successor, God does not appoint the successor, so it can be appointed by previous khalīf it can be appointed through a council, and it can be appointed by decision of people. There is no one consistent way; there are different ways to appoint the successor.
Resurrection
Unit six is about the resurrection. The issue of resurrection is very highly regarded in the Quran. More than 2000 verses of the Quran relate to death and resurrection that is about one third of the Quran. This shows how is important it is to believe in resurrection and to act accordingly.
The benefits of believing in the resurrection
There are benefits for personal life and for social life if we believe consciously in resurrection and if we think about our death and us having limited opportunities, then we try to appreciate it and use it in the best way possible and we also will be very careful about our social life because we have lots of responsibilities towards others that although they look like challenges, but indeed it means that we have lots of opportunities for acting morally and can benefit from because any opportunity given as a test is also an opportunity for getting good results.

First argument for proving the resurrection; argument from wisdom

One of the arguments that is normally used to show that there must be resurrection is the argument from wisdom. This argument has two premises. One is that we know God is Wise and therefore He (swt) doesn’t do anything in vain and He (swt) doesn’t give us any potential in vain. Everything that he does is for a very well-studied purpose.

The second premise is that we find some elements that cannot be justified, their creation cannot be explained and if we didn’t have another life, when we put these premises together, it means that Wisdom of God leads to believe in the hereafter.

For example, in human beings we have the desire for eternity also there is desire for absolute perfection in us. If human being cannot have eternal life, why is there such a desire in him/her. Why Allah (swt) has created us with unlimited desires while we are supposed to live only sixty or seventy years in this world, it doesn’t make sense.

Second argument for proving the resurrection; argument from justice

God is just, He doesn’t do any injustice even to the least. The question is this: is this temporary life a world in which justice can be established? There are people who do bad things, but up to the last day of their life, they have still power, so they are not receiving justice for the bad things they have done. So, this world is not a place that everyone receives justice. Or there are good people who suffer their entire life, their reward cannot be given in this world. So full justice cannot be stablished in this world. So, if God is just, He requires to have a world in which full justice can be stablished as this world doesn’t have the capacity.

The relation between this world and the next world

Are these two worlds totally disconnected and independent worlds? No. according to a beautiful hadith, this world is like a farm in which we plant things and we harvest in the hereafter. So, whatever we do now, we would see the results in the hereafter. In the Quran in surah az-Zalzalah, verses 6-8, Allah (swt) says:

“On that day people will come and they would be shown their action, so whoever does a small amount of good, he would see it and whoever does a small amount of evil, he would see it.”

Allah (swt) rewards us for our good intentions even if we haven’t performed the act, but He (swt) doesn’t punish us for our bad intentions if we have not implemented, but still bad intention darkens our heart. The relation between this world and the hereafter is such close relation; not two separate worlds. It’s like two sides of the same coin or two levels of the same reality; the surface which is this world and the deeper level which is the hereafter.

The relation between reward and punishment on one hand and the action on the other

Sometimes the relation between reward/punishment and action is based on agreement or contract or instruction given by an authority. In the case of hereafter, it’s not arbitrary. Everything we see in the hereafter is an outcome of what we have done. There is a causal relation. Some scholars say it’s not only an outcome of what we have done, it’s embodiment of what we have done, we see the same thing but in its real form. Some asked why there is eternal punishment for some bad actions. The answer is, first, it’s not that many people are going to eternally punished, that is for very specific people; basically, for two groups of people: those who know the truth and still fight against the truth and those who kill an innocent believer. These two groups are mentioned in the Quran. The second point is that punishment is not something based on contract or a decision that you can question, punishment is a reality of what we have done.

Immateriality of the soul

We have a soul and this soul when it’s created, it remains forever, although it is dependent on God. Muslim philosophers have different ideas about the time human soul is created. Ibn-e-Sina had the idea that the soul from the beginning and up to the end is always immaterial and abstract. Mullā Sadrā argued that soul at the beginning is the result of development of the body of embryo goes to a substantial motion and when it reaches for example 120 days, then the soul is created. So, the soul in the beginning is material and as soon as it is created is immaterial. Both philosophers agree that as soon as soul is created, it always remains as an abstract and immaterial reality. Human soul will never stop to exist, Allah has created us to remain forever. Human soul as soon as is created is eternal, but it doesn’t mean that we become independent.

What is death?

