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The Connection between Imam Mahdi and Imam Husayn

The Connection between Imam Mahdi and Imam Husayn

Author:
Publisher: www.al-islam.org
English

Alhassanain (p) Network for Islamic Heritage and Thought

The Connection between ImamMahdi and ImamHusayn

This paper is the first part of a series of three papers on the subject, initially conceived as part of a series of lectures delivered by the author in London, at the Islamic Centre of England in Muharram 1433/November and December 2011, entitled, "Spiritual Struggle of Karbala."

Authors(s): Mohammad AliShomali

Publisher (s): www.al-islam.org

www.alhassanain.org/english

IN THE NAME OF ALLAH

Table of Contents

The Connection between Imam Mahdi and Imam Husayn, Part 1 4

Abstract 4

Conclusion 7

Notes 7

The Connection between Imam Mahdi and Imam Husayn, Part 2 9

Abstract 9

Imam Husayn as a central theme in Imam Mahdi's movement 9

The Importance of Justice in Islam 9

Dignity 11

The Role Model for Establishing Justice 11

Husayn, The Best Source of Inspiration 12

The Requirement 12

Sharing the Real Husayn with everyone 13

Notes 13

The Connection between Imam Mahdi and imam Husayn, Part 3 16

Abstract 16

How to help Imam Husayn and hence Imam Mahdi 16

Reflecting on How we answer a Call 16

Verbalizzzzing our readiness to the Imam 17

Conclusion 20

Notes 20

The Connection between ImamMahdi and ImamHusayn , Part 1

This paper is the first part of a series of three papers on the subject, initially conceived as part of a series of lectures delivered by the author in London, at the Islamic Centre of England in Muharram 1433/November and December 2011, entitled, "Spiritual Struggle of Karbala."

Abstract

Although there are similarities between all members ofAhlul Bayt and they are from the same light, there is a special link between ImamHusayn and ImamMahdi . In this paper, verses from the Qur'an andhadiths of theAhlul Bayt will be used to demonstrate this connection.

Indeed, ImamMahdi is from the progeny of ImamHusayn who will rise on the Day ofAshura and will speak of his grandfather's oppression. ImamHusayn also spoke of ImamMahdi avenging for him, and helping ImamHusayn is similar to helping ImamMahdi . Moreover, one of the best deeds on the birth of ImamMahdi is to reciteZiyarah of ImamHusayn , as renewing one's allegiance with ImamHusayn is renewing it with ImamMahdi .

*****

Although there are many similarities between all members ofAhlul Bayt and they are from the same light, there is a special link and connection between ImamHusayn and ImamMahdi . Below we will study some of the links and then we will try to explain the reason behind this exceptional connection.

1) In ChapterIsraa , we read:

Do not kill the soul that Allah has made inviolable, except with due cause, and whoever is killed wrongfully,We have certainly given his heir an authority. But let him not commit any excess in killing,The one who is the guardian of one who is killed would be helped by Allah and would be victorious. (Quran 17:33)

The most obvious case for this verse is ImamHusayn as approved by severalhadiths that introduce ImamHusayn as the first oppressed person. There are alsohadiths from ImamRida and other Imams that say that this verse is related to ImamHusayn and ImamMahdi . For example, ImamBaqir said:

The one who is killed isHusayn and his guardian is ImamMahdi . AndIsraaf is to kill someone other than his killers. 'Truly he is helped." This world will not expire unless a man from the family of the Prophet would come. He will fill the earth with equity and justice as it has been filled with injustice and inequity. The demand of that guardian of that innocent life is establishment of justice all over the world.1

The blood of ImamHusayn will not receive its compensation if worldwide justice does not take place. Of course, all Imams after ImamHusayn were guardians. However, ImamMahdi is special. He is the victorious whom will be helped by Allah.

2) More than three hundredhadiths stress on the fact that ImamMahdi is the progeny of ImamHusayn . 180 of these are from the Prophet. ImamHusayn himself said:

There will be twelve people who are guided. The first Imam who is guided by Allah and does not need to be guided by people is Imam Ali, and the last one is the ninth generation of my progeny. He is the Imam that is will rise truthfully, and the one who gives life to earth after being dead. And Allah is going to make the right religion prevail [over] all other religions even if the pagans may not like it.2

Therefore, thehadith emphasizes that ImamMahdi is progeny of ImamHusayn .

3) According tohadiths , the day of the uprising of ImamMahdi is the day ofAshura . There is a call in Month of Ramadan and then the uprising is on the day ofAshura . ImamSadiq said:

There would be a call for him in the night of 23 but he will be raised on the day ofAshura in which ImamHusayn was killed.3

4) ImamMahdi will stand betweenRukn andMaqam next to theKa'ba clearly making reference to Karbala in the beginning of his movement:

O people of the world, I am the uprising Imam. O people of the world, I am the avenger. O people of the world, my grandfatherHusayn was killed while he was thirsty. O people of the world, my grandfather was left without dress. O people of the world, they damaged the body of my grandfather.

Also, ImamHusayn said to ImamSajjad :

By Allah, my blood will keep boiling until Allah sends theMahdi and kills seventy thousand of those disbelievers who are transgressors and hypocrites.4

WhenHirawi asked ImamRida to check ahadith from ImamSadiq regarding ImamMahdi killing some of the progeny of the killers of ImamHusayn , ImamRida approved it. He then asked, 'How this can be explained with regards to the verse that says, 'No one carries the burden of another person (Qur'an 6:164)5."6 The Imam replied:7

Allah says the truth in all his sayings but these are those who are proud and satisfied with what their fathers did. When one is pleased with something, it is like the one who is doing it. If someone is killed in the east and another person in the west is happy with this killing, it is as if he is also involved.8

Regarding the abovehadith , maybe the punishment is different but there is punishment and involvement. Thus, this is with the people who are happy with what has been done in Karbala. We will explain how the end of times (akhir ul-zaman ) would be built aroundHusayn . One of the conflicting points of truth and falsehood would revolve around him.

5) There arehadiths that state the helper of ImamHusayn to be similar to helping ImamMahdi . As mentioned by ImamHusayn during the night ofAshura

My grandfather said that, 'My sonHusayn will be killed in Karbala while he is alone and thirsty and abandoned [In that lonely time] whoever helpsHusayn has helped me and has helped his son, al-Hujjah .'

Thus, helpingHusayn is similar to helping both the Prophet and ImamMahdi . They have the same ideas and goals, and if you accept and try to achieve those goals, you are with them. Betraying one of them is like betraying all of them. If we wisely spread the message of ImamHusayn today, we are helping ImamMahdi .

6) ImamSadiq said that 4000 angels wanted to help ImamHusayn on the Day ofAshura , although the Imam did not accept. The angels went to get permission from Allah to take part without the Imam's permission, yet when they descended to the earth, the Imam was killed:

When they descended to the earth, the Imam was already killed. They have remained in Karbala. They are covered with dust and will cry for him until the resurrection. They are waiting for the coming of ImamMahdi .

