They Ask U About Allah

They ask you about Allah
Book: They ask you about Allah
The Author: Sheikh Dr. Akram Barakat
Publisher: Bayt As-Siraj Lith-Thaqafah Wan-Nashr (As-Siraj House for

Culture and Publishing)
First Edition: Beirut, 2014 AD - 1435 AH
Special thanks go to translator "Fouad Rustom"

All Rights Reserved
They ask you about

Allah
Author
Sheikh Dr. Akram Barakat
In the name of Allah,

the Most Gracious,
the Most Merciful
A Series of Al Qaem Pulpit Sermons
These issues address the needs of society

and explain the program leading man to
happiness in both worlds.
Sheikh Akram Barakat discussed these
subjects from Al Qaem pulpit in Beirut's
southern suburb, after which he made
them available in writing in the hope
they will earn your satisfaction.
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 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.
Lesson [1]
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 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?
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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 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 dont 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.
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?
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The answer is yes. We can reach such knowledge in

many ways.
The Evidence of Potentiality
12
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?
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]?
If we say it is [D] we will ask: who created [D]?
If we say it is [E] we will ask: who created [E]?
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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.
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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. 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
corporality
verses
regarding
This conclusive result explains how several verses

of the Quran describe the deity, such as His words:
There is nothing like unto Him...
So wherever you [might] turn, there is the Face of
Allah.
"... and He is with you wherever you are.
Based on this result, we must understand 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.
A - The Face of Allah
His Exaltedness said:
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Everything will be destroyed except His Face.

We feed you only for the countenance of Allah.
Meaning:
The face according to the language of the Arabs
holds several meanings such as:
The front side of mans head includes the forehead,
eyes, nose and mouth.
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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.
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:
I ask Allah forgiveness for a sin that I cannot
calculate
Lord of the servants to who face and deed return
B - The Eye of Allah
His Exaltedness said: And I bestowed upon you
love from Me that you would be brought up under My
eye.
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 Allahs
knowledge and observation, where he watched over
him to keep him protected from any harm.
C - The Hand of Allah
His Exaltedness said:
The hand of Allah is over their hands.
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
[Allah] said, "O Iblees [Satan], what prevented
you from prostrating to that which I created with My
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hands? Were you arrogant [then], or were you [already]

among the haughty?
The meaning
The hand according to the language of the Arabs
holds several meanings:
The limb that is known as part of mans body can be
defined in details such as the shoulder, to the elbow, to
the arm, and other definitions.
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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-Namans 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 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.
D - 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.
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:
When it rolled up its legs (when the war flared up)
they prepared themselves
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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.
E Looking at Allah
[Some] faces, that Day, will be radiant, looking at
their Lord.
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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.
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.
In this verse, see means waiting for the result with
which the messengers will return.
Therefore, the first verse can be explained: 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.
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?,
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, it
means commenting on the impossible. This is because
stability during movement is impossible. Therefore,
seeing is impossible.
F The Throne and Chair
Allah the Exalted says:
The Most Merciful [Who] above the throne is
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established.
His chair [throne] extends over the heavens and the
earth...
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.
The poet said:
People have established themselves over Iraq
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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 heavens and
the earth...
G The Arrival of Allah
And your Lord has arrived and the angels, rank
upon rank.
The meaning:
And your Gods dominion has arrived (or your
Gods might), one added to the other.
Let Allah bestow His peace upon 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!.
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Lesson [2]
What is the Secret of Creation?
What is the wisdom behind Allahs (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 beings.
This is because no one can give something he
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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 allknowing.
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3- The living beings are in need of the primary reason

regarding two issues:
The origin of their creation and existence. If it were
not for the primary reason they would never have
been founded.
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.
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 mans
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 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.
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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.
28
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.
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.
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. 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.
29
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.
30
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. This means each sky has been instructed
and guided regarding the path of its course.
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 trunk pressure and the leaf pulling.
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 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
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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.
Perfection (integration) between plants
and animals
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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.
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.
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
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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 ending point that Allah the Exalted
has designed for me is this place. Should I go beyond it
my wings will burn.
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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.
Lesson [3]
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 ..." 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?"
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.
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
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their behavior, ...They do not disobey Allah in what

He commands them but do what they are commanded.
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.
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This incipient answer did not launch from a flaw

in the angels question or from their condemnation
regarding mans 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.
A witness to this issue was the reply of Allah the
Exalted to his angels: Indeed, I know that which
you do not know.
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.
What are these names?
They are the names of the crme 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
achieved.
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.
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.
At this point, Allah the Exalted wanted to project the
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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.
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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.
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.
Second: Applying the methodology to Adams
creation, And He taught Adam the names.
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 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 Adams 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
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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. 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 crme 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.
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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 crme
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 minors excuse although maybe wrong
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.
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.
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The Prophets 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:
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Hamran and I or Bakeer and I visited Abu Jafar

