Alhassanain(p) Network for Heritage and Islamic Thought

Alhassanain (p) Network for Islamic Heritage and Thought

Self-knowledge

This book is an invitation to a journey, an interior journey of discovery in quest of a lost treasure containing the most precious jewels of the whole of creation. The map which shows the way is to be found in the final message of Allah for mankind, a way which is also indicated by the internal compass in every heart. We begin our journey with an inquiry into the nature of the spirit and its virtues and vices, and we are led to an understanding that man has the potential to be the representative of God on earth. If we pay heed to our origin and present conditions, and if we arrive at a sufficient understanding of our ultimate goal, the kinds of knowledge that are obtained on the journey will help us to make wise choices about the course our lives may take.

Author(s): Mohammad Ali Shomali

Publisher(s): International Publishing Co.

www.alhassanain.org/english

IN THE NAME OF ALLAH

Table of Contents

Publisher's Preface 4

Introduction 5

The Importance of Self-Knowledge 10

The Benefits of Self-knowledge 14

Fiqh, Islamic jurisprudence; Akhlaq, Ethics 17

Free Will 23

Natural determinism 23

Religious determinism 24

Our Future 27

Heaven and hell 28

Endless future 30

Infinite rewards or punishments 31

Good Attributes of Human Beings 32

How to Reach Our Goal 39

The Importance of Knowledge in Decision-making 42

Our Origin 44

Our Present 45

Complete dependence 46

Mortality of this universe 47

True nature of this life 49

The Representative of Allah on Earth 51

The Spirit 54

The Status of Human Beings in the Glorious Qur'an 61

The Vices Attributed to Human Beings 63

Man is unjust and ignorant 64

Man is ungrateful 65

Man is an inordinate being 66

Man is hasty and does not have sufficient patience 67

Man is a niggardly being 67

Man is a greedy being 67

Man is an inquisitive and curious being 67

Publisher's Preface

We live in a time when people have come to feel an urgent need to examine the spiritual dimension of their lives. The materialistic tendencies which have dominated so much of the modern age are beginning to lose their attraction. People are beginning to realize that their deepest needs cannot be satisfied by consumer products.

The turn within, however, is not without dangers of its own; sometimes the seeker becomes blinded by the brilliance of relatively superficial religious experiences, other may become victims of extreme forms of asceticism, and perhaps the greatest danger is pride. Guidance is needed for the spiritual journey. With the publication of this book, we hope to provide the seeker with a few basic ideas to guide him or her in the spiritual quest.

This work provides the reader with guidance drawn from the Glorious Qur'an and ahadith about the value of knowledge of the self, and the ways in which this knowledge can help one to achieve one's highest potential.

This book was written in English as a text for foreign students in the Islamic Republic of Iran. While it retains the style of a text of fourteen lessons, it is engaging and lively rather than pedantic. It takes the reader step by step from considerations of the value of self-knowledge to an understanding of the ultimate goal for humanity.

The author has completed advanced degrees in the Islamic seminaries of Qom and in the University of Tehran, where he earned an M.A. in Western philosophy. He has also been teaching Islamic sciences in Qom, Mashhad and Tehran for more than a decade.

International Publishing Co.

Introduction

Perhaps no school of thought has emphasized the nobility and value of humanity to the extent that Islam has. In Islam, man has the highest Possibilities for perfection and closeness to Allah. The divine spirit is breathed into him and he is the representative of Allah on earth. Man will be satisfied with nothing short of closeness to Allah and His pleasure. Nothing can calm the spirit of man but the remembrance of Allah. He can find no rest, but in meeting Allah. The value of man is due to his voluntary relationship to the absolute Truth and to the degree of his similarity that Truth.

Both rebellious humanism and despairing pessimism are distorted perspectives on this jewel of creation. The “straight path” of the Glorious Qur'an, which passes between these two extremes, is servitude and worship of Allah. According to Islam, all perfections and values may be traced back to this, for it is only by servitude and worship of Allah that man can realize his true status and move without interruption toward the Source of the Light.

The creation and strengthening of the spirit of servitude to Allah in man withers the roots of all moral vices and adorns him with all beauties. This is the quick route, the profound and miraculous way prescribed by the Glorious Qur'an for the training of man. Could anything less than this be expected of the Glorious Qur'an, the final message of Allah for mankind?

The Noble Prophet, may the Peace and blessing of Allah be with him and with his household, actually shows that a pure servant of Allah can display all conceivable human perfections. On the one hand, he invited people to tawhid saying, “Say there is no god but Allah and you will be felicitous,” and on the other hand, he said, “I have been sent to complete noble characters.”

How beautifully tawhid is interwoven with virtue, and faith with practice. What a religion this is that ties together doctrine with jurisprudence and morals, individual affairs with social affairs, piety with economic development and mysticism ('irfan) with politics! It is so amazing to find these dimensions interrelated that one wonders how is possible for a person with a bit of information about Islam, who has tasted its comprehensiveness, to seek another way of life?

In this small book, considering these points, an attempt has been made to express the intellectual and doctrinal foundations of the Islamic moral system and to show the relationship between self-knowledge and knowledge of God and between self-improvement and closeness to God. We hope that once one has realized the need for knowledge and improvement of the self, one will feel the need for spirituality in the depths of his soul and will continue his quest for an ever deeper understanding of religion.

Our book begins with a chapter on the importance of self-knowledge. After introducing the subject of self-knowledge, we explain its importance in the Glorious Qur'an and Islamic traditions (anadith).

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The second chapter includes discussions of six benefits of self-knowledge. The first is that through knowledge of one's abilities and limitations one may avoid both egocentric arrogance and a despairing underestimation of one's self. The second is that one may come to recognize his own intrinsic worth and the unworthiness of his own base desires. Related to this point there is a discussion of nobility of spirit (karamat al-nafs).

The third benefit is an understanding that one's being is composed of two parts, body and spirit, the latter of which is the most important and most deserving of our care. Therefore, we should take heed of all our thoughts, words and deeds, knowing that they have effects on the spirit. Both ethics and jurisprudence provide guidance in this area, each in its own way.

