• Development of sciences after the demise of the Prophet (s)

After the demise of the Holy Prophet, the people gradually became aware of the need to develop some sciences. They began to reflect upon the teachings of the Prophet and as their understanding developed, various questions arose. The answers to these questions varied and had many different interpretations; hence, in order to understand the true message of Islam, different sciences were developed. Muslims thus started to develop sciences to achieve a better understanding of the Qur’an and Sunnah. The pagans had nothing written down and articulated as sarf (morphology), nahf (grammar), and balaghah (rhetoric). All these details were developed after Islam, and this is surely one of the achievements of Islam. However, some sciences were introduced specifically to understand the Qur’an, such as tafsir, ulum al-Quran, fiqh, and hadith. Among these sciences is the science of kalam, also known as ‘ilm ul-kalam which refers to usul-e-din, ‘aqaid.

• Three important tasks of ‘ilm ul-kalam

1. Explain and analyze Islamic beliefs.
2. To prove that the Islamic beliefs are true.
3. To answer the questions raised by the people who want to understand, as well as those who want to attack.

• True knowledge

The Holy Prophet (s) stated, “Knowledge is one of three: ayat muhkimah, sunnat qa’imah, and faridhatun ‘adilah.”
1. Ayat muhkimah: These are firm ideas about one’s beliefs. The scholars have interpreted this to refer to knowing the signs of God in a way that leads to knowing Allah himself, i.e. ‘aqaid.
2. Sunnat qa’imah: This refers to the values, etiquette and good manners for a Muslim, i.e. akhlaq.
3. Faridhatun ‘adilah: These are the rulings of the Shariah, i.e. ahkam.
Therefore, according to the Holy Prophet (SA), these three disciplines are considered true knowledge, and everything other than them is fadhl (merit).

• Three explanations of knowledge

As a brief explanation of knowledge, sometimes when referring to “knowledge” one means knowing in the sense that it is the opposite of ignorance. Hence, everything that adds to one’s information can be regarded as knowledge. Other times one may use the word ‘ilm, not to refer to information, but in the sense of an organized cluster of information and data which is a discipline with certain aims, objectives and principles, e.g. geography, politics, theology. In a third sense, it can refer to something that brings light and changes one’s reality. It is a matter of making one a better person. Thus, ‘ilm in the sense used here is in the sense of light and in the sense of transformation of a person to one who acts according to knowledge. Therefore, the disciplines which teach one how to achieve this type of knowledge are to be given more significance.

• Akhlaq, Aqaid and Fiqh

The sciences, akhlaq, ‘aqaid and fiqh, help us in understanding Allah better, in understanding how to be a good servant of Allah, and a better person. Nevertheless, there is no guarantee that every person who learns them is a good person. True, everyone who studies these sciences is expected to be a good person, but not necessarily. If someone does learn them and acts upon them, then he has light. This light does not come from learning; rather, it is a gift of Allah for those who try to learn and act honestly. The light does not come from, for example, the paper, the text, the class, or the discussion. All these things are preparation for the heart to receive the light from Allah. Imam Ja’far al-Sadiq (AS) said, “Knowledge is not a matter of learning and teaching; knowledge is a light Allah projects into the heart of a person He wills.” It is true that ‘ilm is a light, but to whom does Allah grant this light? He grants it to those who do their best in struggling for learning, teaching and acting upon their knowledge.
Each person’s control room is his beliefs. When referring to beliefs, it is not simply the five principles of religion which are intended, but one’s entire belief system. A person may know that the first principle of religion is tawhid, but his belief may really be polytheistic. One’s ‘aqidah is his motive and intention in life; if he acts as a muwahhid (monotheist) or a mushrik (polytheist).

• Is religion a matter which is relevant or not?

First of all, religion is relevant because every religion has claims about what a person should believe and how he should act. If one believes, he will benefit from it. Some religions claim that if they are not followed, those who do not believe will have eternal miserable life, so one needs to find out the truth because it is relevant to him, not someone else.

• Is religion a priority?

Something that can fundamentally change and totally transform one’s life is definitely of priority. If it is true, one’s life will change, if it is false one does not need to do anything. Hence, it is very crucial that one inquires about religions, and if there are conflicting claims, he should compare and evaluate them to understand which one is true. The curiosity and thirst humans possess for knowledge motivates them to think about the fundamental questions religion poses. Some of the most important questions are: Is this world created by chance or by accident? Is this Creator intelligent or did he create blindly? Are human beings only composed of body or is there a spirit? And etc. These questions have been in the minds of people for thousands of years, even those who do not believe in God have addressed these issues, like Communists, atheists, and idol-worshipers. So it cannot be said that they are unimportant or irrelevant.

• Why does one need to study religion? Second reason

The second reason for studying religion is that human beings have a natural, instinctive desire to gain what is beneficial. Everyone is continuously striving to gain what is beneficial in life, and constantly laboring to improve their circumstances, regardless if their current situation is miserable, normal or luxurious. They are still trying to gain more than before, and this is how humanity has improved. The fact that Allah has given us unlimited desire and unlimited capacity for attainment of good is a blessing, but we need to be careful. We should not use this quality in the wrong direction, for this temporary life of 70 or 80 years, is like less than a second when compared to eternal life. However, when it comes to things that will remain forever, like knowledge, actions, and akhlaq, he should work tirelessly day and night, with no limit.
It can be concluded that if religion is true, it surely brings benefit to us. If we appreciate religion, and feel that it belongs to us and God is our guardian, we feel the world belongs to us.

• Why does one need to study religion? Third reason

The third major reason for studying religion is that human beings have a natural motivation and desire to protect ourselves from harm and destruction. Two of the reasons complement each other: desiring what is beneficial, and keeping away from what is harmful. If someone says this type of food can shorten one’s life, he will certainly think about it. Therefore, if 124,000 people, who were known as pious and honest and are followed by billions of people, say something, then one should at least study it. The issue is not to accept the religion, but to at least study. Every human being tries to protect himself from harm and danger, so he should certainly inquire about religion.it.

• Probability of a religion being true

It may be said that the chance or probability of a religion being true is very low. One may make this excuse to avoid studying it; however, who has said the chance is very low? If the chance of something is high, then we will surely consider it; yet, even if the chance is low, the matter must be investigated, for it may be:
1. Probable. For example, if there is a fire, it is probable. If one is unsure, fire is probable.
2. Probability chance. For example, how likely is it that there is a fire? If a person one trusts says it then the probability is 100%; if a stranger says it then it is 50%, but if a few people say it then it is 80%. Hence, even if the probability is low, the probable is still important and we must try to protect ourselves. The probable is very important because one does not want to take any risk. When it comes to religion, the chance is very high because many honest people have affirmed it. Even if the chance was low, the probable is so important, i.e. eternal happiness or eternal miserable life. The probable is not something insignificant which can be ignored. Therefore, one should definitely inquire about religions, study and research until he is 100% sure that he has found the truth, whatever it may be. It is evident that one cannot achieve certainty without studying; he cannot say with conviction that God does not exist unless he has studied all the books and discussed with scholars who believe God exists. Likewise, if one believes in God with certainty, it is not enough unless he has properly studied religion to achieve conviction.

• The role of aql (reason) in human being

Indeed, ‘aql is part of our essence and identity. One can compromise about things which are accidental to his essence, but if he compromises about his essence then he is destroying himself. If this is lost then nothing is left. If someone’s ‘aql is gone, then nothing is left even if he possesses a big physique, eat and drink. Hence, those things should be noted which are exclusive and not shared by other beings. In philosophy, Muslim philosophers have a rule which states, “haqiqat kullay shay bay fasl akhir.” The reality of everything is determined by its very last differentia. Differentia are features that distinguish different entities; for example, non-living beings from living beings, such as plants. Then another differentia distinguishes humans from other animals. The most important differentia is the last one, which makes humans different from animals. This last trait, which cannot be found in others, is fasl akhir.

• What is human life?

It is the life which is spent in service of what is available only in human beings. Regarding desires, if we dedicate our life to satisfying desires which are shared by animals e.g. desire for delicious food and comfortable accommodation, then my life is not human life. However, if my life is dedicated to desires which are only available in human beings then it becomes human. Examples of human desires are the desires for knowledge, learning and teaching, being kind, showing love and mercy. To encourage people to be moral and virtuous is to live a human life and to not waste life in inhuman pursuits. To find what is human, one must ask if he is serving humanity or cloning his animal side.

• What makes Allah (SWT) interested in creating human beings?

Why did Allah (SWT) create human beings when He could have created only horses, cows and dogs? The answer is because of something which is special in us, not that which is shared with animals. It is ironic that if animals have an animal life then we do not condemn them, because that is the maximum they can achieve. However, if a human being has an animal life and is content, then we condemn him. Allah (SWT) has created us to have a human life. The aim of creation and the aim of our life should match; they are two sides of the same coin. One must discover what he can do to grow his humanity, what pleasures he can enjoy in life which are human, not animal, pleasures; such as feeding a hungry person, or giving a dress to a poor person. It is obvious that food, drink and physical pleasure cannot be considered human.

• What is needed in order to have human life and rational decision?

Referring back to the first premise of the argument, human beings are by nature after perfection. The second premise is that perfection for human beings lies in growing and developing their humanity, and in following a rational approach to life. To act and live rationally is exclusive to humans, for instinct and emotions are not enough. To have a rational life, one needs to consider what to choose when given choices because we have freedom and we use our free-will to choose. Guided by his intellect, one should make a choice which will certainly develop his humanity and perfection. For any issue in life, one must make a rational, intellectual and logical choice. The only way that one can make a rational life is by making informed decisions which are based on knowledge and proper understanding. The life that follows rational choices is human, and without proper understanding one cannot make a rational choice in any area e.g. which subject to study, who to marry, where to travel, a business decision. If human beings want to know about those ideas that can help them in making proper decisions in life, they need to be aware of a few fundamental issues, i.e. what is my origin and where have I come from? Being created for a purpose is a completely opposite scenario from being created because of a coincidental bang. One who goes somewhere by chance does not ask why I am here, compared to someone who is invited to or brought to a place. Hence, one should first know about his origin. Then, why has he come here? Has someone brought him, and was that being intelligent? What does he expect from him? All of these questions need to be answered, and then one should find out about his future. What can he achieve, and what type of actions should he perform for the future? What happens if he makes right or wrong, moral or immoral choices? Can his present actions affect the future, and how should he act in the present? One cannot make proper decisions unless he can answer about the origin, future, and present.

• Four types of knowledge or understanding

There are four types of knowledge/understanding:
1. Ma’rifah, sometimes we learn through our senses and perception. This is the knowledge obtained through the senses, by hearing, looking, tasting, smelling, and touching. This knowledge can be based on one’s own perception or a chain of perception, or it can be concluded by the rules of science; for example, an idea which has been discovered by numerous trials and tests.
2. The second type of knowledge is through intellect and reason. For example, what one learns in mathematics is not through his senses, but through his intellect. Philosophy, logic and mathematics are all intellectual disciplines.
3. The third type of knowledge and understanding is based on a source which is reliable and has authority. For example, revelation informs us, or an honest person who we believe tells us something. However, we must differentiate between hearing as a sense when someone informs us of something; when we hear something we use our senses, but when we accept something it is not because of our hearing. Many times we hear things that we do not accept. We accept only that which is from someone giving valid information, and we do not accept what is from someone dishonest.
4. The fourth type of knowledge is intuition (shuhud). In ethics shuhud means immediate knowledge, a knowledge which is not coming through one’s hearing, sight, from someone else, reading someone else’s information or putting intellectual premises together. Immediate knowledge is found, for example, in a mystical experience of an ‘arif or Gnostic. He can see what is happening in another place, but it is not before his eyes. He sees the truth, not with his eyes, but with his heart. Instinct should not be confused with intuition; it is something different.

• Four types of worldviews based on four types of knowledge

Based on these four types of knowledge one is offered a worldview of four types: scientific, intellectual, reliable (received from authority) or intuitive and mystical. Intellection and intuition should not be confused; in intellection one brings arguments to prove something, and reaches a conclusion by using the intellect. However, intuition is only useful for the person experiencing it, and cannot be useful for another person; it cannot be communicated. One can discuss his intuition; for example, he can tell another person that he is happy, but he cannot transfer his feeling of happiness. Some of these worldviews are not sufficient or adequate for our understanding. In reality, science as such cannot give answers to the fundamental questions. We support science in general, but we believe that there must be moral regulations in place regarding the use of science in the form of technology. Islam is not against scientific discipline, and places not restriction on learning the sciences. However, moral restrictions need to be observed in the application of science, which is technology. One should not be free to do what he wants, or produce whatever he can, with no moral guidance. A worldview which is based on receiving knowledge from an authority, e.g. from a prophet or a head of a community, can be useful so long as it is not the beginning. If I prove that God exists and God has sent a prophet, and that prophet is knowledgeable and honest, and then because of that I accept what the prophet says, then that is proper.

• What is the best worldview? The role of aql in religion

The best worldview is based on an intellectual foundation which demonstrates burhan, brings certainty and brings us to the religion that ‘aql proves to us is true. When the ‘aql brings us to religion, then one possesses ‘aql as well as religion; however, it is unfortunate that some people do not use the ‘aql to come to religion. They may have reached a certain religion due to society or their parents, and when some people do acquire religion, they do not use ‘aql and think ‘aql is a problem. We believe ‘aql is a hujjah of Allah which should be trusted and followed and that it will never misguide us.
Ayatullah Jawad Amoli demonstrates the role of ‘aql in religion with a beautiful analogy. He says that some people regard it to be the key (miftah) to a room called religion; however, when one enters the room, he is not in need of the key. This example would imply that one does not need ‘aql in religion, and it was only used for bringing one to religion.
The second analogy is that ‘aql is a scale (mizan) by which one weighs matters; he either accepts or does not accept things. This example is also insufficient, for there are many issues regarding which the ‘aql is silent. If something is beyond the ‘aql, it does not imply that it contradicts the ‘aql. In Islam we do not have anything which contradicts the ‘aql. Aql cannot, therefore, be a miftah or a mizan, but it can be a light (misbah). ‘Aql is misbah, a light one carries similar to a torch. It is needed to open the door, and then it is still needed when one has entered the room. ‘Aql is needed before coming to religion, as well as after; thus, ‘aql is one of the sources in fiqh (jurisprudence) and ethics. In summary, the best worldview is based on clear intellectual foundations, firmly grounded on ‘aql. This worldview will then lead to religion and revelation, and then from that point one will have two things: ‘aql and revelation.

• Conceptual knowledge and knowledge by presence

‘Ilm ul husuli is conceptual knowledge; it is an image of what is known and available to the knower. Husul suratay ma’lum: My knowledge of you is ‘ilm ul husuli. According to philosophers, our knowledge of each other is through images. In reality, one possesses knowledge of an image which corresponds to the other person. We do not know each other directly, but through images. That image is ma’lum bi zaat, what is primarily known; and the person is called ma’lum bil araz, what is secondarily known. Ilm ul husuli is, therefore, knowledge based on concepts and mental images that we possess. Ilm ul huduri, on the other hand, is knowledge by presence. Knowledge by presence is when what is known is present for the knower; it is not something distant that you have to bring an image of that to your mind. For example, when someone is happy, sad, thirsty, or hungry, his knowledge of these feelings is knowledge by presence. Ilm ul huduri can never be mistaken, but ‘ilm ul husuli can be mistaken if the image does not correspond to reality. It can be a false idea or false knowledge.

• Knowledge of God

With respect to God, one can have both types of knowledge, husuli and huduri. First we say that everything is either a mumkin al-wujud (contingent) or wajib al-wujud (necessary) being, and then we finally prove there must be a necessary being, and thus we have conceptual knowledge of God, ilm ul husuli. Studying kalam and philosophy develop this husuli knowledge of God, so one has to be careful not to make mistakes in his understanding.
There is also the possibility of ‘ilm ul huduri of God, knowledge by presence. One does not need to use his knowledge of wajib al-wujud, necessary being or arguments of creator and mover because he has God present for him. This knowledge is possible because of the very intimate connection between cause (muhal) and effect (‘illah). In transcendent philosophy one will discover that the effect is nothing other than dependence on the cause. When one is not trained in philosophy one thinks he exists, God exists, and there is a relation between him and God. God is our creator, but as if we are two independent beings; however this is also inaccurate because I am not independent of God. God is not inside me, because he is not outside me.
Imam ‘Ali (AS) said, “God is in everything but not mixed with them, and God is outside everything but not separate from them.”
We are not beings separate from God. We are not outside or inside God because “outside” and “inside” are terms used for physical objects. In our relationship with God, we are not separate from God. A term related to the material world cannot be used to explain the relation with God.

• The differences between human beings and animals

Allah (SWT) has created us in such a way that we have naturally and innately possess a tendency towards Him. Our ‘ulama have mentioned that there are things in human beings which are fitri (innate); moreover, we also possess instincts (gharizah), which is a type of knowledge that is not shared with animals. We can resist our instincts but animals cannot. Both animals and humans possess instincts, but humans possess something else which animals do not have. Humans have knowledge and desires that animals do not have, and they can resist their instincts, but animals cannot. Animals have a balance instinctively; they cannot do not do more or less, whereas humans can either resist or overdo it. Animals know when to eat and how much, but humans eat even when they do not need to. Human beings possess some types of knowledge which are not shared by animals, like the interest in beautification. Humans possess a desire for beauty, so that we are not satisfied until we reach Allah, the Absolute Beauty.

• Two sides of our innate attitude towards God

Our innate attitude towards God has two sides: one is understanding (ma’rifah), while the other is desire or yearning. In some people these are not very active and conscious; therefore, it is beneficial to support one’s fitrah with rational arguments which one can discuss with other people. Since one already has an innate familiarity with God, the arguments will not be very difficult and will remind him what he already knows in his heart.

• Imam Ali’s (a) saying about the reasons of sending prophets

Imam ‘Ali (AS) describes why Allah (SWT) has sent the prophets in Nahjul Balagha.
1. yudhakiruhum mansiya nimateay: They remind people of the blessings of Allah which have been taken for granted and forgotten.
2. liyastaduhum mithaqa fitratay : The prophets ask us to be loyal to the covenant in our fitrah which we have made to Allah. Every human being has made an innate pact with Allah (SWT), so it is something we already know.

• The Simple Way of Knowing God

According to Ayatullah Misbah, the simple way to prove the existence of God is something that not only proves the existence of God but also proves some of His qualities, e.g. knowledge, power, and intelligence. Contrarily, some arguments like the cosmological one only prove the existence of a Necessary Being, but not his qualities, which would require more arguments.
Another characteristic of the simple way of knowing God is that it awakens the fitrah regarding the knowledge of God. When one recognizes the scientific nature of existence and design in this world, then his heart and mind are ready to face God. This argument is commonly found in the scriptures and traditions, and most people can be convinced through this method.

• Argument from Design

The argument from design refers to the sophisticated order we see in the world around us, for this order is too sophisticated to be the result of chance. Therefore, there must be a designer who has designed this order in the world; evidently, a designer by definition is someone who possesses knowledge and is able to provide order. One cannot be a designer if he does not know and does not have ability. This argument thus proves the existence of an intelligent Creator, who possesses the knowledge to create so many different types of creatures in so much order, and because He has the ability, He also possesses power.
The order of this world is found in all levels, whether it is ordinary beings which we can see, large beings like the planets and galaxies, or small beings like particles inside cells. Wherever one turns, he finds magnificent order. The human body is so sophisticated that even after thousands of years of medicine and other sciences like biology, physiology, and anatomy, there is so much we still do not know. However, even from what is known, one can prove that this body was not the result of chance.
When some scientists wanted to refute evolution, they said that evolution cannot explain the complexity we possess. In the Holy Qur’an several verses mention that there is no conflict in this world; rather, there is connection and order.
In summary, the three aspects for this argument of burhan nazm are:
1. The order and design in every being is very sophisticated.
2. The connection of all beings together is very important, because nothing is in disorder or conflict.
3. Everything is moving to an end, which is its purpose.

• Cosmological Argument (burhan wujud)

Among the realities, one must ask is there at least one wajib al-wujud (Necessary Being) or is everything mumkin? When explaining the concept of existence, then there are only two possibilities: wajib al-wujud or mumkin al-wajud; it cannot be mumtani’ al-wujud. Those who do not accept the existence of God say that everything is mumkin al-wujud, because that essentially means it exists or does not; however, this view does not explain why it exists. Wujud is not necessary or impossible; the relation to existence and non-existence is equal. We cannot explain why we do not exist, because if we can then we should exist all the time. Every mumkin al-wujud, or contingent being, needs a cause (illah) to bring it into existence.
Contingent beings have an equal relation to existence or non-existence; one exists because of a cause. Are these causes all mumkin or is there at least one which is wajib? Then that is God. If all causes are mumkin, then we must refer to a higher level of causes until we reach a cause that is not caused. We must reach a point where something exists because of itself, and that is the Necessary Being, who does not need to be originated. If there is no cause, then there will be nothing. For example, if everyone is ready to run a race, but the first person says I will not start until the second person, and the second person says I will not start until the third person, etc. then no one will start unless one person says that he will start no matter what others do, and that he does not depend upon anyone.
At the end of the causes, we should reach the cause that is fixed and does not need to be originated. Aristotle called this cause the Prime Mover or the Unmoved Mover. A similar example to the one above is that if there is a group of soldiers, but one does not start fighting until the next persons starts.
The Necessary Being exists because of itself, for if everything that exists in the world is contingent then nothing can exist. It is essential to reach a point that is fixed and does not need to be originated, and that is the Necessary Being (wajib al-wujud). The One Necessary Being is God.

• The classifications of the qualities of God

The cosmological argument established that there is a wajib al-wujud, a being which is the Cause for other beings; a Creator who is not created and has no cause, the Uncaused Cause. However, this argument does not automatically prove what qualities God has; it only proves that there is at least one wajib al-wujud. It was not established how many wajib al-wujud there are and whether it is eternal or not. Burhan nazm (the Argument from Design), however, established that in addition to the existence of God, there is an intelligent designer who is powerful, able, helpful and kind. Each argument has its own scope; burhan fitrat (the Argument from Human Nature) affirmed that there is a God who is knowledgeable, powerful, and kind.

• The classifications of the qualities of God

The Qualities of God (sifaat) are either:
1. Affirmative (thubutiyyah); thubu means “to be” e.g. God has power, knowledge, will, life
2. Negated (salbiyyah); salb means “not to be” e.g. God does not have a body. Note here that negation is different from negative. Negation means rejection of the qualities God does not have.
Hence, negation refers to the qualities God does not have while affirmation refers to the qualities God has. Both qualities are important because regarding anything one should know what it is as well as what it is not, for, there may be similar things to it and one should be able to distinguish it. Another way to classify Divine qualities, which will be discussed in Lesson 9, is Attributes of Essence (sifaatay dhatiyyah) and Attributes of Action (sifaatay fayliyyah).

• The eternal nature of God

The first quality of wajib al-wujud is that it is azali. In Arabic the term “azali” is used in two ways, it can mean without beginning, or without beginning or end. The term “abadi” itself means without end. Sarmad refers to both azalai and abadi. Interestingly, the term “eternal” in English also means no beginning, and sometimes no beginning and no end.
There was no time when God did not exist, nor will He ever cease to exist. Wajib al-wujud has no beginning and no end. If an existent is an effect of or in need of another existence, this needy existence will come after the cause. If the cause is annihilated then there will be no effect (existence). In other words, for an existent to be non-existing in an interval of time, indicates that it is a dependent and possible existence. A necessary existent exists by means of its essence and does not require any existence for its being; it will always exist and is therefore unlike the possible existent.

• What does “the eternity of the nature of God” mean?

If God had a beginning then there was a point when God did not exist, which would not be eternal in the sense of time. How can wajib al-wujud come into existence, because it cannot have an external factor which was the cause? It cannot even be said that wajib al-wujud creates Himself. God cannot create Himself because He is not created; if something is created it implies that there was a time when it did not exist. When it is said that wajib al-wujud has no beginning and no end, it is not in the sense of time, for time does not apply to God. One cannot say God has lived for billions of years. God is not dependent on material (maddah). Energy or matter are always changing and are always in motion, so God cannot be energy. When it is stated that God is eternal, it implies that God is outside the framework of time. A timeless God has no time limit. It cannot be said that God was there yesterday, or God was there a million years ago if one’s implication is that God occupied that time of “yesterday” or “a million years ago.” However, if one means that God was a reality yesterday, as opposed to not being a reality, then the answer is yes.

• Some qualities of God

1. God is eternal and Timeless.
2. The second quality of God is that He is Simple (bassi’), meaning He is not composed of any parts. Simple is opposite to compound (murakab), because every compound needs its parts to be together in order to exist. If something is compound it cannot be wajib al-wujud; furthermore, if something has no actual part but it can be potentially divided, then it cannot be wajib al-wujud. God has no dimensions like front, top, back because that implies dependency. No part can be considered for God, whether real or potential.
3. God is not corporeal (jism) or material because any material which an object consists of is limited. Anything with limited or potential parts cannot be wajib al-wujud.
4. God cannot be seen by the eyes or perceived by any senses, like hearing or touch, because our senses are limited. The eye can only see that which occupies space, and that thing has to be limited. Not to be seen is perfection, not a limitation. God is everywhere and thus He cannot be seen.
5. God is the originating cause. Existence does not come from the parents; rather, they are the preparatory causes (al-‘illat al-mu’idhah), factors which prepare the ground for existence to come from God. God is the giver of existence, the originating cause (al-‘illat al-mufidah). The preparatory cause can disappear and the effect (ma’lul) will remain, but the originating cause is still needed.

• What does it mean if God forgives? Is it possible for God to change?

God does not change. Everything is changing, so we find it hard to comprehend that God does not change. What does it mean if God forgives? If God forgives the sin of someone does that mean God changed? These are qualities of action, not qualities of essence; qualities of action are abstracted from the relation between God and something. Although the relation changes, God does not change. Regarding the qualities of action, the relation changes but God does not change. The sun is shining all the time, but you are either exposed to it or deprived of it. Darkness is from us and light is from God; God has no change.