(pbuh). He said, I said to him: we are hanging a Mitmar
(plumb line). He (pbuh) said: What is 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 Allahs 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?
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 mans negligence
or incapacity regarding faith or trend, humane 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
fathers fate by saying: Extreme sufferance has been
lifted from your father because of his great generosity.
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 mans
afterlife. Moreover, mans 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 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,
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spare him and dont hurt him. And his sustenance

comes to him day and night.
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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 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.
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
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 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?
and they cannot intercede except on behalf of
one whom He approves.
That Day, no intercession will benefit except
[that of] one to whom the Most Merciful has given
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permission and has accepted his word.

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.
Moreover, the prophet (pbuh&hh) was quoted as
saying: In fact, my intercession is for the grave sinners
of my nation.
5- Mercy
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Add to all the advanced issues, man will experience

in the afterlife Allahs mercy, which Allah the Exalted
mentioned in his holy book saying:
... [O Muhammad], say, "Your Lord is the possessor
of vast mercy ...
... but My mercy encompasses all things ...
He has decreed upon Himself mercy.
Our Lord, You have encompassed all things in
mercy ...
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 servant, I screened your sin in the world
and I will screen it for you today.
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.
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Lesson [4]
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 ones
understanding. There is no independent right for any
existing creature until he is taken care of. What does a
right mean? In fact, it is something that Allah granted to
49
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.
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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.
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 Allahs
explanation, the mind would have never understood.
Al-Ashaerah (Muslim faction) said: The human
mind cannot independently understand the goodness
and ugliness of things. Goodness is that which Allah
beautified. And ugly is that which Allah made ugly.
For example: should Allah the Exalted welcome the
good believer into hell and the bad disbeliever into His
heaven, this issue would be deemed good.
The Shiites and al-Motazalah said: the mind can
automatically understand the goodness and ugliness of
things and actions. 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.
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At this point, the dogmatic question regarding

harmony between trial and justice is not beneficial
when it is being addressed to al-Ashaerah, 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:
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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
The correct methodology in observing
things:
First: Look at an object alone while isolating it from
its environment and scenery.
Second: Look 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:
Oh curved eyebrow your straightness
(beauty) is in your unevenness,
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
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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, dont 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?
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Do you think that its beauty would be tarnished

because it was a reason for you tarry 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 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
hands 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 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 a delay to an appointment,
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:
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 mans
creation: Will You place upon it one that causes
corruption therein and sheds blood
The answer of Allah the Exalted to the angels was
that they were not wrong regarding the information
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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.
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In the first situation, the angels were like someone

looking through a narrow hole to pitch blackness,
hence feeling gloomy about the picture. Suddenly, the
hole widens further to show a black mole on a beautiful
face.
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.
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.
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
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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.
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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.
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.
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.
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 asked: enter
the paradise. It asks: My parents and I? It is answered:
your parents and you.
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.
It was also reported that Prophet Muhammad
(pbuh&hh) said to his companion Ibn Mazoun, who
mourned the death of his child, Oh Ibn Mazoun,
paradise has eight gates and hell has eight gates;
wouldnt you be happy to find your son at one gate,
who would embrace you by your neck, interceding
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your lord on your behalf until Allah the Exalted

accepts his intercession?
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.
C- Body illnesses
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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.
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 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 persons
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
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 fathers heart became greatly attached
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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?
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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.
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.
Explanatory Graph
1st Trend: Compulsion
Allah
Action
Man
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2nd Trend: Delegation

Allah
Man
Action
3rd Trend: a case between the two cases
Allah
Man
64
Action
Lesson [5]
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?
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
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(the compelled). It was embraced by Al-Ashaerah

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.
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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 mans 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:
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 -
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
3- ...and Allah sends astray [thereby] whom He wills
and guides whom He wills...
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.
5- ... Allah has already set for everything a [decreed]
extent.
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:
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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
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Next to al-Mujabbirah, al-Motazalah faction

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-Motazalah 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.

