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Forty Hadith: The Noble Qur'an

Forty Hadith: The Noble Qur'an

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

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

FortyHadith : The Noble Qur'an

Author(s):Majid 'Adili

Translator(s):Arifa Hudda &Shaykh Saleem Bhimji

Publisher(s): Islamic Education Board of the World Federation of KSIMC

www.alhassanain.org/english

Table of Contents

Supplication which should be read before reciting the Noble Qur’an 3

The Ahadith, The Traditions 4

Hadith Number 1 5

Hadith Number 2 6

Hadith Number 3 7

Hadith Number 4 8

Hadith Number 5 9

Hadith Number 6 10

Hadith Number 7 11

Hadith Number 8 12

Hadith Number 9 13

Hadith Number 10 14

Hadith Number 11 15

Hadith Number 12 16

Hadith Number 13 17

Hadith Number 14 18

Hadith Number 15 19

Hadith Number 16 20

Hadith Number 17 21

Hadith Number 18 22

Hadith Number 19 23

Hadith Number 20 24

Hadith Number 21 25

Hadith Number 22 26

Hadith Number 23 27

Hadith Number 24 28

Hadith Number 25 29

Hadith Number 26 30

Hadith Number 27 31

Hadith Number 28 32

Hadith Number 29 33

Hadith Number 30 34

Hadith Number 31 35

Hadith Number 32 36

Hadith Number 33 37

Hadith Number 34 38

Hadith Number 35 39

Hadith Number 36 40

Hadith Number 37 41

Hadith Number 38 42

Hadith Number 39 43

Hadith Number 40 44

Supplication Which Should be Read After Reciting the Noble Qur’an 45

Supplication which should be read before reciting the Noble Qur’an

بِسْمِ اللّهِ الرَّحْمنِ الرَّحِيمِ

أَللّهُمَّ بِالْحَقِّ أَنْزَلْتَهُ وَ بِالْحَقِّ نَزَلَ. أَللّهُمَّ عَظِّمْ رَغَبَـتِي فِيـهِ وَاجْعَلْهُ نُوراً لِبَصَرِي وَ شِفآءً لِصَدْرِي وَ ذَهاباً لِهَمِّي وَ غَمِّي وَ حُـزْنِي. أَللّهُمَّ زَيِّنْ بِهِ لِسانِي وَ جَمِّلْ بِهِ وَجْهِي وَ قُوَّ بِهِ جَسَدِي وَ ثَقِّلْ بِهِ مِيْزانِي وَارْزُقْـنِي حَقَّ تِلاوَتِهِ عَلى طاعَتِكَ آناءَ الْلَّيْلِ وَ أَطْرافِ النَّهارِ وَاحْشُرْنِي مَعَ النَّبِيِّ مُحَمَّدٍ وَ آلِهِ الأَخْيارِ الأَبْرارِ الأَطْهارِ بِرَحْمَـتِكَ يا أَرْحَمَ راحِمِينَ

O’ Allah! SurelyYou have revealed it (the Qur’an) with Truth and with the truth it descended. O’ Allah! Enhance my desire for it; and appoint it as a divine light for my eyes; and a healing for my breast; and make it (the Qur’an) that which removes my grief, sorrow and worries. O’ Allah! Through the Qur’an, beautify my tongue (that which I speak), and beautify my face, and strengthen my body, and make my scale of (good) deeds weighty, and grant me the ability to recite it as it should be recited in Your obedience - in the darkness of the night and the ends of the day, and raise me up with the Prophet, Muhammad and his family members - the chosen, glorified, the purified, by Your mercy. O’ the Most Merciful of those who are able to show mercy.

TheAhadith ,The Traditions

Hadith Number 1

قالَ رَسُولُ اللّهِ (صَلَّى اللّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ): قـارِيَ الْقُرآنِ وَ الْمُسْـتَمِعُ إِلَـيْهِ فِي الأَجْرِ سَواء

The Messenger of Allah (blessings of Allahbe upon him and his family) has said: “The one who recites the Qur’an and the one who listens to it have an equal share in the reward.”

Mustadrakul Wasa’il , Volume 1, Page 293

Hadith Number 2

قالَ رَسُولُ اللّهِ (صَلَّى اللّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ): خِـيارُكُمْ مَنْ تَعَلَّمَ الْقُرآنَ وَ عَلَّمَهُ إِلـى غَيْرِهِ

The Messenger of Allah (blessings of Allahbe upon him and his family) has said: “The best of those amongst you is the one who learns the Qur’an and then teaches it to others.”