• Some points regarding the originating cause

1. If one has an originating cause and then an effect caused by the originating cause, how does one explain the existence of perfection in the effect? All of the good qualities are from the originating cause. If God created something which possesses knowledge, that knowledge comes from God; if He created something which has life, then that life comes from God; if He created something that is good, that goodness comes from God.
Any perfection that exists in the effect should exist in the originating cause, albeit not equally; for in God it is infinite and in the effect it is limited. He is the source for all good. Yet, this is not true necessarily of a preparatory cause. For example, an illiterate mother can have a child who is a scholar. The perfection of the child is not necessarily from the parents.
2. The originating cause creates, but what does creation mean? Creation like we have been created, not in the sense that this person is “creative.” We cannot really create something because we only change existing material and give it a new form. We are not creating because we are not giving existence to something. It is God who created the world not from anything. Here, we cannot say that God created from “nothing” because that would imply that He used “nothing” to create. Khalaq Allah min ashya min la shay is not accurate. Khalaq Allah min ashya la min shay. He gave existence, but did not use something that was there. Ibda means to create something totally new, innovative.
3. The originating cause is needed all the time, not just at the beginning. If someone exists for one year then he needs God for one year; if he exists for a thousand years, then he needs God for a thousand years. Energy and matter have always existed, maybe they did not exist all the time and maybe at the end they will not; they still need God. Similarly, the angels like Jibra’il have always existed and therefore need God all the time. The next lecture will discuss the Attributes of Essence (sifaatay dhatiyyah) and Action (fayliyyah).

• Are there any limits in the qualities that we attribute to God?

Some theologians said that we cannot apply a concept to God unless it is specifically mentioned in Qur’an and hadith; for example, those mentioned in supplications and Surah Hashr. Consequently, according to this viewpoint, the concepts of wajib al-wujud cannot be mentioned. On the other hand, some philosophers and theologians, especially Shiite theologians, said we can use other concepts, but we need to be very careful. When one uses a concept for God, it should be a concept which indicates perfection, not imperfection. When a concept indicates perfection or goodness, it can be applied for God, albeit being careful that it is not used in the same way as it is utilized for plant, animal, human or any limited beings. He is Knowledgeable (‘Alim) but His ‘ilm is not like our ‘ilm; He is Living (Hayy) but His Life is not like our hayat. The Shiite perspective about understanding God’ attributes is clear; we can understand the qualities of God, if not perfectly, then still correctly. No one but Allah (swt) knows Himself perfectly.

• A general way to prove that wajib al-wujud should possess the Attributes of Essence

There is a general way to prove that wajib al-wujud should possess these qualities. Any good quality that effects, or creatures, possess should also exist in the Originating Cause. However, the quality does not necessarily need to be in the preparatory cause. Whatever quality is found in an effect must be in ‘illat al-mufidah in that minimum quantity, for the ‘illat al-mufidah may have that quality in much more quantity. Any goodness found in the creation must exist in God in an unlimited way. When we have life and knowledge, then God must have life and knowledge. Someone may ask we have knowledge but also ignorance, so does God also have jahl? A lack of something is not an entity; jahl is not something by itself, it is clearly lack of knowledge. Anything which is bad, or a lack of imperfection comes from us, and all good is from God. A general way of understanding these qualities is that every good which God should have is infinite.

• knowledge of essence and knowledge of action

When discussing Allah’s knowledge, it is sometimes considered an Attribute of Essence, and sometimes an Attribute of Action. One needs to be careful then to avoid error in distinguishing His knowledge, for it can be applied in both ways. If it is an Attribute of Essence, then it means that in His Essence, God knows and is aware of everything. If someone asks if God is aware of us in His Essence, then the answer is affirmative. If one asks if God was aware of us before we were created, again the reply is yes; because if God knows something then He knows it all the time. If someone says “but I was not there,” it does not matter for God is aware of any reality in His Essence, regardless of whether it exists in the past, present, or future. Knowledge as a quality of Essence is Eternal and Unchanging, whether or not ma’lum (what is known) is changing or unchanging, exists or does not exist.
Another way to consider God’s knowledge is as an Attribute of Action. For example, if someone supplicates at this moment, then God has knowledge of his supplication. However, before he made his prayer, it did not exist; so there was nothing to know. When an object does not exist, then it is unknown; when it comes into existence, then it is known. If someone has not repented, God knows he is not a repentant person; if he repents after an hour, then God knows he is a penitent person. This change does not mean that God has changed. If something is not there, then it is not known, which is contrary to jahl.

• God knows everything in His essence, but why does God have this quality?

Three arguments are mentioned in Theological Instructions:
1. Each quality of perfection that exists in the creatures of God must also exist in God; if human beings have knowledge, then God has greater knowledge. Of course, His knowledge is unchanging, not in need of learning, etc.
2. The Argument from Design (burhan nazm) not only proves the existence of wajib al wujud, but also that wajib al wujud must have so much knowledge and power because He has designed this creation with so much order, sophistication and complexity.
3. One of the rules in philosophy is that “kullu mujarridin ‘aqil: that every immaterial being is intelligent.” Mujarrad means abstract or immaterial, as opposed to maadi (material); abstract beings are free from physical dimensions. Philosophers prove that every immaterial being is intelligent and possesses knowledge and argue that everything with knowledge and intelligence is immaterial, because physical objects cannot have knowledge.

• The Attributes of Essence; Hearing and Seeing

There is no reason to discuss these two qualities separately, as they are frequently mentioned together in the Qur’an. Sami’ does not mean that God hears as an action; rather, it is sifat al-dhatiyyah, meaning God has knowledge in His Essence of things that are heard, voices, speeches and sound. Hearing is thus a kind of knowledge; similarly, Basir means God has knowledge of things that are visible and can be seen. These two qualities are emphasised in the Holy Qur’an and hadith because of the fact that for us human beings, the most important types of knowledge are when we see or hear something. Seeing is more important because then the knowledge cannot be denied. Likewise, when someone is speaking to us directly, we cannot doubt their existence.

• Allah’s Power

Another quality of God is power (al-qudrah). What is power? According to theologians and philosophers, qudrah means that God is able to do what He wants and able to not do what He does not want to. Konal faa’il bi hayt iza sha’a fa’al wa iza lam yasha lam yaf’al: the agent or doer (e.g. God) is able to do what He wills. It is not important what He actually does or does not do; it is His ability to do or not do something which is important. He is not forced to do what He does, or unable to do what He does not. God is Omnipotent, but that means that God does what is possible. He cannot do something which is impossible: e.g. Can God create a rock that He cannot lift? The answer is “No,” but it does not mean that God does not have the power. God has power, but He can only do what is possible; the problem does not lie with the agent. The first important point is that God is able to do everything that is possible, but anything impossible does not apply to His Omnipotence. The second point is that God is able to do what is possible, but He may not want to do it: e.g. Can God do bad actions? God can do bad things, but He does not do them because He does not want to. These things are possible, not like 2+2=5. It is possible to be unjust; we do it all the time; however, God is not unjust.

• Power

The next Attribute of Essence which was discussed was power (al-qudrah), implying that the Agent is able to do something and does it if He wills, but if He does not want to, then he does not. Therefore, qudrah also means that He has Free Will and is not forced to do things. In ‘ilm al-kalam, philosophy and theology, qudrah refers to “power” in a different manner from the term “power” used in sciences like physics. In physics, “power” is isolated from the condition of the agent, e.g. it can be from a machine, energy, force, or manpower. However, “power” as an Attribute of Essence refers to the fact that the Agent is able to decide and then do or not do things. An important aspect of qudrah is that God is able to do everything that is possible; however, it may be that He does not wish to do a certain possible thing. Two important points regarding qudrah need to be clarified: 1. Allah only does what is possible; for example, if someone cannot prove 2+2=5, it does not mean that he is not an expert of mathematics. If something is muhal (impossible), then it is illogical to discuss whether or not Allah (SWT) can do it. The power of the Agent can be measured by seeing if He can do something which is possible, not that which is impossible. 2. Although Allah (SWT) can choose to do or not do anything which is contingent or possible, it does not necessarily mean that He will do that action. Punishing a pious person or sending an obedient person to Hell are possible actions in themselves; they are not impossible logically, because we see good people being punished all the time. We do not mean that it is logical or good for God to do this; nevertheless, does God perform this action? Something may be logically possible, but the idea of punishing an innocent person is immoral and unjust. Hence, rationally such an action is impossible. When examining an action, it may be possible regardless of the agent, but an immoral action cannot be issued from God because committing injustice implies weakness in the agent. Therefore, God does not commit injustice or desire evil.

• Life

In Islam, Judaism, and Christianity, a common concept for God is that He is Living (Hayy). After mention of the concept of tawhid in the Holy Qur’an, it is stated that Allah (SWT) is Living. It is extremely important to consider God as Living. A god that is dead cannot be God, let alone the god who is asleep. If God is asleep, then it means He is not aware of the world or able to manage its affairs, which is impossible. God is Hayy, not only in a physical sense, but also regarding awareness, consciousness, and understanding.
To better understand the relationship between hayat and understanding, the text distinguishes between two types of life: 1. regarding plants, if it is said that a flower or tree is alive, the implication is that the plant can grow. This type of life is the weakest form of life.
2. However, when referring to animals and human beings, life is not just the ability to grow; rather, life is characterized by the possession of understanding, will and power. One is able to understand what is happening and can respond.
Regarding the Life of Allah (SWT), it cannot be at the level of a plant (namin), because a plant needs to grow. Although growth is a positive trait, it still implies imperfection as those things which grow are imperfect. On the contrary, something which is perfect does not need to grow; therefore, Life for Allah (SWT) is definitely not like life for plants. Likewise, His Life cannot be compared to that of animals either, for their understanding and motions (taharrak) are limited. Animals cannot move whenever they want; for example, if it is hot, some animals are helpless to do anything to get rid of the heat. Life for Allah (SWT) is perfect, with perfect understanding, will and power. A distinction must be made between will and power; we all have power but not willpower. Each and every person can become a great scholar, but that does not happen. The reason is that we may have knowledge and power, but we lack determination. Not having determination is the greatest problem of humanity, because determination can combat ignorance. Consequently, God possesses power as well as the strongest willpower.

• The concept of hayat tayyaba (pleasant or goodly life)

In reality, life is not a property for our body, for the body does not have human life. We think that when we are alive, this is the meaning of life for our body. Indeed, life in human beings involves understanding, but the body does not possess understanding. If life has a body, it is just like the life of a plant, or a person in a vegetative state. What is the difference in the life of a person in that state compared to the life in our body? The body will exhibit the same signs of life; the life of a person in a vegetative state is like the life of a plant. The difference between the life of a healthy individual and the one in a vegetative state is that the quality of the soul is different, for the soul is always alive.
The soul is not fully connected to the body of a person who is in a vegetative state, and it is not managing as it used to manage; hence, one does not see some signs of understanding and life in that body. Although the body can still take nutrition, there is no understanding if one speaks to the person. The eyes and ears may function, but there will not be any understanding because understanding is a quality of the soul. The life of the body is alive in the common way that plants and animals are alive. Our soul has another type of life, which is closer to the soul than to the body. The soul has another life which is much more abstract, and that is the spiritual life. Allah (SWT) states in the Holy Qur’an,

مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً ۖ
“Whoever acts righteously, [whether] male or female, should he be faithful, We shall revive him with a good life (16:97).”

In al-Mizan, Allamah Tabatabai says that hayat tayyaba refers to a new life, not a change in the physical life; it is a different type of life. For instance, when a person is ill and then becomes healthy, it is a change in his physical life. Hayat tayyaba is a much more perfect life than normal human life, plant life, or animal life; in this life one has more understanding and more power. In this type of life, one’s understanding and power can match that of angels, or even be greater than the angels. One is no longer bound to the limits of the physical world in this kind of life; his power and understanding are beyond the body. Nevertheless, even hayyat tayyaba cannot compare to the Life of Allah (swt).

• Attributes of Action

The Attributes of Action are the relationships (nisbah or idafah) between Allah (SWT) and His creatures. The relationship can go further than the direct relationship of Allah and His creation and be based upon the direct relationship; for example, Lordship. This relationship has at least two sides, so this relationship can have some features which do not apply to Allah (SWT) because of the other side. For instance, if one side is Allah, then the other side is creatures with time and space. Hence, this relationship is characterized with time and space, although Allah (SWT) has no time and space. On the contrary, it cannot be vice versa, because the relationship between something which is strong and something which is weak will follow the weak side. The relationship between Allah (SWT) [Who has no time and space] and something with time and space has to have time and space. If the relationship does not have time and space, then it cannot belong or be limited to that particular person or object.
The relationships for Attributes of Action are divided into two groups:
1. Some relationships are direct between Allah and His creatures. For example, ijad comes from the word wujud and means to create. Allah (SWT) is the one who gives existence; if His creature exists it is because of Allah. Allah (SWT) is Mujid, the Giver of Existence.
2. Some relationships are more complicated and one needs to go further to abstract this concept. For example, the concept of sustenance (rizq). We need to consider Allah and a creature who is receiving something from Allah which it needs for growth, survival, and continuity; thus, Allah (SWT) is the Sustainer and the creation is the sustained one.

• Creatorship

Creatorship (khaliqiyyah) is used in two ways: sometimes when the term khalq is used in a general sense, it means “to create” or “to give existence,” whether what has been created is made from existing material or from nothing. When Allah (SWT) created Adam (AS), He created Adam from dried clay. Nevertheless, sometimes Allah (SWT) creates from nothing; the creation of this world was not from existing material. Hence, there are two ways that Allah (SWT) can create; by giving existing material a new form or creating something new from nothing. In order to differentiate between these two forms of creation, scholars use the term ibda to mean when Allah (SWT) creates from nothing. The term khalq, however, is used in two senses; in the general sense it includes every type of creation while in the specific sense it is in contrast to ibda.

• Lordship (rububiyyah)

Lordship (rububiyyah) means that Allah (SWT) is the Lord (Rabb) and we are marbub. He is our Lord, the One who is in charge, who manages and controls. Rabb means to be in charge; in Theology, Allah (SWT) is Rabb for He is in control of everything in this world. This attribute can be classified into two categories:
1. Generative Lordship (al-rububiyyah al-takwiniyyah) refers to the managing of affairs of the creation, e.g. Allah (SWT) gives life and takes life, health, success, and sustenance come from Him.
2. Legislative Lordship (al-rububiyyah al-tashriyyah) refers to the laws which are legislated. For example, He guides us and reveals books with commands of what to do and what not to do.
There is a difference in the scope of al-rububiyyah al-takwiniyyah and al-rububiyyah al-tashriyyah in that Generative Lordship is universal and applies to every creature, but Legislative Lordship is limited to those beings that are intelligent and have choice, i.e. human beings and jinn. Legislation is not for angels, animals or plants, but for humans and jinn.

• Divinity (uluhiyyah)

No one other than the Creator has the right to be obeyed, not to mention the right to be worshiped. Worship (‘ibadah) is higher than obedience (ita’ah), although one can worship false objects like idols. Obedience is required in worship; if one does not obey then it cannot be considered worship. A servant cannot choose how he wants to worship, for the reality of worship implies total submission and full obedience, without questioning any commands. The only One who should be worshiped is the Lord, since He is the only One absolutely free from any need.

• What does Allah (SWT) love?

The answer is that He loves the Most Perfect Being, for love is based on perfection. Allah (SWT) loves the Most Perfect Being in the most perfect and maximum way. It is evident that He Himself is that Being. When one considers human love, then it is not admirable to love oneself because we are imperfect; however, regarding Allah (SWT), He is the Most Perfect Being and has the greatest understanding of reality, so He should love Himself more than anything else. His love has a hierarchy, such that He will then love the second-most perfect being, then the third-most perfect being, etc. His love is not separate from His knowledge and His power, for there is only one reality. This explanation suffices for one way of using al-iradah.

• Will (al-iradah) as an Attribute of Action

Another way to use the term al-iradah is as an Attribute of Action, in the sense that Allah (swt) decides to do something. One needs to consider why something comes into existence under certain circumstances. Why does Allah (swt) do something at a specific time, not before or later? There are a few possibilities to analyse:
1. The subject came into existence by accident or chance. However, this cannot apply to Allah (swt) because He does not do things by chance.
2. Someone else told Allah (swt) to create the subject. On the contrary, no one can influence Him to do anything.
3. The only remaining option is that Allah (swt) Himself wanted the subject to come into existence. Anything created by Him is due to His decision alone.
By saying Allah (swt) has willed a thing, it means that He wanted it to happen now. Allah (swt) is Eternal and is not forced; therefore, the only way to explain why something happened now is because of His will. It is not enough to use just the existence of Allah (swt) because He is Eternal and has always existed. This concept is important with respect to the material world because mujarridat (immaterial beings) have no time and space, so iradah is also eternal there. In this changeable world, however, His will is not eternal. With respect to the material world, Allah (swt) wills something when all other conditions are met, and His will is the last part of the complete cause. Allah (SWT) is not the complete cause for material beings because they need other things as well. It is the weakness of this world that it needs conditions to be fulfilled, not a weakness of Allah (swt); however, for angels the existence of Allah is enough. Allah (SWT) says “be” and they exist, but this does not occur in the physical world unless all requirements are met.

• Two categories of Allah’s Will

Scholars categorize the Divine Attribute of Will as:
1. Generative Will (al-iradah al-takwiniyyah): this will has to do with creation.
2. Legislative Will (al-iradah al-tashriyyah): this will is regarding the laws Allah (swt) has made such as praying, fasting, being kind.
When someone commits a sin, he is doing something which is against the will of Allah (swt); however, there is a difference between not obeying and disobeying. When one does not perform an act which is obligatory (wajib), he is not obeying Allah (swt), whereas disobeying means committing a sin. Allah (SWT) made the Legislative Will, but in respect to the Generative Will, it is the last part of the complete cause. The cause definitely produces effect and the effect cannot refuse to come when the cause is complete. Iradah is the last part so the cause is complete; hence, one cannot flee from al-iradah al-takwiniyyah. Although this fact signifies that nothing happens in this world unless Allah (SWT) wills, it does not imply that He is pleased with what happens. For the pleasure of Allah (SWT), one needs to refer to al-iradah al-tashriyyah. His will does not entail that He is pleased. Therefore, if someone does not pray it does not imply that he has run away from al-iradah al-takwiniyyah, but he has certainly acted against His al-iradah al-tashriyyah. Nothing can happen in this world unless He wills, but many things happen when He does not will legislatively.

• Wisdom

Another significant attribute of Allah (SWT) is wisdom (al-hikmah). The Holy Qur’an is also considered hakim. In the study of theology, hikmah of Allah (SWT) means that He does things with maslahah (purpose). The word hikmah means that Allah (SWT) does things with purpose (maslahah); He does not do things in vain. It has been greatly debated whether or not Divine actions have purpose. Some people think that if Divine actions have purpose, then it would make God needy. On the contrary, some people believe that if God does things without purpose, then he is acting arbitrarily. The actuality is that Allah (SWT) has purpose, but—unlike us—His purpose is not to serve Him. If we do things wisely, then we have purpose; our purpose is to benefit ourselves and to meet our needs. The purpose of Allah (SWT), however, is to benefit others; thus, He has purpose but is not needy. Hikmah or wisdom means that Allah (SWT) does things with purpose, and whatever He does always brings good; Allah (SWT) never does anything which is useless or harmful. If there are problems in the world they are not because of Allah (SWT); they are due to us or the limitations in this world. For example, poverty does not come from Allah (SWT); it is not something which has been created. In fact, it is due to the lack of fair distribution of what Allah (SWT) has created. We suffer from our own ignorance, mismanagement, and lack of knowledge.

• What is ‘illah ghai’yyah, the cause for Allah’s decision to do something?

In the Holy Qur’an, Allah (SWT) states that He has created us to try us, and to worship or serve Him. He created the skies and earth so that we know Him, and that He has power and knowledge. However, are these reasons the ultimate ends for God’s action? Philosophers say no; these facts cannot be considered the reasons for God doing something because they come later, and are at a lesser level. God is Almighty because of His own essence; nothing external can affect Him or force Him to do something because He is Self-Sufficient and Wajib al-Wujud (Necessary Being). He cannot even affect Himself because that would mean giving Himself something which He does not have, which would be a contradiction. Nothing can affect God; He does not make Himself happy or angry, nor can we please or displease Him. God is not subject to change; therefore, ‘illah ghai’yyah and ‘illah fa’iliyyah is the same for God. Philosophers say that the Agent Himself is the End or Ultimate Cause; hence, God does things because He considers the Most Perfect Being, which is He Himself. Since God obviously wants the Most Perfect Being, then He wants the effects or manifestations of the Most Perfect Being. Consequently, we are all willed for because we are creations and manifestations of the Most Perfect Being. In conclusion, in the case of wajib al-wujud ‘illah ghai’yyah and ‘illah fa’iliyyah are the same. God’s love and understanding of Himself as the Most Perfect Being leads Him to create things with some level of perfection. Subsequently, we are all willed for and loved by God because we are creatures of the Most Perfect Being.

• Divine Speech

The other quality of God mentioned in Lesson Eleven is divine speech (al-kalam al-ilahi), which is one of the earliest topics in the science of kalam. Divine speech was a significant subject from the first century of Islam and during the Abbasid caliphate; the two major schools of thought at that time, Mu’tazilites and Ash’arites, believed in conflicting viewpoints. In our understanding, the term kalam is used in the way that it is normally used in the Arabic language, “speech” in English, where it refers to an action the speaker does by creating a voice or sound, by writing something using letters, or by projecting ideas so that what the speaker means is understood by the addressee. Speech entails that the speaker makes the addressee hear or read something so that a message is communicated to his heart and mind. Allah (SWT) does not speak like us, by using a tongue, mouth or throat. When He spoke to Prophet Moses he created a voice; it may be the voice of someone known or someone unknown. Thus, we find traditions that when Allah (SWT) spoke to Prophet Muhammad during the Me’raj (Ascension), He used the voice of Imam ‘Ali. Of course, this does not imply that Allah (SWT) spoke through the physical mouth of Imam ‘Ali, but used a voice which resembled the voice of Imam ‘Ali (AS). Allah (SWT) only communicates by wahi, when He speaks to someone secretly, or from behind a veil, or through a messenger like Jibra’il. Thus, divine speech is the quality of action that is abstracted in our mind when we reflect upon the relation between Allah (SWT) and the one who is addressed by Him by hearing a voice, reading a text, or receiving ilham (inspiration). Consequently, Allah (SWT) speaks to us but not directly; many levels of nuzul of sending down and simplifying the message are required until we can receive it.

• How can one rationally prove that God is Truthful?

The author says that one should analyse why God speaks, which is because He is our Lord and His Lordship made Him guide us. Since He is the Lord and looks after all the needs of His servants, He has created us and supplied us with whatever we need for our physical life and our pursuit of perfection. God has provided us with guidance in the form of intellect and revelation. In the case of revelation God has spoken to us; therefore, if God’s speech was not true, then the purpose is missed. The purpose of sending prophets and divine books was to guide us; if what is in the books is false, then what was the benefit of sending them? God is wise and He does things out of His wisdom with purpose. Since the purpose of sending prophets was to guide us, His purpose cannot be achieved unless He truthful in his speech. Another way to argue for the truthfulness of God in His speech is to ask why would God tell us something that is not true? People lie for reasons; they lie because they are needy and weak. God is absolutely free from any need, so there is no reason that He would lie. Some human beings lie for their benefit and interest; however, if they know the lie will not benefit them, then they will not lie. Hence, God is Truthful in His speech.

• Analyzing the Reasons for Deviation

The three reasons are psychological, social, or intellectual; however, one may deviate or become atheist due to a combination of the above.
1. Psychological reasons
a. Some people may lose faith or have no interest in religion because they are lazy and unmotivated. They have no ambitions of achieving great things and just want relaxed, comfortable and convenient lives which require no inquiry; they are definitely not hardworking or determined.
b. The other reason some people may deviate is that they believe that religion will burden them with responsibilities and restrictions.
2. Social reasons
a. At the end of the medieval age, the Reformation occurred in Europe due to social reasons. Problems in society were widespread, there was lack of freedom, and everything was dictated by the religious authority. People were not free to do scientific activities or to believe in what they had reason to believe. Moreover, it was the religious figures that were corrupt; hence, when people observed religious figures with problems then they thought the problem is actually from religion. Consequently, first they turned against certain religions, then finally against all religions.
b. Evidently, a sophisticated and experienced mind is needed to distinguish the problem from religion itself, or the people of that religion mistakenly associate problems due to religious people with the religion itself, and sometimes even in God.
3. Intellectual reasons
a. Some people have questions in their minds, which if not answered properly, can gradually destroy their faith. A person should be able to find a proper answer for his question.
b. Another problem is that some people are limited to perception and the knowledge which is achieved through the senses. They are very empiricist in the sense that they accept only what they can see, hear, touch, smell or feel. Thus, they believe that whatever exists should be perceived by the senses; People who were empiricists and positivists said that what is beyond our perceptions is not acceptable; since they could not see God they did not believe in Him.
c. Sometimes weak arguments are given of religious matters and religion is presented poorly. This poor presentation contributes to a loss of faith, especially when answering difficult questions and challenges, e.g. the problem of evil, war, famine, and disease.
d. Another intellectual reason which causes deviation is when people see the pseudo-conflict between scripture and science, e.g. the earth is the center of the universe and does not move; or evolution. If science is more certain for them, then they will not believe in religion.

• Real and true love

True love can only belong to Allah (swt). Some mystics believe that if someone falls in love with another, then it is a good experience for loving Allah (swt) because when someone loves another, that love purifies him and he loses himself and his ego, and only thinks about the beloved. The lover is just mistaken about who his beloved is; he should make Allah (swt) his Beloved. If one truly loves Allah (swt), then he will not think about personal pleasure and comfort and will only think about Allah (swt). Why should not one love Allah (swt), for who is more beautiful and more kind than my Beloved? However, even this love is not enough and one should be developed further. Only Allah (swt) can satisfy us when we have Him. Many things seem very attractive when we do not have them; however, when we acquire them, they gradually lose their attraction and become boring. When love is unreal, the killer of love is meeting one’s beloved. After some time, one may admit that he has made a mistake. On the contrary, if it is real love, like loving Allah (swt), or loving a quality of Allah (swt) like knowledge, when the meeting occurs, it does not kill love but increases it because there is always something more to know and discover about Allah (swt). In conclusion, it is very important that real love is based on knowledge and good qualities, because when one reaches the real beloved, these qualities will not diminish, but will remain and become stronger.

