Sermon 144: Allah deputed prophets

About Deputation of Prophets

ومن خطبة له (عليه السلام)

مبعث الرسل

Allah deputed prophets and distinguished them with His revelation. He made them as pleas for Him among His creation, so that there should not remain any excuse for people. He invited people to the right path through a truthful tongue. You should know that Allah fully knows creation. Not that He was not aware of what they concealed from among their hidden secrets and inner feelings, but in order to try them as to “..which of them performs the best deeds” (18:7), so that there is reward in respect of good acts and chastisement in respect of evil acts.

بَعَثَ اللهُ رُسُلَهُ بِمَا خَصَّهُمْ بِهِ مِنْ وَحْيِهِ، وَجَعَلَهُمْ حُجَّةً لَهُ عَلَى خَلْقِهِ، لِئَلاَّ تَجِبَ الْحُجَّةُ لَهُمْ بِتَرْكِ الاْعْذَارِ إِلَيْهِمْ، فَدَعَاهُمْ بِلِسَانِ الصِّدْقِ إِلَى سَبِيلِ الْحَقِّ. أَلاَ إِنَّ اللهَ قَدْ كَشَفَ الْخَلْقَ كَشْفَةً، لاَ أَنَّهُ جَهِلَ مَا أَخْفَوْهُ مِنْ مَصُونَ أَسْرَارِهِمْ وَمَكْنُونِ ضَماَئِرِهمْ، وَلكِنْ لِيَبْلُوَهُمْ (أَيُّهُمْ أَحْسَنُ عَمَلا)، فَيَكُونَ الثَّوَابُ جَزَاءً، وَالْعِقَابُ بَوَاءً

The excellence of Ahlul Bayt (the Household of the Holy Prophet)

فضل أهل البيت (عليهم السلام)

Where are those who falsely and unjustly claimed that they are deeply versed in knowledge, as against us, although Allah raised us in position and kept them down, bestowed upon us knowledge but deprived them, and entered us (in the fortress of knowledge) but kept them out. With us guidance is to be sought and blindness (of misguidance) is to be changed into brightness. Surely the Imams (divine leaders) will be from the Quraysh. They have been planted in this line through Hashim. It would not suit others nor would others be suitable as heads of affairs.

أَيْنَ الَّذِينَ زَعَمُوا أَنَّهُمُ الرَّاسِخُونَ فِي الْعِلْمِ دُونَنَا، كَذِباً وَبَغْياً عَلَيْنَا، أَنْ رَفَعَنَا اللهُ وَوَضَعَهُمْ، وَأَعْطَانَا وَحَرَمَهُمْ، وَأَدْخَلَنَا وَأَخْرَجَهُمْ. بِنَا يُسْتَعْطَى الْهُدَى، وَبِنَا يُسْتَجْلَى الْعَمَى. إِنَّ الاْئِمَّةَ مِنْ قُرَيش غُرِسُوا فِي هذَا الْبَطْنِ مِنْ هَاشِم، لاَ تَصْلُحُ عَلَى سِوَاهُمْ، وَلاَ تَصْلُحُ الْوُلاَةُ مِنْ غَيْرِهمْ

A part of the same sermon concerning the misguided ones

منها: في أهل الضلال

They have adopted this world and abandoned the next world; left clean water and drunk stinking water. I can almost see their wicked one1 who committed unlawful acts, associated himself with them, befriended them and accorded with them till his hair grew grey and his nature acquired their tinge. He proceeded onward emitting foam like a torrential stream not caring whom he drowned, or, like fire in straw, without realising what he burnt.

آثَرُوا عَاجِلاً، وَأَخَّرُوا آجِلاً، وَتَرَكُوا صَافِياً، وَشَرِبُوا آجِناً، كَأَنِّي أَنْظُرُ إِلَى فَاسِقِهِمْ وَقَدْ صَحِبَ الْمُنكَرَ فَأَلِفَهُ، وَبَسِىءَ بِهِ وَوَافَقَهُ، حَتَّى شَابَتْ عَلَيْهِ مَفَارِقُهُ، وَصُبِغَتْ بِهِ خَلاَئِقُهُ، ثُمَّ أَقْبَلَ مُزْبِداً كَالتَّيَّارِ لاَ يُبَالِي مَا غَرَّقَ، أَوْ كَوَقْعِ النَّارِ في الْهَشيمِ لاَ يَحْفِلُ مَا حَرَّقَ !

Where are the minds which seek light from the lamps of guidance, and the eyes which look at minarets of piety? Where are the hearts dedicated to Allah, and devoted to the obedience of Allah? They are all crowding towards worldly vanities and quarrelling over unlawful issues. The ensigns of Paradise and Hell have been raised for them but they have turned their faces away from Paradise and proceeded to Hell by dint of their performances. Allah called them but they showed dislike and ran away. When Satan called them they responded and proceeded (towards him).

أَيْنَ الْعُقُولُ الْمُسْتَصْبِحَةُ بِمَصَابِيحِ الْهُدَى، وَالاْبْصَارُ اللاَّمِحَةُ إِلَى مَنَارِ التَّقْوَى؟! أَيْنَ الْقُلُوبُ الَّتِي وُهِبَتْ للهِ، وَعُوقِدَتْ عَلَى طَاعَةِ اللهِ؟! ازْدَحَمُوا عَلَى الْحُطَامِ، وَتَشَاحُّوا عَلَى الْحَرَامِ، وَرُفِعَ لَهُمْ عَلَمُ الْجَنَّةِ وَالنَّارِ، فَصَرَفُوا عَنِ الْجَنَّةِ وُجُوهَهُمْ، وَأَقْبَلُوا إِلَى النَّارِ بِأَعْمَالِهِمْ، دَعَاهُمْ رَبُّهُمْ فَنَفَرُوا وَوَلَّوْا، وَدَعَاهُمُ الشَّيْطَانُ فَاسْتَجَابُوا وَأَقْبَلُوا !

Alternative Sources for Sermon 144

(1) Al-'Amidi, Ghurar, see `Abd al-Zahra', II,322 .

Notes

1. Here the reference is to `Abd al-Malik ibn Marwan who committed extreme atrocities through his officer al-Hajjaj ibn Yusuf ath-Thaqafi.

Sermon 145: O people, you are, in this world...

About this world

ومن خطبة له (عليه السلام)

فناء الدنيا

O people, you are, in this world, the target for the arrows of death. With every drinking there is choking and with every eating there is suffocation. You do not get any benefit in it except by foregoing another (benefit) and no one among you advances in age by a day except by the taking away of a day from his life. Nothing more is added to his eating unless it reduces what was there before. No mark appears for him unless a mark disappears. Nothing new comes into being unless the new becomes old. No new crop comes up unless a crop has been reaped. Those roots are gone whose off-shoots we are. How can an off-shoot live after the departure of its root?

أَيُّهَا النَّاسُ، إِنَّمَا أَنْتُمْ فِي هذِهِ الدُّنْيَا غَرَضٌ تَنْتَضِلُ فِيهِ الْمَنَايَا، مَعَ كُلِّ جَرْعَة شَرَقٌ، وَفي كُلِّ أَكْلَة غَصَصٌ! لاَ تَنَالُونَ مِنْهَا نِعْمَةً إِلاَّ بِفِرَاقِ أُخْرَى، وَلاَ يُعَمَّرُ مُعَمَّرٌ مِنْكُمْ يَوْماً مِنْ عُمُرِهِ إِلاَّ بِهَدْمِ آخَرَ مِنْ أَجَلِهِ، وَلاَ تُجَدَّدُ لَهُ زِيَادَةٌ فِي أَكْلِهِ إِلاَّ بَنَفَادِ مَا قَبْلَهَا مِنْ رِزْقِهِ، وَلاَ يَحْيَا لَهُ أَثَرٌ إِلاَّ مَاتَ لَهُ أَثَرٌ، وَلاَ يَتَجَدَّدُ لَهُ جَدِيدٌ إِلاَّ بَعْدَ أَنْ يَخْلَقَ لَهُ جَدِيدٌ، وَلاَ تَقُومُ لَهُ نَابِتَةٌ إِلاَّ وَتَسْقُطُ مِنْهُ مَحْصُودَةٌ، وَقَدْ مَضَتْ أُصُولٌ نَحْنُ فُرُوعُهَا، فَمَا بَقَاءُ فَرْع بَعْدَ ذَهَابِ أَصْلِهِ !

A part of the same sermon censuring innovation (bid`ah)

منها: في ذمّ البدعة

No innovation is introduced unless one sunnah is forsaken. Keep away from innovations and stick to the broad road. Surely the old tested ways are the best and the innovated ones are bad.

وَمَا أُحْدِثَتْ بِدْعَةٌ إِلاَّ تُرِكَ بِهَا سُنَّةٌ، فَاتَّقُوا الْبِدَعَ، والْزَمُوا الْمَهْيَعَ، إِنَّ عَوَازِمَ الاْمُورِ أَفْضَلُهَا، وَإِنَّ مُحْدِثَاتِهَا شِرَارُهَا

Alternative Sources for Sermon 145

(1) Al-Harrani, Tuhaf, 73;

(2) al-Mufid, al-'Irshad,139 as well as al-'Amali;

(3) al-Tusi, al-'Amali, I,220 ;

(4) al-Qali, al-'Amali, II, 67.

Sermon 146: In this matter, victory or defeat...

Spoken when `Umar ibn al-Khattab consulted Amir al-mu'minin about taking part in the battle of Persia.1

ومن كلام له (عليه السلام)

وقد استشاره عمر بن الخطاب في الشخوص لقتال الفرس بنفسه

In this matter, victory or defeat is not dependent on the smallness or greatness of forces. It is Allah's religion which He has raised above all faiths, and His army which He has mobilised and extended, till it has reached the point where it stands now, and has arrived its present positions. We hold a promise from Allah, and He will fulfil His promise and support His army.