Al-Amali ofShaykh at-Tusi , Volume 1, Page 5

Hadith Number 3

قالَ الإِمامُ جَعْفَرُ بْنُ مُحَمَّدٍ الصّادِقُ (عَلَيْهِ السَّلامُ): قَراءَةُ الْقُرآنِ فِي الْمُصْحَفِ تُخَفِّفُ الْعَذابَ عَنِ الْوالِدَينِ وَ لَوْ كانا كافِرَينِ

ImamJa’far ibne Muhammad as-Sadiq (peacebe upon him) has said that: “Reciting the Qur’an from the pages of the Qur’an (meaning to look at it and recite it - not from memory) lightens the punishment of one’s mother and father, even if they are both disbelievers.”

Usulul Kafi , Volume 2, Page 613

Hadith Number 4

قالَ رَسُولُ اللّهِ (صَلَّى اللّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ): مُعَلَّمُ الْقُرآنِ يَسْتَغْـفِرُ لَـهُ كُلَّ شَيْءٍ حَتَّـى الْحُوتَ فِي الْبَحْرِ

The Messenger of Allah (blessings of Allahbe upon him and his family) has said: “Everything in existence prays for the forgiveness of the person who teaches the Qur’an - even the fish in the sea.”

Usulul Kafi , Volume 3, Page 301

Hadith Number 5

قالَ الإِمامُ عَلِيُِ بْنُ مُوسَـى الرِّضا (عَلَيْهِ السَّلامُ): كَلامُ اللّهِ لا تَتَجاوَزُوهُ وَ لا تَطْـلُـبُوا الْهُدى فِي غَيْرِهِ فَتَضِلُّوا

Imam ‘Aliibne Musa al-Ridha (peacebe upon him) has said: “Do not disregard the Words of Allah, and do not seek guidance from other than Him, for then (surely) you will go astray.”

Uyunul Akhbar ar-Ridha , Volume 2, Page 57

Hadith Number 6

قالَ رَسُولُ اللّهِ (صَلَّى اللّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ): إِنَّ هذِهِ الْقُلُوبَ لِتَصْدَأُ كَما يَصْدَأُ الْحَـدِيدُ وَ إِنَّ جَلائَها قَراءَةُ الْقُرآنِ

The Messenger of Allah (prayers of Allahbe upon him and his family) has said: “These hearts rust just as iron rusts; and indeed they are polished through the recitation of the Qur’an.”

Irshadul Qulub ; Page 78

Hadith Number 7

قالَ الإِمامُ جَعْفَرُ بْنُ مُحَمَّدٍ الصّادِقُ (عَلَيْهِ السَّلامُ): أَلْقُرآنُ عَهْدُ اللّهِ إِلـى خَلْقِهِ فَقَدْ يَـنْـبَغِي لِلْمَرْءِ الْمُسْلِمِ أَنْ يَنْظُرَ فِي عَهْدِهِ وَ إِنْ يَقْرَأُ مِنَ الْقُرآنِ فِي كُلِّ يَوْمٍ خَمْسِينَ آيَةٍ

ImamJa’far ibne Muhammad as-Sadiq (peacebe upon him) has said: “The Qur’an is the trust of Allah (given) to His creations, therefore it is desirable for every Muslim to look at this trust and to recite (a minimum of) 50ayat (verses) of the Qur’aneveryday .”

Usulul Kafi , Volume 2, Page 609

Hadith Number 8

قالَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ ابْنُ أَبِي طالِبٍ (عَلَيْهِ السَّلامُ): أَلْـبَيْتُ الَّذِي يُقْرَأُ فِيهِ الْقُرآنَ وَ يُذْكَرُ اللّهُ عَزَّوَّجَلَّ فِيهِ تَكْـثُرُ بَرَكَتَهُ وَ تَحْضُرُهُ الْمَلائِكَةُ وَ تَهْجُرُهُ الشَّياطِينَ وَ يُضِيءُ لأَهْلِ السَّمآءِ كَما تُضِيءُ الْكَواكِبَ لأَهْلِ الأَرْضِ

Amirul Mo’minin ‘Aliibne Abi Talib (peace be upon him) has said: “Thehouse in which the Qur’an is recited and Allah, The Noble and Grand, isrememberedwill receive numerous Divine blessings (barakah ), the Angels will be present, and theSatans will be distanced from there. In addition, that house will shimmer for the people of the sky, just like the stars shimmer for the people on the Earth.”

