GUIDANCE FOR MANKIND; Exegesis of Kalam Ullah

GUIDANCE FOR MANKIND; Exegesis of Kalam Ullah10%

GUIDANCE FOR MANKIND; Exegesis of Kalam Ullah Translator: Al-Syyed Abu Mohammad Naqvi
Publisher: Nashriyat-e-Walayat-e-Elahia
Category: Quran Interpretation

GUIDANCE FOR MANKIND; Exegesis of Kalam Ullah
  • Start
  • Previous
  • 106 /
  • Next
  • End
  •  
  • Download HTML
  • Download Word
  • Download PDF
  • visits: 33824 / Download: 4497
Size Size Size
GUIDANCE FOR MANKIND; Exegesis of Kalam Ullah

GUIDANCE FOR MANKIND; Exegesis of Kalam Ullah

Publisher: Nashriyat-e-Walayat-e-Elahia
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought


1

2

3

4

5

6

سُوۡرَةُ بنیٓ اسرآئیل / الإسرَاء

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

سُبۡحَـٰنَ ٱلَّذِىٓ أَسۡرَىٰ بِعَبۡدِهِۦ لَيۡلاً۬ مِّنَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ إِلَى ٱلۡمَسۡجِدِ ٱلۡأَقۡصَا ٱلَّذِى بَـٰرَكۡنَا حَوۡلَهُ ۥ لِنُرِيَهُ ۥ مِنۡ ءَايَـٰتِنَآ‌ۚ إِنَّهُ ۥ هُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ (١)

Exalted is He Who took His Abd by night from Masjid al-Haraam to Masjid al-Aqsa whose surrounding We have blessed, that We show him of Our Ayaat. Indeed He is the Hearer, the Seer. (1)

1-Imam Jafar Sadiq asws said: Nabi Akram sawaw went to Mairaj for one hundred and twenty times. And there was not any turn that Allah did not advise Nabi Akram sawaw about Walayat of Ali asws & Imams asws after him more than the advice of obligations. (al-Burhan, v4, p506)

2-Rasool Allah sawaw said: Jibraeel (a.s.) came during the night of Mairaj, and when I came back, then asked: O Jibraeel (a.s.), do you need anything? He replied: My need is that convey Salam of Allah and mine to Syyeda Khadija asws. Nabi Akram sawaw met Syyeda and told what Jibraeel (a.s.) has said, then she replied: No doubt Allah is Salam, and Salam is from Him, and Salam is toward Him, and Salam to Jibraeel (a.s.) as well. (al-Burhan, v4, p521)

3-Someone asked Imam Jafar Sadiq asws: Which mosques are superior (with high merit)? Said: Masjid al-Haraam, and Masjid al-Rasool. He said: I sacrifice on you, and Masjid Aqsa? Said: That is in the Sky, toward which Rasool Allah sawaw went during the night of Mairaj. He said: People say that is Bait al-Muqaddis? Said: Masjid Kufa is superior to that. (al-Burhan, v4, p522)

4-During the night of Mairaj, Jibraeel (a.s.) said while sitting in the gathering of Angels (a.s.): Ya Mohammad sawaw, if your Ummah would have gathered on love of Ali asws, then Allah Azza wa Jalla would not have created Hell at all. (al-Burhan, v4, p526)

5-Rasool Allah sawaw said: When Allah took me toward heavens on Mairaj, and became near to my Rabb Azza wa Jalla, so much so that the distance of two bows or less than that was left, then Allah said: Ya Mohammad sawaw, whom you love among the Khalq? I answered: Ya Rabb, with Ali asws. Allah said: Ya Mohammad sawaw, look there. So I looked toward my left, and Ali ibne Abi Talib asws was present there. (al-Burhan, v4, p528)

6-No doubt during the night of Mairaj, Nabi Akram sawaw saw Ali asws and Fatima asws and Hassan asws and Hussain asws in the sky and said Salam to them, although he left them on the earth. (Ibne Abbas r.a.) (al-Burhan, v4, p528)

7-Abdullah bin Masood came to the door of Syyeda Fatima Zahra asws and asked: Where is Maola asws? Syyeda asws said: Went to Sky with Jibraeel (a.s.). He said: For what? Said: Some argument occurred among some groups of Angel (a.s.), then they demanded judge, and Allah revealed to them that they can choose themselves, so they chose Ali ibne Abi Talib asws. (al-Burhan,v4, p528)

Lesson:

1-The secrets of Mairaj are like an ocean, from which one drop was told, lives can finish but that drop can not be explained.

The Noor of Syyeda Fatima asws was not transferred from Adam (a.s.) to Khatam (sawaw) through Prophets (a.s.) and Hujjats (a.s.) of Allah. But Allah Ta’ala bestowed it directly to Rasool Allah sawaw after calling him on Mairaj, when it was time for Syyeda to come down on the earth. And Allah Azza wa Jalla sent Salam to Syyeda Khadijatul Kubra asws as well.

When Rasool Allah sawaw went to any sky, Angels (a.s.) were saying, “He is like the Noor of our Rabb”, and went into Sajdah immediately, then Jibraeel (a.s.) told them that he is Rasool Allah sawaw. It means that even infallible Angels (a.s.) can not know the reality of Masumeen asws. When Angels (a.s.) were created, at that time also they thought Masumeen asws as their Rabb, then Masumeen asws taught them how to worship Allah. Actullay Angels (a.s.) were falling in Sajdah because they remembered that Allah ordered them to do Sajdah after placing the same Noor in the forehead of Adam (a.s.).

During Mairaj, Rasool Allah sawaw saw only one & same Kalima written on skies, on Sidratul Muntaha, on Kursi, on Arsh and everywhere, in which Tauheed of Allah, Risalat of Rasool Allah sawaw, and Walayat of Maola Ali asws and him being Helper is mentioned. Kalima Tayyiba, Qawl-e-Sabit, Lazim Kalima-e-Taqwa, Kalima Shahadat, and Kalima Oliya of Momineen is also the same.

Then on Mairaj, the conversation of Allah was (some of those holy Words): Ya Mohammad sawaw, you are My Abd and I am your Rabb. I am pleased that you are My Abd, Habeeb, Rasool, and Nabi; and I am pleased that your brother Ali asws is My Khalifa, Door, Hujjat on My servants, and Imam of My creations, and through him My friends and enemies are recognised, and through him My party and party of Shaitan is distinguished, and through him My Deen is established, and My limits are protected, and My commandments are executed, and I bestow mercy on My servants & maids for the sake of Imams asws who are from your & his progeny, and My Tasbeh, Tehleel, Taqdees, Takbeer, and Tehmeed will be done on the earth through your Qaim asws, and through him earth will be cleared out from My enemies, and Aoliya (a.s.) will get it in inheritance, and through him Kalima of Munkireen will be low (Sufla) and My Kalima will be high (Oliya), and through him I will resurrect My servants, and (will revive) My cities with My Knowledge through him. And I will uncover the treasures & mines with My Mashiyat for him, and will reveal the secrets & hidden things with My Will through him, and will help with My Angels (a.s.) so that they can help in execution of My Amr and glory of My Deen, and he is My Haqq Wali, and My True Abd is Mahdi asws.

Then Rasool Allah sawaw lead Salaah for all the Prophets (a.s.) & Angels (a.s.) and asked immediately after Tashahud & Salam, “What do you testify?”, so all of them recited testimony of Tauheed of Allah, Risalat of Mohammad sawaw, and Walayat of Ali asws. Just after Tashahud & Salam this question was asked only to assure and please Momineen that what Tashahud is being read in heavens.

And then famous Hadees, “Salaah is Mairaj of Momin.” During Mairaj, Rasool Allah sawaw found Walayat-e-Ali asws & his help written in Kalima everywhere, Allah has decorated Qaba Qaosain with the picture of Maola Ali asws, and found Maola Ali asws himself present at Qaba Qaosain as well, and Allah Azza wa Jalla spoke in the accent Imam Ali asws as well. Therefore Salaah of Momin becomes Mairaj when he recites testimony of Walayat of Ali asws & Walayat of all Masumeen asws in Tashahud.

2-If there is any discussion or argument about any issue among the infallible Angels (a.s.) who live near Allah, but they choose Maola Ali asws as their judge with the permission of Allah. Then those people are doomed who leave Quran & Ahadees of Masumeen asws and ask Fatawa from Muqassir Mulla.

إِنۡ أَحۡسَنتُمۡ أَحۡسَنتُمۡ لِأَنفُسِكُمۡ‌ۖ وَإِنۡ أَسَأۡتُمۡ فَلَهَا‌ۚ فَإِذَا جَآءَ وَعۡدُ ٱلۡأَخِرَةِ لِيَسُـۥۤـُٔواْ وُجُوهَکمۡ وَلِيَدۡخُلُواْ ٱلۡمَسۡجِدَ کمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ۬ وَلِيُتَبِّرُواْ مَا عَلَوۡاْ تَتۡبِيرًا (٧) عَسَىٰ رَبُّكُمۡ أَن يَرۡحَمَكُمۡ‌ۚ وَإِنۡ عُدتُّمۡ عُدۡنَا‌ۘ وَجَعَلۡنَا جَهَنَّمَ لِلۡكَـٰفِرِينَ حَصِيرًا (٨)

If you do good, you do good for yourselves, and if you do evil, it is for yourselves. So, when (the time of) the second promise will come, so that they will spoil your faces, and to enter the Masjid as they entered in it the first time, and to destroy what they occupied with (total) destruction. (7) Hopefully your Rabb will have mercy on you, but if you repeat (the crime) We shall repeat (the punishment), and We have made Hell a prison for the disbelievers. (8)

1-Imam Ali Raza asws said: Who narrated our Masa’ib and wept or made others to weep, his eye will not weep that Day when other eyes will be weeping, and who arranged Majlis and made alive our Amr, his heart will not die that Day when other hearts will die. And said: Allah’s saying is, “If you do good, you do good for yourselves, and if you do evil, it is for yourselves” (al-Burhan, v4, p538)

2-Said about the saying of Allah, “so when the time of second promise will come” means Imam Qaim asws and their companions, “to spoil your faces” means to blacken your faces, “and to enter Masjid as they entered in it the first time” means Rasool Allah sawaw, Amirul Momineen asws and their companions, “and to destroy what they occupy as destruction is done” means to overpower you and they will kill you. Then mercy of Allah is on Aal-e-Mohammad asws and says, “Hopefully your Rabb will have mercy on you” means will help you against enemies. Then Allah addresses Bani Umayyah, “if you repeat, We will repeat” means you will come with Sufyani, We will come with Qaim asws of Aal-e-Mohammad asws, “We have made Hell a prison for the disbelievers” means will lock you up in the prison. (Tafseer Qummi, p376)

Lesson:

1-Narrators of Masa’ib of Aal-e-Mohammad asws, who weep, and who make others to weep, will be successful on the day of Qiyamah, and those who issue Fatawa against Azadari of Imam Hussain asws and their supporters will be weeping by seeing Azaab.