Death is not a destruction, death is not ceasing to exist; death is only a departure of the soul from its body. What does departure mean? Our soul is managing our body. Soul can continue managing the body even after death or it can stop managing the body even if someone’s body is healthy. When Allah (swt) asks the soul to depart from this world, normally in most of the people, the soul stops managing the body. This is called death. A weaker experience happens at the time of sleeping. When we sleep, our soul is partially departing body, not completely. In this world, when the soul still is with the body, without the body it is not able to do many things because although the soul is managing the body, the soul is using the body as an instrument, but when the soul is detached from body, then it would no longer need the body for her functions. So, the soul would be able to understand things which are not through eyes or ears and even the soul of the pious people would be able to do things in this world that when they were alive, they were not able to do. Some people before they die, they have this ability because they are not attached to this world, their soul is like the soul of a person who has departed from this world. They are alive, but they experience some of the extra ordinary powers and knowledge of the dead people.
 

The qualities of Barzakh and the Day of Judgment
After death there is a Barzakh. Barzakh in Arabic means gap or interval. This world is not connected to the hereafter directly. Which is mentioned in the Quran as follows: –

“.. And in front of them there is a Barzakh till the day of resurrection.”
(23:100)

When people die, they go to Barzakh. Barzakh is not the grave. When we say pressure of the grave, it’s symbolic; it means pressure in Barzakh. What is important is after we die, when our soul leaves, this body belongs to another body which doesn’t have a physical mass. Pious people as soon as they die, their enjoyment starts. Some bad people as soon as they die, their suffering starts. However, there are some people in between that for them, most of the experience is like sleeping. Then at the end of Barzakh, a trumpet will be blown and all those people who are in the world will die and will join the people in Barzakh. After that another trumpet will be blown and everyone will be resurrected.
When the day of resurrection starts, no worldly means and connection would help anyone. The pressure is great in the day of resurrection. On the Day of Judgment, parents, children, husband and wife they all run away from each other, except the pious who will be considerate and kind. Allah (swt) says in the Quran:

“All the friends become enemies except the pious people” (reference)

In Barzakh, there is questioning but it is very basic. We will mostly be asked about fundamentals. However, On the Day of Judgment, the questions are very detailed. For example, we would be asked about our intentions and thoughts with regards to our actions. According to the Quran those who are purified (al-mukhlasūn) are exempted.
A beautiful hadith about the Day of Judgment
There is a very beautiful hadith: on the Day of Judgment, when someone has been judged, and he is about to enter heaven, when he would see that his family cannot join him. He would not forget them because he is a believer and has mercy. He says: “O Allah whatever I had done, I had done for me and for them” then Allah (swt) says: “Put his actions for them without reducing his reward.” This is also mentioned in the Quran. So, there is a possibility of keeping the relation, the condition is if the relation was based on faith and piety, otherwise, all the worldly means will stop functioning.
Four types of forgiveness
There are four types of forgiveness
General forgiveness (takfīr al-saii’āt), sometimes we are not just forgiven but our sins are also covered (mahw al-saii’āt), sometimes our sins are wiped out sometimes in the higher level, He puts good deeds in the place of bad deeds and even sometimes not only He transforms bad deeds into good deeds, He transforms them and multiplies the good deeds.

‘Allameh Tabatabaii says: this is a new life on top of the physical and worldly life that we have. If this life comes we would have extra light, tranquility and wisdom.

Happiness in this world and in the hereafter
If we act wisely and according to the instructions from God, we should improve our life in this world and in the hereafter.
According to the Quran (e.g. chapter 11, verse 61) Allah (swt) has asked people to develop earth by farming, agriculture, producing their food so that they can live comfortably, so this is a religious beauty.
According to a hadith, when it comes to this world we should plan as if we are going to be here forever and try to have everything in the best way that serves our purpose. We should not rush and be pleased with little. When it comes to the hereafter, we should work as if we are going to die tomorrow because if we think we are here for many years, then we will always postpone good deeds.
What is a society that is acceptable Islamically?
A society which is Islamically acceptable is a society in which people have basic financial, material and physical needs, so that they can have a reasonable life. Therefore, in Islam we should have economy plus a good welfare system. The other thing which is very important is there must be order; a society without order is chaos. we understand from Islamic sources that order under an unjust ruler is better than chaos, but this order should be based on people’s opinion. There are principals that we must observe regardless of being majority or minority. No one, even no parliament, no government as much as possible should not interfere in the private lives of people, they should not restrict autonomy of people. So, we need order, but this order must be based on observing human and divine values like freedom and honor etc.
In addition to welfare and order there must also be a judiciary system. There must be a way to make sure that we have justice because people unknowingly or knowingly may not always observe each other’s right. One of the task of the prophets and Imams was to judge between people.
Security is also very important. Islam puts a lot of emphasis on security. Security is not only physical, there is also security of mind, security of heart and reputation. We have a hadith which says that a Muslim is the one that people are safe not only from his hand but from his tongue as well. We must be very careful about the way we speak to people in their presence or in their absence. So, security in Islam is not just physical, it’s psychological, spiritual and it covers any valuable thing that people have.