Usulul Kafi , Volume 2, Page 610

Hadith Number 9

قالَ رَسُولُ اللّهِ (صَلَّى اللّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ): فِي وَصاياهُ لِعَلِيٍّ (عَلَيْهِ السَّلامُ): يـا عَلِيُّ عَلَيْكَ بِتِلاوَةِ الْقُرآنِ فِي كُلِّ حالٍ

In his last testament to ‘Ali (peace be upon him), the Messenger of Allah (blessings of Allah be upon him and his family) told him: “O’ ‘Ali!Iadvice you to recite the Qur’an in every state (which you may find yourself in).”

Man LaYahdhuruhul Faqih , Volume 4, Page 188

Hadith Number 10

قالَ رَسُولُ اللّهِ (صَلَّى اللّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ): لَيْسَ شَيْء أَشَدُّ عَلى الشَّيْطانِ مِنَ الْقِراءَةِ فِي الْمُصْحَفِ نَظَراً

The Messenger of Allah (blessings of Allahbe upon him and his family) has said: “Nothing is harder for Satan to bear than a person who recites the Qur’an by looking at the pages (of the Qur’an).”

Thawabul A’mal , Page 231

Hadith Number 11

قالَ رَسُولُ اللّهِ (صَلَّى اللّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ): نَوِّرُوا بُيُوتَكُمْ بِتِلاوَةِ الْقُرآنِ وَ لا تَتَّخِذُوها قُبُوراً كَما فَعَلَتِ الْيَهُودُ وَ النَّصارى

The Messenger of Allah (blessings of Allah be upon him and his family) has said: “Brighten up your houses through the recitation of the Qur’an, and do not make them (your homes) like graves, similar to what the Jews and Christians have done (by not performing the prayers and worship of God in their house and limiting this to the Synagogues and Churches).”

Usulul Kafi , Volume 2, Page 610

Hadith Number 12

قالَ الإِمامُ جَعْفَرُ ابْنُ مُحَمَّدٍ الصّادِقُ (عَلَيْهِ السَّلامُ): مَنْ قَرَأَ الْقُرآنَ فَهُوَ غَنِيّ وَ لا فَقْرَ بَعْدَهُ وَ إِلاّ ما بِهِ غِنىً

ImamJa’far ibne Muhammad as-Sadiq (peacebe upon him) has said: “One who recites the Qur’an will be free from need (of everyone), and thereafter will not be in need of anything. But as for the one (who does not recite the Qur’an), nothing at all will make him needless (and he will always be in need of others).”

Thawabul A’mal , Page 230

Hadith Number 13

قالَ رَسُولُ اللّهِ (صَلَّى اللّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ): مَنْ قَرَأَ عَشْرَ آياتٍ فِي لَيْلَةٍ لَمْ يُكْتَبْ مِنَ الْغافِلِينَ وَ مَنْ قَرَأَ خَمْسِينَ آيَةٍ كُتِبَ مِنَ الذّاكِرِينَ وَ مَنْ قَرَأَ مِائَةَ آيَةٍ كُتِبَ مِنَ الْقانِتِينَ

The Messenger of Allah (blessings of Allah be upon him and his family) has said: “One who recites ten verses (ayat ) of the Qur’an every night will not be counted amongst the negligent ones (Ghafilin ); and one who recites fifty verses (ayat ) will be written as those who remember Allah (Dhakirin ); and one who recites one hundred verses (ayat ) will be written down as the obedient and worshipper of Allah (Qanitin ).”

Thawabul A’mal , Page 232

Hadith Number 14

قالَ رَسُولُ اللّهِ (صَلَّى اللّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ): عَلَيْكَ بِتِلاوَةِ الْقُرآنِ وَذِكْرُ اللّهِ كَثِيراً فَإِنَّهُ ذِكْر لَكَ فِي السَّمآءِ وَ نُوْر لَكَ فِي الأَرْضِ

The Messenger of Allah (blessings of Allahbe upon him and his family) has said: “I advise you to recite the Qur’an and remember Allah much, for surely the Qur’an will remember you (do yourdhikr ) in the Heavens and it will be a Divine Light (nur ) for you on the Earth.”

Al-Khisal , Page 525

Hadith Number 15

قالَ رَسُولُ اللّهِ (صَلَّى اللّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ): فَضْلَُ الْقُرآنِ عَلـى سائِرِ الْكَلاَمِ كَفَضْلِ اللّهِ عَلى خَلْقِهِ

The Messenger of Allah (blessings of Allahbe upon him and his family) has said: “The superiority of the Qur’an over the rest of words, is like the superiority of Allah over His creations.”

