They Ask You about Allah
الناشر: دار السراج للثقلفة والنشر
تاريخ الإصدار: 2018-03
النسخة: 1437
الكاتب
Sheikh Akram Barakat, PhD.
Introduction
Introduction:
In the name of Allah, the Most Gracious, the Most Merciful
[All] praise is [due] to Allah, Lord of the worlds. Let Allah bestow his blessings on his apostles in their entirety, especially their seal Muhammad the son of Abdullah and his household.
Over the many years that I have been teaching the doctrine at the Hawzah (Religious College) and other cultural colleges, I have yet to teach such a fundamental knowledge inside the mosque coupled with my heedfulness that the public might not respond to its sensitive requirements.
Moreover, the majority of the public might have difficulty understanding a number of the significant subjects unless they have previously studied some introductions. However, this situation caused the young people to increase their questions that continue to rain down on me on several occasions during the mosque sessions that I hold after the
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Introduction
two noon prayers, especially on Friday and on the days of the blessed month of Ramadan.
Repeated requests caught my attention to the point where a fear grew within me; a fear that this issue might cause ennui to those who attend these meetings and hence cause them to stop listening to the answers being rephrased repeatedly. This issue encouraged me to think on a general projection for these dogmatic requests. Therefore, I found the days of Ramadan suitable, not to teach these matters according to the common form of the special and methodological teaching but with the «question and answer» method; this method being the most suitable in order to address all the questions in a 20-minute single session, using an approach that can be comprehensive to the minds of all the attendees. Therefore, these ten questions about Allah the Exalted formed the prelude of these questions that I place at the hands of the dear reader. They are written as part of the series of Al Qaem pulpit sermons to spread benefit, hoping it will work as a treasure and shade for us on the day when there will be no shade but His.
Akram Barakat
Al-Qaem Mosque, Beirut
Ramadan, 1433 A.H.
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How can we picture Allah?
power of rewarding and punishing. Therefore, His hands are extended unlike the words of the Jews who claim that His hands are chained, incapable of punishing them.
4- The Leg
Allah the Exalted said:
«The Day the shin will be uncovered and they are invited to prostration but the disbelievers will not be able.»(1)
The Meaning:
This expression was reported as being used by the Arabs during hard times. For example, they would say: «The war erupted on a leg,» which means it intensified.
A poet said:
This is a translation of the Arabic:
When it rolled up its legs (when the war flared up) they prepared themselves
Therefore, the meaning of the verse refers to the day when the matter intensifies. This is an indication to the horrors of the Judgment Day and the fear it holds.
(1) The holy Quran, Surat Al-Qalam (The Pen), verse 42
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How can we picture Allah?
How can we picture Allah?
How do we challenge someone who says: everything that is existent is tangible therefore, Allah is either nonexistent or He is tangible?
The answer to this question is that some people began their argument about «Allah» from a background that binds knowledge with the tangible matters. This issue drew two directions:
First trend: denies the existence of Allah because He is not tangible; He cannot be seen, heard or touched, etc…
Second trend: believes that Allah is tangible, has a body hence, can be seen. This trend was known before Islam and was embraced by a certain faction of the Islamic society, by those who were known throughout history as «the corporeity».
How do we argue with these two trends? We begin with the background where they bind their knowledge to the corporeal issues. It is quite
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How can we picture Allah?
evident that human knowledge is not bound to the circle of materiality, which we can approach through the following points:
1- It is granted that man senses the existence of time or age. Therefore, is it right for someone to say: I searched the universe for time but could not see it or hear its voice, could not smell its odor or even touch it?
Alternatively, time is existent within beings, with beings, and is not independent from beings. However, it is not part of the tangibles.
2- It is granted that man possesses a mental capacity through which he can sense issues that are intangible such as understanding the impossibility of sequence reliability. For example, let us say that a number of athletes are ready for a race. However, number [1] cannot start unless number [2] starts, number [2] cannot start unless number [3] starts, number [4] cannot start unless number [5] starts, and so on, number [1000] cannot start unless number [1001] starts… and number [1000000] cannot start unless number [1000001] starts, and so on. If we continue to bind the movement of one to another will
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How can we picture Allah?
number [1] move? Definitely, it will not move. Therefore, if number [1] moves one can evidently realize that such a sequence is tied to someone whose movement is not tied to the movement of another.
Hence, the sequence cannot lead us anywhere. As a result, when the existence of one being is achieved, this means that the sequence has been negated by the existence of someone whose existence does not depend on the existence of the other.
At this point we ask, what is the source of our knowledge and belief in this cause? Did we see it through our senses? Alternatively, does man possess a power (the power of mind) that perceived it?
This is how one can approach the saying, «something you don’t have you cannot provide.» Therefore, it is evident that when someone does not possess money or knowledge he will not be able to provide money or knowledge. Therefore we ask: is this matter tangible?
As a result, man possesses a power of mind through which he can understand and perceive issues that are outside the circle of tangibility.
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How can we picture Allah?
Mind and Knowledge of Allah
Based on the aforementioned issues, one must seek knowledge of the deity through the mind. Therefore, is there a way to achieve this issue?
The answer is yes. We can reach such knowledge in many ways.
The Evidence of Potentiality
With this evidence, we can reach a conclusion regarding the existence of the tangible beings. Let us take for example «the chicken;» the chicken did not exist and existed later. Its creation was potential before its existence. Hence, it was possible to remain nonexistent, which means keeping the percentage of its existence equal to the percentage of its nonexistence.
At this point, the question is who created it and brought it out from the circle where its existence equaled its nonexistence?
The answerer might refer to the origin of the chicken and say: it was an egg.
At this point another question arises, who created it? Who brought it out from the circle where its existence equaled its nonexistence?
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How can we picture Allah?
The answerer might refer to the origin of the egg in order to say that it was a sperm.
We ask again, who created the sperm and who brought it out from that same circle?
The answerer might refer to the origin of the sperm in order to say that it was a plant.
We ask again, who created the plant?
The answerer might refer to the origin of the plant in order to say that it was a seed.
We ask again, who created the seed?
The answerer might refer to the origin of the seed, the three elements.
We ask again, who created those elements?
We can keep asking repeatedly. However, the answerer can never refer to the previous state. Instead, we must refer to an origin that has no origin. Moreover, we ask who created it. In addition, the answer about its creator cannot be in the sequence.
For instance, if we say its creator is [B] we will ask, who created [B]?
If the answer is [C] we ask, who created [C]?
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If we say it is [D] we will ask: who created [D]?
If we say it is [E] we will ask: who created [E]?
The aim behind our question is that A, B, C, and the rest did not exist and their ratios were equal regarding existence and nonexistence. Therefore, a creator and founder must have existed and had the ability to bring them out from nonexistence to existence.
Based on this, the answer cannot continue to say F, G, H, and so on. This is because it will only lead to the aforementioned impossible sequence.
The chicken being existent means that the sequence stopped at a certain point the existence of which does not depend on the need for a creator. Instead, it has been existent within itself. In addition, the ratios of its existence and nonexistence are not equal. Instead, its existence is stable by itself. The words «the necessity of existence» express this issue, which is the reason for the creation of the first elements of the atom, dirt, seed, plant, sperm, egg, and chicken. He – the necessity for existence – does not need a creator. This is because it [the creator] was existent within itself without any separation.
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Therefore, to be existent requires nothing. In other words, the «Omni rich» needs nothing from anything. This also means that it is not a compound because a compound requires its elements. If it is not a compound, it means it is not physical, has no mass. This is because the mass again is a compound. If it has no mass, it means time and place become irrelevant because a mass or body requires a time and place.
The result = denying corporality when referring to Allah.
Misunderstanding verses regarding corporality
This conclusive result explains how several verses of the Quran describe the deity, such as His words:
«There is nothing like unto Him...»(1)
«So wherever you [might] turn, there is the Face of Allah.»(2)
«... and He is with you wherever you are.»(3)
Based on this result, we must understand
(1) The holy Quran, Surat Ash-Sh?ra? (The Consultation), verse 11.
(2) The holy Quran, Surat Al-Baqarah (The Cow), verse 115.
(3) The holy Quran, Surat Al-?ad?d (The Iron), verse 4.
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How can we picture Allah?
the verses of the Quran that were incorrectly understood by the corporeality faction, which believed that Allah the Exalted had a mass.
Here are some examples associated with our simple comments about their meanings.
1- The Face of Allah
His Exaltedness said:
«Everything will be destroyed except His Face.»(1)
«We feed you only for the countenance of Allah.»(2)
Meaning:
The face according to the language of the Arabs holds several meanings such as:
The front side of man’s head includes the forehead, eyes, nose and mouth.
Regarding the person, Az-Zamakhshari said, «The poor people of Makkah would say: Is there any generous Arabic face that can save me from poverty.»(3)
(1) The holy Quran, Surat Al-Qa?a? (The Stories), verse 88.
(2) The holy Quran, Surat Al-’Ins?n (The Man), verse 9.
(3) Az-Zamakhshari, al-Kash-Shaf ‘an Haqa`ek At-Tanzil Wa Oyoun al-Aqaweal, printing edition unknown, Egypt, Mustafa al-Halabi Printing House, 1966, Vol. 4, P. 46.
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How can we picture Allah?
Regarding a direction, it is said: This is the face of the road.
Based on this, the aforementioned expression about the face of Allah can be explained according to one of two issues: everything will be destroyed except Allah himself. We are feeding you for Allah himself. Everything is destroyed except that, which was intended for the way (face) of Allah. In other words, Allah the Exalted was the aim behind the deed of kindness.
Poet al-Farra’ said:
This is a translation in English:
I ask Allah forgiveness for a sin that I cannot calculate.
Lord of the servants unto whom face and deed return.
2- The Eye of Allah
His Exaltedness said: «And I bestowed upon you love from Me that you would be brought up under My eye.»(1)
(1) The holy Quran, Surat ??h? (Ta-Ha), verse 39.
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The Meaning
The eye is used in Arabic language according to the meaning that suites the eye purpose, seeing. Therefore, the verse means that Moses was raised under Allah’s knowledge and observation, where he watched over him to keep him protected from any harm.
3- The Hand of Allah
His Exaltedness said:
«The hand of Allah is over their hands.»(1)
«And the Jews say, ‘The hand of Allah is chained.’ Chained are their hands, and cursed are they for what they say. Rather, both His hands are extended …»(2)
«[Allah] said, «O Iblees [Satan], what prevented you from prostrating to that which I created with My hands? Were you arrogant [then], or were you [already] among the haughty?»(3)
(1) The holy Quran, Surat Al-Fat? (The Victory), verse 10
(2) The holy Quran, Surat Al-M?’idah (The Table Spread), verse, 64
(3) The holy Quran, Surat ??d (The Letter «Saad», verse 75
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How can we picture Allah?
The meaning
The hand according to the language of the Arabs holds several meanings:
The limb that is known as part of man’s body can be defined in details such as the shoulder, to the elbow, to the arm, and other definitions.
The ability or power, such as in our words: the case is out of my hand. The case was never in my hand.
The grace and help, such as in our words: We are grateful for the helping hand of so-and-so in building the mosque.
The poet said:
This is a translation of the Arabic words:
I will only mention An-Na’man’s good deeds
I am indebted to his hands and graces
Based on these issues, we can explain the following verses:
The hand of Allah is over their hands: This means His power is over their power.
Rather, both His hands are extended: This means the graces in this world and the afterworld – or – the apparent and latent graces – or – the
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5- Looking at Allah
Allah the Exalted said:
«[Some] faces, that Day, will be radiant, looking at their Lord.»(1)
«My Lord, show me [Yourself] that I may look at You. [Allah] said, «You will not see Me, but look at the mountain; if it should remain in place, then you will see Me.»(2)
The Meaning
First: Looking does not mean seeing. It is correct to say: I looked at the new moon but did not see it.
Second: Looking according to the language of the Arabs can mean waiting. Based on this meaning, Allah the Exalted said:
«But indeed, I will send to them a gift and see with what [reply] the messengers will return.»(3)
In this verse, see means waiting for the result with which the messengers will return.
Therefore, the first verse can be explained:
(1) Surat Al-Qiy?mah (The Resurrection), verses 22-23
(2) Surat Al-’A`r?f (The Heights), verse 143
(3) Surat An-Naml (The Ant), verse 35
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the faces are waiting for the reward of Allah the Exalted. There is an addition to the meaning: faces looking towards the great rewards of their lord, looking at the bliss in heaven.
Third: Regarding the verses on Prophet Moses (pbuh), asking to look at Allah the Exalted was actually the request of the people of Moses (pbuh). They were the ones who said to him:
«O Moses, we will never believe you until we see Allah outright.»(1)
Therefore, he was not the actual requestor for seeing. The evidence on this issue was when he (pbuh) said as they were seized by the earthquake: «Would You destroy us for what the foolish among us have done?»(2), hence, he returned the issue of seeing to the foolish.
On the other hand, when Allah the Exalted says: «... if it should remain in place, then you will see Me,»(3) it means commenting on the impossible. This is because stability during movement is impossible. Therefore, seeing is impossible.
(1) Surat Al-Baqarah (The Cow), verse 55.
(2) Surat Al-’A`r?f (The Heights), verse 155.
(3) Surat Al-’A`r?f (The Heights), verse 143.
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6- The Throne and Chair
Allah the Exalted says:
«The Most Merciful [Who] above the throne is established.»(1)
«His chair [throne] extends over the heavens and the earth...»(2)
The Arabs say: So-and-so established over the throne, means took control over the reign although he did not initially sit on the chair.(3)
The poet said:
This is a translation of the Arabic:
People have established themselves over Iraq
Without needing the sword or shedding blood
As a result, establishing oneself on the throne means seizing control over all the worlds of creatures and order.
This is how one can understand the meaning of the verse «His chair [throne] extends over the
(1) Surat ??h? (Ta-Ha), verse 5.
(2) Surat Al-Baqarah (The Cow), verse 255.
(3) Ref.: Muhammad Shams Ed-Dean, Dirasat Fil ‘Aqidah al-Islamiyah (Studies in the Islamic Doctrine), printing edition unknown, printing date unknown, publisher unknown, P. 173
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heavens and the earth...»
7- The Arrival of Allah
Allah the Exalted said:
«And your Lord has arrived and the angels, rank upon rank.»(1)
The meaning:
And your God’s dominion has arrived (or your God’s might), one added to the other.
Let Allah bestow His peace upon the commander of the faithful (pbuh) who was quoted as saying:
«Oh He Who demonstrates His Essence by His Essence, transcends congeniality with His creatures and is exalted beyond conformity with His qualities! Oh He Who is near to the passing thoughts of opinions, far from the regards of eyes and knows what will be before it comes to be!.»(2)
(1) Surat Al-Fajr (The Dawn), verse 22
(2) Muhammad Baqir al-Majlisi, Bihar al-Anwar (Oceans of Light), auited by Sayyid Ibrahim al-Mayanji and Muhammad al-Baqir al-Bahboudi, 2nd edition, Beirut, al-Wafaa foundation, 1983, Vol. 84, P. 339
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What is the Secret of Creation?
What is the Secret of Creation?
What is the wisdom behind Allah’s (the Exalted) creation of beings?
The question about the secret of creation and the wisdom behind it holds belief in the wisdom of the creator. This we must first establish before answering the previous question.
The beginning is in our previous substantiation that there is a primary reason for creating beings. This is the necessary creator of the creation, the omnipotent who does not need anything.
This primary reason for the potential existence of the world possesses several characteristics such as:
1- It is the creator and founder of all creatures. This issue speaks for itself as being the primary reason.
2- It encompasses all the perfections of these
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What is the Secret of Creation?
beings. This is because no one can give something he does not have. Any perfection that we observe in any creature existed in the primary reason, which was the initial granter. Therefore, one cannot give something that it did not possess in the first place!
As a result, beings flourish with life only because the primary reason is living. Beings possess powers because the primary reason is powerful. And beings possess knowledge because the primary reason is all-knowing.
3- The living beings are in need of the primary reason regarding two issues:
a- The origin of their creation and existence. If it were not for the primary reason they would never have been founded.
b- Their continuation and survival. Living beings did not exist – originally – and their existence derives from the existence of the primary reason, with our note that their attachment to it is not like the attachment of a building to a builder, where a building requires the builder to be founded. Hence, if it is founded and exists, its survival is not attached to the builder; hence should the builder die the building will stay.
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What is the Secret of Creation?