The fourth benefit is an understanding that one is not a product of mere chance, but that each of us has been created for a purpose, and that consequently, each of us should discover his mission, and orient his life accordingly. The fifth is that self-knowledge leads to a deeper appreciation of the role of consciousness in self-improvement.

After discussing how things enter our awareness, we conclude that special care should be taken to avoid the formation of detrimental habits. The sixth benefit is that self-knowledge is a gateway to the celestial kingdom (malakut). Conscience and the ability to determine one's nature are two examples of phenomena within us that cannot be analyzed or justified according to material laws. In addition to material life, there are other forms of life, even in this world, and all of these non-material phenomena point the way to the celestial kingdom.

On the basis of the centrality of the spirit in discussions of self-knowledge (and in accordance with the third benefit mentioned in Chapter 2), the third chapter of our book examines the immateriality of the spirit and its independence from the body. Visions of the immaterial spirit by some of the great scholars of Islam of the present age are mentioned along with a discussion of the theoretical and practical dimensions of mysticism ('irfan).

The fourth chapter is about the value and nobility of human beings in Islam. The Islamic perspective on this issue is defended from criticisms by some Western intellectuals, and it is shown how the inherent nobility of man can be completed with the acquisition of virtue. Finally, the question of the comparative nobilities of God's creatures, including angels and humans, is studied.

In the fifth and sixth chapters the Qur’anic perspective on the virtues and vices of human beings is presented along with a discussion of which kinds of traits of character may be acquired voluntarily, and a description of the picture of man to be found in the Glorious Qur’an.

One of the greatest possible human attributes is to be the representative of Allah on earth (khalifat Allah). The meaning and scope of this representation, and its two varieties, generative and legislative, are discussed in the seventh chapter with reference to relevant passages from the Glorious Qur'an.

One of the conclusions to be drawn from the discussions in the previous chapters is that man’s perfection depends on the appropriate exercise of his free will. In the eighth chapter the topic of free will is investigated and the fallacy of fatalism and its destructive consequences are exposed.

After recognizing human freedom of will, we find that three factors are needed for its appropriate employment: power, desire and knowledge. The ninth chapter contains a discussion of these, with special attention given to the role of knowledge. The most important sorts of knowledge needed in this regard are five: knowledge of our origin, our present, our future, our ultimate goal and the way to reach this goal. These topics are taken up in the subsequent five chapters.

Chapter ten is about knowing God and Our relation to Him. According to the Qur'an, it is not difficult to become certain of His existence. After knowing God, His benevolence and His freedom from all need, on the one hand, and our total dependence on Him, on the other, we come to an understanding that His commands are solely for our own benefit.

In the eleventh chapter some of the features of this world are mentioned. First, that in our present worldly sojourn we are completely dependent on Allah and subsequently on various material conditions. Second, we reflect upon the ephemeral character of the cosmos, and thirdly the true nature of this life is seen to lack significance in itself, except insofar as it is the only opportunity we have to seek the countenance of Allah (wajh Allah).

The topic of the twelfth chapter is the afterlife, and it includes discussions of corporeal resurrection, the period between death and the resurrection (barzakh), heaven and hell, the relation between our deeds and divine rewards and punishments and the eternity of the afterlife.

There are two major questions which are taken up in the thirteenth chapter: What is the purpose of creation? And subsequently, what should we take to be the goal of our life?

Although the ultimate purpose of creation is not to benefit Allah, Who is completely needless, we may say that, at a certain level, the goal of creation is the perfect man or woman (insan kamil) From this it follows that we should adopt as our own goal, that of approximating this status to the extent we are able. The nearness to Allah of the perfect human being is elucidated in terms of its results: material blessings, social justice, and freedom from all obstacles in the process of self-improvement, peace and confidence, entrance into the universe of light, guardianship (wilayah), complete knowledge and eternal happiness.

The last chapter is about how to reach our goal. In short, the Islamic program for reaching the ultimate goal is service to Allah, hence, we should strive to adapt our beliefs, our deeds and our characters to that which is pleasing to Him. There follow discussions of the necessity for personal investigation about basic religious doctrines, the ways to understand our duties to Allah and the need for purification of the heart. After personal investigation into the basic doctrines, we should take care that our understanding of Islam is in accordance with the Glorious Qur'an and the tradition (sunnah) of the Prophet and his household, Peace be with them, for which purpose we should refer to the 'ulama.

There is also an appendix in which there is a discussion of philosophy of punishment according to Islam which is based on the view of man found in the Qur'an. Without going into the details of juridical reasoning, it is argued that the Islamic attitude toward punishment is more harmonious with essential human values than humanistic approaches to this topic.

More than half of the contents of this book was first taught to a group of students from Canada, the United States and the United Arab Emirates in a summer course in Jami'at al-Zahra, and the Imam Mahdi Institute, Qom and Mashhad, in 1994.

These materials were first published at the request of the Editor of Tehran Times in forty-nine installments in that newspaper the following winter and spring. In the summer of 1995, these materials with some additional supplements were taught at Zahra Academy, Qom, to a group of students from Britain, France and Kenya. Praise be to Allah, these materials have met with such a favorable response from students that the directors of the above mentioned centers proposed that they be assembled into a book. Some further materials were added, and the present work was prepared for publication.

While this work was written with the intention that it be used as a text, an attempt has been made to avoid the dun dry style typical of many textbooks, without sacrificing logical organization. The book has been prepared for English language readers, but it is recognized that for many of the readers, English may be a second language, and some readers may be teenagers, and for this reason a simple English style and vocabulary have been selected. The book has been revised several times, in order to avoid linguistic errors, and Dr. Muhammad Legenhausen has edited the whole of it, although it is possible that some mistakes remain.