إِنَّ هذَا الاْمْرَ لَمْ يَكُنْ نَصْرُهُ وَلاَ خِذْلاَنُهُ بِكَثْرَة وَلاَ بِقِلَّة، وَهُوَ دِينُ اللهِ الَّذِي أَظْهَرَهُ، وَجُنْدُهُ الَّذِي أَعَدَّهُ وَأَمَدَّهُ، حَتَّى بَلَغَ مَا بَلَغَ، وَطَلَعَ حَيْثُ طَلَعَ، وَنَحْنُ عَلَى مَوْعُود مِنَ اللهِ، وَاللهُ مُنْجِزٌ وَعْدَهُ، وَنَاصِرٌ جُنْدَهُ

The position of the head of government is that of the thread for beads, as it connects them and keeps them together. If the thread is broken, they will disperse and be lost, and will never come together again. The Arabs today, even though small in number are big because of Islam and strong because of unity. You should remain like the axis for them, and rotate the mill (of government) with (the help of) the Arabs, and be their root. Avoid battle, because if you leave this place the Arabs will attack you from all sides and directions till the unguarded places left behind by you will become more important than those before you.

وَمَكَانُ الْقَيِّمِ بِالاْمْرِ مَكَانُ النِّظَامِ مِنَ الْخَرَزِ يَجْمَعُهُ وَيَضُمُّهُ: فَإِنِ انْقَطَعَ النِّظَامُ تَفَرَّقَ وَذَهَبَ، ثُمَّ لَمْ يَجْتَمِعُ بِحَذَافِيرِهِ أَبَداً. وَالْعَرَبُ الْيَومَ وَإِنْ كَانُوا قَلِيلاً، فَهُمْ كَثِيرُونَ بَالاْسْلاَمِ، عَزِيزُونَ بَالاجْتِماعِ! فَكُنْ قُطْباً، وَاسْتَدِرِ الرَّحَا بِالْعَرَبِ، وَأَصْلِهِمْ دُونَكَ نَارَ الْحَرْبِ، فَإِنَّكَ إِنْ شَخَصْتَ مِنْ هذِهِ الاَرْضِ انْتَقَضَتْ عَلَيْكَ الْعَرَبُ مِنْ أَطْرَافِهَا وَأَقْطَارِهَا، حَتَّى يَكُونَ مَا تَدَعُ وَرَاءَكَ مِنَ الْعَوْرَاتِ أَهَمَّ إِلَيْكَ مِمَّا بَيْنَ يَدَيْكَ

If the Persians see you tomorrow they will say, "He is the root (chief) of Arabia. If we do away with him we will be in peace." In this way this will heighten their eagerness against you and their keenness to aim at you. You say that they have set out to fight against the Muslims. Well, Allah detests their setting out more than you do, and He is more capable of preventing what He detests. As regards your idea about their (large) number, in the past we did not fight on the strength of large numbers but we fought on the basis of Allah's support and assistance.

إِنَّ الاَعَاجِمَ إِنْ يَنْظُرُوا إِلَيْكَ غَداً يَقُولُوا: هذا أَصْلُ الْعَرَبِ، فَإِذَا اقْتَطَعْتُمُوهُ اسْتَرَحْتُمْ، فَيْكُونُ ذلِكَ أَشَدَّ لِكَلَبِهِمْ عَلَيْكَ، وَطَمَعِهِمْ فِيكَ. فَأَمَّا مَا ذَكَرْتَ مِنْ مَسِيرِ الْقَوْمِ إِلَى قِتَالِ المُسْلِمِينَ، فَإِنَّ اللهَ سُبْحَانَهُ هُوَ أَكْرَهُ لِمَسِيرِهِمْ مِنْكَ، وَهُوَ أَقْدَرُ عَلَى تَغْيِيرِ مَا يَكْرَهُ وَأَمَّا مَا ذَكَرْتَ مِنْ عَدَدِهِمْ، فَإِنَّا لَمْ نَكُنْ نُقَاتِلُ فِيَما مَضَى بِالْكَثْرَةِ، وَإِنَّمَا كُنَّا نُقَاتِلُ بِالنَّصْرِ وَالْمَعُونَةِ !

Alternative Sources for Sermon 146

(1) Al-Dinawari, al-'Akhbar,134 ;

(2) Ibn A`tham, al-Futuh, II, 37;

(3) al-Tabari, Ta'rikh, IV,237 events of 27 H.;

(4) al-Mufid, al-'Irshad,120 ;

(5) Ibn Miskawayh, Tajarib, I,419 .

Notes

1. When some people advised Caliph `Umar to partake in the battle of al-Qadisiyyah or Nahawand, he finding it against his personal inclination, thought it necessary to consult Amir al-mu'minin, so that if he advised against it he would plead before others that he had stayed back on Amir al-mu'minin's advice, but also if he advised partaking in the battle some other excuse would be found. However, unlike others, Amir al-mu'minin advised him to stay back. The other people had advised him to join in fighting, because the Holy Prophet did not send only others to fight but took part in it himself as well, keeping his close relations also with him. What Amir al-mu'minin had in view was that `Umar's presence in the battle could not be beneficial to Islam, but rather his staying back would save the Muslims from dispersion.

Amir al-mu'minin's view that "the position of the head of government is that of the axis around which the system of the government rotates" is a point of principle and does not concern any particular personality. Whether the ruler is a Muslim or an unbeliever, just or despotic, virtuous or vicious, for the administration of the state his presence is a necessity, as Amir al-mu'minin has explained elsewhere at greater length:

The fact is that there is no escape for men from a ruler good or bad. Faithful persons perform (good) acts in his rule while the unfaithful enjoys (worldly) benefits in it. During the rule, Allah will carry everything to its end. Through the ruler tax is collected, the enemy is fought, roads are protected and the right of the weak is taken from the strong till the virtuous enjoy peace and are allowed protection from (the oppression of) the wicked. (Sermon 40)

The words which Amir al-mu'minin uttered in his advice are not indicative of any quality of Caliph `Umar except his being the ruler. There is no doubt that he held worldly authority, irrespective of the question of whether it was secured in the right way or wrong way. And where there is authority there is centring of people's affairs. That is why Amir al-mu'minin said that if `Umar would go out the Arabs would follow him in large numbers towards the battlefield, because when the ruler is on the march the people will not like to stay behind. The result of their going would be that city after city would become vacant, while the enemy will infer from their reaching the battlefield that the Islamic cities are lying vacant, and that if these people were repulsed no assistance would reach the Muslims from the centre. Again, if the ruler were killed the army would disperse automatically, because the ruler is as its foundation. When the foundation is shaken the walls cannot remain standing. The word "aslu'l-`Arab" (the root chief) of Arabia has not been used by Amir al-mu'minin as his own but he has taken it from the Persians. Obviously in his capacity as the head of the State, Caliph `Umar was, in their view, the chief of Arabia. Besides, the reference is to the country, not to Islam or Muslims, so that there is no suggestion of any importance for him from the Islamic point of view.

When Amir al-mu'minin pointed out to Caliph `Umar that on his reaching there the Persians would aim at him, and that if he fell into their hands they would not spare him without killing, although such words would have touched the brave to the quick and would have heightened their spirits, `Umar liked the advice to stay back and thought it better to keep himself away from the flames of battle. If this advice had not been in accord with his personal inclination he would not have received it so heartily and would have tried to argue that the administration of the country could be maintained by leaving a deputy. Again when other people had already advised him to go out, what was the need for consulting Amir al-mu'minin except to get an excuse to stay back.

Sermon 147: Allah sent Muhammad (S) with the Truth…

The purpose of the deputation of the Holy Prophet and the condition of the time when people would go against the Qur'an

ومن خطبة له (عليه السلام)

الغاية من البعثة

Allah sent Muhammad (S) with the Truth so that he may take out His people from the worship of idols towards His worship and from obeying Satan towards obeying Him and sent him with the Qur'an which He explained and made strong, in order that the people may know their sustainer (Allah) since they were ignorant of Him, may acknowledge Him since they were denying Him, and accept Him since they were refusing (to believe in) Him.

Because He, the Glorified, revealed Himself to them through His Book without their having seen Him, by means of what He showed them out of His might and made them fear His sway. How He destroyed those whom He wished to destroy through His chastisement and ruined those whom He wished to ruin through His retribution!

فَبَعَثَ اللهُ مُحَمَّداً بِالْحَقِّ لِيُخْرِجَ عِبَادَهُ مِنْ عِبَادَةِ الاْوْثَانِ إِلَى عِبَادَتِهِ، وَمِنْ طَاعَةِ الشَّيْطَانِ إِلَى طَاعَتِهِ، بِقُرْآن قَدْ بَيَّنَهُ وَأَحْكَمَهُ، لِيَعْلَمَ الْعِبَادُ رَبَّهُمْ إِذْ جَهِلُوهُ، وَلِيُقِرُّوا بِهِ بَعْدَ إِذْ جَحَدُوهُ، وَلِيُثْبِتُوهُ بَعْدَ إِذْ أَنْكَرُوهُ. فَتَجَلَّى سُبْحَانَهُ لَهُمْ فِي كِتَابِهِ مِنْ غَيْرِ أَنْ يَكُونُوا رَأَوْهُ، بِمَا أَرَاهُمْ مِنْ قُدْرَتِهِ، وَخَوَّفَهُمْ مِنْ سَطْوَتِهِ، وَكَيْفَ مَحَقَ مَنْ مَحَقَ بِالْمَثُلاَتِ، وَاحْتَصَدَ مَنِ احْتَصَدَ بِالنَّقِمَاتِ !

