Alhassanain(p) Network for Heritage and Islamic Thought

Alhassanain (p) Network for Islamic Heritage and Thought

Goal of Life

This text contains five lectures that revolve around God, as the ultimate Goal of Life, discussing about topics such as the goal of creation, individual and social ethics, human perfection and Islamic monotheism.

Author(s): Ayatullah Murtadha Mutahhari

Publisher(s): Foreign Department of Bethat Foundation

www.alhassanain.org/english

IN THE NAME OF ALLAH

Table of Contents

Editor’s Note 4

Translator's Preface 6

Introduction by First Publisher 7

Chapter 1: The Goal of Creation 8

Notes 12

Chapter 2: The Basis of Individual and Social Ethics 13

Chapter 3: Faith, Schools of Thought and World Vision 19

Note 21

Chapter 4: Islamic Faith and Human Perfection 22

Chapter 5: Summing up Islamic Monotheism 26

Part Four: The Philosophy Refuting Nationalism 30

Note 32

Editor’s Note

These five lectures revolve around God, as the ultimate Goal of Life. The first lecture is introductory in content and the last one serves the purpose of summary and conclusion. The Introduction by the first publisher has been retained to emphasize the usefulness of these lectures. It poses a crucial question: “Are all the pains and sufferings, which have made life so bitter for mankind today, not due to the lack of human recognition of the goal of life?”

Lecture one deals with the above question in the context of the prophetic missions. It points out, Creation has a goal which is one of achieving perfection - on the part of the created, as envisaged by the Creator. Prophetic missions are acknowledged as enhancing this process. In the light of the divine revelations, individuals are called upon to realize their potential-and achieve the goal of their respective life, which, in its perfectibility before eventual return to the Creator, is identical with that of all creations .

Lecture two points out that a school of philosophical thought needs spiritual ideals, too, so that both individuals and their societies have objectives to strive for. It emphasizes their inborn spiritual or conscientious responsibility to the Creator. (“If there were no God, everything would be permissible.”). Its accomplishment is visualized on the basis of mutuality of human concern as part of the oneness of mankind.

Lecture three explains that faith is crucial to any school of thought or social ideology, in that it promotes love, affection and similar other virtues among people. In this context, it elaborates on the implications of monotheism in Islam, specially in lending a universal perspective that extends beyond dialectical materialism and humanism.

Lecture four examines Islamic Faith as a motive force for attaining human perfection. Having faith because it carries with it some beneficial effects is not considered a blessing in itself, since it requires to be constantly perfected. In fact, deriving benefits is not, or ought not to be, the aim.

In the words of Ibn Sina it is like “ working for a wage so that, without that wage, there would be no willingness to work”. The relevant Islamic logic concerning prayers is well summed up by Hadrat Ali (a) when he said: “O' God. I do not worship you for fear of your Fire, nor for cupidity in desiring heaven; I worship you because you are worthy of it”.

Lecture five evaluates various schools of thought concerning human perfection, including the views of Socrates, Plato, Gnostics and intellect- oriented divine philosophers. It concludes that God is not comparable to a father or anyone or anything else of the paternal kind. He is what He is and other things, too, are attributable to Him. As Sa'di's Boostan puts it: “The way of intellect is a maze; but, for the wise, there is nothing but God .” Knowledge, wisdom, sense of justice, truth, beauty, liberty and loving others are all inculcated and enhanced for His sake even as His blessings. These deserve grateful acknowledgment not merely in formal worship, but through constant awareness and rectitude of action and behavior.

M. K. Ali

Mehr, 1361 A.H (Solar)

October, 1982

Translator's Preface

The martyred scholar, Murtadha Mutahhari was born in 1918 in the village of Fariman of Mashad in Khorassan. He studied for 16 years at the Divinity College of Qum in the branches of literature, philosophy, jurisprudence and some other Islamic subjects, Then, for several years, he acted as professor of theology and philosophy in the same college and at Tehran University.

Then he turned his attention to research which resulted in the publication of many books on religious, philosophical and social topics.

He was an erudite and versatile scholar, as is proved by his numerous lectures, pamphlets and books, a total of 35 published works, the most well-known of which are “Islamic World Vision”, “Man in the Qur'an”, “Islamic Revolution”, “Man and Faith”, “Divine Justice”, “Society and History”, “Revelation and Prophethood”. He was assassinated in the year 1980 in Tehran.

This book contains the five following lectures:

1. The Goal of Creation

2. The Basis of Individual and Social Ethics

3. Faith, schools of Thought and World Vision

4. Islamic Faith and Human Perfection

5. Summing up Islamic Monotheism

These lectures are closely connected in this way that they offer various ideas offered by various schools and particularly Islam concerning the goal of life and human perfection.

In this book the letters (S) and (a) stand respectively after the name of Muhammad and other prophets and Imams, as abbreviation for the following two phrases: “Greetings upon him and his household” for the Prophet, and “Peace be on him” for each Imam.

I wish to express my thanks to Mr. M. Khurshid Ali, editor of the Be'that Foundation for his co- operation in reading the manuscript and making helpful suggestions.

A.P

Introduction by First Publisher

This book is a collection of five lectures delivered in 1972 on “Goal of Life”, as part of a series called “World in Islamic Perspective.”

In those years the matter of compiling a book entitled “Islamic World Perspective” and presenting it to the younger generation had attracted the attention of religiously enlightened people. This topic and its main outline was discussed in a small group consisting of not more than ten members.

It was Mutahhari's custom to propound an interesting topic many times in big and small sessions and subject it to criticism and analysis before it was presented to the public. Then, he would begin writing it in his charming style. His “Introduction to the Islamic World Perspective” was eventually written in the summer of 1978 in an abridged form under seven sections and gradually published in a series. (This collection is taken from a tape which is unfortunately not available.)

What encourages us to publish these lectures are the refined and original ideas of Mutahhari, which have their source in Islam. Secondly, we had in mind the recommendation of the Present Imam to enable the young generation to benefit more from the works of this martyred scholar which provide guidance to the Islamic society of modern Iran. We have, therefore, considered it our duty to offer the original text without any alteration, except a few phrases, to those readers interested in the works of Murtadha Mutahhari, We hope that they will find it acceptable.

In these lectures, our scholar discusses the “Goal of Life” from the viewpoints of the Qur'an and various human schools of thought, and opens up the intellectual horizon in every direction to allow the human mind to assimilate freely. For if the goal of life is to be defined as the Qur'an requires it and to be heeded, it will be to gain a warmth and enlightened way of life, which will produce men and communities different from those of today, and this is what mankind is longing for.

Are all the pains and sufferings, which have made life so bitter for mankind today, not due to the lack of human recognition of the goal of life?

Life is not bitter and unpleasant in itself. It is deviation from the right path that imposes all these pains and sufferings on mankind.

Today the young generation of our society is more than ever in need of an important discourse on life, such as presented here to avail its sublime spiritual revolution, to illuminate the dark paths of modernistic materialism through a precise knowledge of the goal of life.

Chapter 1: The Goal of Creation

One of the fundamental problems to investigate is the goal of life. Man always asks questions like what he lives for and what his objective in life should be. From the viewpoint of Islam, one would as well ask: “What is the objective and purpose of prophetic missions?”

The objective of the prophetic missions is not dissimilar to individual goals of men (peoples), for whom the prophets have been appointed; for, the prophets are sent to guide men towards certain goals. Going one step further, we could ask: “What is the goal of creation, of man as well as other creatures? “

This point requires an exact analysis. It may pertain to 'the goal of the Creator in Creation, the manifestation of His Will and Purpose. We cannot t assume a goal for God, and believe that He wishes to attain something by His acts. Such a supposition implies a shortcoming in the doer of an action, which may be true of creatures with a potential power, but not of the Creator; since it would mean that He intends to move towards perfection and secure something which He does not have.

But sometimes by the goal of creation is meant the goal of the created action, not of the Creator. This would involve the movement of the created towards perfection, not the perfection of the Creator Himself. In this sense, if we think that the nature of creation has always been movement towards perfection, then there is a motive in creation.

This is actually the case, that is, each thing that is created has an independent stage of perfection ahead of it to be attained; and so for everything there exist stages of deficiency or perfection until the maximum limit is reached. The question of the 'motive in the creation of man' is basically one that refers to the 'nature of man'. It pertains to whatever talents are inherent in him, and whatever individual perfections are possible for him. Once perfections are accomplished by one, we may say he was created for them,

There is apparently no need to elaborate on the purpose and goal of the creation of man as a separate topic. It will be sufficient to see what kind of a creature man is, and what abilities are inherent in him. In other words as our discussion concerns the Islamic aspect of the matter, and not a philosophical one, we must see how Islam regards man and his abilities .