Mustadrak al-Wasa’il , Volume 4, Page 237

Hadith Number 16

قالَ الإِمامُ جَعْفَرُ ابْنُ مُحَمَّدٍ الصّادِقُ (عَلَيْهِ السَّلامُ): يَنْبَغِي لِمَنْ يَقْرَأُ الْقُرآنَ إِذا مَرَّ بِآيَةٍ مِنَ الْقُرآنِ فِيها مَسْأَلَة أَوْ تَخْوِيف أَنْ يَسْأَلَ اللّهَ عِنْدَ ذلِكَ ما يَرْجُوا وَ يَسْأَلَهُ الْعافِيَةِ مِنَ النّارِ وَ مِنَ الْعَذابِ

ImamJa’far ibne Muhammad as-Sadiq (peace be upon him) has said: “It is advisable for the person who is reciting the Qur’an that when he reaches to a verse from the Qur’an in which there is a request for something that he ask Allah for that thing, or when he reaches to a verse of the Qur’an in which there is talk about the punishment, that he ask Allah for protection from the fire of Hell and the punishment.”

Usulul Kafi , Volume 3, Pages 1-3

Hadith Number 17

قالَ الإِمامُ جَعْفَرُ ابْنُ مُحَمَّدٍ الصّادِقُ (عَلَيْهِ السَّلامُ): ثََلاثَةُ يَشْكُونَ إِلـى اللّهِ عَزَّوَّجَلَّ: مَسْجِد خَراب لا يُصَلِّي فِيهِ أَهْلُهُ وَ عالِم بَيْنَ جُهّالٍ وَ مُصْحَف مُعَلَّق قَدْ وَقَعَ عَلَيْهِ الْغِبارُ لا يُقْرَأُ فِيهِ

ImamJa’far ibne Muhammad as-Sadiq (peace be upon him) has said: “Three things will complain to Allah, The Noble and The Grand, (on the Day ofJudgement ): A desertedMasjid in which the people of the town did not reciteSalat (in it); an ‘Alim who was among the ignorant ones (however the people did not make use of him); and the Qur’an which was not read and was left for dust to collect on it.”

Usulul Kafi , Volume 2, Page 613

Hadith Number 18

قالَ رَسُولُ اللّهِ (صَلَّى اللّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ): مَنْ قَرَأَ أَرْبَعَ آياتٍ مِنْ أَوَّلِ سُوْرَةِ الْبَقَرَةِ وَ آيَةَ الْكُرْسِيِّ وَ أَيَتَيْنَ بَعْدَها وَ ثَلاثَ آياتٍ مِنْ آَخِرَها لَمْ يَرَ فِي نَفْسِهِ وَمالِهِ شَيْئاً يُكْرِهُهُ وَ لا يقريه شَيْطانُ وَ لا يَنْسى الْقُرآنَ

The Messenger of Allah (blessings of Allah be upon him and his family) has said: “Whoever recites the first four verses ofSuratul Baqarah ,Ayatul Kursi (verse 255 ofSuratul Baqarah ) along with the two verses which follow it (verses 256 and 257 up to ‘Wa HumFiha Khalidun ’), and the last three verses (of this sameSurah ) will not see any bad or sorrow in his life or his wealth; Satan will not come near him; and he will not forget the Qur’an.”

Thawabul A’mal , Page 234

Hadith Number 19

قالَ رَسُولُ اللّهِ (صَلَّى اللّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ): لِكُلِّ شَيْءٍ حِلْيَة وَ حِلْيَةُ الْقُرآنِ الصَّوْتُ الْحَسَنُ

The Messenger of Allah (blessings of Allahbe upon him and his family) has said: “Forevery thing there is an embellishment (or a decoration), and the embellishment of the Qur’an is a good voice.”

Biharul Anwar, Volume 92, Page 190

Hadith Number 20

قالَ رَسُولُ اللّهِ (صَلَّى اللّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ): إِنَّ هذَا الْقُرآنَ هُوَ حَبْلُ اللّهِ وَ هُوَ النُّورُ الْمُبِينُ وَ الشِّفاءُ النّافِعُ فَاقْرَوُؤهُ فَإِنَّ اللّهَ عَزَّوَّجَلَّ يُؤْجِرُكُمْ عَلى تِلاوَتِهِ لِكُلِّ حَرْفٍ عَشْرَ حَسَناتٍ

The Messenger of Allah (blessings of Allahbe upon him and his family) has said: “Surely this Qur’an is the rope of Allah, and a manifest Light (nur ), and a beneficial cure. Therefore, busy yourselves with the recitation of it, for Allah - The Mighty and Glorious – grants the reward of ten good deeds to you for every letter which is recited.”