On the future

الزمان المقبل

Certainly, a time will come upon you after me when nothing will be more concealed than rightfulness, nothing more apparent than wrongfulness and nothing more current than untruth against Allah and His Prophet. For the people of this period nothing will be more valueless than the Qur'an being recited as it ought to be recited, nor anything more valuable than the Qur'an being misplaced from its position. And in the towns nothing will be more hated than virtue, nor anything more acceptable than vice.

وَإِنَّهُ سَيَأْتي عَلَيْكُمْ مِنْ بَعْدِي زَمَانٌ لَيْسَ فِيهِ شَيْءٌ أَخْفَى مِنَ الْحَقِّ، وَلاَ أَظْهَرَ مِنَ الْبَاطِلِ، وَلاَ أَكْثَرَ مِنَ الْكَذِبِ عَلَى اللهِ وَرَسُولِهِ، وَلَيْسَ عِنْدَ أَهْلِ ذلِكَ الزَّمَانِ سِلْعَةٌ أَبْوَرَ مِنَ الْكِتَابِ إِذَا تُلِيَ حَقَّ تِلاَوَتِهِ، وَلاَ أَنْفَقَ مِنْهُ إِذَا حُرِّفَ عَنْ مَوَاضِعِهِ، وَلاَ فِي الْبِلاَدِ شَيءٌ أنْكَرَ مِنَ الْمَعْرُوفِ، وَلاَ أَعْرَفَ مِنَ المُنكَرِ !

The holders of the book will throw it away and its memorisers would forget it. In these days the Qur'an and its people will be exiled and expelled. They will be companions keeping together on one path, but no one will offer them asylum. Consequently at this time the Qur'an and its people will be among the people but not among them, will be with them but not with them, because misguidance cannot accord with guidance even though they may be together.

The people will have united on division and will therefore have cut away from the community, as though they were the leaders of the Qur'an and not the Qur'an their leader. Nothing of it will be left with them except its name, and they will know nothing save its writing and its words. Before that, they will inflict hardships on the virtuous, naming the latter's truthful views about Allah false allegations, and enforcing for virtues the punishment of the vice.

فَقَدْ نَبَذَ الْكِتَابَ حَمَلَتُهُ، وَتَنَاسَاهُ حَفَظَتُهُ; فَالْكِتَابُ يَوْمَئِذ وَأَهْلُهُ مَنْفِيَّانِ طَرِيَدانِ، وَصَاحِبَانِ مُصْطَحِبَانِ فِي طَرِيق وَاحِد لاَ يُؤْوِيهِمَا مُؤْو; فَالْكِتَابُ وَأَهْلُهُ فِي ذلِكَ الزَّمَانِ فِي النَّاسِ وَلَيْسَا فِيهِمْ، وَمَعَهُمْ وَلَيْسَا مَعَهُمْ! لاِنَّ الضَّلاَلَةَ لاَ تُوَافِقُ الْهُدَى، وَإِنِ اجْتَمَعَا، فَاجْتَمَعَ الْقَوْمُ عَلَى الْفُرْقَةِ، وَافْتَرَقُوا عَنِ الْجَمَاعَةِ، كَأَنَّهُمْ أَئِمَّةُ الْكِتَابِ وَلَيْسَ الْكِتَابُ إِمَامَهُمْ، فَلَمْ يَبْقَ عِنْدَهُمْ مِنْهُ إِلاَّ اسْمُهُ، وَلاَ يَعْرِفُونَ إِلاَّ خَطَّهُ وَزَبْرَهُ، وَمِنْ قَبْلُ مَا مَثَّلُوا بِالصَّالِحِينَ كُلَّ مُثْلَة، وَسَمَّوْا صِدْقَهُمْ عَلَى اللهِ فِرْيَةً، وَجَعَلُوا فِي الْحَسَنَةِ العُقُوبةَ السَّيِّئَةَ

Those before you passed away because of the lengthening of their desires and the forgetting of their death, till that promised event befell them about which excuses are turned down, repentance is denied and punishment and retribution is inflicted.

وَإِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِطُولِ آمَالِهِمْ وَتَغَيُّبِ آجَالِهِمْ، حَتَّى نَزَلَ بِهِمُ الْمَوْعُودُ الَّذِي تُرَدُّ عَنْهُ الْمَعْذِرَةُ، وَتُرْفَعُ عَنْهُ التَّوْبَةُ، وَتَحُلُّ مَعَهُ الْقَارِعَةُ وَالنِّقْمَةُ

Exhortation (and describing the Ahlul Bayt)

عظة الناس

O people, he who seeks counsel from Allah secures guidance and he who adopts His word as guide is led

“..towards what is most upright..” (17:9),

because Allah's lover feels secure and His opponent feels afraid. It does not behoove one who knows His greatness to assume greatness, but the greatness of those who know His greatness is that they should abase themselves before Him, and the safety for those who know what His power is, lies in submitting to Him. Do not be scared away from the truth like the scaring of the healthy from the scabbed person, or the sound person from the sick.

أَيُّهَا النَّاسُ، إِنَّهُ مَنِ اسْتَنْصَحَ اللهَ وُفِّقَ، وَمَنِ اتَّخَذَ قَوْلَهُ دَلِيلاً هُدِيَ (لِلَّتَي هِيَ أَقْوَمُ); فَإِنَّ جَارَ اللهِ آمِنٌ، وَعَدُوَّهُ خَائِفٌ، وَإِنَّهُ لاَ يَنْبَغِي لِمَنْ عَرَفَ عَظَمَةَ اللهِ أَنْ يَتَعَظَّمَ، فَإِنَّ رِفْعَةَ الَّذِينَ يَعْلَمُونَ مَا عَظَمَتُهُ أَنْ يَتَوَاضَعُوا لَهُ، وَسَلاَمَةَ الَّذِينَ يَعْلَمُونَ مَا قُدْرَتُهُ أَنْ يَسْتَسْلِمُوا لَهُ، فَلاَ تَنْفِرُوا مِنَ الْحَقِّ نِفَارَ الصَّحِيحِ مِنَ الاْجْرَبِ، وَالْبَارِي مِنْ ذِي السَّقَمِ

You should know that you will never know guidance unless you know who has abandoned it, you will never abide by the pledges of the Qur'an unless you know who has broken them, and will never cling to it unless you know who has forsaken it. Seek these things from those who own them because they are the life-spring of knowledge and death of ignorance. They are the people whose commands will disclose to you their (extent of) knowledge, their silence will disclose their (capacity of) speaking and their outer appearance will disclose their inner self. They do not go against religion, and do not differ from one other about it, while it is among them a truthful witness and a silent speaker.

وَاعْلَمُوا أَنَّكُمْ لَنْ تَعْرِفُوا الرُّشْدَ حَتَّى تَعْرِفُوا الَّذِي تَرَكَهُ، وَلَنْ تَأْخُذُوا بِمَيثَاقِ الْكِتَابِ حَتَّى تَعْرِفُوا الَّذِي نَقَضَهُ، وَلَنْ تَمَسَّكُوا بِهِ حَتَّى تَعْرِفُوا الَّذَي نَبَذَهُ; فَالْـتَمِسُوا ذلِكَ مِنْ عِنْدِ أَهْلِهِ، فَإِنَّهُمْ عَيْشُ الْعِلْمِ، وَمَوْتُ الْجَهْلِ، هُمْ الَّذِينَ يُخْبِرُكُمْ حُكْمُهُمْ عَنْ عِلْمِهِمْ، وَصمْتُهُمْ عَنْ مَنْطِقِهِمْ، وَظَاهِرُهُمْ عَنْ بَاطِنِهِمْ، لاَ يُخَالِفُونَ الدِّينَ وَلاَ يَخْتَلِفُونَ فِيهِ، فَهُوَ بَيْنَهُمْ شَاهِدٌ صَادِقٌ، وَصَامِتٌ نَاطِقٌ

Alternative Sources for Sermon 147

(1) Al-Kulayni, Rawdah,386 ;

(2) al-Harrani, Tuhaf,163 .

Sermon 148: Both of these two...

About Talhah and az-Zubayr and the people of Basrah

ومن خطبة له (عليه السلام)

في ذكر أهل البصرة

Both of these two (Talhah and az-Zubayr) wishes the Caliphate for himself, and is drawing towards himself as against the other fellow. They do not employ any connection for getting access to Allah nor proceed towards Him through any means. Both of them bear malice against the other. Shortly his veil over it will be uncovered. By Allah, if they achieve what they aim at, one of them will kill the other, and one will finish the other. The rebellious party has stood up. Where are the seekers of virtue, for the paths have already been determined and they have been given the news? For every misguidance there is a cause and for every break of pledge there is a misrepresentation. By Allah, I shall not be like him who listens to the voice of mourning, hears the man who brings news of death and also visits the mourner, yet does not take lesson.