Naturally the mission of the prophets, too, is believed unanimously to facilitate man's perfection and to aid him to remove the deficiencies which neither he, as an individual, nor his society is able to remove. It is only with the aid of their divine revelations that he can advance towards enhancing perfection .

Accordingly, every individual must see what he can be after identifying his potentialities, so as to bring them to fruition. That is the goal of our life.

So far, the subject is treated in general, Now we must go into detail: Whether the Qur'an has discussed the goal of man, and whether it gives the reason for his creations as well as the mission of Prophets .

Very often we say that man is created for seeking happiness and God neither wants nor gets any benefit from man's Creation. Actually man is destined to choose his way freely, His guidance is a matter of duty and belief, not instinctive and compulsory. So, as he is free, he might as well choose the right way.1

But what is happiness according to the Qur'an? It is often said that the purpose of man's creation and prophetic missions is to make man strong in knowledge and resolution, so that he may learn more and more, and secure the power to do what he desires .

Thus the purpose of creating a seed is to realize its potential to become a mature plant. Likewise, a lamb ' s herbivorous development into sheep manifests a purpose of creation (useful to man. Ed.). Man's potentiality is much superior, he is meant to be knowledgeable and able. The more he knows, the more he can use his knowledge and the nearer he will be to his human goal and purpose.

Sometimes it is said that the goal of human life is happiness in the sense that during the time one is alive, he should live comfortably and happily enjoy the blessings of Creation and nature, suffer less pain from either natural causes or from fellow- creatures. This is considered happiness. This means, then, getting maximum pleasure and minimum pain .

It is also said that the prophets too are sent to make it possible for man to secure maximum pleasure and have minimum pain. If the prophets have introduced the subject of the next world, it is meant as a continuation of this life. In other words, as a way has been shown for human happiness and as following it requires the granting of a reward, and opposition to it involves punishment, this reward and punishment are presented on the models of this world, so that the laws of this world would not be futile. Moreover, as the prophets were in no position as executives in this world to grant rewards or deal punishment, another world had to be offered where the good would be rewarded, and the wicked punished.

But we come across none of these statements in the Qur'an, where the purpose of creating jinns and human beings is given as 'worship'.2 This may seem to us too difficult to understand. Of what use is worship for God? It does not benefit Him. Of what use is it to man? But this point has been explicitly mentioned in the Qur'an as the purpose of Creation. Contrary to the view that the next life is subsidiary to this one, the Qur'an says that “If there were no Resurrection, Creation would be futile.” And again it says:

“Do you suppose that we have created you in vain?”(The Qur'an, 23:115)

It is suggestive of something wisely done.

Is it assumed that creation is meaningless, and man does not return to God? In the verses of the Qur'an the question of Resurrection occurs repeatedly with the matter of the rightfulness of creation. Its reasoning is based on the implication that this world has a God, and He does nothing in vain, and all is rightful and not in play, and there is a return to Him who accounts for the whole universe.

We never come across this idea in the Qur'an that man is created in order to know more and act more to attain his goal. He is created to worship, and the worship of God is in itself a goal. If there is no question of knowing God which is the preface to worship, then man has failed in his advance towards the goal of creation, and from the viewpoint of the Qur'an he is not happy. The prophets, too, are sent to guide him towards that happiness which is the worship of God.

Thus the goal and ideal that Islam offers is God, and everything else is preparatory to it, and not of an independent and fundamental importance. In the verses where the Qur'an mentions perfect human beings, or speaks on their behalf, it says they have truly understood the goal of life and endeavored to attain it. It says for Ibrahim:

“I have devoted my worship to Him who has created heaven and earth, and I am not a pagan.” (The Qur'an, 6:79)

This Sura, too, says:

“My prayer, worship, life and death are for God, who is the Lord of the Universe “ (The Qur'an, 6:162)

This monotheism of the Qur'an is not merely an intellectual one, thinking that the origin of universe is one thing and its Creator is another. It includes the faith and conviction of man that there is only one Creator, and his goal, which is the only worthy one, is He alone. All other goals are the product of this one and subsidiary to it.

Thus, in Islam everything revolves round the axis of God, including the goal in the mission of prophets and individuals' goal of life.

Now let us study the question of worship. In the second verse, Ibrahim's words show pure devotion and he shows himself a thoroughly devoted servant of God who is ruled by no thought but that of God.

Concerning the reason for the mission of prophets, the Qur'an offers several explanations. In Sura Ahzab, Verses 33, 45 and 46 it says:

“O, Prophet, We sent you as witness, harbinger and giver of warning, to invite towards God by his leave, and to be a bright light.”

Thus a prophet is a witness to the people's deeds; a harbinger of the good deeds recommended by the prophets; an agent of warning against evil acts, and a man who calls human beings towards God, which is by itself an ultimate goal.

Elsewhere a prophet's mission is mentioned as a duty to bring people out of darkness into light. So, it is clear that the people are called upon to know God The prophets are the link between creatures and the creator.

In another verse another point is mentioned as the goal in the mission of the prophets:

“Truly we sent our prophets with clear proofs and with them we sent the Book and true measure, so that the people rise in justice, and we sent iron in which there is great firmness and benefits for people ...” (The Qur'an, 57:25)

In this verse by measure is probably meant law, so that justice will prevail. Thus, the prophets have come to establish justice, and this is another aspect of their objective.

Justice cannot, as people like Ibn Sina argues, be truly established among people without an equitable law, which for two reasons cannot be devised by man. Firstly, man cannot distinguish truth completely or free himself from personal bias, Secondly, there is no guarantee for its execution, for, man's nature makes him prefer himself to others. So, when the law is in his favour, he accepts it, and when it is against his interest, he rejects it.

A law must be of a kind to which man submits, and such a law must come from God to induce obedience in man's deep conscience. This just law is from God, and to have a guarantee for its execution, rewards and punishments must be devised, and to enable people to have faith in them, they must know God himself. Thus, knowing God is? for several reasons, a pre-requisite for the establishment of justice.

Even worship is set up to prevent people from forgetting the legislator and to remember Him always as an overseer, With this argument, calling people to God is another goal, otherwise there would be no motive for knowing Him,

In this way, we have three types of logic, The first one is that the goal in the mission of the prophets is only the establishment of justice among people and securing for them a happy life in this world, Accordingly, knowing God and having faith in Him and in Resurrection are all pre-requisites to hat. The second logic is quite the reverse, that is, knowing God and worship and proximity to God are the main goal, and justice is secondary Man' s spirituality in this world is predicated on his social life, and social life without law and justice is not possible. So, law and justice are pre-requisites for worshipping God. Thus attending to social problems which we consider so important today in connection with justice are objectives of the Prophets, but its importance remains secondary.

The third view questions the necessity of envisaging a separate goal for the prophets' mission and another for Creation and life, and thereby the need of considering one of them as the principal goal and the other as a subsidiary one We may say the prophets have had two independent goals, one of them as a link between man and God for the sake of worshipping Him, and secondly to establish justice among people; so we may put aside the idea of one of them being a pre-requisite to the other.

You can find examples of this in the Qur'an, where the matter of the purification of self is emphasised, and salvation is stated to depend on it Is self-purification a goal in Islam? Is it a goal or a pre-requisite, pre-requisite for what? For knowing God, and linking to Him and worshipping Him? Or for the establishment of social justice? According to this view, as the prophets' mission sought the establishment of social justice, social evils and goodness are distinguished. They recommend human beings to avoid the evils, such as envy, pride, selfishness, sensuality, etc, and cherish virtues such as truthfulness, integrity, affection, modesty, etc Or should it be claimed that self-purification is in itself an independent goal?

Which of the above views should be accepted? To our way of thinking the Qur'an never approves of dualism in any sense. The Qur'an is a monotheistic book in every sense of the word, it says:

“God has no like or equal “(The Qur'an, 42:11)

It represents all the Attributes of God in their utmost perfection::

“All the best Names are His,” (The Qur'an, 20: 8)

“The Most Exalted Attribute is only God's.” (16: 60)

It admits of no partners for Him, and no rival, and says all power belongs to Him and to none other. It is also monotheistic in not attributing any goal as a fundamental, independent and ultimate to the universe but God. For man, too, in both his creation and his obligations and actions, no goal but God is recognised,

There is all the difference between a man who wants Islam, and a man who believes in just schools of philosophy. Many of the things said by Islam are the same as those of others, but not in the same perspective. Islam always regards matters in a monotheistic perspective.