Biharul Anwar, Volume 92, Page 19

Hadith Number 21

قالَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ ابْنُ أَبِي طالِبٍ (عَلَيْهِ السَّلامُ):تَعَّلَمُوا الْقُرآنَ فَإِنَّهُ أَحْسَنُ الْحَدِيثِ وَ تَفَقَّهُوا فِيهِ فَإِنَّهُ رَبِيعُ الْقُلُوبِ وَ اسْتَشْفُوا بِنُورِهِ فَإِنَّهُ شِفاءُ الصُّدُورِ وَاحْسِنُوا تِلاوَتَهُ فَإِنَّهُ أَنْفَعُ الْقَصَصِ

Amirul Mo’minin ‘Aliibne Abi Talib (peace be upon him) has said: “Learn the Qur’an for it is the best of narrations, and understand it thoroughly for it is the best blossoming of the hearts. Seek cure with its’ Light for it is the cure of the hearts. Recite it beautifully for it is the most beneficial of narrations.”

Nahjul Balagha , Sermon 110 (109 in some books)

Hadith Number 22

قالَ رَسُولُ اللّهِ (صَلَّى اللّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ): فَإِذا أَلْتَبَسَتْ عَلَيْكُمُ الْفِتَنُ كَقَطْعِ الْلَّيْلِ الْمُظْلِمَ فَعَلَيْكُمْ بِالْقُرآنِ فَإِنَّهُ شافِع مُشَفَّع وَ ماحَلّ مُصَدِّق وَ مَنْ جَعَلَهُ أَمامَهُ قادَهُ إِلـى الْجَنَّةِ وَ مَنْ جَعَلَهُ خَلْفَهُ ساقَهُ إِلـى النّارِ

The Messenger of Allah (blessings of Allahbe upon him and his family) has said: “Whenever the waves of calamities encompass you like the dark night, seek refuge with the Qur’an - for it is an intercessor whose intercession will be accepted. One who takes it as a guide, Allah will lead that person into Heaven; and whoever disregards it or goes against it, will be lead into the Hell fire.”

Fadhlul Qur’an, Page 599

Hadith Number 23

قالَ رَسُولُ اللّهِ (صَلَّى اللّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ): إِقْرَؤُوا الْقُرآنَ ما ائْتَلَفَتْ عَلَيْهِ قُلُوبُكُمْ وَ لانَتْ عَلَيْهِ جُلُودُكُمْ فَإِذا اخْتَلَفْـتُمْ فَلَسْـتُمْ تَقْرَؤُونَهُ

The Messenger of Allah (blessings of Allahbe upon him and his family) has said: “Recite the Qur’an in such a way that your hearts develop a love for it and your skin becomes softened by it. However as soon as your hearts become indifferent to it (meaning that the Qur’an has no effect on you), then stop reciting it.”

Mustadrakul Wasa’il , Volume 4, Page 239

Hadith Number 24

قالَ إِلإِمامُ مُحَمَّدُ بْنُ عَلِيٍّ الْباقِرُ (عَلَيْهِ السَّلامُ): مَنْ خَتَمَ الْقُرآنَ بِمَكَّةَ مِنْ جُمْعَةٍ إِلـى جُمْعَةٍ أَوْ أَكْثَرَ وَ خَتَمَهُ فِي يَوْمِ الْجُمْعَةِ كَتَبَ اللّهُ لَهُ مِنَ الأَجْرِ وِ الْحَسَناتِ مِنْ أَوَّلِ جُمْعَةٍ كانَتْ فِي الدُّنْيا إِلـى آخِرِ جُمْعَةٍ تَكُونُ فِيها

Imam Muhammadibne ‘Ali al-Baqir (peace be upon him) has said: “One who finishes the recitation of the entire Qur’an in the noble city ofMakkah within the time span of oneJumu’ah (Friday) to anotherJumu’ah or more than this (more than one week), but completes the Qur’an on the day ofJumu’ah , Allah will write for that person the reward of good deeds from the firstJumu’ah that one came into the world, until the lastJumu’ah that one will remain alive in it.”