ImamRida also said:

Four thousands angels descended to earth to help him. They found him killed. They will remain there until the coming of ImamMahdi . Then they will help him. And their motto isYaa lathaaraat al-Husayn !"9

ImamSadiq also said:

The supporters of ImamMahdi wish to be killed in the way of Allah and their motto is 'Ya lithaarat al-Husayn !" Whenever they move fear goes in front of them one month in advance."10

7) On the night of the 15th Sha'ban, the night of the birth of ImamMahdi , one of the best deeds is to reciteZiyarah of ImamHusayn . SheikhAbbas al-Qummi in hisMafatih ul -Jinan, says that there are many authentichadiths regarding the rewards for those who visit ImamHusayn in the middle of Sha'ban; it is as if the visitor shook hands with the 124,000 prophets.

Renewing one's allegiance to ImamHusayn is renewing one's allegiance to ImamMahdi . Without having love for ImamHusayn , you are not counted as a lover of ImamMahdi .

8) The Night ofQadr is the night of ImamMahdi .Every year on this night 'the spirit and the angels descend" (97:4) to the heart of Allah's proof - ImamMahdi :

He sends the spirit to the one whom he is pleased with. (16 2)

This verse argues forImamah : the Imams are the only people to whom the Allah would send the angels. In this night, Allah decides everything for the twelve months of the year and the spirit and the angels bring down the decisions to the heart of the Imam.

Moreover, on this night, one of the best deeds is to visit ImamHusayn . There is one of special recitation ofziyarat exclusively for the night ofQadr . This shows the strong the link between ImamHusayn and ImamMahdi . And it is with this recitation that all the prophets shake hands with you as you are supporting a goal in which all the prophets strove for. Allah says,

'We sent aforetime our messengers with Clear Signs and sent down with them the Book and the Balance (of right and wrong), that men may stand forth in justice" (57 25).

Hundred twenty four thousand prophets worked to establish justice, and the people of the end of time, with the Imam's leadership, will achieve it. Hence, when one visits ImamHusayn and affirms his commitment to this cause, all the prophets will shake hands with him. Of course, justice begins by establishing justice within oneself.

9) InDua al-Nudba , there is also a link starting with all the prophets, Prophet Mohammad, theAhlul-Bayt , and then we say:

Where isHasan ? Where isHusayn ? Where are the sons ofHusayn ? Where is he who shall avenge the blood of the one killed in Karbala? Where is he who shall be aided against all who transgress against him or lie about him?

The one helped by Allah here refers to ImamMahdi because Allah will help him as mentioned from the Qur'an. Again, here you can see special emphasis put on ImamHusayn in adua about ImamMahdi .

10) InZiyarat Ashura we can also find the link between ImamHusayn and ImamMahdi in one passage:

I ask Allah that He grant me the opportunity to seek your revenge with the victorious Imam from the family of Muhammad.

And also:

I ask Allah and that He grant me the ability to fight for justice and fair play with the rightly guided Imam, who surely will come and speak the truth, (and who is) from your progeny.

11) On the Day ofAshura , we are recommended to offer condolences to each other by saying:

May Allah make our reward and your reward great, for our grief forHusayn , peace be on him and may He place us and you from those who help his cause with His guardian, the guided Imam from the family of Muhammad, peace be on them.11

Conclusion

There is very clearly a special connection between ImamHusayn and ImamMahdi . The event of Karbala and the advent of ImamHusayn are closely connected. Mourning for ImamHusayn and preparing for ImamMahdi are connected.

In this part, eleven reasons that clearly illustrate this connection were discussed.

In the next part, we will try to offer an analysis of this connection and see how the event of Karbala can serve the universal mission of ImamMahdi by being be both a symbol for missing justice as well as a source of inspiration for establishing it.

Notes

1. Bihar al-Anwar, vol. 44, p. 218, chapter 28, no. 7

2. The last sentence in Imam's speech is from the Qur'an

'It is He who has sent His Apostle with the guidance and the religion oftruth, that He may make it prevail over all religions, though the polytheists should be averse." (9 33; 61 9)

3. Bihar al-Anwar, vol. 52, p. 290, Chapter 26, no. 29

4. Ibid., vol. 45, p. 299, Chapter 45, no. 10

5. Also Qur'an 17:15, 35:18, 39:7

6. What he was trying to say was that if a person hascommited murder then his progeny have nothing to do with that and why should they carry his burden. What he did not understand was the correct meaning ofdhurriyyah " used in thehadith . It does not mean progeny, rather ideological approvers of someone. When we sayAale Ziyad we mean the party ofZiyad because of theQur'anic view.

One's progeny are those who fully follow him even if they are not his sons. And if one's son does not follow him then they are not hisDhurriyyah . This is what we understand from the story of Noah where Allah says, regarding his son, that 'Indeed He is not of your family". On the other hand,Salman was counted as theAhl al-Bayt while he was ethnically different from them let alone the blood line. In the story ofTalut when his army reached the river, he told them whoever drinks from this river more than a little is not from me.

7. One of the beauties of the school ofAhlul Bayt is that they discussed with people over matters. They wanted to equip their followers with knowledge and arguments to help them discuss with others.

8. Bihar al-Anwar, vol. 45, p. 295, Chapter 45, no. 1.

9. Bihar al-Anwar, vol. 44, p. 285, Chapter 34, no. 23.

10. Bihar al-Anwar, vol. 52, p. 307, Chapter 26, no. 81.

11. Al-Balad al-Amin , p. 268.

The Connection between ImamMahdi and ImamHusayn , Part 2

This paper is the second part of a series of three papers on the subject, initially conceived as part of a series of lectures delivered by the author in London, at the Islamic Centre of England in Muharram 1433/November and December 2011, entitled, "Spiritual Struggle of Karbala."

Abstract

No doubt all the Imams are connected to each other and reflect the same light.1

However, there is a special connection and affinity between ImamHusayn and ImamMahdi , that is, ImamHusayn is very clearly connected to what will happen in the End of the Time (Akhir al-Zaman ) when ImamMahdi comes. Part I included verses from the Qur'an andhadiths to demonstrate this connection. This part explains why there is such a close connection between the two and why ImamMahdi refers to ImamHusayn in his universal mission for establishing justice.

ImamHusayn as a central theme in ImamMahdi's movement

ImamMahdi's universal mission will include ImamHusayn's case at the top of his agenda. ImamMahdi is not only for the Middle East, Arabs, Iranians or people from subcontinents; he is going to lead humanity.

The question is why does the demand for the blood of ImamHusayn stand out in the agenda of a leader whose mission is universal?

If ImamMahdi appeared today and asked for the revenge of both the killers ofHusayn and those who approve of the murder, this discourse would not apply to a major part of the world.

Many people have nothing to do with this. How many people today are either pleased with or involved in killing ImamHusayn ? Most do not even know about him, let alone be for or against him, and therefore they have not made any position infavour or against him.2

So what changes are going to happen in the world that would make ImamMahdi's central reference to ImamHusayn's case relevant to the global community?3

Thus another question arisesWhat should be done today for ImamHusayn to become well-known so that almost everyone would take a stand either infavour or against him? That type of world is the world which is near to the time of ImamMahdi's advent. The following is my humble understanding. Before I say what my understanding is, we should see how important it is in Islam to have justice.