2-Imam asws has commanded to make their Amr (commands, Ahadees, Fatawa, Walayat) alive (repeat, convey, and execute) in Majalis. And who will propagate the Fatawa of deniers of Walayat, destruction is for him. If you do good by accepting the order of Maola asws, then it is good for yourself. And if you do evil by accepting the order of Mulla, then it is loss for yourself.

3-After the Zahoor of Imam Qaim asws, very big opponents of Walayat-e-Ali asws will be crucified. And Imam Hussain asws will come with his companions (a.s.), and will resurrect Yazid (l.u.) and his companions to take revenge. And Imam Ali asws will also come to support Imam Hussain asws. Maola Ali asws will come again and again, last time he will come with Rasool Allah sawaw, then he will be Khalifa-tul-Arz, and all infallible Imams asws will be his governors. And government of Masumeen asws will be such that there will be no example of such government from Azal to Abad. And Allah will prevail His Deen on all religions, even if Mushrikeen (deniers, opponents, competitors of Walayat-e-Ali asws) do not like it.

إِنَّ هَـٰذَا ٱلۡقُرۡءَانَ يَهۡدِى لِلَّتِى هِىَ أَقۡوَمُ وَيُبَشِّرُ ٱلۡمُؤۡمِنِينَ ٱلَّذِينَ يَعۡمَلُونَ ٱلصَّـٰلِحَـٰتِ أَنَّ لَهُمۡ أَجۡرً۬ا كَبِيرً۬ا (٩)

Indeed this Quran guides to that which is upright, and gives good tidings to the believers who do good deeds that a great reward is for them. (9)

1-Imam Jafar Sadiq asws said: The saying of Allah, “No doubt this Quran guides to that which is upright” means that it guides toward Imam asws. (al-Burhan, v4, p539)

2-Imam Zainul Abideen asws said: Our Imam is infallible, his infallibility is apparent from the day he appears (in the world) from which he is recognized, therefore he is appointed by Allah, and infallible means that he holds Hablullah strongly, and Hablullah is Quran, and they both will not separate until Qiyamah. So Imam asws guides toward Quran and Quran guides toward Imam asws, and this is the saying of Allah Azza wa Jalla, “No doubt this Quran guides to that which is upright.” (al-Burhan, v4, p539)

3-Imam Mohammad Baqir asws said: “No doubt this Quran guides to that which is upright.” Means that this guides toward Walayat. (al-Burhan, v4, p540)

Lesson:

1-Quran-e-Hakeem guides toward Walayat-e-Ali asws, that is the reason Muqassir Mulla runs away from Quran saying, “Only 500 verses are enough, the rest we will do with our Fatawa.” Muqassir Mulla neither likes Quran-e-Samit nor Quran-e-Natiq, rather he considers himself Khalifa, Hujjat, Ayat, and Wali on the basis of worship in Ibleesi Khalisi manner, and claims to be superior to Prophets (a.s.).

وَكُلَّ إِنسَـٰنٍ أَلۡزَمۡنَـٰهُ طَـٰٓٮِٕرَهُ ۥ فِى عُنُقِهِۦ‌ۖ وَنُخۡرِجُ لَهُ ۥ يَوۡمَ ٱلۡقِيَـٰمَةِ کتَـٰبً۬ا يَلۡقَٮٰهُ مَنشُورًا (١٣)

And every human's fate have We fastened to his own neck, and We will produce for him on the Day of Qiyamah a book (of deeds) which he will find spread open. (13)

1-Imam Jafar Sadiq asws said: Allah Ta’ala says, “And every human’s fate, We have fastened to his neck” it means Walayat. (al-Burhan, v4, p543)

Lesson:

1-Rasool Allah sawaw said: The title of Sahifa (Deed Book) of Momin is “Love of Ali ibne Abi Talib asws”

2-And the garland in the neck of Momin will be of Walayat-e-Ali asws, which is called “Ta’ira” (fate, good omen). And Deed Book of Momin will be wide open, there will be no need to hide it, because on every page Walayat-e-Ali asws will be written in bold & bright.

3-Blind Muqallideen will have noose of Taqleed of Muqassir Mulla in their necks, wherever opponent of Walayat & Azadari Mulla will go, there animal followers will go.

وَءَاتِ ذَا ٱلۡقُرۡبَىٰ حَقَّهُ ۥ وَٱلۡمِسۡكِينَ وَٱبۡنَ ٱلسَّبِيلِ وَلَا تُبَذِّرۡ تَبۡذِيرًا (٢٦)

And give Qurba (near relative, kinswoman) its right, and the needy, and traveler, and do not spend wastefully. (26)

1-When this verse was revealed, then Rasool Allah sawaw called Syyeda Fatima Zahra asws and said: Ya Fatima asws! This is Fadak, for which neither horses strove nor soldiers, and this is specific for me instead of Muslims, and I declare it for you because Allah has commanded me for this, so accept it for yourself and for your children. (al-Burhan, v4, p552)

2-Imam Jafar Sadiq asws said about the saying of Allah, “and do not spend wastefully” means do not lose Walayat-e-Ali asws. (al-Burhan, v4, p554)

Lesson:

1-Fadak is not a name of an orchard of date palm trees. Fadak was a big state, it borders were from Madina to Egypt, and Syria to ocean shore. Its income was in millions, which Maola Ali asws and Syyeda Fatima asws were dividing among the poor and needy, that is the reason right of Syyeda asws was usurped. Some Muqassir Mullas are agreeing that usurpation of the right of Syyeda asws was lawful (Naoozobillah). Such people are losing Walayat-e-Ali asws as well willingly and knowingly, it is their own loss.

2-This verse was specifically revealed in the favour of Syyeda Fatima (Qurba) asws. In this verse needy are also from her progeny and Ibne-Sabeel are also her progeny.

وَلَا تَقۡتُلُواْ ٱلنَّفۡسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّ‌ۗ وَمَن قُتِلَ مَظۡلُومً۬ا فَقَدۡ جَعَلۡنَا لِوَلِيِّهِۦ سُلۡطَـٰنً۬ا فَلَا يُسۡرِف فِّى ٱلۡقَتۡلِ‌ۖ إِنَّهُ ۥ كَانَ مَنصُورً۬ا (٣٣)

And do not kill the soul which Allah has forbidden except with right. And whoever is killed unjustly, We have given authority to his heir, but he should not exceed the limit in killing. Indeed he will be helped. (33)

1-Imam Jafar Sadiq asws said about the saying of Allah, “And whoever is killed unjustly, We have given authority to his heir, but he should not exceed the limit in killing. Indeed he will be helped” that he is Qaim asws of Aal-e-Mohammad asws, when he will rise, he will take revenge of blood of Hussain asws, and if he would kill all the inhabitants of the earth it would not be exceeding limits, and this is the saying of Allah, “he will not exceed the limit” it means whatever he will do it will not be exceeding limits. By Allah, he will kill the children of murderers of Hussain asws due to the deeds of their forefathers.

On an other occasion, Imam asws explained: If any person is killed in the east, and a person in the west is happy about his murder, then he is partner of murderer near Allah Azza wa Jalla. (al-Burhan, v4, p559)

Lesson:

1-If all the people (including good, pious, worshipers, righteous ones) of the world are killed in revenge of Maola Hussain asws, it is not exceeding any limit of Allah and it is not injustice. It means that what injustice was done to Masumeen asws and what is still being done, its complete revenge can not be taken at all. Therefore Imam Qaim asws will take revenge first from unjust, then they will be killed on the day of Qiyamah, and they are getting punishment in the graves already, and then they will get punishment forever in the lowest level of Hell.

2-So whoever issued Fatwa (e.g. blood shedding for Imam Hussain asws is Haraam, Sha’air-al-Hussainia are Bid’ah, etc.) against Azadari of Imam Mazloom asws, and those who are happy with such Fatawa, they are counted among the army of Yazid (l.u.).

وَلَقَدۡ صَرَّفۡنَا فِى هَـٰذَا ٱلۡقُرۡءَانِ لِيَذَّكَّرُواْ وَمَا يَزِيدُهُمۡ إِلَّا نُفُورً۬ا (٤١)

And verily We have explained repeatedly in this Qur'an that they may take heed, but it does not increase them except running away (turning away). (41)

1-Imam Mohammad Baqir asws said: “And certainly We have narrated again and again in this Quran so that people can do Zikr” means We have certainly mentioned (did Zikr) Ali asws in Quran, and this Zikr does not increase except their running away. (al-Burhan, v4, p567)

Lesson:

1-In holy Quran, Allah invites toward Walayat-e-Ali asws in many ways, explained in different manners, but Najis people run as much away from the Quran, and they are writing translations & exegesis themselves according to their needs & wishes instead of conveying the message of the Teachers (asws) of Quran. Tafaseer of Masumeen asws were never translated purposely until recently. Why? So that public should not know what Allah & Masumeen asws want, rather they should only know what Mulla wants?