The discussions contained in this book are based on the Glorious Qur'an, ahadith and clear rational arguments. The abundance of verses of the Qur'an and ahadith which arc narrated make it possible for the reader to draw his or her own conclusions about the topics discussed. The Arabic texts have been included, with vocalizations (i 'rab), to serve to strengthen the Arabic of our younger readers and to provide direct access to the original sources.

We have frequently found it necessary to use our own translation of verses from the Glorious Qur'an, although we have tended to rely on M. H. Shakir's translation. An effort has been made to provide sufficient documentation for the conclusions reached that they should be acceptable to all Muslims, and some of them for non-Muslims, as well.

We have used the expression the Glorious Qur'an because it is more faithful to the Islamic conception expressed in Arabic as al-Qur'an aI-Majid than the expression the Holy Qur'an. Likewise, we have used the expression the Noble Prophet which provides the best approximation to the Arabic al-Nabi al-Akram.

Finally, I would like to offer endless gratitude to Allah, the Almighty and Sublime, and thanks for the providence of the Imam of the Age (may Allah hasten his blessed advent). I would also like to take this opportunity to express my appreciation for all the scholars of Islam, especially to Ayatullah Shahid Mutahhari and Ayatullah Misbah Yazdi, without whose works this book could not have been written, and to extend my thanks to those who have so graciously given their help and enconragement for the writing of this book, especially to the editor, and to the administrations and students of Jiimi'at al-Zahrii and Zahra Academy.

Muhammad Ali Shomali

6 Safar 1417

23 June 1996

The Importance of Self-Knowledge

When discussing a topic such as this, it is perhaps best to begin with its definition and an assessment of its importance. Let us then begin by defining some terms. In Arabic self-knowledge is called Ma’rifatul-Nafs. What is Ma’rifatul-Nafs or self-knowledge? It is knowledge about us, but what kind of knowledge?

It is not the kind that has to do with knowing one's name, or father's name, or the place and date of one's birth. Self-knowledge deals with another aspect of our being. It is not related to our physical senses, rather it deals with the spiritual dimension of our lives.

When we speak of the different dimensions of the spirit, and of our being, we should not forget that the human being is fundamentally different from other beings. Although we are anchored to the animal world in many ways, here we wish to focus on that which separates us from animals and is not found in them.

To understand better why this topic is of such importance, perhaps it helps to quote a few verses of the Glorious Qur'an and Hadiths on the subject. There are many verses in the Glorious Qur'an which elaborate. One of these verses is found in Surah al-Hashr, where the Almighty Allah says:

وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنْسَاهُمْ أَنْفُسَهُمْ ۚ أُولَٰئِكَ هُمُ الْفَاسِقُونَ

“And be not like those who forgot Allah, so He made them forget their own souls; these it is that are the transgressors.” (59:19)

Here the Lord is saying that forgetting Him causes us to forget ourselves in turn, and ultimately leads us to transgression. There is a tradition that makes a similar point to that of this verse, but looks at the matter from another angle. This tradition is a very famous one, and it is difficult to find a book on ethics, which has not quoted it: “He who truly knows himself has known his Lord “

This tradition implies that self-knowledge implies knowledge about the Lord as well. Awareness of oneself leads to awareness of the Lord. And likewise, one who is oblivious of the Lord is oblivious of him. If one is determined to learn about one's Lord, then the best way to accomplish the task is to learn about oneself

Another verse dealing with the topic is found in Surah al Ma'idah, where Allah says:

يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ ۖ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ ۚ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ

“O you who believe! Take care of yourselves; he who errs cannot hurt you when you are on the right path.” (5:105)

In this verse Allah is telling us to take care of ourselves, to pay attention to ourselves, that we must be careful about the well-being of our spirits, that we must be aware of the diseases of our souls, and how to cure them. He also tells us that we should pay attention to our duties, made obligatory on us as Muslims.

Then He tells us that if we understand the way, that if we are faithful and committed believers, those who are misled will not harm us. From this we understand that our first duty is to take care of ourselves spiritually.

Sometimes a question may arise here about the relationship between the believer and society. Does the above verse mean that we should focus on ourselves and not pay any attention to the society at large? To answer this question let us see what Allamah Tabataba'i says on this topic in his landmark work, Al-Mizan.

This great interpreter and scholar of the Glorious Qur'an explains that what is meant here is that we should take care of ourselves, and be familiar with our social and private duties, so that we can also be socially responsible. For instance, in Islam we are commanded to advise people to do good and forbid them from evil deeds. One who does not perform this duty is not considered a devout Muslim, the reason being that he is not helping the society to better itself.

So, in Islam taking care of oneself spiritually is closely interwoven with being concerned with the welfare of the society as well. Conversely, it is important to remember that the society can greatly influence a person, weakening or strengthening one's faith.

Another question that may come up is “Are we responsible for guiding non-Muslims as well?” The answer is an unequivocal yes, although the most important thing before doing that is to conduct oneself in such a pious, righteous manner that others are able to see the immense practical benefits of being a faithful Muslim.

In inviting non-Muslims to Islam, we are continuing the job entrusted to the noble Prophet (S) in his lifetime. It is also a duty demanded by our love for our fellow human beings. If we have found the way and the light, we should invite others to immerse themselves in the light and its blessings as well.

After performing our personal and social duties, those who are still disbelieving and those who still insist on erring, will not be harmful to us. Perhaps they will bother you, and at most they may kill you, but they will not be able to take your faith away from you. On the contrary, these pressures strengthen your faith.

Returning to our main theme, the third verse on the importance of self-knowledge is found in:

“We will soon show them our signs in the universe and in their own souls, until it becomes quite clear to them that ft is the Truth.” (41:53)

Allah says that very soon we will show them our signs, but what are these signs and where will they be found? Allah tells us that these signs are found in two places: meaning in the external world and in their own souls. This ayah tells us that by considering these signs which are within our own selves and which are in the universe, it will become completely clear that Allah truly exists. According to some interpretations this fact will not only be true, but will be the truth itself. It is important to understand the distinction between these two expressions; it is the same when we say that Imam ‘Ali (a.s.) is not only just but that he is just meaning that justice was embodied in Imam ‘Ali (a.s.).