2- And Allah would not have wronged them, but it
was they who were wronging themselves.
3- Indeed, We guided him to the way, be he grateful or
be he ungrateful.
4- So whoever wills - let him believe; and whoever
wills - let him disbelieve.
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].
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
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Rabeiah al-Ray (a believer in compulsion), and the

following dialogue took place:
Ghilan: You are the one who believes that Allah
loves to be disobeyed.
Rabeiah: You are the one who believes that Allah
loves to be disobeyed coercively.
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There is another dialogue that took place between

judge Abdul Jabbar al-Motazali (a believer in
delegation) and Abu Isaac al-Farayini (a believer in
compulsion) and the following result came:
Al-Motazali: 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.
Trend 3: A faith between the two
Al-Shia 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 Shia 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: Neither compulsion nor
delegation; instead, it is a case in between the two cases.
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.
The second granted issue: mans free will
It is certain according to the mind that man is free
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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.
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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) 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 patients 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 patients 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?
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
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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.
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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 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 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 off one is influenced
by the falling of the previous one that is influenced by
the one before it. This issue is also noticeable in mans
influencing decision on the movement of the hand and
the hands influence on the movement of the pen and
the pens influence on writing.
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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.
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The existence of a mans deed is associated with the

existence of man, and the existence of man is associated
with the existence of Allah the Exalted in a way where
a mans 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 mans
action that was executed out of mans 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.
Lesson [6]
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.
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 the darknesses of the
earth and no moist or dry [thing] but that it is [written]
in a clear record.
Whether you reveal a thing or conceal it, indeed
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Allah is ever, of all things, Knowing.

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.
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.
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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.
The reports on al-Bidaa and the accusation
against the Shia
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 Prophets household

(pbut) regarding the term Al-Bidaa. Here are some
quotations from Imam al-Sadiq (pbuh):
The best service ever practiced to Allah is alBidaa.
The best magnification ever practiced to Allah the
Exalted is al-Bidaa.
No prophet has ever foretold until he admits to
Allah with five things: al-Bidaa and al-Masheea
(Gods will)
Allah did not send a prophet but with forbidding
wine and admitting to al-Bidaa.
If only people knew the rewards behind embracing
al-Bidaa they would never have stopped talking
about it.
It is conclusive, according to the followers of the
Prophets 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.
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However, what is the aim of al-Bidaa, which holds

such a great status?
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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 the Greatest
Prophet (pbuh&hh) as saying, The quill has dried out

regarding your destiny. [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.
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.
Omran Bin Haseen was quoted as saying, A man
said: Oh messenger of Allah, can the residents of
heaven be differentiated from the residents of hell? He
said: Yes. The man said: Then, why the doers are
doing? 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.
This bold question is essential regarding this matter.
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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 Allahs 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.
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One of the sweetest reports that challenged this logic

was the action of Ahnaf Bin Qays when he answered to
these people saying, Allah 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 Shia:
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.

Indeed, Allah will not change the condition of a
people until they change what is in themselves.
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.
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."
...And whoever fears Allah - He will make for him
a way out. And will provide for him from where he
does not expect.
And had he not been of those who exalt Allah, He
would have remained inside its belly until the Day they
are resurrected.
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
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the sudden death and pushes away seventy kinds of

afflictions.
Commander of the faithful (pbuh) was quoted as
saying, Ask Allah for forgiveness frequently and you
will bring in sustenance.
Imam al-Sadiq was quoted as saying, Supplication
pushes away the fate; a sinning believer deprives
himself from sustenance because of his sin.
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Imam al-Baqir (pbuh) was quoted as saying,

Family ties enrich the deeds, increase money, push
away affliction, ease accountability, and delay death.
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.
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.
It is evident that had the Sunnis been committed 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 mans 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
Allahs ordinance to his judgment.
This is what is being expressed by the dogmatic
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 Exaltednesss 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
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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.
A kind story regarding al-Bidaa
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Imam Abu Jaafar (pbuh) was quoted as saying,

While a poor-looking young man was sitting with
Prophet David (peace be upon him 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 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: didnt 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.
What did we learn from the previous subjects?
A- Al-Bidaa doctrine, according to the aforementioned
explanation, has been publicized based on the
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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.
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.
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D- The reason behind choosing the term al-Bidaa

without any other is equal to the holy Qurans
choosing of the term plan and plot, which were
attributed to Allah the Exalted in his words: And
Allah is the best of planners. There is also his verse,
They are planning a plot. But I am planning a plot.
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.
Lesson [7]
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.
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.
Some of these reports were narrated by Sheikh AsSadouq with an authentication that reaches all the way
to Imam al-Baqir (pbuh), when Zararah asked him
about Allahs saying, And mention when your Lord
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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.
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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
What the word Zar means
A book titled al-Ayn [the Eye] reads that AzZar or the atoms are the small ants. 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.
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 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.
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
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Divine Lord, and their knowledge of Him as such was

stabilized within although they later forgot that this
event ever took place.
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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 Allahs messenger, whose name
is Abdul Rahman Bin Qatadah As-Salami, as saying: I
heard Allahs 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 dont care; and these are for the hell and I dont care.
The man said: Oh messenger of Allah, why should we
worship in this case? He (pbuh&hh) said: because of
the changeable fate.
Another similar story is what Malik narrated in his
book al-Mawtaa (the foothold) when Omar Bin alKhattab 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 of this unaware. Hence, Omar Bil al-Khattab
said: I heard Allahs 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? Allahs
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.
This trend has been questioned (problematically)
in many ways, regardless of the issue of al-Jabr in it.
Some of these problems are:
1- Quranic problem: this interpretation tells us that
the dialogue was with the 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
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from the loin of Adam (pbuh). For instance, Allah