• Different types of Tawhid

1. There are many different beings and creatures; thus, these different creatures are created by several gods. Each being has several gods and creators.
2. There are different groups of creatures and each of them has their own god. Each creature does not have several gods, but has one god. Consequently, each part of the world belongs to a different god.
3. Only one God exists for all creatures.
The first possibility is wrong because we cannot imagine one creature belonging to several creators. The real creator is the Originating Cause (al-‘illah al-mufidah), the one who gives existence, and not al-‘illah al-idadiyyah (the cause which is prepared). In reality, each creature only has one existence, given from one Creator. Consequently, it is impossible to have several creators who are creating each of us. The second possibility is wrong as well. It is a lesser problem to say that different gods create different creatures, but it is still problematic as there can then be no interaction between the different creatures. Anyone living on the earth is connected to the whole world; there is no separation or vacuum between the creatures. We are all connected because we belong to one God. Thus, the last argument is correct in that we have multiplicity and diversity, but all things get their being or existence (wujud) from one God. God is the Originating and Ultimate Cause who gives existence to all things, and He is the One and Only God.

• Is it considered shirk if someone asks people for help?

People can create and help us bi iznillah, with the permission of Allah (SWT). It is not considered shirk if someone goes to a doctor or teacher and asks them for help. A believer is aware that this doctor is not independent of God; perhaps one who does not believe in God may think that the doctor gives him shifa. A believer, however, knows that it is God who grants him shifa. Without Allah’s blessing, one cannot open his eye, speak a word; everything is done with Allah’s blessing and permission. Hence, there can be no other god who creates, manages and runs affairs independent of God. However, there can be creatures that are created by God with various roles and functions in this hierarchical system, as Allah (SWT) states regarding angels that they are mudabbir. Tadbir means to manage; angels have their roles, but not independent from God.

• The Meaning of the Oneness of God

Lesson Seventeen is about the Oneness or Unity of God (tawhid). The book discusses a few meanings of tawhid:
1. The Negation of Plurality
2. The Negation of Composition
3. The Negation of Attributes
4. The Unity of Divine Actions
5. Independent Effectuality

• The Negation of Plurality

The first type of tawhid is to believe that there is only one God, in the sense that there is no other wajib al-wujud or creator. There is only one Essence or Reality. The focus is not on the action or quality but the on the essence, which is one God, and not two or more realities.

• The Negation of Composition

The second type of tawhid is that there is no creation inside God; He has not partner or parts. Having no partner indicates one reality, while no parts means no combination. Hence, God is Simple (basit) as opposed to a compound; He is One simple reality. God cannot have one reality which is formed with different parts because if those parts exist then they are either wajib al-wujud or mumkin al-wujud. If they are wajib al-wujud it implies that there are many wajib al-wujud which are independent. They cannot be mumkin al-wujud because a few mumkin al- wujud cannot come together to form the wajib al-wujud. Consequently, wajib al-wujud has no parts. Another argument is that if the wajib al-wujud has parts, it would be needy because every compound needs its parts. Therefore, God can only be one entity or reality, without any parts.

• The Negation of Attributes

The third meaning of tawhid is known as tawhid sifaati, which is immunity of God with respect to attributes; in other words, different attributes of God are identical in existence or reality. The knowledge of God, power of God, will of God and life of God are different only in concept; in reality they are all identical. These terms are only used for understanding and analysis; they do not refer to different beings inside God. When we say God is All-knowledgeable, All-powerful, or Living we are referring to the same God from different angles. Sometimes we refer to His knowledge, His power, or His life. Hence, tawhid sifaati is to believe that God has different qualities which are the same as each other in reality, and the same as His essence. It is not that God has an empty essence and then several qualities come and belong to Him, as they are all identical.

• The Unity of Divine Actions

The other aspect of tawhid is tawhid afali, which is Unity of God with respect to actions. Everything that happens in this world is an action of God, done by God Himself; He does not need anyone to do things on His behalf. Of course, this does not mean that everything else is not doing anything. The Ahlul Bayt (AS) have taught us, “la jabr wa la tafwid amru bayna yaday: No predestination or free-will in affairs, but a way between. ”God is the doer of everything, but at the same time we are also responsible. There is a hierarchy under God, which is not independent of God, and we also have responsibilities and need to accept our role. We cannot say that God has created us and then we are not responsible; He has created us but part of the cause (‘illah tammah) is our choice and decision. Because one is responsible, he can be rewarded and punished. Tawhid af’ali refers to the fact that God is in charge of everything and does everything, but not in the sense that nothing else has a role.

• Independent Effectuality

Aytalluh Misbah mentions that the fifth meaning of tawhid is Independent Effectuality (al-taqsir al-ilahi). Allah (SWT) is in control of everything to such an extent that nothing other than Allah (SWT) can function independently. This concept is the other side of tawhid af’ali; they are two sides of the same coin.

• The love of Allah for His servants

No one can measure the love of Allah (SWT) for each of us; a hadith states that the love of Allah (SWT) for his servants is seventy times more than the love of Prophet Ya’qub for Prophet Yusuf. When the terms “seven” or “seventy” are used, they imply a great amount, not necessarily the amount which equals 69 plus 1. Although our parents love us very much, Allah’s love for us is much more. Hence, we feel very comfortable in the east and the west, the north and the south; our Lord created this world, so we feel that it belongs to us and we belong to it.

• The result of believing in Allah as our creator

When Allah (SWT) created us, we became natural citizens of this world; and thus we feel very comfortable. If one does not believe in Allah (SWT), he cannot understand this concept; since he believes that he exists by chance, he may have very negative feelings of insecurity and not belonging. If one exists because of an accident, he will feel that no one wanted him to be here. Although the issue is much greater, the analogy can be made with a child who knows that he was not wanted compared to a child who knows that his parents prayed for his birth for many years before he was born. These are two contrary psychological scenarios for the child; the unwanted child will feel bad even though he knows that he has parents. Likewise, the person who feels that he is a fortuitous result of an explosion will feel out of this world and will wonder about the purpose of creation. He will ask if his worth is like the dust. According to a verse, we have roots like a plant. Hence, one result of faith in Allah (SWT) is that the believer places hope in Him, and his only worry or fear is not to do anything which would make Allah (SWT) unhappy with him.

• If Allah (SWT) is in charge of everything, why do people do tawassul by calling upon the Imams?

The answer is that no one can do anything independent of Allah (SWT). If one asks prophets to help him with the belief that the prophets can help him independent of Allah (SWT), then it is considered shirk (polytheism). However, if one asks the prophets for help with the belief that the prophets have power and knowledge from Allah (SWT), and that they are actually instruments or agents of Allah, then this actually complies with tawhid. Allah (SWT) is not the only factor in working this world, as there is a hierarchical system. Allah (SWT), with the absolute unity and simplicity that He has, does not do things which happen in time and space in this world unless there is a hierarchy. He is absolutely simple with no multiplicity or combination. In the system of Allah (SWT), all of the different levels and orders of His system are connected to Him. Everything is connected to Allah (SWT) directly in the sense of Allah’s knowledge, will, and power. If the system Allah (SWT) has created has different orders and different levels, then logically the connection to Allah (SWT) has to come in orders and different levels. Those who consider tawassul as shirk need to study as they are mistaken in their understanding; for, it is impossible to be absolutely One and not have a channel. The concept of tawassul is not contradictory to the unity of God; rather, it is a requirement of proper understanding of tawhid. The concept of tawhid is impossible unless Allah (SWT) has a channel through which to send down His Mercy.

• Why does not Allah (SWT) speak to us directly?

Allah (SWT) did not send down His mercy directly, but why does He need the Holy Prophet (SA) in order to send His mercy? Why does Allah (SWT) speak to the Holy Prophet (SA), who then speaks to us; why does not Allah (SWT) speak to us directly? The answer is because we cannot cope; there must be levels. Allah (SWT) speaks to someone who is the most understanding among us, and then he tries to make us understand. Yet, we still cannot understand, so how can we expect to cope if Allah (SWT) directly sends revelation to us? It is definitely not something easy. We may naively think that Allah (SWT) gave a book to the Holy Prophet called the Qur’an, and that Allah could have given it to us as well; however, it is not a written book which was revealed. Allah (SWT) spoke to the Holy Prophet (SA); and what is before us on paper is what has come to us after many, many levels of simplification. Revelation went through many veils and levels until it reached the final stage of being linguistic; nevertheless, even after fourteen centuries we still have not understood these letters. The only things that limit us are our capacity and circumstances, as Allah (SWT) neither gives us more than we can cope with, nor less than we can cope with. Consequently, if one wants to receive more, he needs to open up.

• The reason Allah (SWT) has asked us to call upon prophets, the Ahlul Bayt (AS) and holy people.

One of the main reasons is that in this way not only is Allah (SWT) helping us achieve our desires, but He is also showing us the value of those personalities. Out of love for us, Allah (SWT) gives power and position to these holy people to do something for us in this world and to intercede (shifa) for us in the hereafter. If we follow them, then we will become better ourselves; hence, one aspect of the philosophy of tawassul is to encourage people to follow their good leaders. Another aspect of the philosophy of tawassul is that it encourages elimination of arrogance, selfishness and (negative) pride. Although some may struggle, it is not logically difficult for humans to be humble before Allah (SWT), because He is our Creator. However, like Shaitan, we have trouble with humbleness before other creatures.

• Free Will and Determinism; different opinions about predestination and free will

Lesson Eighteen discusses predestination (jabr) and free will (ikhtiyar). Previous lessons have already discussed the controversy which existed between the early theologians regarding reconciling tawhid (specifically, tawhid af’ali which means that everything is done by Allah) and human freedom. The concept of justice is closely related to tawhid and human freedom. The Ash’arites focused on tawhid, but unfortunately were not able to accurately account for the role of human beings regarding voluntary actions. They argued that everything is done by Allah (SWT), and no one other than Allah has any cause. On the other hand, the Mu’tazilites insisted on justice and thus have five principles of religion. One of these five principles is ‘adl, as they emphasise the justice of Allah and believe it is essential that tawhid and ‘adl exist together. The Mu’tazilites argue that justice is a concept which can be understood rationally and independently, and that Allah (SWT) observes justice. The Mu’tazilites also believe human beings do things voluntarily, and God has no role. Only we are responsible for voluntary actions, for God has delegated His power to us (tafwid). The response to the Ash’arites is that it is not a service to Allah (SWT) to say that He does not observe, or does not need to observe, moral values and standards, and that He does as He wishes; such a concept cannot be considered justice. On the other hand, the response to the Mu’tazilites is that one cannot say that Allah (SWT) has no role in our actions, as they believe in tafwid, that Allah (SWT) has delegated power to human beings. Consequently; Allah (SWT) has no role. There exists a role for Allah (SWT) and for us regarding voluntary actions. The role of Allah (SWT) does not contradict our role, and our role does not limit His role. In fact, it is according to a hierarchy. We are responsible for what we do but at same time it is the action of Allah (SWT); He has not delegated to us so that He retires or disappears, and at the same time, He has not forced us. We are responsible for our actions and cannot say that Allah (SWT) has predestined our actions.

• Free will and desires

Our first assumption is that we have free will, but some argue that we have no free will because our decisions are dictated by our desires. According to this view, one only acts based on his desires and inclinations. Although it is true that our desires motivate us, in the end we are still making the decision, albeit the decision is made quickly, discreetly, and unconsciously. One may play with his fingers without realizing, but if one observes these actions carefully there is a process. The action is only performed after it occurs in our mind; we think about it, and if we are used to doing it as a habit, it goes very fast through our mind as if we had not even thought about it. It may seem unconscious, but in fact we have made a very quick decision. When it comes to one’s response to his desires, sometimes the response can be fast, but one still possesses control and the ability to resist his desires.

• Free will and the environmental factors

Another issue raised by people contradictory to freedom of choice is the influence of environmental factors. Parents have a great role; some argue that good parents have good children. The response to this issue is that although it is true that food, hormones, environment, friends, parents, etc. have great roles which no one can deny, it cannot be stated that we do not have free will and are solely influenced by society and the environment. We should endeavor carefully in upbringing our children and even ourselves, by being careful about friends, food, environment, and social life because they all have roles. However, none of these factors have decisiveness which can replace one’s free will. A very good person can be found in a very bad environment. The importance of the environment cannot be denied, but it is not to such an extent that one can say that he does not have free will. Allah (SWT) has given us such tremendous power that if all the people of the world worked together to take away from us our iman (faith), taqwa (piety), and akhlaq (morals), they would fail.

• Free will and Allah’s Knowledge

Another question people raise is regarding Allah’s knowledge that if Allah (SWT) is aware of our decision, we are deciding in the way that He knows. The answer to this argument is that Allah’ Knowledge depends on our decision. If we decide differently, then that would be known to Allah (SWT). His knowledge is based on our decisions; if someone decides to go, then He knows that He is going. It is not the case that Allah (SWT) first decides in His knowledge and then the person decides; in His knowledge He follows what is known because knowledge always logically comes after what is known. These are two different facts; one can know something in advance, but his knowledge is not fixing it. His knowledge logically comes after the occurrence, although in time it may occur before. Allah (SWT) knows in advance, like human beings with their limits know many things in advance e.g. tomorrow the sun will rise from the east. If one knows the system, then he can have knowledge of what is going to happen. Allah’s knowledge does not force us to act, as His knowledge belongs to our action and part of our cause for voluntary action is our own choice. His knowledge belongs to our choice and He knows what we are going to do voluntarily from our free will. There is no compulsion of any kind due to Allah’s knowledge.

• Divine Decree and Destiny

Divine decree (qada’) and destiny or measure (qadar) have many different technical meanings, but the literal meaning for qadar is measure and for qada’ is to set, to decide, to judge, to finish, or to terminate. When it is said that everything that happens in this world is according to Allah’s taqdir (decree), regarding Allah’s planning and Allah’s qada’ we may mean one of two categories:
1. qada’ wa qadar ‘ilmi (determination and decree in knowledge)
2. qada’ wa qadar ‘ayni (objective decree and destiny)
Qada’ wa qadar ‘ilmi is scientific while qada’ wa qadar ‘ayni is existential or objective, meaning that everything that happens in this world, and how it happens, is known by Allah (SWT). The Holy Qur’an states that there are some tablets in which Allah’s knowledge of things is registered. The highest tablet is lawh mahfuz (the preserved tablet), which registers everything that happens in the world up to end of this world. It is also known as ummul kitab (the mother of the book). Even the Qur’an comes from lawh mahfuz. Lower tablets are called alwah mahw wa isbat, mahw means wiping and isbat means registering. These are the tablets in which things can be written or erased, as they are subject to change. Everything that happens in the world is known to Allah (SWT) and registered completely as it will happen in lawh mahfuz. Whatever is written in the other alwah is subject to change. Therefore, sometimes one may see what is going to happen, but it does not happen in the end because it was conditional; it may be in the lower level tablets, but not in lawh mahfuz. We have to understand that the qada’ and qadar of Allah (SWT) do not replace our free will. We have to be active, plan and work hard, for this will not contradict qada’ and qadar.

• What exactly is meant by qada’ and qadar?

Everything in this world occurs according to a very clear procedure. We need to follow a clear system and procedure if we want to become successful teachers, parents, or businessmen; we cannot do what we like and then automatically expect success. Everything is well-planned, and this planning is referred to as taqdir or qadar. It means that in this world Allah (SWT) has created different tracks, and each track leads to a certain destination. Therefore, taqdir means that everything is planned and regulated, whereas qada’ means that when one follows a certain track, he will reach that destination or outcome. When one drinks milk, it strengthens his bones, so this is the qada’ of Allah (SWT). If someone drinks poison then he will be killed, and that is the qada’ of Allah (SWT). However, one cannot blame Allah (SWT) for the qada’ and qadar that he has reached. In His general plan for the world, Allah (SWT) has already made some final decisions and they are going to take place, whether or not one likes it. For example, He wants this world to finish on the Day of Judgment. Another final decision is the establishment of the final government of justice of Imam Zaman. These decisions will surely take place.

• What is the outcome and benefit of these beliefs and why are they mentioned in the Holy Qur’an?

One benefit is that one will gain a better understanding of Allah (SWT) and how He manages the world. It is always beneficial to know more about Allah (SWT). A practical perspective is that when one knows that everything is in Allah’s hands and according to His planning, then if things go wrong he will not lose hope, and when they go well, he will not become proud. No calamity happens upon the earth or in us, like death, illness, etc. unless it is in a Book. Therefore, everything is registered as Allah (SWT) knows everything. Undoubtedly, this knowledge is very easy for Allah (SWT).

• The meaning of asceticism (zuhd)

The meaning of zuhd is not the lack of material possessions; rather, it is not to grieve when one does not have something, and not to become proud when he does have something. Asceticism does not imply having an empty pocket, empty fridge, empty bank, empty house, or an empty mind. On the contrary, it means not being proud and preoccupied with one’s possessions. A beautiful hadith states, “Laysa zuhd an la tamlika shayan balay zuhd an la yamlikaka shayun: Zuhd does not mean not to possess, but it means not to be possessed.”

• The meaning of Divine Justice

All Muslim theologians agree that Allah (SWT) is just, but their views differ regarding the interpretation of justice and its implications. We hold the view that Allah (SWT) does what is just, but justice is an objective and real concept observed by Allah (SWT). Allah (SWT) observes justice by giving everyone his right and putting everything in its appropriate place. However, when it is said that Allah (SWT) gives everyone his right, one should realize that no one has a right over Allah (SWT). No one is independent from Allah (SWT), so he cannot say that he has done something for Him, that Allah (SWT) has benefited from him and so Allah (SWT) has to pay him back. Indeed, no one has any right over Allah (SWT). Hence, whatever Allah (SWT) gives is free; one cannot question Him about what He does or does not give. Although we cannot question the justice of Allah (SWT), we can ask for the sake of gaining wisdom and understanding. There are many things in this world that we do not understand. Yet, what we do understand from this world is enough to convince us that Allah (SWT) is wise and has created us beautifully. An intelligent Being has created this beautiful world from an intelligent design, with maximum power and knowledge. We may not understand certain things, like why earthquakes occur, but Allah (SWT) cannot be questioned regarding what we do not understand as our knowledge is incomplete and insufficient. We can direct our questions toward wisdom, and not justice.

• Three areas that Allah (swt) observes Justice

Allah (SWT) observes justice in at least three areas:
1. Legislation: When He wants to make a law in His legislation, He is just. He does not ask us to do things beyond our capacity. Furthermore, He will not command us to do things which we can do but would make our lives difficult. Allah (SWT) wants us to do little efforts which we can manage.
2. Judgment: When Allah (SWT) judges us, He is just; He will not question one for the actions of others. Not only is He just, but He is also wise. Allah (SWT) will not judge people except for what they did, subscribed to, supported, accepted and endorsed. He (SWT) does not look at the end result, e.g. the bad child, for reward and punishment. Rather, if one has performed his own actions properly, Allah (SWT) will reward him, as the matter is between him and Allah (SWT). It is enough to do one’s best.
3. Reward or punishment: Allah (SWT) observes justice with respect to reward and punishment. After the judgment is made, He grants the reward fully and does not punish more than one deserves, though He may even forgive those who have sinned. Allah (SWT) would never forget the least of one’s reward. Furthermore, He is so generous in His reward that people will be surprised. If one is supposed to receive a certain amount of reward, he may even get more.

• Two categories of the problems we encounter

The problems we encounter can be divided into two categories:
1. Natural: Examples of natural problems are catastrophes, storms, shortages of food, earthquakes, epidemics, and diseases.
2. Moral: Moral problems are caused by human beings, like war, murder, terrorism, extremism, and takfirism, etc.

• If Allah is wise and creates the best world, why do problems exist?

The answer is that it is not a question of justice, but a question of wisdom. We do not know everything about this world; undoubtedly, it will be very unlikely to find someone who claims that he knows everything. Indeed, such a person would be the most ignorant person. If an expert does not know everything about his own field, how can anyone know everything about all the fields of study? Therefore, if one does not know everything about the matter, then he cannot understand it. He can then ask for the sake of understanding, but not questioning. We know that Allah (SWT) is the most perfect and does things in the best way in His creation; however, the distinction needs to be made that although His choice is the best, what is chosen may be imperfect. We are not living in a perfect world and our choices are imperfect. Allah (SWT) has created the best possible world, but there is no perfection in the material world.

• Why is there no perfection in material world?

1. We have limitations in this world, e.g. the amount of land or people.
2. The nature of this imperfect world is that one’s actions affect others. For example, one may do everything properly, but a careless driver can hit him. As a result of the accident, he will be blind all his life, even though he was not at fault. This world is a world of cause and effect; what other people do affects us. We are not only affected by the things we cause, but what other people have caused.
3. This world is governed by physical laws. If we are not careful about planting, there will be a flood when it rains and houses by the river will be destroyed. Regarding moral problems, people are free to choose to do good or bad. Allah (SWT) makes the best choice, although it is imperfect, not because He cannot do something, but because it is impossible. Can Allah (SWT) make 2+2 equal billions? No, 2 dollars and 2 more dollars can only equal 4 dollars, not a million.
Allah (SWT) has created the best possible world and His decision is the best and perfect, meaning that what has been decided is not necessarily perfect necessarily, but it is the best possibility.

• Why some people are promised eternal punishment when they lived in dunya for a limited time?

The clear answer is that the duration of the crime does not decide the punishment; moreover, most crimes only take a minute. One will not find any legal system in the world that states the criminal’s punishment to be equal to the duration of the time it took to commit the crime. Thousands of people can be killed by pressing a button, which itself takes less than a minute to press. The second point is that those who are threatened with eternal punishment are those who have committed very specific crimes. Not every criminal will face eternal punishment, because there are two types of sinners. The first type of sinner is a good person who commits a sin, but it is accidental to him. He is not a wicked or vicious person, but has done a bad deed; therefore, he will either face minor punishment or will be forgiven by Allah (SWT). However, those who will be punished eternally have committed sins to such an extent that it can be said crime has become part of their reality.

• Three types of questions in Islamic belief system

1. Rational: Some questions can only be proven rationally or intellectually because these are the questions which establish basic truths, e.g. the existence of God, genuine prophethood, and genuine revelation.
2. Rational and Revelation: Some issues can be proved using ‘aql (independent thinking) and by using revelation because one has already established the need of religion. For example, the need for another life, the concepts of resurrection, reward and punishment can be argued rationally regardless if one is Muslim or Christian.
3. Revelation: Certain things can only be proven by revelation, e.g. details about the Hereafter. One cannot argue rationally regarding details of the Day of Judgment, Heaven and Hell. The succession of a prophet or Imam cannot be argued through reason, nor can one rationally conclude who the present Imam is. For these issues one must refer to the sayings and teachings of a person who is proven to be the Messenger of God, and then he can argue rationally based on the sayings.

• The distinction between theology (kalam) and philosophy (falsafa)

In Islamic philosophy, religious issues like the existence of God are discussed Some issues of kalam and philosophy overlap (e.g. belief in God), but certain concepts in philosophy are not related to kalam, e.g. tabiyat (physics), the nature of this world, and whether or not material beings can be divided endlessly. Some issues are common to both subjects, which they try to study rationally, like the existence of God. However, some concepts are exclusive to kalam, and some are exclusive to philosophy. Each concept has some aspects which are not covered by the other. Consequently, we can only follow the rational method in philosophy, but in kalam both rational and scriptural- or textual-based methods can be used. Since one can only use the rational method in philosophy, he must use his reason without any commitment to religion, even if he is a Muslim philosopher. However, if one is a mutakallim (theologian), he has already chosen his position and wants to prove it, even if it is rationally. In philosophy, even if one is Muslim, he tries not to be affected by his faith and follows a rational procedure for what is or is not true.

• some major questions regarding prophethood

The following are some major questions regarding prophethood:
1. Why do we need prophets and revelation, and why aren’t our intellects and senses sufficient?
2. How is revelation received from God without change? Also, how does it remain authentic?
3. How can we understand that this person who introduces himself as a prophet is genuine and has really been given revelation?
4. Who were the prophets sent by God; how many prophets and books have been sent? Why has God sent different religions?
5. What does the concept of the seal of Prophets mean?
6. If the Holy Prophet (SA) is the final prophet, who are his successors?

• Man’s Need for Revelation and Prophethood

Three points to prove that we need revelation:
1. The aim of the creation of man is that by carrying out voluntary actions, from his free will, he can move in the direction of ultimate perfection. God has given man free will because the level of perfection and happiness which God wants for him cannot be achieved without freedom. Man can attain a level which even angels cannot reach because it is only possible for those who can do good and bad, but choose to do good.
2. When one wishes to make a choice, he needs to make a good choice that is within his power and limit. Furthermore, desire, knowledge and understanding (ma’rifah) are needed to reach happiness and perfection whilst using our free will.
3. The ma’rifah which is required for attaining happiness cannot be understood by only using the five senses and reason. Even if one has experience about himself or others, it is still not sufficient to give him a clear understanding of how to attain happiness.
A person who is very wise and also has revelation will never make big mistakes if he follows revelation. Since he is fallible, he may make small mistakes, but he will never commit great sins as faith will give him power. Therefore, revelation and ‘aql both need to be followed, but if one does not he will commit great errors as witnessed in the history of mankind.

• The Benefits in the Commissioning of the Prophets

1. First, there are certain things we can understand by ourselves but unfortunately we tend to forget and ignore them. Thus, we need a reminder. One of the main tasks of the prophets was to remind us. A name of the Holy Qur’an is dhikr (reminder) and the Holy Prophet (SA) is also called “dhikran rasulan.” Indeed, the prophets remind us of our fitrah, of the innate knowledge we possess.
2. The Qur’an states that the Holy Prophet (SA) teaches us what we were unable to know. The prophets reminded us of what we could understand, but also taught us what we were not able to understand or know. The prophets teach us things that we had no chance of knowing because we did not have any access to it.
3. The prophets emphasize things we know and remember, but unfortunately do not take seriously. We thus need someone to motivate and encourage us. Religion provides us with sanctions so that we do what we know. We know that we need to be kind to parents, but some people are not kind. Thus, the Holy Prophet (SA) reminds us. The traditions which teach us what happens to us when we observe kindness to parents, and what happens when we are unkind, motivate and encourage us to observe kindness. These traditions grant us strong will-power and motivation.
4. Allah (SWT) first sends a role model and then revelation so that there is someone who can teach and exemplify the commands. The people do not have to wonder whom to turn to with their questions regarding revelation. Therefore, a prophet provides us with two things: revelation and a personality who can teach and exemplify what is in the revelation.

• What is the situation of the people who came later but do not have access as a result of the actions of the previous generation?

Allah (SWT) only expects from them according to what they have been given. He has provided that nation with guidance, but if some members of that nation do not have clear access, they should act according to what they know by conscience or by what they have received by revelation. If they act upon and implement this knowledge, then Allah (SWT) will be pleased with them. Therefore, He does not expect them to act like the first generation who had received the revelation.