Certainly this is not the case between the primary reason and the rest of the beings. Beings are nothing without the primary reason. Rather, their attachment to it – was a notion to explain the idea – like the attachment of the ray to the sun; the emergence of the ray is linked to the sun, and the continuation of the ray is linked to the sun. Hence, the sun cannot vanish while the ray stays. Another example is the mirror that reflects man’s image, where such image is linked to the existence of the man in front of the mirror. The existence and continuation of that image is linked to the man also.
Therefore, the existing world is linked to the primary reason regarding the origin of its materialization and existence as well as its continuation and survival.
This issue means that the primary reason is the manager, the arranger and the lord of the affairs of the existing world. Therefore, it is the owner of all generosities, grants, subsistence, and endowments that are given to the existing world.
From the previous explanation, we were able to define and establish many qualities of the
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What is the Secret of Creation?
necessary creator of the creation – that He is creator, rich, living, powerful, all-knowing, lord, generous, … etc.
Following this prelude, we will now establish how the necessary creator of the creation is wise.
The evidence of the wisdom of the primary reason
Wisdom means placing things in their right positions, where there is an aim behind every action.
Therefore, he who does not place things in their right positions is rather doing so due to a certain need, incapability, ignorance or misery. Previously, we proved that the necessary creator of the creation, which is Allah the Exalted, is powerful, all-knowing, generous, and hence He is wise.
After this introduction we ask the following question:
What is the wisdom behind the creation of beings?
The answer must harmonize with Allah the Exalted as being rich. In other words, He does not need the creation. His foundation of the creation does not return any benefit to Him.
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Therefore, what is the aim behind founding the creation?
The aim must be a benefit that returns to the very living beings. This issue may go under one expression or title, which is perfection. In other words, Allah the Exalted created the living beings so that they can reach their perfection.
This answer is in the interpretation of the sacred speech that came from Allah the Exalted, which reads, «I was a hidden treasure; and I wanted to be acknowledged; hence, I created the creation to be acknowledged.»(1)
This is a love of perfection, and of demonstrating perfection; Allah the Exalted created the creation in order to demonstrate such perfection.
The manifestation of perfection by the beings is of two kinds: coercive and optional.
Coercive perfection
This is visible in the solids, plants and animals.
Perfection of solids
To understand this issue, it would be sufficient to observe the movement of planets.
(1) Muhammad Baqir al-Majlisi, Bihar al-Anwar (Oceans of Light), Vol. 84, P. 199
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For example, astronomers estimate that this universe is formed of five hundred millions of masses of stars, and they multiply this number by 500,000,000,000,000 millions, with each group containing about one hundred billion stars.
They also estimate that the universe is expanding from all sides like the balloon.(1)
What draws attention is that the movement of this gigantic number of stars has been organized in a very accurate form. The astronomers believe that the galaxies interlace with each other. Hence, one galaxy, containing billions of moving celestial bodies, enters another similar galaxy, the celestial bodies of which are also mobile, after which they separate, each with its own bodies without any collision between the two galaxies.(2)
Allah the Exalted expressed his formational guidance to the planets so that they can achieve their perfection. He said: «And He completed them as seven heavens within two days and inspired in each heaven its command.»(3) This
(1) Wahid Ed-Deen Khan, al-Isalm Yatahadda (Islam challenges), 9th edition, Beirut, Ar-Risalah foundation, 1985, P. 58.
(2) Same previous source
(3) Surat Fu??ilat (Explained in Detail), verse 12
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means each sky has been instructed and guided regarding the path of its course. (1)
Perhaps the finest images of perfection in the universe rest with the movement of the earth around the sun. The earth rotates with precision to the point where if the sun distances away it will freeze and if it approaches it will burn. All this happens in the shade of an incredible gravity between the celestial bodies and stars in the universe.
Perfection of plants
The large automated machines that have the power of 100 horses cannot push water up 20 meters. On the other hand, the soft leaves in the trees can take the water even higher than this distance by the two forces of «the pressure of the roots and the pulling of the leaves».
Perfection of animals
Let us take the ant as an example, mentioned by the commander of the faithful (pbuh) in Nahjul Balagha (Peak of Eloquence):
«Do they not see the small things He has created, how He strengthened their system and
(1) Murtada al-Mutahari, Dirasat ’Aqa`ediyah (Dogmatic Studies), Jam’eyat al-Ma’aref al-Islamiyah al-Thaqafiyah (the Cultural Foundation of the Islamic Knowledge), 2010, P. 72
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opened for them hearing and sight and made for them bones and skins?
Look at the ant with its small body and delicate form. It can hardly be seen in the corner of the eye, nor by the perception of the imagination - how it moves on the earth and leaps at its livelihood. It carries the grain to its hole and deposits it in its place of stay.
It collects during the summer for its winter, and during strength for the period of its weakness. Its livelihood is guaranteed, and it is fed according to fitness. Allah, the Kind, does not forget it and (Allah the Giver) does not deprive it, even though it may be in dry stone or fixed rocks.
If you have thought about its digestive tracts in its high and low parts, the carapace of its belly, and its eyes and its ears in its head you would be amazed at its creation and you would feel difficulty in describing it. Exalted is He who made it stand on its legs and erected it on its pillars (of limbs). No other originator took part with Him in its origination and no one having power assisted Him in its creation.»(1)
(1) Imam Ali Bin Abi Talib, Nahjul Balagha (Peak of Eloquence), Assorted by Ash-Shareef Ar-Radhi, audited by Muhammad Abdu, first edition, Qum, Dar Az-Zakha’er, Vol. 2, P. 117
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What is the Secret of Creation?
Perfection (integration) between plants and animals
Modern science proved that there is a reaction for perfection between plants and animals. The sweetest proof regarding this issue was the discovery in China, where the sparrow plays a role in minimizing the size of rice crops, which necessitated an intervention by the Chinese government that worked on keeping the sparrow away from the crops of rice under the slogan «The sparrow is the enemy of the Chinese nation.»
In fact, several programs have been executed which led to driving away the sparrow. However, the shocking surprise happened when the rice crops lessened much more than before. When this issue was placed under study and observation, they found that there was a worm that fed on the rice plant and that the sparrow would come in order to eat that worm. The government in keeping the sparrow away gave space for the worm to feed freely on the plant, leading to a sharp decline in rice production.
The Chinese government had to embrace another new slogan, inviting the sparrow back to the rice crops. This slogan read: «The sparrow is the friend of the Chinese nation.»
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What is the Secret of Creation?
Optional Perfection
The purest pictures of this perfection were in man whom Allah the Exalted distinguished from the rest of the aforementioned creatures. The aim behind such distinction was that Allah the Exalted wanted man to march on the way toward his perfection by his own choosing, not by force. Allah the Exalted said:
«Indeed, we offered the Trust to the heavens and the earth and the mountains, and they declined to bear it and feared it; but man [undertook to] bear it. Indeed, he was unjust and ignorant.»(1)
Should man succeed on his way toward his perfection he will be the primary being with respect to Allah the Exalted. Rather, he will be better than all the creatures, including the great angels.
This was a secret that has been reported by the Prophet (pbuh&hh) when he talked about the ascension: «… When I ended at Hujub An-Nour [The most distant point where no creature ever reached to meet his lord] I said: O Gabriel, at this point you depart me! He said: O Muhammad, the
(1) Surat Al-’A?z?b (The Combined Forces), verse 72
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ending point that Allah the Exalted has designed for me is this place. Should I go beyond it my wings will burn.»(1)
The reason for this was that Prophet Muhammad (pbuh&hh) marched on his way towards perfection exactly as Allah the Exalted wished. Therefore, the great angel Gabriel stopped at a certain point on his way toward perfection and nearness toward the absolute perfection, whereas Muhammad (pbuh) continued.
(1) Muhammad Baqir al-Majlisi, Bihar al-Anwar (Oceans of Light)
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Why Allah created disobeyers while knowing their future deeds?
Why Allah created disobeyers while knowing their future deeds?
This question holds the same background from which the angels launched their question when Allah the Exalted informed them about his project, the creation of mankind. He said to them: «And [mention, O Muhammad], when your Lord said to the angels, Indeed, I will make upon the earth a successive authority ...»(1) And they asked – in a protesting form - : «…Will You place upon it one that causes corruption therein and sheds blood, while we declare Your praise and sanctify You?»(2)
This interposition by the angels is formed of two issues:
First: It relates to the black future of mankind when corruption and bloodshed will happen.
(1) Surat Al-Baqarah (The Cow), verse 30
(2) Same previous source
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Why Allah created disobeyers while knowing their future deeds?
Second: It relates to the comparison between the choosing (free willed) man whose freedom will lead to this black future and the angels, which are coerced in their behavior, «...They do not disobey Allah in what He commands them but do what they are commanded.» (1)Hence, they do only good and take only the way toward perfection.
Allah the Exalted perfected his answer right from the beginning when said, «…Indeed, I know that which you do not know.»(2)
This incipient answer did not launch from a flaw in the angels’ question or from their condemnation regarding man’s future. Today, we clearly understand that man has caused corruption on earth coupled with bloodshed. In fact, a simple glimpse of what the Zionists and other similar trends perpetrated and continue to perpetrate corroborates this issue clearly. At this point, one can understand that the angels’ reply launched from another issue, which was a failure of cognition. This is because they focused only on a part of the mankind panel whereas did not view the entire panel with its perfection.
(1) Surat At-Ta?r?m (The Prohibtiion), verse 6
(2) Surat Al-Baqarah (The Cow), verse 30
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Why Allah created disobeyers while knowing their future deeds?
A witness to this issue was the reply of Allah the Exalted to his angels: «…Indeed, I know that which you do not know.»(1)
The problem then is in the capacity of knowledge and the circle of cognition.
In order to clarify the picture to the angels, Allah the Exalted wanted the angles to take another look at the other parts of the mankind panel as well as other pages of his book from which the angels only read the black ones.
Therefore, «And He taught Adam the names - all of them.»(2)
What are these names?
They are the names of the crème of people. They are the names of the supreme men, the names of the authorities, the names of those who embrace the steps to perfection, and with them mankind integration is achievable.
Allah the Exalted asked the angels: «…Then He showed them to the angels and said, Inform Me of the names of these, if you are truthful.»(3)
(1) Same previous source
(2) Surat Al-Baqarah (The Cow), verse 31
(3) Surat Al-Baqarah (The Cow), verse 31
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Why Allah created disobeyers while knowing their future deeds?
The angels realized at this point their weakness and the perfection of Allah the Exalted coupled with his inerrancy and understood that all what they had derived from His exaltedness. Hence, they said, «Exalted are You; we have no knowledge except what You have taught us.»(1)
At this point, Allah the Exalted wanted to project the wisdom behind creation and the divine purpose that will be achieved despite the corruption and bloodshed. Hence, he commanded Adam (pbuh) to inform the angels of the names. When Adam informed the angels of the names, they became acquainted with the illuminating pages and the luminous part of the mankind panel. Therefore, they interpreted their submission to the wisdom of Allah the Exalted by prostrating to those who bore the names.
It was evident that the act of the angels was not purely worship when Allah the Exalted decided to ask them to prostrate for Adam (pbuh). This is because Allah the Exalted took with them a persuasive trend by teaching Adam (pbuh) the names after which he asked the angels about them.
(1) Surat Al-Baqarah (The Cow), verse 32
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Why Allah created disobeyers while knowing their future deeds?
The nature of what happened teaches us that Allah the Exalted taught the angels two issues:
First: the correct methodology in thinking in order to reach the desired result, «…Indeed, I know that which you do not know.»(1)
Second: Applying the methodology to Adam’s creation, «And He taught Adam the names.»(2)
1- The correct methodology to reach the desired outcome
That which concludes the result is not the origin of the existence of corruption and bloodshed as well as other similar deeds as the angels thought. Instead, it is positivities overcoming negativities.
This superiority does not necessarily relate to number and quantity. Instead, it is the quality that can be the principle in evaluating the result and in adding a qualitative correctness on top.
For example, if a person wishes to gain one hundred precious stones and this issue necessitates that he work in a factory of carbonic waste for ten years, the wise people, understanding his situation, will praise him for
(1) Surat Al-Baqarah (The Cow), verse 30
(2) Surat Al-Baqarah (The Cow), verse 31
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Why Allah created disobeyers while knowing their future deeds?
his achievement and for the effort that he will exert over the ten years plus the suffering that he will experience. The hundred jewels justify the existence of a waste factory over a long period.
Evidently, the quality in this example overcame the quantity according to the viewpoint of the wise people.
2- Implementing the methodology to Adam’s creation (children)
Allah the Exalted taught the angels that the human existence contains humane jewels that can reach the peak of their perfection in the throng of the busy factory of the world that contains a large quantity of wastes, the corruptive effects of which were seen by the angels. Therefore, they asked in a protesting attitude: «Will You place upon it one that causes corruption therein and sheds blood.»(1) Allah the Exalted protruded these jewels to the angels, where such jewels played a reason for the existence of the world factory with their titled (names). They represent the crème of people who, out of their own choice and freedom, will take the path toward integration. Hence, they are the ones for whom Allah the Exalted created the race of man.
(1) Surat Al-Baqarah (The Cow), verse 30
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Expanding the circle of winners
To continue answering the question, Allah the Exalted was not satisfied with the success of the crème when testing the factory of humankind. Instead, He widened the circle of those who will win happiness in the afterlife. We can grasp this issue from several matters, which are evident to the mind. The infallible leaders stipulated some other matters. Here we explain a number of these issues:
1- The minor’s excuse although wrongful
The questioning that will be performed by Allah the Exalted on Judgment Day will not take place based upon the principle that he who is not a righteous person will be doomed.
Instead, we believe that the divine accountability launches from the preludes upon which the faith was erected and through which Allah the Exalted investigates how idle or incapable a person of a wrong belief may be. A certain person may have a false belief but still do his best in trying to reach the desired outcome of the right belief [perfection], yet his ignorance prevented him from doing so. Therefore, it would be wrong for this person to be condemned to sufferance.
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Why Allah created disobeyers while knowing their future deeds?
At this point, Allah the Exalted excluded those whom he called the oppressed from deserving sufferance considering that they could do nothing and had no way out. Based upon this, Allah the Exalted said:
«Indeed, those whom the angels take [in death] while wronging themselves - [the angels] will say, «In what [condition] were you?» They will say, «We were oppressed in the land.» The angels will say, «Was not the earth of Allah spacious [enough] for you to emigrate therein?» For those, their refuge is Hell - and evil it is as a destination. Except for the oppressed among men, women and children who cannot devise a plan nor are they directed to a way - For those it is expected that Allah will pardon them, and Allah is ever Pardoning and Forgiving.»(1)
The Prophet’s Household (pbut) rejected the culture that categorizes the people based on their faith and behavior. This issue was evident in the report of Sheikh al Kulaini who mentioned in his book al-Kafi quoting Zirarah as saying:
«Hamran and I – or Bakeer and I – visited Abu Ja’far (pbuh). He said, I said to him: we are hanging a Mitmar (plumb line). He (pbuh) said: What is
(1) Surat An-Nis?’ (The Women), verses 97-99
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Why Allah created disobeyers while knowing their future deeds?
the Mitmar? I said: At-Tir (plumb line); hence, anyone who agrees with us, Alawist or other, we will support him; and anyone who disagrees with us, Alawist or other, we will disavow him. And he (pbuh) said to me: Oh Zirarah, the words of Allah are more truthful than your words.
Where are those about whom Allah the Exalted said: «Except for the oppressed among men, women and children who cannot devise a plan nor are they directed to a way.» Where are those inspiring hope in Allah’s ordinance? Where are those who mixed a good deed with another bad deed? Where are the highly ranked people? Where are those, whose hearts are reconciled to the truth?(1)
2- The role of the humane qualities in saving man although he may be a disbeliever?