The Importance of Justice in Islam

Justice is not a value or virtue equal in merit to other values or virtues. In Islam, especially in the school ofAhlul Bayt , justice is the most important value and the central virtue. Divine justice is a principle of our faith, but it does not just remain as a matter of theology or something that we should know and believe about God; rather divine justice is to be translated into personal and interpersonal justice.

According to the teachings of theAhlul Bayt , justice is a condition for every important social position. A political, spiritual, or prayer leader4 - especially the Friday prayer leader5 - must be just and knowledgeable. Judges and witnesses in a court must also be just.

It should be noted that Muslim and many non-Muslim ethicists hold that there are values that are always good and there are values that may have exceptions. For example, kindness is a virtue although there are cases in which it is unwise to display it, such as a parent showing kindness when his or her child is eating something which is harmful to his health or is watching a game instead of revising for a test.

Constant kindness to children may result in spoiling them, thus harming their personalities. Though kindness is an admirable trait, it should be controlled, as with other good traits.6

However, there is one value that all our scholars believe that has no exception and that is justice. Injustice and oppression is never allowed.7

In Islam, justice must be established within and without. Other schools of thought restrict justice to interpersonal relations I have to be just with you, and you have to be just with me. The government has to be just. The leader has to be just. However, in Islam, it is both interpersonal and intrapersonal.

People are to be just from within, with respect to themselves. If a person commits a sin, he has been unjust to himself:

"He who violates the boundaries that Allah has drawn and goes beyond them has oppressed himself."8

And this is why we say "Our Lord, we have oppressed ourselves"9; or inDua Kumayl referring to our sins we recite "I have done injustice to myself."

We do not have the right to be unjust even to ourselves whether it is harming our bodies, wasting our talents, or damaging our own reputation. And then we are to refrain from doing any injustice to others, with unbiased treatment

"…ill feeling for a people should never lead you to be unfair" (5:8).

For example, if the murderer of ImamHusayn were here today and put on trial, our responsibility is to be just with him, even if he is an enemy

"Be fair; that is nearer toGodwariness " (5: 8).

In Islam, piety and justice are inseparable with respect toourselves , each other, and even with animals. Imam Ali, who earned his status as an icon of justice, says

If I am given seven continents and whatever is under their skies so that I would disobey Allah by taking the peal of wheat from the mouth of an ant I would not do it.10

When Allah speaks of the prophets' duties such as introducing religious practices such as praying and fasting, purifying people's hearts through character education and it comes to a universal value, Allah says that all the prophets have been sent to establish social justice

"Certainly, We have sent all the messengers with manifest truths and gave them book and scale (which means law) so that people establish justice." (57: 25)

As implied in the verse, messengers were not sent to miraculously establish justice; they were sent to guide people with specific instructions to establish justice. Allah does not want to establish justice by miracles; miracles are to establish trust in people so that they believe in the Prophets, but then the believers have to strive to establish justice. It will not work in the way the followers of Moses expected, when they told him

"Go ahead, you and your Lord, and fight. We will be sitting right here" (5: 24).

We have to get involved. The prophets were sent for people to rise and establish justice. This is the central position of justice.

Dignity

Another fundamental value is dignity. Although many believe the right to live is the highest right human beings possess - and even though the right to life is important - the highest right that we truly have is the right for dignity. A person's dignity is more important than his physical life, since life has no value with constant humiliation, such as being caged up, treated like an animal, and merely accepting the food thrown to us. In this condition, the most important right is definitely not life.More important than just living is to be treated as a human being withhonour and dignity.

Therefore, justice is to give people what they deserve, and on top of everything to give them theirhonour and dignity. This is the most important right. This is something that Allah has planned to be finally achieved. Without this, the world will not come to an end. Without having a day at least in which humanity can live with justice and dignity the world will not come to an end. That must happen in this world. The kingdom of Allah must be established in this world before seeing it in the hereafter.

The Role Model for Establishing Justice

The one leader who will succeed in achieving a life of dignity for mankind is ImamMahdi . Reiterating what was said before, rather than miraculously establishing it, we are responsible, otherwise we wouldn't be waiting. Though he will certainly be the leader, he will need helpers, people who are ready to establish justice.

These helpers will have first established justice in their own souls and hearts, then with their brothers and sisters within their community, then extend that justice to the larger social sphere, and finally to other living beings. Those who went out of their way to accomplish it can ask the Imam to include them in his movement, a movement that will establish worldwide justice.

When those who will strive for justice want to get inspiration and energy, when they want to realize that life has no value without justice and dignity, the best role model for them would be ImamHusayn . Those who want to help ImamZaman and prepare for his appearance and then support him to achieve the justice that gives all people theirhonour and dignity cannot do this without remembering ImamHusayn .

ImamHusayn has shown that although life is important, there is more to it than physical life. Concerning dignity, the Imam said the following part of a poem on the Day ofAshura :

Death is better than losing you honor

And losing your honor is better than going to hell.11

Yazid ordered the Imam to pay allegiance, and this could have saved the Imam's life and ensured him a decent living, that of security and the freedom to teach and worship. However,Yazid had one condition the Imam was to pay allegiance toYazid , to which the Imam said

A person like me does not pay allegiance to someone like him.12

A person who dedicated his entire life to obeying Allah does not pay allegiance toYazid , an openly immoral, unjust, and oppressive tyrant who was going to lead the society to adopt his ways. ImamHusayn believed that there is no value in one's life, even if one spends it worshiping Allah when one gives up one's dignity andhonour by taking an oath of allegiance to a person likeYazid .

Far from us is disgrace. God does not accept this for us. The Messenger and the believers would not be pleased with that. And those pure laps (on whichHusayn was brought up].13

Husayn ,The Best Source of Inspiration

Those who want to establish justice need ImamHusayn . No revolution or reform occurred in theShi'a world unless they referred toHusayn . People and groups such asMukhtar , theTawwabin , the uprising of the people ofFakh and to the overthrowing the Umayyad Caliphate all referred to ImamHusayn . Even non-Muslim reformers who knew ImamHusayn learned from him. Gandhi is quoted as saying, "I learnt fromHusayn how to achieve victory while being oppressed."

The question arisesWhy is it that other reformers do not use ImamHusayn as their source of inspiration?Because they do not know him. It is our fault that a few non-Shi'as and non-Muslims knowHusayn only by chance because thereexists no systematic introduction of ImamHusayn's movement to all people.

Many of us prefer to revel in our gatherings and do things we enjoy and keep him for us. Many of us think or at least act as if we have some kind of monopoly over ImamHusayn . And we are not serious in saying that we want to promote ImamHusayn . That is the last thing in our list. We first want to enjoy our mourning gathering in the way we are brought up with and we do not care much whether outsiders understand or not, whether it makes sense to them or not.14

ImamHusayn is always a source of inspiration for anyone who is concerned about justice.Husayn would be chosen over other role models as one who sacrificed the most for dignity and justice. IfHusayn is not revered, it is because he is unknown. If you know whoHusayn was and what he did, it is impossible to take anyone other than him as an exemplar of genuine struggle for establishing justice and dignity. Who sacrificed for justice and dignity more than Imam Husayn?15

For this reason, when ImamMahdi wants to call for establishment of justice, he will refer toHusayn . This makes it clear what he wants and to what extent he is ready to sacrifice.