• If Allah (SWT) has sent 124,000 prophets (nabi/anbiya) and 313 messengers (rasul/rusul), why are there still problems in the world?

Allah (SWT) has made guidance available to all. The Holy Qur’an states that if Allah (SWT) wanted to guide by force, He could have guided everyone.
“Have not the faithful yet realised that had Allah wished He would have guided mankind all together (13:31)?”
Allah (SWT) could have brought all people to guidance, but He makes it available so people are free to choose to benefit from it or deprive themselves of it. Either way, the “project” is successful, as the success of a project is not dependent upon the response of the people. Prophet Nuh (AS) was successful though only eighty people were guided, because he did the best he could. The plan of Allah (SWT) was to send prophets and messenger to all nations to make their access to the truth easier; yet, if some people did not value the message, the plan itself was still successful. Problems originate from the misuse of freedom. Guidance cannot work by force, for one has to choose to be good.

• Why did the prophets not use advanced techniques which were not available to the people of the time, so that they could master, convince and attract people?

A related question is why did the prophets not teach people sciences such as physics, chemistry, medicine, engineering, etc.? The situation of humanity would have been better if the people had learned these sciences from the prophets. The answer to both of these questions is that Allah (SWT) did not send the prophets to teach people everything that was possible to learn so that they could relax and think themselves needless of schools, seminaries, or universities. Allah (SWT) did not want the people to think that they have received everything prepared and packed; the prophets were sent only for guidance. An important principle regarding guidance is that it still leaves people a chance to accept or reject; Allah (SWT) wants to guide us but at the same time He leaves space for people to deny. If Allah (SWT) makes things 100 percent clear so that they cannot deny anything, then there is no test. Allah (SWT) wants us to choose the right path freely and voluntarily. Another important point is that the prophets have not been sent to replace our sciences, experiences, and rational thinking. In fact, they have demonstrated to us how to be productive and advanced in science and technology, e.g. building better houses. They encouraged us, but did not want to teach us everything about engineering, architecture, physics, etc. as that was not their purpose. In conclusion, Islam paved the way for the development of sciences, but it did not provide all the details and knowledge about medicine, physics, etc. in hadith and Qur’an because that is not the purpose of religion. In reality, the aim of religion is to pave the way for the human mind and sciences to flourish.

• The Infallibility of the Prophets

The concept of ‘ismah refers to a person who is saved from committing sins or mistakes; ma’sum means the one who is saved. Yet, there is no internal power or force from Allah (SWT) which stops him whenever he wants to commit a sin. Some people think that if Allah (SWT) granted them ‘ismah, they would also not commit sin. The answer is that those who are ma’sum are the ones who do their best in obeying Allah (SWT) and avoiding the sins that they can understand. Since they do not sin intentionally and deliberately, Allah (SWT) helps them with respect to those sins which occur unintentionally and unknowingly. This protection (muhibbah) is a gift from Allah (SWT), but His protection comes after one does his best. If one exercises taqwa (piety), Allah (SWT) helps him with what he does not understand unintentionally. Thus, a ma’sum does not commit sin intentionally, not because Allah (SWT) is forcing him not to, but because he understands how ugly it is to commit sin. Therefore, a ma’sum never does anything bad intentionally. Allah (SWT) helps those who are ma’sum even further so that they can avoid unintentional mistakes. According to Shi’ah faith, infallibility extends to the time even before a ma’sum is chosen as a prophet, or undertakes the responsibility of Imamate. A ma’sum does not commit mistakes from birth and childhood. We believe that the prophets and Imams are ma’sum before and after undertaking this position in both personal and prophetic or Imamate life. It does not matter whether the sin is unintentional or intentional, major or minor, or a mistake. There are different reasons for this belief, but the best reason, which can be explained rationally, is that Allah (SWT) has sent prophets and Imams to lead and guide the people. Thus, the people should have full trust in them. If they think that this individual can sin or commit mistakes even unintentionally then trust is diminished. Furthermore, they will not believe if he is a good prophet now, but had problems in the past.

• How can the prophets be protected from childhood when they still have not done anything?

The answer is that if Allah (SWT) waits to protect them after they have become mature, responsible and pious, then something negative could happen before prophethood which would damage their personalities in front of the people. Thus, Allah (SWT) helps those people in advance because He knows they are going to be good people in the future. If He knows that a certain individual will be a pious person in thirty, forty, or fifty years, then Allah (SWT) starts supporting him more even in childhood! Consequently, Allah (SWT) does not wait to praise the prophets after they become great; He starts praising them from before because He knows that they will be loyal.

وَبِالْحَقِّ أَنْزَلْنَاهُ وَبِالْحَقِّ نَزَلَ

“With the truth did We send it down, and with the truth did it descend (17:105).”
The first part implies that when revelation departed from Us it was in compliance with the truth and then when it was delivered to the Holy Prophet (SA), it was in compliance with the truth. Nothing changed in between; the Holy Prophet (SA) also receives it completely, with no forgetfulness and mistake. Then, he delivers the revelation truthfully. Therefore, everything has to be completely protected. Out of His wisdom, Allah (SWT) provided us with guidance and because of His wisdom, He ensured that it is delivered to the Holy Prophet (SA) properly, who in turn delivers it to us properly. However, our understanding and interpretation is not guaranteed, and many errors can occur in this phase.

• Three types of the cases for infallibility

The cases for infallibility can be divided into three types:
1. Angels: The angels are not just responsible for bringing revelation and have many other occupations; thus, are all angels ma’sum or are only those infallible who are responsible for delivering revelation to the prophets? Secondly, are the angels who are involved in bringing wahi, ma’sum in other things that they do?
2. Prophets: The prophets are infallible in regards to receiving and delivering wahi. What about other activities, such as personal life? What about forgetfulness or committing sin?
3. People who are not angels or prophets, such as the Imams.

• Two ways to prove if the angels are ma’sum or not

The first way is to discuss rationally with intellectual arguments; however, this method is difficult because one would need to know the essence and nature of the angels, e.g. whether they are abstract (mujarrad) or not. Therefore, Ayatullah Misbah states that we only need to refer to two verses of the Holy Qur’an, and according to them it can be proved that the angels are not committing mistakes or sins. In this situation we are using naqli (transmitted) arguments instead of rational arguments. The verses are:

بَلْ عِبَادٌ مُكْرَمُونَ
لَا يَسْبِقُونَهُ بِالْقَوْلِ وَهُمْ بِأَمْرِهِ يَعْمَلُونَ

“Indeed, they are [His] honoured servants. They do not venture to speak ahead of Him, and they act by His command (21:26-27).”
The angels are honoured and respected servants of God who do not precede God in speech. They do not do things out of their own will, but they act according to the command and will of God.

يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ عَلَيْهَا مَلَائِكَةٌ غِلَاظٌ شِدَادٌ لَا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

“O you who have faith! Save yourselves and your families from a Fire whose fuel will be people and stones, over which are [assigned] severe and mighty angels, who do not disobey whatever Allah commands them and carry out what they are commanded (66:6).”
This verse reveals that the angels are fully obedient to Allah (SWT) and do not disobey Allah (SWT) in whatever He has commanded them. Both of these verses indicate that the angels are fully obedient.

• Different aspects of infallibility

The second type of infallibility is regarding the prophets with respect to committing sins in areas other than delivering their revelation, or not committing sins but making mistakes like forgetting. ismah is a malakah (an established quality) in the person. An infallible does not commit sin even when faced with challenging circumstances because it is more than just not committing the sin. It is a positive and existential quality within him, which he acquires and develops so that it grants protection. The ma’sum is the one who Satan cannot even touch; he goes very near, but he cannot touch them. They are the mukhlisin, the ones who are protected. In summary, ‘ismah does not indicate the lack of committing sins, rather it is an existential quality which provides immunity and protection to such an extent that one is not affected by Satanic temptations, whether external or internal. Another aspect of ‘ismah which must be considered is that the infallible prophet does not commit sin according to his Shari’ah (law). Allah (SWT) has sent different codes of law to the messengers, and though the principles, moral values, and doctrines remain the same, the practical rulings can sometimes change. The prophets do not commit sins according to the laws applicable to them; they are not obliged to act according to that which was sin before and then abrogated, or that which was later a sin and not prohibited before.

• Two intellectual arguments for the Infallibility of the Prophets

An important principle in ‘ilm al-kalam is the rule of lutf (divine grace): Divine grace is considered anything which helps one to perform wajibat and what is right without force, and avoid sin and haram without force; it is not lutf if it was a necessary condition. The first intellectual reason for the necessity of the infallibility of prophets and Imams is based on lutf. Allah’s wisdom and grace require that when He sends prophets and messengers, He helps them with ‘ismah in the sense that not only do they not commit mistakes in regards to delivering the message, but they lead lives which are pious and free from mistakes. If the prophets did something haram by mistake, people will not suppose that they made an error; rather, they will insist that the prophets wished to enjoy haram. Clearly, the public will never trust a prophet who errs; therefore, it is crucial that they have complete trust in the individual. In summary, the first argument is that Allah’s wisdom and grace require that the prophets do not commit sins or forget so that the people can trust them, with no excuse for rejecting them. The second argument is based on the role and function of the prophets as educators. Indeed, they were spiritual educators because one of the major tasks of the prophets was to help the people with the purification of their souls. The prophets were practical role models and did not just teach theoretical lessons, they cannot commit sins even in their personal lives. A role model has to be far more pious than what is expected from ordinary people, because they will always do less than what he does. If the Holy Prophet (SA) performs wajibat as well as mustahabat (recommended actions), then the people will at least perform the obligatory actions.

• Two Arguments from the Qur’an for the Infallibility of the Prophets

The first argument from the Qur’an is based on the concept of mukhlas. The one who is mukhlas is at a higher level because he is purified by Allah (SWT), while a mukhlis is still trying to make himself pure. According to the Qur’an, some individuals are the mukhlasin (not mukhlisin). Not only are they purified, but Satan does not even try to deceive them. Satan said,

قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِين

“He said, ‘By Your might, I will surely pervert them, except Your exclusive servants among them (38:82-83).’”
Satan is not deceiving them not because he has mercy on them, but because he is aware that is useless to even try deceiving them. When someone is mukhlas (a purified servant), Allah (SWT) turns away bad things from him. Bad things may come to him, but they will turn away before touching him. Allah (SWT) does not do this repelling miraculously so that each person can expect Allah (SWT) to do likewise for him. On the contrary, this protection is a result of the contract he has signed with Allah (SWT) to remain immune. Only those individuals can this contract who strive to make themselves immune. Another verse is regarding the right of the Messenger (SA) to be fully obeyed,

وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِ

“We did not send any apostle but to be obeyed by Allah’s leave (4:64).”

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ

“O you who have faith! Obey Allah and obey the Apostle and those vested with authority among you (4:59).”
If these individuals can commit sins or make mistakes, we cannot be expected to obey them. Therefore, they need to be immune from making errors if Allah (SWT) has commanded that they be obeyed. Verse 4:64 indicates that the prophets have complete unquestionable obedience, and this can only occur when there is ‘ismah.

• Two aspects of revelation

Revelation can have two aspects: meaning and linguistic. Sometimes revelation is only with meaning. The Holy Qur’an has both aspects, as the Holy Prophet (SA) understood the meaning as well as the words. Meaning is part of revelation, and it is not the case that Allah (SWT) reveals words and then expects the prophets to understand themselves. In this way, there was chance of error. In conclusion, revelation involves words and meaning, and it is so clear for the prophet that the word ru’ya is used

• What is the secret of immunity for a prophet when receiving revelation and performing an obligation like declaring the message of God to people?

In order to understand how the prophets are infallible, the way of decisions and choices are made must be studied. When one wishes to do something voluntary, which is in his control, he first conceives or imagines an action, like visiting a friend. Then, as he reflects upon the advantages and disadvantages of the action, his desires for or against the action are activated. Some people can control their desires, while others cannot. As soon as a desire comes to mind, some people perform it without checking if they have opposite desires. This instant and quick decision-making is dangerous; one should wait, as sometimes what may look obvious will not after a few minutes or hours. One will then realize that the decision is not that obvious; the decision should be brewed and not instant. A wise person studies the decision from different perspectives and also considers advice; thus, he will see that he has a mixture of desires. A person with knowledge, strong will-power, and a good upbringing can resist against quick pleasures and desires in order to make good choices. He does not have to be a ma’sum to make a proper choice. Just as an army has a control room, our soul has a control room; however; either our ‘aql or hawa (desires) is in command. If the ‘aql is in command, and there is knowledge and training, then there should be no mistake. Even ordinary people can attain this quality of adalah and resist against desires and temporary pleasures like the infallibles. Therefore, being infallible is not very different from what we can experience, because, according to the Holy Qur’an, they are human beings like us.

إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ

“Say, ‘I am just a human being like you (18:110).’”
We experience it to some extent, while they experience it completely. The infallibles are not different creatures, or even a different type of human being. They are like us, and have benefited from their knowledge, will-power, and proper training. Although the prophets have extra support from Allah (SWT), even that support is due to their own effort.

• Answers to Some Doubts:

1. Does an Infallible Person Deserve a Reward

All the credit should go to Allah (SWT) if it is He who has made them infallible, and if He wished He could also have made us infallible. On the contrary, the answer is that the infallibles are not ma’sum by creation or force, or Allah (SWT) imposing something on them; they are ma’sum because of their struggle to be pious and obedient. Allah (SWT) has given them a gift, but this gift is not given arbitrarily; it is only given to those who have worked hard for it. Qualifying for this gift is not a gift in itself; one must achieve it.

2. Why Did the Infallible Prophets and Imams (AS) Confess to Committing Sins?

The answer is that ‘ismah means that one does not commit a sin or disobey a command in its legal or fiqhi sense (amr mawlawi). The Prophets and Imams (AS) never disobeyed obligations, but they were not fully happy with their performance. Their sorrow was not due to any disobedience (na’uzubillah), like not praying or fasting, or telling a lie; rather, when they looked at their performance compared to how much they owed Allah (SWT), they found themselves guilty. Even if one performs the best prayer in the world, he should not feel that his prayer is acceptable. One should not consider himself a good believer, but should feel that he has not fulfilled the right of Allah (SWT). Thus, the prophets and Imams (AS) were never satisfied with their performance and it was because they were not able to be grateful enough. Other reason for their supplications were teaching and praying for their followers. Sometimes the prophets and Imams (AS) were asking forgiveness for their associates and community members. When we as a community fail, then we should all ask forgiveness because we are all affected. Hence, sometimes the prophets and Imams (AS) were asking forgiveness on behalf of the whole community. Another reason is that they were trying to teach us; not in the sense that they were acting and not genuinely feeling guilty, but that they were showing us how to cry to Allah (SWT). They prayed in front of others so they could learn.

3. Attributing Forgetfulness and Rebelliousness to Adam (AS)

Another doubt which is raised is that the Holy Qur’an states that Prophet Adam (AS) disobeyed his Lord. One verse uses the word “‘asa,” meaning that Prophet Adam (AS) committed a ma’siyah (sin); another verse uses the word “nasiya,” which means that he forgot.

وَعَصَىٰ آدَمُ رَبَّهُ فَغَوَىٰ

“Adam disobeyed his Lord, and went amiss (20:121).”

وَلَقَدْ عَهِدْنَا إِلَىٰ آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا

“Certainly We had enjoined Adam earlier; but he forgot, and We did not find any resoluteness in him (20:115).”
Prophets do not forget or commit sins, and this ma’siyah is not in the legal or fiqhi sense because Prophet Adam (AS) disobeyed an irshadi command. That world was not the world of taklif, so the instruction was not given to him from a Master, but from a Guide, Helper, and Teacher.

4. Attributing Lies to Some of the Prophets (AS)

Sometimes it seems that the prophets told lies, like when Prophet Ibrahim (AS) did not go out with his people so he could destroy the idols. When the people returned and asked him who has destroyed the idols, he replied that the biggest idol had, “fa’alahu kabiruhum.”

قَالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هَٰذَا فَاسْأَلُوهُمْ إِنْ كَانُوا يَنْطِقُونَ

“He said, ‘No, it was this biggest one of them who did it (21:63)!’”
The answer is that these are not lies because there is a term in ‘ilm al-balagha (rhetoric) called “touriyah.” Touriyah refers to something one says which has more than one meaning, so what is understood by the person who listens is different from what is meant by the speaker. Sometimes one says something deliberately, but sometimes the listener understands a different meaning by chance. Thus, this technique is used so that one says something so that it is understood in a way that the speaker intends, but does not mean actually. This is not lying.

5. Prohibiting the Prophet (SA) from Doubting his Mission

Some people state that according to some Qur’anic verses, Prophet Muhammad (SA) had doubts about his revelation from God.

فَإِنْ كُنْتَ فِي شَكٍّ مِمَّا أَنْزَلْنَا إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَابَ مِنْ قَبْلِكَ ۚ لَقَدْ جَاءَكَ الْحَقُّ مِنْ رَبِّكَ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ

“So if you are in doubt about what We have sent down to you, ask those who read the Book [revealed] before you. The truth has certainly come to you from your Lord; so do not be among the skeptics (10:94).”
None of the prophets had any doubts in their mission. The answer to this doubt is that in ‘ilm al-balaghah, or even in common language, sometimes one speaks to someone when in reality he is signaling or addressing another person, like a neighbour. “Ya kani wa ‘asmai ya ja.” Allah (SWT) is giving us a message through the prophets, but speaks to the prophets.

وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ لَأَخَذْنَا مِنْهُ بِالْيَمِينِ ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِين

“Had he faked any sayings in Our name, We would have surely seized him by the right hand and then cut off his aorta (69:44-46).”
Fabricating sayings is such a serious issue that there is no compromise, even for prophets. Clearly, Allah (SWT) is giving us a message by addressing the prophets.

لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ

“If you ascribe a partner to Allah your works shall fail and you shall surely be among the losers (39:65).”
Therefore, when Allah (SWT) addresses the prophet if he is in doubt, Allah (SWT) is actually giving a general message to us to check if we are in doubt.

6. The Prophet (SA) is Described in the Qur’an as Committing Some Sins

إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ

“Indeed We have inaugurated for you a clear victory, that Allah may forgive you what is [earlier in the] past of your sin and what is [later in the] past (48:1-2).”
In this verse, Allah (SWT) states that He has forgiven the earlier (taqaddama) and later (ta’akhara) sins. Some commentators misinterpret taqaddama as those sins which were committed in the past and ta’akhara as those sins which will be committed in the future. In fact, both terms are for sins in the past, one is earlier in the past and the other is later in the past. The second important point is that the sin referred to in this verse is what was considered as sin in the mind of the pagans. For instance, the Holy Prophet (SA) did not show respect and humility to the idols, which was a crime in the sight of the pagans. There is not relationship between the conquest of Makkah and forgiveness of legal sins which the Holy Prophet (SA) had na’uzubillah committed. Hence, the verse refers to sins in the eyes of the people.

1. The Reproach of the Prophet (SA) in the Holy Qur’an

Some verses of the Holy Qur’an seem to be like criticism of the Holy Prophet (SA). For instance, one verse states that Allah (SWT) pardoned Prophet Muhammad (SA) when he allowed some people not to partake in jihad.

عَفَا اللَّهُ عَنْكَ لِمَ أَذِنْتَ لَهُمْ

“May Allah excuse you! Why did you grant them leave [to stay behind] (9:43).”
In another verse Allah (SWT) asks the Holy Prophet (SA) why he forbids what Allah (SWT) made halal in order to please his wives.

يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ ۖ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ

“O Prophet! Why do you disallow [yourself] what Allah has made lawful for you, seeking to please your wives (66:1)?”
The answer is that this is called al-madd lima yushribu dhanb, meaning that these verses may look like blame or criticism, but in reality it is praise. Allah (SWT) is praising the Holy Prophet (SA) for restricting himself and going out of his way to please his wives.

• The Definition of a Miracle

A mu’jizah is an extraordinary act that with the blessing and leave of Allah (SWT), a person who claims to be a prophet does which proves his truthfulness. The definition includes certain elements:
1. A miracle should be an extraordinary act, which is something that cannot be done by everyone. However, even among extraordinary acts there are things which are not considered miracles.
2. A miracle is from a person who claims to be a prophet: If an extraordinary act is done by someone who does not claim to be a prophet, then it is not considered a mu’jizah but kiramah. Kiramah is an extraordinary act performed by a saint or holy person, which ordinary people cannot do.
3. Someone who claims to be a prophet performs a miracle with the blessing of Allah (SWT), so that ordinary people cannot do it without the support of Allah (SWT). A bad person can learn extraordinary things, and perform exercises to strengthen his spiritual powers. The main aim and target in Islam is not the strengthening of the soul, but its purification. In summary, people who work on the soul by performing exercises can gain power to do extraordinary acts like magic and telepathy, but this does not prove that individual is a good person or, if he claims to be a prophet, that he is a prophet

Another important point is that the individual performing the extraordinary act according to the will of Allah (SWT) should be consistent. Sometimes one may do an extraordinary act which is according to the will of Allah (SWT), but it is evident he is not a prophet because the extraordinary act happens against his wishes. Therefore, a miracle is an extraordinary act that a person who claims to be a prophet brings, which is according to the will of Allah (SWT) and is compatible with the wishes of this prophet.
4. Moreover, the miracle should be “tahaddi,” meaning that it comes with a challenge. The prophet must confidently state that no one else can bring anything like this miracle. Prophet Muhammad (SA) challenged the Arabs, “If the Qur’an is not the word of God, then bring something like it, or at least ten chapters, or even one chapter.”

• The relationship between miracles and the principle of causality (‘ilmiyyat)

Causality is an intellectual and rational principle, and rational principles cannot have exceptions. Everything contingent means an equal relation to existence and non-existence; in order to exist or not exist, there must be a cause. If it exists, something gives it existence; if it does not exist, still there is a cause because non-existence of the cause of existence is the cause of non-existence. The principle of causality is rational; hence, it cannot admit exception. Miracles do not contradict causality; nevertheless, there are different types of causes: natural and supernatural. In natural causes, some of the causes are known to us and some are not known to us. Natural causes can be ordinary (known to us), or extraordinary (unknown to us). Mu’jizah is something which is definitely known to us and based on causality, but we do not know the cause when something is natural and unknown, or supernatural.

• Different types of miracles

Another issue about mu’jizah is that prophets have different types of mu’jizah. There were not always differences, but the famous ones we know are different. The mu’jizah of Prophet Musa (AS) was regarding his staff and transforming it into a serpent, and his hand becoming white and shining. The mu’jizah of Prophet ‘Isa (AS) was giving life to the bird, making the blind see, and healing someone with leprosy. The main mu’jizah of our Prophet (SA) was the Holy Qur’an, though he had many other miracles as well. This difference is explained in a hadith, “The mu’jizah of the prophets were according to the time that prophet was sent (Bihar ul-Anwar, vol.11, p.54).” In the time of Prophet Musa (AS), magic was extremely important. Allah (SWT) enabled Prophet Musa (AS) to bring a miracle that could make people who were impressed by magic realize that this miracle is only possible to be performed by someone who is supported by God. In the time of Prophet ‘Isa (AS), medicine was very important because there were many diseases and epidemics, so Allah (SWT) gave him a type of miracle related to healing. In the time of Prophet Muhammad (SA), language was very important for the Arabs, who were very eloquent.

• Two significant aspects of the Qur’an

Two significant aspects of this revelation are that it is available to us in the form of words, and that this text is something that will always exist. There would be no prophet after Prophet Muhammad (SA), so a mu’jizah was needed which would suit his time as well as after him; this is the beauty of language and words. If our Prophet (SA) made birds and gave life to them, it was not something we could have access to or benefit from. Our Prophet’s miracle is a living mu’jizah; it is a miracle we all have access to. The Holy Qur’an is truly alive and not (na’uzubillah) dead, and is an ongoing reality. If someone does not understand or is in doubt about the Qur’an, the text is available for him to investigate. As it has for fourteen centuries, the Holy Qur’an is still challenging us today to bring something like the Qur’an. With the advancement of science and knowledge, the significance of the Holy Qur’an will only keep increasing. With each passing century, the attention of the people toward the text will became more important. Allah (SWT) has thus given the Holy Prophet (SA) a miracle which was not only important in his time, and will be in other times, but one which will continue becoming more and more important. Thus, generally speaking, the people in Akhir uz-Zaman (the End of Time) appreciate the Holy Qur’an more than the people at the time of the Holy Prophet (SA).

• The Plurality of the Prophets

Why did Allah (SWT) send many prophets instead of just one?
1. Obviously, the prophets are human beings and like human beings, they have a limited life and die.
2. Secondly, the conditions of life can also change due to differences in time. The focus may need to change as different cultures have different requirements; the difficulty and comfort of the life of the people may also affect the situation. Since the conditions of life changed, a change was needed; thus, a new Shari’ah was required.
3. Another thing is that in the past the techniques and means for communication were not very advanced. Many people spent their whole lives in one place, and were not even aware that other countries existed. Therefore, many times a prophet lived in a nation, but the people of the next country or region were unaware of that prophet and unable to understand what he said.
4. Furthermore, the ability to preserve the message was limited, so lots of changes and tahrif (distortion) occurred. Allah (SWT) thus had to send prophets again with a fresh message.

• Why is there no prophet after Prophet Muhammad?

Allah (SWT) sends prophets to guide humanity out of His wisdom and favour, but He does not need to continue until the end of the world. A time should come that the message is given in full, and the people are able to understand, preserve, and communicate it. After that, there is no need to send a new religion or Shari’ah. People should start using that message of God, and we believe that this has happened at the time of Islam. This point may be disputed, but a time should come that Allah (SWT) would finish this process of sending prophets and religion and say that we have been given enough, we have the revelation and now should reflect upon it. Furthermore, with the process of ijtihad, one can research what he needs to for every situation. A new Shari’ah is not needed again and again. Allah (SWT) has sent enough prophets to guide humanity and though the principles remained the same, the Shari’ah sometimes changed in order to address the requirements of every particular situation. In Akhir uz Zaman, one Shari’ah will be sufficient till the end of the world, as this Shari’ah can cope with changes, such as the advancement of technology and communication. The reason is that Islamic Shari’ah is not concerned about details, leaving space for its believers to decide and choose according to their geographical culture and time. Our focus is on principles; in addition, we have ijtihad.