the Exalted said, when your Lord took from the
children of Adam - from their loins -
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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 al-Mullah Sadra,
who proved that the soul is of physical happening
and spiritual survival. This means that the material
is the origin of Allahs 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 alMizan (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 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. 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
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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; 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.
Third Trend
Those who support this trend are a large number of
scholars such as Sheikh al-Mufid, 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-Baqir (pbuh) when: Zararah
asked him about the words of Allah the Exalted
Inclining [only] to Allah, not associating [anything]
with Him. 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 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 [Allahs creation], the
realization that Allah the Exalted is his creator.
Add to these supported accounts the report of alKulaini, 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. What is this Fitrah?
And he (pbuh) replied: It is Islam [unification]. Allah
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created them when he made them testify to unification.

He said: Am I not your Lord?
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.
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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 Filah (adding [i]
after the first letter means the doing of something] is
the source that points to 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, 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 other 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.
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
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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.
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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, 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.
Moreover, Imam al-Baqir (pbuh), when asked
about the meaning of Inclining [only] to Allah, not
associating [anything] with Him, 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. 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. 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
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was named Kafir (denier). This is because the Arabic

word Kufr (denial) means cover, such as in His words:
... like the example of a rain whose [resulting] plant
growth pleases the tillers... In other words, its plants
please the tillers. The tillers were also named Kuffar
(plural of Kafir) because they sow the seeds in soil.
Therefore, the Fitrah of a Kafir did not vanish. It is his
Kufr (denial) that covers or hides it.
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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.
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.
Lesson [8]
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 Allahs 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 Exaltedness. At this point,
commander of the faithful (pbuh) was reported as
saying: Unification is that you do not misconceive
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Him. 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?, 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].
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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.
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 90 million
miles. However, the cereal that grows under the sun
requires refrigeration by means of the moonlight that
reaches from a distance of 300 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
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.
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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.
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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 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 Allahs permission. In fact,
everything happens with Allahs 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...
...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...
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The effect of the unity of creationism on

jurisprudence
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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 (Prophets
household (pbut)) that supports the permissibility of
cloning at first as long as it does not harm the infant
pertaining to deformation and other 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:
A- The qualities of Allah divide into two kinds:
1- 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.
2- 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 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.
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B- 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.
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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 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? Because the divine entity created knowledge
while having no knowledge, which means He lacked
knowledge. One cannot provide what one does not
possess.
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
mans freedom with his choice and that all deeds are
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attributed to Allah the Exalted.

5- Unification of the deity
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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.
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?
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.
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 ones 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,
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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 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.
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 to one believing in one

and only one lawmaker, which is Allah the Exalted.
6- The divine godhood
The Arabic word al-Ealaah ( ) 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- Ashaerah 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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Lesson [9]
How do we unify Allah in behavior?
The unification term (Tawheed) was phrased in
accordance with the rhetoric measure Tafeal,
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 ones
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 of
polytheism and renouncement of religion in the world.
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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.
A number of these necessary manifestations require
emphasis by the dogmatic unification, such as:
1- Unification in obedience
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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 is
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 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?
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 Sultans 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
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. 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.
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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.
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The Imams 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 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.
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.
Therefore, these people brought down through
such practice Allah the Exalted (represented by his
authority) from the degree of 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
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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, something caught the
mans 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 you mind. Why?
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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 doctors 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.
The issue applies also to ones seeking help from 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
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was quoted as 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.
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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 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.

3- Unification in love
The best kind of practical unification is for mans
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] is an endless affection regarding loyalty as
well as a friendship that penetrated and affected the
heart to settle inside its core.
It is evident from the biography of Allahs 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
125
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].
126
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
Abrahams heart to be filled only with Allah the
Exalted. Hence, his 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
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).
127
Lesson [10]
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:
A- 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.
B- 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
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.
129
The holy Quran drew mans 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.
130
Reports quoted from the beautiful speeches of the