Thawabul A’mal Page 225

Hadith Number 25

قالَ الإِمامُ جَعْفَرُ ابْنُ مُحَمَّدٍ الصّادِقُ (عَلَيْهِ السَّلامُ): مَنْ قَرَأَ الْقُرآنَ كَثِيراً وَ تَعاهَدَهُ بِمَشَقَّةٍ مِنْ شِدَّةِ حِفْظِهِ أَعْطاهُ اللّهُ أَجْرَ هذَا مَرَّتَينِ

ImamJa’far ibne Muhammad as-Sadiq (peacebe upon him) has said: “Allah will reward the person who recites the Qur’an a great deal and makes a promise with it to try and memorize it even though it may entail great difficulty, a double reward.”

Thawabul A’mal Page 227

Hadith Number 26

قالَ رَسُولُ اللّهِ (صَلَّى اللّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ): يُدْفَعُ عَنْ مُسْتَمِعِ الْقُرآنِ شَرُّ الدُّنْيا وَ يُدْفَعُ عَنْ قارِيءَ الْقُرآنِ بَلْوى الأَخِرَةِ وَ الْمُسْتَمِعَ آيَةً مِنْ كِتابِ اللّهِ خَيْر مِنْ ثَـبِيرِ ذَهَباً

The Messenger of Allah (blessings of Allahbe upon him and his family) has said: “One who listens to the Qur’an (while it is being recited) will be kept away from the evils of this world; and one who recites the Qur’an will be kept away from the trials of the hereafter. And the person who listens to even one verse of the book of Allah - this is better (for him) than possessing a mansion of gold.”

Biharul Anwar, Volume 92, Page 19

Hadith Number 27

قالَ رَسُولُ اللّهِ (صَلَّى اللّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ): عَدَدُ دَرَجِ الْجَنَّةِ عَدَدُ آياتِ الْقُرآنِ (6236) آيَةٍ فَإِذا دَخَلَ صاحِبُ الْقُرآنِ الْجَنَّةَ قِيلَ لَهُ: إِرْقَأْ وَاقْرَأْ لِكُلِّ آيَةٍ دَرَجَة فَلا تَكُونُ فَوْقَ حافِظِ الْقُرآنِ دَرَجَة

The Messenger of Allah (blessings of Allah be upon him and his family) has said: “The number of levels (stages) in Heaven is (equivalent to) the number of verses in theQur’an( 6236). Thus, when areciter of the Qur’an enters into Heaven, it will be said to him: ‘Go up one level for every verse that you can recite.’ Thus, no one will be in a higher level than the one who has memorized the entire Qur’an.”

Biharul Anwar, Volume 92, Page 22

Hadith Number 28

قالَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ ابْنُ أَبِي طالِبٍ (عَلَيْهِ السَّلامُ): إِقْرَؤُوا الْقُرآنَ وَاسْتَظْهِرُوهُ فَإِنَّ اللّهَ تَعالـى لا يُعَذِّبُ قَلِياً وَعْيَ الْقُرآنِ

Amirul Mo’minin ‘Aliibne Abi Talib (peace be upon him) has said: “Recite the Qur’an and seek assistance from it for surely Allah, the Most High, will not punish one who has memorized the Qur’an (and has it within one’s heart).”

Biharul Anwar, Volume 92, Page 19

Hadith Number 29

قالَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ ابْنُ أَبِي طالِبٍ (عَلَيْهِ السَّلامُ): مَنْ قَرَأَ مِائَةَ آيَةٍ مِنَ الْقُرآنِ مِنْ أَيِّ الْقُرآنَ شاءَ ثُمَّ قالَ سَبْعَ مَرّاتٍ: ((يا أَللّهُ)) فَلَوْ دَعا عَلـى الْصَخْرَةِ لَقَلَعَها إِنْشاءَ اللّهُ

Amirul Mo’minin ‘Aliibne Abi Talib (peace be upon him) has said: “A person who recites 100 verses from anywhere in the Qur’an and then says: ‘Ya Allah’ seven times, if he wanted to remove a huge boulder (from the ground), he would be able to do so with the permission of Allah.”

Thawabul A’mal , Page 233

Hadith Number 30

قالَ رَسُولُ اللّهِ (صَلَّى اللّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ): إِذا أَرَدَتُمْ عَيْشَ السُّعَداءِ وَ مَوْتَ الشُّهَداءِ وَ النَّجاةَ يَوْمَ الْحَسْرَةِ وَ الظِّلَّ يَوْمَ الْحُرُورِ وَ الْهُدى يَوْمَ الضَّلالَةِ فَأَدْرُسُوا الْقُرآنَ فَإِنَّهُ كَلامُ الرَّحْمنِ وَ حِرْز مِنَ الشَّيْطانِ وَ رُجْحان فِي الْمِيْزانِ

The Messenger of Allah (blessings of Allahbe upon him and his family) has said: “If you want ease and success in this world, the death of a martyr, to be saved on the Day of Loss, a shade on the Day of the burningQiyamat , and guidance on the Day of going astray, then take lessons from the Qur’an. Surely it is the word of the Merciful, a protection from the Satan, and one of the most weightiest of things for the scale of (good) deeds (on the Day ofJudgement ).”