In philosophy, as we said before, man has reached a stage where he says that the world is governed by a series of constant and unalterable laws. The Qur'an says the same but in the divine context:

“You will never find God's Way alterable.” (35: 43)

The Qur'an does not only accept the principle of social justice, but considers it most significant, though not as an ultimate goal, nor as a pre-requisite to what we understood by worldly happiness .

Islam accepts worldly happiness within the practical constraints of monotheism, that is, to be wholly devoted to God.

According to the Qur'an, man gains his happiness only from God, and it is He who fills all the gaps in his life, and satisfies him. The Qur'an says:

“Those who have faith and their hearts are tranquil in thinking of God, know that all hearts find peace by remembering God .”(13:28)

Only God brings repose to the anxious and inquisitive hearts of man. Other things are subsidiary and preliminary matters, not the final stage. The same is said of worship:

“To remember God, pray.” (The Qur'an: 20:14)

Also, the following verse says:

“Prayer checks wickedness and injustice, and remembering God is more important.”(The Qur'an: 29:45)

Islam thinks of man as created to worship God, to seek proximity to Him and to know Him, all of which give him power. But knowledge and power are not the ultimate goal, nor is self-purification.

Notes

1. The Qur'an, Sura Al-Insan, Verse 3: We have shown man the way to be grateful or ungrateful.” (76: 3)

2. The Qur'an, 51:56: I have only created Jinns and men, that they may serve Me.

Chapter 2: The Basis of Individual and Social Ethics

In his life, both personal and social, man is in need of a number of non-material objectives. Every social system requires a number of objectives which are common between individuals, without which social life would be impossible in its true sense. For, social life means co-operation and attainment of common goals, both material and spiritual.

The common goals of some people may be material, such as commercial or industrial companies which are formed by a number of people providing the capital and others providing the labor.

But human society cannot be managed like a company, since its basis is quite different from that of a firm, This is of course, our view, while there are others like Bertrand Russell who think that the basis of social ethics is only individual interest. They consider social ethics as a kind of contract between individuals, which they uphold as the best means of safeguarding their interests.

Russell gives the following example to illustrate his point. He says: “I wish to get possession of my neighbor' s cow, but I realize that if I do so, his reaction will be to seize mine, and another neighbor, too, may do the same. Thus, instead of getting a profit, I suffer a loss. So I consider it advisable to respect his right and let him keep him cow, so that I may

Russell believes the basis of social ethics to be a respect for individual rights. We may say robbers, too, have the same relationship, in being bound together for robbing and enforcing some kind of justice among themselves, since they cannot act alone That is why we say that Russell' s motto is at variance with his philosophy .

His motto is humanitarian, but his philosophy is contrary to it By considering self-interest as the basis of social ethics, we are making it compulsory for an individual to co-operate with others since he fears their reaction if they possess similar power and strength. But if a man reached a stage where he was sure that others were too weak to hurt him, there is no need to observe those moral principles.

Suppose Nixon and Brezhnev to be equally powerful, In facing each other they calculate that it is to their interest to respect their mutual expectations But if each of them faces a weak nation, there is no necessity for such a respect. Russell's criticism of the United States in fighting Vietnam would then appear to be unacceptable!

In any case, their school of thought is injudicious, for, it permits the strong to constrain the weak, If the weak have no tolerance for constraint they must try to become strong. Politically this may be true, but it is not ethics, for, the weak cannot persuade the strong to act otherwise. Arbitrary conduct would seem permissible for the strong in the political school of thought,

Any school of thought may be based on the same common material goals, but it ought to suggest other ways of checking depravity. By saying that the causes of individual aggression should be investigated and then removed, these causes are not necessarily related to human or intellectual or educational constraints.

If you ask what barrier there is against the aggression of the strong against the weak, they may say: the society should be built from the beginning in such a way that there would exist no strong or weak individuals in it. If the sources of strength and weakness are discovered and removed, then all men will be at the same level, and because of their equality of power, they will respect one another.

That is possible, according to them, by doing away with private ownership of wealth/property. Getting rid of ownership will put an end to human inequalities/ transgressions A society where all men have a common material goal, will be managed like a real co-operative enterprise in which there will be no injustice .

The school of Marxism is almost such a school, where no emphasis is laid on human spirituality and there is no talk of moral conscience etc, The emphasis is on ownership which, according to them, is the source of all wickedness and oppression. private ownership is replaced by state or societal ownership, so that each individual works according to his ability and receives compensation from the state or society in proportion to his needs.

This is believed to be naturally conducive to establishment of peace, tranquility, justice and good morals will be established there. All evils, such as enmity, hatred and other complexes, are then expected to be removed, and all will live in brotherhood and equality.

But this is all wrong for the following reasons: It is actually shown that in societies where private ownership has been abolished, oppression, and deviation continue to exist. If the socialists were right in their reformatory claim, as soon as society is organized on a communist basis, it would be impossible for it to suffer corruption again. On the other hand, we have often witnessed that communist societies purge their own leading members from time to time. Private ownership, therefore, cannot be the only factor for gaining privileges.

Firstly, privileges do not consist only of money and deals, There are many others which are valued by human beings, For a woman being more beautiful than others is an advantage, which has nothing to do with ownership, and in a communist system, too, it has its own place.

More important than that are the privileges of rank and position, Rockefeller who has been one of the richest men in the world, has always had a longing for being elected President of the United States. Sometimes such a desire is so strong that many a wealthy man is willing to sacrifice most of his wealth to fulfill it, and gain fame and honor as a man of power. Man has always valued being respected by others no matter whether it is through fear, or affection and devotion.

Are there not men who would be in the place of Ayatullah Boroujerdi, so that people would be eager to meet them, kiss their hands, bring gifts to them, and feel honored to be received by them? Do they not wish to be a king so that hundreds of officers and men would stand to attention before him, even if it is through fear? These things, then, are valued by human beings, otherwise they would not be willing to lose everything else to gain such an advantage.

Therefore, the root cause of human transgressions and social evils is not only wealth. There are also other factors which cannot be overcome by communism,

Secondly, when other privileges are secured by their previous advantages, even in a communist society the profits of those possessing better advantages are greater. Foe example, would the interest on the wealth of a Soviet leader be equal to that of a peasant, even if he represents the peasantry. A peasant may never get the experience of travel by Place even once in his life, while his leader has the best aircraft at his disposal. Therefore, it cannot be claimed that the advantage of wealth is solved by communism, nor that individuals will benefit equally from societal wealth .

Do our own civil servants benefit equally from public funds which are beyond private ownership. A man in a higher position enjoys much higher advantages than an ordinary employee.

What is significant is that even in the same communist societies, there arise needs for self- sacrifice and relinquishment of material advantages. For example, a soldier who goes to fight and is killed, is not killed on the basis of mutual interest. He must be motivated by certain ideals or sentiment to be willing to offer his life for their sake. So, the most materialistic school cannot do without some kind of spiritual values, even if he turns his conviction into something to be worshipped.

A school of thought of a community based merely on material interest, cannot be really comprehensive or practical. How do communist leaders act in connection with the principles, ideals, mottos and symbols of their system?

They act as if their system is above everything else, while in fact it is only a means of attaining life's interests, On the basis of materialistic school, their principle is like an architect's plan for a building. There is nothing sacred about a plan, It is only an aid to construction. The best plan is subsidiary to the building for which it is drawn up. The most that can be said of a school of thought is that it is the best plan for a society, but why should the plan itself be considered as something to be worshipped? The plan is for a building, and the building is for me; so why should I be sacrificed for the plan?

Such a claim is nonsense, and still a system is rarely regarded as only a means for building a society, It is often looked upon as something sacred for which it would be an honor to give up one's life. Its followers may think their claim baseless, yet they will have to inculcate themselves and others with a spirit of sacrifice.

Now let us see what comprise spiritual goals or values. Are they real or only suggestions to deceive simpletons? Why are they considered of much higher worth than material values?

What is a value after all? When a person performs a task willingly, it is for a purpose, a purpose which is important to him, whether it is material or spiritual. It means that that purpose has an interest for him, otherwise he would never follow it. It is said that absolute purposelessness or futility is impossible.

From a material viewpoint, it is obvious that I will be drawn to whatever is useful for me and for the continuation of my life; for, I am naturally attached to my life instinctively. The word value can be used for material things, as well as spiritual ones. A physician can have value for me. So has medicine .

Material things are in reality physical or required for the body; exercise is also needed for the body, though it is not a substance. SO! food and exercise have value for us. Being charitable to others may have no material benefit for the doer; similarly serving society and the next generation may only be good deeds, but what are their values to him who serves?