Prophets Household (pbut) 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.
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.
C- The means of human knowledge are many such as:
1- Sensation, accompanies man since childhood;
however, through it, man can only learn limited
issues.
2- 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
earths movement or its rotation around the sun. It
is out of the reach of ears capacity. This sound or
earth rotation started before mans 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.
3- Sense of vision, it can only grasp what is limited
by place. On the other hand, other objects that are
not limited by place 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
131
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.
4- Sense of touch, it is much weaker than vision. It
does recognize any unreachable thing.
132
One of the poets approached the incapability of the

human sense of touch by providing 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 peoples descriptions would have vanished and
they would have seen the existing reality.
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.
5- 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.
6- Illusion, it is also a logical term of the force that
cognizes the partial meanings, such as the mothers
love for her child or his love for her. This issue can
be seen evident in each man and animal.
133
7- The Mind, it is the force that differentiates man

from animal. The mind according to the logical term
means the force that cognizes 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.
134
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 doesnt have cannot be given. Weve
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:
8- Inspiration, it is luminosity according to 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.
Alexis Carrel said: The geniuses, adding their
capability of reading with awareness, understanding,
and investigation of matters, possess another force,
the force 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.
135
136
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.
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 to me.
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 alMasjid al-Haram, if Allah wills, in safety...
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...
D- The basic rule in 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 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
137
viewing the true images of the unseen whereas He

encompasses every scene of this universe.
138
If I do not behave in this manner, my case will be

like the man who climbed a high mountain 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 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
139
Almighty, the All-Knowing, the Generous, the Kind,

will take the path which his lord will 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.
140
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 the ordinance.
Moreover, it was reported that paying charity pushes
away affliction.
That 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 Us - We will
surely guide them to Our ways. And indeed, Allah is

with the doers of good.
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.
3- And His holy words, O you who have believed, if
you support Allah, He will support you and plant
firmly your feet.
[All] praise is [due] to Allah,
Lord of the worlds -
141
Sources and References

1. The Holy Quran
* The rest are alphabetized according to the Arabic
first letter of the book title.
-A&E&I2. Nasir Makarim Ash-Shirazi, al- Amthal Fee Tafsir
Kitab Islam al-Munzal (The Best in Interpreting the
Revealed Book of Islam), printing edition unknown,
Qum, printing date unknown, publisher unknown.
3. Wahid Ed-dean Khan, al-Isalm Yatahadda (Islam
Challenges), ninth edition, Beirut, Moassasat ArRisalah (The Message Foundation), 1985.
4. 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.
5. Ja'far As-Subhani, al-Elahiyat (Theology), printing
edition unknown, printing date unknown, publisher
unknown.
143
6. Ref.: Alexis Carrel, al-Insan, Zalikal Majhul (Man,

the Unknown).
- A & E & I 7. Al-Khalil al-Farahidi, al-Ayn (the Eye), second
edition, audited by Mahdi al-Makhzoumi and
Ibrahim as-Samirraei, Dar al-Hijra (Migration
Printing House), 1410 A.H.
144
8. Ali al-Wasity, Oyoun al-Hikam Wal-Mawaez (Eyes

of Wisdoms and Sermons), audited by Hussein alBirjandy, first edition, Dar al-Hadith Wath-Thaqafah
(Hadith & Culture Publishing House), printing date
unknown.
-B9. Muhammad Baqir al-Majlisi, Bihar al-Anwar
(Oceans of Light), Audited by Muhammad Muhammad
Ibrahim al-Mayanji & Muhammad al-Baqir alBahbudi, second edition, Beirut, Moassasat al-Wafaa
(Fidelity Foundation).
-D10. Jalal Ed-Dean As-Soyouti, Ad-Durr al-Manthur
(the Scattered Pearls), printing edition unknown,
Beirut, Dar al-Ma'rifah, printing date unknown.
11. Murtada al-Mutahari, Dirasat 'Aqaèdiyah

(Dogmatic Studies), Jam'eyat al-Ma'aref alIslamiyah ath-Thaqafiyah (the Cultural Foundation
of the Islamic Knowledge), 2010.
12. Muhammad Shams Ed-Dean, Dirasat Fil 'Aqidah
al-Islamiyah (Studies in the Islamic Doctrine),
printing edition unknown, printing date unknown.
-F13. Al-Manawi, Fayd al-Kabir Sharh al-Jame' AsSaghir (Profusion of the Great, Explanation of the
Small Collection), first edition, Beirut, Dar al-Kutub
al-Elmiyyah (Knowledge Books Publishing House).
-H14. Sadr Ed-Dean Ash-Shirazi, al-Hikmah alMuta'aliyah Fil Asfar al-'Aqliyah al-Arba'a (Higher
Wisdom of the Four Mental Books), third edition,
Beirut, Dar Ehyaa at-Torath al-Arabi (Arabic
Tradition Regeneration Publishing House), 1981.
-K15. Muhammad Bin Ya'coub al-Kulaini, al-Kafi (The
Sufficient), audited by Ali al-Ghafari, third edition,
Tehran, Dar al-Kutub al-Islamiyah (Islamic Books
145
Publishing House), 1367 SH.