The Requirement

At this point, the following question arisesWhat needs to happen for ImamMahdi to start his universal movement by referring to ImamHusayn ? When can he stand betweenRukn andMaqam ofKa'ba to say, "I am calling for the blood ofHusayn to be compensated?"

This will only happen when ImamHusayn becomes the central point of reference in the world, when everyone knows about him, when the conflict between truth and falsehood, right and wrong, and good and bad people will take form around ImamHusayn . In other words, the movement will start only when people of the world will be polarized aroundHusayn .

There will be many non-Muslims whom due to their good-naturedness will take the side of ImamHusayn . There are many people in the westwho will be among the best supporters of ImamMahdi . ImamMahdi would give everyone his right and would treat everyone with dignity; all people of good will would benefit, since ImamMahdi will be establishing nothing but justice.

Sharing the RealHusayn with everyone

For ImamMahdi's movement to start, ImamHusayn must become known to everyone. Everyone must develop an idea about him either lovingHusayn for his stand for justice and dignity, or dislikingHusayn as a result of being unjust to oneself and desiring to humiliate humanity. Those who commit injustice or usurp or violate rights of people will not be infavour of ImamHusayn .

When will this idea of people being either infavour or against ImamHusayn occur?

Not until the Imam is known to everyone. And it is not just a matter of publishing some books or booklets. We are to ensure that the trueHusayn - not theHusayn that some of us currently show and represent - is exposed to press and eventually the people of the world. What is most important is to show the realHusayn in our actions, rather than in the form of propagation.

ImamMahdi's mission to establish justice and equity is deeply connected to ImamHusayn's movement against injustice and humiliation by the oppressors. Before the advent of ImamMahdi , almost everyone will know who ImamHusayn is and what he stood for; those who struggle for justice would refer to him as their role model, and those who fight against them would question ImamHusayn and his followers, and finally they would support and show their appreciation of what was committed byYazid and his people and as a result associate themselves with the killing of ImamHusayn and his family members and companions.

In the next part, we will discuss how one can help ImamHusayn and trough that help the Prophet and ImamMahdi . What is the real challenge for us today is to see how can we help ImamHusayn and through that help ImamMahdi as he himself quoted from the Prophet saying "Whoever helpsHusayn has helped me."'

Notes

1. Of course, because of the kind of condition they were put in, Imams can give us different lessons.

This is why we have the peace treaty of ImamHasan and then the uprising of ImamHusayn . This does not mean that ImamHusayn is braver than ImamHasan . They were put in different conditions and thus acted differently so that we have scenarios ready for all different conditions today. In addition to having the experience of twenty three years of life of Prophet Muhammad (s), theShi'a the experience of leadership and guidance of the infallibles is extended up to 329 A.H, when major occultation if ImamMahdi (a) started.

So we know what we should do in different conditions. We also have our scholars who specialize in understanding the teachings of the Prophet and hisAhlul Bayt and lead the community when they lack direct access to the infallible leadership.

2. Perhaps this is one way of understanding why ImamMahdi does not come today.

3. It might be said that there are people today who seem to supportYazid . Either they praiseYazid today or, for example, they attack those who go forziyarat of ImamHusayn . Thus, these are the people that are going to be the enemies of ImamMahdi . However, I do not think this illustrates the entire picture. How important are these people? Although what these ignorant people who kill themselves to kill others do is wrong by any standard and in a sense they are supporters ofYazid and do likeYazid , this is not the main problem of the world today and these people are not the main forces of evil today. We must look at it in a way that can appeal to humanity.

4. Normally we do not find this in other schools of Islam. They believe they can follow the lead of someone they do not know in their prayers.

5. This is a distinction that many, if not all, scholars make. If you want to be the leader of a prayer it is enough if people believe that you are just, even if you are not sure about your justice or you do not believe that you are just. People can make the intention of congregational prayer and you make the intention of individual (furada ) prayer. However, a Friday prayer leader must believe that he is just. If he does not find himself just then he cannot undertake the leadership.

6. Another example is about telling the truth. Sometimes maybe to tell the truth can cause serious problems and you have to hide the truth. And if not possible to do that sometimes you may be required to tell a lie. For example, if by telling the truth I put an innocent life into risk then I have to hide it or if it is not possible tell a lie.

Of course, this is to save an innocent life and not a criminal one who is going to see the justice. Or if two people like a husband and wife have problem with each other you should get involved to help and if it is only by telling lies that you can bring them together you can do so. For example, you can go to the husband and say your wife very much loves you and go to the wife and say something similar and bring them together.

Normally our jurists permit lying for reconciliation. This is different from what some people think and lie for everything and say it is allowed, because there was amaslahah or expediency involved. There must be something which in the sight of Allah is so important that it overrides the value of telling the truth, and these are very narrowly defined by jurists.

7. Sometimes people wonder why we pray to Allah not to treat us with His justice like the following supplication

O our lord, Treat us with yourfavour , and do not treat us with your justice.

This raises a question for them since they think this is an exception for justice while it is not. When we ask God not to treat us with His justice it does not mean that we want Him to treat us with injustice or be unjust to us. No one would want that. On the contrary, what is meant here is that we want something even more than justice. This is because justice has two levels. The first one is to give one exactly what one deserves and the second one is to give one what one deserves or more. In this phrase, the first meaning of justice has been used.

Thus, when we say do not treat us with justice it means that do not treat us as we deserve because we are worried that what we deserve is not good. Therefore, we ask for more than what we deserve. Notice that it would have only been injustice if we had asked for less. So it became clear that this phrase is not an exception for justice where injustice is allowed. You do not find any case in Islam in which injustice is allowed. You always have to be just.

8. Qur'an 6: 51. The Qur'an also says

"And they did not wrongUs , but they used to wrong (only] themselves." (7:160; 2: 57)

9. Qur'an 7:23.

10.Nahj al-Balaghah , sermon 224 and Bihar al-Anwar, vol. 40, p. 163, chapter 107, no.57.

11. Bihar al-Anwar, vol. 44, p. 192, p. 196, vol. 45, p. 49 and p. 50 and vol. 75, p. 128.

12. Ibid., vol. 44, p. 324.

13. Al-Ihtijaj , vol. 2, p. 300.

14. Unfortunately, some of us have kept ImamHusayn in prison of our own community. We have not let the light of ImamHusayn go and reach everyone. When people want to know whoHusayn was what can they do today? For example if you live in aneighbourhood and someone wants to know about ImamHusayn what would they do?

He would probably decide to go to the gathering of the lovers ofHusayn and see what they do. Do you think our gatherings are in a way that if an outsider comes would benefit or would understand whatHusayn ideas are?

Or if for example he wants to know whatwasHusayn's idea about family life , do you think by looking at our families they will realize whatHusayn wants? If he wants to see how a child must respect his parents can he look at our children and find that out? If he wants to know how ImamHusayn was saying about kindness and mercy towards yourneighbours , would he see that if he looks at theShi'a neighbours ?

When we don't show the values of ImamHusayn and we say we are lovers of ImamHusayn we confuse people about ImamHusayn . We don't let them to have access to the true and originalHusayn . They look at him through us and, instead of being mirrors to reflect the light ofHusayn , we misguide people. Of course, this is not about everyone but some.