Being a disbeliever or polytheist does not mean the inevitability of sufferance in the afterlife. In addition to the aforementioned matter about man’s negligence or incapacity regarding faith or trend, humane
(1) Muhammad Bin Ya’coub al-Kulaini, book al-Kafi, audited by Ali al-Ghafari, 4rd edition, Tehran, Dar al-Kotob al-Islamiyah (Islamic Books Publishing House), 1365 A.H., Vol. 2, P. 382
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Why Allah created disobeyers while knowing their future deeds?
qualities as well as humane behavior may both play a role in saving the disbeliever or polytheist. For example, a man named Hatim At-Taei died a polytheist. However, the prophet (pbuh) informed the son of Hatim of his father’s fate by saying: «Extreme sufferance has been lifted from your father because of his great generosity.»(1) This prophetic statement was launched on the basis that generosity is a humane quality that manifests the divine qualities. Therefore, it can play a good role in man’s afterlife. Moreover, man’s behavior that fountains from his humanity, which is also a divine manifestation, may be a reason for the salvation of someone who does not embrace the true faith but holds against it denial or polytheism. This issue has been reported in several accounts. We will exhibit some of them:
Imam al-Baqir (pbuh) was quoted as saying, «A faithful man lived in the kingdom of a tyrant who wanted to kill him. The man escaped to a polytheist country and sought refuge at one of the residents of polytheism. The host gave him shelter and treated him well. When death came
(1) Nasir Makarim Ash-Shirazi, al- Amthal Fee Tafsir Kitab Allah al-Munzal, printing edition unknown, Qum, Printing date unknown, publisher unknown, Vol. 7, P. 492.
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Why Allah created disobeyers while knowing their future deeds?
to the polytheist, Allah the Exalted inspired him saying: I swear in my pride and magnificence, if I had a house for you in my heaven I would have given you that house, but it is forbidden from anyone who dies a polytheist. However, Oh hell, spare him and don’t hurt him. And his sustenance comes to him day and night.»(1)
Imam al-Kazim (pbuh) was quoted as saying, «A man of the children of Israel was faithful and had an unfaithful neighbor who was continuously good to his faithful neighbor in this world. When the unfaithful man died, Allah the Exalted build a mud house for him inside Hell. That house protected him from its fires and his sustenance came from somewhere else. He was informed: this is only because you used to treat your faithful neighbor with goodness in the previous world.»
3- Repentance
Allah the Exalted opened a door of returning to the way of perfection for those who lost their way. This is the door of return and repentance. Allah the Exalted also guaranteed the acceptance of repentance from those who perpetrate
(1) Muhammad Bin Yacoub al-Kulaini, al-Kafi (The Sufficient), Vol. 2, P. 189
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Why Allah created disobeyers while knowing their future deeds?
bad deeds without pertinacity. Instead they do them out of heedlessness and ignorance after which they return to march on the way toward their integration.
Allah the Exalted said, «The repentance accepted by Allah is only for those who do wrong in ignorance [or carelessness] and then repent soon after. It is those to whom Allah will turn in forgiveness, and Allah is ever Knowing and Wise.»(1)
To avoid losing hope when sins are repeated, Allah the Exalted opened a door for man where his repentance will be accepted repeatedly even if his sins are repeated. Allah the Exalted expressed this issue by an eye-catching expression when He said: «Allah loves those who are constantly repentant»(2)
4- Intercession
He who dies a repentant will be a winner. Repentance erases the advanced sins and opens the gate of the divine remuneration. For those who did not repent, there is another door that Allah the Exalted opened, which is the door of intercession. This means a prophet, a
(1) Surat An-Nis?’ (The Women), verse 17
(2) Surat Al-Baqarah (The Cow), verse 222
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commander or a believer intercedes at Allah the Exalted for his forgiveness.
Several verses of the Quran have reported confirming intercession and that it is granted by Allah the Exalted; no intercessor can freely ask intercession. Allah the Exalted said, «… Who is it that can intercede with Him except by His permission?»(1)
«… and they cannot intercede except on behalf of one whom He approves.»(2)
«That Day, no intercession will benefit except [that of] one to whom the Most Merciful has given permission and has accepted his word.»(3)
According to the prophetic accounts (al-Hadith As-Sharif): «Three will intercede with Allah: first the prophets will intercede, second the scholars, and lastly the martyrs.»(4)
Moreover, the prophet (pbuh&hh) was quoted as saying: «In fact, my intercession is for the grave sinners of my nation.»(5)
(1) Surat Al-Baqarah (The Cow), verse 255
(2) Surat Al-’Anby?’ (The Prophets), verse 28
(3) Surat ??h? (Ta-Ha), verse 109
(4) Muhammad Baqir al-Majlisi, Bihar al-Anwar (Oceans of Light), Vol. 8, P. 34
(5) Same previous source
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5- Mercy
Add to all the advanced issues, man will experience in the afterlife Allah’s mercy, which Allah the Exalted mentioned in his holy book saying:
«... [O Muhammad], say, «Your Lord is the possessor of vast mercy ...»(1)
«... but My mercy encompasses all things ...»(2)
«He has decreed upon Himself mercy.»(3)
«Our Lord, You have encompassed all things in mercy ...»(4)
In the holy speech that was attributed to Allah the Exalted is the story of the wrongdoing servant who concealed his sin from people:
«My servant concealed his sin from his kind due to his mistrust in them and he sought refuge in me, hoping my mercy will touch him. Witness that I forgave him due to his trust in my mercy.
Therefore, on Judgment Day, when he will be held accountable, he will hear me saying: My
(1) Surat Al-’An`?m (The Cattle), verse 147
(2) Surat Al-’A`r?f (The Heights), verse 156
(3) Surat Al-’An`?m (The Cattle), verse 12
(4) Surat Gh?fir (The Forgiver), verse 7
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Why Allah created disobeyers while knowing their future deeds?
servant, I screened your sin in the world and I will screen it for you today.»(1)
Conclusion
Allah the Exalted created man in order to march, with a free will, toward his perfection. Therefore, he who achieves such perfection will reach the aim behind his creation. He who does not march on the way will have freely disobeyed and hence earned punishment. However, Allah the Exalted opened doors for his salvation so that the winners on Judgment Day will be of two kinds, the sublime quality and the quantity that receives mercy.
(1) Muhammad Baqir al-Majlisi, Bihar al-Anwar (Oceans of Light), Vol. 22, P. 450
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How does the trial harmonize with the divine justice?
How does the trial harmonize with the divine justice?
The meaning of justice
At first, before answering the question, we must define the meaning of justice. Justice holds two meanings:
First: Each person must receive his rights. In other words, give attention to the rights of others. This necessitates the existence of a person with rights in order to apply justice by taking care of his rights, which means assaulting him would be unjust.
Second: Placing everything in its right place and this is the meaning of wisdom.
Allah the Exalted is just towards both meanings. However, the second meaning is more suitable to one’s understanding. There is no independent right for any existing creature until he is taken
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How does the trial harmonize with the divine justice?
care of. What does a right mean? In fact, it is something that Allah granted to someone as his own right. Therefore, one cannot argue such right because it has been recognized by the exalted lord out of his generosity. For example, when we say: «Oh lord, I beseech thee in the right of Muhammad and the household of Muhammad …,» it means the grace that has been generously given by Allah to Muhammad and the household of Muhammad. However, because Allah the Exalted swore himself to such grace, this is why it is being expressed as an entitled right.
Therefore, it would be appropriate to believe that justice is placing everything in its right position although Allah the Exalted was forever justice in the first meaning as well.
Justice and the faith of Muslims
No Muslim doubts the fact that Allah the Exalted is just. According to every Muslim Allah does not act with injustice and he places everything in its right place. However, there is a basic difference regarding a pivotal cause that relates to the definition or the diagnosis of the divine justice.
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How does the trial harmonize with the divine justice?
Can the human mind understand the beauty or ugliness of things and actions without an initial explanatory intervention by Allah the Exalted? Alternatively, can man differentiate between beauty and ugliness unless Allah the Exalted explains them first? For example: can the human brain itself realize that seizing a loaf of bread from a hungry orphan is an ugly deed and that the returning of that loaf back from the robbing hand is a good deed. How can one understand these issues unless Allah the Exalted explains initially that the first deed is ugly and the second is beautiful? If it were not for Allah’s explanation, the mind would have never understood.
Al-Asha’erah (Muslim faction) said: The human mind cannot independently understand the goodness and ugliness of things. Goodness is that which Allah beautified whereas ugliness is that which Allah made ugly. For example: should Allah the Exalted place the good believer in hell and the bad disbeliever in His heaven, this issue would be deemed good.
The Shiites and al-Mo’tazalah said: the mind can automatically understand the goodness and ugliness of things and actions.
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How does the trial harmonize with the divine justice?
Therefore, it is illogical for Allah the Exalted to take the pious believer to hell because this issue is deemed unjust and inappropriate – placing an issue in its wrong position. However, this issue does not mean that the mind is the one that instructs or informs Allah the Exalted. Instead, the mind discovers how it can harmonize with the divine perfection and wisdom and understands when things are inappropriate.
At this point, the dogmatic question regarding harmony between trial and justice is not beneficial when it is being addressed to al-Asha’erah, because they in advance do not admit that this issue is ugly. Instead, they believe that it is good as long as Allah the Exalted has ordained it.
On the other hand, it would be right to direct the question to the Shiites asking them: how can the trials harmonize with the divine justice? For example:
- How can illnesses harmonize with the divine justice?
- How can poverty harmonize with the divine justice?
- How can the death of a dear one harmonize with the divine justice?
Etc…
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How does the trial harmonize with the divine justice?
The correct methodology in observing things:
First: Look at an object alone while isolating it from its environment and scenery.
Second: Look at an object as a part of a panel to which it is attached and the scenery or background that surrounds it.
Giving an example: If I ask you which is more beautiful: a straight line or a curved line, what is your answer?
You might answer that the straight line is more beautiful.
But, in the name of your creator, I ask you again, is this answer correct? Suppose that you had to view the panel or the picture where this line exists; suppose that this line was an eyebrow, would you still think that its beauty is in its straightness?
Listen to the author who addressed the eyebrow saying:
This is a translation of the Arabic:
Oh curved eyebrow your straightness (beauty) is in your unevenness,
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How does the trial harmonize with the divine justice?
I ask you more:
What do you think about the amputation of the hand of a human being? Is this deed beautiful or ugly?
Would it be right to say directly that it is an ugly deed or should you be patient to examine the entire picture? Perhaps a poisonous snake bit that hand and hence avoiding its amputation became a reason for poisoning the entire body, leading to the death of its owner. I ask you in the name of your lord, if the mother of that bitten child knew for sure that her child was going to die if the doctor does not amputate his hand, don’t you think that she will beg him in order to amputate it?
I ask you more:
What do you think about the traffic lights that demand the vehicles to stop when the light is red and go when the light is green?
Do you think that its beauty would be tarnished because it was a reason for your delay in catching up with the flight, hence missing your flight?
I am not saying that amputating the hand does not hold negative result. In fact, it holds a great
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pain and loss of a major organ that will influence the production of man and disfigure its beauty.
However, is it right to count the negativities of a hand’s amputation and condemn the ugliness of its amputation or should I write a list in which I place the negativities that were mentioned plus the positivities that will maintain the life, hence judge which is more important: the negativities or the positivities? In light of the study I answer the question to say yes, in this case, the amputation of a hand is beautiful.
I am not saying that the traffic light system is entirely positive. Therefore, it is good. Instead, it might hold negativities that can cause an appointment delay, burning more gas, standing more in the heat of the sun. However, is it right to recognize these negativities hence regard the traffic light system as ugly? Alternatively, would it be right for me to design a table and fill it with the negativities and positivities then make a comparison and study which is more important, after which, based on that study, I judge whether it is beautiful or ugly?
In conclusion, there are two ways in viewing the issues:
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First: viewing the issue alone without seeing its surroundings and its whole picture.
Second: viewing the issue as part of the panel and the whole picture.
The first way is the base that the angels used asking their lord – in a protesting manner – regarding man’s creation: «Will You place upon it one that causes corruption therein and sheds blood …»(1)
The answer of Allah the Exalted to the angels was that they were not wrong regarding the information about mankind. Instead, Allah the Exalted wanted to direct them and change their view from the first way to the second way, viewing the entire picture. At this point, they will see, adding to their information, other luminous names. They will know how mixing between black and white will add beauty to the panel.
In the first case, the angles on zooming in they saw nothing but a black hole, hence felt gloomy regarding the image. However, on zooming out, they saw a black mole on a beautiful face.
(1) Surat Al-Baqarah (The Cow), verse 30
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How does the trial harmonize with the divine justice?
Back to the question
After explaining the previous methodology we touch on the vocabularies that must be investigated regarding their harmony with the divine justice, such as diseases, the loss of a dear one, poverty, etc…
We will investigate this issue in light of the table of the positivities and negativities.
The negativities are obvious: illness for example causes pain and can cause financial expense regarding treatment and medicine as well as sick leave, etc…
The loss of a dear one can cause grief, the feeling of losing an amuser, and disrupts life matters, etc… Poverty can lead to a feeling of humiliation, less enjoyment in life, exhaustion in seeking means of living, etc…
However, if we look at the table of positivities, we will see other different issues such as:
1- Contribution to building a strong character.
Trials can play a role in building a strong character. This issue was obvious when a study was made on a number of excelling people. Their sufferings and tribulations in their lives helped in molding their strong personalities.
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Imam Ali (pbuh) pointed to this fact in his words, «Know that the wild tree is stronger in wood and that green beauties are thinner in skins.»(1)
A successful scholar or scientist does not become so – usually – until he experiences a tiring study. The shining athlete does not become so – usually – until he experiences hard training. Both are like the diamond that is formed of carbon which experienced extremely high pressures.
2- Correcting the path.
Tribulation can help correcting the path of man in his life. For example, the death of a dear one, illness, and money loss can shake the man that marches blindly without seeing their negativities.
The holy Quran drew attention to this fact in many verses.
Allah the Exalted said, «And if Allah had extended [excessively] provision for His servants, they would have committed tyranny throughout the earth. But He sends [it] down in an amount which He wills. Indeed He is, of His servants, Acquainted and Seeing.»(2)
(1) Imam Ali, Nahjul Balagha (Peak of Eloquence), Vol. 3, P. 70
(2) Surat Ash-Sh?ra? (The Consultation), verse 27
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Allah the Exalted also said, «And when We bestow favor upon man, he turns away and distances himself; but when evil touches him, then he is full of extensive supplication.»(1)
3- Compensation in the afterlife.
Trials are followed by compensation in the afterlife which brings comfort to the one who believes in it. The prophet (pbuh&hh) was quoted as saying, «In heaven, there is a tree which is named the tree of trials. The tried people will be brought on Judgment Day without any records or questioning, and the rewards will pour down on them.»(2)
In order to explain this great divine compensation, here are a number of examples reported by several accounts:
a- Miscarriage
- The prophet (pbuh&hh) was quoted as saying, «I am seeing us as the biggest nation on the day of resurrection, even the miscarried child will tarry at the entrance of heaven where he will be
(1) Surat Fu??ilat (Explained in Detail), verse 51
(2) Muhammad Baqir al-Majlisi, Bihar al-Anwar (Oceans of Light), Vol. 79, P. 137
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asked: enter the paradise. It asks: My parents and I? It is answered: your parents and you.»(1)
b- The death of a child
- It was reported that Allah the Exalted inspired his prophet David (pbuh) while mourning the death of his child, «What is the value of this child to you? He (pbuh) said: Oh lord, to me, he equaled the earth covered with gold; and Allah the Exalted inspired to him: I owe you on Judgment Day an earth covered with rewards.»(2)
- It was also reported that Prophet Muhammad (pbuh&hh) said to his companion Ibn Maz’oun, who mourned the death of his child, «Oh Ibn Maz’oun, paradise has eight gates and hell has eight gates; wouldn’t you be happy to find your son at one gate, who would embrace you by your neck, interceding your lord on your behalf until Allah the Exalted accepts his intercession?»(3)
(1) Ash-Shaheed ath-Thani, Maskan al-Fouad (Residence of the Heart), audited and published by Mo’assasat Aal Albayt Le-Ehyaa at-Turath, first edition, Qum, 1407 A.H., P. 5
(2) Muhammad Baqir al-Majlisi, Bihar al-Anwar (Oceans of Light), Vol. 79, P. 121
(3) Ash-Shahid Ath-Thani, Maskan al-Fouad (Residence of the Heart), P. 20
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How does the trial harmonize with the divine justice?
- It was also reported that the prophet was quoted as saying, «He, who loses a child of his own, which has not reached adolescence, is more beneficial than leaving behind one hundred sons fighting in the way of Allah the Exalted, alarmed until Judgment Day.»(1)
c- Body illnesses
The Noblest Prophet (pbuh&hh) was quoted as saying, «A degree [of high position] awaits a person at Allah, which he will not reach through death; instead, he will be afflicted with physical illness, and hence attain it.»(2)
A man with afflictions, when contemplating on these religious scripts, will experience a mixed feeling of pain and pleasure, like the traveler who was far away and returning home to his family in Lebanon for example; his flight lands in Paris, where he has to wait for three hours, after which it takes off again.