وَإِذۡ قُلۡنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِٱلنَّاسِ‌ۚ وَمَا جَعَلۡنَا ٱلرُّءۡيَا ٱلَّتِىٓ أَرَيۡنَـٰكَ إِلَّا فِتۡنَةً۬ لِّلنَّاسِ وَٱلشَّجَرَةَ ٱلۡمَلۡعُونَةَ فِى ٱلۡقُرۡءَانِ‌ۚ وَنُخَوِّفُهُمۡ فَمَا يَزِيدُهُمۡ إِلَّا طُغۡيَـٰنً۬ا كَبِيرً۬ا (٦٠)

And when we told you: Certainly your Rabb has encompassed (surrounded) the people, and We did not make the sight which We showed you except as a trial for the poeple, the Accursed Tree in the Quran. And We warn them, but it does not increase in them except great transgression. (60)

1-Imam Jafar Sadiq asws said: One day Rasool Allah sawaw woke up sad and grieved. It was asked: Ya Rasool Allah sawaw, what is the matter? Said: I saw at night, children of Banu Umayyah on my pulpit, then I asked, “O my Rabb, will this happen in front of me?”, Allah said, “No, but it will happen after you.” (al-Burhan, v4, p574)

2-Rasool Allah sawaw said: I saw in dream that Bani Hakam or Bani Aas are jumping on my pulpit like monkeys jump around. Thus Rasool Allah sawaw was in anger and grief, and then never became happy or smiled. (al-Burhan, v4, p576)

Lesson:

1-From his pulpit, Rasool Allah sawaw used to narrate merits & virtues of Maola Ali asws and Aal-e-Mohammad asws, and companions like Hissaan (r.a.) used to recite Qasa’id (laudatory poems) of Maola Ali asws from the pulpit. So the usage of pulpit is to proclaim Walayat of Masumeen asws. So when Rasool Allah sawaw saw the enemies on his pulpit misguiding people, he became sad.

2-Momineen should be alert, if they see anyone speaking against Walayat, Azadari, or infallibility & authority of Masumeen asws from the pulpit, then they should know for sure that this Mulla on pulpit is a member of the Accursed Tree (Shajarah-tal-Mal’oonah) and he is actually disfigured monkey in the sight of Allah, and his worship is not Ibadat but jumping around like animals. When such members of Mal’oon progeny hear Quranic verses and Ahadees about Walayat, their transgression increases.

وَٱسۡتَفۡزِزۡ مَنِ ٱسۡتَطَعۡتَ مِنۡهم بِصَوۡتِكَ وَأَجۡلِبۡ عَلَيۡهم بِخَيۡلِكَ وَرَجِلِكَ وَشَارِكۡهُمۡ فِى ٱلۡأَمۡوَالِ وَٱلۡأَوۡلَـٰدِ وَعِدۡهُمۡ‌ۚ وَمَا يَعِدُهُمُ ٱلشَّيۡطَـٰنُ إِلَّا غُرُورًا (٦٤)

And excite whoever you can among them with your voice, and attack them with your horses and foot soldiers, and be a partner in their wealth and children, and promise them. And Shaitan does not promise them except deceit. (64)

1-Whatever wealth is Haraam, it is (earned) with the partnership of Shaitan, and then a woman is brought with that wealth, and Nikah is done with her, then children are born from her, so that (children) is from the partnership of Shaitan, just as it is his children, and when man is in privacy then Shaitan is with him, so children are from Shaitan & that man, so it is illegitimate. (Tafseer Qummi, p381)

2-“and be partner in their wealth and children” so Shaitan comes and sit next to the woman like her husband, and converses in the same way as her husband talks, and does Nikah with her as he does. It was asked: Then with which thing it can be known? Imam asws said: With our love and our jealousy, thus who loves us, he is child of his father, and who keeps grudge with us he is child of Shaitan. (Imam Jafar Sadiq asws) (al-Burhan, v4, p577)

Lesson:

1-Illegitimate progeny of Shajarah-tal-Maloonah product of Iblees & company, can not oppose Aal-e-Mohammad asws openly, so they have entered in disguise among Momineen, and now they are exciting weak-faith people to oppose Walayat, Azadari, Jaloos, Sha’airul Hussainia, and paying homage by blood shedding, by using different ways and tricks. When Najis blood of such people is exited, then their transgression increases. So whoever opposes Aal-e-Mohammad asws in any manner, be sure that he is result of partnership of Shaitan.

يَوۡمَ نَدۡعُواْ کلَّ أُنَاسِۭ بِإِمَـٰمِهِمۡ‌ۖ فَمَنۡ أُوتِىَ کتَـٰبَهُ ۥ بِيَمِينِهِۦ فَأُوْلَـٰٓٮِٕكَ يَقۡرَءُونَ کتَـٰبَهُمۡ وَلَا يُظۡلَمُونَ فَتِيلاً۬ (٧١)

On the day when We shall summon all people with their Imam, so whoever is given his book in his right hand - those will read their book and injustice will not be done to them even equal to a thread. (71)

1-Imam Mohammad Baqir asws said: When this verse, “On the day when We will call all peoples with their Imam” was revealed then Muslims asked: Ya Rasool Allah sawaw, are you Imam of all the people? Rasool Allah sawas said: I am Rasool for all mankind, but after me from my Ahlul Bait asws there are Imams asws for the people from Allah, they will rise (do Qiyam) among the people but they will belie them, and Imams of Kufr & misguidance and their Shias will do injustice to them (asws). Thus who loved them and obeyed them, and gave their testimony, he is from me and will be with me, and will meet me. Beware, whoever did injustice to them, and belied them, then he is not from me, and will not be with me, and I am immune to him. (al-Burhan, v4, p583)

Lesson:

1-There are many Ahadees in Tafseer of this verse: All the people who die in the time of an Imam, they will come in Qiyamah with the same Imam. Who gained Marifat of Imam Qaim asws, but died before his Zahoor, then he is as he is included in his army, rather under the shadow of his flag or he got martyrdom in the company of Rasool Allah sawaw. Whoever died without Imam (asws), he died the death of ignorance. On the day of Qiyamah Allah will say to infallible Imams asws: Pass your Shias on Sirat and enter them into Paradise without account. Then disobedient corrupt Imams will be summoned, Yazid (l.u.) will be among them as well, and they will be told: Hold the hands of your Shias and enter into Fire without account. Who made lizard his Imam in jealousy of Ali asws, he will come with that lizard on the day of Qiyamah.

2-It means who made a fallible Mulla his Imam, in spite of Imam Qaim asws being Hazir Nazir, and listened to that Mulla in spite of Quran & Hadees being available, on the day of Qiyamah he will be forced to go behind that Mulla, wherever Mulla will be ordered to go. That day no excuse & reasoning will work, that Mulla was Wakeel & Na’ib of Imam asws. (but who made him? Self-made, home-made, Satan-made designations does not work in the court of Allah)

How one can make a Mulla as his Rahber & Rah’numa (Hadi & Imam) while Imam Qaim asws is Hazir Nazir. One heart can only have one Love: Love of Maola asws or love of Mulla.

وَمَن كَانَ فِى هَـٰذِهِۦۤ أَعۡمَىٰ فَهُوَ فِى ٱلۡأَخِرَةِ أَعۡمَىٰ وَأَضَلُّ سَبِيلاً۬ (٧٢)

And whoever is blind in this (life of world) he will be blind in the Hereafter, and more astray from the Sabeel. (72)

1-Amirul Momineen asws said: The most blind of all is he who closes eyes from our Faza’il, and stands in our animosity without any crime which we would have done for him. We only invited him to Haqq. And our competitors (who claim equality to infallibles) invited him to corruption and world, so he went towards them, and adopted our animosity, did not keep relation with us. (Tafseer Safi, v2, p366)

Lesson:

1-Who conceals the Ayaat & Ahadees about Walayat-e-Ali asws, they are the most blind & misguided, and they will be resurrected blind & deaf on the day of Qiyamah, and they will wander around in the torments of Qiyamah.

وَقُل رَّبِّ أَدۡخِلۡنِى مُدۡخَلَ صِدۡقٍ۬ وَأَخۡرِجۡنِى مُخۡرَجَ صِدۡقٍ۬ وَٱجۡعَل لِّى مِن لَّدُنكَ سُلۡطَـٰنً۬ا نَّصِيرً۬ا (٨٠)

And say: My Rabb! Cause me to enter with true incoming and cause me to exit with true outgoing. And grant me from Your presence a Powerful Helper. (80)

1-Ibne Abbas (r.a.) narrated about this verse: Certainly Allah accepted Dua of His Nabi sawaw, and granted him Ali ibne Abi Talib asws Sultan (Authoritative powerful), who helped and supported him against enemies. (al-Burhan, v4, p609)

Lesson:

1-Rasool Allah sawaw is Habeeb of Qadir-e-Mutliq, Allah Azza wa Jalla himself tells him to ask for Ali asws, so that people should know that Sultan-e-Naseer came from Allah, and a proof & reason should be established until Qiyamah against the deniers of “Ya Ali asws Adrikni” in holy Quran.

2-Iblees denied to do Sajdah to Adam (a.s.), he was convinced that Sajdah is only purely for Allah. Similarly his followers Muqassireen ask direct help from Allah instead of Sultan-e-Naseer Ali Waliullah asws. Their punishment is that they neither have Wali & Naseer in this world, nor they will have any Wali & Naseer in the Hereafter. For the same reason Allah has written on the Arsh as well, “I have helped My Habeeb Mohammad sawaw through Ali ibne Abi Talib asws”, so that any Zunni Daleel should not be left for the followers of Shaitan. Allah the Powerful & Wise wants to see who obeys His commandment and who wants to teach Tauheed to Allah. In the heavens & the earth, on Kursi & Arsh, at Sidratul-Muntaha & Qaba Qaosain, everywhere Sultan-e-Naseer is only and only Ali asws, who is the expressor of the Attributes of Allah. After the Zahoor of Qaim asws as well, Maola Ali asws is the Helper.

وَقُلۡ جَآءَ ٱلۡحَقُّ وَزَهَقَ ٱلۡبَـٰطِلُ‌ۚ إِنَّ ٱلۡبَـٰطِلَ كَانَ زَهُوقً۬ا (٨١)

And say: Haqq (Truth) has come and Batil (falsehood) has vanished away. No doubt, Batil is ever bound to perish. (81)

1-Imam Mohammad Baqir asws said about the saying of Allah that when Qaim asws will rise, then government of Batil will perish. (al-Burhan, v4, p610)

Lesson:

1-It is narrated that on the day of conquest of Makkah, Rasool Allah sawaw and Maola Ali asws were reciting the same verse while breaking the idols, and idols were falling faceward down and were breaking.