15. For example, today people from all over the world respect Nelson Mandela because he struggled for a noble cause. He spent 27 years in prison calling for justice. We too have respect for him, but can we compare what he has done for justice and what ImamHusayn has done?

PART II.

I must own, CLEANTHES, said DEMEA, that nothing can more surprise me, than the light, in which you have, all along, put this argument. By the whole tenor of your discourse, one would imagine that you were maintaining the Being of a God, against the cavils of Atheists and Infidels; andwere necessitated to become a champion for that fundamental principle of all religion.But this, I hope, is not, by any means, a question among us. No man; no man, at least, of common sense, I am persuaded, ever entertained a serious doubt with regard to a truth, so certain and self-evident. The question is not concerning the BEING, but the NATURE of GOD. ThisI affirm, from the infirmities of human understanding, to be altogether incomprehensible and unknown to us. The essence of that supreme mind, his attributes, the manner of his existence, the very nature of his duration; these and every particular, which regards so divine a Being,* are mysterious to men. Finite, weak, and blind creatures, we ought to humble ourselves in his august presence, and, conscious of our frailties, adore in silence his infinite perfections, which eye hath not seen, ear hath not heard, neither hath it entered into the heart of man to conceive. Theyare covered in a deep cloud from human curiosity: It is profaneness to attempt penetrating through these sacred obscurities: And next to the impiety of denying his existence, is the temerity of prying into his nature and essence, decrees and attributes.

But lest you should think, that my piety has here got the better of my philosophy, I shall support my opinion, if it needs any support, by a very great authority. I might cite all the divines almost, from the foundation of Christianity, whohave ever treated of this or any other theological subject: But I shall confine myself, at present, to one equally celebrated for piety and philosophy. It is Father MALEBRANCHE, who,I remember, thus expresses himself*.

One ought not so much (says he) to call God a spirit, in order to express positively what he is, as in order to signify that he is not matter. He is aBeing infinitely perfect: Of this we cannot doubt.But in the same manner as we ought not to imagine, even supposing him corporeal, that he is clothed with a human body, as the ANTHROPOMORPHITES asserted, undercolour that that figure was the most perfect of any; so neither ought we to imagine, that the Spirit of God has human ideas, or bears any resemblance to our spirit; undercolour that we know nothing more perfect than a human mind. We ought rather to believe, that as he comprehends the perfections of matter without being material........he comprehends also the perfections of created spirits, without being spirit, in the manner we conceive spirit: That his true name is, He that is, or in other words, Being without restriction, All Being, the Being infinite and universal.

After so great an authority, DEMEA, replied PHILO, as that which you have produced, and a thousand more, which you might produce, it would appear ridiculous inme to add my sentiment, or express my approbation of your doctrine.But furely , where reasonable men treat these subjects, the question can never be concerning the Being, but only the Nature of the Deity. Thesormer truth, as you well observe, is unquestionable and self-evident. Nothing exists without a cause; and the original cause of this universe (whatever itbe ) we call GOD; and piously ascribe to him every species of perfection. Whoever scruples this fundamentaltruth, deserves every punishment, which can be inflicted among philosophers, to wit, the greatest ridicule, contempt and disapprobation.But as all perfection is entirely relative, we ought never to imagine, that we comprehend the attributes of this divine Being, or to suppose, that his perfections have any analogy or likeness to the perfections of a human creature.Wisdom, Thought, Design, Knowledge; these we justly ascribe to him; because these words arehonourable among men, and we have no other language or other conceptions, by which we can express our adoration of him.But let us beware, left we think, that our ideas any wise correspond to his perfections, or that his attributes have any resemblance to these qualities among men. He is infinitely superior to our limited view and comprehension; and is more the object of worship in the temple than of disputation in the schools.

In reality, CLEANTHES, continued he, there is no need of having recourse to that affectedscepticism , so displeasing to you, in order to come at this determination. Our ideas reach no farther than our experience: We have no experience of divine attributes and operations:I need not conclude my syllogism: You can draw the inference yourself.And it is a pleasure to me (and I hope to you too) that just reasoning and sound piety here concur in the same conclusion, and both of them establish the adorably mysterious and incomprehensible nature of the Supreme Being.

Not to lose any time in circumlocutions, said CLEANTHES, addressing himself to DEMEA, much less in replying to the pious declamations of PHILO;I shall briefly explain how I conceive this matter. Look round the world: contemplate the whole and every part of it: You will find it to be nothing but one great machine, subdivided into an infinite number of lesser machines, which again admit of subdivisions, to a degree beyond what human senses and faculties can trace and explain. All these various machines, and even their most minute parts,are adjusted to each other with an accuracy, which ravishes into admiration all men, who have ever contemplated them. The curious adapting of means to ends, throughout all nature, resembles exactly, though it much exceeds, the productions of human contrivance; of human design, thought, wisdom, and intelligence. Since therefore the effects resemble each other, weare led to infer, by all the rules of analogy, that the causes also resemble; and that the Author of Nature is somewhat similar to the mind of man; though possessed of much larger faculties, proportioned to the grandeur of the work, which he has executed. By this argument a posteriori, and by this argument alone, do we prove at once the existence of a Deity, and his similarity to human mind andintelligence.

I shall be so free, CLEANTHES, said DEMEA, as to tell you, that from the beginning I could not approve of your conclusion concerning the similarity of the Deity to men; still less can I approve of the mediums, by which youendeavour to establish it.What! No demonstration of theBeing of a God!No abstract arguments! No proofs a priori! Are these, which have hitherto been so much insisted on by philosophers, all fallacy,all sophism? Can we reach no farther in this subject than experience and probability? I will notsay, that this is betraying the cause of a Deity: But surely, by this affected candor, you give advantages to Atheists, which they never could obtain, by the mere dint of argument and reasoning.

What I chiefly scruple in this subject, said PHILO, is not so much, that all religious arguments are by CLEANTHES reduced to experience, as that they appear not to be even the most certain and irrefragable of that inferior kind. That a stone will fall, that fire will burn, that the earth has solidity, we have observed a thousand and a thousand times; and when any new instance of this natureis presented , we draw without hesitation the accustomed inference. The exact similarity of the cases gives us a perfect assurance of a similar event; anda stronger evidence is never desired nor sought after.But where-ever you depart, in the least, from the similarity of the cases, you diminishproportionably the evidence; and may at last bring it to a very weak analogy, which is confessedly liable to error and uncertainty. After having experienced the circulation of the blood in human creatures, we make no doubt, that it takes place in TITIUS and MAEVIUS: But from its circulation in frogs and fishes, it is only a presumption, though a strong one, from analogy, that it takes place in men and other animals. The analogical reasoning is much weaker, when we infer the circulation of the sap in vegetables from ourexperience, that the blood circulates in animals; and those, who hastily followed that imperfect analogy, are found, by more accurate experiments, to have been mistaken.

If we see a house, CLEANTHES, we conclude, with the greatest certainty, that it had an architect or builder; because this is precisely that species of effect, which we have experienced to proceed from that species of cause.But surely you will not affirm, that the universe bears such a resemblance to a house, that we can with the same certainty infer a similar cause, or that the analogy is here entire and perfect. The dissimilitude is so striking, that the utmost you can here pretend to is a guess, a conjecture, a presumption concerning a similar cause; and how that pretensionwill be received in the world, I leave you to consider.