The man has already informed his family
(1) Al-Mirza An-Nouri, Mustadrak al-Wasa`el (Following the Means), audited and published by A’l Albayt Foundation, second floor, Beirut, 1408 A.H., Vol. 2, P. 392
(2) Muhammad Baqir al-Majlisi, Bihar al-Anwar (Oceans of Light), Vol. 78, P. 174
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about the time of arrival in Beirut; however, an emergency happens in Paris, where the passenger has to wait an additional ten hours. How will his psychological case be?
There is no doubt that most people will feel upset and gloomy for the delay. But let us assume that this passenger was informed previously he will surely be compensated for each hour of delay with the value of 50,000 Euros. At this point, what will be of his psychological case?
There is no doubt – in most cases – that this person’s psychological situation will change as he thinks of each hour of delay and his rising profit. He will be overwhelmed with joy and satisfaction because his money balance will rise.
Let as also assume that this passenger was informed that during the delay period he will be compensated with 100,000 Euros for each slap that he receives.
When this person is slapped, he will feel pain, but as he thinks of his increasing financial balance (100,000 Euros) he will feel pleasure at the same time.
His feeling might even be similar to the feeling
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of the holy commanders who regard affliction as a letter of love from Allah the Exalted. This is the case of the scholar who was not given a child. Hence, he beseeched Allah the Exalted for a long period until He granted him a child that filled his life with joy and happiness. The father’s heart became greatly attached to his son. One day – when he was preaching to the people – he received news about the death of his only child. He continued his sermon without any signs of the expected grief. Later, he asked the people to join him in the procession of his child.
One man asked him: I know that you love your child very much. How come no signs of grief appeared on your face for his loss?
The scholar replied: «When I received the news for his death, I thought in my heart that Allah the Exalted knew that my heart became attached to loving someone else other than Him. Therefore, His Exaltedness took him away so that his love alone would reside in my heart. Hence, I was satisfied.»
Contemplating over this universe while viewing its entire picture encourages us to look up to the Wise and praise Him.
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«Allah witnesses that there is no deity except Him, and [so do] the angels and those of knowledge - [that He is] maintaining [creation] in justice. There is no deity except Him, the Exalted in Might, the Wise.»(1)
(1) Surat ‹?li `Imr?n (Family of Imran), verse 18
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Is man free or not free (to choose or undertake)?
Is man free or not free
(to choose or undertake)?
Before answering this question, we must stress on the fact that man is compelled and is not free regarding issues within him. For example, he is not free to control the blood stream in his veins, the course of the white cells when dealing with his wounds. Man did not choose how he should look, his height, shape and color. Definitely our question is not about these issues. No sane person would assume that man could be free regarding the principle of these matters.
Instead, the question is about his actions and the deeds that he undertakes in his life with his free will. Therefore, is man free regarding these actions or is he compelled and driven to undertake them?
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Is man free or not free (to choose or undertake)?
The three trends
Trend 1: Compulsion
There is one faction that has been defined in the history of Muslims, and was known as al-Mujabbirah (the compelled). It was embraced by Al-Asha’erah faction during the first stages. The word Mujabbirah means that man is compelled, not free (to choose or undertake). Instead, man is driven and has no freedom regarding this issue.
Al-Mujabbirah faction embraced this trend because of their faith and belief in the unification of Allah the Exalted. They believe that His Exaltedness is the doer of everything and influences every existence. Therefore, if we say: that the doing of the human action is man himself, and not Allah, this would result in an associate of Allah the Exalted at this point. Hence, Allah the Exalted would be a doer and man another doer, which is an evident partnership.
At this point they said: A man’s action is an action of Allah, and that man is compelled regarding all his actions.
Al-Mujabbirah deduced their dogma from verses of the Quran. We will exhibit some of these verses:
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Is man free or not free (to choose or undertake)?
1- «No disaster strikes upon the earth or among yourselves except that it is in a register before We bring it into being - indeed that, for Allah, is easy -…»(1)
2- «... Saying, «Is there anything for us [to have done] in this matter?» Say, «Indeed, the matter belongs completely to Allah.» They conceal within themselves what they will not reveal to you. They say, «If there was anything we could have done in the matter, some of us would not have been killed right here.» Say, «Even if you had been inside your houses, those decreed to be killed would have come out to their death beds…»(2)
3- «...and Allah sends astray [thereby] whom He wills and guides whom He wills...»(3)
4- «Say, «O Allah, Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will. You honor whom You will and You humble whom You will. In Your hand is [all] good. Indeed, You are over all things competent.»(4)
(1) Surat Al-?ad?d (The Iron), verse 22
(2) Surat ‹?li `Imr?n (Family of Imran), verse, 154
(3) Surat ‹Ibr?h?m (Abrahim), verse 4
(4) Surat ‹?li `Imr?n (Family of Imran). verse 26
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5- «...Allah has already set for everything a [decreed] extent.»(1)
The compulsion dogma (Jabr dogma) mirrored sensitive effects on both communal and individual level. The Ummayyads stipulated this creed to justify their regime and their tyranny against the people. Moreover: some individuals were struck by despair because of the change launching from the Jabr dogma. This issue is evident in the following poetry of a Jabri poet:
This is a translation of the Arabic:
My luck is like the flour
that was scattered among thorns
And they said to the barefooted
on a windy day: collect it
In vain they tried to gather it
some people said: let it be
He who was made unhappy by God
how can you make him happy?
Trend 2: Delegation
Next to al-Mujabbirah, al-Mo’tazalah faction
(1) Surat A?-?al?q (The Divorce). verse 3
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embraced the cause that man is delegated and is free in all his actions. He is neither free nor unfree regarding them. These people launched with their faith from their belief that Allah the Exalted is just. And they said: if man was compelled towards his action then it would be wrong for Allah the Exalted to punish him for the sin. Therefore, how can He force him to perpetrate sins and wrongdoings after which He punishes him for committing them?
At this point they said: Allah the Exalted created man and gave him complete freedom regarding his deeds in a way that Allah the Exalted has nothing to do with the incidents. Hence, Allah is not responsible for the outcome. Instead, man alone is responsible for his deeds and actions.
Al-Mo’tazalah also deduced their dogma from verses of the Quran. We will exhibit some of these verses:
1- «Indeed, Allah will not change the condition of a people until they change what is in themselves.»(1)
2- «And Allah would not have wronged them, but
(1) Surat Ar-Ra`d (The Thunder), verse 11
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it was they who were wronging themselves.»(1)
3- «Indeed, We guided him to the way, be he grateful or be he ungrateful.»(2)
4- «So whoever wills - let him believe; and whoever wills - let him disbelieve.»(3)
5- «Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness].»(4)
(1) Surat Al-`Ankab?t (The Spider), verse 40
(2) Surat Al-’Ins?n (The Man), verse 3
(3) Surat Al-Kahf (The Cave), verse 29
(4) Surat Ar-R?m (The Romans), verse 41
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Amid the two trends
It is obvious that the base on which both trends relied is true within itself. Yes, Allah the Exalted is the creator of everything and no other dependent can be a creator. And yes, Allah the Exalted is just and cannot practice injustice against any human being, hence, he cannot punish someone for a deed that he was forced to undertake.
Each faction held on to its creed accusing the other ob being wrongful. There is a sweet story telling that Ghilan al-Dimashki (a believer in delegation) met Rabei’ah al-Ra’y (a believer in compulsion), and the following dialogue took place:
Ghilan: You are the one who believes that Allah loves to be disobeyed.
Rabei’ah: You are the one who believes that Allah loves to be disobeyed coercively.(1)
(1) Murtada al-Mutahari, al-Insan Wal Qadaa Wal Qadar (Man and fatalism), Translated by Muhammad Ali At-Taskhiri, 3rd edition, Beirut, Dar At-Ta’awoun (Coop Printing House), 1987, P. 69
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Is man free or not free (to choose or undertake)?
There is another dialogue that took place between judge Abdul Jabbar al-Mo’tazali (a believer in delegation) and Abu Isaac al-Farayini (a believer in compulsion) and the following result came:
Al-Mo’tazali: «Praise is to the one Who is far above wrongdoing.»
Contradicting with al-Mujabbirah that attributes everything to Allah, hence attributing the wrongdoings to Him (Exalted above such).
Al-Farayini: «Praise is to the one Who allows nothing to happen in His reign unless He wills it.»(1)
Trend 3: A faith between the two
Al-Shi’a Al-Imamiyah (the Shiites of the 12 infallible commanders) acknowledged that believing in compulsion leads to attributing injustice to Allah the Exalted; and that believing in delegation leads to a kind of polytheism.
Therefore, the Shi’a refused both creeds, al-Jabr (compulsion) and Tafweed (delegation).
They talked about a third trend, which was expressed by Imam al-Sadiq (pbuh) in his words:
(1) Same previous souce
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«Neither compulsion nor delegation; instead, it is a case in between the two cases.»(1)
The Shiites launched with their dogma based on two granted issues:
The first granted issue: the unity of Allah
It is certain and granted that, based on solid mental evidence, Allah the Exalted is the one and only who created everything, can influence everything, and there is no other creator or influencer but him.
Previously, we answered the second question (How can we imagine Allah?). We said that all beings and the possibility of an existing world acquired a relationship where they needed Allah the Exalted regarding the primary of their existence as well as their survival, to the point where no existence or survival is accomplishable without Allah the Exalted.
Therefore, we cannot say: that this deed belongs to man and not to Allah the Exalted.
(1) Muhammad Baqir al-Majlisi, Bihar al-Anwar (Oceans of Light), Vol. 4, P. 197
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Is man free or not free (to choose or undertake)?
The second granted issue: man’s free will
It is certain according to the mind that man is free in his actions. He rises at will, talks at will, moves his hand at will, and does not feel that there is puppeteer who controls his behavior or actions, hence steering him the way he wants without any volition or option. This is one of the conscientious axioms that cannot be denied or doubted by any wise person.
Therefore, we cannot say that: man is forced towards his actions.
The question is: how do we combine these two axioms?
1- Believing that the action belongs to Allah the Exalted
2- Believing that man is free towards his actions
The solution is in the picture, not in the evidence
The solution is not in providing evidence. Instead, we must provide a picture that gathers these two axioms without any confliction between the two. This is the required frame for the answer that was received from Imam al-Sadiq (pbuh)
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saying, «It is a case in between the two cases.» He (pbuh) opened a window for the picture that must give consideration to the two axioms of unity and freedom. Alternatively, let us say it is: the two divine qualities, unity and justice.
What are these true images that are suitable for the two previous axioms?
A number of scholars approached the phrase «A case between the two cases» by presenting the following images:
Let us assume that a patient’s hand was paralyzed and a doctor was able to provide it with an electrical device, where the patient would become able to move his hand once it is provided with electrical power. Let us assume that the doctor pressed the electrical button that sends the current to the patient’s hand and was able to move it; but something bad happened, the patient grabbed a knife with that hand and stabbed the nurse with it.
The question is: who is to be blamed for stabbing the nurse?
Is it the patient who committed the stabbing or the doctor who conducted the electricity?
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If we say: it is the patient because he was the direct cause of the stabbing through his own choice the answer would be: this is true relatively. However, if the doctor had not conducted the electricity none of this would have happened.
If we say: it is the doctor because he was the one who conducted the electricity the answer would be: this is true relatively. However, if the patient did not commit the stabbing through his own choice none of this would have happened.
Therefore, who takes the blame?
The patient is to blame because he committed the stabbing as well as the doctor because he conducted the electricity.
However, there is a difference between the two questions: who is the cause and who should be blamed? Both the patient and the doctor represent a cause; however, the patient is the one that must be blamed apart from the doctor.
This description, although evident, yet it might cause confusion if we observe both the doctor and patient from a horizontal perspective, giving unclear picture. On the other hand, it would be more convenient if they are looked at in a
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longitudinal perspective, giving a clearer picture by separating them as two different reasons. This is why I will move on to explain the exact description of the phrase «A case between the two cases.»
The accurate description of «A faith between the two faiths»
When several causes result in one effect, this necessitates four images. They are:
1- Cooperation: It means that causes can influence together, where the effect cannot take place without all causes joining in together. For example: the growth of a plant depends on a number of causes that must be summed together, which are: seed, water, temperature and air.
2- Rotation: it means that the effect can be reached by more than one cause, not by their union. It might even necessitate the beginning of the first cause alone followed by the second and third causes together, etc. For example: the movement of an airplane starts with the first engine which then stops, for the plane to continue moving with the second engine. This
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rotation leads to the continuous movement of the plane.
3- Order by influence: it means that the effect of a cause depends on it being influenced first by the previous cause. An example of this case is the collision of the bowling skittles. For instance, the falling of one is influenced by the falling of the previous one that is influenced by the one before it. This issue is also noticeable in man’s influencing decision on the movement of the hand and the hand’s influence on the movement of the pen and the pen’s influence on writing.
4- Order by existence: it means the existence of each one is associated with the existence of the other, unlike the previous case. For example, the existence of a pen does not depend on the existence of the hand; whereas in this case, the existence of the effect depends on the existence of the cause to the point where an effect cannot exist without the cause. And this issue applies to the deed of man and Allah the Exalted.
The existence of a man’s deed is associated with the existence of man, and the existence of
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man is associated with the existence of Allah the Exalted in a way where a man’s deed that is tied to his existence is also tied to the existence of Allah the Exalted. Allah the Exalted is the creator of man and He is also the creator of man’s action that was executed out of man’s own free will in a way where man and his executed action (out of his free will) both depended on Allah the Exalted.
In conclusion, the deed belongs to man because it is the product of his own choice, hence, man alone bears the responsibility. Both the action and man are the cause of Allah the Exalted. However, the action is attached to Allah until the point of its execution by the free man. This is why it is an action of Allah, yet the one who bears the responsibility is the free man.
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What is the reality of Al-Bidaa (changeable pre-designed destiny)?
What is the reality of Al-Bidaa (changeable pre-designed destiny)?
How do the Shiites respond to the accusation that they believe that Allah changes His mind, for which they invented the term Al-Bidaa.
We begin our answer by explaining that the Shiites believe in the knowledge of Allah the Exalted. They believe that Allah the Exalted is the absolute perfection. He is acquainted with everything with no ignorance in the courtyard of His holiness. His Exaltedness said:
«Indeed, from Allah nothing is hidden in the earth or in the heaven.»(1)
«And with Him are the keys of the unseen; none knows them except Him. And He knows what is on the land and in the sea. Not a leaf falls but that He knows it. And no grain is there within
(1) Surat ‹?li `Imr?n (Family of Imran), verse 5
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the darknesses of the earth and no moist or dry [thing] but that it is [written] in a clear record.»(1)
«Whether you reveal a thing or conceal it, indeed Allah is ever, of all things, Knowing.»(2)
Imam Ali (pbuh) was quoted as saying, «The number of drops of water, of stars in the sky, or of wind currents in the air is not unknown to Him, nor the movements of ants on rocks, or the resting place of grubs in the dark night.
He knows the places where leaves fall, and the secret movements of the pupils of the eyes».(3)
Imam al-Baqir (pbuh) was quoted as saying, «Allah is a light with no darkness within it, knowledge with no ignorance within it, and a life with no death within it.»(4)
Imam al-Kazim (pbuh) was quoted as saying, «Allah is the ever knower of things even before his creation of things like his knowing of things after his creation of things.»(5)
(1) Surat Al-’An`?m (The Cattle), verse 59
(2) Surat Al-’A?z?b (The Combined Forces), verse 54
(3) Nahjul Balagha (Peak of Eloquence), Sermons of Imam Ali (pbuh), Vol. 2, P. 98
(4) Muhammd Bin Ali As-Sadouq, At-Tawhid (the Unification), audited by Hashim At-Tahrani, Qum, Printing date unknown, P. 138
(5) Same previous source, P. 145
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The reports on al-Bidaa and the accusation against the Shi’a
Next to all the clarifications of the holy Quran and the accounts of the Noblest Prophet (pbuh&hh) and his household (pbut), yet the Shiites have been accused throughout history of saying - God forbid - that Allah changes His mind, hence He moves from ignorance into knowledge.