2-When Imam Qaim asws will reappear, he will invite toward Walayat-e-Ali asws, and Haqq will completely prevail. Muqassir Mulla prevents from slogan of “Ya Ali asws” because he feels strangulated by hearing it.

3-Imam Jafar Sadiq asws was asked about playing chess, he said: This is from Batil things. Just to oppose Imam asws, Majoosi Mulla says that chess increases intelligence & wisdom. Because food for the Khabees Rooh of deniers of Walayat-e-Ali asws is always Haraam, Najis, and Yazidi practices.

وَلَقَدۡ صَرَّفۡنَا لِلنَّاسِ فِى هَـٰذَا ٱلۡقُرۡءَانِ مِن كُلِّ مَثَلٍ۬ فَأَبَىٰٓ أَكۡثَرُ ٱلنَّاسِ إِلَّا کفُورً۬ا (٨٩)

And verily We have explained repeatedly for the people in this Quran all kinds of similitudes, but most of the people refused except disbelief. (89)

1-Imam Mohammad Baqir asws said: Most of the people refused except denial of Walayat-e-Ali asws.

(al-Burhan, v4, p621)

Lesson:

1-In verse no.41 of this Sura, Allah also mentioned those who deny and run away from Walayat-e-Ali asws. But for such runners the end point is only in the basement of Hell.

قُلِ ٱدۡعُواْ ٱللَّهَ أَوِ ٱدۡعُواْ ٱلرَّحۡمَـٰنَ‌ۖ أَيًّ۬ا مَّا تَدۡعُواْ فَلَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ‌ۚ وَلَا تَجۡهَرۡ بِصَلَاتِكَ وَلَا تُخَافِتۡ بِها وَٱبۡتَغِ بَيۡنَ ذَالِكَ سَبِيلاً۬ (١١٠)

Say: Call Him Allah, or call Him Rahman, it is same whichever (Name) you call, for Him are Asma-ul-Husna (the Best beautiful Names). And do not recite loudly in your Salaah nor in very low voice, but follow a way in between that. (110)

1-Imam Mohammad Baqir asws was asked about the saying of Allah, “And do not recite very loud in your Salaah or in very low voice, but seek a way in between that”, then he said: Do not mention in your Salaah in loud voice Walayat-e-Ali asws and what honour I have bestowed him until I send down its order, and this is the meaning of His saying, “and do not recite loudly in your Salaah”, and His saying, “and nor in low voice” means do not hide it from Ali asws, tell him what Favour I have bestowed upon him, and His saying, “and seek a way in between that” means keep asking Me that I should permit you to proclaim loudly Amr-e-Walayat of Ali asws. So Allah gave permission to proclaim it on the day of Ghadeer-e-Khum. So that day his (sawaw) words were: Ya Allah, for whomever I am Maola, Ali asws is his Maola, Ya Allah love him who loves Ali asws, and keep animosity to him who keeps animosity to Ali asws. (al-Burhan, v4, p639)

Lesson:

1-Before the declaration of Ghadeer, Rasool Allah sawaw used to recite testimony of Walayat-e-Ali asws in middle voice, so that Ali asws could hear behind, and not only testimony but as Allah Ta’ala said that narrate his honour as well, so he (sawaw) used to say additionally, “I testify that Ali asws is the best Wasi and best Imam.” And this is also mentioned in Ahadees that at the end of Salaah, Rasool Allah sawaw also used to say loudly, “Ya Allah, bestow Mawaddat of Ali asws in the chests of Momineen, and put (fear & fright from) honour & splendour of Ali asws in the chests of hypocrites.

2-Denial to recite the testimony of Walayat-e-Ali asws in the presence (Salaah) of Allah is denial of Quran & Sunnah, and breaking the promise & covenant contracted in Alam-e-Zarr. It means who does not recite testimony of Walayat-e-Ali asws in Salaah, he is challenging the Justice of Allah while standing in the Court of Allah.

سُوۡرَةُ الکهف

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

وَقُلِ ٱلۡحَقُّ مِن رَّبِّكُمۡ‌ۖ فَمَن شَآءَ فَلۡيُؤۡمِن وَمَن شَآءَ فَلۡيَكۡفُرۡ‌ۚ إِنَّآ أَعۡتَدۡنَا لِلظَّـٰلِمِينَ نَارًا أَحَاطَ بِهمۡ سُرَادِقُهَا‌ۚ وَإِن يَسۡتَغِيثُواْ يُغَاثُواْ بِمَآءٍ۬ كَٱلۡمُهۡلِ يَشۡوِى ٱلۡوُجُوهَ‌ۚ بِئۡسَ ٱلشَّرَابُ وَسَآءَتۡ مُرۡتَفَقًا (٢٩)

And say: The Haqq (truth) is from your Rabb. Then whoever wants, let him believe, and whoever wants, let him disbelieve. Indeed We have prepared for wrongdoers Fire, its walls will surround them. If they ask for drink, they will be given water like murky oil which scalds the faces. Wretched is the drink and evil is the resting place! (29)

1-Imam Mohammad Baqir asws said: Allah Ta’ala says, “And say about Walayat-e-Ali asws Haqq is from your Rabb, so who wishes (he) can believe and who wishes (he) can disbelieve, no doubt We have prepared such Fire for those who did injustice with the right of Aal-e-Mohammad asws, whose walls will surround them” (al-Burhan, v5, p30)

Lesson:

1-Walayat-e-Ali asws is Haqq from Allah Azza wa Jalla. Those unjust who hinder others from testimony of Haqq, they are surrounded by Fire. Now a person has a choice to keep on Sabeel of Haqq & Yaqeen, or to take dark path of Zunn & Qiyas, and doubts & suspicions. But later on, a person has no control at all over the results of Justice of Allah.

هُنَالِكَ ٱلۡوَلَـٰيَةُ لِلَّهِ ٱلۡحَقِّ‌ۚ هُوَ خَيۡرٌ۬ ثَوَابً۬ا وَخَيۡرٌ عُقۡبً۬ا (٤٤)

There Walayat (Guardianship) is only for Allah, the Haqq, He is best in reward, and best in consequence. (44)

1-Imam Mohammad Baqir asws said about this saying of Allah Ta’ala: That is Walayat-e-Ali asws, and the same (Walayat) is best reward and best outcome. (al-Burhan, v5, p38)

Lesson:

1-Walayat of Allah is the Walayat of Masumeen asws. Reward & result of Walayat-e-Ali asws is the best.

ٱلۡمَالُ وَٱلۡبَنُونَ زِينَةُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ وَٱلۡبَـٰقِيَـٰتُ ٱلصَّـٰلِحَـٰتُ خَيۡرٌ عِندَ رَبِّكَ ثَوَابً۬ا وَخَيۡرٌ أَمَلاً۬ (٤٦)

Wealth and children are an adornment of the life of the world. But the enduring good deeds are better near your Rabb for reward, and better hope. (46)

1-Imam Jafar Sadiq asws asked Haseen how he was? He replied: We are all well for the sake of your devotion which Allah bestowed us. Said: O Haseen, never consider our devotion light (trivial) because it is among enduring virtues (Baqiyatus Sali’haat). He said: O son of Rasool Allah sawaw, I do not consider it small, rather I am grateful to Allah for that.

Masoom asws said: Who wants to thank Allah, should say: Thanks to Allah for the first Ne’mat. It was asked: Which is the first Ne’mat? Said: Walayat of us, the Ahlul Bait asws. (al-Burhan, v5, p41)

Lesson:

1-Baqiyatus Sali’haat (Lasting Virtue) is Walayat of Masumeen asws. The deed which includes Walayat-e-Ali asws is everlasting, its best reward is with Allah.

And deeds without Walayat-e-Ali asws, done in the greed of the world will be scattered like hay in the air, which is mentioned in the verse no. 45 of this Sura.

ٱلَّذِينَ كَانَتۡ أَعۡيُنُهمۡ فِى غِطَآءٍ عَن ذِكۡرِى وَكَانُواْ لَا يَسۡتَطِيعُونَ سَمۡعًا (١٠١) أَفَحَسِبَ ٱلَّذِينَ كَفَرُوٓاْ أَن يَتَّخِذُواْ عِبَادِى مِن دُونِىٓ أَوۡلِيَآءَ‌ۚ إِنَّآ أَعۡتَدۡنَا جَهَنَّمَ لِلۡكَـٰفِرِينَ نُزُلاً۬ (١٠٢)

Those whose eyes were under cover from My Zikr, and they were not able to hear (as well). (101) Do those who disbelieve think that they can choose My servants as guardians instead of Me? No doubt We have prepared Hell as a welcome for the disbelievers. (102)

1-Imam Jafar Sadiq asws said: “Those whose eyes were under cover from My Zikr” means from Zikr of Walayat of Ali Amirul Momineen asws, and “My Zikr” means him, “and they were not able to hear” means when Ali asws was mentioned in front of them, then they could not hear his Zikr due to severe jealousy, and due to animosity to him and his Ahlul Bait asws. “Do those who disbelieve think that they can choose My servants as guardians instead of Me? No doubt We have prepared Hell as a reception for the disbelievers” means he (fallible) and his Shias who made him their Wali instead of Allah, and they think that his love will save them from the punishment of Allah, but they have become Kafirs due to his love, “We have prepared Hell for the entertainment for the disbelievers” means the destination which is prepared for them (fallible Wali) and their Shias by Allah, “Nozola” (reception) means destination & station. (al-Burhan, v5, p94)

Lesson:

1-Those who have chosen a fallible Mulla as their Wali instead of Hazir Nazir Wali asws, and they think that Muqassir Mulla is responsible for their deeds & salvation, such people have turned their eyes away from Zikr of Ali asws, and their ears are not ready to hear any Ayat or Hadees about Walayat-e-Ali asws, their hearts are full of grudge to Walayat-e-Ali asws, animosity to infallibility, and opposition to Azadari. Allah has full arrangements for their welcome party and residence in Hell.