Let us continue exploring the reasons the topic is so vital to our conduct in life. Once again we shall rely on the Glorious Qur'an for guidance. In everyday life when we purchase a new appliance or a gadget, we immediately turn to its manual for guidance in correctly operating it, believing that its manufacturer is the best source of guidance. So it seems quite logical for a Muslim to turn to the Glorious Qur'an for instructions on correct conduct in life, convinced that the Maker and Creator of human beings is also the best source of guidance in learning about the immensely complex nature of human beings.

Another verse pertaining to our topic is found in surah al-Dhariyat:

وَفِي الْأَرْضِ آيَاتٌ لِلْمُوقِنِينَ وَفِي أَنْفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ

“And there are signs on the earth for those who are certain. And in your own souls (too); wi11 you not then see?”(51: 20, 21)

We learned that Allah has two kinds of signs, the ones in the external, physical world, and those within ourselves. Verse 20 deals with those signs that have to do with the physical realm. In it the Almighty God tells us that there are signs on the earth for those who believe.

Immediately a question arises: why should those who already believe need the reassurances of such signs, and why should those who are not believers in God remain oblivious of them, yet more in need of them?

The answer given by great scholars of Islam is that those who do not believe in a creator as the Lord and Sovereign of the universe, also tend not to look or pay attention to that which is before them remaining for the most part oblivious of signs which are readily discernible to believers.

In the following verse, 21 of Surah al-Dhariyat, the Lord says:

وَفِي أَنْفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ

“And in your own souls (too); will you not then see?”(51:21)

This verse calls to our attention to the need to look for these signs within ourselves. We are clearly and unambiguously told that there are signs in the external world as well, and these are sources of guidance for us.

From these verses it becomes clear to us that Muslims are urged not to focus on their souls to the exclusion of the physical, material world; and conversely, not to think that material affairs are all that matter.

In India for instance, there are people who try to strengthen the power of their souls in order to enable themselves to perform certain deeds not ordinarily possible. But in so doing, they loose touch with the everyday life of the planet. That is not what faithful Muslims are commanded to do. Muslims are told the two go hand in hand and are complimentary to each other.

When a scientist is working on a project in the laboratory, or a person is performing the most menial of tasks to earn an honourable living, he or she is carrying out one of God's commandments. It is again, one of the most distinct characteristics of Islam that two worlds are never separated.

In today's world, in Western societies in particular, we see countless examples of people who are totally alienated from themselves, seeking all in the material life.

In more extreme cases, the alienation from the self has progressed to such a degree that being alone becomes painful and undesirable. Why?

Because when such a person is alone, in a way he has lost contact with the eternal world, which is all he has. So being alone with his soul and spirit, he has to face a world which has no meaning to him, and matters not to him. In trying to escape the inevitable loneliness, many resort to mind-altering drugs, such as alcohol and narcotics.

A person with a healthy spirit can be alone yet not lonely. One who has forsaken a part of himself, his spirit, his consciousness, when alone, seeks to destroy it, rather than facing that which is excruciatingly painful; thus resorting to drugs becomes an easy escape route.

This is one reason why some societies use solitary confinement as a method of punishment for hardened criminals who already are serving life sentences and have nothing to lose by further acts of violence.

But when a faithful Muslim is alone by himself, he is not lonely. As a matter of fact being alone is prized by faithful Muslims. There is a Hadith from Imam Sajjad (a.s.) in which the Imam is quoted as saying: “If all between the East and West were to die, I would not feel lonely as long as the Qur'an was with me.

Once again we shall turn to the Hadiths to further explore this topic. This invaluable heritage has been left to us by the scholars who instinctively knew the eternal value of observing the speech and deeds of the Noble Prophet and Imams, and recording for posterity this living example of the perfect Muslim and human being.

Earlier we discussed a famous Tradition, which has reached us in two similar versions: There is however, no difference in meaning: “However knows himself (his soul or spirit) knows [or has known] his Lord “(1)

Imam ‘Ali (a.s.) is also quoted on the subject, stressing the importance of knowledge: “Knowledge of oneself (self- knowledge) is the most beneficial knowledge of all “(2)

This again tells us that knowing oneself leads to knowing one's Lord and all that it entails. The second Hadith on the topic from ‘Ali (a.s.) reads: “I wonder at the person who urgently searches for that which he has lost, but he has lost his soul and is not searching for it “

The third Hadith from Imam ‘Ali (a.s.) on Self-knowledge is: 'I wonder how a person who ignores himself can know his Lord. '

The fourth Hadith from Imam ‘Ali (a.s.) is: “Whenever the knowledge of a man increases, his attention to his soul also increases and he tries his best to train, and purify' it”

Here is yet another Tradition on the subject from Imam ‘Ali (a.s.): “The ultimate knowledge of a man is to know himself”

The Benefits of Self-knowledge

One of the practical benefits of self-knowledge is to allow a person to become intimately familiar with his or her abilities and aptitudes. This is of immense help to a person in life, preventing one, for instance, from selecting a field of study or job inherently unsuitable to one's God-given abilities.

It also is of great value to a person to comprehend that he is not, theologically speaking, and self-existent. This is important, since it helps a person to understand that no matter how powerful or high one's station in life is, there are numerous events in life over which one has no control.

Of even more importance is the spiritual value of self-knowledge, in that one who has self-knowledge is much less likely to indulge in arrogance, undue pride, and other such destructive behaviours. One who is closely in touch with his own self and his Lord, is also much better equipped to improve those aspects of himself which can be improved, and do indeed need improvement. One can better appraise one's weaknesses and strengths, and be grateful for one's blessings.

Self-knowledge is a highly effective system of self-improvement; one can even say that is in some ways similar to the “bio-feedback” therapies many physicians in some Western Countries recommend to patients whose active participation in the healing process is needed, or to patients for whom modern medicine has not found a cure.