They believe that this accusation was based on the reports that came from the Prophet’s household (pbut) regarding the term «Al-Bidaa». Here are some quotations from Imam al-Sadiq (pbuh):
- «The best service ever practiced to Allah is al-Bidaa.»(1)
(1) Muhammad Baqir al-Majlisi, Bihar al-Anwar (Oceans of Light), Vol. 4, P. 132
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- «The best magnification ever practiced to Allah the Exalted is al-Bidaa.»(1)
- «No prophet has ever foretold until he admits to Allah with five things: al-Bidaa and al-Mashee’a (God’s will)…»(2)
- «Allah did not send a prophet but with forbidding wine and admitting to al-Bidaa.»(3)
- «If only people knew the rewards behind embracing al-Bidaa they would never have stopped talking about it.»(4)
It is conclusive, according to the followers of the Prophet’s household (pbut), that al-Bidaa concept does not aim to place Allah the Exalted in a position where he understands something after a period of ignorance. Imam al-Sadiq (pbuh) was quoted as saying, «He, who claims that Allah the Exalted could feel remorse after reaching a certain clarification about something, is a denier of Allah the Great with respect to us.»(5)
(1) Muhammd Bin Ali As-Sadouq, At-Tawhid (The unification), P. 333
(2) Same previous source.
(3) Same previous source, P. 334
(4) Muhammad Bin Ya’coub al-Kulaini, book al-Kafi (The Sufficient), Vol. 1, P. 148
(5) Muhammad Saleh Al-Mazandrani, Sharh Usul al-Kafi (Explaining the Principles of the Sufficient), audited by Abul Hassan ash-Sha’rani, 1st edition, Beirut, Dar Ehyaa At-Turah al-Arabi, 2000, P. 89
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However, what is the aim of al-Bidaa, which holds such a great status?
The answer is tied to the Shiites’ dogma; it is tied to fate and destiny. The Shiites believe that Allah the Exalted ordained and engineered the matters from the beginning until the end. These matters include the entire creation, even the deeds of all people. Allah designed a determination for everything. Allah the Exalted determined that earth rotates around the sun, that moon rotates around the earth, and that night and day alternate.
Allah the Exalted ordained that Adam (pbuh) lived the years that he lived, and I will live for a certain period of time, and you will live from such a year, such a month, such a day, such an hour, and such a second to such a year, such a month, such a day, such an hour and such a second, etc…
However, this faith associates an important question:
Does this ordinance rule the will of Allah the Exalted?
1- The answer of al-Mujabbirah:
Yes, based on some reports such as al-Bukhari who reported that Abu Hurairah quoted
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the Greatest Prophet (pbuh&hh) as saying, «The quill has dried out regarding your destiny.»(1) [This means what has been written by the quill cannot be changed because the ink dried out].
An-Nawawi explains this speech saying, «And the angel who is charged with the sperm says: «Oh lord, do you want this one unhappy or happy? After that it registers its deeds, outcomes, age and subsistence. Then, the page is folded without any increase or decrease.»(2)
Also, Sahih al-Bukhari reports, «Adam (pbuh) and Moses (pbuh) argued. Moses (pbuh) told him: Oh Adam, you were our father. You disappointed us when you took us out of heaven. Adam (pbuh) said to him: Oh Moses, why do you have to blame me for a destiny which Allah has ordained for me 40 years before he created me.»(3)
Omran Bin Haseen was quoted as saying, «A man said: «Oh messenger of Allah, can the
(1) Ja’far As-Subhani, al-Elahiyat (Theology), printing edition unknown, printing date unknown, P. 549
(2) An-Nawawi, Sharh Moslem (Moslem Explanation), printing edition unknown, dar al-Kitab al-Arabi, Beirut, 1407 A.H., Vol. 16, P. 193
(3) Al-Bukhari, Sahih Al-Bukhari, printing edition unknown, printing date unknown, Dar al-Fikr Lit-Tiba’a Wan-Nashr Wat-Tawzei’ (Ideology Printing & Publishing House), 1981, Vol. 7, P. 214
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residents of heaven be differentiated from the residents of hell? He said: ‘Yes.» The man said: «Then, why the doers are doing?»(1) The prophet (pbuh&hh) said: «Say each man is working for that which has been created for him or for that which has been made easy for him.»(2)
This bold question is essential regarding this matter. This is because believing in Jabr (pre-designed destiny) necessitates desperation regarding the change of the individual or the society.
At this point, the Ummayyads, as mentioned before, used to publish this creed in order to justify their reign and injustice. Therefore, when people sought refuge at Muawiyah or his assistants due to economic tensions, they would recite Allah’s words, «And there is not a thing but that with Us are its depositories, and We do not send it down except according to a known measure.»(3)
One of the sweetest reports that challenged this logic was the action of Ahnaf Bin Qays when he answered to these people saying, «Allah
(1) Same previous source, P. 210
(2) Same previous source
(3) Surat Al-?ijr (The Rocky Tract), verse 21
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divided his sustenance to his servants with justice, but you stood between them and their sustenance.»
Let us return to the question: Does this determination rule the will of Allah the Exalted?
2- The answer of the Shi’a:
The answer is no, based on several verses of the Quran as well as the holy conversations of the Prophet (pbuh&hh).
Here are some verses of Allah the Exalted:
«Allah eliminates what He wills or confirms, and with Him is the Mother of the Book.»(1)
«Indeed, Allah will not change the condition of a people until they change what is in themselves.»(2)
«And said, ‘Ask forgiveness of your Lord; indeed, He is ever a Perpetual Forgiver. He will send [rain from] the sky upon you in [continuing] showers. And give you increase in wealth and children and provide for you gardens and provide for you rivers.»(3)
(1) Surat Ar-Ra`d (The Thunder), verse 39
(2) Surat Ar-Ra`d (The Thunder), verse 11
(3) Surat N?? (Noah), verses 10-12
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«And if only the people of the cities had believed and feared Allah, We would have opened upon them blessings from the heaven and the earth; but they denied [the messengers], so We seized them for what they were earning.»(1)
«...And whoever fears Allah - He will make for him a way out. And will provide for him from where he does not expect.»(2)
«And had he not been of those who exalt Allah, He would have remained inside its belly until the Day they are resurrected.»(3)
The Shiites sorted a number of the reports that indicated to this issue such as:
The Noblest Prophet (pbuh&hh) was quoted as saying, «Charity paid with your own hand pushes away the sudden death and pushes away seventy kinds of afflictions.»(4)
Commander of the faithful (pbuh) was quoted as saying, «Ask Allah for forgiveness frequently and you will bring in sustenance.»(5)
(1) Surat Al-’A`r?f (The Heights), verse 96
(2) Surat A?-?al?q (The Divorce), verses 2-3
(3) Surat A?-??ff?t (Those who set the Ranks), verses 143-144
(4) Muhammad Bin Ya’coub al-Kulaini, book al-Kafi (The Sufficient), Vol. 4, P. 3
(5) Muhammad Baqir al-Majlisi, Bihar al-Anwar (Oceans of Light), Vol. 90, P. 278
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Imam al-Sadiq was quoted as saying, «Supplication pushes away the fate; a sinning believer deprives himself from sustenance because of his sin.»(1)
Imam al-Baqir (pbuh) was quoted as saying, «Family ties enrich the deeds, increase money, push away affliction, ease accountability, and delay death.»(2)
The Sunnis sorted a number of the reports that indicated to this issue such as:
Ibn Abbas was quoted as saying, «Caution is useless regarding fate; however, through supplication, Allah erases whatever he wishes pertaining to fate.»(3)
It was reported that Abu Hurairah quoted the Prophet (pbuh) as saying, «Nothing will push away fate like supplication; and nothing will increase the age like piety.»(4)
It is evident that had the Sunnis been committed
(1) Same previous source
(2) Muhammad Bin Ya’coub al-Kulaini, book al-Kafi (The Sufficient), Vol. 2, P. 150
(3) Jalal Ed-Dean As-Soyouti, Vol. 4, P 66
(4) Al-Muttaqi al-Hindi, Kanz al-Ummal (Treasure of Workers), printing edition unknown, audited by Bakri Hayyani, Beirut, Mo’assasat Ar-Risalah (The Message Foundation), 1409 A.H., Vol. 2, P. 67
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to these reports, they would have agreed with the Shiites regarding al-Bidaa matter, and the argument would have been merely verbal.
Summary
Our understanding of the verses of the Quran and the holy scripts concludes that Allah the Exalted engineered the fate of man in a way that the door of change was kept open. A margin has been left for man in order to work on changing his fate. According to the initial engineering, a man’s age may be 40 years. However, if he gives alms Allah the Exalted might add to his age another 10 years. This is how man keeps a glimpse of hope to change his future and destiny under the power and will of Allah the Exalted. Commander of the faithful (pbuh) expressed this issue when he moved away from a falling wall. Hence, some people asked him: Are you running away from the ordinance of Allah?
And the Imam (pbuh) replied: «I run away from Allah’s ordinance to his judgment.»(1)
This is what is being expressed by the dogmatic
(1) Muhammad Baqir al-Majlisi, Bihar al-Anwar (Oceans of Light), Vol. 56, P. 3
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terminology as the pierced (changeable) ordinance versus the predestined ordinance against which man can do nothing to change. Believing in such a margin of change by man (under His Exaltedness’s will) is called al-Bidaa creed.
It is evident that he who does not believe in this margin, a possibility for man to change himself and the society, lives a situation of desperateness regarding change and development in his situation coupled with promoting the society, which could drive him into slothfulness or even into embracing the way of evil as long as he believes that this is all destined by Allah the Exalted to the point of no return. At this point, Imam al-Sadiq (pbuh) said – as mentioned previously –:
«The best magnification ever practiced to Allah the Exalted is al-Bidaa.»(1)
A kind story regarding al-Bidaa
Imam Abu Jaafar (pbuh) was quoted as saying, «While a poor-looking young man was sitting with Prophet David (peace be upon him
(1) Muhammd Bin Ali As-Sadouq, At-Tawhid (the Unification), P. 33.
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and our Prophet and his household), he would usually sit for long while keeping silent. Suddenly, the angel of death visits the prophet saluting him. The angel of death looks sharply at the young man. Prophet David (peace be upon him and our Prophet and his household) said: did you look at this one? He said: yes, I was instructed to take his spirit after seven days in this very position. David (pbuh) expressed sympathy towards him and asked: young man, do you have a wife? He said: no, I never got married.
David (pbuh) said: visit so-and-so (a man who was of great reverence of the children of Israel) and say to him: David (pbuh) instructs you to wed me to your daughter. You must marry her tonight, and take whatever you need regarding the dowry to him, and be with her. After seven days, come back and meet me here in this same position. Therefore, the man gave him his daughter in marriage and he slept with her and spent seven days. After that, he met David (pbuh) on day eight. David (pbuh) asked him: young man, how did you find what you have experienced? He said: I have never been more graceful and happier than this. David (pbuh) said: be seated. The man sat while David (pbuh) waited for his
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death. However a long time passed by, thus, he (pbuh) said: go home and be with your wife. Come back after seven days, on day eight. When the man returned on day eight and sat with him nothing happened. Another week passed. Then the man came on day eight and sat with him. Suddenly the angle of death came and David (pbuh) asked: didn’t you tell me that you were instructed to take the life of this young man after seven days? He said: yes. He (pbuh) said: eight and eight and eight days have passed! He said: Oh David, Allah the Exalted reacted with your compassion towards him and hence he extended his life for another thirty years.»(1)
What did we learn from the previous subjects?
a- Al-Bidaa doctrine, according to the aforementioned explanation, has been publicized based on the reports of the Sunnis and Shiites. However, the protest by some Sunnis against the Shiites is based on how they understood the meaning of al-Bidaa, not on what the Shiites believe.
(1) Same previous source
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b- The term al-Bidaa according to the Shiites does not aim at making Allah the Exalted in a position where he miscalculated or was unaware of a certain issue. This thinking contradicts with their faith regarding the knowing of Allah the Exalted and the absolute. Instead, the aim is the aforementioned explanation.
c- The reason behind choosing the term al-Bidaa without any other is equal to the holy Quran’s choosing of the term plan and plot, which were attributed to Allah the Exalted in his words: «And Allah is the best of planners.»(1) There is also his verse, «They are planning a plot. But I am planning a plot.»(2)
It is evident that we do not mean by planning and plotting the negative expression that races into the minds of people. This is because when these descriptions are given to Allah the Exalted they must be «weeded» from the negative aspects and must be used according to their perfect subject or meaning that they hold. This is the case of the term al-Bidaa.
(1) Surat ‹?li `Imr?n (Family of Imran), verse 54
(2) Surat A?-??riq (The Nightcommer), verses 15-16
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What is the reality of the world of Zar (atoms)?
What is the reality of the world of Zar (atoms)?
The first source that discussed the world of Zar was the holy verse of the Quran: «And mention when your Lord took from the children of Adam - from their loins - their descendants and made them testify of themselves, [saying to them], «Am I not your Lord?They said, «Yes, we have testified.[This] - Lest you should say on the day of Resurrection, «Indeed, we were of this unaware.»(1)
There have been several reports on the interpretation of this verse, talking about the world of Zar, which was also mentioned in other interpretations of other verses or even independently, to the point where these reports, if collected, reach the limit of recurrence.
(1) Surat Al-’A`r?f (The Heights), verse 172
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Some of these reports were narrated by Sheikh As-Sadouq with an authentication that reaches all the way to Imam al-Baqir (pbuh), when Zararah asked him about Allah’s saying, «And mention when your Lord took from the children of Adam - from their loins - their descendants and made them testify of themselves, [saying to them], «Am I not your Lord? He (pbuh) said: «The knowledge was fixed inside their hearts, but they forgot the situation and they will remember it someday. Had it not been for that situation, no man would have known his creator and his sustainer.»(1)
Another report is that of Sheikh al-Kulaini in which he quoted Imam al-Sadiq (pbuh) saying that Abu Basir asked him: «How could they reply when they were Zar (atoms)? He (pbuh) replied: He [Allah] installed within them that which could answer should He ask them…»(2)
(1) Ahmad al-Barqi, al-Mahasin (the Merits), audited by Jalal Ed-Dean al-Husseini, printing date unknown, Tehran, Dar al-Kutub al-Islamiyah (Islamic Books Publishing House), 1330 SH., Vol. 1, P. 241
(2) Muhammad Bin Ya’coub al-Kulaini, book al-Kafi, Vol. 2, P. 12
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What the word «Zar» means
A book titled «al-Ayn [the Eye]» reads that «Az-Zar or the atoms» are the small ants.»(1) Also a volume titled «al-Bahrain (the two seas)» reads, «Az-Zarrah, stressing on z, means the small ant that can hardly be seen. It was also said that: one hundred of them equal one grain of barley. It was also said that: it is a one of the dust particles seen in the skylight due to the sun.»(2)
A basic rule regarding the interpretation of the verse
Before approaching any interpretation of the verse, we must stress on the fact that any interpretation of a Quranic or narrative script must harmonize with the solid (arbiter) verses of the holy Quran plus the solid dogmatic principles. Therefore, any interpretation that leads to al-Jabr [Coercion] principle is denied even if it was reported in many ways, whether these ways
(1) Al-Khalil al-Farahidi, book al-Ayn (the Eye), 2nd edition, audited by Mahdi al-Makhzoumi and Ibrahim as-Samirraei, Dar al-Hijra, 1410 A.H., Vol. 8, P. 175
(2) At-Toraihi, Majma’ al-Bahrain (the Two Oceans Collector), audited by Ahmad al-Husseini, 2nd edition, Islamic Culture Publishing Library, 1367 SH., Vol. 2, P. 89
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came from the accounts of the Sunnis or Shiites. An example of this is the story of al-Barqi quoting Imam al-Baqir (pbuh) as saying: «Do not argue with people; if they had it in them they would have loved us; Allah received the covenant of people; no one can add anything or erase anything ever.»(1)
This story, let alone it being weak regarding its authenticity, its subject leads to al-Jabr (coercion). Therefore, it must be steered (regarding understanding) or its source must be investigated as a way of being polite to quotations of the Prophet (pbuh&hh) and his Household (pbut).
Basic trends regarding the world of Zar
First trend: The supporters of this trend are many. The world of Zar is a real world that advanced our worldly existence. Allah the Exalted, before creating people in this world, created them in that world. They were like atoms in size. There, they swore to Allah the Exalted as their Divine Lord, and their knowledge of Him as such was stabilized within although they later forgot that this event ever took place.