قُل لَّوۡ كَانَ ٱلۡبَحۡرُ مِدَادً۬ا لِّكَلِمَـٰتِ رَبِّى لَنَفِدَ ٱلۡبَحۡرُ قَبۡلَ أَن تَنفَدَ كَلِمَـٰتُ رَبِّى وَلَوۡ جِئۡنَا بِمِثۡلِهِۦ مَدَدً۬ا (١٠٩) قُلۡ إِنَّمَآ أَنَا۟ بَشَرٌ۬ مِّثۡلُكُمۡ يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَـٰهُكُمۡ إِلَـٰهٌ۬ وَاحِدٌ۬‌ۖ فَمَن كَانَ يَرۡجُواْ لِقَآءَ رَبِّهِۦ فَلۡيَعۡمَلۡ عَمَلاً۬ صَـٰلِحً۬ا وَلَا يُشۡرِكۡ بِعِبَادَةِ رَبِّهِۦۤ أَحَدَۢا (١١٠)

Say: If the sea become ink for (writing) the Kalimaat (Words) of my Rabb, verily the sea would be used up before the Words of my Rabb would be finished, even if We brought the like of it (ink) to supplement. (109) Say: I am only a human like you, revelation comes to me, your God is only One God, so whoever hopes for the meeting with his Rabb, then he should do good deeds, and should not associate (do Shirk) in Ibadat of his Rabb anyone. (110)

1-About the saying of Allah, “Say: I am only a human like you” Imam Jafar Sadiq asws said: It means in creating he is a creation like them, “revelation comes to me, your God is only One God, so whoever hopes for the meeting with his Rabb, then he should do good deeds, and should not associate (do Shirk) in Ibadat of his Rabb anyone” means should not adopt Walayat of anyone else along with the Walayat of Aal-e-Mohammad asws, and their Walayat is the good deed, so who made partner anyone else in the Ibadat of his Rabb, then he did Shirk in our Walayat and disbelieved & denied it, and opposed the right & Walayat of Amirul Momineen asws. (al-Burhan, v5, p99)

Lesson:

1-Fourteen Masumeen asws are Kalimaat of Allah, whose praise is impossible. If all the oceans become ink and all trees pens, and jinns & humans writers, and more oceans of ink are added, even then the praise of Masumeen asws can not finish.

2-As humans and jinns are creation of Allah, in this sense Masumeen asws are creation of Allah. Masumeen asws are Noor of Allah, whose sight & understanding is beyond the capacity of humans and all other creations as well. Therefore Allah sent down Masumeen asws in the form of humans for the guidance of all the creations, so that creations can have the honour of Ziyarat of Masumeen asws.

3-Walayat of Masumeen asws is Walayat of Allah, in which Walayat of anyone else can not be included. Who tries to become partner himself or make other partner in Walayat-e-Ali asws, both are polytheist.

Divine Unity (Tawhid)

Divine Unity refers to the belief that Allah is One. He is not composed of parts and attributes, because any composed being is in need of parts and the one who composes it. Also, it is impossible for the being that is in need to give existence to itself, let alone give existence to one other than itself. Divine Unity is also the belief that Allah has no partners in Divinity or in His attributes.1

We will now explain some proofs of Divine Unity:

First Proof

If there were numerous gods then for each one of them to be a god, it would require them to share Divinity. Each one of them requires distinction from the other to confirm duality. Thus, each one would be composed from what they both share and in what they both differ.

Second Proof

Existence of more than one god, without distinction, is impossible. Distinction is a cause of absence of what the other god may have of perfection. The one lacking perfection is in need. Therefore, the chain of need must end at the Self-Sufficient in essence from all dimensions. Otherwise, it would necessitate for all possible beings to be nonexistent, because the one that does not possess existence, cannot give it.

Third Proof

Indeed, Allah, the Exalted, is present without limitation. As ‘Ali (as) says:Limitation and end do not apply to Him, 2 because every limited being is composed of essence and the limitation of that essence. The limitation of essence would mean absence of perfection, which is in addition to that essence.

Thus, this composition is the worst of its types, as composition can be between two existing things or between one existence and one nonexistence. The supposed composition would be between an existence and a nonexistence. However, all types of compositions are impossible for Allah, the Exalted.

The existence which has no limitation must be One for which a second cannot be conceived, because conceiving a second to Him would necessitate limiting Him. A limitation is composed of existence and nonexistence.

Every composed is in need of what it is composed of. Therefore, association in Divinity ends in making the god in need of nonexistence. The Glorified Allah is Unique in essence and attributes. Hence, He has no second to Him, neither confirmed nor conceived.

Fourth Proof

Indeed, the unity in the system of all parts of the universe, and in the universe as a whole, proves the Oneness of the Creator. A close examination of the system and composition of every part of the categories of the universe, and their connection with each other, reveals that both parts of the universe and the universe as a whole are created by One, Omniscient, Omnipotent and All-Wise Creator.

Indeed, the formation of the parts of a tree, the parts of the body of an animal and its strength, their connection with each other, their connection with the Earth and the sun, the connection of the solar system with other solar systems and the galaxy, in one sentence is: Verily, from the composition of an atom and what goes on around it to the composition of the sun and the galaxies, reveal that the Creator of all is One:

And He it is Who is God in the heavens and God in the earth; and He is the Wise, the Knowing. 3

men! Serve your Lord Who created you and those before you so that you may guard (against evil). Who made the earth a resting place for you and the heaven a canopy and (Who) sends down rain from the cloud then brings forth with it subsistence for you of the fruits; therefore do not set up rivals to Allah while you know. 4

Fifth Proof

Imam al-Sadiq (as) was asked, “Why is it not permissible that there be more than one creator of the universe?” Thus, he (as) replied:…Furthermore, if you claim that there are two gods, there must be a division between them both, which has always existed, and that division would have to be a third god. However, if you claim that there are three gods, then there must be two divisions between them, leaving us with five gods, and so on ad aeternum. 5

Sixth Proof

The Commander of the Faithful (as) said to his son al-Hasan (as):Beware, O son that if your Lord had an associate then his messengers would have certainly come to you and you would have seen signs of his sovereignty and dominion. You would have learnt his actions and attributes. However, He is One God like He has described Himself. 6

The outcome of the faith in Oneness of Allah, the Exalted, is His Unity of Service, because other than Him do not deserve service and cannot attain it. As everything and everyone other than Him is His servant:

There is no one in the heavens and the earth but will come to the Beneficent Allah as a servant. 7

Furthermore, service to other than Allah, the Exalted, is humiliation from the humiliated and begging from the needy. In fact, it is humiliation even for humility and is begging from the need itself.

O men! You are they who stand in need of Allah, and Allah is He Who is the Self-Sufficient, the Praised One. 8

Verily, faith in His Oneness and that every being is from Him, due to Him and will return to Him, is summarised in three sentences: There is no god but Allah; There is no power and no strength except Allah;

And to Allah all things return. 9

Fortunate is he who remembers these pure words constantly, and sleeps and wakes with them, and lives and dies upon them. Thus, he will succeed in reality:

Surely we belong to Allah and to Him we shall surely return. 10

The Effect of Divine Unity on Man and Society

Amongst the effects that occur when mankind reaches the reality of Divine Unity, is that the thinking and intent of an individual and society must focus on one goal. There is no goal higher than that. In fact, there is no other goal but:

Say: I exhort you only to one thing, that rise up for Allah's sake in twos and singly. 11

Even when the focus of the rays of the human soul is on nonessential points, it can do amazing things. However, if the rays of the human soul in thinking and intent focused on one reality, which is the beginning and the end of existence, andthe Light of the heavens and the earth , 12 then to what stage will this man achieve?

If the individual and the society reach the status, concerning which the Glorified and Exalted says:

Surely I have turned myself, being upright, wholly to Him Who originated the heavens and the earth, and I am not of the polytheists, 13

then through their connection with Allah and moulding with Allah’s ethics, they will become such a source of goodness, privilege and perfection that cannot be described.

To end this discussion, we will mention the word which is a fort of Allah for protection from the wrath of this world and the hereafter. Abu Hamzah reported on the authority Abu Ja’far al-Baqir (as) saying:There is nothing greater in reward than testifying that: There is no god but Allah [La ilaha illa Allah], because nothing equals Allah, the Mighty and High, and nobody shares His Power. 14

From this tradition, we conclude that just as there is no equal or associate with Allah, the Exalted, in His Command; similarly, there is no deed equal to the testimony:there is no god but Allah [La ilaha illa Allah]. Likewise, there is nothing equal in reward for this deed.

Indeed, the verbal testimony there is no god but Allah [La ilaha illa Allah], protects the soul, wealth and honour in this world. Moreover, testimony with the heart causes salvation from the wrath of Hell in the hereafter, and success to the highest level of Paradise. Thus, this sacred word is the manifestation of mercy of both the beneficence [al-rahmaniyyah ] and the mercifulness [al-rahimiyyah ].

It is reported from al-Sadiq (as):Verily, Allah, Blessed and Exalted be He, has taken an oath by His Dignity and Glory that He will never punish the people who believe in His Unity with Hell-fire. 15

It is reported from the Prophet (S):The one whom Allah has blessed with belief in Divine Unity shall have Heaven as his reward. 16

Surely whoever remembers these words constantly, the vessel of his heart will be secured with the anchor ofthere is no god but Allah [La ilaha illa Allah] from the abyss of destruction and the waves of fear of calamities, whispers and evils:

Those who believe and whose hearts are set at rest by the remembrance of Allah; now surely by Allah's remembrance are the hearts set at rest. 17

The word:There is no god but Allah [La ilaha illa Allah], is a remembrance that can be said loudly or quietly. Thus, it is the combination of hidden and apparent remembrance. It contains the sacred word “Allah.” It

is reported from the Commander of the Faithful (as) that it is the greatest name of Allah, the Exalted.