Another very important benefit of is that a faithful Muslim knows that he or she is an extremely precious creation of Allah, and does not see himself simply as yet another animal with some basic needs to satisfy and strive for. Here we are going to turn for a moment to a rather philosophical discussion to better understand this point.

Most people seem to instinctively realise that every being has a different level of perfection, closely matched to that being's inherent characteristics and purpose in the scheme of things in the universe. For instance, an ordinary shade tree which does not bear fruits compared with an apple tree which does the latter as well as the former, is considered of a lower status of perfection in the scheme of things. It is for this reason that an apple tree in an orchard, which grows enough leaves to provide ample shade but for some reason does not bear fruit, is most likely cut down and replaced with one that does. It has not lived up to its potential, its level of perfection. In other words, although the tree remains useful in many respects, it has failed in that aspect that distinguishes it from the less perfect trees which do not bear fruits.

The same analogy works when comparing humans and animals. If a human being does not exhibit characteristics which rise above those shared with animals, i.e., eating, drinking, seeking comfort, shelter, pleasure, and the continuation of the race, then that human being has not reached his or her full potential, or perfection.

To summarise this point, one can logically claim that the second most important benefit is recognition of these innate, exclusive characteristics, allowing one to see clearly what they are. Such a human being will not allow himself to be corrupted and brought down to the level of animals, having understood his status in the scheme of things, and in the eyes of his Lord. Whoever discovers his true value will not commit any sins. If we truly understand what a precious being we are, our indescribably high potential, and the heights to which we can soar, then we will not allow ourselves to be shackled by sin, and held down.

Speaking of human beings that have risen to the heights of perfection, let us now see what that man of God and His servant Imam ‘Ali (a.s.), says on the subject. The following two Hadiths are taken from Nahjul-Balghah:

“Whoever views himself with respect views his desires with disdain.”

In other words, the Imam is saying that once a person becomes aware of himself, understands how precious he or she is, and the worthy goals he can set for himself; his own desires appear light, Insignificant, and unworthy to him. Thus, fighting temptation becomes easier, and this is one of the benefits of self-knowledge.

The second Hadith is from the letter that Imam ‘Ali sent his son, Imam Hasan (a.s.), advising him on matters important to him. The words are like precious jewels, and we, the ordinary Muslims are more in need of hearing and remembering such advice than the Imam, to whom the letter was addressed:

“Keep yourself above every low thing even though ft may take you to your desires, because what you will receive in return is nowhere near worth that which you will have to give of yourself Do not let anything enslave you, for Allah created you free. “

In the Glorious Qur'an we find verses which point to the people who are totally lost: “Most assuredly man is in loss, except those who believe And do good, and enjoin each other to the truth and patience.” (103:1-3)

So, as we see in both the Glorious Qur'an and the Hadiths, great emphasis has been placed on the issue of self-knowledge and on the resultant freedom, which ensues. Since there are many good interpretations written on the Glorious Qur'an, here we will try to provide a careful examination of the words of Imam Ah (a.s.) on the subject as well.

In the second Tradition, we find the word meaning deeds that are inherently ugly and demeaning. The Imam warns us of the grave danger of such deeds to one's soul, for they enslave the spirit and corrupt the soul. He warns us to be ever-vigilant against actions which, although pleasurable, comforting, or convenient are so demeaning that one loses much, much more spiritually than one gains in momentary pleasures or comforts.

In the last sentence of the second Hadith, the Imam tells his son and us that human freedom is such a precious, prized gift of the Almighty God, that any deed, however pleasurable or convenient, which leads to enslavement, is an extremely bad deal. The momentary pleasure passes and the grievous damage persists.

Now let us continue on to another major benefit of self-knowledge. Most people instinctively realise that there are two distinct features to their being: the material, worldly aspect, and the spiritual aspect. Most however, do not understand or believe that the latter is incomparably more important. But in Islam, spiritual affairs rule supreme. One can be an enormously productive member of the society in material terms, and yet be considered unworthy to be called a Muslim if one is corrupt; while the opposite is unthinkable in Islam. So it is no wonder that being aware of and guarding against diseases of the spirit is so stressed in Islam. This extends to all actions, however seemingly insignificant.

There is a pervasive misconception that some deeds do not adversely affect one's soul because they seem unimportant. But we are taught in Islam that every deed, every word one utters, has an effect on one's soul and spirit, reinforcing the faith and purifying the spirit, or undermining the faith and harming one's soul. Words spoken to guide a lost soul are valuable both to the speaker and to the person gone stray. They each benefit in different ways. So there must not be any doubt among faithful Muslims that in Islam, we are taught that every action, every word has consequences for our spiritual well-being, and must be not dismissed as insignificant and trivial.

When The Noble Prophet (S) sent Imam ‘Ali (a.s.) to Yemen, he said: “O ‘Ali! Do not fight with anyone until you invite him [to Islam] and I swear by Him that if Allah guides one person through you, it will be more precious than all over which the sun rises and sets.”

To round up our discussion of this benefit, it may be said that we are clearly and unambiguously told that the most important dimension of our being is the soul, and our actions and thoughts directly affect this prized gift of God.

We might consider it a bit extreme when told that Islam also teaches us that thoughts also must be watched for their effect on the spirit. We are also taught that in most of the cases demeaning one's thoughts may be, so long as one does not act on them one is not severely taken to task by the Lord. But sinful deeds have roots in the spirit, Muslims are admonished against jurisprudence , and for mere thoughts or narrowly defined one is not punished .

In Islam the immensely complex nature and nurture beings is subjected to two rather distinct set of rules:

Fiqh, Islamic jurisprudence; Akhlaq, Ethics

The obligatory rules of Fiqh are concerned with the minimally necessary conditions of human perfection. For humans aspiring to new heights, higher levels of perfection, Divine guidance is provided in the second set of rules, Akhlaq which governs both the world and the soul and provides us with all the Prescriptions we need to reach the highest levels of perfection. Thus, the two sets of rules governing Muslims' lives, are each meant for a different purpose. For instance, while idle chatter is not prohibited it is considered a waste of precious time and not helpful to the spiritual development of the person, and thus prohibited.