A person makes a great effort to serve in an educational organization for the sake of the next generation, and receives no profit, and may even lose his time and the possibility of having a higher income, How should we regard this matter spiritually?

Spiritual matters are very important in human life. The question may be asked whether spirituality is confined to the faith in God, or whether it is possible to have no such faith and yet have a number of spiritual values to govern human life.

Sartre in his book on “Genuineness of Man” quotes this sentence of Dostoevsky: “If there were no God, everything would be permissible.” This means that goodness and badness, truth and falsehood, treason and service all depend on whether we believe in God or not, If we have no such belief, then there will be no barrier, and everything is allowed. Is this true or not?

There is one thing peculiar to Marxists that, as materialists, they claim that they have nothing to do with spirituality, or humanity, and if they refer to sound humanism, they imply a classless society, According to them men are either sound or deficient, and their defects arise from private ownership of property and socio-economic class differences. Once these differences are removed, human beings return to their previous state of soundness. They believe in no other perfection for man and no other progress or evolution.

What about recent schools of thought like Sartre's, which are materialistic and yet believe in spiritual values like humanism, and speak of human responsibility? On the one hand they believe man to be free from any divine sovereignty, or rule of nature, and his will does not by any means depend on the past, It is man who builds himself up, not environment, or destiny or God; so he is responsible for himself, Therefore any act chosen and done by him, must be good. In this way he makes himself a model for others to imitate, and to this extent he is responsible for the conduct of others, too.

Now let us see what this responsibility is and what it means, It is a spiritual matter, not a material one, In a materialistic school they may say, a human being has a conscience which answers questions of responsibility If they believed that man has two personalities, an animal one and a human one, when he commits an offence, the former is chastised by the latter, That would be something But they deny the existence of conscience. So, where is the root of responsibility?

In any case they believe in responsibility, and that is a spiritual matter. They say: “I am responsible before mankind and before the next generation. What does that mean? They belong to a materialistic school, and yet they want to build up humanism (or spirituality) and make men submit to it, They cherish this idea, but minus God. Sartre even says: “If God enters all this, then there exists no spirituality, for, the basis of it all is human liberty, and God's presence means lack of liberty, and thus responsibility without liberty of choice is meaningless .

Someone may say: “What prevents us from believing in spirituality without belief in God? For, there is a conscience inherent in man ' s nature, which enables him to enjoy good deeds, and abhor wicked acts. He performs good deeds not for the sake of material benefits, but simply because he enjoys doing do, as he enjoys knowledge of history or geography etc., the only profit of which for him is a greater awareness. Similarly, ethical matters give him pleasure.”

Epicurus, the Greek philosopher, supports this idea. Omar Khayyam, too, is said to believe in it. Hence Epicurism was applied later on to every type of pleasure-seeking unconcern. But it is claimed that in his real school, Epicurus also believed in spiritual pleasures which were more lasting and more easily secured. Love of beauty flowers, birds, songs, etc. is another example of pleasure without having any material benefit, but giving the spirit some enjoyment.

All those remarks may be true to some extent, but they involve two limitations. Firstly, man's conscience may not be sufficiently identifiable in depth to provide a basis for a school of thought. If a human being does something only for pleasure, it is only as far as the border of death or successive imprisonment, and within the field of diversion, but not in the form of profound needs which are identified by a school of thought. No one is ready to give his life for flowers in his garden. He wants to be alive to enjoy them. Helping others gives pleasure, but no one is willing to die for it.

So, it is true that one enjoys good deeds in the depth of his conscience, and the Qur'an, too, recognises this. However, even conscientiousness does not provide a basis for a school of thought. It requires a much deeper faith. So, if someone says that Imam Husain (a) came to Karbala and offered his own life and those of his young followers, as a way of merely satisfying his urge to serve people, this is not a true judgment. This is because he was evidently motivated by not only his conscientiousness, but his deeper faith.

If there is no God and no order of objectiveness, and no intrinsic connection between man and things, should we not say that there is an error in nature? Schopenhauer says: “Nature, in order to mislead people and send them after its own purpose, offers them pleasures.” For example, nature desires the survival of creatures. If it orders a man to marry and work to support his wife and children, an intelligent man would not do so. But nature deceives him in such a way that he willingly seeks marriage In any case every pleasure is based on a need. We eat because our nature requires that substance, and drink and sleep for a similar reason. If we had no need, we would not resort to them.

The reason for material enjoyments is clear, but what about spiritual pleasures? If I watch an orphan feed, why should I be pleased? It has nothing to do with me, and so this pleasure is futile, for, there is no basic wisdom in it. But if we believe in an inter-relationship in world order and in a creation based on wisdom, then we consider all human beings as fellow-members of a single community, who seek the pleasure of witnessing others' wellbeing.

This is so because we follow a true principle in creation. But if this pleasure is accidental and only due to one's natural make-up, again it would be futile, since it lacks a natural objective, Therefore, while we believe in a moral conscience and claim that men naturally benefit by good deeds and lose by evil ones, again our actions would be futile without a belief in God and in the goal of creation.

When we believe in a moral conscience granted by God to man to attain a goal, then an orphan and an old woman and myself will be considered fellow- members of an organization and parts of a general plan. Thus, we follow a divine will and wisdom and try to attain that goal. Then nothing is futile and everything is real and true.

Therefore every school of thought and every social system needs a number of spiritual ideas; an ideology which is above material values, and is so strong that it becomes sacred. This sacredness may be considered worthy enough by a man to sacrifice his personal life for it.

A school of thought, such as indicated above, is reminiscent of the poet Sa'di:

“The wind and clouds, the sun and the and firmaments are all busy working, So that you may gain a livelihood, and not spend it in negligence,”

It believes in a responsibility for every created thing. Or, as the Qur'an says:

“Do you not see that God tamed for you everything on the earth and in heaven?” (31:20)

Thus, each thing in creation is meant for a purpose, and it performs its task accordingly .

Therefore, man, too, has a responsibility, in an ocean of responsibilities. But a system which considers things to be without an ultimate goal, believes in no responsibility for any creature, but confines it to man. Why this should be so, is not explained .

Ideals are fundamental for every school of thought, in order to give an individual, as well as society, something to work for. And, these ideals are meaningless without a belief in the Creator and His Wisdom manifest in the Creation.

Allah

[1:1] In the name of Allah, the Beneficent, the Merciful.

[1:2] All praise is due to Allah, the Lord of the Worlds.

[1:3] The Beneficent, the Merciful.

[1:4] Master of the Day of Judgment.

[1:5] Thee do we serve and Thee do we beseech for help.

[2:21] O men! Serve your Lord Who created you and those before you so that you may guard (against evil).

[2:22] Who made the earth a resting place for you and the heaven a canopy and (Who) sends down rain from the cloud then brings forth with it subsistence for you of the fruits; therefore do not set up rivals to Allah while you know.

[2:106] Whatever communications We abrogate or cause to be forgotten, We bring one better than it or like it. Do you not know that Allah has power over all things?

[2:107] Do you not know that Allah's is the kingdom of the heavens and the earth, and that besides Allah you have no guardian or helper?

[2:115] And Allah's is the East and the West, therefore, whither you turn, thither is Allah's purpose; surely Allah is Ample giving, Knowing.

[2:116] And they say: Allah has taken to himself a son. Glory be to Him; rather, whatever is in the heavens and the earth is His; all are obedient to Him.

[2:117] Wonderful Originator of the heavens and the earth, and when He decrees an affair, He only says to it, Be, so there it is.

[2:118] And those who have no knowledge say: Why does not Allah speak to us or a sign come to us? Even thus said those before them, the like of what they say; their hearts are all alike. Indeed We have made the communications clear for a people who are sure.

[2:138] (Receive) the baptism of Allah, and who is better than Allah in baptizing? And Him do we serve.

[2:139] Say: Do you dispute with us about Allah, and He is our Lord and your Lord, and we shall have our deeds and you shall have your deeds, and we are sincere to Him.

[2:140] Nay! Do you say that Ibrahim and Ismail and Yaqoub and the tribes were Jews or Christians? Say: Are you better knowing or Allah? And who is more unjust than he who conceals a testimony that he has from Allah? And Allah is not at all heedless of what you do.

[2:163] And your Allah is one Allah! There is no god but He; He is the Beneficent, the Merciful.

[2:186] And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.

[2:245] Who is it that will offer of Allah a goodly gift, so He will multiply it to him manifold, and Allah straitens and amplifies, and you shall be returned to Him.