16. Az-Zamakhshari, al-Kash-Shaf 'an Haqaek AtTanzil Wa Oyoun al-Aqaweal, printing edition
unknown, Egypt, Mustafa al-Halabi Printing House,
1966.
17. Al-Muttaqi al-Hindi, Kanz al-Ummal (Treasure
of Workers), printing edition unknown, audited by
Bakri Hayyani, Beirut, Moassasat Ar-Risalah (The
Message Foundation), 1409 A.H.
146
-M18. Ash-Shaheed ath-Thani, Maskan al-Fouad

(Residence of the Heart), audited and published
by Mo'assasat Aal Albayt Le-Ehyaa at-Turath (The
Household Foundation for Tradition Regeneration).
19. 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), 1370 SH.
20. Al-Mirza An-Nouri, Mustadrak al-Wasaèl
(Following the Means), audited and published by
Moassasat Al Albayt (The Household Foundation),
second floor, Beirut, 1408 A.H.
21. An article of his, titled The Inner Feeling towards

the Scientific Researches, quoted from: Murtata alMutahhari, al-Madad al-Ghaibi (The Unseen Help),
second edition, Beirut, Imam Khomeini Cultural
Center, 2007.
22. At-Toraihi, Majma' al-Bahrain (the Two Oceans
Collector), audited by Ahmad al-Husseini, second
edition, Maktab An-Nashr Lith-Thaqafa al Islamiyah
(Islamic Culture Publishing Library), 1367 SH.
23. Malik, al-Mawta (the foothold), audited by
Muhammad Fouad Abdul Baqi, printing edition
unknown, Beirut, Dar Ehyaa At-Turath al-Arabi,
1985.
-N24. Imam Ali Bin Abi Talib (pbuh), Nahjul Balagha
(Peak of Eloquence), Assorted by Ash-Shareef ArRadhi, audited by Muhammad Abdu, first edition,
Qum, Dar Az-Zakhaer, 1412 A.H.
-S25. Al-Bukhari, Sahih Al-Bukhari, printing edition
unknown, printing date unknown, Dar al-Fikr LitTiba'a Wan-Nashr Wat-Tawzee' (Ideology Printing
& Publishing House), 1981.
147
- SH 26. Muhammad Saleh Al-Mazandrani, Sharh Usul alKafi (Explaining the Principles al-Kafi), audited
by Abul Hassan Ash-Sha'rani, first edition, Beirut,
Dar Ehyaa At-Turah al-Arabi (Arabic Tradition
Regeneration Printing House), 2000.
27. An-Nawawi, Sharh Moslem (Moslem Explanation),
printing edition unknown, Dar al-Kitab al-Arabi
(Arabic Book Printing House), Beirut, 1407 A.H.
148
-T28. 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.
29. Abul Laith As-Samarqandi, Tafsir As-Samarqandi
(Samarqandi Interpretation), audited by Mahmoud
Matraji, printing edition unknown, Beirut, Dar
al-Fikr (Ideology Printing House), printing date
unknown.
30. Muhammad Bin Ali As-Sadouq, At-Tawhid (the
Unification), audited by Hashim At-Tahrani, Qum,
printing date unknown.
Contents
Introduction:............................................................. 7
Lesson [1]
How can we picture Allah?....................................... 9
Mind and Knowledge of Allah................................. 11
The Evidence of Potentiality....................................12
Misunderstanding verses regarding corporality.......15
Lesson [2]
What is the Secret of Creation?............................. 25
Coercive perfection..................................................29
Perfection of solids...................................................29
Perfection of plants...................................................30
Perfection of animals................................................31
Perfection (integration) between plants and animals.....32
149
Optional Perfection..................................................33
Lesson [3]
Why Allah created disobeyers while knowing their
future deeds?........................................................... 35
What are these names?.............................................37
Expanding the circle of winners...............................40
Conclusion................................................................47
150
Lesson [4]
How does the trial harmonize with the divine
justice?..................................................................... 49
The meaning of justice.............................................49
Justice and the faith of Muslims...............................50
The correct methodology in observing things:.........52
Back to the question.................................................56
A- Miscarriage..........................................................59
B- The death of a child.............................................59
C- Body illnesses......................................................60
Lesson [5]
Is man free or not free (to choose or undertake)?..... 65
The three trends........................................................65
Amid the two trends.................................................69
The first granted issue: the unity of Allah................71
The solution is in the picture, not in the evidence....72
Therefore, who takes the blame?..............................74
Lesson [6]
What is the reality of Al-Bidaa (changeable predesigned destiny)?................................................... 77
The reports on al-Bidaa and the accusation against the
Shia..............................................................................78
Does this ordinance rule the will of Allah the Exalted?.. 80
A kind story regarding al-Bidaa...............................86
What did we learn from the previous subjects?.......87
Lesson [7]
What is the reality of the world of Zar (atoms)?.. 89
151
What the word Zar means.....................................90