كُلُّ وَاحِد مِنْهُمَا يَرْجُو الاْمْرَ لَهُ، وَيَعْطِفُهُ عَلَيْهِ دُونَ صَاحِبِهِ، لاَ يَمُتَّانِ إِلَى اللهِ بِحَبْل، وَلاَ يَمُدَّانِ إِلَيْهِ بَسَبَب. كُلُّ واحِد مِنْهُمَا حَامِلُ ضَبٍّ لِصَاحِبِهِ، وَعَمَّا قَلِيل يُكْشَفُ قِنَاعُهُ بِهِ! وَاللهِ لَئِنْ أَصَابُوا الَّذِي يُرِيدُونَ لَيَنْتَزِعَنَّ هذَا نَفْسَ هذَا، وَلَيَأْتِيَنَّ هذَا عَلَى هذَا، قَدْ قَامَتِ الْفِئَةُ الْبَاغِيَةُ، فَأَيْنَ الْـمُحْتَسِبُونَ؟! قَدْ سُنَّتْ لَهُمُ السُّنَنُ، وَقُدِّمَ لَهُمُ الْخَبَرُ، وَلِكُلِّ ضَلَّة عِلَّةٌ، وَلِكُلِّ نَاكِث شُبْهِةٌ. وَاللهِ لاَ أَكُونُ كَمُسْتَمِعِ اللَّدْمِ، يَسْمَعُ النَّاعِيَ، وَيَحْضُرُ الْبَاكِيَ، ثُمَّ لاَ يَعْتَبِرُ !

Alternative Sources for Sermon 148

(1) Abu Mikhnaf, al-Jamal, see Ibn Abi al-Hadid, Sharh, I, 78;

(2) al-Mufid, al-'Irshad,142 .

Sermon 149: O people! Every one shall meet…

Before his martyrdom (last will)

ومن كلامه (عليه السلام)

قبل موته

O people! Every one shall meet what he wishes to avoid by running away.1 Death is the place to which life is driving. To run away from it means to catch it. How many days did I spend in searching for the secret of this matter, but Allah did not allow save its concealment. Alas! It is a treasured knowledge. As for my last will, it is that concerning Allah, do not believe in a partner for Him, and concerning Muhammad (S), do not disregard his Sunnah. Keep these two pillars and burn these two lamps. Till you are not divided, no evil will come to you.2

Every one of you has to bear his own burden. It has been kept light for the ignorant. Allah is Merciful. Faith is straight. The leader (Prophet) is the holder of knowledge. Yesterday I was with you; today I have become the object of a lesson for you, and tomorrow I shall leave you. May Allah forgive me and you!

أَيُّهَا النَّاسُ، كُلُّ امْرِىء لاَق بِمَا يَفِرُّ مِنْهُ فِي فِرَارِهِ، وَالاْجَلُ مَسَاقُ النَّفْسِ، وَالْهَرَبُ مِنْهُ مُوَافَاتُهُ. كَمْ أَطْرَدْتُ الاَيَّامَ أَبْحَثُهَا عَنْ مَكْنُونِ هذَا الاَمْرِ، فَأَبَى اللهُ إِلاَّ إِخْفَاءَهُ، هَيْهَاتَ! عِلْمٌ مَخْزُونٌ! أَمَّا وَصِيَّتِي: فَاللهَ لاَ تُشْرِكُوا بِهِ شَيْئاً، وَمُحَمَّداً فَلاَ تُضَيِّعُوا سُنَّتَهُ، أَقِيمُوا هذَيْن الْعَمُودَيْنِ، وَأَوْقِدُوا هذَيْنِ الْمِصْبَاحَيْنِ، وَخَلاَكُمْ ذَمٌّ مَالَمْ تَشْرُدُوا، حُمِّلَ كُلُّ امْرِىء مَجْهُودَهُ، وَخُفِّفَ عَنِ الْجَهَلَةِ، رَبٌّ رَحِيمٌ، وَدِينٌ قَوِيمٌ، وَإِمَامٌ عَلِيمٌ. أَنَا بِالاْمْسِ صَاحِبُكُمْ، وَأَنَا الْيَوْمَ عِبْرَةٌ لَكُمْ، وَغَداً مُفَارِقُكُمْ! غَفَرَ اللهُ لي وَلَكُمْ !

If the foot remains firm in this slippery place, well and good! But if the foot slips, this is because we are under the shade of branches, the passing of the winds and the canopy of the clouds whose layers are dispersed in the sky, and whose traces disappeared3 in the earth. I was your neighbour.

My body kept you company for some days and shortly you will find just an empty body of mine which would be stationary after (all its) movement and silent after speech so that my calmness, the closing of my eyes, and the stillness of my limbs may provide you counsel, because it is more of a counsel for those who take a lesson (from it) than eloquent speech and a ready word. I am departing from you like one who is eager to meet (someone). Tomorrow you will look at my days, then my inner side will be disclosed to you and you will understand me after the vacation of my place and its occupation by someone else.

إِنْ تَثْبُتِ الْوَطْأَةُ فِي هذِهِ الْمَزَلَّةِ فَذَاكَ، وَإِنْ تَدْحَضِ الْقَدَمُ فَإِنَّا كُنَّا فِي أَفْيَاءِ أَغْصَان، وَمَهَابِّ رِيَاح، وَتَحْتَ ظِلِّ غَمَام، اضْمَحَلَّ فِي الْجَوِّ مُتَلَفَّقُهَا، وَعَفَا في الارْضِ مَخَطُّهَا. وَإِنَّمَا كُنْتُ جَاراً جَاوَرَكُمْ بَدَنِي أَيَّاماً، وَسَتُعْقَبُونَ مِنِّي جُثَّةً خَلاَءً سَاكِنَةً بَعْدَ حَرَاك، وَصَامِتَةً بَعْدَ نُطْق لِيَعِظْكُمْ هُدُوِّي، وَخُفُوتُ إِطْرَاقِي، وَسُكُونُ أَطْرَافِي، فَإِنَّهُ أَوْعَظُ لَلْمُعْتَبِرِينَ مِنَ الْمَنْطِقِ الْبَلِيغِ وَالْقَوْلِ الْمَسْمُوعِ. وَدَاعِيكُم وَدَاعُ امْرِىء مُرْصِد لِلتَّلاَقِي! غَداً تَرَوْنَ أَيَّامِي، وَيُكْشَفُ لَكُمْ عَنْ سَرَائِرِي، وَتَعْرِفُونَنِي بَعْدَ خُلُوِّ مَكَانِي وَقِيَامِ غَيْرِي مَقَامِي

Alternative Sources for Sermon 149

(1) Al-Kulayni, Usul al-Kafi, I,229 ;

(2) al-Mas`udi, Muruj, II,436 ;

(3) al-Mas`udi, Ithbat,103 ;

(4) Ibn `Asakir, Ta'rikh, XII,211 .

Notes

1. This means that during all the time spent in the attempts that a man makes to avoid death and in the means he adopts for it, it is only the span of life that is shortened. As the time passes the objective of death approaches near, so much so that in one's attempt to seek life one meets death.

2. "wa khalakum dhammun" (No evil will come to you). This sentence is used as a proverb. It was first employed by Qasir, slave of Jadhimah ibn Malik al-Abrash.

3. The intention is that when all these things die, how can those who inhabit them remain safe? Certainly they too, like every thing else, have to pass away some day or other. Then why should there be any wonder at my life coming to an end?

Sermon 150: They took to the right and the left...

About future events and some activities of the hypocrites

ومن خطبة له (عليه السلام)

يومي فيها إلى الملاحم و يصف فئة من أهل الضلال

They took to the right and the left piercing through to the ways of evil and leaving the paths of guidance. Do not make haste for a matter which is to happen and is awaited, and do not wish for delay in what the morrow is to bring for you. For, how many people make haste for a matter, but when they get it they begin to wish they had not got it. How near is today to the dawning of tomorrow. O my people, this is the time for the occurrence of every promised event and the approach of things which you do not know.

Whoever from among us will be during these days will move through them with a burning lamp and will tread on the footsteps of the virtuous, in order to unfasten knots, to free slaves, to divide the united and to unite the divided. He will be in concealment from people. The stalker will not find his footprints even though he pursues with his eye. Then a group of people will be sharpened like the sharpening of swords by the blacksmith. Their sight will be brightened by revelation, the (delicacies of) commentary will be put in their ears and they will be given drinks of wisdom, morning and evening.

وَأَخَذُوا يَمِيناً وَشِمَالاً ظَعْنَاً فِي مَسَالِكَ الْغَيِّ، وَتَرْكاً لِمَذَاهِبِ الرُّشْدِ، فَلاَ تَسْتَعْجِلُوا مَا هُوَ كَائِنٌ مُرْصَدٌ، وَلاَ تَسْتَبْطِئُوا مَا يَجِيءُ بِهِ الْغَدُ، فَكَمْ مِنْ مُسْتَعْجِل بِمَا إِنْ أَدْركَهُ وَدَّ أَنَّهُ لَمْ يُدْرِكْهُ، وَمَا أَقْرَبَ الْيَوْمَ مِنْ تَبَاشِيرِ غَد! يَاقَوْمِ، هذَا إِبَّانُ وُرُودِ كُلِّ مَوْعُود، وَدُنُوٍّ مِنْ طَلْعَةِ مَا لاَ تَعْرِفُونَ، أَلاَ وَإِنَّ مَنْ أَدْرَكَهَا مِنَّا يَسْرِي فِيهَا بِسِرَاج مُنِير، وَيَحْذُوفِيهَا عَلَى مِثَالِ الصَّالِحِينَ، لِيَحُلَّ فِيهَا رِبْقاً، وَيُعْتِقَ رِقّاً، وَيَصْدَعَ شَعْباً، وَيَشْعَبَ صَدْعاً، فِي سُتْرَة عَنِ النَّاسِ لاَ يُبْصِرُ الْقَائِفُ أَثَرَهُ وَلَوْ تَابَعَ نَظَرَهُ. ثُمَّ لَيُشْحَذَنَّ فِيهَا قَوْمٌ شَحْذَ الْقَيْنِ النَّصْلَ تُجْلَى بِالتَّنْزِيلِ أَبْصَارُهُمْ، وَيُرْمَى بِالتَّفْسِيرِ فِي مَسَامِعِهمْ، وَيُغْبَقُونَ كَأْسَ الْحِكْمَةِ بَعْدَ الصَّبُوحِ

A part of the same sermon: concerning misguidance

منها: في الضلال

Their period became long in order that they might complete (their position of) disgrace and deserve vicissitudes, till the end of the period was reached, and a group of people turned towards mischief and picked up their arms for fighting. The virtuous did not show any obligation to Allah but calmly endured, and did not feel elated for having engaged themselves in truthfulness. Eventually the period of trial came to an end according to what was ordained. Then they propagated their good views among others and sought nearness to Allah according to the command of their leader.