[2:255] Allah is He besides Whom there is no god, the Ever-living, the Self-subsisting by Whom all subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth is His; who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them, and they can- not comprehend anything out of His knowledge except what He pleases, His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not, and He is the Most High, the Great.

[3:2] Allah, (there is) no god but He, the Ever-living, the Self-subsisting by Whom all things subsist

[3:5] Allah, surely nothing is hidden from Him in the earth or in the heaven.

[3:6] He it is Who shapes you in the wombs as He likes; there is no god but He, the Mighty, the Wise

[3:18] Allah bears witness that there is no god but He, and (so do) the angels and those possessed of knowledge, maintaining His creation with justice; there is no god but He, the Mighty, the Wise.

[3:26] Say: O Allah, Master of the Kingdom! Thou givest the kingdom to whomsoever Thou pleasest and takest away the kingdom from whomsoever Thou pleasest, and Thou exaltest whom Thou pleasest and abasest whom Thou pleasest in Thine hand is the good; surely, Thou hast power over all things.

[3:27] Thou makes the night to pass into the day and Thou makest the day to pass into the night, and Thou brings forth the living from the dead and Thou bringest forth the dead from the living, and Thou givest sustenance to whom Thou pleasest without measure.

[3:29] Say: Whether you hide what is in your hearts or manifest it, Allah knows it, and He knows whatever is in the heavens and whatever is in the earth, and Allah has power over all things.

[3:109] And whatever is in the heavens and whatever is in the earth is Allah's; and to Allah all things return

[3:129] And whatever is in the heavens and whatever is in the earth is Allah's; He forgives whom He pleases and chastises whom He pleases; and Allah is Forgiving, Merciful.

[3:148] So Allah gave them the reward of this world and better reward of the hereafter and Allah loves those who do good (to others).

[3:150] Nay! Allah is your Patron and He is the best of the helpers.

[3:160] If Allah assists you, then there is none that can overcome you, and if He forsakes you, who is there then that can assist you after Him? And on Allah should the believers rely.

[3:189] And Allah's is the kingdom of the heavens and the earth, and Allah has power over all things.

[4:1] O people! be careful of (your duty to) your Lord, Who created you from a single being and created its mate of the same (kind) and spread from these two, many men and women; and be careful of (your duty to) Allah, by Whom you demand one of another (your rights), and (to) the ties of relationship; surely Allah ever watches over you.

[4:45] And Allah best knows your enemies; and Allah suffices as a Guardian, and Allah suffices as a Helper.

[4:126] And whatever is in the heavens and whatever is in the earth is Allah's; and Allah encompasses all things.

[4:131] And whatever is in the heavens and whatever is in the earth is Allah's and certainly We enjoined those who were given the Book before you and (We enjoin) you too that you should be careful of (your duty to) Allah; and if you disbelieve, then surely whatever is in the heavens and whatever is in the earth is Allah's and Allah is Self-sufficient, Praise- worthy.

[4:132] And whatever is in the heavens and whatever is in the earth is Allah's, and Allah is sufficient as a Protector.

[4:133] If He please, He can make you pass away, O people! And bring others; and Allah has the power to do this.

[4:134] Whoever desires the reward of this world, then with Allah is the reward of this world and the hereafter; and Allah is Hearing, Seeing.

[5:40] Do you not know that Allah, His is the kingdom of the heavens and the earth; He chastises whom He pleases; and forgives whom He pleases and Allah has power over all things.

[5:98] Know that Allah is severe in requiting (evil) and that Allah is Forgiving, Merciful.

[5:120] Allah's is the kingdom of the heavens and the earth and what is in them; and He has power over all things.

[6:1] All praise is due to Allah, Who created the heavens and the earth and made the darkness and the light; yet those who disbelieve set up equals with their Lord.

[6:3] And He is Allah in the heavens and in the earth; He knows your secret (thoughts) and your open (words), and He knows what you earn.

[6:13] And to Him belongs whatever dwells in the night and the day; and He is the Hearing, the Knowing.

[6:14] Say: Shall I take a guardian besides Allah, the Originator of the heavens and the earth, and He feeds (others) and is not (Himself) fed. Say: I am commanded to be the first who submits himself, and you should not be of the polytheists.

[6:15] Say: Surely I fear, if I disobey my Lord, the chastisement of a grievous day.

[6:16] He from whom it is averted on that day, Allah indeed has shown mercy to him; and this is a manifest achievement.

[6:17] And if Allah touch you with affliction, there is none to take it off but He; and if He visit you with good, then He has power over all things.

[6:18] And He is the Supreme, above His servants; and He is the Wise, the Aware.

[6:46] Say: Have you considered that if Allah takes away your hearing and your sight and sets a seal on your hearts, who is the god besides Allah that can bring it to you? See how We repeat the communications, yet they turn away.

[6:47] Say: Have you considered if the chastisement of Allah should overtake you suddenly or openly, will any be destroyed but the unjust people?

[6:59] And with Him are the keys of the unseen treasures, none knows them but He; and He knows what is in the land and the sea, and there falls not a leaf but He knows it, nor a grain in the darkness of the earth, nor anything green nor dry but (it is all) in a clear book.

[6:63] Say: Who is it that delivers you from the dangers of the land and the sea (when) you call upon Him (openly) humiliating yourselves, and in secret: If He delivers us from this, we should certainly be of the grateful ones.

[6:64] Say: Allah delivers you from them and from every distress, but again you set up others (with Him).

[6:65] Say: He has the power that He should send on you a chastisement from above you or from beneath your feet, or that He should throw you into confusion, (making you) of different parties; and make some of you taste the fighting of others. See how We repeat the communications that they may understand.

[6:102] That is Allah, your Lord, there is no god but He; the Creator of all things, therefore serve Him, and He has charge of all things.

[6:103] Vision comprehends Him not, and He comprehends (all) vision; and He is the Knower of subtleties, the Aware.

[6:133] And your Lord is the Self-sufficient one, the Lord of mercy; if He pleases, He may take you off, and make whom He pleases successors after you, even as He raised you up from the seed of another people.

[6:162] Say. Surely my prayer and my sacrifice and my life and my death are (all) for Allah, the Lord of the worlds;

[6:163] No associate has He; and this am I commanded, and I am the first of those who submit.

[6:165] And He it is Who has made you successors in the land and raised some of you above others by (various) grades, that He might try you by what He has given you; surely your Lord is quick to requite (evil), and He is most surely the Forgiving, the Merciful.

[7:180] And Allah's are the best names, therefore call on Him thereby, and leave alone those who violate the sanctity of His names; they shall be recompensed for what they did.

[7:196] Surely my guardian is Allah, Who revealed the Book, and He befriends the good.

[9:51] Say: Nothing will afflict us save what Allah has ordained for us; He is our Patron; and on Allah let the believers rely.

[9:78] Do they not know that Allah knows their hidden thoughts and their secret counsels, and that Allah is the great Knower of the unseen things?

[9:115] It is not (attributable to) Allah that He should lead a people astray after He has guided them; He even makes clear to them what they should guard against; surely Allah knows all things.

[9:116] Surely Allah's is the kingdom of the heavens and the earth; He brings to life and causes to die; and there is not for you besides Allah any Guardian or Helper.

[9:129] But if they turn back, say: Allah is sufficient for me, there is no god but He; on Him do I rely, and He is the Lord of mighty power.

[10:31] Say: Who gives you sustenance from the heaven and the earth? Or Who controls the hearing and the sight? And Who brings forth the living from the dead, and brings forth the dead from the living? And Who regulates the affairs? Then they will say: Allah. Say then: Will you not then guard (against evil)?

[10:32] This then is Allah, your true Lord; and what is there after the truth but error; how are you then turned back?

[10:56] He gives life and causes death, and to Him you shall be brought back.

[10:107] And if Allah should afflict you with harm, then there is none to remove it but He; and if He intends good to you there is none to repel His grace; He brings it to whom He pleases of His servants; and He is the Forgiving, the Merciful.

[11:6] And there is no animal in the earth but on Allah is the sustenance of it, and He knows its resting place and its depository all (things) are in a manifest book.

[11:7] And He it is Who created the heavens and the earth in six periods, and His dominion (extends) on the water, that He might manifest to you, which of you is best in action, and if you say, surely you shall be raised up after death, those who disbelieve would certainly say: This is nothing but clear magic.

[11:123] And Allah's is the unseen in the heavens and the earth, and to Him is returned the whole of the affair; therefore serve Him and rely on Him, and your Lord is not heedless of what you do.

[13:8] Allah knows what every female bears, and that of which the wombs fall short of completion and that in which they increase; and there is a measure with Him of everything.