(1) Ahmad al-Barqi, al-Mahasin (the Merits), Vol. 1, P. 136
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The embracers of this trend referred to several narrations such as: the story of As-Soyouti in his book Ad-Durr al-Manthur (the Scattered Pearls) quoting one of the companions of Allah’s messenger, whose name is Abdul Rahman Bin Qatadah As-Salami, as saying: «I heard Allah’s messenger (pbuh&hh) saying: Allah the Exalted created Adam (pbuh), later, He extracted the creation from his loin and said: these are for heaven and I don’t care; and these are for the hell and I don’t care. The man said: Oh messenger of Allah, why should we worship in this case? He (pbuh&hh) said: because of the changeable fate.»(1)
Another similar story is what Malik narrated in his book al-Mawtaa (the foothold) when Omar Bin al-Khattab was asked about this verse: «And mention when your Lord took from the children of Adam - from their loins - their descendants and made them testify of themselves, [saying to them], «Am I not your Lord?» They said, «Yes, we have testified.[This] - Lest you should say on the day of Resurrection, «Indeed, we were
(1) NO. Jalal Ed-Dean As-Soyouti, Ad-Durr al-Manthur (the Scattered Pearls), printing edition unknown, Beirut, Dar al-Ma’rifah, printing date unknown, Vol. 3, P. 145
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of this unaware.»(1) Hence, Omar Bin al-Khattab said: «I heard Allah’s messenger (pbuh&hh) being asked about it and he said that Allah the Exalted created Adam (pbuh), then he wiped his loin with his right hand extracting his descendants and said: I created these for heaven and they will act according to the deeds of the residents of heaven. He wiped again his loin and extracted descendents from him and said: I created these for hell and they will act according to the deeds of the residents of hell. At this point, a man said: Oh messenger of Allah, why should we worship? Allah’s messenger (pbuh) said: if Allah creates a servant for heaven he will employ him according to the residents of heaven until he dies doing one of the deeds of the residents of heaven, hence entering heaven because of it. And if He creates a servant for hell he will employ him according to the residents of hell until he dies doing one of the deeds of the residents of hell, hence entering hell because of it.»(2)
This trend has been questioned (problematically)
(1) Surat Al-’A`r?f (The Heights), verse 172
(2) Malik, al-Mawta’ (the foothold), audited by Muhammad Fouad Abdul Baqi, printing edition unknown, Beirut, Dar Ehyaa At-Turath al-Arabi, 1985, Vol. 2, P. 898-899
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in many ways, regardless of the issue of al-Jabr in it. Some of these problems are:
1- Quranic problem: descendents that were extracted from the loin of Adam (pbuh), whereas the holy Quran informs us that the extraction happened from the loins of the children of Adam (pbuh), not from the loin of Adam (pbuh).
For instance, Allah the Exalted said, «…when your Lord took from the children of Adam - from their loins -…»(1)
2- Rational problem: This verse informs us that the aim of the testimony is to refute any argument of theirs. Hence, on Judgment Day they (the people) cannot claim unawareness in order to refute the case against them. However, this interpretation recognizes forgetfulness, hence, such recognition causes the argument to be dropped and vanished. As a result, the reason for testifying will no longer exist.
3- Philosophical problem: This problem is based on the school of the great philosopher
(1) Surat Al-’A`r?f (The Heights), verse 172
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al-Mullah Sadra, who proved that the soul is of physical happening and spiritual survival. This means that the material is the origin of Allah’s creation of the soul. Hence, people could not obtain souls prior to that world to be addressed.
It is evident that this last problem is based on the logic of al-Mullah Sadra just like the Quranic problem, being a linguistic issue. Therefore, it is argumentative because the taking of the extraction from the loin of Adam is the same as taking from the loins of his children. However, the rational problem remains the best of the three.
Second Trend: A supporter of this trend is the author of Tafsir al-Mizan (The Scales Interpretation), scholar At-Tabtabaei. He said that the world of Zar is not an advanced world that existed before this worldly life. Instead, testifying to the deity of Allah the Exalted happened in this world by showing man in it the traces and signs that point to the lordship of Allah the Exalted, hence the question, «Am I not your god?» followed by the answer «Yes», speaking for the occasion.
He said «with emphasis» that several
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interpreters mentioned that the purpose behind the circumstance to which the words of Allah the Exalted – «And mention when your Lord took from the children of Adam - from their loins - their descendants and made them testify of themselves, [saying to them], «Am I not your Lord?They said yes.»(1) – pointed is the worldly life. The two verses point to the law of the current divine creation of man in this world. Allah the Exalted extracts the human progeny from the loins of the fathers to the wombs of the mothers and from the mother into the world. Allah the Exalted makes them testify about themselves during their lifetime; and He shows them the signs of His creation and the verses of his unity coupled with the ways of their needs that consume them in every aspect and points to His existence and unity. As if He says to them at this point, «Am I not your lord?» And they answer to Him, as if they existed, saying: «Yes, we testify to this issue and you are our lord with no other. Allah the Exalted acted in this way in order to:
1- Deprive them from any reason against Him on Judgment Day.
(1) Same previous source
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2- Deprive them from saying that they were unaware of such knowledge.
3- Deprive the descendents from saying that their fathers were the ones who became polytheists, and hence they were unaware of such knowledge since they (the descendents) came after their fathers and were brought up to their polytheism with no guilt on their side.»(1)
Third Trend: Those who support this trend are a large number of scholars such as Sheikh al-Mufid, and Sayyid al-Murtada. They believe that the world of Zar is this very worldly life. The testifying issue can be explained that Allah the Exalted has originally created the people with knowledge of Him and His godhood. The dialogue in the verse can be understood as a metaphor in which Allah the Exalted points to his excellence in forming them into an original creation that attracts them to Allah the Exalted.
There are a number of supported reports that embrace this trend such as the speech that al-Kulaini reported supported by Imam al-
(1) At-Tabtabaei, Tafsir al-Mizan (The Scales Interpretation), printing edition unknown, Qum, Manshourat Jama’at al-Modarissean Fil Hawza al-Elmiyah (Leaflets of the scholars group in the religious school), printing date unknown, Vol. 8, P. 310-311
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Baqir (pbuh) when: «Zararah asked him about the words of Allah the Exalted «Inclining [only] to Allah, not associating [anything] with Him.»(1) The Imam (pbuh) replied: inclination is part of the origination upon which Allah originated the people. There is no change in the creation of Allah… He originated them into knowing Him. Zararah said: and I asked him about the words of Allah the Exalted: «And mention when your Lord took from the children of Adam - from their loins - their descendants and made them testify of themselves, [saying to them], «Am I not your Lord?They said, «Yes…»(2) He (pbuh) said: he extracted from the loin of Adam his children until Judgment Day, and they came out like Zar [atoms], and He made them recognize and see Him. If it were not for this event no man would have known his creator. And said: «Allah the Exalted said: each birth is born according to the Fitrah [Allah’s creation], the realization that Allah the Exalted is his creator.»(3)
Add to these supported accounts the report
(1) Surat Al-?aj (The Pilgrimage), verse 31
(2) Surat Al-’A`r?f (The Heights), verse 172
(3) Muhammad Bin Ya’coub al-Kulaini, book al-Kafi (The Sufficient), Vol. 2, P. 13
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of al-Kulaini, supported by Imam al-Sadiq (pbuh) when he replied to Abdullah Bin Sinan who asked him about the words of Allah the Exalted: «... The Fitrah of Allah upon which He has created [all] people.»(1) What is this Fitrah? And he (pbuh) replied: «It is Islam [unification]. Allah created them when he made them testify to unification. He said: «Am I not your Lord?»(2)
The meaning of Fitrah
«Fatara» is one of the Arabic terms meaning created and brought to perfection. In other words, he founded something out of nothing, such as in His words: «Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah.»(3)
On the other hand, the noun Fitrah (Arabic term adding [i] after the first letter) means the nature and kind of the creature. The root term «Fi’lah (adding [i] after the first letter means «the doing of something»] is the source that points to
(1) Surat Ar-R?m (The Romans), verse 30
(2) Muhammad Bin Ya’coub al-Kulaini, book al-Kafi (The Sufficient), Vol. 2, P. 13
(3) Surat Al-’An`?m (The Cattle), verse 79
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the nature and kind of creature. Another example is «Jilsat», which points to the sitting shape, such as: Jalasto Jilsat Zayd, which means I sat exactly like Zayd.
Therefore, His words «… the Fitrah of Allah upon which He has created [all] people»(1), comes in the meaning of the nature upon which Allah the Exalted created man. The verse points to a special nature with a number of characteristics that Allah the Exalted installed within His creation.
The characteristics of Fitrah
His words «No change should there be in the creation of Allah» points to the characteristics of the Fitrah which are:
1- It was made existent within every human being; no man is different than another regarding it.
2- It was made for all times; as it existed in ancient man it also exists in the modern man.
3- It was made for all places, regardless of the country.
4- It does not necessitate any teaching or training.
(1) Surat Ar-R?m (The Romans), verse 30
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What is similar to these characteristics is the existent love of the mother for her child. She has been created to love her child. This issue exists in every mother. No mother is different from another, not now, not in the past or the future. A mother in China will not differ from any mother in Lebanon regarding the loving of a child. The mother does not need any education or training regarding her love for her child.
The Fitrah, the Sibgha, and the Hanifiyah
In Quran, two words are similar to the meaning of Fitrah. They are the Sibgha and the Hanifiyah, and both indicate to religion.
Allah the Exalted said: «[And say, «Ours is] the religion (Sibgha) of Allah. And who is better than Allah in [ordaining] religion? And we are worshippers of Him.»(1)
The Sibgha is the form that Allah the Exalted used to color man ever since his creation. He dyed him with the color of religion – Sibgha is an Arabic term that means dye –.
Some interpreters regarded that this issue indicates to the Christians’ baptism. They,
(1) Surat Al-Baqarah (The Cow), verse 138
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when wishing to bring a person to Christianity, especially the newborn, they baptize him with holy water. They dye him with this water, the color of Christianity.
The Quran addresses this issue reading that Allah the Exalted dyed man since the beginning of his creation with the color of the divine religion.
The second word is the Hanifiyah, which means tendency. A Hanifist person is the one who inclines to be righteous and a unifier. Therefore, it was another expression of the Fitrah that Allah the Exalted had implanted within man.
Based upon this issue, when Zararah asked Imam al-Sadiq (pbuh) about the meaning of «Inclining [only] to Allah» he (pbuh) replied: «Inclining [only] to Allah, not associating [anything] with Him.»(1)
Moreover, Imam al-Baqir (pbuh), when asked about the meaning of «Inclining [only] to Allah, not associating [anything] with Him,»(2) he (pbuh) replied: «It is the issue upon which He created the people; there is no change in the creation of Allah; He has created them upon knowledge.»
(1) Muhammad Bin Ali as-Saddouq, at- Tawhid (The Unification), P. 330
(2) Tawhid (The Unification)
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The Imam (pbuh) pointed next to the world of Zar (atom) and to the Noble speech of the prophet (pbuh&hh): «Each child born is born with Fitrah and thus, it is his parents who Judaize, Christianize, or Magianize it.»(1) The word parents here mean the external elements, which divert him from the Fitrah (creation) of Islam to other beliefs.
This speech is categorized under the answer to the question that may occur to anyone who hears about the Fitrah. How does the Fitrah, which attracts man to Allah the Exalted, agree with those who deny the existence of Allah the Exalted? Where is their Fitrah?
The prophet (pbuh&hh) answers in the past story that the Fitrah has been created with man. It is latent inside him. However, the external elements and whisperings as well as wrongdoings and sins work on hiding this Fitrah, I repeat, covering it, not removing it. This is why he who denies the existence of Allah was named Kafir (denier). This is because the Arabic word Kufr (denial) means cover, such as in His words:
(1) Muhammad Baqir al-Majlisi, Bihar al-Anwar (Oceans of Light), Vol. 58, P. 187
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«... like the example of a rain whose [resulting] plant growth pleases the tillers...»(1) In other words, its plants please the tillers. The tillers were also named Kuffar (plural of Kafir) because they sow the seeds in soil.(2) Therefore, the Fitrah of a Kafir did not vanish. It is his Kufr (denial) that covers or hides it.
This is where the answer of Imam al-Sadiq (pbuh) to that researcher who has been searching for Allah the Exalted becomes relevant. He (pbuh) said to him:
«Oh servant of Allah, did you ever ride a ship?
He said: yes.
He (pbuh) said: did it fail you when there was no other rescue ship and swimming could not save you?
He said: yes.
(1) Surat Al-?ad?d (The Iron), verse 20
(2) Abul Laith As-Samarqandi, Tafsir As-Samarqandi (Samarqandi Interpretation), audited by Mahmoud Matraji, printing edition unknown, Beirut, Dar al-Fikr, printing date unknown, Vol. 3, P. 386
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He (pbuh) said: did your heart in this situation hope for something capable of saving you from your trouble? He said: yes.
Imam al-Sadiq (pbuh): This thing is Allah the Almighty who can save where there is no savior and help where there is no helper.»(1)
(1) Muhammad Baqir al-Majlisi, Bihar al-Anwar (Oceans of Light), Vol. 3, P. 41
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How do we unify Allah in the doctrine?
How do we unify Allah in the doctrine?
The unification of Allah the Exalted is sometimes discussed on the level of concept and other times on the level of behavior and task. Our approach will only address the conceptual unification, which goes under several ranks:
1- Unification of the essence
The aim is to believe that Allah’s essence is one and is not composed of many particles. We proved this issue earlier when we proved that Allah the Exalted is rich. Hence, He cannot be a compound. He is one within Himself.
The necessities for such a belief require us to believe that He has no mass and is not tied to place or time as we mentioned earlier. Another necessity for such a belief is the impossibility of man in trying to describe or imagine His
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Exaltedness. At this point, commander of the faithful (pbuh) was reported as saying: «Unification is that you do not misconceive Him.»(1) In other words, do not picture him with your imagination. Man is incapable of understanding the reality or essence of Allah the Exalted. Therefore, one can read in the holy Quran that when Pharaoh asked the prophet of Allah Moses (pbuh) about the reality of Allah saying:
«[Pharaoh] said, «So who is the Lord of you two, O Moses?»(2), the speaker of Allah Moses (pbuh) did not reply to him by explaining the reality rather by explaining the divine act, «He said, «Our Lord is He who gave each thing its form and then guided [it].»(3)
2- Unification of the creationism
The aim is to believe that Allah alone created the universe and existence with their entirety without any help from any partner.
(1) Ali al-Wasity, Oyoun al-Hikam Wal-Mawa’ez (Eyes of Wisdoms and Sermons), audited by Hussein al-Birjandy, first edition, Dar al-Hadith Wath-Thaqafah, printing date unknown, P. 45
(2) Surat ??h? (Ta-Ha), verse 49
(3) Surat ??h? (Ta-Ha), verse 50
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Evidence that he is the only creator of universe:
The unity of the system and its harmony
The growth of plants and the life of animals are tied to sunlight that reaches from a distance of 94.5 million miles. However, the cereal that grows under the sun requires refrigeration by means of the moonlight that reaches from a distance of 384.400 thousand Kilometers.
In addition, animals need plants because they emit the necessary oxygen for animals to live, and both need water. Water also needs the sun that will vaporize millions of tons of water to reach the sky and change into clouds to rain down on earth.
Moreover, some trees need the wind for the process of pollination.
Also the bees need the flowers for nourishment and the flowers need the bees for pollination.
The sheep that feeds on fodder is characterized by a stomach that digests fodder after the necessary grinding by teeth whereas the carnivores that feed on the flesh are characterized by a stomach that digests meat.
This entire universe is connected together with
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complete harmony. Each part of it needs another part. This clearly indicates that its creator, engineer, planner is one and only one with no other.
Had there been another partner with Allah the Exalted we would never have seen such a system of such precise harmony. Instead, things would have interlaced with each other leading to the disorder of the universe. To this issue, Allah the Exalted indicated saying, «Had there been within the heavens and earth gods besides Allah, they both would have been ruined. So exalted is Allah, Lord of the Throne, above what they describe.»(1)
Sadr al-Mutallehean Ash-Shirazi said in his book al-Asfaar: «The sum of the world being the sum of one creator requires one nature. His oneness is not like the oneness of other things which vary by collecting and joining like one thing; like the house that is the sum of stones, the army that is the sum of soldiers. The parts of the world are associated with an automotive relationship, because they have obtained the arrangement of the cause and the effect.»(2)
(1) Surat Al-’Anby?’ (The Prophets), verse 22
(2) Sadr Ed-Dean Ash-Shirazi, al-Hikmah al-Muta’aliyah Fil Asfar al-Aqliyah al-Arba’a, 3rd edition, Beirut, Dar Ehyaa at-Torath al-Arabi (Arabic Tradition Regeneration Publishing House), 1981, P. 113
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German philosopher «Immanuel Kant» said, «Nature alone and its components are tied. And if each planet or star has its own law still, there should be a law that will include all. This unity of law and correlation points to an order and one controller.»