• Prophets and Messengers

When mentioning qualities of the prophets, the Holy Qur’an states that they are righteous (salihin) and purified (mukhlasin). Allah (SWT) has sent 313 messengers or apostles (rasul). A rasul is someone who has been sent with a mission; risalah means mission or message. Today, the word risalah is used for a letter, book, thesis, or dissertation, but it originally meant message or mission. When one sends another person on his behalf to convey a message to someone else, he is that person’s rasul or messenger because he is carrying a message from that person. Thus, we have three elements: al-rasul (the one who is sent), al-risalah (what has been sent), al-mursul (the one who sends). According to our traditions, the number of messengers is 313 and the number of prophets is 124,000.

• The difference between Nabi and Rasul

The messengers are included in the number of prophets, as every rasul is a nabi but not every nabi is a rasul. The difference between them is a very important but difficult question, and there are differences of opinion regarding the distinction between nabi and rasul. In some hadith it has been stated that the difference is due to the manner in which they receive revelation, while other traditions state that a nabi can see the Angel of Revelation in his dream, but when awake he can only hear but not see him. A rasul can see the Angel of Revelation even when awake, as he has a stronger sense of reception and can communicate and interact with ghayb (the unseen) more. In ayatullah Misbah’s opinion, every rasul is a nabi and a rasul is higher than a nabi who is not a rasul. In Dr. Shomali’s opinion, every rasul is a nabi, but not every nabi is a rasul. Thus, some nabi are rasul. The difference lies in the fact that a nabi is called nabi because he receives naba (news) from ghayb. He receives communications from Allah; thus, the focus is on his being able to receive wahi. Yet, when a prophet is a rasul, the focus is that he has been sent to the people and has a mission. Thus, some anbiya received wahi, but had no message or mission of their own, which is similar to ‘ulama teaching people the Shari’ah of a rasul, but not having a message of their own.

• Prominent Prophets

Among the 313 messengers, five of them are known as the ulul ‘azm. This term is mentioned in the Holy Qur’an, although it does not state their number. ulul ‘azm means those who possess ‘azm, or determination. Five prophets were ulul ‘azm: Prophets Nuh, Ibrahim, Musa, ‘Isa and Muhammad. Determination is a very important quality; it means that one possesses such strong will power that when he knows he should do something, he will do it. According to many scholars like Ayatullah Misbah, the ulul ‘azm prophets had a book, Shari’ah, and a universal mission. However, some ‘ulama question the universality of all the ulul ‘azm; for example, some scholars say that maybe Prophet ‘Isa (AS) was only sent to Bani Isra’il. In my opinion, when Allah (SWT) sends a prophet with a message, book and Shari’ah, it would not be only for a particular nation, and not other people. This notion may be incorrect, but it is difficult to comprehend that Prophet ‘Isa (AS) is sent only to Bani Isra’il, and if there are Romans in the same town or area, he has no responsibility to guide them. It does not make sense. When someone is given a revelation by Allah (SWT), a truth to share with people, he will not distinguish or (na’uzubillah) discriminate between them. He will share the message with everyone; however, it can be a gradual process to begin with.

• The payment of the prophets

The prophets never asked people for payment. Many prophets are mentioned in the Holy Qur’an stating, “We do not want any ajr (payment).” All the prophets were volunteers, as they were not employed or paid. The prophets were not paid, and they worked 24 hours a day, doing their best because they were working for Allah (SWT). Like the other prophets, Prophet Muhammad (SA) used to state that he does not want any ajr, but if one studies the Holy Qur’an, he will note a difference. None of the other prophets said that they do not want any ajr except the love of their kin. Allah (SWT) only instructed the Holy Prophet (SA) to say,

قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ

“Say, ‘I do not ask you any reward for it except the love of [my] relatives (42:23).’”
However, this payment was still for the people. The Holy Prophet (SA) asked people to love his kin because of the benefit they received themselves from doing so. Furthermore, it was a way to ensure that they understood Islam after the Holy Prophet (SA). “I do not want any reward except that those who want to should have a path toward their Lord.” Therefore, love for the Ahlul Bayt (AS) is a path toward Allah (SWT).

• Why did other prophets not want the reward; the love of their kin, but Prophet Muhammad (SA) did?

The reason is that Prophet Muhammad (SA) was not to be followed by any other prophet. Other prophets told the people that they did not want reward, because after them another prophet took over and continued the task. Prophet Muhammad (SA), however, had to make sure that the people knew the direction after him. He is the Seal of the Prophets; no other prophet is supposed to come after him. So, he had to give people direction. Even though the Qur’an would be there, they still needed a teacher and guide. Thus, he stated: “I am leaving two weighty things among you, the Book of Allah and my progeny.” This is a Qur’anic argument which can be used to prove that one needs to follow the Ahlul Bayt (AS), and indeed this is the mechanism for the continuity of Islam. If the Ahlul Bayt (AS) were not there, then we would need new prophets. They continued the task of the prophet, which was to teach and guide, without receiving new revelation.

• Reasons and Motivations behind Opposition to the Prophets (s)

One major motive is that there is a strong tendency in human beings that they want to be free to do what they wish and wants to explore and remove the barriers before him. If this is a barrier to progress, then it is good to remove. Yet, barriers like moral barriers are good barriers to observe, since they are the hudud of Allah (boundaries of Allah). It is not real freedom if people do what they wish.
2. The second reason was arrogance; the people were too proud of themselves. When a person has power, position, then he does not want to believe in a prophet who calls for equality and justice.
3. Another problem is that they were too much attached to the ways of their ancestors: how they used to believe, and live. Anything from their ancestors and old culture was very sacred for them, and they were biased in favour of their own ways of life. This has been repeated in the Qur’an many times.
4. Another major problem was preserving their sources of income. For example, for the Quraysh a very important source of income was from people who came to visit the idols; they played with the religious ideas of the people to make money. So now if a prophet comes and says not to worship idols, it means that the Quraysh become the same as everyone else and lose their money, position, and power.
5. Another major issue was ignorance. Ignorance of the masses is something that has always helped tyrants, for they cannot succeed unless people are ignorant. People used to give idols lots of money and sacrifice to the priests.
6. Another issue was the pressure of people who had power. If one studies the history of Islam, it is full of tales of how much the people pressured the faithful not to believe in Islam.

• Behavior towards the Prophets (s)

One method was to mock the prophets so that people would not take them seriously. It is a satanic policy to present someone with good ideas as a mad, stupid or strange person.
2. Another method was to charge the prophets with false accusations, like they are mad, or magicians.
3. One method was to argue using fallacies, and not logically. They used to say, “Why has God sent a human being as a messenger instead of angels; if he sent angels we would have believed.” If people are ignorant, these statements are enough to push them back.
4. Another policy which was used was to threaten or promise position and money. They used to threaten the faithful that we are going to kill you and your children.

• Allah’s general laws in this world (Allah’s Sunnah)

Allah (SWT) has some general laws in this world. Out of His wisdom and mercy, Allah (SWT) provides human beings with guidance and He makes sure that this guidance reaches people with enough evidence. Thus, those who genuinely want to know the truth should be able to find the truth. Hence, Allah (SWT) sent signs and messengers with good explanations and miracles so that people could be convinced, which could have been enough as Allah (SWT) had completed the argument of His proof (itmam ul-hujjah), in the sense that whatever was needed to know and have in order to believe had been given. However, Allah (SWT) did not stop there; out of His mercy, He goes further by sometimes preparing the hearts of people. Not only He provides the mind with food for thought and evidence, arguments, hujjah, and proof, but He also knows that sometimes there is problem in the heart so they do not believe. Arrogance, pride, and other types of problems can exist, so Allah (SWT) sometimes brings changes to the heart. To make the hearts ready, He puts them into trials and calamities. Their hearts become soft when many challenges and difficulties befall them. Difficulties occur so that the heart becomes ready. However, even in such circumstances, not everyone changes; only those change whose hearts have not turned into stone. There are many more sunan, but this was a brief summary.

• Jesus and the Qur’an

Christians say that Jesus is the son of God and God revealed Himself in Jesus, while we say that he is a prophet of God. To understand how important Jesus is for them, one way is to imagine Jesus being the Qur’an and Prophet Muhammad together, though even this will not fully describe their belief because to them he is the son of God. On the other hand, for Christians to understand how important the Qur’an is for us, they should not compare the Qur’an to the Bible because to them holy books are not like the Qur’an is for us. If they want to understand how we view the Qur’an, then it is like Jesus is for them because it is the revelation from God. Such perspectives will undoubtedly assist in interfaith dialogue.

• The meaning of jahiliyyah

The situation of the world before the Holy Prophet (SA) was an extremely difficult time and was known as the era of ignorance (jahiliyyah); Allah (SWT) sent Prophet Muhammad (SA) in that situation. The meaning of jahiliyyah does not just mean “not to know,” because they were jahil in this level since they were not educated. The number of people who were able to read and write were less than the fingers of a person. So, they were ignorant in the sense of not being educated (literate). However, jahil also applies to a person who may know but does not act wisely, or rationally according to what he knows. A hadith states, “rubba ‘alimihim qatlahu jahlu: There are many learned people who are destroyed by their ignorance.” In this context, jahl is opposite to al-‘aql, meaning one who is not being rational. They were not educated, not wise, and not acting rationally. The third element of jahiliyyah is that they did not have orientation due to lack of good leadership. Indeed, this is a very important concept. If one does not have a proper leader to provide him with direction, it is like putting him in a state of jahiliyyah. Therefore, the Holy Prophet (SA) not only came to educate and teach people, to ask people to think and be rational and wise, but also to lead them. He gave them direction.

• The difference between the society of the time of the Prophet (s) and the society of the time of Imam Zaman (a)

Allah (SWT) sent Prophet Muhammad (SA) to a society which was ignorant and full of corruption. Some people think that the same situation will occur when Imam Zaman (AF) comes. The Holy Prophet (SA) was sent to a society which was full of darkness, evil and injustice; then he changed them. Thus, some people may believe that the same is going to happen in akhir al-zaman. Since the traditions about akhir al-zaman state that there will be lots of problems, evil, immoral issues, and injustice, they think that Imam Zaman (AF) is going to change the current situation. However, I do not think that this is the correct comparison. The Holy Prophet (SA), or any prophet who was sent by Allah (SWT) to a society which was misguided in order to guide them, was not the fruit or outcome, or result of what was happening in that society. The Holy Prophet (SA) was sent by Allah (SWT) and supported by miracles in order to totally change the direction of the people. Thus, a prophet can be sent to a society which is full of problems. Imam Zaman (AF), however, is different because Imam Zaman (AF) and the society that Imam Zaman (AF) is going to lead is the fruit of this world. In other words, fruit means the party of haqq: those who are pious, virtuous, committed to truth and justice, at the peak of their progress and at the peak of their maturity and development. When they reach that high level, then Allah (SWT) will give them the opportunity of being guided by Imam Zaman (AF) for the final step. Thus, Imam Zaman (AF) is not a fruit that can be put on a dried tree. When he comes, he is the fruit of lots of struggle for progress, for unity, brotherhood, and justice. If Imam Zaman (AF) was supposed to come without having any connection with the people, as a miracle just to change society, then why does he have to wait? Allah (SWT) has been patient for many thousands of years and He is going to be patient till at least a considerable number people would be able to reach the best possible situation that a human being can reach without having the hujjah of Allah (SWT). After they reach the maximum level and they can go no further, then the hujjah of Allah will come to take them further.

• Three ways to verify whether someone is a prophet or not

The first way was to have familiarity with the prophet and knowledge of his character over a considerable amount of time. Then, the people would be sure about the prophet’s character. Of course, this method only applies to those prophets who lived for a number of years with the people; not those who became a prophet on the first day like Prophet ‘Isa (AS). For him, his miracles showed that he was a prophet because people did not have any experience of him, as he was just born. Prophet Muhammad (SA) lived among the people for forty years, and these forty years were enough for them to know he was a very honest person, whom they bestowed with the title Amin (Trustworthy). Therefore, the first way applies to Prophet Muhammad (SA). The second way was to be prophesized, which means that the previous prophet or messenger (who we are sure are a prophet or messenger) has prophesized and informed that a person with these characteristics is coming. This method also applied to the Holy Prophet (SA). The third method was mu’jizah (miracles), which also applies to the Holy Prophet (SA).

• The Miraculous Nature of the Qur’an

The Holy Qur’an is definitely the only book on record that challenges other people to bring something like it. One will not find other religious scriptures stating, “Bring something like me or part of me so I withdraw my claim of being the message of God.” In other words, the Qur’an is showing you how to reject the Qur’an. The Qur’an is not only possible to be falsified, but the Qur’an itself tells you if you want to falsify me, this is the way. You can bring a book like the Qur’an and finish the Qur’an because the Qur’an itself has made it easy for you by saying bring something like the Qur’an. It was not an ordinary time, as the Arabs were at the peak of eloquence at that time. Eloquence and Arabic language were very important at that time. The most eloquent people admitted that this is not something with which one can compete. Thus, the first dimension of the Holy Qur’an as being a miracle is its fasahah and balaghah (eloquence). Because the Holy Qur’an uses the same words and same Arabic that everyone uses, one may wonder why this is beyond anyone’s capacity. Another aspect of the miraculous nature of the Holy Qur’an is that the one who brought the Qur’an was ummi. Ummi has different meanings, but here it is meant in the sense that he was not a person who graduated from any school or university. The Holy Prophet (SA) did not go to any school, nor did he have a teacher to teach him how to read and write. Consequently, so that there was no chance for anyone to find an excuse, he did not read or write all his life.

• Arguments for the Preservation of the Qur’an:

• Historical Argument

Historical arguments are based on knowing some facts from the history of Islam. First of all, preservation of the Qur’an was the utmost concern of Prophet Muhammad (SA) and the Imams (AS), who are the successors of the Prophet (SA). Moreover, they greatly encouraged people to memorize the Qur’an. They did not regard it as a secondary issue. Right from the beginning, the Prophet (SA) appointed some individuals as kuttab al-wahi (كتَاب الوحي) and their responsibility was to write it down. After the demise of the Holy Prophet (SA), the foremost task of Imam ‘Ali (AS) was to compile everything of the Qur’an together. The third point is that memorization was not only for the first generation. Muslims throughout the ages, generation by generation, passed on these memorizations and also documented versions of the Qur’an. Not only were the verses of the Qur’an counted, but also the words and letters so that no one could cause mischief or create trouble. Everything was registered and it was (متواتر) mutawatir.

• Combining two premises

The second approach is by combining two premises. Normally, in deduction (qiyas), we have two premises: major (kubra) and minor (sughra). Here we have two premises.
1) Nothing is added to the Qur’an: First of all, there is consensus; Muslims and non-Muslims all say that nothing is added to the Qur’an. There is no chapter or passage regarding which it is said that it is not part of the Qur’an. Secondly, there is tahaddi (تحدَي), or challenge. The Holy Qur’an states that if it is not revelation, then bring something like it; however, no one can bring anything like it because it is revelation. If anything was not part of the Qur’an and was inserted in the Qur’an, then people could bring something like it. Yet, no one has been able to say that he can bring something like even a particular part of the Qur’an.
2) The second premise is that now that nothing is added to the Qur’an, we can argue from the Qur’an which is available today. Therefore, this Qur’an is all from God because nothing is added to it. The Holy Qur’an itself says,

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُون

“Indeed We have sent down the Reminder, and indeed We will preserve it (15:9).”
We can use this ayah as a proof because this ayah is not added. We now go further and say this aforementioned ayah shows that the Qur’an is protected, so nothing will become missing.

• Qur’an is ‘aziz. What does ‘aziz mean?

It does not mean “dear” in this context. Although the Qur’an is dear to us; it means something very strong which cannot be penetrated. When land is very strong and water cannot go inside it, it is called “ardhun ‘izaz” (أرضٌ عِزاز). It is important to understand that ‘aziz means that it cannot be penetrated, defeated, or destroyed. Since the Holy Qur’an is ‘aziz, one cannot insert anything in it, penetrate into it, or take away from it. It is very strong and resistant, and can protect itself.

• The Universality of Islam and the Quran

The first point is about the Holy Qur’an and Islam being universal. A self-evident idea or claim about Islam that everyone knows, whether Muslim or non-Muslim, is that Islam has always presented itself as a universal message. In fact, the Holy Qur’an either states “ya ayyuha al-ladhina aminu” (يا أيها الذين آمنوا) or “ya ayyuha al-nass” (يا أيها الناس), which is general. Insan (إنسان) [human being] is insan, whether Arab or non-Arab, Eastern or Western, Northern or Southern. Insan is human being while nass (ناس) refers to people. Bani Adam (بني آدم) refers to the children of Adam. Moreover, many times the Qur’an talks about this message being for ‘alamin (عالمين) [all the people, which includes jinn and human beings]. ‘alamin, is actually even more than human beings because ‘alamin even includes all intelligent beings. Consequently, the Holy Qur’an addresses all of mankind and humanity. Verse 19 of Surah An’am is very clear and in the middle it states, “…And this Qur’an has been revealed to me so that I may warn thereby you and whomever it may reach.” Therefore, anyone who receives this message is like an addressee of this message, to whom it is aimed at. Furthermore, the Holy Qur’an even talks to people of other religions, which indicates that its aim was to also benefit and provide guidance for people who follow other religions.

• The Eternality of Islam and the Quran

One answer is common. When the Holy Qur’an says, “ya ayyuha al-nass” (يا أيها الناس) and “ya ayyuha al-insan” (يا أيها الإنسان), we are included because we are also insane like those people. It does not say “Oh human beings in this age” (يا أيها الإنسان في هذا العصر). Rather, the Qur’an calls all humanity, so any human being anywhere and anytime is meant. When the Prophet (SA) says, “Whoever receives this message,” we have received it. The way the Qur’an talks and addresses people is not limited to any space or time. The question of whether the Qur’an is eternal or not is for the people who accept the validity of the Qur’an, and one can thus argue from the Qur’an and from hadith. We have many hadith about the rulings of Islam being valid till the Day of Judgment. The book mentions another important ayah, which is repeated several times in the Qur’an in Surat Tawbah, Fath, Saf. Allah (SWT) states the ultimate end of sending this message,

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ

“It is He who has sent His Apostle with guidance and the true religion, that He may make it prevail over all religions (48:28).”
Allah (SWT) has sent this religion of truth so that it would prevail and dominate all religions. In the discussion about haqq I mentioned that “din ul-haqq” (دين الحق) is different from al-din al-haqq (الدين الحق). In this verse the term used is din ul-haqq (دين الحق), and the opposite of it is following batil (باطل). Here we will only explain what is mentioned in the text. This verse not only reveals that the message of the Qur’an— Islam— will continue, but it is actually going to become stronger. It would ultimately reach such a strong position that there would be no place for falsehood (batil) to show itself or attract people. This end would not occur if the Holy Qur’an was limited to a specific time. In addition to the Book and historical facts, the Sunnah also reveals that the Holy Qur’an is not meant for a certain age. If someone does not believe in Islam, then that is a different issue, but those who believe in Islam should know that they cannot confine it to a particular age.

• Justification from the Qur’an

Verses 40 of Surah Ahzab is mentioned in every book about khatmul nubuwwah,

مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ وَلَـٰكِن رَّسُولَ اللَّـهِ وَخَاتَمَ النَّبِيِّينَ

“Muhammad is not the father of any man among you, but he is the Apostle of Allah and the Seal of the Prophets (33:40).”
Allah (SWT) states Prophet Muhammad (SA) is Rasul Allah, he is a Messenger of God, and he is khatam (the Last Seal) of al-nabiyyin (the prophets). Khatim (خاتِم) is ism fa’il (إسم فاعل), and means ma yakhtim (ما يختِم) (what finishes, what ends); khatam (خاتَم) is fa’al (فاعَل) means (ما يُختَم به), an instrument, a means by which something is ended. Therefore, when Allah (SWT) declares that Prophet Muhammad (SA) is khatam al-nabiyyin, it means he is the one with whom Allah (SWT) has finished the list of the prophets. Hence, this ayah confirms two things: firstly, that Rasul Allah (SA) was a messenger or apostle. Secondly, Prophet Muhammad (SA) was the last nabi, the final prophet. Every rasul is nabi, but every nabi is not rasul. Consequently, if Rasul Allah (SA) is the last nabi, there cannot be any rasul after him because every rasul has to also be a nabi. The last nabi, by definition, is also the last rasul.

• Justification from Hadith

We will mention a very clear hadith as an example out of hundreds of tradition, which is narrated by all Muslims, Sunni and Shi’ah. Hadith ul-Manzilah was stated when Rasul Allah (SA) wanted to go to the battle of Tabuk. Normally, Amirul Mu’minin (AS) went to the battles, even when Rasul Allah (SA) did not go. However, this time, Rasul Allah (SA) asked Amirul Mu’minin (AS) to stay behind and look after the people who remained in Madina. Because of his love for Allah (SWT), to serve Islam and to do jihad for the sake of Allah (SWT), Amirul Mu’minin (AS) was not very happy with this situation. It is not that he had an objection, but he felt that he was missing a great opportunity; hence his eyes filled with tears and he was crying. Rasul Allah (SA) said to him, (أما ترضى أن تكون مني بمزلة هارون من موسى) “Amma tardha an takuna minni bi manzilati Haruna min Musa: Are not you happy to be for me like what Harun was for Musa?” Harun (AS) was a person who was asked by Musa (AS) to be his successor.
Harun (AS) was the khalifah (successor) of Musa (SA); thus, Rasul Allah (SA) said to Amirul Mu’minin (AS), “Are not you happy to be my khalifah like Musa had Harun as his successor?” Nonetheless, because there is a difference we are quoting this hadith.
Illa annahu la nabiyya ba’di.
The only difference is that after Musa (AS) Harun was the prophet, and there were also other prophets after him. Here by “after” we mean in rank, not in time. After Rasul Allah (SA) there is no prophet. “Illa annahu la nabiyya ba’di: So for me, you are like Harun was for Musa; the only difference is that there is no prophet after me.” This hadith, which has been narrated by Sunni and Shi’ah, is one of the hundreds of hadiths which leaves no chance for anyone to say that there can be a prophet after Prophet Muhammad (SA).

• Why did we have so many prophets?

There were three factors:
1. One factor was that it was impossible for one person to guide all human beings in different places. At that time, communication and travelling were not easy, so it impossible for one person to talk to and educate all of the people.
2. The second factor is that new issues, developments in life, and social relations were always emerging, and therefore there was a need to change and update the Shari’ah according to the varying conditions.
3. The third factor was that even the message which was brought by that prophet and was presented to some people was not preserved, so this added to the problem. It was missed or distorted.
Consequently, because of these three factors, there was always a need for multiplicity of the prophets and the introduction of a new Shari’ah.

• Can Islam answer the questions of humanity even today?

It is impossible for any human being, with his limited knowledge and experience, to claim that he has something that is helpful. Hence, various countries are always changing their laws and regulations; every few decades, they change their constitution. Thus, if a group of human beings who are experts in law claim that they can come up with a code of law which can answer our questions, this is problematic. However, if it is from Allah (SWT), God has created us human beings so He knows what we need for our happiness. This view is for people who have already believed in Islam and that Qur’an is the word of God and is a mu’jizah. God knows that we are going to be human beings despite the change of time. We are still human beings after fourteen centuries, not new creatures; we have the same nature, needs and way of developing ourselves. Regardless if people existed a thousand years ago, or will exist a thousand years from now, we have the same nature, needs, and way of developing ourselves. Our dress, furniture, and means communication may change but our nature is the same. We always need family, charity, forgiveness, and other values. Likewise, we always need business and transactions, and we always need to be conscious of injustice and justice. Thus, Allah (SWT) has created us with the same nature and Allah (SWT) knows what this creature, with this nature, needs to do and what he needs to avoid. He puts these guidelines in the form of a Shari’ah and gives it to us, but as we have said many times, Islamic Shari’ah is a Shari’ah which is flexible. In fact, its flexibility is one of the reasons Islam can remain intact. Islam is very flexible in the sense that it touches upon some principles and the rest is up to the individual.

• The tasks of the Prophet (s)

One part of the job of the Prophet (SA) was education, like teaching people about Islam, the Qur’an, ahkam, etc. Another important task was that Rasul Allah (SA) was a judge among the people; if people had debates or conflicts they used to go to Rasul Allah (SA). Furthermore, Rasul Allah (SA) looked after the poor people and refugees. Orphans and widows were also in need of help; therefore, a kind of welfare system to look after the people in need was established. He was performing all these undertakings as a father, as a head, and as one who was responsible for everything that happens to that society. These matters were not separate from his mission, but part of it, because Allah (SWT) wanted him to judge, rule, and teach.

• After the demise of the Holy Prophet (SA), who was going to continue his jobs?

a. Some Muslims said that Rasul Allah (SA) did all his tasks but did not make any decision, announcement or declaration about what should happen after him. Thus, when he passed away it was up to the people to decide for themselves.
b. The other answer is that Rasul Allah (SA) was appointed by God and raised by God as a prophet, so the tasks he did were what God had asked him to do and the same task will be handed over to his successor, apart from receiving revelation and bringing new Shari’ah, but anything like teaching, educating, judging, ruling, etc. is handed over to his successor and his successor must also be appointed by God. Rasul Allah (SA) himself did not appoint who would be his successor; it was decided by God.

• Three Differences in Imamah between Shi’ites and Sunnis

There are three major differences:
1) One difference is that according to the Shi’ah, the Imam must be appointed by God. For non-Shi’ah, this condition is not necessary as they do not believe that the Imam is appointed by God. They believe that Rasul Allah (SA) was appointed by God as an Imam and leader, but not that anyone after him was appointed.
2) The second difference is that according to the Shi’ah, the Imam has to have God-given knowledge, ‘ilmul ladunni (علم لَدُنَي), something given by God which is not based on attending school or reading. This special knowledge is significant because a great role of the Imam is to teach people the Qur’an and Shari’ah. Although Rasul Allah (SA) had given the people the principles, his life was very short; thus, many things still needed explanation afterwards.
3) The third condition of Imam in the Shi’ah view, but not in the non-Shi’ah view, is that the Imam must be ma’sum (infallible).