[13:9] The knower of the unseen and the seen, the Great, the Most High.

[13:12] He it is Who shows you the lightning causing fear and hope and (Who) brings up the heavy cloud.

[13:13] And the thunder declares His glory with His praise, and the angels too for awe of Him; and He sends the thunderbolts and smites with them whom He pleases, yet they dispute concerning Allah, and He is mighty in prowess.

[13:15] And whoever is in the heavens and the earth makes obeisance to Allah only, willingly and unwillingly, and their shadows too at morn and eve.

[15:24] And certainly We know those of you who have gone before and We certainly know those who shall come later.

[15:25] And surely your Lord will gather them together; surely He is Wise, Knowing.

[15:49] Inform My servants that I am the Forgiving, the Merciful,

[15:50] And that My punishment, that is the painful punishment.

[15:86] Surely your Lord is the Creator of all things, the Knowing

[16:1] Allah's commandment has come, therefore do not desire to hasten it; glory be to Him, and highly exalted be He above what they associate (with Him).

[16:2] He sends down the angels with the inspiration by His commandment on whom He pleases of His servants, saying: Give the warning that there is no god but Me, therefore be careful (of your duty) to Me.

[16:3] He created the heavens and the earth with the truth, highly exalted be He above what they associate (with Him).

[16:19] And Allah knows what you conceal and what you do openly.

[16:23] Truly Allah knows what they hide and what they manifest; surely He does not love the proud.

[17:43] Glory be to Him and exalted be He in high exaltation above what they say.

[17:44] The seven heavens declare His glory and the earth (too), and those who are in them; and there is not a single thing but glorifies Him with His praise, but you do not understand their glorification; surely He is Forbearing, Forgiving.

[19:64] And we do not descend but by the command of your Lord; to Him belongs whatever is before us and whatever is behind us and whatever is between these, and your Lord is not forgetful.

[19:65] The Lord of the heavens and the earth and what is between them, so serve Him and be patient in His service. Do you know any one equal to Him?

[20:5] The Beneficent Allah is firm in power.

[20:6] His is what is in the heavens and what is in the earth and what is between them two and what is beneath the ground.

[20:7] And if you utter the saying aloud, then surely He knows the secret, and what is yet more hidden.

[20:8] Allah, there is no god but He; His are the very best names.

[20:98] Your Allah is only Allah, there is no god but He; He comprehends all things in (His) knowledge.

[22:6] This is because Allah is the Truth and because He gives life to the dead and because He has power over all things

[22:18] Do you not see that Allah is He, Whom obeys whoever is in the heavens and whoever is in the earth, and the sun and the moon and the stars, and the mountains and the trees, and the animals and many of the people; and many there are against whom chastisement has become necessary; and whomsoever Allah abases, there is none who can make him honorable; surely Allah does what He pleases.

[22:61] That is because Allah causes the night to enter into the day and causes the day to enter into the night, and because Allah is Hearing, Seeing.

[22:62] That is because Allah is the Truth, and that what they call upon besides Him, that is the falsehood, and because Allah is the High, the Great.

[22:63] Do you not see that Allah sends down water from the cloud so the earth becomes green? Surely Allah is Benignant, Aware.

[22:64] His is whatsoever is in the heavens and whatsoever is in the earth; and most surely Allah is the Self-sufficient, the Praised.

[23:79] And He it is Who multiplied you in the earth, and to Him you shall be gathered.

[23:80] And He it is Who gives life and causes death, and (in) His (control) is the alternation of the night and the day; do you not then understand?

[23:84] Say: Whose is the earth, and whoever is therein, if you know?

[23:85] They (disbelievers) will say: Allah's. Say: Will you not then mind?

[23:86] Say: Who is the Lord of the seven heavens and the Lord of the mighty dominion?

[23:87] They will say: (This is) Allah's. Say: Will you not then guard (against evil)?

[23:88] Say: Who is it in Whose hand is the kingdom of all things and Who gives succor, but against Him Succor is not given, if you do but know?

[23:89] They will say: (This is) Allah's. Say: From whence are you then deceived?

[24:35] Allah is the light of the heavens and the earth; a likeness of His light is as a niche in which is a lamp, the lamp is in a glass, (and) the glass is as it were a brightly shining star, lit from a blessed olive-tree, neither eastern nor western, the oil whereof almost gives light though fire touch it not, light upon light, Allah guides to His light whom He pleases, and Allah sets forth parables for men, and Allah is Cognizant of all things.

[24:36] In houses which Allah has permitted to be exalted and that His name may be remembered in them; there glorify Him therein in the mornings and the evenings,

[24:41] Do you not see that Allah is He Whom do glorify all those who are in the heavens and the earth, and the (very) birds with expanded wings? He knows the prayer of each one and its glorification, and Allah is Cognizant of what they do.

[24:42] And Allah's is the kingdom of the heavens and the earth, and to Allah is the eventual coming.

[24:64] Now surely Allah's is whatever is in the heavens and the earth; He knows indeed that to which you are conforming yourselves; and on the day on which they are returned to Him He will inform them of what they did; and Allah is Cognizant of all things.

[25:2] He, Whose is the kingdom of the heavens and the earth, and Who did not take to Himself a son, and Who has no associate in the kingdom, and Who created everything, then ordained for it a measure.

[25:58] And rely on the Ever-living Who dies not, and celebrate His praise; and Sufficient is He as being aware of the faults of His servants,

[25:59] Who created the heavens and the earth and what is between them in six periods, and He is firmly established on the throne of authority; the Beneficent Allah, so ask respecting it one aware.

[26:9] And most surely your Lord is the Mighty, the Merciful.

[26:140] And most surely your Lord is the Mighty, the Merciful.

[26:159] And most surely your Lord is the Mighty, the Merciful.

[26:175] And most surely your Lord is the Mighty, the Merciful.

[26:191] And most surely your Lord is Mighty, the Merciful.

[26:217] And rely on the Mighty, the Merciful,

[26:218] Who sees you when you stand up.

[26:219] And your turning over and over among those who prostrate themselves before Allah.

[26:220] Surely He is the Hearing, the Knowing.

[27:65] Say: No one in the heavens and the earth knows the unseen but Allah; and they do not know when they shall be raised.

[27:73] And surely your Lord is the Lord of grace to men, but most of them are not grateful.

[27:74] And most surely your Lord knows what their breasts conceal and what they manifest.

[27:93] And say: Praise be to Allah, He will show you His signs so that you shall recognize them; nor is your Lord heedless of what you do.

[28:69] And your Lord knows what their breasts conceal and what they manifest.

[28:70] And He is Allah, there is no god but He! All praise is due to Him in this (life) and the hereafter, and His is the judgment, and to Him you shall be brought back.

[28:88] And call not with Allah any other god; there is no god but He, everything is perishable but He; His is the judgment, and to Him you shall be brought back.

[29:19] What! Do they not consider how Allah originates the creation, then reproduces it? Surely that is easy to Allah.

[29:20] Say: Travel in the earth and see how He makes the first creation, then Allah creates the latter creation; surely Allah has power over all things.

[29:21] He punishes whom He pleases and has mercy on whom He pleases, and to Him you shall be turned back.

[29:22] And you shall not escape in the earth nor in the heaven, and you have neither a protector nor a helper besides Allah.

[29:60] And how many a living creature that does not carry its sustenance: Allah sustains it and yourselves; and He is the Hearing, the Knowing.

[29:61] And if you ask them, Who created the heavens and the earth and made the sun and the moon subservient, they will certainly say, Allah. Whence are they then turned away?

[29:62] Allah makes abundant the means of subsistence for whom He pleases of His servants, and straitens them for whom (He pleases) surely Allah is Cognizant of all things.

[29:63] And if you ask them Who is it that sends down water from the clouds, then gives life to the earth with it after its death, they will certainly say, Allah. Say: All praise is due to Allah. Nay, most of them do not understand.

[30:25] And one of His signs is that the heaven and the earth subsist by His command, then when He calls you with a (single) call from out of the earth, lo! You come forth.

[30:26] And His is whosoever is in the heavens and the earth; all are obedient to Him.

[30:27] And He it is Who originates the creation, then reproduces it, and it is easy to Him; and His are the most exalted attributes in the heavens and the earth, and He is the Mighty, the Wise.

[31:25] And if you ask them who created the heavens and the earth, they will certainly say: Allah. Say: (All) praise is due to Allah; nay! Most of them do not know.

[31:26] What is in the heavens and the earth is Allah's; surely Allah is the Self-sufficient, the Praised.