It would surely be very ill received, replied CLEANTHES; andI should be deservedly blamed and detested, did I allow, that the proofs of a Deity amounted to no more than a guess or conjecture.But is the whole adjustment of means to ends in a house and in the universe so slight a resemblance?Theoeconomy of final causes? The order, proportion, and arrangement of every part? Steps of a stair are plainly contrived, that human legs may use them in mounting; and this inference is certain and infallible. Human legs are also contrived for walking and mounting; and this inference, I allow, is not altogether so certain, because of the dissimilarity which you remark; but does it, therefore, deserve the name only of presumption or conjecture?

Good God! cried DEMEA, interrupting him, where are we? Zealous defenders of religionallow, that the proofs of a Deity fall short of perfect evidence!And you, PHILO, on whose assistance I depended, in proving the adorable mysteriousness of the Divine Nature, do you assent to all these extravagant opinions of CLEANTHES? For what other name canI give them?Or why spare my censure, when such principles are advanced, supported by such an authority, before so young a man as PAMPHILUS?

You seem not to apprehend, repliedPHILO, that I argue with CLEANTHES in his own way; and by showing him the dangerous consequences of his tenets, hope at last to reduce him to our opinion.But what sticks most with you, I observe, is the representation which CLEANTHES has made of the argument a posteriori; and finding, that that argument is likely to escape your hold and vanish into air, you think it so disguised, that you can scarcely believe it to be set in its true light. Now, however much I may dissent, in other respects, from the dangerous principles of CLEANTHES, I mustallow, that he has fairly represented that argument; and I shallendeavour so to state the matter to you, that you will entertain no farther scruples with regard to it.

Were a man to abstract fromeverything which he knows or has seen, he would be altogether incapable, merely from his own ideas, to determine what kind of scene the universe must be, or to give the preference to one state or situation of things above another. For as nothing which he clearly conceives, could be esteemed impossible or implying a contradiction, every chimera of his fancy would be upon an equal footing; nor could he assign any just reason, why he adheres to one idea or system, and rejects the others, which are equally possible.

Again; after he opens his eyes, and contemplates the world, as it really is, it would be impossible for him, at first, to assign the cause of any one event; much less, of the whole of things or of the universe. He might set his Fancy a rambling; and she might bring him in an infinite variety of reports and representations. These would all be possible; but being all equally possible, hewould never, of himself, give a satisfactory account for his preferring one of them to the rest. Experience alone can point out to him the true cause of any phenomenon.

Now according to this method of reasoning, DEMEA, it follows (andis, indeed, tacitly allowed by CLEANTHES himself) that order, arrangement, or the adjustment of final causes is not, of itself, any proof of design; but only so far as it has been experienced to proceed from that principle.For aught we can know a priori, matter may contain the source or spring of order originally, within itself, as well as mind does; and there is no more difficulty in conceiving, that the several elements, from an internal unknown cause, may fall into the most exquisite arrangement, than to conceive that their ideas, in the great, universal mind, from a like internal, unknown cause, fall into that arrangement. The equal possibility of both these suppositionsis allowed .But by experience we find, (according to CLEANTHES) that there is a difference between them. Throw several pieces of steel together, withoutshape or form ; they will never arrange themselves so as to compose a watch: Stone, and mortar, and wood, without an architect, never erect a house.But the ideas in a human mind, we see, by an unknown, inexplicableoeconomy , arrange themselves so as to form the plan of a watch or house. Experience, therefore,proves, that there is an original principle of order in mind, not in matter. From similareffects we infer similar causes. The adjustment of means to ends is alike in the universe, as in a machine of human contrivance. The causes, therefore, mustbe resembling .

I was from the beginningscandalised , I must own, with this resemblance, which is asserted, between the Deity and human creatures; and must conceive it to imply such a degradation of the Supreme Being as no found Theist could endure. With your assistance, therefore, DEMEA,I shallendeavour to defend what you justly call the adorable mysteriousness of the Divine Nature, and shall refute this reasoning of CLEANTHES; provided he allows, that I have made a fair representation of it.

When CLEANTHES had assented, PHILO, after a short pause, proceeded in the following manner.

That all inferences, CLEANTHES, concerning fact, are founded on experience, and that all experimentalreasonings are founded on the supposition, that similar causes prove similareffects, and similar effects similar causes; I shall not, at present, much dispute with you.But observe, Iintreat you, with what extreme caution all justreasoners proceed in the transferring of experiments to similar cases. Unless the casesbe exactly similar, they repose no perfect confidence in applying their past observation to any particular phenomenon. Every alteration of circumstances occasions a doubt concerning the event; and it requires new experiments to prove certainly, that the new circumstances are of no moment or importance. A change in bulk, situation, arrangement, age, disposition of the air, or surrounding bodies; any of these particulars may be attended with the most unexpected consequences: And unless the objects be quite familiar to us, it is the highest temerity to expect with assurance, after any of these changes, an event similar to that which before fell under our observation. The slow and deliberate steps of philosophers, here, ifany where , are distinguished from the precipitate march of the vulgar, who, hurried on by the smallest similitude, are incapable of all discernment or consideration.

But can you think, CLEANTHES, that your usual phlegm and philosophy have been preserved in so wide a step as you have taken, when you compared to the universe houses, ships, furniture, machines; and from their similarity in some circumstances inferred a similarity in their causes? Thought, design, intelligence, such as we discover in men and other animals, is no more than one of the springs and principles of the universe, as well as heat or cold, attraction or repulsion, and a hundred others, which fall under daily observation. It is an active cause, by which some particular parts of nature, we find, produce alterations on other parts.But can a conclusion, with any propriety, be transferred from parts to the whole? Does not the great disproportion bar all comparison and inference? From observing the growth of a hair, can we learnany thing concerning the generation of a man? Would the manner of a leaf's blowing, even though perfectly known, afford us any instruction concerning the vegetation of a tree?

But allowing that we were to take the operations of one part of nature upon another for the foundation of ourjudgement concerning the origin of the whole (which never can be admitted) yet why select so minute, so weak, so bounded a principle as the reason and design of animals is found to be upon this planet? What peculiar privilege has this little agitation of thebrain which we call thought, that we must thus make it the model of the whole universe? Our partiality in our ownfavour does indeed present it on all occasions; but sound philosophy ought carefully to guard against so natural an illusion.

So far from admitting, continued PHILO, that the operations of a part can afford us any just conclusion concerning the origin of the whole, I will not allow any one part to form a rule for another part, if the latterbe very remote from the former. Is there any reasonable ground to conclude, that the inhabitants of other planets possess thought, intelligence, reason, orany thing similar to these faculties in men? When Nature has so extremely diversified her manner of operation in this small globe; can we imagine, that she incessantly copies herself throughout so immense a universe?And if thought, as we may well suppose, be confined merely to this narrow corner, and has even there so limited a sphere of action; with what propriety can we assign it for the original cause of all things?The narrow views of a peasant, who makes his domesticoeconomy the rule for the government of kingdoms, is in comparison a pardonable sophism.