• The Need for an Imam

We have stated that Islam is the last religion, the Holy Qur’an is the last book, and the Shari’ah of Islam is the last Shari’ah. Yet, there are many things in the Qur’an that need detailed explanations. Although Islamic Shari’ah provides us with the principles, it does not provide all the details. The (prophetic) life of Rasul Allah (SA) was only 23 years because he was 40 when he became a prophet and passed away when he was 63. Yet, in these 23 years, he had no chance to explain the Qur’an, teach and interpret it, and to detail all these technicalities. Consequently, the life of Rasul Allah (SA) was very short. Also, many questions and issues arose after Rasul Allah (SA). When Muslims faced other cultures and civilisations, many books were translated from Greek, Persian, and Sanskrit into Arabic. The Muslim nation was also expanding, so many questions came to the minds of Muslims during the time of the Abbasides and Ummawides that people were puzzled and confused about. Alhamdulillah because of the Ahlul Bayt (AS), we were able to understand many points, but unfortunately, numerous divisions took place in Islam. There are tens of different, if not hundreds of different, sects and groups. Some of them do not exist anymore but many of them still exist. Therefore, although Allah (SWT) had given the last message, the last book and Shari’ah, the job of teaching it, explaining it and clarifying the details had to continue. The 23 years of the Holy Prophet (SA) were not enough. For this reason, our Sunni brothers, who think that we do not need an Imam, are faced with many gaps (in knowledge). In our fiqh, if we did not have all the hadith from Imam al-Baqir (AS) and Imam al-Sadiq (AS), then we would have a big gap. It is extremely important that for almost 300 years the Shi’ah were given access to a ma’sum. This period was sufficient for training and finding out all the details. After this training, we continued with ijtihad, so our jurists and mujtahids continue the job because they have been trained and have been given lots of principles and instructions during this period of time. In conclusion, the 23 years of the prophetic life of the Holy Prophet (SA) was not enough to explain all matters.

• The Appointment of an Imam

Appointment is called nasb, or designation. The idea of Khatmun Nabuwwah or Seal of the Prophethood would not be feasible if after Prophet Muhammad (SA) passed away, there were no people who would continue the roles he had in educating and teaching people, about judgment, leading an exemplary life, and leading the community. All of these roles had to continue; the only one which stopped was receiving revelation (wahi). In other words, nabuwwah and risalah stop but everything else has to continue, otherwise the need of people for guidance with respect to new, emerging issues or details would not be met. This considerable task can only be accomplished if we have individuals, of course one at a time, that are appointed by Allah (SWT) to make sure that the purpose of guidance and providing people with everything that they need is achieved without sending a new religion, new book, or new Shari’ah. There are arguments for this idea in the Holy Qur’an, mainly the verses of the Qur’an which were revealed on the Day of Ghadir Khumm. If one reviews the whole story of Ghadir, the Holy Prophet (SA) had already mentioned the successorship of Amirul Mu’minin (AS), which will be discussed in detail later. However, there was a need for a very large gathering of Muslims in which this could be officially and formally presented to the ummah. It should not just be a few people in Makkah and Madinah, representatives of the entire ummah should be there. Also, they had to be asked to pay allegiance to Amirul Mu’minin (AS), which the book states as the main difference. In my view, there are two differences, paying allegiance as well as being a very large gathering in which representatives of the entire ummah were present. These are two specialties of Day of Ghadir, otherwise it was not something that the Holy Prophet (SA) had not mentioned before. Such a public declaration was needed because the Holy Prophet (SA) was fully aware that there were people who not only had reservations, but problems with this declaration and were not at all pleased with it.

• The difference between ikmal ud-din and itmam un-ni’mah in this verse

“لْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا ۚ?

Undoubtedly, Arabic is a very accurate and precise language; therefore, the difference between ikmal ud-din and itmam un-ni’mah should be noted. Ikmal is used when something has some missing parts. When something is not yet complete, it is called naqis, and when all the parts are there it is called tamm, which means complete. Similarly, if something is complete and has all the parts, but it lacks some conditions for functioning in a proper way, it is still naqis; however, when this problem is solved, it is called kamil instead of tamm. Therefore, naqis is sometimes opposite to kamil and sometimes to tamm. When one examines the list of all the blessings from Allah (SWT), Imamah is at the end of the list. Thus, something was still missing from the list of blessings which Allah (SWT) had bestowed upon the Muslim ummah; the list of blessings (ni’mah) was completed with Imamah. The list of blessings was completed, but what about Islam itself, was it incomplete or imperfect? This question is very significant; is Imamah a part for Islam so that without Imamah Islam is not complete, or is Imamah a condition for the proper functioning of Islam? The answer is that without Imamah Islam is complete, but not functioning.

• Why has Imamah not been mentioned in the Qur’an?

1. We should be clear about our methodology. When one wants to understand the Islamic position about something, why does he need to understand it only from the Qur’an? What is wrong if it is explained and declared by the Prophet (SA)? Those who call themselves Ahl ul-Sunnah (followers of the Sunnah of the Prophet) should not say that they will only accept something from the Qur’an. Thus, the first methodological question is, “Do you believe in something if it is only in the Qur’an or do you believe it if it is either in the Qur’an or in the authentic Sunnah?” If they say no, that they do not accept it if it is in Sunnah, then they have a problem with Sunnah. However, if they accept Sunnah, why must it then be in the Qur’an?
2. The second point is that Imamah is clearly mentioned in the Holy Qur’an as principle and doctrine. The maximum those in opposition can ask is why the Imams are not mentioned by name. Actually, Imam ‘Ali (AS) is mentioned by quality and character.

إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ

“Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer and give the zakat while bowing down (5:55).”

• The Infallibility of the Imam

According to the Shi’ah, the Imam must be ma’sum and have special knowledge. Our Sunni brothers do not believe in the ‘ismah of the Imam. They believe in ‘ismah of the prophets to a certain extent, in that it is limited to their prophetic life (tabligh). However, the personal life of a prophet is controversial among the non-Shi’ah, as they say that minor and unintentional sins could occur. Furthermore, all of them believe that there is no problem if the prophet was not ma’sum before becoming a prophet. According to this view, he could even be an idol-worshiper before becoming a prophet. On the contrary, we have a clear stance about the ‘ismah of the prophets. Regarding the leaders appointed by Allah (SWT) to continue the task, they must be ma’sum before and after they are chosen by Allah (SWT) as leader, with respect to their position as leader as well as their personal life. Basically, our idea is very consistent; it does not make a difference whether it is a nabi, rasul or Imam. An individual in a divine position (‘ahd ilahi) needs ‘ismah.

• The proves of infallibility of the Imam

One proof of this argument is verse 2:124,

لَا يَنَالُ عَهْدِي الظَّالِمِينَ

“My pledge does not extend to the unjust (2:124).”
This divine position will not reach the zalimin (unjust), as has been explained in detail in a previous lecture. Briefly, the term zalimin does not only refer to the one who does zulm today; zalimin can refer to the one who did zulm today or in the past. When someone is called a murderer, it does not only imply that he is committing the act of murder at the present; he may have murdered yesterday or last year, but he is still called murderer. Therefore, the verse

لَا يَنَالُ عَهْدِي الظَّالِمِينَ

is a proof that the Imam is ma’sum. The second proof is the verse of ulul amr (4:59). This verse states that one must obey Allah (SWT), the Messenger (SA), and the ulul amr. If the ulul amr were not ma’sum, then Allah (SWT) should not have asked us to obey them in the same way that we obey the Prophet (SA), which is unconditionally. If someone is not ma’sum, people can be asked to obey him as long as he does not make mistakes. . For this reason, Allah (SWT) says obey your parents, but because they are not ma’sum, He adds,

وَإِنْ جَاهَدَاكَ عَلَىٰ أَنْ تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا ۖ

“But if they urge you to ascribe to Me as partner that of which you have no knowledge, then do not obey them (31:15).”
However, regarding the ulul amr, Allah (SWT) does not state that if they try to misguide you or ask you to associate partners with God, then do not obey them; hence, obedience to the Holy Prophet (SA) and the Imam (AS) is unconditional. The next proof is the Verse of Purification,

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

“Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification (33:33).”
What this verse is explaining is al-iradah al-takwiniyyah, which is the Generative will of God. It is not just saying to people you should do this, or not do that. Al- iradah al-takwiniyyah is the one that comes with implementation, materialization, and realization. This type of iradah is takwiniyyah, because when Allah (SWT) wants something in the form of al-iradah al-takwiniyyah, it definitely occurs and happens. Hence, it cannot be tashriyyah. It is takwiniyyah because it is only for the Ahlul Bayt (AS); Allah (SWT) has given them this purification. When He says “yuridu,” it means it has been done, carried out and fulfilled, we cannot say that Allah (SWT) wills this or wants this, but maybe it has not happened, or perhaps it is not possible. So, Allah (SWT) in his al-iradah al-takwiniyyah decided to keep the Ahlul Bayt (AS) away from any impurity, which includes sins, whether major or minor, intentional or unintentional. Moreover, anything which would associate them with negativity, darkness, or lack of respect is kept away from them. There are more than seventy hadith narrated by fariqayn (both sects in Islam: Sunni and Shi’ah) about this ayah being about Imam ‘Ali, Lady Fatima, Imam Hasan, Imam Husayn (AS) and of course the Holy Prophet (SA) himself. The next evidence is Hadith al-Thaqalayn. Hadith thaqalayn, which we mentioned for the idea of nasb, is also useful here because the Holy Prophet (SA) said, “innahumma layn yatafarqa hatta yarda ilayya hawd: My Ahlul Bayt (AS) and the Qur’an will not separate from each other.” What does it mean that they will always be together? It means that the Ahlul Bayt (AS) would never go to a direction different from the Qur’an. They would never oppose the Qur’an, differ from the Qur’an, or conflict with the Qur’an. Furthermore, it means that the Ahlul Bayt (AS) will always remain, so that there is a continuity of the Qur’an. The Qur’an is not going to disappear, and the Ahlul Bayt (AS) are also going to continue; thus, at least a member of Ahlul Bayt (AS) is always alive. Moreover, on the Day of Judgment, they will come to the Holy Prophet (SA) near the Fountain of Kawthar.

• The meaning of ulul amr

Ulul amr are those who have wilayah, authority from Allah (SWT). Unfortunately, some people think this concept refers to whomever who has power. This idea is very popular among non-Shi’ah Muslims, who believe that ulul amr is the one who is ruling and has power. They say when someone is established and leading the community and society, one should not rebel against him. The best reply on their behalf is that if one rebels, then there would be anarchy, chaos and no order. Thus, one should be grateful that there is someone who keeps order in the society. If, for example, he has killed his father and then become the caliph, they say that is what Allah (SWT) decided about him; however, now that he is khalifah, he has power and one should listen to him. We say that it is okay that there must be someone who brings order and we accept that having a bad ruler is better than anarchy. Imagine that in a country of millions of people there is no order or system; then it is highly likely that some bad people, who can be found everywhere, will start killing and looting. Therefore, it is at least better that one person does zulm instead of everyone being a potential threat. We thus say that there must be order; however, this does not imply that everyone is legitimate just because he is bringing some order. Nevertheless, legitimacy is another issue, especially if someone wants to claim that he has authority because he is khalifatur Rasul Allah, the successor of the Prophet (SA) in the name of Islam. Hence, we say that instead of accepting either anarchy or any person who has the ability to bring order, we have a third option. We say that we should go toward an Islamic model of leadership because we want order, and we need leadership which is legitimate. Consequently, ulul amr is not any leader, he is the one who has wilayah from Allah (SWT) and we have to obey him unconditionally.

• The Knowledge of the Imam

Our Sunni brothers say that an Imam does not need to be the most knowledgeable. Moreover, he does not even need to be the second-most knowledgeable or the third-most knowledgeable. I do not think that they have any problem with the Imam having ordinary knowledge. For Sunnis, it is more a matter of power and management; thus, one does not need to be very Islamically learned or educated. In contrast, we believe that not only should the Imam be more knowledgeable than anyone in the society because the Imam is going to guide them, but his knowledge must also be of a different type. It cannot be the kind of knowledge which is gained from studying, or being intelligent, because this is not sufficient. Perhaps then another person can come who is more intelligent, or maybe he makes mistakes. The Imam should have special and direct access to Allah’s knowledge. When referring to the Ahlul Bayt (AS), who are the leaders after him, the Holy Prophet (SA) said, “la tu’allimuhm fa innahum ‘alamu minkum: Do not teach the Ahlul Bayt (AS) for they know better than you.” They are the most knowledgeable people. Furthermore, the Holy Prophet (SA) said, as stated in Du’a Nudbah, “Ana madinatul ‘ilm wa ‘Aliyyun babuha, faman irada madinatal wal hikmata fal yatiha min babaha: ‘Ali (AS) is the Gate of the City of Knowledge, which is the Holy Prophet (SA). If you want to benefit from this knowledge of the Holy Prophet, you should go through that gate.” This tradition gives Imam ‘Ali (AS) a special position; it is not just stating that he was very learned, like an ‘alim. On the contrary, he definitely has a special position. The Ahlul Bayt (AS) received their knowledge from the Holy Prophet (SA) directly or indirectly. However, Allah (SWT) has another way of guiding the people He is pleased with, which is communicating to them in the form of inspiration, which can be ilham or wahi. For example, Allah (SWT) mentions Lady Maryam (AS) as receiving communication, as well as the mother of Prophet Musa (AS). Hence, sometimes there is direct communication from Allah (SWT). Allah (SWT) thus states in the Qur’an,

وَعَلَّمْنَاهُ مِنْ لَدُنَّا عِلْمًا

“And taught him a knowledge from Our own (18:65).”
Allah (SWT) says that, “We taught some individuals ourselves.” Hence, some types of knowledge are through inspiration from Allah (SWT). One of the names of Lady Fatimah (AS) is Muhaddathah, the one who was spoken to as angels used to talk to her. In addition, the Holy Spirit (Ruh ul-Qudus), which is greater than Jibra’il, is with the Imams and good mu’minin, thus they can be helped with Ruh ul-Qudus. Therefore, there are different types of non-conventional knowledge that an Imam has.

فَكَيْفَ إِذَاجِئْنَامِنكُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَابِكَ عَلَىٰ هَـٰؤُلَاءِ شَهِيدًا

“So how shall it be, when We bring a witness from every nation and We bring you as a witness to them (4:41)?”
How will the condition be when from every nation We will bring a witness and We will bring you as a witness over ha’ula, referring to the people at the time of the Prophet (SA). This ayah is just one example; there are many other such verses in the Holy Qur’an.

• Qur’anic verses confirming a witness after the Prophet

There are two verses in the Holy Qur’an that actually point out that there was a witness other than Rasul Allah (SA). Our Sunni brothers say he was the last witness and is still a witness. In contrast, our view is that he is aware of what we do, but the actual position of a witness as a technical term has to be applied to the person who lives with the people. Two ayahs confirm that after Rasul Allah, (SA) there comes another witness: a) One is Surah Hud, verse 17.

أَفَمَنكَانَ عَلَىٰ بَيِّنَةٍ مِّنرَّبِّهِ وَيَتْلُوهُ شَاهِدٌ مِّنْهُ

“Is he who stands on a manifest proof from his Lord, and whom a witness of his own [family] follows (11:17)?”
The verse was referring to Rasul Allah, but then it says after him, وَيَتْلُوهُ شَاهِدٌ مِّنْهُ a witness comes who is from him. Thus, he is followed by a witness from himself. Amirul Mu’minin is (تاليتِلْوَ) talitilu Rasul Allah (SA), which means he comes after Rasul Allah to occupy that position as shahid (witness). He comes after him and is from him. b) The other ayah is Surah Ra’d, verse 43.

وَيَقُولُ الَّذِينَ كَفَرُوالَسْتَ مُرْسَلًا ۚ قُلْ كَفَىٰ بِاللَّـهِ شَهِيدًابَيْنِيوَبَيْنَكُمْ وَمَنْ عِندَهُ عِلْمُ الْكِتَابِ

“The faithless say, ‘You have not been sent [by Allah].’ Say, ‘Allah suffices as a witness between me and you, and he who possesses the knowledge of the Book (13:43).’”
Allah (SWT) is the witness and the one who has ‘ilmul kitab. Therefore, this individual must be someone other than the Prophet (SA). He definitely had ‘ilmul kitab, but because he said “bayni wa baynakum,” it must be someone other than Rasul Allah (SA).

• The difference between ‘ilmun min al-kitab and ‘ilmul kitab

Ilmun min al-kitab has been mentioned in the verse about Prophet Sulayman and the throne of Saba. When Hadhrat Sulayman (AS) asked who can bring this throne, This person who had (عِلْمٌ مِّنَ الْكِتَابِ) ‘ilmun min al-kitab— according to hadith, he was the wasi (successor) of Prophet Sulayman (AS)— said, “I will bring it before your eyes blink”, meaning immediately. He had the ability and power to bring an object from another part of the world to where Sulayman (AS) was almost immediately. This type of knowledge is very special; it is not the knowledge of reading or understanding a text. Al-kitab here means the knowledge which is likened to a book, but this book is not one which, for example, comes in binding. This is the same kitab for which we say,

(لَارَطْبٍ وَلَايَابِسٍ إِلَّافِيكِتَابٍ مُّبِينٍ)

“Nor anything fresh or withered but it is in a manifest Book (6:59).”
There is a section in Bihar ul-Anwar, vol. 25, p. 429 (it is chapter 24, Bab Rabi’ wa ‘ishrin):
This chapter includes hadith which show that Amirul Mu’minin was the one who had ‘ilmul kitab, the knowledge of the book. I will mention one hadith which is from Abu Sa’id al-Khudri: “He said: I asked Rasul Allah (SA) about this word of God, this verse, which is about the story of Prophet Sulayman (27:40). Rasul Allah (SA) replied that the one who had ‘ilmun min al-kitab, some knowledge of the book, was the wasi (successor) of my brother Sulayman, son of Dawud. I said, what about this verse (Surat Ra’d, verse 43). Rasul Allah (SA) said that is my brother, ‘Ali ibn Abi Talib.”
In another hadith, Imam al-Sadiq (AS) says “The one who had ‘ilmul kitab (knowledge of the book) was Amirul Mu’minin. Then someone asked an interesting question: Who is more knowledgeable, someone who has ‘ilmun min al-kitab, some knowledge of the book or the one who has ‘ilm ul-kitab, knowledge of the book? Imam al-Sadiq (AS) replied, “The knowledge of the one who had some knowledge of the book (the wasi of Hadhrat Sulayman), ‘ilmun min al-kitab, compared to the knowledge of the one who had ‘ilm ul-kitab is like a mosquito taking some water with its wing compared to the sea.”

• Three reasons for the appearance of the prophets

1) One reason was to teach people what they need through revelation. They provided us with guidance about what we need for our progress. Bearing in mind that human beings are free, the prophets did not come to force us to be good or to dictate to us. They came to teach us; hence, we have to make the decision to follow them.
2) The prophets also provided us with practical examples and helped us with our intellectual and spiritual development. Hence, they were not only teachers, but also examples, educators, and tutors.
3) The prophets also came to help human beings form an ideal society—a society in which divine laws and values are implemented. Unfortunately, this idea has not yet been materialised; perhaps to some extent it has been materialised, but not universally. Nonetheless, the Holy Qur’an and other scriptures inform us that humanity would ultimately form such a society.

لِيَقُومَ النَّاسُ بِالْقِسْطِ

“So that mankind may maintain justice (57:25).”
People would rise and then establish social justice and equity. This aim would finally be achieved, as mentioned in the three verses quoted in the book,

وَنُرِيدُ أَننَّمُنَّ عَلَىالَّذِينَ اسْتُضْعِفُوافِيالْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ

“And We desired to show favour to those who were abased in the land, and to make them imams, and to make them the heirs (28:5).”
Allah (SWT) has made this aim in His will. As one may recall, the two types of iradah are takwini and tashri’i. In this context, it is takwini, generative will, so it is definitely going to happen. However, when it will happen is not fixed because Allah (SWT) wants us to do it freely. We discussed this matter when we talked about free will and the justice of Allah (SWT). In qadha and qadar, sometimes Allah (SWT) has a fixed qadha; He wants something to happen but He would still not take freedom away from people. It is up to them to make it happen, and to make it happen earlier or later. Allah (SWT) is patient; it will happen, but Allah (SWT) is not going to force us. Hence, we know that a just society will be established in the end of times. It is up to us if we want to be that generation who would make it happen, or the blessing can be given to some other people because it is iradah takwini.

• Why did Imam Mahdi (AF) have to go into ghaybah?

First of all, we have to realize that, whether or not he is in ghaybah, he is the Imam and he is providing people with guidance. The reality is that we benefit from him even now, and there are many ways that he helps us, especially the people that are connected to him and seek his guidance. The reason for not being able to completely benefit from the Imam (AF) is not because of the Imam or because of Allah (SWT). Rather, it is because of the condition of human beings. The late Nasir al-Din al-Tusi has a very beautiful and short statement in Tajrid al-I’tiqad: “His existence is a lutf, his overt action is another lutf, and the absence of which is due to us.” In Kalam, we say that the lutf (grace) of Allah requires having prophets and Imams. Indeed, lutf refers to everything that makes obedience easier and disobedience harder for us, without taking away our freedom and without it being a condition for us to be able to do the good or bad deed. Therefore, the fact that we have Imam al-Zaman (AF) is a grace from Allah (SWT), and if he can function, it is additional lutf, lutfun akhir.” If Imam al-Zaman (AF) is in ghaybah and cannot function publicly as the Imam, it is still a grace of Allah (SWT) to us that we have him. However, it will be additional grace if he can function. The reason he is not with us is “wa ‘adamahu minna: because of us.” If it were not for the fact that we are not prepared to help him, the Imam (AF) would surely be with us. Yet, we are not prepared, so he is not with us. Ayatullah Misbah then refers to the fact that unfortunately all the Imams were killed either by the sword or by poison. Consequently, Allah (SWT) saved the last Imam (AF) by protecting him from the unjust tyrants because they would have also killed him. Allah (SWT) has kept the Imam (AF) in a safe place so that He could bring him back when people are able to protect their Imam (AF) and help him against the dhalimin (unjust). At the same time, there is another philosophy behind ghaybah, because Allah (SWT) does things for several reasons. Another reason is that it is also a test, to find out who is a mu’min with such strong iman that even without seeing his Imam, he and she would still remain loyal. There is no doubt that it is a great trial, but those who are mu’min would not have any doubt.

• Different types of verses of the Qur’an about the Hereafter and Resurrection

There are different types of verses of the Qur’an; hence, these 2,000 verses can be divided into different groups and different sets of verses:
1. Necessity for having faith in the Hereafter

آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ

“Have faith in Allah and the Last Day (2:62).”

يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ

“They have faith in Allah and the Last Day (3:114).”
2. Outcomes of denial of the Hereafter: What happens if one does not believe in the Hereafter
3. Eternal blessings in the Hereafter for good people
4. Punishment of bad people
5. Relation between good and bad actions and the consequences in the Hereafter
6. Possibility and necessity of Resurrection and replies to the people who thought it was impossible or unlikely. For instance, people who used to take bones of dead people in their hands which were old and worn out and say,

أَنَّىٰ يُحْيِي هَٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا

“‘How will Allah revive this after its death (2:259)?!’”

قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ

“He says, ‘Who shall revive the bones when they have decayed (36:78)?’”
Allah (SWT) thus responded to these objections.
7. Why some people deny the Hereafter, as mentioned in Surah Qiyamat 3-5,

أَيَحْسَبُ الْإِنْسَانُ أَلَّنْ نَجْمَعَ عِظَامَهُ

“Does man suppose that We will not put together his bones [at resurrection] (75:3)?”

بَلَىٰ قَادِرِينَ عَلَىٰ أَنْ نُسَوِّيَ بَنَانَهُ

Yes indeed, We are able to [re]shape [even] his fingertips (75:4)!”

• Why do some people not find it easy to accept the Hereafter?

Qur’an also says that people deny, do not want to believe, and do not want to accept because they want to be free. Man wants to open the space before him and does not want any restriction. Man wants to open anything and remove whatever stands in his way, not realizing that these barriers are actually for his assistance. Another reason why some people do not find it easy to accept the Hereafter is because they have difficulty with everything that is not empirical. They have difficulty accepting anything that is ghayb. They think people should only accept that which can be seen, touched, smelled, heard, or tasted. Hence, they do not only have a problem with the Hereafter, they have a problem with God, angels, and all immaterial things.

• The Idea of Resurrection Depends Upon the Idea of the Spirit

Belief in the Resurrection is dependent on accepting the existence of the immaterial soul or spirit (ruh). If one believes that human beings are only made of the physical body, then there is no chance for discussing the Hereafter because this body is going to collapse and become like soil; however, if we believe that human beings have both body and soul then there is a chance to discuss the Resurrection.
When it is stated that we have body and soul, it is not comparable to when it is said that water is made up of oxygen and hydrogen. It is different because if one has oxygen without hydrogen, then he does not have water. The combination of the body and soul is different because what makes our reality is our soul. The human soul is immaterial in its essence and uses the body just for functioning. Therefore, the body is like a dress or tool for the soul and our soul is in need of this body now, but then a time comes when the soul can continue without this body. Thus, we do not always need to be in this physical body, and when we are in this physical body, it does not constitute our identity. When one says “me,” it is not because of his body, though he mistakenly thinks that it refers to his body because from the time he opens his eyes to this world, he has always seen this body. Consequently, one thinks that he is this body, as he has always seen it and nothing else. However, it is not him. In human beings, we have nafs natiqa, which is the human soul responsible for thinking and speaking, which gives us our identity. So, When it comes to human beings, it is much more obvious that our soul is immaterial. We work and interact with the body, but we are not the body; the body is different. What is required for belief in the Resurrection is that there is a soul in human beings which is a substance, not accident. We believe that there must be substance and accident without substance cannot exist. Our belief is that the human soul is a substance that can exist without being in need of the body or something that it belongs to. Furthermore, we believe that the soul can survive death and continue life after death. Without belief in all these concepts, belief in the Hereafter does not make sense.

• What is the meaning of tawaffi in the verse?

Ayatullah Misbah mentions this verse about the ruh,

۞ قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ

“Say, ‘You will be taken away by the angel of death, who has been charged with you. Then you will be brought back to your Lord (32:11).’”
Yatawaffakum/tawaffi means to completely receive something. In the Qur’an, death is introduced as tawaffi, receiving fully, because your soul is you. If you take someone’s soul you are taking 100 percent. When the soul is taken, Allah (SWT) uses the word tawaffi. Of course, this word is used in several cases in the Qur’an, and not just for death. Allah (SWT) takes the souls when they die, and those who have not died, when they sleep. When you sleep your soul has the chance of relaxing, and frees itself from managing and running the body. If your soul is comfortable, if the body is in a good condition, if there is no distraction, and no other problems, then the soul can have some rest. Hence, the soul departs the body to some extent, but not completely, so one does not die. Yet, it is like death when a person is asleep. Then Allah states: that those people who are decided to die when asleep their soul will not be released,” “But those who are not supposed to die their souls are released till the deadline comes.”. In summary, one case of tawaffi is when you sleep, one case is when you die, and one case for tawaffi in the Qur’an is for Jesus. Allah (SWT) says,

إِذْ قَالَ اللَّهُ يَا عِيسَىٰ إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ

“When Allah said, ‘O Jesus, I shall take you[r soul], and I shall raise you up toward Myself (3:55).”
When Allah took Jesus, He took him completely, which indicates that Jesus did not die. Allah (SWT) took him completely from the earth and raised him. Consequently, since our reality is the soul, Allah (SWT) uses the term tawaffi for death or for sleeping.