Say: Tell me if the chastisement of Allah should overtake you or the hour should come upon you, will you call (on others) besides Allah, if you are truthful? Nay, Him you call upon, so He clears away that for which you pray if He pleases and you forget what you set up (with Him). 18

Abu Sa‘id al-Khudri reported from the Prophet (S) that he said: Allah, Mighty be His Glory, said to Musa (as), “O Musa! If everything that exists in all the heavens, their inhabitants, and the seven earths, were placed in one side of the scale, and ‘there is no god but Allah’ was placed in the other side, then ‘there is no god but Allah’ would tip the scale.” 19

Thus, nothing from the earth, the heavens, the material and the abstract things, can equal ‘there is no god but Allah.’ None perceive its reverence but the ones who have reached the reality of negation and proof, as this testimony relates.

References

1. There are stages of Divine Unity. We will briefly mention them:

Unity of Essence:

Every being is composed except the Holy God. Indeed, He is the One for Whom Oneness is a part of His Essence. Everything other than Him can be divided either in existence, like the body to matter and shape; or in imagination, like the time into moments; or in the mind, like the human being into humanity and existence. The division of every existing being has a limited end. However, Allah is unlimited: Say: He Allah is One.

Shurayh ibn Hani reports on the authority of his father saying: On the Day of the Battle of Jamal, a Bedouin stood before the Commander of the Faithful (A), and asked, “O Commander of the Faithful! Do you say that Allah is One?”

He says: the people attacked him saying that “O Bedouin! Do you not see the state of mind of the Commander of the Faithful?”

So the Commander of the Faithful (A) said: Leave him alone. Verily, what this Bedouin seeks to know is what we are seeking to establish by fighting these people.

He (the Commander of the Faithful) then said: O Bedouin! The statement that ‘Allah is One’ is of four types: Two types cannot be applied to Allah, the Mighty and High; while the two other types can be applied to Him. As for the two types of statements that cannot be applied to Him, the first is the claim that Allah is One in a numerical sense. Such a statement cannot be applied to Allah, because as the One, He has no second, and He is not subject to mathematical calculation. Do you not see that he who claims that Allah is the third of the three has disbelieved (in Him)?

The second statement which cannot be applied to Allah is the claim that He is One with humankind. Since He derives the species from the genus, He cannot be described through anthropomorphism [tashbih]. Our Lord is Higher and more Exalted than this. As for the two types of statements that can be applied to Allah, the first would be to say that He is the One who resembles none. This is a proper description of our Lord. The second statement which can apply to Allah is the statement that He, the Mighty and High, is Alone, in the sense that He is Indivisible in Existence [wujud], Intellect [‘aql], and Thought [wahm]. That is another dignified description of our Lord, the Mighty and High. (Shaykh Saduq, The Book of Divine Unity: pp 83, ch. 3, hadith 3).

Unity of Essence and Attributes

The meaning of this is that His Attributes of Essence, like Ever-Living, Omniscience and Omnipotence, are a part of His Essence. Otherwise, separation of essence and attributes would necessitate composition and division. The composed of components needs parts, and also needs one who composes it. If the attributes were in addition to the essence, then it would necessitate that the essence is vacant from the attributes of completion.

From another angle, if the attributes were in addition to the essence, it would also necessitate that the essence would be vacant from the attributes of completion and the attributes will be joined to possible being. In fact, this would necessitate that His essence also be possible being, because the one vacant of attributes of completion and carrying possibility, requires self-sufficiency in its essence.

The Commander of the Faithful (A) said: The best of service is to acknowledge the existence of Allah. The foundation of acknowledgement of Allah is to profess His Unity. Allah’s Unity is established through the denial of descriptions, since all intellects bear witness that descriptions are created, and whatever is created requires a Creator who is neither identifier or identified. Every identifier and identified is connected, and connection is evidence of occurrence. (Shaykh Saduq, Divine Unity: pp 34, ch. 2, hadith 2).

Unity of Divinity

And your God is One God! There is no god but He; He is the Beneficent, the Merciful. (Holy Qur’an, 2:163).

Unity of Lordship

Say: What! Shall I seek a Lord other than Allah? And He is the Lord of all things. (Holy Qur’an, 6:164).

O my two mates of the prison! Are sundry lords better or Allah the One, the Supreme? (Holy Qur’an, 12:39).

Unity of Creating

Say: Allah is the Creator of all things, and He is the One, the Supreme. (Holy Qur’an, 13:16)

And those whom they call on besides Allah have not created anything while they are themselves created. (Holy Qur’an, 16:20).

Unity of Service

Say: Do you serve besides Allah that which does not control for you any harm, or any profit? (Holy Qur’an, 5:76).

Unity of Command and Order

Surely His is the creation and the command; blessed is Allah, the Lord of the worlds. (Holy Qur’an, 7:54).

Judgment is only Allah's. (Holy Qur’an, 12:40).

Unity of Fear

But do not fear them, and fear Me if you are believers. (Holy Qur’an, 3:175).

Therefore fear not the people and fear Me. (Holy Qur’an, 5:44).

Unity of Sovereignty

And say: (All) praise is due to Allah, Who has not taken a son and Who has not a partner in the kingdom. (Holy Qur’an, 17:111).

Unity of Benefit and Harm

Say: I do not control any benefit or harm for my own soul except as Allah please. (Holy Qur’an, 7:188).

Say: Then who can control anything for you from Allah if He intends to do you harm or if He intends to do you good. (Holy Qur’an, 48:11).

Unity of Sustenance

Say: Who gives you the sustenance from the heavens and the earth? Say: Allah. (Holy Qur’an, 34:24).

Or who is it that will give you sustenance if He should withhold His sustenance? (Holy Qur’an, 67:21).

Unity of Reliance

And rely on Allah; and Allah is sufficient for a Protector. (Holy Qur’an, 33:3).

Allah, there is no god but He; and upon Allah, then, let the believers rely. (Holy Qur’an, 64:13).

Unity of Intention of Deeds

And noone has with him any boon for which he should be rewarded, except the seeking of the pleasure of his Lord, the Most High. (Holy Qur’an, 92:19-20).

Unity of Honour

This stage is for the ones who witness the destruction of the universe and its perishing. They fully comprehend:

Everything is perishable but He, (Holy Qur’an, 28:88) everyone on it must pass away, and there will endure forever the person of your Lord, the Lord of Glory and Honour. (Holy Qur’an, 55:26-27).

The Divine Unity of Honour in nature manifests into the Divine Unity of Honour in choice through their striving for Allah. Then it would be confirmed what has been entrusted in the souls from the knowledge and the free-will without their free-will. Hence they reach what the Exalted has said:

And the faces shall be humbled before the Living, the Self-Subsistent. (Holy Qur’an, 20:111),

up to the Word of the Exalted:

Surely I have turned myself, being upright, wholly to Him Who originated the heavens and the earth. (Holy Qur’an, 6: 79).

2. Nahj al-Balaghah: sermon no. 186.

3. Holy Qur’an, 43: 84.

4. Holy Qur’an, 2: 21-22.

5. Shaykh Saduq, Divine Unity: pp 243, ch. 36, hadith 1.

6. Nahj al-Balaghah: letter no. 31.

7. Holy Qur’an, 19: 93.

8. Holy Qur’an, 3: 15.

9. Holy Qur’an, 3: 109.

10. Holy Qur’an, 2: 156.

11. Holy Qur’an, 34: 46.

12. Holy Qur’an, 24: 35.

13. Holy Qur’an, 6: 79.

14. Shaykh Saduq, Divine Unity: pp 19, ch. 1, hadith 3.

15. Ibid: pp 20, ch. 1, hadith 6.

16. Shaykh Saduq, Divine Unity: pp 22, ch. 1, hadith 17.

17. Holy Qur’an, 13: 28.

18. Holy Qur’an, 6: 40-41.

19. Shaykh Saduq, Divine Unity: pp 19, ch. 1, hadith 34.

Divine Justice (‘Adl)

The Proofs for the Justice of Allah, the Mighty and High, are many. We will mention a few here.

First Proof

Every human being, even though he may not be religious, perceives through his nature the goodness of justice and the evil of oppression. In fact, even if the oppressor himself was described as an oppressor, he would feel hurt and would dislike it. On the contrary, if he was described as just, he would feel delighted and pleased.

If a criminal and oppressor, who wastes all his aspirations following his desires and anger, was taken to court and the judge rules for him falsely due to bribe or fear of the criminal’s power, then the criminal would feel pleased, but his logic and instinct would rule against the judgment. Hence, he will believe the judge to be lowly.

On the contrary, if the judge does not take the bribe or the criminal’s position into any consideration and rules with justice, then the oppressor would be angry at him. However, his instinct will look at the judge and his ruling with respect and admiration.

If this is the case with a human being, then how is it possible for Allah, Glory be Him, to be an oppressor in His sovereignty and rule? It is He who made human nature to accept justice as good and injustice or oppression as evil. He intends for the human being to adapt to justice and refrain from the dirt of oppression. He, the Exalted, has commanded through His Word:

Surely Allah enjoins the doing of justice and the doing of good, 1

Say: My Lord has enjoined justice, 2

O Dawud ! Surely We have made you a ruler in the land; so judge between men with justice and do not follow desire. 3

Second Proof

Certainly, oppression occurs due to one of three reasons and all of them are impossible to be related to Allah: either due to ignorance of the evil; or due to incapability in reaching the goal except through committing oppression; or due to nonsense and vanity. Allah is free from ignorance, incapability and nonsense.

Thus, His Knowledge of everything, His Power over everything and His Wisdom that reaches everything requires that He be Just and free from any kind of oppression and evil.

Third Proof

Oppression is a deficiency. If Allah, the Exalted, was an oppressor then it would necessitate that He was composed of both deficiency and perfection, and of existence and nonexistence. This is the worst of the types of compositions, as mentioned earlier. In addition to that, the composed of both perfection and deficiency is in need and limited. Neediness and limitation are attributes of creation and not the Creator.