Jami’ul Akhbar , Page 78

Hadith Number 31

قالَ رَسُولُ اللّهِ (صَلَّى اللّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ): إِنَّ قَراءَةَ الْقُرآنِ كَفّارَة لِلذُّنُوبِ وَ سِتْر فِي النّارِ وَ أَمان مِنَ الْعَذابِ وَ يَنْـزِلُ عَلـى صاحِبِهِ الرَّحْمَةُ وَ يَسْتَغْفِرُ لَهُ الْمَلائِكَةُ وَ اشْتاقَتْ إِلَيْهِ الْجَنَّةُ وَ رَضِيَ عَنْهُ الْمَوْلـى

The Messenger of Allah (blessings of Allahbe upon him and his family) has said: “Surely the recitation of the Qur’an is an atonement for the sins, a covering (protection) from the Hell Fire, and a safety from the punishment. Mercy will descend upon thereciter , the Angels will seek forgiveness for him, Heaven will long for that person, and his Master (Allah) will be pleased with him.”

Biharul Anwar, Volume 93, Page 17

Hadith Number 32

قالَ رَسُولُ اللّهِ (صَلَّى اللّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ): أَهْلُ الْقُرآنِ فِي أَعْلى دَرَجَةٍ مِنَ الآدَمِيِّينَ ما خَلا النَّبِيِّينَ وَ الْمُرْسَلِينَ. فَلا تَسْتَضْعِفُوا أَهْلَ الْقُرآنِ وَ حُقُوقَهُم فَإِنَّ لَهُمْ مِنَ اللّهِ لَمَكاناً

The Messenger of Allah (blessings of Allahbe upon him and his family) has said: “The people of the Qur’an (those who recite and those who memorize the Qur’an) will be in the highest level (in Heaven) from amongst all of the people with the exception of the Prophets and Messengers. Thus, do not seek to degrade the people of the Qur’an, nor take away their rights, for surely they have been given a high rank by Allah.”

Thawabul A’mal , Page 224

Hadith Number 33

قالَ الإِمامُ عَلِيُّ بْنُ مُحَمَّدٍ البّاقِرُ (عَلَيْهِ السَّلامُ): إِنَّ كِتابَ اللّهِ أَصْدَقَ الْحَدِيثَ وَ أَحْسَنُ الْقَصَصِ وَ قالَ اللّهُ تَعالـى: ))وِ إِذا قُرِئَ الْقُرآنُ فَاسْتَمِعُوا لَهُ وَ أَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ ))

Imam Muhammadibne ‘Ali al-Baqir (peace be upon him) has said: “Surely the Book of Allah is the most truthful of all narrations, and the best of all stories, and Allah has said: And when the Qur’an is being recited, then listen to it and remain silent so that perhaps mercy may be shown to you.” [Suratul A’raf (7), Verse 204

Usulul Kafi , Volume 3, Page 422

Hadith Number 34

قالَ الإِمامُ مُحَمَّدُ بْنُ عَلِيٍّ الْباقِرُ (عَلَيْهِ السَّلامُ): مَنْ قَرَأَ الْقُرآنَ قائِماً فِي صَلاتِهِ كَتَبَ اللّهُ لَهُ بِكُلِّ حَرْفٍ مِائَةَ حَسَنَةٍ وَ مَنْ قَرَأَهُ فِي صِلاتِهِ جالِساً كَتَبَ اللّهُ لَهُ بِكُلِّ حَرْفٍ خَمْسِينَ حَسَنَةٍ وَ مَنْ قَرَأَهُ فِي غَيْرَ صَلاتِهِ كَتَبَ اللّهُ لَهُ بِكُلِّ حَرْفٍ عَشْرَ حَسَناتٍ

Imam Muhammadibne ‘Ali al-Baqir (peace be upon him) has said: “Anyone who recites the Qur’an while standing in hisSalat , Allah will record one hundred good deeds (in that person’s book) for every letter that is recited; and anyone who recites the Qur’an while sitting in hisSalat , Allah will record fifty deeds (in that person’s book) for every letter recited; and one who recites it (the Qur’an) in other than hisSalat , Allah will record ten good deeds for every letter that one recites.”