• Transmitted argument to prove the immateriality of the soul

Other than the intellectual arguments, we can use transmitted ones (dalil naqli). All Abrahamic religions very clearly mention the soul or spirit, as revealed in the Qur’an and the Bible, whether it is the Old Testament or the New Testament. In the case of the Qur’an, it is clearly stated that Allah (SWT) has blown His spirit into us,

وَنَفَخَ فِيهِ مِنْ رُوحِهِ

“And breathed into him of His Spirit (32:9).”
Of course, Allah (SWT) does not have a spirit. The reason He says “His spirit” is to honour us
Thus, there is a spirit in us and this is after completion of the body. As Allah (SWT) states that after He completes the body, He blows His spirit into him.

فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي

“So when I have proportioned him and breathed into him of My spirit (38:72).”
Another instance is when Allah (SWT) refers to a question raised by those who did not believe in the Resurrection.

وَقَالُوا أَإِذَا ضَلَلْنَا فِي الْأَرْضِ أَإِنَّا لَفِي خَلْقٍ جَدِيدٍ ۚ بَلْ هُمْ بِلِقَاءِ رَبِّهِمْ كَافِرُونَ

“They say, ‘When we have been lost in the dust, shall we be indeed created anew?’ Indeed, they disbelieve in the encounter with their Lord (32:10).”
When we are lost (dhalalna) in the earth, put in the grave, and when our bodies are dissolved and perhaps totally vanished, are we going to created again? Allah (SWT) tells the Prophet (SA) to answer them by saying,

۞ قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ

“Say, ‘You will be taken away by the angel of death, who has been charged with you. Then you will be brought back to your Lord (32:11).’”
You are not going to be lost; you are going to be received fully by the Angel of Death who is commissioned to receive us fully. Malakul mawt is receiving us fully by receiving our soul; thus, there must be a soul. Then you will be sent back to your Lord.

اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا ۖ فَيُمْسِكُ الَّتِي قَضَىٰ عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَىٰ إِلَىٰ أَجَلٍ مُسَمًّى ۚ

“Allah takes the souls at the time of their death, and those who have not died, in their sleep. Then He retains those for whom He has ordained death and releases the others until a specified time (39:42).”
Allah (SWT) receives the soul when they die, and those who have not died when they are asleep. Hence, there is a reality for human beings and when it is received it has been received fully and completely. A person has been taken completely when the soul is taken and the body is left; one is taken 100 percent because the body is not part of his identity. For this reason, the identity remains the same despite the many, many changes that may occur in the body. Consequently, there is a reality in us that we refer to by saying “me,” but it is independent from the body. Moreover, it remains after separation from the body and it remains the same despite changes to the body due to the passage of time. This reality is indeed the basis of resurrection. Furthermore, the characteristics, properties and conditions of the soul are not material, one cannot divide his happiness into a smaller happiness. Therefore, not only is the self- immaterial, but all the characteristics, properties and conditions of it are also immaterial, which is quite opposite to the body.

• Proving Resurrection through Wisdom

Wisdom is a very important quality of God and it means that God does not do things without a purpose or in vain. Anything that God does is with purpose and careful consideration for what will be achieved. Of course, it is not for His benefit. Some people denied the purpose in the actions of God because they argue that if He has purpose it indicates that He is needy. In contrast, we say that God has purpose, but it is not to benefit Him; it is for the benefit of others. Then the question is if there was no Resurrection, was the creation of this world, including human beings, wise or not? This argument is something that can be learned from the Qur’an, and it is a rational argument. When the Qur’an teaches us a rational argument, it is not dalil naqli because we are not accepting this claim based on the authority of the Qur’an; it is based on reason in case someone does not believe in the Qur’an. The Qur’an has thus inspired Muslim scholars to think in this way. If a person is wise, he will not create something with some potential that will not be used. Allah (SWT) has created human beings with the potential to remain forever since we have already proven that we have a ruh, which is immaterial. If everything was just dunya, and lasted 50, 60, 70, or even 500 years (which does not happen in our age), there was no reason for creating a human soul which can remain forever. Therefore, in His wisdom, Allah (SWT) created the human spirit which has the ability to remain forever. He would not be wise if He had only created us for physical life; the wisdom of God requires another world where this potential of having eternal life will be materialised. This Qur’anic verse refers to this argument,

أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ

“Did you suppose that We created you aimlessly, and that you will not be brought back to Us (23:115)?”

• Proving Resurrection through Justice

The second argument is based on Divine Justice, as one of the qualities of God is that He is just. Hence, every person must receive just treatment depending upon what he or she has done. However, this dunya is clearly not a place where full justice can be exercised. Consequently, when we believe that God is just, which we proved in our discussions about God, the justice of God requires another life in which all people would be dealt with full justice.

وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ

“So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it (99:7-8).”
Even the smallest atom or particle of good actions or bad actions will be seen. This argument is the second argument to prove the need for Resurrection, based on which it can be understood that the main purpose of the Hereafter is to receive justice. Justice is the minimum requirement, but it also includes the favours of God. God will not only treat the good people with justice, but He will give them more and treat them with favour (fadhl) and graciousness. In the ahkirah one harvests what he has done in the dunya, as there is no opportunity to add to his credits in the akhirah. The dunya is the place for action; thus, one only sees part of the justice in the dunya but sees full justice in the akhirah.

• The nature of reward and punishment

The nature of reward and punishment is that we should think of Allah (SWT) as a rational and just Judge on the Day of Judgment. Unfortunately, sometimes we think that Allah (SWT) is causing pain and suffering by punishing bad people. This notion is indeed wrong, for their punishment is the result of what they have done to themselves; Allah (SWT) would not cause pain to anyone. Allah (SWT) has given us all the warnings and sent us all the prophets, and He is there as our guardian, but if someone rebels and jumps into the dangers and into the fire, he should blame himself. What we understand from the Qur’an is that Allah (SWT) would help people go to Heaven, but would not push them to go to Hell.

وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ

“And paradise will be brought near for the Godwary (26:90).”
For the pious people, Heaven is brought nearer. In contrast, when it comes to Hell, Allah (SWT) states,

وَبُرِّزَتِ الْجَحِيمُ لِلْغَاوِينَ

“And hell will be brought into view for the perverse (26:91).”
For those who are misguided, Hell is burrizat. What does burrizat mean? It does not say opened or brought nearer; rather, it means shown or manifest, indicating that they are already in Hell. The veil will be removed and they will see that they are in Hell. In dunya they are already in Hell, but they were not able to see. On the Day of Judgment what happens is that one’s eyes will be open and he will see that he is in Hell. Consequently, it is not the case that Allah (SWT) is putting someone in Hell. Thus, the role of Allah (SWT) on the Day of Judgment is that He is a very just and forgiving Judge. If there is any chance to find an excuse for someone, Allah (SWT) will surely find it for him. If, at the end, someone is sentenced to go to Hell, it is because there is no way to find an excuse for him. Actually, most of the people who go to Hell are the ones who will say, “Send us to Hell because we cannot tolerate to receive mercy from You.” They will speak out of enmity. Therefore, if there is someone who is sentenced in the end to go to Hell, it indicates that even with all His rahmah, Allah (SWT) has not found any way to save this person. Indeed, such individuals are actually stubborn and insist; they refuse rahmah and do not want it. Allah’s rahmah is for the people who are not really bad and vicious. They may not receive the high levels of Heaven, but they will acquire at least some level of Heaven if they had ‘iman or did something good. Their punishment may even be reduced, as Allah (SWT) will help in different ways. Although we are not encouraging people to commit sins as it can end up with their becoming stubborn and insistent, those who have committed sins should not be hopeless from Allah’s rahmah.

• The explanation of the first two sections

The first are those verses which state that there is no argument or proof to support the position of those who deny the Resurrection. We find such statements many times in the Qur’an.

قُلْ هَاتُوا بُرْهَانَكُمْ

“Say, ‘Produce your evidence (2:111).’”
The Qur’an says bring your reason. When referring to the ideas of atheists or those who deny religion, the Qur’an states that they only follow their suspicions (dhann). Suspicion refers to a condition of mind which is different from certainty and doubt. The Holy Qur’an declares that these people only follow dhann. Suspicion is not sufficient and does not prove the truth, which is generally what we find with the different ideas of those who resisted against the truth. With respect to ma’ad, the Qur’an refers to some of the positions and ideas of the people. For example, Surah Jathiyah verse 24 states,

وَقَالُوا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ ۚ وَمَا لَهُمْ بِذَٰلِكَ مِنْ عِلْمٍ ۖ إِنْ هُمْ إِلَّا يَظُنُّونَ

“They say, ‘There is nothing but the life of this world: we live and we die, and nothing but time destroys us.’ But they do not have any knowledge of that, and they only make conjectures (45:24).”
In reply, Allah (SWT) declares,

وَمَا لَهُمْ بِذَٰلِكَ مِنْ عِلْمٍ

they do not have knowledge about this; it is not proved for them or supported by good argument.
Some verses refer to similar events or similar phenomena in nature or in the world. For example, the Qur’an refers to the revival of dead land many times. In winter the land is dead and there is no vital activity, then in spring there is life everywhere, and fresh leaves and flowers. The Qur’an proclaims that this revival is similar to Resurrection.

فَانْظُرْ إِلَىٰ آثَارِ رَحْمَتِ اللَّهِ كَيْفَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا ۚ إِنَّ ذَٰلِكَ لَمُحْيِي الْمَوْتَىٰ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

“So observe the effects of Allah’s mercy: how He revives the earth after its death! Indeed He is the reviver of the dead, and He has power over all things (30:50).”
Obviously the verse here refers to the mercy of God, The mercy of God indicated in this verse is what gives life to the earth.

كَيْفَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا

Another similar incident is the People of the Cave (Ashab-e-Kahf), the Seven Sleepers. They slept for 300 solar years or 309 lunar years. Then, after three centuries, they came back to life. Another example mentioned in the Holy Qur’an is of animals that were revived, like the four birds that were revived by the call of Prophet Ibrahim (AS).Furthermore, there are examples of human beings who were resurrected by Jesus, because one of his miracles was to give life again to the dead.

• The Qur’anic Response to Doubts Concerning Resurrection; The Argument for the Return from Non-Existence

An objection mentioned by some philosophers (albeit not very strong or great philosophers) is that they had a problem, i’adatul madum mumtana’tum: If something exists and then it ceases to exist, it is madum; therefore, it cannot be brought back because if it comes back it is not the same thing. The problem with this argument is that they thought when someone dies he becomes madum, ceases to exist. This concept is wrong because when we die we do not cease to exist; our soul and spirit continue to exist. These verses in the Qur’an seem to refer to this point raised by some philosophers, imtina’u a’adatil madum,

وَقَالُوا أَإِذَا ضَلَلْنَا فِي الْأَرْضِ أَإِنَّا لَفِي خَلْقٍ جَدِيدٍ

“They say, ‘When we have been lost in the dust, shall we be indeed created anew (32:10)?’”
One may not understand what the question was, but it is understood from the answer.

بَلْ هُمْ بِلِقَاءِ رَبِّهِمْ كَافِرُونَ

“Indeed, they disbelieve in the encounter with their Lord (32:10).”
They do not believe in meeting their Lord.

قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ

“Say, ‘You will be taken away by the angel of death, who has been charged with you (32:11).’”

ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ

“Then you will be brought back to your Lord (32:11).”
Hence, it is not a matter of not existing, but a matter of being received and transferred to another world.

• The Qur’anic Response to Doubts Concerning Resurrection; The Argument for the Material Body Having the Ability of New Life

The other objection is that the body of human beings is very weak and cannot cope with another life, especially if that life is going to be eternal. Those who object say that it is not possible for the body to be resurrected again. We ask them if they have any proof of this. Allah (SWT) has different sets of rules and perhaps He can give us another type of nutrition or environment in which we can live longer. If one can live in these busy and polluted cities, with all of their difficulties, for a hundred years, then in Heaven he can live much longer, even forever. Especially when we have seen examples of animals and human beings being revived, we cannot question that the body can survive. If the body was unable to survive what happened to Ashab-e-Kahf and those who were revived by Jesus? Consequently, the body can cope with these issues. Furthermore, the body is not important. Although it is not mentioned in the text, generally speaking, our identity is determined by our ruh, so the body is not important. Even if the body cannot cope, the body can be changed; it is like a dress and one can change his body. What makes you the same person is your ruh or spirit; the body is not making you the same person.

• The Argument with Respect to the Strength of the Creator

The third issue is that sometimes the unbelievers raise objections because they have underestimated the power of God. Therefore, the Qur’an tells them look at the world, the sky and earth. The One who has created them without being tired and exhausted is able to create you with a new life and resurrect you. For example, in Surah Ahqaf verse 33,

أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ

“Do they not see that Allah, who created the heavens and the earth and [who] was not exhausted by their creation, is able to revive the dead (46:33)?”

بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

“Yes, indeed He has power over all things (46:33).”
The Qur’an states that actually for Allah (SWT), creating and resurrecting you again is easier; here the Qur’an is using language people can understand because, in reality, there is no easy and difficult for Allah (SWT).

• The Argument with Respect to the Knowledge of the Creator

The other objection is about knowledge. They have a problem with how God can know all our scattered bodies when they may be transformed into soil, plants, or another human being. How can God know about all the different bodies and then how can He bring them altogether? This objection is regarding the knowledge of God, which the Qur’an answers in Surah Taha, verse 51. Fir’awn asked Prophet Musa (AS),

قَالَ فَمَا بَالُ الْقُرُونِ الْأُولَىٰ

“He said, ‘What about the former generations (20:51)?”
What will happen to the previous generations? In verse 52, Prophet Musa (AS) replied,

قَالَ عِلْمُهَا عِنْدَ رَبِّي فِي كِتَابٍ ۖ لَا يَضِلُّ رَبِّي وَلَا يَنْسَى

“He said, ‘Their knowledge is with my Lord, in a Book. My Lord neither makes any error nor forgets (20:52).’”
Surah Yasin verse 79 states,

قُلْ يُحْيِيهَا الَّذِي أَنْشَأَهَا أَوَّلَ مَرَّةٍ ۖ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ

“Say, ‘He will revive them who produced them the first time, and He has knowledge of all creation (36:79).”
These verse answers the objections about knowledge and power.

• God’s Promise Regarding the Resurrection

Lesson Forty-Seven is about those verses which say that the promise of God is true and decisive. God has promised to resurrect us. For example, Surah Ghafir verse 59,

إِنَّ السَّاعَةَ لَآتِيَةٌ لَا رَيْبَ فِيهَا

“Indeed the Hour is bound to come; there is no doubt in it (40:59).”

بَلَىٰ وَعْدًا عَلَيْهِ حَقًّا

“It is a promise binding upon Him (16:38).”
This is a promise that God has made and it is a truthful promise. When God promises, it is on Him to keep the promise.

قُلْ بَلَىٰ وَرَبِّي لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ

“Say, ‘Yes, by my Lord, you will surely be resurrected; then you will surely be informed of what you did (64:7).’”
This type was another set of ayah which talked about the decisive promise of God.

• Characteristics of the Next Life

Some people have false opinions of the next world, especially because no one has been there among ordinary people. Hence, they just follow their imagination. However, there are certain things we can understand by our ‘aql and there is more we can understand based on the Qur’an and hadith. We need to consider those things which we can understand rationally, and then Insha’Allah we will see what we can understand from the Qur’an and Sunnah.
1. One of the things that can be understood is that the world has to be eternal because in human beings there is a potential and desire for eternal life. Thus, that potential is the reason for concluding that the dunya is not enough.
2. Another important point is that in dunya one cannot experience pure happiness or pure pleasure. Yet, in the other world the possibility of having pure pleasure exists.
3. In the next world There must be at least two places: one for good people and one for bad people, so that they can receive their reward or punishment.
4. Fourthly, there must be enough space. The people should not be squeezed into their places as there will be palaces.
5. Fifthly, although we see some justice in dunya, one is somehow rewarded when he does good things because the nature of this world reacts, the main punishment and reward is not in this dunya. Therefore, the next world is eternal and each person is basically going to just see the result of what he has done.

وَمَا جَعَلْنَا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ ۖ

“We did not give immortality to any human before you (21:34).”
The second matter that the Holy Qur’an teaches us is that Allah (SWT) gives life and takes life. When it comes to receiving the soul, as we have already mentioned several times, we have three types of verses in the Quran. One verse is in Surah Zumur,

اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا ۖ

“Allah takes the souls at the time of their death, and those who have not died, in their sleep (39:42).”
The second verse is in Surah Sajdah,

قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ

“Say, ‘You will be taken away by the angel of death, who has been charged with you (32:11).’”
and the third verse states,

حَتَّىٰ إِذَا جَاءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا

“When death approaches anyone of you, Our messengers take him away (6:61).”
It is true that Allah (SWT) receives the souls, but He also does it through Malakul Mawt. Likewise, Malakul Mawt does it through the angels who are working for him. Consequently, the same action can be attributed to different groups in a hierarchy.The next issue is that when people are dying, some of them experience a smooth and easy These are the people about whom the Holy Qur’an says,

الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ طَيِّبِينَ ۙ يَقُولُونَ سَلَامٌ عَلَيْكُمُ

“Those whom the angels take away while they are pure. They say [to them], ‘Peace be to you! (16:32).’”
This verse is regarding those people who have such a pure life (hayat tayyiba) that when the angels take their souls they are tayyib (pure and in a godly condition. In contrast, some people experience something very different. Allah (SWT) says in Surah Anfal verse 50,

وَلَوْ تَرَىٰ إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا ۙ الْمَلَائِكَةُ

“Were you to see when the angels take away the faithless (8:50).”
Consequently, the same angels who are very kind to the believers are extremely strict when they take the souls of criminals.

• Repentance and death

The next issue is tawbah (repentance), which is always welcome and accepted. Yet, it is not accepted from people who are seeing death and the departure of the soul from this dunya, because it is not really tawbah. It is not as if it is tawbah which is unaccepted as it is not sincere tawbah. Several verses mention this concept like Surah An’am verse 158,

يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا

“The day when some of your Lord’s signs do come, faith shall not benefit any soul that had not believed beforehand and had not earned some goodness in its faith (6:158).”

وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّىٰ إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الْآنَ وَلَا الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ

“But [acceptance of] repentance is not for those who go one committing misdeeds: when death approaches any of them, he says, ‘I repent now.’ Nor is it for those who die while they are faithless (4:18).”
Repentance is not for people who do bad deeds and when their death comes, they say that they have repented. Of course, before that, it is acceptable and there is no time limit. It is not a problem if he repented without seeing death and then suddenly died.

• The Image of Resurrection in the Qur’an

There would be a great earthquake which we can understand from some verses of the Qur’an, and then the earth would bring forth whatever is inside.

إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا

“When the earth is rocked with a terrible quake (99:1).”
The seas and oceans will split and the mountains will move. From some verses we can understand that they will explode and become like sand or wool which has been softened. The moon, sun, and stars will become dark and the normal order and orbital in which they move will go out of order. After that, the trumpet will be blown for death and all living beings (in the dunya) will die. Therefore, it excludes the angels. There will be no trees, animals, or human beings as everything will die. Then the next world will be set up, which is eternal and is going to last. After that, there would be a second trumpet and then the revival of human beings and even animals will occur. When the animals will be resurrected, they will be spread everywhere like butterflies. Something very important is that on the Day of Judgment realities become very obvious; for instance, the authority of Allah (SWT) becomes obvious. In the dunya Allah (SWT) has somehow hidden Himself in a kind of epistemological sense so that we can be tested. Furthermore, on that day when people are faced with challenges, they forget other people. Of course, this does not apply to the muttaqin because the pious people would remain close to each other, and would help, support and pray for each other. They will do shafa’ah (intercession) for each other as they are exceptions. There would also be a great sense of loss and regret on the Day of Judgment, and then there would be hisab and judgment. there would still be some individuals who are witnesses. The witnesses are angels, prophets, and some who are not prophets like the Imams. A Qur’anic verse declares,

أَفَمَنْ كَانَ عَلَىٰ بَيِّنَةٍ مِنْ رَبِّهِ وَيَتْلُوهُ شَاهِدٌ مِنْهُ

“Is he who stands on a manifest proof from his Lord, and whom a witness of his own [family] follows (11:17)?”
There will be justice but Allah (SWT) will grant mercy to those people who have the chance to be shown His favour and mercy. Everyone would be responsible for what he or she has done, and will carry the burden. After the judgment is passed and the verdict is announced, the good and bad people will be separated.

• A description about Heaven

The other discussion is that the people of Heaven would have whatever they like and whatever they have an appetite for would be available.

وَفِيهَا مَا تَشْتَهِيهِ الْأَنْفُسُ وَتَلَذُّ الْأَعْيُنُ

“And therein will be whatever the souls desire and eyes delight in (43:71).”

لَهُمْ مَا يَشَاءُونَ فِيهَا وَلَدَيْنَا مَزِيدٌ

They will have whatever they desire, but We have even more. There may be things that they do not want, but they still have them. It may be that they do not want certain things because they cannot think about them. Hence, everyone has a range of requests and wishes depending on his understanding. Perhaps these are the same things regarding which Allah (SWT) states,

فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ

“No one knows what delights have been kept hidden for them [in the Hereafter] as a reward for what they used to do (32:17).”
Thus, many things in Heaven are beyond our expectations and we will only begin to have an idea about them when we see them. The Holy Qur’an then describes the dress of those in Heaven, and that they will be sitting on seats similar to sofas (sarir), facing each other, praising Allah (SWT), and not saying or listening to any useless or vain speech. The people in Heaven will have no fatigue, fear, regret, sorrow, hostility or hatred towards each other; they will be pure and clean. There are further descriptions regarding the food and then ridhwan, the pleasure of Allah (SWT) is mentioned.

وَرِضْوَانٌ مِنَ اللَّهِ أَكْبَرُ

“Yet Allah’s pleasure is greater [than all these] (9:72).”
It is great when they know that even after everything Allah (SWT) is pleased with them.

• A description about Hell

Regarding its punishment, Hell is for the people in whose hearts there is no light of iman. Moreover, the capacity of Hell is so much that even if all the bad people are put inside it, it will still say,

يَوْمَ نَقُولُ لِجَهَنَّمَ هَلِ امْتَلَأْتِ وَتَقُولُ هَلْ مِنْ مَزِيدٍ

“The day when We shall say to hell, ‘Are you full?’ It will say, ‘Is there any more (50:30)?’”
When Allah (SWT) asks Hell if it is full, هَلِ امْتَلَأْتِ it perhaps implies that Allah (SWT) wants to see if His promise has been actualised. “Is it enough?” Here, there is a beautiful explanation that Allah (SWT) has deliberately made Hell in such a way that by itself it is small. Therefore, if you put a few people inside it, it becomes full but it can still expand like plastic. Thus, there is no need to put many people in it to make it full. Allah (SWT) is indeed somehow frightening bad people that, “I am going to make Hell full of you,” but He has Himself kindly made Hell in a way that it can be full even with a few people. وَتَقُولُ هَلْ مِنْ مَزِيدٍ indicates that it can grow. Next, there are descriptions about the fire and how the fire not only burns the body but also the heart,

الَّتِي تَطَّلِعُ عَلَى الْأَفْئِدَةِ

“Which will overspread the hearts (104:7).”
Another thing mentioned is that the people who are in Hell will want to bring excuses, but they will not be allowed to.

وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ

“Nor will they be permitted to offer excuses (77:36).”

• A Comparison between this World and the Hereafter

One of the things that we find in the Holy Qur’an is that the Qur’an itself compares dunya and akhirah. The Qur’an says that akhirah is better and more endurable.

وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ

“While the Hereafter is better and more lasting (87:17).”
Dunya is not that good in the sense of being little,

مَتَاعٌ قَلِيلٌ

“It is a trivial enjoyment (3:197).”
Another thing is that in akhirah one experiences pure pleasure or pure pain, but in dunya one cannot have pure pleasure. Another significant aspect is that akhirah is valuable by itself; it has independent value, but dunya has relative value. Hence, dunya is only valuable for the sake of akhirah. Dunya is a temporary place where one does something for his akhirah. Another important point is that one’s akhirah is greatly based on what he chooses in dunya. Although akhirah is the main object, the type of life one has in akhirah is based on what he does in dunya.

وَمَا أَمْوَالُكُمْ وَلَا أَوْلَادُكُم بِالَّتِي تُقَرِّبُكُمْ عِندَنَا زُلْفَىٰ إِلَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا فَأُولَـٰئِكَ لَهُمْ جَزَاءُ الضِّعْفِ بِمَا عَمِلُوا

“It is not your wealth, nor your children, that will bring you close to Us in nearness, excepting those who have faith and act righteously. It is they for whom there will be a twofold reward for what they did (34:37).”
Surah Shu’arah verse 88 is the famous ayah which is actually the du’a of Prophet Ibrahim (AS). He said to Allah (SWT),

وَلَا تُخْزِنِي يَوْمَ يُبْعَثُونَ ﴿٨٧﴾ يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَ ﴿٨٨﴾ إِلَّا مَنْ أَتَى اللَّـهَ بِقَلْبٍ سَلِيمٍ ﴿٨٩﴾

“Do not disgrace me on the day that they will be resurrected, the day when neither wealth nor children will avail, except him who comes to Allah with a sound heart (26:87-89).”
If you have a pure heart, then even your money and children can help you. Our heart should only be for Allah (SWT) and not for anyone or anything else; then under Allah is Rasul Allah (SA), the prophets and Imams, then our family and the mu’minin, and then all of humanity. However, they are all under Allah (SWT), not next to Him. In several places, the Qur’an says that everyone is resurrected on the Day of Judgment as an individual. First everyone is resurrected individually, after that they will be called to join their leaders, and then there will be groups and assemblies.
“The day We shall summon every group of people along with their imam (17:71).”
The good people will join pious leaders, prophets and Imams while the bad people will join people like Pharaoh and Namrud. Some people have the idea that one’s physical condition in dunya would be exactly reflected in the Hereafter. For example, If someone is ill or healthy here, then he will be ill or healthy in the Hereafter, there is no such relation. The Qur’an says that those people who do not believe in the Hereafter, especially those who are rich or powerful in dunya, think that there is no Hereafter but even if there is, they would still be in a better position. The reality is that there is no connection regarding the money or power one has in dunya and in the Hereafter. There is nothing one can do to cheat or bypass the test or trial. If one wants something in the Hereafter, he must work and struggle for it. The next important point is that we should not think that if someone does have a good life, he would certainly suffer in akhirah. The same is regarding power and other pleasures; thus, it is wrong to think this way. Unfortunately, some people regard those who have worldly possession or position negatively. Possessing money is not a problem itself; the problem is to be possessed by money.