[31:34] Surely Allah is He with Whom is the knowledge of the hour, and He sends down the rain and He knows what is in the wombs; and no one knows what he shall earn on the morrow; and no one knows in what land he shall die; surely Allah is Knowing, Aware.

[32:6] This (Allah) is the Knower of the unseen and the seen, the Mighty the Merciful,

[33:54] If you do a thing openly or do it in secret, then surely Allah is Cognizant of all things.

[34:1] (All) praise is due to Allah, Whose is what is in the heavens and what is in the earth, and to Him is due (all) praise in the hereafter; and He is the Wise, the Aware.

[34:2] He knows that which goes down into the earth and that which comes out of it, and that which comes down from the heaven and that which goes up to it; and He is the Merciful, the Forgiving.

[34:24] Say: Who gives you the sustenance from the heavens and the earth? Say: Allah. And most surely we or you are on a right way or in manifest error

[34:48] Say: Surely my Lord utters the truth, the great Knower of the unseen.

[34:49] Say: The truth has come, and the falsehood shall vanish and shall not come back.

[35:10] Whoever desires honor, then to Allah belongs the honor wholly. To Him do ascend the good words; and the good deeds, lift them up, and (as for) those who plan evil deeds, they shall have a severe chastisement; and (as for) their plan, it shall perish.

[35:15] O men! you are they who stand in need of Allah, and Allah is He Who is the Self-sufficient, the Praised One.

[35:16] If He please, He will take you off and bring a new generation.

[35:17] And this is not hard to Allah.

[35:38] Surely Allah is the Knower of what is unseen in the heavens and the earth; surely He is Cognizant of what is in the hearts.

[35:41] Surely Allah upholds the heavens and the earth lest they come to naught; and if they should come to naught, there Is none who can up- hold them after Him; surely He is the Forbearing, the Forgiving.

[36:76] Therefore let not their (disbelievers) speech grieve you; surely We know what they do in secret and what they do openly.

[36:77] Does not man see that We have created him from the small seed? Then lo! He is an open disputant.

[36:78] And he strikes out a likeness for Us and forgets his own creation. Says he: Who will give life to the bones when they are rotten?

[36:79] Say: He (Allah) will give life to them Who brought them into existence at first, and He is cognizant of all creation

[36:80] He Who has made for you the fire (to burn) from the green tree, so that with it you kindle (fire).

[36:81] Is not He Who created the heavens and the earth able to create the like of them? Yea! And He is the Creator (of all), the Knower.

[36:82] His command, when He intends anything, is only to say to it: Be, so it is.

[36:83] Therefore glory be to Him in Whose hand is the kingdom of all things, and to Him you shall be brought back.

[37:1] I swear by those who draw themselves out in ranks (angels)

[37:2] Then those who drive away with reproof,

[37:3] Then those (believers) who recite, being mindful, [37:4] Most surely your Allah is One:

[37:5] The Lord of the heavens and the earth and what is between them, and Lord of the easts.

[37:182] And all praise is due to Allah, the Lord of the worlds.

[39:62] Allah is the Creator of everything and He has charge over everything.

[39:63] His are the treasures of the heavens and the earth; and (as for) those who disbelieve in the communications of Allah, these it is that are the losers.

[39:64] Say: What! Do you then bid me serve others than Allah, O ignorant men?

[39:65] And certainly, it has been revealed to you and to those before you: Surely if you associate (with Allah), your work would certainly come to naught and you would certainly be of the losers.

[39:66] Nay! But serve Allah alone and be of the thankful

[40:3] (Allah is) The Forgiver of the faults and the Acceptor of repentance, Severe to punish, Lord of bounty; there is no god but He; to Him is the eventual coming.

[40:62] That is Allah, your Lord, the Creator of everything; there is no Allah but He; whence are you then turned away?

[40:63] Thus were turned away those who denied the communications of Allah.

[40:64] Allah is He Who made the earth a resting-place for you and the heaven a canopy, and He formed you, then made goodly your forms, and He provided you with goodly things; that is Allah, your Lord; blessed then is Allah, the Lord of the worlds.

[40:65] He is the Living, there is no god but He, therefore call on Him, being sincere to Him in obedience; (all) praise is due to Allah, the Lord of the worlds.

[41:47] To Him (Allah) is referred the knowledge of the hour, and there come not forth any of the fruits from their coverings, nor does a female bear, nor does she give birth, but with His knowledge; and on the day when He shall call out to them, Where are (those whom you called) My associates? They shall say: We declare to Thee, none of us is a witness.

[42:4] His is what is in the heavens and what is in the earth, and He is the High, the Great.

[42:9] Or have they taken guardians besides Him? But Allah is the Guardian, and He gives life to the dead, and He has power over all things.

[42:10] And in whatever thing you disagree, the judgment thereof is (in) Allah's (hand); that is Allah, my Lord, on Him do I rely and to Him do I turn time after time.

[42:11] The Originator of the heavens and the earth; He made mates for you from among yourselves, and mates of the cattle too, multiplying you thereby; nothing like a likeness of Him; and He is the Hearing, the Seeing.

[42:12] His are the treasures of the heavens and the earth; He makes ample and straitens the means of subsistence for whom He pleases; surely He is Cognizant of all things.

[42:19] Allah is Benignant to His servants; He gives sustenance to whom He pleases, and He is the Strong, the Mighty.

[42:31] And you cannot escape in the earth, and you shall not have a guardian or a helper besides Allah.

[42:49] Allah's is the kingdom of the heavens and the earth; He creates what He pleases; He grants to whom He pleases daughters and grants to whom He pleases sons.

[42:50] Or He makes them of both sorts, male and female; and He makes whom He pleases barren; surely He is the Knowing, the Powerful.

[42:51] And it is not for any mortal that Allah should speak to them, they could not bear to hear and they did not see.

[43:84] And He it is Who is Allah in the heavens and Allah in the earth; and He is the Wise, the Knowing.

[43:85] And blessed is He Whose is the kingdom of the heavens and the earth and what is between them, and with Him is the knowledge of the hour, and to Him shall you be brought back.

[44:7] The Lord of the heavens and the earth and what is between them, if you would be sure.

[44:8] There is no god but He; He gives life and causes death, your Lord and the Lord of your fathers of yore.

[45:36] Therefore to Allah is due (all) praise, the Lord of the heavens and the Lord of the earth, the Lord of the worlds.

[45:37] And to Him belongs greatness in the heavens and the earth, and He is the Mighty, the Wise.

[46:33] Have they not considered that Allah, Who created the heavens and the earth and was not tired by their creation, is able to give life to the dead? Aye! He has surely power over all things.

[48:7] And Allah's are the hosts of the heavens and the earth; and Allah is Mighty, Wise.

[48:14] And Allah's is the kingdom. of the heavens and the earth; He forgives whom He pleases and punishes whom He pleases, and Allah is Forgiving, Merciful.

[50:15] Were We then fatigued with the first creation? Yet are they in doubt with regard to a new creation.

[50:16] And certainly We created man, and We know what his mind suggests to him, and We are nearer to him than his life vein.

[51:56] And I have not created the jinn and the men except that they should serve Me.

[51:57] I do not desire from them any sustenance and I do not desire that they should feed Me.

[51:58] Surely Allah is the Bestower of sustenance, the Lord of Power, the Strong.

[53:42] And that to your Lord is the goal,

[53:43] And that He it is Who makes (men) laugh and makes (them) weep;

[53:44] And that He it is Who causes death and gives life,

[53:45] And that He created pairs, the male and the female.

[53:46] From the small seed when it is adapted.

[53:47] And that on Him is the bringing forth a second time;

[53:48] And that He it is Who enriches and gives to hold;

[54:49] Surely We have created everything according to a measure.

[54:50] And Our command is but one, as the twinkling of an eye.

[54:51] And certainly We have already destroyed the likes of you, but is there anyone who will mind?

[55:77] Which then of the bounties of your Lord will you deny?

[55:78] Blessed be the name of your Lord, the Lord of Glory and Honor!

[57:1] Whatever is in the heavens and the earth declares the glory of Allah, and He is the Mighty, the Wise.

[57:2] His is the kingdom of the heavens and the earth; He gives life and causes death; and He has power over all things.

[57:3] He is the First and the Last and the Ascendant (overall) and the Knower of hidden things, and He is Cognizant of all things.

[57:4] He it is who created the heavens and the earth in six periods, and He is firm in power; He knows that which goes deep down into the earth and that which comes forth out of it, and that which comes down from the heaven and that which goes up into it, and He is with you wherever you are; and Allah sees what you do.

[57:5] His is the kingdom of the heavens and the earth; and to Allah are (all) affairs returned.