وَطَالَ الاْمَدُ بِهِمْ لِيَسْتَكْمِلُوا الْخِزْيَ، وَيَسْتَوْجِبُوا الْغِيَرَ; حَتَّى إِذَا اخْلَوْلَقَ الاْجَلُ، وَاسْتَرَاحَ قَوْمٌ إِلَى الْفِتَنِ، وَأَشَالُوا عَنْ لَقَاحِ حَرْبِهِمْ، لَمْ يَمُنُّوا عَلَى اللهِ بِالصَّبْرِ، وَلَمْ يَسْتَعْظِمُوا بَذْلَ أَنْفُسِهِمْ فِي الْحَقِّ; حَتَّى إِذَا وَافَقَ وَارِدُ الْقَضَاءِ انْقِطَاعَ مُدَّةِ الْبَلاَءِ، حَمَلُوا بَصَائِرَهُمْ عَلَى أَسْيَافِهمْ، وَدَانُوا لِرَبِّهِمْ بَأَمْرِ وَاعِظِهِمْ ;

When Allah took the Prophet (to himself) a group of men went back on their tracks. The ways (of misguidance) ruined them and they placed trust in deceitful intriguers, showed consideration to other than kinsmen, abandoned the kin whom they had been ordered to love, and shifted the building from its strong foundation and built it in other than its (proper) place. They are the source of every shortcoming and the door of gropers in the dark. They were moving to and fro in amazement and lay intoxicated in the manner of the people of the Pharaohs. They were either bent on this world and taking support on it, or away from the faith and removed from it.

حَتَّى إِذَا قَبَضَ اللهُ رَسُولَهُ (صلى الله عليه وآله)، رَجَعَ قَوْمٌ عَلَى الاْعْقَابَ، وَغَالَتْهُمُ السُّبُلُ، وَاتَّكَلُوا عَلَى الْوَلاَئِجِ، وَوَصَلُوا غَيْرَ الرَّحِمِ، وَهَجَرُوا السَّبَبَ الَّذِي أُمِرُوا بِمَوَدَّتِهِ، وَنَقَلُوا الْبِنَاءَ عَنْ رَصِّ أَسَاسِهَ، فَبَنَوْهُ فِي غَيْرِ مَوْضِعِهِ. مَعَادِنُ كُلِّ خَطِيئَة، وَأَبْوَابُ كُلِّ ضَارِب فِي غَمْرَة، قَدْ مَارُوا فِي الْحَيْرَةِ، وَذَهَلُوا فِي السَّكْرَةِ، عَلَى سُنَّة مِنْ آلِ فِرْعَوْنَ: مِنْ مُنْقَطِع إِلَى الدُّنْيَا رَاكِن، أَوْ مُفَارِق لِلدِّينِ مُبَايِن

Alternative Sources for Sermon 150

(1) Al-Tabari, al-Mustarshid, 74.

Chapter 4

The Holy Qur'an’s arguments on Resurrection Day

For the Muslim believer, there is no need of any direct argument or cause, in order to believe in Resurrection Day and the Hereafter, because he/she already believes through his/her faith and the Prophets’ words and teachings. However, the Holy Qur'an has given man some arguments, to familiarize the human mind with the concept of “Ma’ad” [i.e. Resurrection]. The Holy Qur'an’s Arguments are divided into three categories:

1. Some of these arguments show that there are no obstacles whatsoever, in the path of resurrection.

2. Some others state that many of the events on Resurrection Day are happening in the very world of ours and clarify the fact that there is no way whatsoever, for any negation or the possibility of any improbability.

3. Then again, some others point out the necessity of a definite existence of Resurrection Day and consider it as a necessary and mandatory thing for the existence of a perfect divine universal order and its wise creation.

The logical reason for the existence of the divine power

In the noble surah “Ya-Sin” [verse 78], it is announced,

“And he makes comparisons for us and forgets his own [origin and] creation: He says.

“Who can give life to [dry] bones and decomposed ones [at that] …?”” - 36:78

The arguments of similarity

A number of divine verses speak about examples, similar to the actual happening of Resurrection Day; these holy verses are divided into two categories:

1. The holy verses that deal with events that had happened in the past, such as the story of Prophet Abraham [as], which is thus recounted:

And [remember] when Ibrahim [i.e. Abraham] said, “My Lord! Show me how You give life to the dead.” He [i.e. Allah] said, “Do you not believe?” He [i.e. Ibrahim] said, “Yes, [I believe], but to be stronger in Faith.” He said, “Take four birds, then cause them to incline towards you [then slaughter them, cut them into pieces], and then put a portion of them on every hill, and call them: they will come to you in haste. And know that Allah is All-Mighty, All-Wise.” - 2:260

2. The noble verses, which address the current existing order of the universe, state a truth: it shall act exactly like the ways of earth, which leaves the freshness and vigor of summertime to enter the sorrowful lifelessness of autumn, in order to complete and achieve the transformation. Then again, when spring arrives, and trees and plants grow and bloom, in like manner, the entire world will one day go to a state of silence, coldness, and depression. Then, all of a sudden, all the creatures in the whole world will once again, come to life and begin a new existence; this time, with a different quality and a different condition.

The holy Prophet Muhammad (S) once said, “Whenever you witness spring, remind yourselves of the Day of Resurrection”1 ; in other words, spring is a perfect example and model for the event, known as Resurrection Day.

The necessary divine arguments

A number of the holy verses of the Holy Qur'an introduce Resurrection Day as an inevitable and necessary divine event, which will have to happen, inexorably; and they consider its inexistence as something unacceptable and impossible. These holy verses are divided into two categories:

The argument and the proof for the existence of divine justice

In the noble surah “Sad”, after stating the fact that the sinners are deviated from the Path of God and that some day, they will face eternal torments from God Almighty, it also speaks about the true concept and philosophy of Judgment Day. It says,

“Shall we treat those, who believe [in the Oneness of Allah - Islamic Monotheism] and do righteous good deeds as "Mufsidūn" [i.e. those, who associate partners in worship with Allah and commit crimes] on earth, or shall We treat the "Muttaqūn" [i.e. the pious] as the Fudjjar" [i.e. criminals, disbelievers, the wicked]?” – 38:28

In the holy surah of "Djassiyah" [verses 21, 22] the same, identical concept has been mentioned, once again. In these holy verses, divine Justice has been mentioned as the main reason and the sole purpose for the occurrence of Judgment day.2 Several points regarding this subject should be studied subsequently, such as for example:

A- The true meaning of divine Justice

In a broad sense, justice means, “to give a justified right and rightfulness to somebody, without performing any sort of discrimination toward him/her.” Therefore, divine Justice, here, means, “there shall be no discrimination, oppression, and injustice done towards any creature, as much as possible, so that no creature whatsoever, shall be denied of his/her justified right and rightfulness.”

In other words, eternal and divine Justice do indeed refer to divine grace and mercy towards all the creatures, which dwell in this earthly plane. Therefore, the reason that not all the creatures have everything they wish for is because of the fact that they have neither the necessary condition nor the actual possibility to possess them.3

B- Aptitudes beyond this world

Among other creatures, human beings have unique tendencies, capabilities, abilities, and talents in higher levels of immortality and far beyond the possible capacity of this earthly world. Actions and motivations, such as having a far superior level of knowledge, and being fully conscious of ethics and moral values or being endowed with scientific and/or religious aspirations, along with a sense of true devotion and servitude to God Almighty.

Thus the ability to do good, by worshiping the rightful God, and by having faith in Allah, while performing the right deeds are certainly, most useful and beneficial to them; however, in the real sense of the word, the actual benefit that one could retrieve from these things differ from one human being to another.

A person, who sacrifices his/her physical life for the sake of achieving great goals would, in fact, plant a seed, which can only be grown in an eternal life, full of bliss and nothing more... Therefore, man can fly higher and far better than in his usual natural state, in a realm where faith and good deeds prevail and dominate triumphantly.

In like manner, in a realm where only disbelief, misdeeds, and sins prevail, his actions will deviate more and more from their natural state, by entering a wicked mental state, in an eternal, immortal surrounding. In fact, those actions will even get past the usual and natural physical limits and needs, to bring on terrible suffering and atrocious pains to him, and to make him become at last, a dweller of hell.

Therefore, inside the human beings’ nature, there is not only the reflection of greatness but also a tremendous desire and aspiration to reach immortality. In other words, the human beings not only wish for immortality, but they also possess, fortunately or unfortunately, various instincts, which will encourage and incite them to go for it and possess immortality by any means, whatsoever. In other words, the human beings have the capability and capacity of obtaining immortality for themselves.

Injustice and deprivation of man from his capabilities

The fact of preventing mankind from the possibility of reaching immortality and an eternal existence, in regards to his talents and capabilities is indeed a form of injustice; and it is thus, against the principles of divine justice. The human beings, who have walked in the path of faith in God and done the rightful deeds, are similar to those studious students, who have correctly done their assigned homework.