But were we ever so much assured, that a thought and reason, resembling the human, were to be found throughout the whole universe, and were its activity elsewhere vastly greater and more commanding than it appears in this globe: yet I cannot see, why the operations of a world, constituted, arranged, adjusted, can with any propriety be extended to a world, which is in its embryo-state, and is advancing towards that constitution and arrangement. By observation, we know somewhat of theoeconomy , action, and nourishment of a finished animal; but we must transfer with great caution that observation to the growth of afoetus in the womb, and still more, to the formation of an animalcule in the loins of its male parent. Nature, we find, even from our limited experience, possesses an infinite number of springs and principles, which incessantly discover themselves on every change of her position and situation.And what new and unknown principles would actuate her in so new and unknown a situation, as that of the formation of a universe, we cannot, without the utmost temerity, pretend to determine.

A very small part of this great system, during a very short time,is very imperfectly discovered to us: and do we thence pronounce decisively concerning the origin of the whole?

Admirable conclusion! Stone, wood, brick, iron, brass, have not, at this time, in this minute globe of earth, anorder or arrangement without human art and contrivance: therefore the universe could not originally attain its order and arrangement, without something similar to human art.But is a part of nature a rule for another part very wide of the former? Is it a rule for the whole? Is a very small part a rule for the universe? Is nature in one situation, a certain rule for nature in another situation, vastly different from the former?

And can you blame me, CLEANTHES, if I here imitate the prudent reserve of SIMONIDES, who, according to the noted story, being asked by HIERO, What God was?desired a day to think of it, and then two days more; and after that manner continually prolonged the term, without ever bringing in his definition or description? Could you even blameme , if I had answered at first, that I did not know, and was sensible that this subject lay vastly beyond the reach of my faculties? You might cry outsceptic andrallier as much as you pleased: but having found, in so many other subjects, much more familiar, the imperfections and even contradictions of human reason,I never should expect any success from its feeble conjectures, in a subject, so sublime, and so remote from the sphere of our observation. When two species of objects have always been observed to be conjoined together, I can infer, by custom, the existence of one,where-ever I see the existence of the other: and this I call an argument from experience.But how this argument can have place, where the objects, as in the present case, are single, individual, without parallel, or specific resemblance, may be difficult to explain.And will any man tell me with a serious countenance, that an orderly universe must arise from some thought and art, like the human; because we have experience of it? To ascertain this reasoning, it were requisite, that we had experience of the origin of worlds; and it is not sufficient surely, that we have seen ships and cities arise from human art and contrivance.........

PHILO was proceeding in this vehement manner, somewhat between jest and earnest, as it appeared tome ; when he observed some signs of impatience in CLEANTHES, and then immediately stopped short. WhatI had to suggest, said CLEANTHES, is only that you would not abuse terms, or make use of popular expressions to subvert philosophicalreasonings . You know, that the vulgar often distinguish reason from experience, even where the question relates only to matter of fact and existence; though it is found, where that reason is properly analyzed, that it is nothing but a species of experience. To prove by experience the origin of the universe from mind is not more contrary to common speech than to prove the motion of the earth from the same principle.And acaviller might raise all the same objections to the COPERNICAN system, which you have urged against myreasonings . Have you other earths, might he say, which you have seen to move? Have.

Yes!cried PHILO, interrupting him, we have other earths. Is not the moon another earth, which we see to turn round its centre? Is not Venus another earth, where we observe the same phenomenon? Are not the revolutions of the sun also a confirmation, from analogy, of the same theory? All theplanets, are they not earths, which revolve about the sun? Are not the satellites moons, which move round Jupiter and Saturn, and along with these primary planets, round the sun? These analogies and resemblances, with others, which I have not mentioned, are the sole proofs of theCOPERNICAN system: and to you it belongs to consider, whether you have any analogies of the same kind to support your theory.

In reality, CLEANTHES, continued he, the modern system of astronomyis now so much received by all enquirers, and has become so essential a part even of our earliest education, that we are not commonly very scrupulous in examining the reasons, upon which it is founded. It is now become a matter of mere curiosity to study the first writers on that subject, who had the full force of prejudice to encounter, and were obliged to turn their arguments on every side, in order to render them popular and convincing. But if we peruse GALILAEO's famous Dialogues concerning the system of the world, we shall find, that that great genius, one of thesublimest that ever existed, first bent all hisendeavours to prove, that there was no foundation for the distinction commonly made between elementary and celestial substances. The schools, proceeding from the illusions of sense, had carried this distinction very far; and had established the latter substances to beingenerable , incorruptible, unalterable,impassable ; and had assigned all the opposite qualities to the former. But GALILAEO, beginning with the moon, proved its similarity in every particular to the earth; its convex figure, its natural darkness when not illuminated, its density, its distinction into solid and liquid, the variations of its phases, the mutual illuminations of the earth and moon, their mutual eclipses, the inequalities of the lunar surface, &c. After many instances of this kind, with regard to all the planets, men plainly saw, that these bodies became proper objects of experience; and that the similarity of their nature enabled us to extend the same arguments and phenomena from one to the other.

In this cautious proceeding of the astronomers, you may read your own condemnation, CLEANTHES; or rather may see, that the subject inwhich you are engaged exceeds all human reason and enquiry. Can you pretend to show any such similarity between the fabric of a house, and the generation of a universe? Have you ever seen Nature in any such situation as resembles the first arrangement of the elements?Have worlds ever been formed under your eye?and have you had leisure to observe the whole progress of the phenomenon, from the first appearance of order to its final consummation? If you have, then cite your experience, and deliver your theory.

PART III.

HOW the most absurd argument, replied CLEANTHES, in the hands of a man of ingenuity and invention,may acquire an air of probability! Are you not aware,PHILO, that it became necessary for COPERNICUS and his first disciples to prove the similarity of the terrestrial and celestial matter; because several philosophers, blinded by old systems, and supported by some sensible appearances, had denied this similarity? But that it is by no means necessary, that Theists should prove the similarity of the works of Nature to those of Art; because this similarity is self-evident andundeniable? The same matter, a like form: what more is requisite to show an analogy between their causes, and to ascertain the origin of all things from a divine purpose and intention? Your objections,I must freely tell you, are no better than the abstruse cavils of those philosophers,* who denied motion; and ought to be refuted in the same manner, by illustrations, examples, and instances, rather than by serious argument and philosophy.

Suppose, therefore, that an articulate voice were heard in the clouds, much louder and more melodious than any which human art could ever reach: Suppose, that this voice were extended in the same instant over all nations, and spoke to each nation in its own language and dialect: Suppose, that the words delivered not only contain a just sense and meaning, but convey some instruction altogether worthy of a benevolent being, superior to mankind: could you possibly hesitate a moment concerning the cause of this voice? and must you not instantly ascribe it to some design or purpose? YetI cannot see but all the same objections (if they merit that appellation) which lie against the system of Theism, may also be produced against this inference.

Might you not say, that all conclusions concerning fact were founded on experience: that when we hear an articulate voice in the dark, and thence infer a man, it is only the resemblance of the effects, which leads us to conclude that there is a like resemblance in the cause: but that this extraordinary voice, by its loudness, extent, and flexibility to all languages, bears so little analogy to any human voice, that we have no reason to suppose any analogy in their causes: and consequently, that a rational, wise, coherent speech proceeded, you knew not whence, from some accidental whistling of the winds, not from any divine reason or intelligence? You see clearly your own objections in these cavils; andI hope too, you see clearly, that they cannot possibly have more force in the one case than in the other.