Thawabul A’mal , Page 227

Hadith Number 35

قالَ رَسُولُ اللّهِ (صَلَّى اللّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ): إِجْعَلُوا لِبُيُوتِكُمْ نَصِيباً مِنَ الْقُرآنِ، فَإِنَّ الْبَيْتَ الَّذِي قَرَأَ فِيهِ الْقُرآنَ تَيَسَّرَ عَلـى أَهْلِهِ، وَ كَثْرَ خَيْرُهُ وَ كانَ سُكّانُهُ فِي زِيادَةِ

The Messenger of Allah (blessings of Allah be upon him and his family) has said: “Place a portion (of goodness) from the Qur’an in your homes, for surely ease will come to the people of that house in which the Qur’an is read, goodness will increase, and the inhabitants (of that house) will be given excess bounties.”

Wasa’ilush Shi’a , Volume 4, Page 85

Hadith Number 36

قالَ الإِمامُ عَلِيُ بْنُ الْحُسَينِ (عَلَيْهِ السَّلامُ): آياتُ الْقُرآنِ خَزائِن فَكُلَّما فَتَحَتْ خَزانَة يَنْبَغِي لَكَ أَنْ تَنْظُرَ ما فِيها

Imam ‘Aliibne al-Husain (peacebe upon him) has said: “The verses of the Qur’an are treasures, and every time a treasure is opened up, it is desirable that you look at what is inside it.”

Usulul Kafi , Volume 2, Page 609

Hadith Number 37

قالَ الإِمامُ جَعْفَرُ ابْنُ مُحَمَّدٍ الصّادِقُ (عَلَيْهِ السَّلامُ): ألْحافِظُ لِلْقُرآنِ الْعامِلُ بِهِ مَعَ السَّفَرَةِ الْكِرامَ الْبَرَرَةِ

ImamJa’far ibne Muhammad as-Sadiq (peacebe upon him) has said: “One who protects the Qur’an and acts upon it as well, will be with the noble, devoted Angels on the Day ofJudgement .”

Usulul Kafi , Volume 2, Page 603

Hadith Number 38

قالَ الإِمامُ جَعْفَرُ ابْنُ مُحَمَّدٍ الصّادِقُ (عَلَيْهِ السَّلامُ): مَنْ قَرَأَ الْقُرآنَ وَ هُوَ شاب مُؤْمِن إِخْتَلَطَ الْقُرآنُ بِلَحْمِهِ وَ دَمِهِ وَ جَعَلَهُ اللّهُ عَزَّ وَجَلَّ مَعَ السَّفَرَةِ الْكِرامِ الْبَرَرَةِ وَ كانَ الْقُرآنُ حَجِيزاً عَنْهُ يَوْمَ الْقِيامَةِ

ImamJa’far ibne Muhammad as-Sadiq (peace be upon him) has said: “One who recites the Qur’an and is a believing youth, the Qur’an becomes mixed with his flesh and blood, and Allah - The Noble and Great - will place him with the noble, devoted Angels. In addition, the Qur’an will act as a barrier (between him and the Hell Fire) on the Day ofJudgement .”

Thawabul A’mal , Page 226

Hadith Number 39

قالَ الإِمامُ جَعْفَرُ ابْنُ مُحَمَّدٍ الصّادِقُ (عَلَيْهِ السَّلامُ): إِنَّ الْقُرآنَ لا يُقْرَ هَذْرَمَةً وَلكِنْ يُرَتَّلُ تَرْتِيلاً فَإِذا مَرَرْتَ بِآيَةٍ فِيها ذِكْرُ الْجَنَّةِ فَقِفْ عَنْدَها وَسَلِ اللّهَ عَزَّ وَّجَلَّ (الْجَنَّةَ)، وَ إِذا مَرَرْتَ بِآيَةٍ فِيها ذِكْرُ النّارِ فَقِفْ عِنْدَها وَ تَعَوَّذَهُ بِاللّهِ مِنَ النّارِ

ImamJa’far ibne Muhammad as-Sadiq (peacebe upon him) has said: “Surely the Qur’an is not to be read in a rush or very quickly. Rather, it should be recited in slow, measured portions. Whenever you reach a verse which talks about Heaven, then stop (at that verse) and ask from Allah (the bounties of) Heaven. And whenever you reach a verse which speaks about the Hell, then stop (at that verse) and seek protection from Allah from the Hell Fire (and the punishment).”

Usulul Kafi , Volume 3, Page 301

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.