In like manner, those human beings, who are against any faith in Allah Almighty and perform ugly, wrongful deeds, are similar to those lazy students, who only spend their time, by doing no fruitful action whatsoever; and eventually, the teacher would punish and deprive them of their marks. This form of deprivation is nothing but cruelty and it is against the principles of divine Justice.4

On the other hand, this world does not have the limit and capability of giving and directing the penalty of the deeds and actions of the human being, whether right or wrong. This is because after some particular rightful actions such as wanting to sacrifice oneself for the sake of the others or the sense of abnegation and devotion, the very existence and life of the human being ends there and then; thus, there will be no opportunity for any divine bounty and reward from God Almighty in that moment.

Therefore, there must exist another world, where people, who have done good deeds and then again, those, who have committed wrongful misdeeds could face their misbehaviors and/or good deeds and see the consequences of their deeds/misdeeds as well; for otherwise, it will certainly be against the principles of divine justice.

Allah is Just and thus rewards anyone, who has the potential and the capability of doing good deeds; then again, He deprives no one from His infinite mercy, whatever limit he/she may possess within his/her inner self. Therefore, the existence of the hereafter and eternal life for the human being is an inevitable event and it is considered as the means and instrument for divine mercy and justice, granted here by God Almighty, as a divine blessing to the human being.5

The argument which shows Allah’s infinite wisdom

A number of verses in the Holy Qur'an have spoken about Allah’s wisdom, and the fact that nothing in this world is in any way, futile, vain or sent down as a playful thing.6 It speaks of the non-futility of the creation of the universe by God and His intention, concerning the humans; it also explains and proves the existence of Resurrection Day.

These holy verses mention the importance of God’s Creation as well, based upon the fact that this world is in no way, a place for worldly amusements and/or a vain and useless distraction for its inhabitants. Such as the noble surah below [Al-Mumenūn- 115, 116], which announces,

“What did you then think that we had created you in vain and that you shall not be returned to Us? So exalted be Allah, the True King; no God is there but He, the Lord of the honorable Dominion!” – 23:115-116

The meaning of this noble surah is given to us with subtlety, and by using a question, which is made, by negating an evident fact, in order to reach an inevitable truth. Meaning that Man has wrongly assumed that God has created him/her in vain and pointlessly; and did Man really believe that he would not return to his creator one day? Then the noble verses affirm that such presumption is absolutely, a false assumption. For Allah is pure and exempt from such false and vain accusations! They then affirm that if man had known Allah correctly and properly, he would have never approved nor accepted this false assumption; this is because, such assumption, according to the divine attributes that God possesses is inadmissible and utterly impossible.

The Holy Qur'an mentions three divine attributes, each one, refers to one of the means and causes of such futile and useless thinking from man, and then it negates them strongly and categorically. Thus, the main origins of committing vain and futile actions are:

A- Disability and incompetence

Sometimes, a person begins to do something, but because of his/her incompetence and disability, he/she cannot accomplish it. Therefore, he/she would confess that. “I have done a futile thing”.

Here, the Holy Qur'an invites us to concentrate on the word “Mulk” [i.e. Dominion], which points at the absolute dominion and omnipotence of Allah, and shows us that for this particular reason, the Divine actions do not end in futility and vainness.

B- Natural annulment and essential imperfection

An individual, who is essentially afflicted with an imperfection, a sense futility and vainness, along with a state of impatience in his nature often tends to do vain and futile actions; on the other hand, one should know that whatever is produced from an eternal essence would be nothing but righteous; thus perfect deeds and actions come forth.

Now, everything that comes forth from such an essence is always righteous and just, endowed with perfection, and in complete accordance with that essence. In like manner, anything that is created in vainness and futility is doomed to be false and erroneous; therefore, no falsity or vainness comes from the glorious essence of the unique God, whatsoever. By using the word “Al-Haqq”, the Holy Qur'an has given a tremendous attention to this essential and important characteristic of God and explains that for this very particular reason, there is no futility and vainness at all in the Universe, created by Allah Almighty, which is considered as His action.

C- The existence of obstacles

Sometimes, the existence of obstacles and other people’s troubles and disturbances is the main reason that actions and deeds would not be accomplished, thus, reaching the limit of futility and vainness. Here, by referring to the Oneness and Uniqueness of Allah, “La-Illaha-Illa-Allah [i.e. there is no God but Allah]” the existence of any form of obstacle and barrier such as associating other divinities to Allah and/or giving Him any partner are indeed negated categorically and strongly. This also goes along for His divinity and undisputed sovereignty, “Rabūl-Arshil-Azim [i.e. the Lord of the Great Throne]”. Therefore, the divine actions are far more superior, glorious, and sublime; and they are not considered at all, as something vain and useless.7

In the noble surah of "Ad-Dukhan" [34-40], it is indeed insisted that,

“Most surely, these do say, “There is naught but our first Death and we shall not be raised again.” So bring our fathers [back], if you are truthful. Are they better or the people of "Tubba" and those before them? We destroyed them, for surely they were guilty. And We did not create the heavens and the earth and what is between them in sport. We did not create them both but with the truth, but most of them do not know. Surely the day of separation is their appointed term, of all of them.” – 44:34-40

Indeed, this verse shows that:

1. The inexistence of Judgment day means that there is no purpose in the divine creation of the universe, which would ultimately signify that the existence of this world of ours is aimless and pointless; and that there would be nothing but entertainment and distraction for its inhabitants as a result, which is not true at all.

2. The divine essence is exempt from all kind of amusement and sport; God Almighty never accomplishes anything pointlessly and/or based on futility or amusement; for He does everything, according to a great truth and for the good of all. Therefore, the creation of the universe, which is indeed God’s Work, -Sublime and All-Wise He is!- will eventually finish its natural course in an eternal dwelling place and there is no other way to this, whatsoever.

In fact, the difference between the verses above and the verses 115-116 of the noble surah of "Al- Mūmenūn", which were mentioned earlier is that in those verses, the Holy Qur'an points out the vainness of mankind’s creation by God, minus the arrival of Resurrection Day. On the contrary, the above verses [Ad-Dukhan"-34-40] try to expand the subject, regarding the purpose of Creation even further, and by negating the claim that the world was created without the existence of Resurrection Day.8

Resurrection and Allah’s infinite wisdom

In order to discover the connection between Resurrection Day and divine wisdom, it is important to pay attention to these important points below:

The true meaning and interpretation of divine wisdom

Wisdom can generally be referred to as performing beneficial actions and deeds and being endowed with the characteristic of goal-mindedness [i.e. having an ultimate positive goal in life], while on the opposite side, we can face vainness, futility in our actions, and the execution of all kinds of aimless deeds, false distractions, and useless amusements. Yet, it should be noted that knowledge [i.e. reason] or wisdom towards divine actions [i.e. actions, which are only performed by God the Sublime] and the actions and deeds of the human beings are significantly different from one another.

An action, which is the production of the human intelligence and wisdom causes him to reach to higher spiritual levels and the aspired human perfection, which are worthy of him and which will eventually take away all kinds of imperfection from his inner self. For instance, actions such as learning something and trying hard to provide for one's provision and a place to live and things to wear are done to satisfy man's primary needs.

However, it should be noted that due to the fact that God is absolutely perfect in his divine essence and absolutely free from any kinds of need towards the others, therefore, the significance and meaning of knowledge and wisdom in His divine actions cannot possibly be as similar as those of the human beings. Therefore, Divine Wisdom associated with Allah means that He wants all His creatures to reach their own unique level of perfection and spiritual evolution, of which they are worthy, and which the will of God Almighty can only do. In other words, their Creation is based on the human efforts to attain the ultimate human perfection, so aspired, and so valued, and so worthy of them…

It is thus understood that by distinguishing the differences, which exist between the significance, the execution, and the usage of wisdom, in regards to God and man, the meaning and the interpretation of "vainness" and "futility" in man’s deeds differ thus greatly from that which is done by Allah Almighty. Therefore, the existence of any pointlessness and futility in God's eyes means to be away from the ultimate, sublime goal of any matter whatsoever, where the identity of that matter revolves around reaching that particular ultimate goal; and this is something, which completely differs from the action of God's bestowing and granting something to the human being.9

The talent for enjoying immortality

According to what was discussed earlier, not only human beings always seek immortality and perpetuity but they also wish for their own survival and their much valued immortality. He also has powerful potentials, talents, and capabilities, which appear to be far beyond the capacity of this earthly world…

Mankind’s sublime and transcendental potentials, capabilities, and actions require a horizon far greater than this world’s limited horizon. Furthermore, this earthly plane is nothing but the finite, small universe, which embraces the fetus. It is nothing but a place [or should we say, a recipient], which only acts as a place of growth and acquiring great knowledge. A place where man is educated and taught accordingly to reach higher and more prominent spiritual and mental levels; however, man can only seek his final goal in another world, where the horizon is limitless and where everything in it is far better and far more superior than this actual world in which we live.

The absence of the Resurrection Day, thus the vainness of divine creation

There are different interpretations, concerning the vainness and futility of divine creation and/or that of mankind, along with the inexistence and absence of any form of Resurrection Day.10

By referring to the verses of the Holy Qur'an, one can reach the rational conclusion that not only the hereafter [i.e. the Afterlife] exists inside the deep significance of God's creation of mankind, but that it already includes purgatory and resurrection day in itself, naturally and essentially.

It also implies that in all forms of life, there is always the notion and concept of a "return" to God, as the Almighty, sublime creator. In fact, if such concept [that is, the return to God] did not exist, the entire concept of divine creation would have been pointless and futile! And no Creation would have been made in the first place either, because it would have appeared as something utterly useless and devoid of any usefulness and cause.