Another example which helps to illuminate the difference better is the night prayers, which is highly recommended to all Muslims; and while not mandatory in fiqh, it is compulsory in akhlaq. The reason being that those aspiring to new heights, and striving for perfection, are expected to prepare and develop spiritually by performing certain tasks, such as rising in the majestic dark of the night to offer prayers to the Lord of the universe.

So Fiqh mainly comprises basic and necessary laws whose obedience IS required from all Muslims, and is considered the first step towards development To commit oneself to the laws of Fiqh is not a difficult undertaking, as Islam itself is not a difficult religion.

However, there always are individuals who observe the mandatory laws of fiqh, yet upon getting a glimpse of the Light, want nothing more than to fly to the Flame. For these enraptured souls, Islam has provided akhlaq. They then make mandatory upon themselves deeds which are highly recommended, or mustahab In addition to performing these recommended tasks, they obey other laws of Akhlaq, and make. unlawful upon themselves that which is not forbidden in Fiqh, yet somehow might be an obstacle on the way to the Light, to perfection.

Therefore there might be thoughts or spiritual qualities which are not directly forbidden in Fiqh, but prohibited in Akhlaq. One destructive thought or quality which is not forbidden in itself in Fiqh is jealousy, which is not a punishable offence in Islamic jurisprudence, nor are we taken to task for such thoughts in the Hereafter. Yet actions issuing from jealousy might be forbidden.

The Noble Prophet said: 'if you are pessimistic then do not let that keep you from continuing, and if you are suspicious about someone, do not judge on that basis, and if you are envious of someone, do not persecute him “

Jealousy has been called the prison of the soul, and such an impediment to one's spiritual development that there is no place for it in akhlaq. We also can find examples of thoughts being the subject of the both sets of rules governing the life of Muslims. One of these, considered one of the greatest sins which mostly manifests itself in one's thoughts, is despair of God's help. There are many Hadiths regarding this subject and it is so grievous a sin that it is considered a form of or disbelief in God.

There are several reasons for this; and just from a psychological point of view, such a person, so lost in sin and so despondent of ever being forgiven by the Lord, has no practical incentive either to save himself, or to save the society from his future misdeeds. This feeling of despair, we are taught in Islam, is worse than the sins themselves.

Even in mandatory, practical laws, fiqh, Muslims are explicitly forbidden from ever losing hope in God's forgiveness. We are told that such despondent thoughts are one of the most effective weapons of Satan, who will rejoice at the spectre of a lost soul, despondent of his Lord's mercy and forgiveness. Such people are told to truly and sincerely repent, amend for past deeds to the extent possible, and have faith that the Almighty God will forgive them.

Another great sin, which also has to do mostly with one's thought, is to think oneself free of the possibility that God will not exact punishment for one's misdeeds. To consider oneself the master schemer somehow able to get away with sin. In the Glorious Qur'an we find:

“They planned and Allah planned, and He is the best of Planners. “ (3:54)

So we are told not to think ourselves beyond God's justice, and not to scheme and deceive, for it is all in vain. One of the words used in this verse is (makr) which when used for man, means deception; but when used in connection with Almighty God connotes planning in an innocent, yet capable manner. An example of this is found in the account of the Quart’s attempt on the Noble Prophet's life. They thought their plan carefully through, and in order to spread the blame and avoid the consequences, sent one man from each tribe to carry out the assassination. They were certain that this scheme would prevent the kin and followers of Muhammad (S) from declaring war on all tribes should the culprits be found. But by God's Grace, the Archangel Gabriel revealed their plans to the Prophet and ‘Ali (a.s.) decided to occupy his bed, and the Prophet left town that night.

To conclude our discussion of this topic, the third major benefit Of self-knowledge taught in Islam is to know that the spiritual aspect of our being is the most important one, and our spirits are influenced not only by our deeds but also by our ideas. So we must be on guard with respect to our thoughts, and use our knowledge of ourselves to avoid the many pitfalls of the soul. The fourth benefit of self-knowledge is to understand that we were not created by chance. if we deeply contemplate our own selves, our being, we come to the inevitable conclusion that it is God who created all, and we could not have come into existence by ourselves or simply as a result of our parents' union, had it not been part of His Plan. Naturally man is always in search of a reason for his existence, his being, but through contemplating creation and the goals of creation, one realises that we are each unique, with a mission in life. We were not created by chance and in vain.

Armed with this knowledge, one is well equipped to strive and to realise the purpose of one's creation, to incessantly seek to return to Him through deeds which are dear to him, Godly acts which are the cornerstone of religion and give life meaning. The fifth benefit is the tremendous help one receives in truly appreciating the element of consciousness, which is critical to the process of spiritual development and purification. Through self-knowledge, we are able to cultivate and develop our self-awareness, our consciousness; otherwise external factors may come to influence us in ways we cannot control.

One of the characteristics of man is that with respect to changing matters and constant ones, he is not always aware of the latter. This is so that our attention is not fixed and held on constants and we are therefore able to take measure of new things. Allah has made us in this way to enable us to attend to new matters; otherwise our attention would be fixed on only one thing. (Of course, it is possible for us to strengthen our spirit to pay close attention to more than one thing at the same time.) For example when we first put on a watch we are aware of it, but after ,while we lose consciousness of it until we want to know the time; or we feel the weight of our clothes at first and then we neglect it. We feel hungry or not hungry through the changes of the size of our stomach.