A basic rule regarding the interpretation of the verse....90
Basic trends regarding the world of Zar...................91
The meaning of Fitrah..............................................98
The characteristics of Fitrah.....................................99
The Fitrah, the Sibgha, and the Hanifiyah...............99
152
Lesson [8]
How do we unify Allah in the doctrine?.............. 103
The unity of the system and its harmony...............104
The effect of the unity of creationism on
jurisprudence.......................................................... 108
A- The qualities of Allah divide into two kinds:....109
This deity or godhood is of two kinds:................... 112
Finally..................................................................... 115
Lesson [9]
How do we unify Allah in behavior?....................117
Asking help amid independency and means..........122
Asking help and covert polytheism........................123
Why?......................................................................127
Lesson [10]
How do we react with the unseen?...................... 129
Sources and References........................................ 143

Contents................................................................. 149
Other Publications of the Author........................ 155
153
Other Publications of the Author

1- Haqiqat al-Jafr end Ash-Shia (The truth of al-Jafr
Book with respect to the Shias), Dar As-Safwah
(Publishing House)
2- Haqiqat Mushaf Fatima end Ash-Shia (The truth
of Fatimas Quran with respect to the Shias), Dar
As-Safwah (Publishing House). This book won the
Best Book Prize in 2003 A.D. at the International
Commandment Festival in Iran.
3- Wilayat al-Faqih, Bayn al Badaha wa al-Ekhtilaf
(Supreme Jurist Leadership, amid intuition and
differences), Dar As-Safwah (Publishing House).
This is a Masters thesis that was awarded excellence
coupled with commendation and recommendation
for publishing.
4- Dourous Fee elm Ad-Dirayah (Lessons in cognitive
science), Dar As-Safwah (Publishing House),
approved for use by the religious studies curriculum.
5- Mizan as-Siyar Wa As-Solouk (The Scale of
Biographies and Conduct), Dar As-Siraj Lith-
155
Thaqafah Wa An-Nashr (As-Siraj House for Culture

and Publishing).
6- Kayfa Tajal Waladaka Salihan (How to make
your child righteous?), Dar As-Siraj Lith-Thaqafah
Wa An-Nashr (As-Siraj House for Culture and
Publishing).
156
7- Kayfa Tarje Kama Waladatka Ummuk (How to

leap back to the day when your mother gave birth
to you?), Dar As-Siraj Lith-Thaqafah Wa An-Nashr
(As-Siraj House for Culture and Publishing).
8- Limaza Noqallid? Kayfa Wa Man? (Why do we
imitate? How and Whom?), Dar As-Siraj LithThaqafah Wa An-Nashr (As-Siraj House for Culture
and Publishing).
Translations to English and French by:
(Noun Center for printing and translation)
8-Why do we imitate? How and whom? English issue.
(Noun Center for printing and translation)
8-Pourquoi imiter? (suivre un concept) Comment? Et
qui? French issue. (Noun Center for printing and
translation)
9- Wa Layal (in) Ashr [And [by] ten nights (Inspirational
Ashura)], Dar As-Siraj Lith-Thaqafah Wa An-Nashr

(As-Siraj House for Culture and Publishing).
10- Nidaa Ar-Rahil (Departure invitation (Death and
the Partition [amid both words]), Dar As-Siraj LithThaqafah Wa An-Nashr (As-Siraj House for Culture
and Publishing).
11- Dalil al-Arousayn (The bride and bridegroom
manual, from Engagement to Marriage), Dar AsSiraj Lith-Thaqafah Wa An-Nashr (As-Siraj House
for Culture and Publishing).
11-The bride and bridegroom manual, from Engagement
to Marriage, English issue.
12-Barqiyyat al-Hussein peace be upon him (Al
Husseins telegram), Dar As-Siraj Lith-Thaqafah
Wa An-Nashr (As-Siraj House for Culture and
Publishing)
13- Thalath Houqouq Lihayat Zawjiyyah Najiha (Three
rights made for a successful marital life), Dar AsSiraj Lith-Thaqafah Wa An-Nashr (As-Siraj House
for Culture and Publishing).
14- Saadat Az-Zawjayn Fee Thalath Kalimat (The
spouses happiness in three words), Dar As-Siraj
Lith-Thaqafah Wa An-Nashr (As-Siraj House for
157
Culture and Publishing).