Just as similar as the fact that if the entire existence of the fetus was to be limited and restricted only to the maternal womb, the formation and the creation of the human being's eyes and ears and then again, all the different parts of his/her body would have been pointless as well. Therefore, those which explain the "purposeful" nature of the Universe and then the existence of Mankind with all the existing characteristics, which only belong to him are indeed that same "marching progress" and "advancement" towards God Almighty. And the fact of going from this earthly plane to a higher, better, and far more superior world, which can only appear as "the" permanent dwelling-place of Man, as a natural ending…

Notes

1. Or, volume 7, page 129

2. In the noble surah of [Djassiyah, 28] the principles of wisdom and knowledge are also mentioned, and they will be later discussed in “The divine argument of wisdom”.

3. For more information, please refer to “The complete works of Professor Mutahhari” volume 1, pages 78-86, 115-132

4. Idem, volume 2, page 534

5. Idem, pages 532-534 or, volume 7, pages 135-136-140

6. For more explanation, regarding the difference between falsehoods, please refer to the book, entitled: “the Hereafter” pages 68-69. Or volume 3 of the Complete Works

of Professor Mutahhari, pages 141-142; there is also another explanation regarding the existence of a connection between Divine Justice and the necessity for the existence of Resurrection Day that are not valid; therefore, the erudite author had preferred to state what is mentioned here as the more valid statements. For more information, refer to volume 7, page 134-135.

7. Extract from the book “The Hereafter”, pages 65-66

8. There are other verses in the Holy Qur'an, which discuss the same subject, in the surah Al-Djassiah-21-22-27-28, Al-Hajj-5-7, etc, etc…

9. Idem, page 132

10. Please, refer to the book “The Hereafter” pages 90-91; or volume 7, pages 132- 139; then again, the "Complete Works", volume 2, page 536; and "The Social Evolution of Man" [Takamol-e Edjtemaii-e Ensan] , pages 75-76

Chapter 4

The Holy Qur'an’s arguments on Resurrection Day

For the Muslim believer, there is no need of any direct argument or cause, in order to believe in Resurrection Day and the Hereafter, because he/she already believes through his/her faith and the Prophets’ words and teachings. However, the Holy Qur'an has given man some arguments, to familiarize the human mind with the concept of “Ma’ad” [i.e. Resurrection]. The Holy Qur'an’s Arguments are divided into three categories:

1. Some of these arguments show that there are no obstacles whatsoever, in the path of resurrection.

2. Some others state that many of the events on Resurrection Day are happening in the very world of ours and clarify the fact that there is no way whatsoever, for any negation or the possibility of any improbability.

3. Then again, some others point out the necessity of a definite existence of Resurrection Day and consider it as a necessary and mandatory thing for the existence of a perfect divine universal order and its wise creation.

The logical reason for the existence of the divine power

In the noble surah “Ya-Sin” [verse 78], it is announced,

“And he makes comparisons for us and forgets his own [origin and] creation: He says.

“Who can give life to [dry] bones and decomposed ones [at that] …?”” - 36:78

The arguments of similarity

A number of divine verses speak about examples, similar to the actual happening of Resurrection Day; these holy verses are divided into two categories:

1. The holy verses that deal with events that had happened in the past, such as the story of Prophet Abraham [as], which is thus recounted:

And [remember] when Ibrahim [i.e. Abraham] said, “My Lord! Show me how You give life to the dead.” He [i.e. Allah] said, “Do you not believe?” He [i.e. Ibrahim] said, “Yes, [I believe], but to be stronger in Faith.” He said, “Take four birds, then cause them to incline towards you [then slaughter them, cut them into pieces], and then put a portion of them on every hill, and call them: they will come to you in haste. And know that Allah is All-Mighty, All-Wise.” - 2:260

2. The noble verses, which address the current existing order of the universe, state a truth: it shall act exactly like the ways of earth, which leaves the freshness and vigor of summertime to enter the sorrowful lifelessness of autumn, in order to complete and achieve the transformation. Then again, when spring arrives, and trees and plants grow and bloom, in like manner, the entire world will one day go to a state of silence, coldness, and depression. Then, all of a sudden, all the creatures in the whole world will once again, come to life and begin a new existence; this time, with a different quality and a different condition.

The holy Prophet Muhammad (S) once said, “Whenever you witness spring, remind yourselves of the Day of Resurrection”1 ; in other words, spring is a perfect example and model for the event, known as Resurrection Day.

The necessary divine arguments

A number of the holy verses of the Holy Qur'an introduce Resurrection Day as an inevitable and necessary divine event, which will have to happen, inexorably; and they consider its inexistence as something unacceptable and impossible. These holy verses are divided into two categories:

The argument and the proof for the existence of divine justice

In the noble surah “Sad”, after stating the fact that the sinners are deviated from the Path of God and that some day, they will face eternal torments from God Almighty, it also speaks about the true concept and philosophy of Judgment Day. It says,

“Shall we treat those, who believe [in the Oneness of Allah - Islamic Monotheism] and do righteous good deeds as "Mufsidūn" [i.e. those, who associate partners in worship with Allah and commit crimes] on earth, or shall We treat the "Muttaqūn" [i.e. the pious] as the Fudjjar" [i.e. criminals, disbelievers, the wicked]?” – 38:28

In the holy surah of "Djassiyah" [verses 21, 22] the same, identical concept has been mentioned, once again. In these holy verses, divine Justice has been mentioned as the main reason and the sole purpose for the occurrence of Judgment day.2 Several points regarding this subject should be studied subsequently, such as for example:

A- The true meaning of divine Justice

In a broad sense, justice means, “to give a justified right and rightfulness to somebody, without performing any sort of discrimination toward him/her.” Therefore, divine Justice, here, means, “there shall be no discrimination, oppression, and injustice done towards any creature, as much as possible, so that no creature whatsoever, shall be denied of his/her justified right and rightfulness.”

In other words, eternal and divine Justice do indeed refer to divine grace and mercy towards all the creatures, which dwell in this earthly plane. Therefore, the reason that not all the creatures have everything they wish for is because of the fact that they have neither the necessary condition nor the actual possibility to possess them.3

B- Aptitudes beyond this world

Among other creatures, human beings have unique tendencies, capabilities, abilities, and talents in higher levels of immortality and far beyond the possible capacity of this earthly world. Actions and motivations, such as having a far superior level of knowledge, and being fully conscious of ethics and moral values or being endowed with scientific and/or religious aspirations, along with a sense of true devotion and servitude to God Almighty.

Thus the ability to do good, by worshiping the rightful God, and by having faith in Allah, while performing the right deeds are certainly, most useful and beneficial to them; however, in the real sense of the word, the actual benefit that one could retrieve from these things differ from one human being to another.

A person, who sacrifices his/her physical life for the sake of achieving great goals would, in fact, plant a seed, which can only be grown in an eternal life, full of bliss and nothing more... Therefore, man can fly higher and far better than in his usual natural state, in a realm where faith and good deeds prevail and dominate triumphantly.

In like manner, in a realm where only disbelief, misdeeds, and sins prevail, his actions will deviate more and more from their natural state, by entering a wicked mental state, in an eternal, immortal surrounding. In fact, those actions will even get past the usual and natural physical limits and needs, to bring on terrible suffering and atrocious pains to him, and to make him become at last, a dweller of hell.

Therefore, inside the human beings’ nature, there is not only the reflection of greatness but also a tremendous desire and aspiration to reach immortality. In other words, the human beings not only wish for immortality, but they also possess, fortunately or unfortunately, various instincts, which will encourage and incite them to go for it and possess immortality by any means, whatsoever. In other words, the human beings have the capability and capacity of obtaining immortality for themselves.

Injustice and deprivation of man from his capabilities

The fact of preventing mankind from the possibility of reaching immortality and an eternal existence, in regards to his talents and capabilities is indeed a form of injustice; and it is thus, against the principles of divine justice. The human beings, who have walked in the path of faith in God and done the rightful deeds, are similar to those studious students, who have correctly done their assigned homework.

In like manner, those human beings, who are against any faith in Allah Almighty and perform ugly, wrongful deeds, are similar to those lazy students, who only spend their time, by doing no fruitful action whatsoever; and eventually, the teacher would punish and deprive them of their marks. This form of deprivation is nothing but cruelty and it is against the principles of divine Justice.4

On the other hand, this world does not have the limit and capability of giving and directing the penalty of the deeds and actions of the human being, whether right or wrong. This is because after some particular rightful actions such as wanting to sacrifice oneself for the sake of the others or the sense of abnegation and devotion, the very existence and life of the human being ends there and then; thus, there will be no opportunity for any divine bounty and reward from God Almighty in that moment.

Therefore, there must exist another world, where people, who have done good deeds and then again, those, who have committed wrongful misdeeds could face their misbehaviors and/or good deeds and see the consequences of their deeds/misdeeds as well; for otherwise, it will certainly be against the principles of divine justice.

Allah is Just and thus rewards anyone, who has the potential and the capability of doing good deeds; then again, He deprives no one from His infinite mercy, whatever limit he/she may possess within his/her inner self. Therefore, the existence of the hereafter and eternal life for the human being is an inevitable event and it is considered as the means and instrument for divine mercy and justice, granted here by God Almighty, as a divine blessing to the human being.5

The argument which shows Allah’s infinite wisdom

A number of verses in the Holy Qur'an have spoken about Allah’s wisdom, and the fact that nothing in this world is in any way, futile, vain or sent down as a playful thing.6 It speaks of the non-futility of the creation of the universe by God and His intention, concerning the humans; it also explains and proves the existence of Resurrection Day.