We must give attention to the issue that unity regarding creationism aims to the fact that Allah the Exalted is the innovator, in the sense that He creates things from nothing. Creation is looked at in the sense of the new formation that was formed from a past material. This example is similar to the painter who draws a beautiful painting on a piece of wood from trees using colors of the nature, and a quill (bird feather); his creation of the painting, in the sense of formation, from a previous material does not contradict with the unity of creationism. This is because its meaning precisely means unification through invention, and does not mean creation from material.
We should not be «troubled» when using terms as long as they are associated with their correct meaning. For instance, when an artist is called «creative,» which is a word originated from «creator,» it is not troubling as long as the aim (meaning) does not contradict with the unity and
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the meaning that we explained.
At this point, the holy Quran attributed the creation to Prophet Eissa or Jesus (pbuh) in the sense of forming from a previous material. However, the holy Quran guides people away from thinking that Eissa (pbuh) is a God by tying this issue to Allah’s permission. In fact, everything happens with Allah’s permission.
Allah the Exalted said on behalf of Eissa the son of Maryam or Jesus the son of Mary (pbut):
«...Indeed I have come to you with a sign from your Lord in that I design for you from clay [that which is] the form of a bird, then I breathe into it and it becomes a bird by permission of Allah...»(1)
«...And when you designed from clay [what was] like the form of a bird with My permission, then you breathed into it, and it became a bird with My permission...»(2)
(1) Surat ‹?li `Imr?n (Family of Imran), verse 49
(2) Surat Al-M?’idah (The Table Spread), verse 110
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The effect of the unity of creationism on jurisprudence
This issue mirrors towards the practical jurisprudence. For instance, when a change happens in the creatures without causing any harm it does not contradict with the faith in the unity of creationism like the case of some scholars who were deluded by a number of strange verdicts. For example, I read in Saudi Arabia a leaflet including a verdict of the public Mufti (jurisprudent). At that time he was asked: Is it permitted for the woman to remove the hair on her legs? He replied: «This is not permitted because it changes the creation of Allah.»
These kinds of verdicts hinder the human mind from developing.
On the basis of the aforementioned, we understand the background behind forbidding cloning with respect to many on the basis that it is a kind of forbidden creation. We also understand the background of the jurisprudents that belong to the school of Ahlul Bayt (Prophet’s household (pbut)) that supports the permissibility of cloning at first as long as it does not harm the infant pertaining to deformation and other
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similar issues. This is because cloning is not an invention. Instead, it is a kind of a method that is employed to compose a number of existing beings.
In fact, instead of the composition happening from a male and a female, it is happening from the same male or from the same female.
3- Unification of the qualities
It means that the subjective qualities of Allah the Exalted are He Himself.
Let us explain this issue:
1- The qualities of Allah divide into two kinds:
a- Subjective qualities: they are taken from the entity of Allah such as life and science in the sense that it would be wrong to extract it from the divine entity. Therefore, it is not right to say in any case that Allah is not alive or that Allah the Exalted is not a scientist..
b- Active qualities: these qualities can be employed while observing the relationship between Allah the Exalted and His creatures, such as creationism and sustentation. They can be, in some cases, imported from the
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divine nature. Therefore, it is okay to say: Allah did not create a father for prophet Eissa the son of Maryam (peace is upon them) and that Allah the Exalted did not provide so-and-so with great knowledge and abundant money.
2- The aim behind unification of the qualities is that the active qualities are not added to the divine entity. Instead, they are the deity Himself. For example, I have an entity, and I have knowledge; however, knowledge has been added to my entity. Because when I was born I was myself with my own entity and lacked knowledge. Hence, knowledge becomes an added quality to my entity.
Here we ask: Has the knowledge of Allah the exalted been added to His entity such as in my case? Alternatively, is there an existing entity that we name Allah and that we name the all-knowing in a way where no knowledge is added to Allah? Instead, it is the very entity of Allah the Exalted.
The Shiites supported the second case. This means the active qualities of Allah are the same entity of His in the form where there is no entity + quality. Instead, there is a one and only one being
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with one entity, the all-knowing, the almighty, the living. His life, His knowledge, and His entity are one (the very same).
The proof that the qualities of Allah and His entity are one:
One: They are inside the entity and make a part of it, which is impossible. This is because we are composing the divine entity in this manner of thinking. We have proven earlier that Allah the Exalted is not a component because He is rich (needs nothing) whereas the component requires its particles.
Two: It is separate from the entity; this image holds two probabilities:
1- Being existent without any need for a creator, this is false. It means that there are a number of necessary creators of creation, which is true polytheism.
2- Being existent with a need for a creator, this means that the divine entity created them. This is also false. Why? The divine entity created knowledge while having no knowledge, which means He lacked knowledge. One cannot provide what one does not possess.
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Hence, we must believe that the active qualities of Allah are the very entity of Him.
4- Unification of the deeds
It means that the doer of everything is Allah the Exalted. There is no other such doer. We proved this issue when we addressed the previous question: Is man free or coerced? The answer is the one that harmonizes man’s freedom with his choice and that all deeds are attributed to Allah the Exalted.
5- Unification of the deity
We proved earlier that all creatures need Allah the Exalted regarding their primary happening and existence. They also need him regarding their survival and continuity. In other words, once they exist they cannot be independent from the Exalted Allah. Instead, He is the one that puppeteers them, and manages their affairs in accordance to His will. This is how we describe the lordship, which mirrors many effects on the relationship of Allah with His creatures. He is the giver of life and the bringer of death. He is the protector, the provider, the commander, and the restrainer plus other issues concerning affairs.
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This deity or godhood is of two kinds:
A- Godhood of formation
This means managing the affairs of the world. Allah the Exalted is the only lord that can manage the affairs of the entire existence. He is the lord of the worlds.
Godhood regarding this meaning was a subject for argument between the prophets and polytheists who made a partner of Allah regarding the godhood of formation while a number of them believed in the unification of creationism.
«If you asked them, «Who created the heavens and earth and subjected the sun and the moon?» they would surely say, «Allah.» Then how are they deluded?»(1)
However, they used to believe that the idols became independent from Allah regarding deity and willpower over the universe. This is why they worshiped independent gods apart from Allah the Exalted.
(1) Surat Al-`Ankab?t (The Spider), verse 61
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The godhood of independency and submissiveness
Believing in the administration and management of a lordship that is submissive to Allah the Exalted pertaining to the origin of its existence, continuity and survival does not hurt the unification faith in the deity in any form. There is no complexity in using related terms such as lord (business owner, landowner, father, etc…) providing that the aim behind such use does not lead to independent godhood.
Therefore, the description of Allah the Exalted of his angels as being «And those who arrange [each] matter» does not contradict with one’s belief in the deity of Allah the Exalted. This is because they are dependent arrangers and cannot work independently. The same issue applies to the angel of death Azrael who is appointed to take lives; Gabriel the inspirer, Michael the manager of provision, and Israfil (Raphael) the blower of the horn. These issues do not contradict with faith in the unification of the deity. In addition, when we talk about the prophets and their successors (caliphs), saying that they possess a sort of guardianship that Allah the Exalted granted them over mankind regarding some universal
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arrangements, yet without being independent from Allah the Exalted, this issue also does not harm godhood.
As an example, one can read His words that talk about Aasaf, the successor of prophet Suleiman (pbuh). After asking the attendants: who can bring the throne of queen Belkis, Aasaf said to him - as the holy Quran stated - : «Said one who had knowledge from the Scripture, «I will bring it to you before your glance returns to you.»(1)
B- Godhood of legislation
This means managing the affairs of the chosen beings by enacting the laws that outline the desired goals for them to reach their perfections through choice, not by coercion or enforcement.
With such godhood, Allah the Exalted sent His apostles, revealed His messages and designed His laws and rules.
Based on this issue, unification regarding the godhood of legislation leads one to believing in one and only one lawmaker, which is Allah the Exalted.
(1) Surat An-Naml (The Ant), verse 40
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6- The divine godhood
The Arabic word al-Ealaah (الإله) means the worshiped. Therefore, unification in godhood means one believing that no one deserves to be worshiped but Allah the Exalted.
Finally
We must emphasize that condemning someone as an infidel and a nonbeliever, when the former degrees of unification cannot be found in him, requires an independent research.
Therefore, it is wrong to be hasty and judge the infidelity of those who do not believe in some of the previous degrees, especially when faith is interpreted as being Islam. Al- Asha’erah faction, for example, does not believe in the previous descriptive unification, which means believing that the qualities of Allah are His very deity. Nevertheless, the plurality of the Shiite scholars does not regard them as nonbelievers for this reason.
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How do we unify Allah in behavior?
The unification term (Tawheed) was phrased in accordance with the rhetoric measure «Taf’eal», indicating to the will in obtaining the outcome of a deed. For example, the term [Taktheer (increasing)] aims for multiplication; and [Tafkeer (thinking)] aims for obtaining ideology, etc… The term [Tawheed (unification)] aims to achieve the oneness of Allah the Exalted.
The main issue in unifying Allah pertains to one’s dogmatic unification. However, there are practical and behavioral manifestations required for this belief, especially manifestations pertaining to the unification of lordship and godhood. For a person to believe that there is no worshiped lord but Allah the Exalted necessitates or obliges a number of acts that can achieve the practical unification; otherwise, man will fall into the trap of the practical polytheism. However, this sort of polytheism does not impose on him the verdicts
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of polytheism and renouncement of religion in the world. It is regarded as a moral and spiritual polytheism on the level of direction and behavior to which Allah the Exalted indicated in his verse: «And most of them believe not in Allah except while they associate others with Him. «(1)
A number of these necessary manifestations require emphasis by the dogmatic unification, such as:
1- Unification in obedience
A man believing in godhood in the sense that there is no arranger, guardian, manager, enactor, and lawmaker but Allah the Exalted necessitates that his obedience be conclusive to Allah the Exalted.
Man must also believe that his existence and survival depend on Allah the Exalted in a way that he is forever dependent regarding all his actions; any movement or silence of his submits to the legislative godhood in the sense that man must be sure of its conformity with the will of Allah the Exalted.
Therefore, if man undertakes a certain deed
(1) Surat Y?suf (Joseph), verse 106
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without submitting himself to the will of Allah the Exalted while his deed leads him to the point of submission to lust, anger or other similarities, he in fact will place himself in a practical condition serving subjects other than Allah the Exalted. This is why Allah the Exalted said, «Have you seen the one who takes as his god his own desire? Then would you be responsible for him?»(1)
In order to achieve the practical unification regarding obedience to Allah the Exalted, man must be very careful and precise regarding any cause that requires legislation and judicial verdict. Hence, we must not seek anyone for advice other than the person who is authorized in such matters; otherwise, he will be involved in a kind of practical non-dogmatic polytheism pertaining to the legislative godhood. Imam al-Sadiq (pbuh) pointed to this matter when he was asked about two of his companions who referred their argument about a debt or inheritance to the Sultan’s court – is this issue permitted.
The Imam (pbuh) replied,»He who refers to them regarding righteousness or wickedness is in fact referring to the Taghut (evil). Thus, if he rules
(1) Surat Al-Furq?n (The Criterian), verse 43
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in his favor it would be unlawful even if it were his right because he took it under the ruling of the Taghut. Allah instructed that he reject it. Allah the Exalted said: «They wish to refer legislation to Taghut, while they were commanded to reject it.»(1) The Imam (pbuh) was asked: What should they do? He (pbuh) said; «They seek [someone] among you who is a reporter of our speeches and understands our Halaal (Permission) and Haraam (Proscription), and understands our judgment. And let them accept him as a ruling judge for I have appointed him your ruler. When he rules in accordance with our judgment and he (the companion) rejects it from him he will be ridiculing the ruling of Allah and will have rejected us. He who rejects us rejects Allah, and this is equal to polytheism.»(2)
The Imam’s expression «it is equal to polytheism» is based on the background of the practical polytheism, not the dogmatic faith in the legislative godhood of Allah the
(1) Surat An-Nis?’ (The Women), verse 60
(2) Muhammad Baqir al-Majlisi, Bihar al-Anwar (Oceans of Light), Vol. 2, P. 221
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Exalted through which the practical unification is achieved by commitment to the verdicts or rules of Allah the Exalted. It is also achieved by obedience to his messenger and those in authority, the obedience to whom represents a practical implementation to the obedience of Allah the Exalted.
People throughout history and in our present time, the majority of them, have acted with immoderation and negligence. Some of them in seeking judgment and verdicts referred to subjects other than Allah the Exalted; hence, they fell in the trap of the practical polytheism.
Some people who fought in the battle of Siffeen serve as an example of such polytheism, as in the case of the Khawarij (the dissenters) and those misled by the slogan «There is no verdict but through Allah.»(5) They rejected the verdict of the authority of Allah, represented by Commander of the Faithful (pbuh), Ali Bin Abi Talib, who commented on this slogan saying, «A rightful word exploited to seek wickedness.»(2)
Therefore, these people brought down – through such practice – Allah the Exalted (represented by his authority) from the degree of
(1) Muhammad Baqir al-Majlisi, Bihar al-Anwar (Oceans of Light), Vol. 32, P. 544
(2) Same previous source, Vol. 32, P. 532
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godhood by seeking judgment from unauthorized men preferring their verdict to that of Allah the Exalted. As a result, they also fell into the trap of practical polytheism.
2- Unification in asking help
He, who believes that Allah alone is the powerful lord, will be encouraged to seek His help exclusively. Allah the Exalted is the only power that is capable of doing everything, that can manage everything. Therefore, the help that man seeks elsewhere represents a voluntary dissention from the divine management and a fall into the trap of the practical polytheism.
A story tells of a man with a need that no one could fulfill but the king. Therefore, he crossed planes, valleys and mountains until he reached the castle of that king. He asked for an appointment to meet the king. He waited a long time until he was allowed to meet him. He was shown into the waiting lounge of the castle and was asked to take a seat. However, he sat and waited again for a long time. He asked about the reason for the delay. The chamberlain said to him: the king is praying and he will meet you when he finishes praying. At that very moment,
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something caught the man’s attention and he left the lounge to return to his village.
Someone asked him: you crossed planes, valleys and mountains and waited for a long time to meet the king in order to fulfill your need yet, when you came close to meeting him you changed your mind. Why?
The man replied: I thought that the king was the only one who could answer my need. Therefore, I went to him. I was told that he was praying to Allah the Exalted. This means he was asking his need from Allah the Exalted. Hence, I pondered over the issue and decided to abandon the king and ask my need from my lord.
Asking help amid independency and means
When asking help from someone other than Allah, one believes that the person asked for help possesses an independent capability to provide such help. On the other hand, seeking help from a medium that is believed to have capability that is dependent on Allah the Exalted is an issue that does not contradict with unification.
This issue is like someone visiting a doctor for treatment. Hence, the doctor’s help is regarded as a medium for Allah to cure a person on the basis that the doctor and cure are but a means. However, Allah is the real healer, «And when I am ill, it is He who cures me.»(1)
The issue applies also to one’s seeking help from
(1) Surat Ash-Shu`ar?’ (The Poets), verse 81
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the prophets, a means that is not independent in order for man to march on the path towards Allah the Exalted. This is also natural and does not contradict with unification.
Asking help and covert polytheism
We must emphasize again that there is a huge difference between the dogmatic polytheism that condemns its owner to infidelity. On the other hand, practical polytheism does not result in infidelity, the avoidance of which results in great spiritual perfections.