We should utilise this psychological point in our spiritual lives. There are times when major catastrophes can befall one's soul, without the person being aware of it. There are instances of people who are totally lost in life and not even aware of the fact. This can progress to the extent of total disbelief in God, without the person being aware of the change in himself, in his consciousness. This is because humans are created in such a way that they are much more aware of sudden changes than subtle ones. One could undergo drastic changes in beliefs and yet these changes not be readily obvious to the person. A good example is lying. Most humans, specially in the early stages of childhood, cannot tell a lie, especially if it is the very first time they have engaged in such behaviour, without feeling uneasy, uncomfortable, and later, remorseful. As one repeats this behaviour though, the soul becomes inured to the effects, and one can lie, cheat, and deceive with little effort or discomfort. Even worse, one may not at all be conscious of the change one has gone through. Self-knowledge lets one see these changes coming, giving the person the opportunity to correct such character defects, and once again tread the path of God.

With most people however, only cataclysmic events in their personal lives can cause them to become aware of these character defects. With those armed with it will not come to that. By paying attention to one's consciousness and caring for it, one can gain awareness of the subtle changes that occur in the inner life and take corrective steps when needed.

The Almighty God tells us in the Glorious Qur'an:

“Then it was the fate (end) of those who did evil, to reject Divine signs, and become accustomed to mocking them. “ (30:10)

So it is with human beings, given consciousness and free will, we can destroy ourselves or we (:an attain happiness and peace if we are aware of ourselves, our actions, and most importantly aware of the Almighty God at all times.

The sixth benefit of self-knowledge is that it serves as a gateway to the non-material or spiritual world. Once we pass through the gates we find many things which from a strictly materialistic point of view do not make sense. An example of this is the conscience, which can not be justified or explained by merely materialistic laws. I-low wonderful it is that all human beings from time immemorial, regardless of up-bringing, culture, and religion hear the same call from within. People seem to instinctively realise what is right and what constitutes a wrong. Every person considers oppression and injustice as bad, and justice as good and desirable. Even oppressors themselves wish to be treated justly. It is said that even thieves, when dividing the loot, pick the one among them they deem trustworthy to do the job.

Through self-knowledge we come to understand that all things except human beings have an inherent nature which cannot be changed. For instance, a stone is forever stone, no matter how many changes it goes though when different things are made of it. With human beings it is the exact opposite. Although we all inhabit more or less the same kind of a physical body, we have different natures. We are told that on the Day of Judgement, when the veil is finally lifted from before our eyes, we will see ourselves and others as they really are. Their true natures will appear. In the Glorious Qur'an we read:

“On the day when hidden things will be made manifest. “ (86:9)

And there is another verse:

“The day on which the trumpet shall be sounded so you shall come forth in hosts” (78:18)

According to Hadith, hosts means groups of people and other beings, grouped according to their true natures. Some might appear as dogs or monkeys. Some human beings could have fallen lower than a bug, while others could have ascended higher than angels. We learned that in Islam, human beings are not valued the same. One can, through despicable deeds rank below the lowliest of species and conversely, rise higher than angels, in the eyes of God.

According to other worldviews, all human beings are considered as one and the same. Zionists and their victims, or Serbs and their victims are considered as humans with the same rights and both have to be respected. But in Islam, there are two distinct levels of humanity, therefore two distinct levels of laws, relationships, etc.

First, there are basic laws applied to all human beings, arising from their basic rights, their birth right for having been created human. The second level of laws are exclusively applied to real human beings, who through countless Godly deeds have risen to a level inaccessible to others who have not conducted themselves in a a similar fashion. The underlying reason for this is that the relationship between the Creator and man is a very special one, with the Lord granting certain rights exclusively to those who tread His path.

One aspect of this relationship, aside from the laws, is the insight that the Almighty God grants the faithful, enabling them to understand people's true natures and characters in this life. There are also some awesome privileges granted to the righteous which have not even been granted to angels. Again, the reason seems to be that man, given free will, when exceedingly righteous and pious, is also accorded certain privileges denied to angels. For instance, when the Noble Prophet ascended to the Heavens in the majestic night of Miraj (Ascension), he was at times accompanied by the Archangel Gabriel; but there were places and dimensions of the universe which were denied the archangel, for, in his words, quoted by the Noble Prophet: “If I had gone even a fingertip further I would have been burnt. “

In the Glorious Qur'an we read that when the Noble Prophet (S) ascended to the Heavens he got as close as any created being could ever hope to the Lord of the universe:

“Then he drew near, then he hewed, so he was the measure of two bows or closer still. And He revealed to His servant what He revealed. “ (53: 8-10)

Here we should not forget that in the Glorious Qur'an at times the Lord speaks to us in allegory, especially when matters are well over our heads. So the distance mentioned here should also be taken in the same vein, meaning that the Noble Prophet was only two stages beyond seeing the Lord of the universe in all His Majesty.

These and matters like them are learned through It is, as mentioned earlier, the gateway to the non-material, metaphysical world. Thus, we reviewed some Islamic teachings regarding the widely divergent values of different human beings to their Creator and to each other. We also saw how self-knowledge helps open the Sates of the spiritual world, presenting a breathtaking vista to those who step inside.

As for those who choose a different life, sinking deep, and drowning in the vortex of sin, the Glorious Qur'an says:

''And certainly we have created for Hell many of the Jinn(I) and the men; they have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear; they are as cattle, nay, they are in worse error, they are the heedless ones. “ (7:179)

These, who remain totally oblivious of their Lord and the spiritual aspects of themselves, are called “dead,” by the Glorious Qur'an Since we are taught that of the two aspects of our live, the physical, material life and the spiritual life, the latter is much, much superior, and is centred on faith and deed. To be truly alive and aware in this world, we are taught in the Glorious Qur'an to believe in the Almighty God, His words, and His last Prophet: “O' believers! Accept the words of Allah and the Prophet when he calls you to that which gives you life. “ (8:24)

Some people only have the physical life, and therefore can comprehend only material, physical things; others have both the physical and spiritual lives, thus can understand both. Given the immensely constructive role religion as a framework for conduct in this life can play in people's lives, and the overall world view which it presents to the faithful to guide their lives, it is astounding that today a great number of people forsake their faiths. To some this is because they feel they will lose their “freedom” to do as they wish, that religion somehow takes away their freedom, and one would be a slave, so to speak. Well, we are all slaves, in a way. Some of God, some of money, power, desires, etc. The way then to be truly free is to obey God and His Commandments, and release oneself from other “gods”. It is not an easy task satisfying many gods, but to please one, especially when the belief itself strengthens the person, and releases one from limitations, is not a difficult undertaking.