These holy verses mention the importance of God’s Creation as well, based upon the fact that this world is in no way, a place for worldly amusements and/or a vain and useless distraction for its inhabitants. Such as the noble surah below [Al-Mumenūn- 115, 116], which announces,

“What did you then think that we had created you in vain and that you shall not be returned to Us? So exalted be Allah, the True King; no God is there but He, the Lord of the honorable Dominion!” – 23:115-116

The meaning of this noble surah is given to us with subtlety, and by using a question, which is made, by negating an evident fact, in order to reach an inevitable truth. Meaning that Man has wrongly assumed that God has created him/her in vain and pointlessly; and did Man really believe that he would not return to his creator one day? Then the noble verses affirm that such presumption is absolutely, a false assumption. For Allah is pure and exempt from such false and vain accusations! They then affirm that if man had known Allah correctly and properly, he would have never approved nor accepted this false assumption; this is because, such assumption, according to the divine attributes that God possesses is inadmissible and utterly impossible.

The Holy Qur'an mentions three divine attributes, each one, refers to one of the means and causes of such futile and useless thinking from man, and then it negates them strongly and categorically. Thus, the main origins of committing vain and futile actions are:

A- Disability and incompetence

Sometimes, a person begins to do something, but because of his/her incompetence and disability, he/she cannot accomplish it. Therefore, he/she would confess that. “I have done a futile thing”.

Here, the Holy Qur'an invites us to concentrate on the word “Mulk” [i.e. Dominion], which points at the absolute dominion and omnipotence of Allah, and shows us that for this particular reason, the Divine actions do not end in futility and vainness.

B- Natural annulment and essential imperfection

An individual, who is essentially afflicted with an imperfection, a sense futility and vainness, along with a state of impatience in his nature often tends to do vain and futile actions; on the other hand, one should know that whatever is produced from an eternal essence would be nothing but righteous; thus perfect deeds and actions come forth.

Now, everything that comes forth from such an essence is always righteous and just, endowed with perfection, and in complete accordance with that essence. In like manner, anything that is created in vainness and futility is doomed to be false and erroneous; therefore, no falsity or vainness comes from the glorious essence of the unique God, whatsoever. By using the word “Al-Haqq”, the Holy Qur'an has given a tremendous attention to this essential and important characteristic of God and explains that for this very particular reason, there is no futility and vainness at all in the Universe, created by Allah Almighty, which is considered as His action.

C- The existence of obstacles

Sometimes, the existence of obstacles and other people’s troubles and disturbances is the main reason that actions and deeds would not be accomplished, thus, reaching the limit of futility and vainness. Here, by referring to the Oneness and Uniqueness of Allah, “La-Illaha-Illa-Allah [i.e. there is no God but Allah]” the existence of any form of obstacle and barrier such as associating other divinities to Allah and/or giving Him any partner are indeed negated categorically and strongly. This also goes along for His divinity and undisputed sovereignty, “Rabūl-Arshil-Azim [i.e. the Lord of the Great Throne]”. Therefore, the divine actions are far more superior, glorious, and sublime; and they are not considered at all, as something vain and useless.7

In the noble surah of "Ad-Dukhan" [34-40], it is indeed insisted that,

“Most surely, these do say, “There is naught but our first Death and we shall not be raised again.” So bring our fathers [back], if you are truthful. Are they better or the people of "Tubba" and those before them? We destroyed them, for surely they were guilty. And We did not create the heavens and the earth and what is between them in sport. We did not create them both but with the truth, but most of them do not know. Surely the day of separation is their appointed term, of all of them.” – 44:34-40

Indeed, this verse shows that:

1. The inexistence of Judgment day means that there is no purpose in the divine creation of the universe, which would ultimately signify that the existence of this world of ours is aimless and pointless; and that there would be nothing but entertainment and distraction for its inhabitants as a result, which is not true at all.

2. The divine essence is exempt from all kind of amusement and sport; God Almighty never accomplishes anything pointlessly and/or based on futility or amusement; for He does everything, according to a great truth and for the good of all. Therefore, the creation of the universe, which is indeed God’s Work, -Sublime and All-Wise He is!- will eventually finish its natural course in an eternal dwelling place and there is no other way to this, whatsoever.

In fact, the difference between the verses above and the verses 115-116 of the noble surah of "Al- Mūmenūn", which were mentioned earlier is that in those verses, the Holy Qur'an points out the vainness of mankind’s creation by God, minus the arrival of Resurrection Day. On the contrary, the above verses [Ad-Dukhan"-34-40] try to expand the subject, regarding the purpose of Creation even further, and by negating the claim that the world was created without the existence of Resurrection Day.8

Resurrection and Allah’s infinite wisdom

In order to discover the connection between Resurrection Day and divine wisdom, it is important to pay attention to these important points below:

The true meaning and interpretation of divine wisdom

Wisdom can generally be referred to as performing beneficial actions and deeds and being endowed with the characteristic of goal-mindedness [i.e. having an ultimate positive goal in life], while on the opposite side, we can face vainness, futility in our actions, and the execution of all kinds of aimless deeds, false distractions, and useless amusements. Yet, it should be noted that knowledge [i.e. reason] or wisdom towards divine actions [i.e. actions, which are only performed by God the Sublime] and the actions and deeds of the human beings are significantly different from one another.

An action, which is the production of the human intelligence and wisdom causes him to reach to higher spiritual levels and the aspired human perfection, which are worthy of him and which will eventually take away all kinds of imperfection from his inner self. For instance, actions such as learning something and trying hard to provide for one's provision and a place to live and things to wear are done to satisfy man's primary needs.

However, it should be noted that due to the fact that God is absolutely perfect in his divine essence and absolutely free from any kinds of need towards the others, therefore, the significance and meaning of knowledge and wisdom in His divine actions cannot possibly be as similar as those of the human beings. Therefore, Divine Wisdom associated with Allah means that He wants all His creatures to reach their own unique level of perfection and spiritual evolution, of which they are worthy, and which the will of God Almighty can only do. In other words, their Creation is based on the human efforts to attain the ultimate human perfection, so aspired, and so valued, and so worthy of them…

It is thus understood that by distinguishing the differences, which exist between the significance, the execution, and the usage of wisdom, in regards to God and man, the meaning and the interpretation of "vainness" and "futility" in man’s deeds differ thus greatly from that which is done by Allah Almighty. Therefore, the existence of any pointlessness and futility in God's eyes means to be away from the ultimate, sublime goal of any matter whatsoever, where the identity of that matter revolves around reaching that particular ultimate goal; and this is something, which completely differs from the action of God's bestowing and granting something to the human being.9

The talent for enjoying immortality

According to what was discussed earlier, not only human beings always seek immortality and perpetuity but they also wish for their own survival and their much valued immortality. He also has powerful potentials, talents, and capabilities, which appear to be far beyond the capacity of this earthly world…

Mankind’s sublime and transcendental potentials, capabilities, and actions require a horizon far greater than this world’s limited horizon. Furthermore, this earthly plane is nothing but the finite, small universe, which embraces the fetus. It is nothing but a place [or should we say, a recipient], which only acts as a place of growth and acquiring great knowledge. A place where man is educated and taught accordingly to reach higher and more prominent spiritual and mental levels; however, man can only seek his final goal in another world, where the horizon is limitless and where everything in it is far better and far more superior than this actual world in which we live.

The absence of the Resurrection Day, thus the vainness of divine creation

There are different interpretations, concerning the vainness and futility of divine creation and/or that of mankind, along with the inexistence and absence of any form of Resurrection Day.10

By referring to the verses of the Holy Qur'an, one can reach the rational conclusion that not only the hereafter [i.e. the Afterlife] exists inside the deep significance of God's creation of mankind, but that it already includes purgatory and resurrection day in itself, naturally and essentially.

It also implies that in all forms of life, there is always the notion and concept of a "return" to God, as the Almighty, sublime creator. In fact, if such concept [that is, the return to God] did not exist, the entire concept of divine creation would have been pointless and futile! And no Creation would have been made in the first place either, because it would have appeared as something utterly useless and devoid of any usefulness and cause.

Just as similar as the fact that if the entire existence of the fetus was to be limited and restricted only to the maternal womb, the formation and the creation of the human being's eyes and ears and then again, all the different parts of his/her body would have been pointless as well. Therefore, those which explain the "purposeful" nature of the Universe and then the existence of Mankind with all the existing characteristics, which only belong to him are indeed that same "marching progress" and "advancement" towards God Almighty. And the fact of going from this earthly plane to a higher, better, and far more superior world, which can only appear as "the" permanent dwelling-place of Man, as a natural ending…

Notes

1. Or, volume 7, page 129

2. In the noble surah of [Djassiyah, 28] the principles of wisdom and knowledge are also mentioned, and they will be later discussed in “The divine argument of wisdom”.

3. For more information, please refer to “The complete works of Professor Mutahhari” volume 1, pages 78-86, 115-132

4. Idem, volume 2, page 534

5. Idem, pages 532-534 or, volume 7, pages 135-136-140

6. For more explanation, regarding the difference between falsehoods, please refer to the book, entitled: “the Hereafter” pages 68-69. Or volume 3 of the Complete Works

of Professor Mutahhari, pages 141-142; there is also another explanation regarding the existence of a connection between Divine Justice and the necessity for the existence of Resurrection Day that are not valid; therefore, the erudite author had preferred to state what is mentioned here as the more valid statements. For more information, refer to volume 7, page 134-135.

7. Extract from the book “The Hereafter”, pages 65-66

8. There are other verses in the Holy Qur'an, which discuss the same subject, in the surah Al-Djassiah-21-22-27-28, Al-Hajj-5-7, etc, etc…

9. Idem, page 132

10. Please, refer to the book “The Hereafter” pages 90-91; or volume 7, pages 132- 139; then again, the "Complete Works", volume 2, page 536; and "The Social Evolution of Man" [Takamol-e Edjtemaii-e Ensan] , pages 75-76