In conclusion, Allah, Blessed and Exalted be He, is Just in creating the universe:

Allah bears witness that there is no god but He, and (so do) the angels and those possessed of knowledge, maintaining His creation with justice; there is no god but He, the Mighty, the Wise. 4

He is Just in His laws and regulations:

Certainly We sent Our messengers with clear arguments, and sent down with them the Book and the balance that men may conduct themselves with equity. 5

And He is Just in the accountability of His servants on the Day of Judgment:

And the matter shall be decided between them with justice and they shall not be dealt with unjustly. 6

A man asked Imam Ja’far al-Sadiq (as): Verily, Divine Unity and Divine Justice are the foundations of faith. Since His Knowledge is so great, it is not possible for even a wise man to understand it all. So, teach me something that is easy to understand and easy to memorise. He (as) answered:As for Divine Unity, do not describe your Lord the way you describe yourself. As for Divine Justice, do not apply to your Lord any of the shortcomings that you may apply to yourself. 7

He (as) said to Hisham ibn al-Hakam:Should I not give you a sentence concerning Divine Justice and Divine Unity? He said, “Of course. May I be your ransom!” He replied:Justice is not to blame Him and Divine Unity is not to imagine Him. 8

The Commander of the Faithful (as) said:Whatever you repent for from Allah, the Exalted, is from you, and whatever you praise Allah, the Exalted, for is from Him. 9

References

1. Holy Qur’an, 16: 90.

2. Holy Qur’an, 7: 29.

3. Holy Qur’an, 38: 26.

4. Holy Qur’an, 3: 18.

5. Holy Qur’an, 57: 25.

6. Holy Qur’an, 10: 54.

7. Shaykh Saduq, Divine Unity: pp 96, ch. 5, hadith 1.

8. Bihar al-Anwar: vol. 5, pp 58.

9. Al-Tara’if: 329.

Divine Unity (Tawhid)

Divine Unity refers to the belief that Allah is One. He is not composed of parts and attributes, because any composed being is in need of parts and the one who composes it. Also, it is impossible for the being that is in need to give existence to itself, let alone give existence to one other than itself. Divine Unity is also the belief that Allah has no partners in Divinity or in His attributes.1

We will now explain some proofs of Divine Unity:

First Proof

If there were numerous gods then for each one of them to be a god, it would require them to share Divinity. Each one of them requires distinction from the other to confirm duality. Thus, each one would be composed from what they both share and in what they both differ.

Second Proof

Existence of more than one god, without distinction, is impossible. Distinction is a cause of absence of what the other god may have of perfection. The one lacking perfection is in need. Therefore, the chain of need must end at the Self-Sufficient in essence from all dimensions. Otherwise, it would necessitate for all possible beings to be nonexistent, because the one that does not possess existence, cannot give it.

Third Proof

Indeed, Allah, the Exalted, is present without limitation. As ‘Ali (as) says:Limitation and end do not apply to Him, 2 because every limited being is composed of essence and the limitation of that essence. The limitation of essence would mean absence of perfection, which is in addition to that essence.

Thus, this composition is the worst of its types, as composition can be between two existing things or between one existence and one nonexistence. The supposed composition would be between an existence and a nonexistence. However, all types of compositions are impossible for Allah, the Exalted.

The existence which has no limitation must be One for which a second cannot be conceived, because conceiving a second to Him would necessitate limiting Him. A limitation is composed of existence and nonexistence.

Every composed is in need of what it is composed of. Therefore, association in Divinity ends in making the god in need of nonexistence. The Glorified Allah is Unique in essence and attributes. Hence, He has no second to Him, neither confirmed nor conceived.

Fourth Proof

Indeed, the unity in the system of all parts of the universe, and in the universe as a whole, proves the Oneness of the Creator. A close examination of the system and composition of every part of the categories of the universe, and their connection with each other, reveals that both parts of the universe and the universe as a whole are created by One, Omniscient, Omnipotent and All-Wise Creator.

Indeed, the formation of the parts of a tree, the parts of the body of an animal and its strength, their connection with each other, their connection with the Earth and the sun, the connection of the solar system with other solar systems and the galaxy, in one sentence is: Verily, from the composition of an atom and what goes on around it to the composition of the sun and the galaxies, reveal that the Creator of all is One:

And He it is Who is God in the heavens and God in the earth; and He is the Wise, the Knowing. 3

men! Serve your Lord Who created you and those before you so that you may guard (against evil). Who made the earth a resting place for you and the heaven a canopy and (Who) sends down rain from the cloud then brings forth with it subsistence for you of the fruits; therefore do not set up rivals to Allah while you know. 4

Fifth Proof

Imam al-Sadiq (as) was asked, “Why is it not permissible that there be more than one creator of the universe?” Thus, he (as) replied:…Furthermore, if you claim that there are two gods, there must be a division between them both, which has always existed, and that division would have to be a third god. However, if you claim that there are three gods, then there must be two divisions between them, leaving us with five gods, and so on ad aeternum. 5

Sixth Proof

The Commander of the Faithful (as) said to his son al-Hasan (as):Beware, O son that if your Lord had an associate then his messengers would have certainly come to you and you would have seen signs of his sovereignty and dominion. You would have learnt his actions and attributes. However, He is One God like He has described Himself. 6

The outcome of the faith in Oneness of Allah, the Exalted, is His Unity of Service, because other than Him do not deserve service and cannot attain it. As everything and everyone other than Him is His servant:

There is no one in the heavens and the earth but will come to the Beneficent Allah as a servant. 7

Furthermore, service to other than Allah, the Exalted, is humiliation from the humiliated and begging from the needy. In fact, it is humiliation even for humility and is begging from the need itself.

O men! You are they who stand in need of Allah, and Allah is He Who is the Self-Sufficient, the Praised One. 8

Verily, faith in His Oneness and that every being is from Him, due to Him and will return to Him, is summarised in three sentences: There is no god but Allah; There is no power and no strength except Allah;

And to Allah all things return. 9

Fortunate is he who remembers these pure words constantly, and sleeps and wakes with them, and lives and dies upon them. Thus, he will succeed in reality:

Surely we belong to Allah and to Him we shall surely return. 10

The Effect of Divine Unity on Man and Society

Amongst the effects that occur when mankind reaches the reality of Divine Unity, is that the thinking and intent of an individual and society must focus on one goal. There is no goal higher than that. In fact, there is no other goal but:

Say: I exhort you only to one thing, that rise up for Allah's sake in twos and singly. 11

Even when the focus of the rays of the human soul is on nonessential points, it can do amazing things. However, if the rays of the human soul in thinking and intent focused on one reality, which is the beginning and the end of existence, andthe Light of the heavens and the earth , 12 then to what stage will this man achieve?

If the individual and the society reach the status, concerning which the Glorified and Exalted says:

Surely I have turned myself, being upright, wholly to Him Who originated the heavens and the earth, and I am not of the polytheists, 13

then through their connection with Allah and moulding with Allah’s ethics, they will become such a source of goodness, privilege and perfection that cannot be described.

To end this discussion, we will mention the word which is a fort of Allah for protection from the wrath of this world and the hereafter. Abu Hamzah reported on the authority Abu Ja’far al-Baqir (as) saying:There is nothing greater in reward than testifying that: There is no god but Allah [La ilaha illa Allah], because nothing equals Allah, the Mighty and High, and nobody shares His Power. 14

From this tradition, we conclude that just as there is no equal or associate with Allah, the Exalted, in His Command; similarly, there is no deed equal to the testimony:there is no god but Allah [La ilaha illa Allah]. Likewise, there is nothing equal in reward for this deed.

Indeed, the verbal testimony there is no god but Allah [La ilaha illa Allah], protects the soul, wealth and honour in this world. Moreover, testimony with the heart causes salvation from the wrath of Hell in the hereafter, and success to the highest level of Paradise. Thus, this sacred word is the manifestation of mercy of both the beneficence [al-rahmaniyyah ] and the mercifulness [al-rahimiyyah ].

It is reported from al-Sadiq (as):Verily, Allah, Blessed and Exalted be He, has taken an oath by His Dignity and Glory that He will never punish the people who believe in His Unity with Hell-fire. 15

It is reported from the Prophet (S):The one whom Allah has blessed with belief in Divine Unity shall have Heaven as his reward. 16

Surely whoever remembers these words constantly, the vessel of his heart will be secured with the anchor ofthere is no god but Allah [La ilaha illa Allah] from the abyss of destruction and the waves of fear of calamities, whispers and evils:

Those who believe and whose hearts are set at rest by the remembrance of Allah; now surely by Allah's remembrance are the hearts set at rest. 17

The word:There is no god but Allah [La ilaha illa Allah], is a remembrance that can be said loudly or quietly. Thus, it is the combination of hidden and apparent remembrance. It contains the sacred word “Allah.” It

is reported from the Commander of the Faithful (as) that it is the greatest name of Allah, the Exalted.

Say: Tell me if the chastisement of Allah should overtake you or the hour should come upon you, will you call (on others) besides Allah, if you are truthful? Nay, Him you call upon, so He clears away that for which you pray if He pleases and you forget what you set up (with Him). 18

Abu Sa‘id al-Khudri reported from the Prophet (S) that he said: Allah, Mighty be His Glory, said to Musa (as), “O Musa! If everything that exists in all the heavens, their inhabitants, and the seven earths, were placed in one side of the scale, and ‘there is no god but Allah’ was placed in the other side, then ‘there is no god but Allah’ would tip the scale.” 19

Thus, nothing from the earth, the heavens, the material and the abstract things, can equal ‘there is no god but Allah.’ None perceive its reverence but the ones who have reached the reality of negation and proof, as this testimony relates.

References

1. There are stages of Divine Unity. We will briefly mention them:

Unity of Essence:

Every being is composed except the Holy God. Indeed, He is the One for Whom Oneness is a part of His Essence. Everything other than Him can be divided either in existence, like the body to matter and shape; or in imagination, like the time into moments; or in the mind, like the human being into humanity and existence. The division of every existing being has a limited end. However, Allah is unlimited: Say: He Allah is One.

Shurayh ibn Hani reports on the authority of his father saying: On the Day of the Battle of Jamal, a Bedouin stood before the Commander of the Faithful (A), and asked, “O Commander of the Faithful! Do you say that Allah is One?”

He says: the people attacked him saying that “O Bedouin! Do you not see the state of mind of the Commander of the Faithful?”

So the Commander of the Faithful (A) said: Leave him alone. Verily, what this Bedouin seeks to know is what we are seeking to establish by fighting these people.