• The Type of Relationship between This World and the Hereafter

The basic fact is that having faith and good deeds would be reflected positively and would improve one’s situation, while having bad actions or lacking faith would be reflected negatively. This concept is obvious and self-evident. Yet, this is not the only type of relation; another type of relation is that iman and good actions help attain reward and rejection of faith and bad actions cause punishment. The relation between our actions in this dunya and the Hereafter is a reality. Our ‘amaal, traits of character and iman have a real relation with what we are going to see in the Hereafter. “real” does not mean that it is a physical, material, or chemical relation because sometimes there is no difference physically or chemically. This reality is something that science may not be able to understand, as it is another type of reality. The Holy Qur’an states,

وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ ۚ وَمَا تُقَدِّمُوا لِأَنْفُسِكُمْ مِنْ خَيْرٍتَجِدُوهُ عِنْدَ اللَّهِ ۗ إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ

“And establish prayer and give zakah, and whatever good you put forward for yourselves – you will find it with Allah. Indeed, Allah of what you do, is Seeing (2:110).”
the same thing which is found here is transferred there; it is not that we would see the result or reward of what we have done, but we would actually see what we have done and sent in advance. The term tajiduhu indicates that we would find it itself. It is the maximum relation; actually, it can be considered a type of unity. Not only is it a kind of unity, the same thing would be presented to us. Hence, what we are going to suffer from are our own actions or our own bad akhlaq (traits of character).

• The nature of iman and kufr/ Is knowledge needed for iman?

‘Allamah Tabatabai (RA) states that kufr has four meanings. One of the meanings is kufr ul-juhud, which is a common meaning and when there is no other evidence in the Qur’an, it is applied only to people who deliberately deny the truth and fight against it. Thus, when the terms kafaru, or kafirun or kuffar are used in the Qur’an, in most of the cases ‘Allamah Tabatabai says that they refer to people like Abu Sufyan or Abu Lahab and not to non-Muslims who are good people but, for instance, have not been able to find the truth, or perhaps they are People of the Book. In most cases, the words kafir or kuffar only refer to people who have kufr ul-juhud. Iman is different from knowledge and certainty; it is not just to know the truth, to know that God exists. To know is not enough because sometimes people know but do not accept in the sense that they do not submit or commit themselves. Consequently, Knowledge is not enough although it is a condition. An important question is whether knowledge is needed for iman; some Christian thinkers and theologians have the idea that knowledge is not needed. Some of them say believe and then one will know. On the contrary, in Islam and especially in the school of Ahlul Bayt (AS), one must first know and then believe. It is insufficient if one does not know. One should have yaqin with reasoning, arguments, and proof (istidlal and burhan). Consequently, in our view, there is no doubt that knowledge is very important. Nevertheless, it is a condition and is not enough as there are many things that we know but, unfortunately, do not act upon. What, then, is in addition to knowledge? An act of heart is needed as knowledge is the act of the mind. Therefore, knowing something that happens when there is evidence or an encounter is not a voluntary action. In contrast, iman and kufr are voluntary; they are not actions of the mind but actions of the heart. The heart is where our will is. Hence, iman is to accept, to believe, to commit, and to submit oneself to the truth. If one knows something, then he should show humbleness before this truth; that is iman. If he shows love and opens his heart to this truth, then that is iman. Yet, if he knows but still insists on acting like someone who does not know, still ignores it and does whatever he likes and not what is required, and still rejects it and closes his heart to it, then that is kufr. These are voluntary actions. Faith is a moral action, something that one does responsibly. Iman is something that is preceded by knowledge but starts with acceptance by heart and submission of the heart to the truth. When one accepts, then he utters the words. Faith means that you confirm, accept and commit yourself to the truth with your heart; you declare with your tongue and you do actions with your organs (e.g. hand, foot, eyes). Nevertheless, these actions are when everything is ready; otherwise, the core essence is the taslim. The other things are the branches, the fruits, and the outcome.

• How much iman is needed for happiness (sa’adah)?

The next question is how much iman is needed for happiness (sa’adah). In Akhlaq we discussed the bottom line; meaning, if someone has no iman, are his actions moral or not? Some ‘ulama have suggested that one’s actions are useless if there is no iman. However, this view is incorrect in my understanding as it is not according to the Holy Qur’an and hadith. Although iman is a condition in order to go Heaven, being appreciated by God and having some kind of reward in dunya or reduction in punishment is not dependent on having iman. There are people who have no iman but have done good things that Allah (SWT) will appreciate. In contrast, there are people who have iman but have not done their ‘amaal for the sake of Allah (SWT). They just did them naturally.

• What is the nature of Iman, the reality of Iman, and the essence of Iman?

Iman depends on having knowledge; if it is not certainty then it must at least be dhann, which is logically suspicion. This suspicion is different from the term suspicion used in day to day language. It means that you think at least it is more probable to likely be the case. We believe what would be acceptable is certainty, so there must be some sort of knowledge and understanding. This concept is a condition for iman, not iman itself. There is a possibility that someone has this knowledge but still does not submit himself to the truth. He knows but still does not want to submit and commit. There are people who know but still deny out of injustice and arrogance. They do not want to accept. iman is a voluntary action since we decide to have it or not. Therefore, it is different from ‘ilm; iman indicates knowing as well as wanting and deciding to open oneself to that truth. Someone with iman will humble, devote, and commit himself. Iman comes with the understanding that it has to go further and comes with submission and commitment. Indeed, iman is submission (taslim) and taslim is iman. What is the minimum level of iman, the bottom line or hadd nisab, less than which would be unacceptable? Ayatullah Misbah states that the minimum level is to believe in God, the Hereafter and the prophets. If someone believes in these then he has a chance of eternal happiness and of going to Heaven. The logical implication of this fact is that a person who has faith in God, the Hereafter and the prophets would make the decision to act upon what he has accepted. Consequently, he would commit himself.

• The meaning of Kufr

Sometimes kafir indicates one who does not have faith, even if he is in doubt or does not know, and sometimes it means someone who knows and deliberately denies, kufr ul-juhud. Hence, two different senses of kufr are described in this lesson, but four senses are mentioned in al-Mizan. Hence, one is considered to possess iman if he believes in God, the Hereafter and the prophets and has the commitment to act upon it. In contrast, if someone rejects or doubts this belief then he has no faith. The strongest kind of kufr is if one knows and then denies everything. Evidently, these are the people who are very insistent, arrogant and stubborn. They know everything but do not accept or do anything. Shirk is also a sense or type of kufr; it is the denial of tawhid. Therefore, if one does not believe in God the One, it is shirk. Nifaq is also a kind of kufr. It does not indicate one who does not believe, but one who pretends that he believes. In fact, nifaq is worse than kufr as expressly mentioned. Someone who does not believe says that he does not believe, but if someone does not believe and says that he does, it is worse because in addition to not believing, he is also deceiving people.

• Can unbelievers who do good deeds have happiness?

Whenever someone does something, it is an attempt towards his development and perfection. Every action one performs is in order that he gains something to become better and move toward perfection. Our actions are dependent on our intention; one can only move ahead according to his intention. If someone has no faith in God and the Hereafter and does not believe in Heaven and Hell, then he does not work in order to have eternal happiness and his actions are unable to take him there. One can only reach the maximum where he aimed to reach. If he did not aim, then he will not go. If one does not aim, then he will not reach; therefore, one cannot go beyond what he has aimed. Consequently, the people who have no faith should not expect that because they would be able to enter Heaven because of their actions which are performed without faith. No one should expect something to be given to him that he himself denies or does not believe in. Even so, it is important that God appreciates the effort of individuals who are trying to reach an understanding, as long as they are really trying to understand and not making it a permanent situation. In conclusion, if someone is really struggling to find the truth, I think he is loved by Allah (SWT) and as long as the search is honest and ongoing, he would not be punished. However, it is another issue if he does not bother to find the truth. Then Ayatullah Misbah brings some Qur’anic references to show that going to Heaven depends on iman and ‘amal salih. For example Surah Nisa verse 124,

وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ مِنْ ذَكَرٍ أَوْ أُنْثَىٰ وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ يَدْخُلُونَ الْجَنَّةَ

“And whoever does righteous deeds, whether male or female, should he be faithful—such shall enter paradise (4:124).”
The abovementioned ayah states that iman and ‘amal salih qualify the person to go to Heaven. Another similar verse states,

مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَىٰ وَهُوَ مُؤْمِنٌ

“Whoever acts righteously, [whether] male or female, should he be faithful (16:97).”
In this ayah, ‘amal salih by itself does not require iman. ‘Amal salih is an action which is good by itself due to good intention. If someone wishes to qualify for Heaven, he needs iman; nevertheless, even if someone does not believe, it is still ‘amal salih. Although it does not qualify him for Heaven, it is still appreciated and can have some good implications in the dunya or for reducing punishment. In some verses, the Holy Qur’an talks about those who have no faith in God and the Hereafter and God. They would see the result of their actions in the dunya. Their actions will not be totally wasted, but they cannot be saved for the eternal life because they do not believe in the eternal life. However, they will not have anything in akhirah so their good actions will be returned to them in the dunya. In akhirah, they will only have their bad actions and what causes punishment for them.

• The Inter-relationship between Faith and Deeds

Faith is an internal condition which needs knowledge (ma’rifah), desire, and love regarding what one knows. Faith implies action because if one loves something, he commits himself to it; hence, he should then act upon it. If someone says that he does not want to act according to this, or has no intention of acting, it indicates that he does not have iman because he has not committed himself. If someone is a mu’min it does not mean that he is perfect because there are different degrees and ranks of iman. However, there should at least be some level of commitment. If someone does not practice anything it shows that he has made a decision against his faith; hence, he lacks faith. Clearly, the role of will or determination is very important. When we know something is right, then we should not have any hesitation about performing it and when we know something is wrong then we should not think if we should or should not do it. Thus, determination is very important. Every good action we perform strengthens iman. Thus, iman brings action but good actions also help iman. Any good action strengthens one’s iman and brings more light to his heart, making the next good action easier. Bad actions weaken iman and then the next bad action becomes easier, until one gradually gets used to performing them. Consequently, more than anything else, people would see the result of their ‘aqidah and akhlaq. Of course they would also see their ‘amal, but ‘aqidah and akhlaq become part of their existence and reality. On the other hand, if someone has bad actions then they take him down and down to the extent that it becomes nifaq or kufr. If someone keeps committing sins there is a danger that it may ultimately lead to total denial. We human beings are very specially created by Allah (SWT) and are not like machines or other material objects. We are very changeable. If we understand something but do not want to accept and doubt, then gradually we will totally doubt. If we do not follow what we know, then we may reach the point that we will not know anything and cannot make any decision. It is possible that we may even consider good things to be bad things.

• How can we understand what happens to human beings when they become developed in humanity and are perfected?

We should either have reached that point ourselves so that we have those qualities through knowledge by presence (intuitive), we should refer to the Holy Qur’an, hadith and scriptures, or we should follow intellectual discourse with the help of philosophy. One cannot expect physics or biology to teach us what human beings can become, as they cannot. One either has intuitive knowledge because he has reached that level, or he knows through scripture or revelation, or through intellectual philosophical discussions. It is certainly not something he can discuss using physics, chemistry and biology. Shuhud (intuitive knowledge), or knowledge by presence, is for those who have it and they cannot transfer it to other people. For those who do not have that experience, they should use revelation or ‘aql. When it comes to revelation, as explained in the Qur’an or interpreted in hadith, the ultimate perfection for human beings is the nearness to Allah (SWT). One can acquire eternal blessings by attaining the nearness to Allah (SWT), and it is clear that this can only be done by following the path of piety and faith.

• The Intellectual Way

There are complicated philosophical arguments, a simple explanation is that every human being has fitrah, innate understanding and yearning. Fitrah has two aspects: Understanding, Desire and yearning. One knows God and has desire for God through fitrah as it has both aspects. Since human beings are created with fitrah, we know that we need knowledge and power to at least grow and there is no limit for the knowledge we want. One should never be satisfied with knowledge or power because indeed these are indications toward Allah (SWT), who is All-Knowledgeable and All-Powerful. Hence, we would not be satisfied with any level of knowledge and any level of power because one can only be satisfied by coming to God, who is the source of Absolute Knowledge and Power. Only when one achieves this will he have ultimate pleasure. Pleasure comes when those things one desires are available. When our animalistic desires are satisfied, then we can have very superficial pleasures; however, when our human desires are satisfied, then we can have deep pleasure. Nearness to Allah (SWT) means that one is moving in the direction of getting closer to the unlimited source of knowledge and power, who would then give him unlimited pleasure. Indeed, this is our real development which is also the reason for which we are created; they are two sides of the same coin. Firstly, the purpose of our creation, and secondly, the ultimate end that we achieve. It is only possible to achieve this end by getting closer to Allah (SWT). Hence, if we have understanding of God and with our free will we move toward God, we are alright. Otherwise, if we do not have understanding of God and are not moving freely toward God, then the purpose of our creation has not been achieved.

• Iman, Kufr and amal salih

Iman indicates that one is moving towards the perfection which comes by getting near to Allah (SWT). In contrast, kufr, in the sense of rejecting the truth or not bothering about the truth, indicates that one is moving away from the truth. After iman and kufr, the role of actions is described; if one has performed good actions then again he is moving toward Allah (SWT) and if one has performed bad actions then he is moving away. In order that an action be helpful in this process, both goodness of action (husn fay’li) and goodness of agent (husn fa’il) are required. If someone performs a bad action though his intention is good, it is not considered ‘amal salih. The action itself must be good, but the goodness of action is not enough. The agent also must have good approach and good intention. For instance, feeding hungry, poor people is a very good action, but if the intention is bad then it is not a moral action and it can actually take one away from Allah (SWT). In the Islamic theory of Ethics, goodness of action is more than just having good intention. In addition to intention, ma’rifah is very important as it can add to the value of action. The value of one’s actions increases depending on his search for truth and how much he has committed himself to the truth. One needs iman to reach the level of going to Heaven and having eternal blessings and happiness. If someone has good intention and is at least doing something because it is morally good, it is appreciated and has some impact, even if a kafir does something good, Allah (SWT) appreciates the action, but if one wants to qualify to go to Heaven then he must have iman (faith).

• Habt and Takfir

This issue is very logical, rational, and clear. We discuss it in two levels, firstly, at the level of iman and kufr and, secondly, at the level of good deeds and sins. With respect to iman and kufr, it is very clear that if someone was mu’min and then becomes kafir, his iman is finished. One cannot calculate his actions and find the balance. When kufr comes after iman, iman is finished and nothing is left. On the contrary, if iman comes after kufr, kufr is finished. It is similar to being in darkness; when light comes into darkness, darkness is finished. One does not need to fight darkness; he only needs to bring light. However, if there is light and then darkness unfortunately comes then there will be no light left. Consequently, the level of iman and kufr are very clear. However, how does it work regarding one’s good actions and bad actions? Sometimes the impact of good actions may remain and, likewise, the impact of bad actions may remain. We cannot necessarily say that if we perform some good actions then the bad action is finished. Indeed, tawbah (repentance) is one of those good actions with the ability to completely wipe out bad actions, but not every good action can do that. Thus, it cannot be said that sins will be automatically wiped out if one performs good deed. However, tawbah and certain other good actions are very important for wiping out sins. Some good actions have the power to bring so much light that they can finish the darkness caused by sins, like salat.

إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ

“Remember that good deeds nullify the bad (11:114).”
Good deeds send away bad deeds, but not every good deed can do that. Only those that are very powerful can do such. In Shi’ism, we understand that we cannot treat all actions in the same manner by just weighing them against each other. This way is impossible because some actions may fall under one category and other actions under other categories. Therefore, regardless of what one has done from a category, he may still have other actions which fall under another category in his file or account.
Ayatullah Misbah then describes some bad actions which can greatly damage a person in the same way that tawbah and salat can greatly assist him to get rid of the darkness caused by sins. Unfortunately, certain bad deeds can damage the light of our good actions, like mistreating one’s parents. On the other hand, sometimes good actions can assist one in performing future actions by giving him tawfiq, a kind of facility for doing some good actions. For example, if one does good to his parents it can help him with many things like his studies, business and family life. Tawfiq means that all the conditions need to exist without any obstacles. It is sometimes very difficult to continue to keep tawfiq; one must endeavor to be very careful or it can quickly leave him. Nevertheless, if one is a muttaqi and has good akhlaq then Alhamdulillah he does not need to worry. If he does not want to do some bad actions, then he should see where he would have more problems, as it is better not to take any risk. We should wash ourselves completely from any bad actions and bad akhlaq.

• The impact of good deeds

In takwin (creation), good has more impact. If one does something good, it has more impact and weight than something bad. Our good deeds, charitable acts, or some sincere work which we have done for the sake of Allah (SWT) can outweigh lots of bad and evil actions because the world is created for those who do good. The world is friendly and actually obedient to the one who wishes to do something good. Consequently, one must always be full of hope and energy and know that the little good that he does would be multiplied by the divine forces which exist in this world.

• The Shari’ah of Islam

When it comes to legislation, Allah (SWT) also made things in the way that they can help us in our progress. Allah (SWT) did not want to make life difficult for us na’uzubillah. We should not think that Allah (SWT) wanted to make life miserable for religious people. It is a misconception if someone thinks that those who are irreligious enjoy their life more. On the contrary, in my view, those who are religious actually enjoy their life much more because religion has come to take away unnecessary worries, stress, and feelings of not belonging anywhere. Religion is a liberating force; it is something that provides one with space to function. If there are rules and regulations in religion, they should not be considered restrictions. Rather, they help us to move fast. Why do we have traffic regulations? If there were no regulations, then we would not able to move safely and we would be hitting each other. Hence, this is the way that Allah (SWT) has legislated so that in our personal life, family life, business life, social life, and political life we can move easily without harming ourselves or other people. In legislation, Allah (SWT) has made this very easy. The Holy Prophet (SA) thus said, “Bu’ithtu ‘ala shari’atan samhatin sahli: My code of law is very lenient and easy.” Islam can be practiced almost everywhere. Allah’s expectations are so reasonable and so moderate that if no one is doing evil, one can practice his religion without causing difficulty for anyone.

• Beautiful explanation regarding reward

When it comes to reward, Allah (SWT) is very generous with respect to rewarding one for good deeds. However, when it comes to punishment, Allah (SWT) is very just and does not punish more or multiply the punishment. If someone commits a sin, he would not be punished except equal to what he has committed. One sin is equal to one punishment; yet,

مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَاۖ

“Whoever brings virtue shall receive [a reward] ten times its like (6:160).”
One of the different aspects of God’s generosity and His reward is this fact, but there are many other issues. Thus, the minimum reward for a good action is ten times. Note that it is the minimum and not the maximum, as it can be much more.

مَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنْبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنْبُلَةٍ مِائَةُ حَبَّةٍ ۗ

“The parable of those who spend their wealth in the way of Allah is that of a grain which grows seven ears, in every ear a hundred grains (2:261).”
Moreover, there are certain times, like in the night of Jumu’ah or in the middle of Sha’ban, when reward is many, many times more. Reward is multiplied because it is the mercy of Allah (SWT). Allah (SWT) has created us in the way that we can go straight, but if we are not careful then we may ourselves turn the steering wheel and go to the right or left. Allah (SWT) has created things so that they go straight because He wants to help. We are not created to go to Hell; we are created to go to Heaven. Hence, all the assistance and facilities are provided to help people reach the destination. There is reward for one’s good intention, but there is no punishment for one’s bad intention. One aspect of intention is multiplication of reward. Sometimes Allah (SWT) chooses the best of our actions and makes it the standard by which He rewards us. Another aspect of the generosity of Allah (SWT) is that He forgives our minor sins if we avoid major sins even without tawbah. Of course, if one insists on committing minor sins, then it is a major sin. If one avoids major sins, minor sins will be forgiven. There is no condition because it is for everyone. Major sins might be forgiven without tawbah if one avoids shirk, but certainly with tawbah. Moreover, shirk will be forgiven with tawbah.

• Intercession

Another way to be forgiven is the concept called shafa’ah (intercession). It may be the case that someone has either not performed tawbah, or his tawbah was not proper so still some of the sins remain. The Holy Prophet (SA) is quoted as saying, “my shafa’ah [for whom I do shafa’ah] for those who have committed major sins from my Ummah.” another important thing is that out of His rahmah (mercy), Allah (SWT) has asked and guided the angels to ask forgiveness for the mu’minin (believers). In addition, the chosen servants of Allah (SWT) ask forgiveness. Although no one other than Allah (SWT) can forgive, there are people who can ask Allah (SWT) on one’s behalf to please forgive this person. Consequently, the angels and the chosen servants of God can ask Allah (SWT) for forgiveness on behalf of the believers. Moreover, even the mu’minin can ask Allah (SWT) to forgive each other, as they pray for each other. Shafa’ah is a Qur’anic principle and is mentioned in many verses of the Holy Qur’an and hadith. Yet, the Holy Qur’an also describes shafa’ah which is false and rejected. Proper shafa’ah is undoubtedly a Qur’anic principle; in Surah Baqarah in Ayat al-Kursi, Allah (SWT) states,

مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ

“Who is it that may intercede with Him except with His permission (2:255)?”
This verse indicates that one can shafa’ah bi iznillah, like miracles are done through the prophet and on the hand of the prophet, but bi iznillah, meaning that the power comes from Allah (SWT). The concept of tawassul is the same, it is not independent of God but bi iznillah. Upon studying the verses of the Qur’an, it is evident that the Holy Qur’an states that there is shafa’ah, but there are certain conditions for those who do shafa’ah and those who receive shafa’ah.

• Responses to some Certain Spurious Doubts

Objection 1: Some verses of the Qur’an indicate that intercession or shafa’ah would not be accepted by anyone. For example,

وَاتَّقُوا يَوْمًا لَا تَجْزِي نَفْسٌ عَنْ نَفْسٍ شَيْئًا وَلَا يُقْبَلُ مِنْهَا شَفَاعَةٌ وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ وَلَا هُمْ يُنْصَرُونَ

“Beware of the day when no soul will compensate for another, neither any intercession shall be accepted from it, nor any ransom shall be received from it, not will they be helped (2:48).”
“Al-Quran yufassiru ba’dhahu ba’dhan.” Some verses of the Qur’an reject shafa’ah and some verses of the Qur’an clearly confirm shafa’ah. We have to understand where shafa’ah is appropriate and where it is not; when Allah (SWT) says shafa’ah is not accepted then it is a shafa’ah which is without any criteria. One cannot think that he can do something and then get away with it by shafa’ah. A very wise and just system is in place, which will not allow people to do evil and mischief and then ask, bribe, or force someone to do shafa’ah for him.
Objection 2: Why does Allah (SWT) need others to ask Him to forgive us? These people do shafa’ah for us because they love us, but does not Allah (SWT) love us more than them?
The answer is that, first of all, it is Allah (SWT) who put love for us in the heart of the Holy Prophet (SA). The Prophet (SA) thus does not love us more than Allah (SWT). However, shafa’ah is a way in which to firstly honour the Prophet (SA) and to secondly help us. The way Allah (SWT) is trying to help us is by saying that the Holy Prophet (SA) has the right of shafa’ah so that in dunya we try to love him, follow him, and make a very close relationship with him. These actions will have an impact on us; we will try to do things so that we can have a good position with the Holy Prophet (SA). Otherwise, we cannot expect the Prophet (SA) to do shafa’ah. Consequently, Allah (SWT) is doing many things together; He is honouring the Prophet (SA) and He is also teaching us that we have a role model who has the ability to teach us, as well as do shafa’ah for us on the Day of Judgment. We will thus go to him. Another lesson we learn is humbleness, because we admit that we are in need of someone to help us. We do not feel so confident of ourselves to ask Allah (SWT) directly for forgiveness or our hajaat (wishes). We ask the Holy Prophet (SA) to intercede for us. When one really feels empty-handed, he looks for a shafii’. Humbleness before Allah (SWT) is very important but it is not enough. Satan had humbleness before Allah (SWT), but not humbleness before Khalifatullah; therefore, one should have humbleness before the Holy Prophet (SA), not just Allah (SWT).
Objection 3: Does not shafa’ah make people dare to commit sins?
The answer is that this problem can even occur with tawbah, doesn’t tawbah make people careless because they can commit sins and then do tawbah? Our answer is that tawbah does not make people careless because tawbah is something that is not 100% guaranteed. Who said that if someone commits a sin he will have the tawfiq of doing tawbah? Perhaps he will be unable to do sincere tawbah; hence, there is no guarantee. No one should think that he can commit sins because there is tawbah. Actually, one who is insistent in committing sins cannot hope for tawbah. Unfortunately, some Muslims question shafa’ah, but no one denies tawbah. If this problem is a real problem then it applies even to tawbah, because everything, even shirk, can be forgiven by tawbah. Therefore, if the principle of tawbah makes people careless, it is due to their own misunderstanding. It is true that some people may misuse tawbah by (repeatedly) committing sins and then doing tawbah and that some people may also misuse shafa’ah, but this is their problem; it is not the problem of shafa’ah or tawbah. It has already been explained that no one should rely on shafa’ah. We should plan everything perfectly, but we know there is a chance that we may not be able to achieve everything. We have so many problems that we do not even notice, so we should keep shafa’ah for those problems of which we are unaware. We commit many sins, harm people, and do zulm even sometimes unknowingly. Hence, we should not rely on shafa’ah for those things that we know and understand. Shafa’ah is not for Barzakh, where we will suffer for sins. On the Day of Judgment, some people go through the mawaqif (stations) and all the difficulties of mawaqif and then are forgiven. Yet, some people may not have been forgiven so they are sentenced to go to Hell; then shafa’ah comes and rescues them. In a broad or general sense, shafa’ah may indicate that a person did something good so he will receive help, but in this sense it indicates that he is released from Hell to go to Heaven. Clearly, it refers to the mu’minin because one who is not mu’min cannot go to Heaven.