Imam al-Sadiq (pbuh) pointed to the gravity in not differentiating between the two polytheisms explaining that polytheism, which associates practical legislative effects is confined to special matters that rotate within the circle of behavior. The Imam (pbuh) for example was quoted as
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saying, «These populace claim that polytheism is more covert than the steps of the ants in a dark night on a dark land; the Imam (pbuh) replies: a servant is not a polytheist until he worships someone other than Allah or sacrifices for someone other than Allah or invites to someone other than Allah the Exalted.»(1)
Nevertheless, these words do not mean that we cannot point out some of the behavioral practices that come out of the dogmatic context regarding polytheism. Man must be attentive in order to obtain or reach the highest ranks of perfection. Some examples of such spiritual polytheism is when man depends on a special matter in order to remember a certain need such as using a notebook or wearing the ring in an unusual finger to remind him of his need. Such natural behavior does not contradict with unification. However, he who does so must always bear in mind that Allah the Exalted is the true alarm and reminder and that the notebook or ring are nothing but a means. Therefore this behavior or issue is okay.
Sometimes man does not give attention to the
(1) Muhammad Baqir al-Majlisi, Bihar al-Anwar (Oceans of Light), Vol. 69, P. 96
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fact that Allah the Exalted is the true reminder. In this case, he falls in the trap of spiritual polytheism. Imam al-Sadiq (pbuh) pointed to this issue when he was quoted as saying, «Polytheism is more covert than the steps of the ants; and said: part of it is switching the ring to remember a need plus other similar issues.»(1)
3- Unification in love
The best kind of practical unification is for man’s heart not to be attached independently to someone other than Allah the Exalted. Hence, he loves only for the sake of Allah and for His way in the sense that Allah the Exalted becomes the center of his love. He who loves Allah the Exalted loves His perfect authorities, the love of which for the way of Allah becomes an attractive entrance to loving Allah the Exalted.
This unification in love is the secret of the Abrahamic pilgrimage and perhaps the story behind naming Prophet Abraham (pbuh) the intimate friend; the word derives from intimacy, which means special affection. It was reported that, «Al-Khullah [Arabic word meaning affection]
(1) Muhammad Baqir al-Majlisi, Bihar al-Anwar (Oceans of Light), Vol. 69, P. 96
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is an endless affection regarding loyalty as well as a friendship that penetrated and affected the heart to settle inside its core.»(1)
It is evident from the biography of Allah’s Prophet Abraham (pbuh) that Abraham had a great heart that was filled with passion and love to the point where on knowing that the angles of Allah were deployed to bring down sufferance on the nation of Prophet Lot (pbuh) he argued with them about it.
Allah the Exalted says, «And when the fright had left Abraham and the good tidings had reached him, he began to argue with Us concerning the people of Lot. Indeed, Abraham was forbearing, grieving and [frequently] returning [to Allah].»(2)
Allah the Exalted tested this passionate prophet at the age of one hundred and twenty by providing him with a son that possessed great perfections, which drew the love of his father from the bottom of his heart. Therefore, Allah the Exalted wanted to empty Abraham’s heart to be filled only with Allah the Exalted. Hence, his
(1) At-Toraihi, Majma’ al-Bahrain (the Two Oceans Collector), Vol. 1, P. 696
(2) Surat H?d (Hud), verses 75-75
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affliction or trial came with his son Ismail (pbuh).
- Allah the Exalted instructed him while Ismail (pbuh) was a little child: take him and his mother to an uncultivated valley and leave them there.
- Next, His Exaltedness instructed him while Ismail (pbuh) was in his prime: take him and his mother to a mountain where your minds will be filled with the knowledge of Allah the Exalted; after that draw near to al-Mash’ar al-Haram where your hearts will be filled with feeling Allah.
- In that place, he was inspired in his sleep: slaughter (in sacrifice) your son.
- And he (pbuh) took Ismail (pbuh) to the Alter unhindered by the satanic obstacles.
- And he put him down upon his forehead.
- And he placed the knife on his neck.
- And he moved the knife to begin the slaughter.
However, the outcome was that Gabriel (pbuh) stopped him by twisting the knife.
Why?
This is because he succeeded in the process of
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slaughtering, not the process of slaughtering his son. Instead, he slaughtered that which is inside his heart other than Allah the Exalted. Therefore, Abraham (pbuh) became the intimate friend of Allah the Exalted and the prophet of unification because he delivered his promise to Allah the Exalted regarding his love and passion. Hence, he obtained the rank of Imamate (leadership or commandment).
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How do we react with the unseen?
We must first investigate the existence of the unseen and decide conclusively on our belief in it. The stage of reacting with it comes next.
In order to reach this stage, I will clarify the following matters:
1- The meaning of the unseen is the hidden issue that is absent from all senses. The holy Quran used this term versus our word of testimony that pertains to what we see and know about the world of nature. Hence, His Exaltedness said, «[He is] Knower of the unseen and the witnessed.»(1)
2- The entry to investigating the world of the unseen requires that man be realistic in defining the level of his knowledge away from the scientific concept. For example, some people believe that they have reached
(1) Surat Az-Zumar (The Troops) verse 46
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the highest rank of science, and hence they can judge some matters swiftly by denying them because they do not exist in the field of their actual knowledge.
The holy Quran drew man’s attention to significantly understand his limitations in learning knowledge regardless of how far he may reach in learning science. Allah the Exalted said, «And mankind have not been given of knowledge except a little.»(1)
Reports quoted from the beautiful speeches of the Prophet’s Household (pbut)(2) read, «Knowledge equals three spans. He who gains one span acts with pride thinking this is it; and he who obtains the second he will feel small and realizes that this is not it; and the third is never to be obtained by anyone.»(3)
At this point, the correct base that must be embraced is the dogma not the evidence, as it should be, equally with the denial that must not be embraced but by evidence.
(1) Surat Al-’Isr?’ (The Night Journey), verse 86
(2) (pbut&p) stands for peace be upon them and the prophet
(3) Al-Mana`wi, Fayd al-Kabir Sharh al-Jame’ As-Saghir (Profusion of the Great, Explanation of the Small Collection), first edition, Beirut, Dar al-Kutub al-Elmiyyah
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3- The means of human knowledge are many such as:
a- Sensation, accompanies man since childhood; however, through it, man can only learn limited issues.
b- Sense of hearing, man can hear according to the limits of his ear capacity. It is also limited with a beginning and an end. For example, when man hears the sound of thunder it happens because it is suitable with the capacity of tolerance by the ear. It can last for a few seconds with a beginning and an end. On the other hand, man cannot hear the sound of the earth’s movement or its rotation around the sun. It is out of the reach of ear’s capacity. This sound or earth rotation started before man’s birth and will continue until he leaves this world. Learning by ear necessitates that the hearing system remain intact. Any defect in this system may thwart this knowledge either partially or completely.
c- Sense of vision, it can only grasp what is limited by place. On the other hand, other objects that are not limited by place
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cannot be grasped by vision. With vision, man can only understand one subject when understanding its opposite. If he does not understand its opposite he will not understand that subject. For example, assume that man was born to live only with light without darkness. In this case, he can never understand what light is because he does not understand what darkness is; and his case would be like that of the fish about which the poet spoke. He said: one day the fish heard that water is the elixir of life. The fish wondered how water can be the elixir of life while it is living and knows nothing about water. The reason was that because water surrounded the fish without knowing its opposite. Hence, it remained confused searching for that water while it is swimming until its quest led it to the beach. When it reached the land it knew the meaning of water and that it was the elixir of life.
d- Sense of touch, it is much weaker than vision. It does recognize any unreachable thing.
One of the poets approached the incapability of the human sense of touch by providing
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an elephant as an example. He mentioned that the Indians brought an elephant for exhibition in a country where its citizens had never seen an elephant before. At night time, they placed it in a room of pitch blackness. Later, the people crowded to recognize this new creature. Since there was no way of seeing it because of the darkness, they started touching it to be examined by their sensation of touch. And this is what they thought:
- Whoever touched its trunk said: it was a creature like the drainpipe.
- Whoever touched its ear said: it was a creature like the hand fan.
- Whoever touched its foot said: it was a creature like the disc.
- Whoever touched its back said: it was a creature like the bed.
Man is alerted with a limited sense of touch. Had someone brought a light and lit the place the difference in the people’s descriptions would have vanished and they would have seen the existing reality.
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The same issue applies to the remaining senses. They are capable of only limited understanding. Regarding these senses, the case of man is similar the case of the animals.
e- Imagination, it is a special logical term which means the power that man uses to measure between his sensations. This force is also existent in animals. One can see that when the cat wishes to jump up a wall of 2.5 meters, it looks at it and runs with a force that matches the height of the wall. Similarly, when man goes up or down stairs, he measures the distance between one stair and another and moves his leg adequately. Therefore, if he makes a measurable mistake he could fall.
f- Illusion, it is also a logical term of the force that cognizes the partial meanings, such as the mother’s love for her child or his love for her. This issue can be seen evident in each man and animal.
g- The Mind, it is the force that differentiates man from animal. The mind according to the logical term means the force that cognizes
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the total meanings. The animal for example cognizes its love for its mother; however, it does not cognize the general and perfect meaning of love whereas man does.
With the mind, man can reach complete understandings. For example, with vision, man can see how a piece of metal expands by heat. However, it is the mind that grasps this general rule, metal expands by heat.
Through the sense of touch, man can sense the link between heat and temperature. However, it is the mind that cognizes that temperature is the result of heat or that heat is the cause of temperature in the sense that heat is the reason for combustion.
The mind may also cognize total rules that are not tied to the senses, such as the sequence rule, and that something one doesn’t have cannot provide. We’ve spoken earlier of these two rules.
The question is: do the means of knowledge depend only on the aforementioned issues?
The answer is: No, there are other reasons for knowledge such as:
h- Inspiration, it is luminosity according to
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certain expressions. The intellectuals, scientists and scholars understand this issue and they openly declared that knowledge and theories, gained by experience and visual specimens, are also gained by mental inferences. They can also be obtained by a sort of inspiration and luminosity that suddenly comes to the spirit of man without any sensual or mental introductions. Solutions can suddenly appear by inspiration after losing hope in finding a solution.
In this field, we present a number of the sayings of the western scientists:
- Albert Einstein said: «The important and great theories of the world are the ones that spark suddenly in the form of inspiration, and in certain cases in the minds of the scientists.»(1)
- Alexis Carrel said: «The geniuses, adding their capability of reading with awareness, understanding, and investigation of matters, possess another force, the force
(1) Anzor, Mutahari, Dirasat Aqa’ediyah (Dogmatic Studies), 1st edition, Beirut, Jam’eyat al-Ma’arif Ath-Thakafiyah (Cultural Knowledge Association), P. 70
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of luminosity and creative perception. They, with luminosity, understand many things that were mysterious and unknown to others… as well as many hidden and unknown treasures without analysis or inference.»(1)
- Jacques Hadamard, a French mathematician, said: «When we ponder over the discoveries and inventions, we cannot neglect the effect of the sudden internal understandings; each investigating scientist has felt this reality.»(2)
Other issues that are regarded as a kind of luminosity and inspiration are the visions that do not happen due to physical conditions such as hunger or other special conditions.
An example of this issue is the dream (vision) of the prophet of Allah Yusuf (pbuh), «O my father, indeed I have seen [in a dream] eleven stars and the sun and the moon; I saw them prostrating
(1) Anzor, Alexis Carrel, Man the Unknown, P. 134
(2) An article of his, titled «The Inner Feeling towards the Scientific Researches», quoted from: Murtata al-Mutahhari, al-Madad al-Ghaibi (The Unseen Help), second edition, Beirut, Imam Khomeini Cultural Center, 2007, P. 18
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to me.»(1) The story of Yusuf informs that in the future his eleven brothers (represented by the stars) as well as his father and mother (represented by the sun and the moon) prostrated for him.
Another example is the dream of the Noble Prophet (pbuh&hh), «Certainly has Allah showed to His Messenger the vision in truth. You will surely enter al-Masjid al-Haram, if Allah wills, in safety...»(2)
The outcome: the human knowledge goes way beyond the sensitive issues. It can even reach the worlds that were covered and hidden by the material, which man will recognize clearly after dying. This issue was pointed out by the holy Quran in this verse, «...And We have removed from you your cover, so your sight, this Day, is sharp...»(3)
d- The basic rule for believing in the unseen world is our previous evidence, which proved that there is an unlimited force, alive, rich, all-knowing, almighty, generous, and wise. This force created everything and everything is
(1) Surat Y?suf (Joseph), verse 4
(2) Surat Al-Fat? (The Victory), verse 27
(3) Surat Q?f (The Letter «Qaf»), verse22
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tied to this force regarding its continuity and survival as it is also tied to it regarding the origin of its existence. This force is Allah the Exalted.
This faithfulness in the unseen is not required to be accomplished only theoretically. Instead, man must experience it in his life. For instance, when I believe in these divine qualities that were mentioned earlier, they invite me to take the path of Allah the Exalted with absolute submission. Yet, my short-sighted imagination must not affect the behavior that is wanted from me. Allah the Exalted is Omni Rich and does not need anything; He is all-knowing and almighty, expresses generosity towards anyone who is willing to be generous.
Therefore, His guidance for me will definitely lead to my perfection and act in my favor without any reason or doubt despite any adequacy or inadequacy my imaginations might envision. I am incapable of viewing the true images of the unseen whereas He encompasses every scene of this universe.
If I do not behave in this manner, my case will be like the man who climbed a high mountain
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on a dark night. While ascending he tripped, fell from above and became tied to a rope between the sky and earth; his lamp fell from him. That night was very cold. Suddenly, he finds himself pleading to Allah the Exalted asking his help to save him from his trouble, especially that the cold has started to seriously endanger his life. Indeed, Allah answered his call and inspired him to take the knife from his pocket and cut the rope. The climber became confused and afraid, doubting such inspiration, asking himself, how can I cut this rope which would result in my speedy descend towards earth to cause my death.
Yes, the man did not – in this example – respond to the inspiration of Allah the Exalted and remained hanging in the same position.
The next day a group of people was passing by and found him dead while he dangled between the sky and earth, tied to a rope. However, the distance between him and the ground was only one meter. Had this climber submitted to the desire of Allah he would have saved himself. Instead, he trusted his limited visions hence, his end was death.
Another example is the story of the sailor
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whose ship sunk and the waves led him to a faraway island with no humans. He built a wooden cabin that could protect him from cold and other harmful issues and started pleading to Allah the Exalted hoping He would save him from his great trouble.
One day, as he was pleading to Allah the Exalted to save him from his trouble, lightning struck down from the sky and burnt his cabin. He raised his voice in protest to Allah the Exalted for what He had done to him. Instead of saving him, He continued to cause him more trouble.
However, after a short period of time he was surprised by a rescue team that came to the island after they saw a blazing fire at the coast.
The sailor trusted his limited visions and thus protested Allah the Exalted and did not know that Allah the Exalted is of all things encompassing, and arranges the matters of his servants in their favor and perfection although they do not know it because of their lack of vision and narrow horizon.
He, who truly believes in Allah the Omni Rich, the Almighty, the All-Knowing, the Generous, the Kind, will take the path which his lord will
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choose for him without any protest. Man will not protest regardless of the descriptions, and the possible invisible aim regarding the horizon of his anticipations; whether it is in the case of the authority and superiority of Prophet David and his son Suleiman (pbut) or in the case of Imam al-Hussein (pbuh) in Karbala.
When man truly believes in this faith he will live with certainty that as long as he marches in the way of Allah without any negligence the unseen help will accompany him on his way.
This kind of belief in the unseen companionship will render him not only confined in his relation to the ordinary reasons, but will add other reasons that relate to the unseen. We give supplication as an example; it was reported that it «pushes away ordinance.»(1) Moreover, it was reported that paying charity «pushes away affliction.»(2)
The believer and faithful man that seeks help from the unseen will find the effects of his belief and behavior in:
1- Himself, hence he will recognize the meaning of His holy words, «And those who strive for
(1) Same previous source, Vol. 10, P. 98
(2) Same previous source, Vol. 59, P. 264
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How do we react with the unseen?
Us - We will surely guide them to Our ways. And indeed, Allah is with the doers of good.»(1)
2- His society, hence he will recognize the meaning of His holy words, «And if only the people of the cities had believed and feared Allah, We would have opened upon them blessings from the heaven and the earth; but they denied [the messengers], so We seized them for what they were earning.»(2)
3- And His holy words, «O you who have believed, if you support Allah, He will support you and plant firmly your feet.»(3)
[All] praise is [due] to Allah,
Lord of the worlds
(1) Surat Al-`Ankab?t (The Spider), verse 69
(2) Surat Al-’A`r?f (The Heights), verse 96
(3) Surat Mu?ammad (Muhammad), verse 7
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