But to bring the case still nearer the present one of the universe, I shall make two suppositions, which imply not any absurdity or impossibility. Suppose, that there is a natural, universal, invariable language, common to every individual of human race, and that books are natural productions, which perpetuate themselves in the same manner with animals and vegetables, by descent and propagation. Several expressions of our passions contain a universal language: all brute animals have a natural speech, which, however limited, is very intelligible to their own species.And as there are infinitely fewer parts and less contrivance in the finest composition of eloquence, than in the coarsest organized body, the propagation of an Iliad orAeneid is an easier supposition than that of any plant or animal.

Suppose, therefore, that you enter into your library, thus peopled by natural volumes, containing the most refined reason and most exquisite beauty: could you possibly open one of them, anddoubt, that its original cause bore the strongest analogy to mind and intelligence?When it reasons and discourses; when it expostulates, argues, and enforces its views and topics; when it applies sometimes to the pure intellect, sometimes to the affections; when it collects, disposes, and adorns every consideration suited to the subject: could you persist in asserting, that all this, at the bottom, had really no meaning, and that the first formation of this volume in the loins of its original parent proceeded not from thought and design? Your obstinacy,I know, reaches not that degree of firmness: even yoursceptical play and wantonness would be abashed at so glaring an absurdity.

But if there be any difference, PHILO, between this supposed case and the real one of the universe, it is all to the advantage of the latter. The anatomy of an animal affords many stronger instances of design than the perusal of LIVY or TACITUS: and anyobjection which you start in the former case, by carrying me back to so unusual and extraordinary a scene as the first formation of worlds, the same objection has place on the supposition of our vegetating library.Chuse , then, your party, PHILO, without ambiguity or evasion: assert either that a rational volume is no proof of a rational cause, or admit of a similar cause to all the works of nature.

Let me here observe too, continuedCLEANTHES, that this religious argument, instead of being weakened by thatscepticism , so much affected by you, rather acquires force from it, and becomes more firm and undisputed. To exclude all argument or reasoning of every kind is either affectation or madness. The declared profession of every reasonablesceptic is only to reject abstruse,remote and refined arguments; to adhere to common sense and the plain instincts of nature; and to assent, where-ever any reasons strike him with so full a force, that he cannot, without the greatest violence, prevent it. Now the arguments for Natural Religion are plainly of this kind; and nothing but the most perverse, obstinate metaphysics can reject them.Consider ,anatomize the eye : Survey its structure and contrivance; and tell me, from your own feeling, if the idea of a contriver does not immediately flow in upon you with a force like that of sensation. The most obvious conclusion surely is infavour of design; and it requires time,reflection and study to summon up those frivolous, though abstruse objections, which can support Infidelity. Who can behold the male and female of each species, the correspondence of their parts and instincts, their passions and whole course of life before and after generation, but must be sensible, that the propagation of the speciesis intended by Nature? Millions and millions of such instances present themselves through every part of the universe; and no language can convey a more intelligible, irresistible meaning, than the curious adjustment of final causes. To what degree, therefore, of blind dogmatism must one have attained, to reject such natural and such convincing arguments?

Some beauties in writing we may meet with, which seem contrary to rules, and which gain the affections, and animate the imagination, in opposition to all the precepts of criticism, and to the authority of the established masters of art.And if the argument for Theism be, as you pretend, contradictory to the principles of logic; its universal, its irresistible influence proves clearly, that there may be arguments of a like irregular nature. Whatever cavilsmay be urged ; an orderly world, as well as a coherent, articulate speech, will still be received as an incontestable proof of design and intention.

It sometimes happens,I own, that the religious arguments have not their due influence on an ignorant savage and barbarian; not because they are obscure and difficult, but because he never asks himself any question with regard to them. Whencearises the curious structure of an animal?From the copulation of its parents. And these whence?From their parents? A fewremoves set the objects at such a distance, that to him they are lost in darkness and confusion; nor is he actuated by any curiosity to trace them farther.But this is neither dogmatism norscepticism , but stupidity; a state of mind very different from your sifting, inquisitive disposition, my ingenious friend. You can trace causes from effects: You can compare the most distant and remote objects: and your greatest errors proceed not from barrenness of thought and invention, but from too luxuriant a fertility, which suppresses your natural good sense, by a profusion of unnecessary scruples and objections.

HereI could observe, HERMIPPUS, that PHILO was a little embarrassed and confounded: But while he hesitated in delivering an answer, luckily for him, DEMEA broke in upon the discourse, and saved his countenance.

Your instance, CLEANTHES, said he, drawn from books and language, being familiar, has,I confess, so much more force on that account; but is there not some danger too in this very circumstance; and may it not render us presumptuous, by making us imagine we comprehend the Deity, and have some adequate idea of his nature and attributes? WhenI read a volume, I enter into the mind and intention of the author: I become him, in a manner, for the instant; and have an immediate feeling and conception of those ideas, which revolved in his imagination, while employed in that composition.But so near an approach we never surely can make to the Deity. His ways are not our ways. His attributes are perfect, but incomprehensible.And this volume of Nature contains a great and inexplicable riddle, more than any intelligible discourse or reasoning.

The ancient PLATONISTS, you know, were the most religious and devout of all the Pagan philosophers: yet many of them, particularly PLOTINUS us, expressly declare, that intellect or understanding is not to be ascribed to the Deity, and that our most perfect worship of him consists, not in acts of veneration, reverence, gratitude or love; but in a certain mysterious self-annihilation or total extinction of all our faculties. These ideasare, perhaps, too far stretched ; but still it must be acknowledged, that, by representing the Deity as so intelligible, and comprehensible, and so similar to a human mind, we are guilty of the grossest and most narrow partiality, and make ourselves the model of the whole universe.

All the sentiments of the human mind, gratitude, resentment, love, friendship, approbation, blame, pity, emulation, envy, have a plain reference to the state and situation of man, andare calculated for preserving the existence, and promoting the activity of such a being in such circumstances. It seems therefore unreasonable to transfer such sentiments to a supremeexistence, or to suppose him actuated by them; and the phenomena, besides, of the universe will not support us in such a theory.All our ideas, derived from the senses are confessedly false and illusive; and cannot, therefore, be supposed to have place in a supreme intelligence: And as the ideas of internal sentiment, added to those of the external senses, compose the whole furniture of human understanding, we may conclude, that none of the materials of thought are in any respect similar in the human and in the divine intelligence. Now as to the manner of thinking; how can we make any comparison between them, or suppose them any wise resembling? Our thought is fluctuating, uncertain, fleeting, successive, and compounded; and were we to remove these circumstances, we absolutely annihilate its essence, and itwould, in such a case, be an abuse of terms to apply to it the name of thought or reason.At least, if it appear more pious and respectful (as it really is) still to retain these terms, when we mention the Supreme Being, we ought to acknowledge, that their meaning, in that case, is totally incomprehensible; and that the infirmities of our nature do not permit us to reach any ideas, which in the least correspond to the ineffable sublimity of the divine attributes.