15- Hakaza Takoun Saeedan (Finding Happiness),
Dar As-Siraj Lith-Thaqafah Wa An-Nashr (As-Siraj
House for Culture and Publishing).
16- Wa Atmamnaha Biashr (And we completed it with
ten others (Inspirational Ashura)), Dar As-Siraj LithThaqafah Wa An-Nashr (As-Siraj House for Culture
and Publishing).
158
17- Al-Masael al-Musaffat Fee Ahkam At-Tahara Wa

As-Salat (Chosen matters regarding the rules of
purification and prayer).
18- Ahkam An-Nisaa (Women Matters).
19- At-Tableegh Min Wahei At-Tajribah (Information
inspired by experience).
20- Paulo em busca da verdade (Paulo, in search of
the truth), Portuguese issue.
21- ISLAM NO ORACAO A <<Assalat>> (Prayer in
Islam), Portuguese issue.
22- Khoyout Al Qubbaah (Hat linings), Dar As-Safwa
(Publishing House).
23- Hayek Al Qubbaah (Hat weaver), by Imam Sayyid
Abdul Hussein Sharaf Ed-Dean, Dar As-Safwa

(Publishing House).
24- Shahrullah (The month of Allah Decorum
Occasions Commanders), Bayt As-Siraj LithThaqafah Wa An-Nashr (Lantern House for Culture
and Publishing).
25- Yasalounaka An Allah (They ask you about Allah),
Bayt As-Siraj Lith-Thaqafah Wa An-Nashr (Lantern
House for Culture and Publishing).
25-1- They ask you about Allah, English issue.
26- Yasalounaka An al-Anbiyaa (They ask you about
the prophets), Bayt As-Siraj Lith-Thaqafah Wa AnNashr (Lantern House for Culture and Publishing).
27- Yasalounaka An al-Aèmmah (They ask you about
the Imams peace be upon them), Bayt As-Siraj LithThaqafah Wa An-Nashr (Lantern House for Culture
and Publishing).
28- Yasalounaka An al-Waley (They ask you about
the guardian), Bayt As-Siraj Lith-Thaqafah Wa AnNashr (Lantern House for Culture and Publishing).
29- Kayfa Nabni Mujtamaan Arqa (How do we build
an advanced society).
159
30- Kayfa Natawasal Ma An-Nas (How do we

communicate with the people).
31- Qafilat al-Bashariyah, Min Safinat Nuh Ela Dawlat
al-Mahdi (The caravan of mankind, from the time of
Noahs ark until the time of the state of al-Mahdi
the guided one; may Allah hasten his advent).
You can review all these books and more
at siraj-alqaem website.
160
www.sirajalqaem.com
akrambaraket@sirajalqaem.com

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They ask you about Allah

Book: They ask you about Allah

The Author: Sheikh Dr. Akram Barakat

Publisher: Bayt As-Siraj Lith-Thaqafah Wan-Nashr (As-Siraj House for

First Edition: Beirut, 2014 AD - 1435 AH

Special thanks go to translator "Fouad Rustom"

They ask you about

In the name of Allah,

A Series of Al Qaem Pulpit Sermons

These issues address the needs of society

They ask you about Allah

mosque sessions that I hold after the two noon prayers,

Repeated requests caught my attention to the point

They ask you about Allah

to the corporeal issues. It is quite evident that human

Alternatively, time is existent within beings, with

They ask you about Allah

such a sequence is tied to someone whose movement

They ask you about Allah

The answer is yes. We can reach such knowledge in

With this evidence, we can reach a conclusion

They ask you about Allah

The answerer might refer to the origin of the sperm

They ask you about Allah

The aim behind our question is that A, B, C, and the

The chicken being existent means that the sequence

They ask you about Allah

no mass, it means time and place become irrelevant

This conclusive result explains how several verses

They ask you about Allah

Everything will be destroyed except His Face.

Regarding the person, Az-Zamakhshari said,

They ask you about Allah

They ask you about Allah

hands? Were you arrogant [then], or were you [already]

The ability or power, such as in our words: the case

They ask you about Allah

The hand of Allah is over their hands: This means

They ask you about Allah

Therefore, the meaning of the verse refers to the day

My Lord, show me [Yourself] that I may look at

They ask you about Allah

Therefore, the first verse can be explained: the faces

They ask you about Allah

Without needing the sword or shedding blood

As a result, establishing oneself on the throne means

They ask you about Allah

They ask you about Allah

does not have. Any perfection that we observe in

3- The living beings are in need of the primary reason

They ask you about Allah

reason and the rest of the beings. Beings are nothing

They ask you about Allah

The evidence of the wisdom of the primary reason

After this introduction we ask the following question:

They ask you about Allah

This answer is in the interpretation of the sacred

They ask you about Allah

What draws attention is that the movement of

Allah the Exalted expressed his formational

They ask you about Allah

of 100 horses cannot push water up 20 meters. On the

They ask you about Allah

Modern science proved that there is a reaction for