[57:6] He causes the night to enter in upon the day, and causes the day to enter in upon the night, and He is Cognizant of what is in the hearts.

[57:29] So that the followers of the Book may know that they do not control aught of the grace of Allah, and that grace is in Allah's hand, He gives it to whom He pleases; and Allah is the Lord of mighty grace.

[59:1] Whatever is in the heavens and whatever is in the earth declares the glory of Allah, and He is the Mighty, the Wise.

[59:22] He is Allah besides Whom there is no god; the Knower of the unseen and the seen; He is the Beneficent, the Merciful [

[59:23] He is Allah, besides Whom there is no god; the King, the Holy, the Giver of peace, the Granter of security, Guardian over all, the Mighty, the Supreme, the Possessor of every greatness Glory be to Allah from what they set up (with Him).

[59:24] He is Allah the Creator, the Maker, the Fashioner; His are the most excellent names; whatever is in the heavens and the earth declares His glory; and He is the Mighty, the Wise.

[61:1] Whatever is in the heavens and whatever is in the earth declares the glory of Allah; and He is the Mighty, the Wise.

[62:1] Whatever is in the heavens and whatever is in the earth declares the glory of Allah, the King, the Holy, the Mighty, the Wise.

[64:1] Whatever is in the heavens and whatever is in the earth declares the glory of Allah; to Him belongs the kingdom, and to Him is due (all) praise, and He has power over all things.

[64:2] He it is Who created you, but one of you is an unbeliever and another of you is a believer; and Allah sees what you do.

[64:3] He created the heavens and the earth with truth, and He formed you, then made goodly your forms, and to Him is the ultimate resort.

[64:4] He knows what is in the heavens and the earth, and He knows what you hide and what you manifest; and Allah is Cognizant of what is in the hearts.

[65:12] Allah is He Who created seven heavens, and of the earth the like of them; the decree continues to descend among them, that you may know that Allah has power over all things and that Allah indeed encompasses all things in (His) knowledge.

[67:1] Blessed is He in Whose hand is the kingdom, and He has power over all things,

[67:2] Who created death and life that He may try you, which of you is best in deeds; and He is the Mighty, the Forgiving,

[67:13] And conceal your word or manifest it; surely He is Cognizant of what is in the hearts.

[67:14] Does He not know, Who created? And He is the Knower of the subtleties, the Aware.

[76:28] We created them and made firm their make, and when We please We will bring in their place the likes of them by a change.

[76:29] Surely this is a reminder, so whoever pleases takes to his Lord a way.

[76:30] And you do not please except that Allah please, surely Allah is Knowing, Wise;

[76:31] He makes whom He pleases to enter into His mercy; and (as for) the unjust, He has prepared for them a painful chastisement.

[85:12] Surely the might of your Lord is great.

[85:13] Surely He it is Who originates and reproduces,

[85:14] And He is the Forgiving, the Loving,

[85:15] Lord of the Arsh, the Glorious,

[85:16] The great doer of what He will.

[92:12] Surely Ours is it to show the way,

[92:13] And most surely Ours is the hereafter and the former.

[112:1] Say: He, Allah, is One.

112:2] Allah is He on Whom all depend.

[112:3] He begets not, nor is He begotten.

[112:4] And none is like Him.

Angels

[2:97] Say: Whoever is the enemy of Jibreel, for surely he revealed it to your heart by Allah's command, verifying that which is before it and guidance and good news for the believers.

[2:98] Whoever is the enemy of Allah and His angels and His messengers and Jibreel and Meekaeel, so surely Allah is the enemy of the unbelievers.

[13:10] Alike (to Him) among you is he who conceals (his) words and he who speaks them openly, and he who hides himself by night and (who) goes forth by day.

[13:11] For his sake there are angels following one another, before him and behind him, who guard him by Allah's commandment; surely Allah does not change the condition of a people until they change their own condition; and when Allah intends evil to a people, there is no averting it, and besides Him they have no protector.

[35:1] All praise is due to Allah, the Originator of the heavens and the earth, the Maker of the angels, messengers flying on wings, two, and three, and four; He increases in creation what He pleases; surely Allah has power over all things.

[42:5] The heavens may almost rend asunder from above them and the angels sing the praise of their Lord and ask forgiveness for those on earth; now surely Allah is the Forgiving, the Merciful.

[43:19] And they (disbelievers) make the angels, them who are the servants of the Beneficent Allah, female (divinities). What! Did they witness their creation? Their evidence shall be written down and they shall be questioned.

[50:17] When the two receivers (angels) receive, sitting on the right and on the left.

[50:18] He (man) utters not a word but there is by him a watcher at hand (recording the deeds of man).

[53:27] Most surely they who do not believe in the hereafter name the angels with female names.

[53:28] And they have no knowledge of it; they do not follow anything but conjecture, and surely conjecture does not avail against the truth at all.

[70:4] To Him (Allah) ascend the angels and the Spirit in a day the measure of which is fifty thousand years.

[79:3] (I swear by) And by those (angels) who float in space,

[79:4] Then those who are foremost going ahead,

[79:5] Then those who regulate the affair (that the day will come)

[82:10] And most surely there are keepers (angels) over you,

[82:11] Honorable recorders,

[82:12] They know what you do.

[86:1] I swear by the heaven and the comer by night;

[86:2] And what will make you know what the comer by night is?

[86:3] The star of piercing brightness;

[86:4] There is not a soul but over it is a keeper.

Asahab Al-Kahf, People of The Cave

[18:9] Or, do you think that the Fellows of the Cave and the Inscription were of Our wonderful signs?

[18:10] When the youths sought refuge in the cave, they said: Our Lord! Grant us mercy from Thee, and provide for us a right course in our affair.

[18:11] So We prevented them from hearing in the cave for a number of years.

[18:12] Then We raised them up that We might know which of the two parties was best able to compute the time for which they remained.

[18:13] We relate to you their story with the truth; surely they were youths who believed in their Lord and We increased them in guidance.

[18:14] And We strengthened their hearts with patience, when they stood up and said: Our Lord is the Lord of the heavens and the earth; we will by no means call upon any god besides Him, for then indeed we should have said an extravagant thing.

[18:15] These our people have taken gods besides Him; why do they not produce any clear authority in their support? Who is then more unjust than he who forges a lie against Allah?

[18:16] And when you forsake them and what they worship save Allah, betake yourselves for refuge to the cave; your Lord will extend to you largely of His mercy and provide for you a profitable course in your affair.

[18:17] And you might see the sun when it rose, decline from their cave towards the right hand, and when it set, leave them behind on the left while they were in a wide space thereof. This is of the signs of Allah; whomsoever Allah guides, he is the rightly guided one, and whomsoever He causes to err, you shall not find for him any friend to lead (him) aright.

[18:18] And you might think them awake while they were asleep and We turned them about to the right and to the left, while their dog (lay) outstretching its paws at the entrance; if you looked at them you would certainly turn back from them in flight, and you would certainly be filled with awe because of them.

[18:19] And thus did We rouse them that they might question each other. A speaker among them said: How long have you tarried? They said: We have tarried for a day or a part of a day. (Others) said: Your Lord knows best how long you have tarried. Now send one of you with this silver (coin) of yours to the city, then let him see which of them has purest food, so let him bring you provision from it, and let him behave with gentleness, and by no means make your case known to any one:

[18:20] For surely if they prevail against you they would stone you to death or force you back to their religion, and then you will never succeed.

[18:21] And thus did We make (men) to get knowledge of them that they might know that Allah's promise is true and that as for the hour there is no doubt about it. When they disputed among themselves about their affair and said: Erect an edifice over them, their Lord best knows them. Those who prevailed in their affair said: We will certainly raise a masjid over them.

[18:22] (Some) say: (They are) three, the fourth of them being their dog; and (others) say: Five, the sixth of them being their dog, making conjectures at what is unknown; and (others yet) say: Seven, and the eighth of them is their dog. Say: My Lord best knows their number, none knows them but a few; therefore contend not in the matter of them but with an outward contention, and do not question concerning them any of them.

[18:23] And do not say of anything: Surely I will do it tomorrow,

[18:24] Unless Allah pleases; and remember your Lord when you forget and say: Maybe my Lord will guide me to a nearer course to the right than this.

[18:25] And they remained in their cave three hundred years and (some) add (another) nine.

[18:26] Say: Allah knows best how long they remained; to Him are (known) the unseen things of the heavens and the earth; how clear His sight and how clear His hearing! There is none to be a guardian for them besides Him, and He does not make any one His associate in His Judgment.