He (the Commander of the Faithful) then said: O Bedouin! The statement that ‘Allah is One’ is of four types: Two types cannot be applied to Allah, the Mighty and High; while the two other types can be applied to Him. As for the two types of statements that cannot be applied to Him, the first is the claim that Allah is One in a numerical sense. Such a statement cannot be applied to Allah, because as the One, He has no second, and He is not subject to mathematical calculation. Do you not see that he who claims that Allah is the third of the three has disbelieved (in Him)?

The second statement which cannot be applied to Allah is the claim that He is One with humankind. Since He derives the species from the genus, He cannot be described through anthropomorphism [tashbih]. Our Lord is Higher and more Exalted than this. As for the two types of statements that can be applied to Allah, the first would be to say that He is the One who resembles none. This is a proper description of our Lord. The second statement which can apply to Allah is the statement that He, the Mighty and High, is Alone, in the sense that He is Indivisible in Existence [wujud], Intellect [‘aql], and Thought [wahm]. That is another dignified description of our Lord, the Mighty and High. (Shaykh Saduq, The Book of Divine Unity: pp 83, ch. 3, hadith 3).

Unity of Essence and Attributes

The meaning of this is that His Attributes of Essence, like Ever-Living, Omniscience and Omnipotence, are a part of His Essence. Otherwise, separation of essence and attributes would necessitate composition and division. The composed of components needs parts, and also needs one who composes it. If the attributes were in addition to the essence, then it would necessitate that the essence is vacant from the attributes of completion.

From another angle, if the attributes were in addition to the essence, it would also necessitate that the essence would be vacant from the attributes of completion and the attributes will be joined to possible being. In fact, this would necessitate that His essence also be possible being, because the one vacant of attributes of completion and carrying possibility, requires self-sufficiency in its essence.

The Commander of the Faithful (A) said: The best of service is to acknowledge the existence of Allah. The foundation of acknowledgement of Allah is to profess His Unity. Allah’s Unity is established through the denial of descriptions, since all intellects bear witness that descriptions are created, and whatever is created requires a Creator who is neither identifier or identified. Every identifier and identified is connected, and connection is evidence of occurrence. (Shaykh Saduq, Divine Unity: pp 34, ch. 2, hadith 2).

Unity of Divinity

And your God is One God! There is no god but He; He is the Beneficent, the Merciful. (Holy Qur’an, 2:163).

Unity of Lordship

Say: What! Shall I seek a Lord other than Allah? And He is the Lord of all things. (Holy Qur’an, 6:164).

O my two mates of the prison! Are sundry lords better or Allah the One, the Supreme? (Holy Qur’an, 12:39).

Unity of Creating

Say: Allah is the Creator of all things, and He is the One, the Supreme. (Holy Qur’an, 13:16)

And those whom they call on besides Allah have not created anything while they are themselves created. (Holy Qur’an, 16:20).

Unity of Service

Say: Do you serve besides Allah that which does not control for you any harm, or any profit? (Holy Qur’an, 5:76).

Unity of Command and Order

Surely His is the creation and the command; blessed is Allah, the Lord of the worlds. (Holy Qur’an, 7:54).

Judgment is only Allah's. (Holy Qur’an, 12:40).

Unity of Fear

But do not fear them, and fear Me if you are believers. (Holy Qur’an, 3:175).

Therefore fear not the people and fear Me. (Holy Qur’an, 5:44).

Unity of Sovereignty

And say: (All) praise is due to Allah, Who has not taken a son and Who has not a partner in the kingdom. (Holy Qur’an, 17:111).

Unity of Benefit and Harm

Say: I do not control any benefit or harm for my own soul except as Allah please. (Holy Qur’an, 7:188).

Say: Then who can control anything for you from Allah if He intends to do you harm or if He intends to do you good. (Holy Qur’an, 48:11).

Unity of Sustenance

Say: Who gives you the sustenance from the heavens and the earth? Say: Allah. (Holy Qur’an, 34:24).

Or who is it that will give you sustenance if He should withhold His sustenance? (Holy Qur’an, 67:21).

Unity of Reliance

And rely on Allah; and Allah is sufficient for a Protector. (Holy Qur’an, 33:3).

Allah, there is no god but He; and upon Allah, then, let the believers rely. (Holy Qur’an, 64:13).

Unity of Intention of Deeds

And noone has with him any boon for which he should be rewarded, except the seeking of the pleasure of his Lord, the Most High. (Holy Qur’an, 92:19-20).

Unity of Honour

This stage is for the ones who witness the destruction of the universe and its perishing. They fully comprehend:

Everything is perishable but He, (Holy Qur’an, 28:88) everyone on it must pass away, and there will endure forever the person of your Lord, the Lord of Glory and Honour. (Holy Qur’an, 55:26-27).

The Divine Unity of Honour in nature manifests into the Divine Unity of Honour in choice through their striving for Allah. Then it would be confirmed what has been entrusted in the souls from the knowledge and the free-will without their free-will. Hence they reach what the Exalted has said:

And the faces shall be humbled before the Living, the Self-Subsistent. (Holy Qur’an, 20:111),

up to the Word of the Exalted:

Surely I have turned myself, being upright, wholly to Him Who originated the heavens and the earth. (Holy Qur’an, 6: 79).

2. Nahj al-Balaghah: sermon no. 186.

3. Holy Qur’an, 43: 84.

4. Holy Qur’an, 2: 21-22.

5. Shaykh Saduq, Divine Unity: pp 243, ch. 36, hadith 1.

6. Nahj al-Balaghah: letter no. 31.

7. Holy Qur’an, 19: 93.

8. Holy Qur’an, 3: 15.

9. Holy Qur’an, 3: 109.

10. Holy Qur’an, 2: 156.

11. Holy Qur’an, 34: 46.

12. Holy Qur’an, 24: 35.

13. Holy Qur’an, 6: 79.

14. Shaykh Saduq, Divine Unity: pp 19, ch. 1, hadith 3.

15. Ibid: pp 20, ch. 1, hadith 6.

16. Shaykh Saduq, Divine Unity: pp 22, ch. 1, hadith 17.

17. Holy Qur’an, 13: 28.

18. Holy Qur’an, 6: 40-41.

19. Shaykh Saduq, Divine Unity: pp 19, ch. 1, hadith 34.

Divine Justice (‘Adl)

The Proofs for the Justice of Allah, the Mighty and High, are many. We will mention a few here.

First Proof

Every human being, even though he may not be religious, perceives through his nature the goodness of justice and the evil of oppression. In fact, even if the oppressor himself was described as an oppressor, he would feel hurt and would dislike it. On the contrary, if he was described as just, he would feel delighted and pleased.

If a criminal and oppressor, who wastes all his aspirations following his desires and anger, was taken to court and the judge rules for him falsely due to bribe or fear of the criminal’s power, then the criminal would feel pleased, but his logic and instinct would rule against the judgment. Hence, he will believe the judge to be lowly.

On the contrary, if the judge does not take the bribe or the criminal’s position into any consideration and rules with justice, then the oppressor would be angry at him. However, his instinct will look at the judge and his ruling with respect and admiration.

If this is the case with a human being, then how is it possible for Allah, Glory be Him, to be an oppressor in His sovereignty and rule? It is He who made human nature to accept justice as good and injustice or oppression as evil. He intends for the human being to adapt to justice and refrain from the dirt of oppression. He, the Exalted, has commanded through His Word:

Surely Allah enjoins the doing of justice and the doing of good, 1

Say: My Lord has enjoined justice, 2

O Dawud ! Surely We have made you a ruler in the land; so judge between men with justice and do not follow desire. 3

Second Proof

Certainly, oppression occurs due to one of three reasons and all of them are impossible to be related to Allah: either due to ignorance of the evil; or due to incapability in reaching the goal except through committing oppression; or due to nonsense and vanity. Allah is free from ignorance, incapability and nonsense.

Thus, His Knowledge of everything, His Power over everything and His Wisdom that reaches everything requires that He be Just and free from any kind of oppression and evil.

Third Proof

Oppression is a deficiency. If Allah, the Exalted, was an oppressor then it would necessitate that He was composed of both deficiency and perfection, and of existence and nonexistence. This is the worst of the types of compositions, as mentioned earlier. In addition to that, the composed of both perfection and deficiency is in need and limited. Neediness and limitation are attributes of creation and not the Creator.

In conclusion, Allah, Blessed and Exalted be He, is Just in creating the universe:

Allah bears witness that there is no god but He, and (so do) the angels and those possessed of knowledge, maintaining His creation with justice; there is no god but He, the Mighty, the Wise. 4

He is Just in His laws and regulations:

Certainly We sent Our messengers with clear arguments, and sent down with them the Book and the balance that men may conduct themselves with equity. 5

And He is Just in the accountability of His servants on the Day of Judgment:

And the matter shall be decided between them with justice and they shall not be dealt with unjustly. 6

A man asked Imam Ja’far al-Sadiq (as): Verily, Divine Unity and Divine Justice are the foundations of faith. Since His Knowledge is so great, it is not possible for even a wise man to understand it all. So, teach me something that is easy to understand and easy to memorise. He (as) answered:As for Divine Unity, do not describe your Lord the way you describe yourself. As for Divine Justice, do not apply to your Lord any of the shortcomings that you may apply to yourself. 7

He (as) said to Hisham ibn al-Hakam:Should I not give you a sentence concerning Divine Justice and Divine Unity? He said, “Of course. May I be your ransom!” He replied:Justice is not to blame Him and Divine Unity is not to imagine Him. 8

The Commander of the Faithful (as) said:Whatever you repent for from Allah, the Exalted, is from you, and whatever you praise Allah, the Exalted, for is from Him. 9

References

1. Holy Qur’an, 16: 90.

2. Holy Qur’an, 7: 29.

3. Holy Qur’an, 38: 26.

4. Holy Qur’an, 3: 18.

5. Holy Qur’an, 57: 25.

6. Holy Qur’an, 10: 54.

7. Shaykh Saduq, Divine Unity: pp 96, ch. 5, hadith 1.

8. Bihar al-Anwar: vol. 5, pp 58.

9. Al-Tara’if: 329.


10

11

12

13

14

15

16

17

18

19

20

21

22

23

24

25

26

27

28

29

30