The person who chooses God, is no longer a slave of others, but has reached a level of lordship. We see in Hadiths that: “The servantship is a substance whose essence is the lordship. “

The Prophet of Islam was a slave of the Almighty God by choice. We also express this sentiment several times a day during our ritual prayers: “I bear witness that Muhammad is His servant and Messenger. “

Yet this seemingly bonded man changed the history of the world. He successfully fought powers which opposed God, yet was honoured to prostrate himself before Allah. Anything but freedom is one's reward when one selects a life without religion, without a relationship with the Creator.

“Have you seen him who takes his low desires for a god? Will you then be a protector over him? Or do you think that most of them do hear or understand? They are nothing, but cattle, nay, they are straying further of the Path. “ (25:43-44)

“Allah sets forth an example: There is a slave in whom are (several) partners differing with one another, and there is another slave wholly owned by one man. Are the two alike in condition? (All) praise is due to Allah. Nay most of them do not know. “ (39:29)

There are three couplets attributed to Imam ‘Ali (a.s.) with which we will end our discussion. It only seems fitting, since the Imam's words eloquently show the importance of self-knowledge: “The cure is with you, but you do not see, And the illness is from you, bur you are unaware. You are the clear book whose letters make manifest the hidden. Do you think you are some small mass while within you there dwells a great world?”

Free Will

In previous discussions we studied the status of human beings in the Glorious Qur'an. We saw that they are not at the same level. They can be higher than angels and they can be representatives (caliphs) of Allah on earth. They can also go downwards and be lower than animals. It is up to human beings themselves to select their own way of life.

In this part we want to study free will and answer those who believe in determinism. If someone believes in determinism he will lose his hope in a better future and will not try to purify himself. Some criminals or despotic rulers used to justify their crimes and sins by saying that they were determined. So it is necessary to refute determinism as one of the most dangerous obstacles against purity of the soul.

The next step will be to see how we select something and what we should select and what we should observe in our selection or decision. The question that arises is: “Are human beings free to do what the person (or even independent being). Having understood the non-existence of the society, it is obvious that there is no place to claim that some demands of the society determine the behaviour of its members.

Individuals are makers of societies through their free will, just as they make history. It is noteworthy that these individuals are not separated from each other. There is a close relationship between them. There is a strong interaction among them. So if someone wants to adapt his actions and activities to social ideals it will be very easy for him because other members of the society or at least the majority agree with him and they will support him. But if someone wants to change his society, it needs many efforts, constant work.

Even if someone wants to conduct his life in his own way, in spite of others, it will be very difficult, for there are many interactions between individuals in the society. To be religious in a religious society is much easier than in a non-religious society, but it is not necessary. Also, to be a real Muslim in some society which is not committed to Divine morals and values is difficult, but it is not impossible.

According to Islam every person is responsible]e for his actions. On the Day of Judgement no one can say that he was bad because he lived in a bad family or society. But on the other hand all people are responsible for their societies. No one can say that he had nothing to do with his society. If children are being attracted by enemies or some Muslim youth are imitating Western habits or generally a Western way of life and I can do something about it with my thought or my money or so on, I cannot say: it is none of my business”.

Natural determinism

Some people believe that according to the natural laws not only our body is formed and controlled by nature, but also our thoughts and behaviours are all controlled by nature or natural factors which are not decided or planned by ourselves. These determinists emphasise the effects of climate, environment, food, medicine and inheritance. It is possible to make a person sad or happy with some~foods or medicine. If a person's father is an artist, a painter, that person will be an artist as well.

This view is partly true. Natural factors have some effects on our behaviour or actions, but they are not absolute. Finally it is up to a person to decide for himself. Those external factors might make the process of decision-making easier or harder. However, a human being is free. If a person's parents are illiterate, that person will not have to be the same. If the parents are bad, the possibility of him being good is not nil. As we see in history there existed good people amongst bad people and vice versa. Take the example of Noah's son. Although Noah (a.s.), the father, was a prophet of God, his son chose to become a bad and disobedient servant of God. When Noah made the ship and called all the people to board it, his son refused and claimed on the top of a mountain thinking the water would not reach him. Allah says:

“And Noah called out to his son, and he was aloof 0 my son! Embark with us and be not with the unbeliever He said: I will betake myself if for refuge to a mountain that shall protect me from the water Noah said: There is no protector today from Allah’s punishment except for whom He has mercy; and a wave intervened between them, so he was of the drowned.” (11:42-43)

Thus, Islam pays attention to the children's upbringing and training before, during and after birth. All these are taken into account, but their influences are not decisive as free will is preserved.

Religious determinism

There are some sects in Islam and other religions which believe that Allah decides for us and none of us is free to do what he wants.

This belief is mainly due to lack of knowledge. For instance, they say whether a person prays or not, whether he is truthful or not, whether he is an oppressor or not, is all because of Allah's will and human beings have no say or fault in this matter.

This belief was developed by some theists to preserve monotheism. They thought that if we say people are free in their life, it means that Allah has nothing to do in this part of the world and it is up to human beings to do whatever view monotheism demands the denial of any human role in action. They also misunderstood some verses of the Glorious Qur'an.

This view is completely against Divine justice. It is also against Divine wisdom (hikmah). According to this view sending prophets and inviting people to the religion and Divine commands are useless. If this view were true, then Allah would not have assigned rewards and punishments for our actions.

The evil intentions and politics of some despotic rulers like the Umayyads and Abbasids is another reason for the appearance of this belief in Islamic culture. They spread this belief for their own desires and benefits. They said that Allah had given power to them and no one was able to interfere in His deeds. So no one was allowed to protest against them. If the Ahlul-bayt (people of the household of the Prophet) were not allowed to rule, it was because Allah wanted this, or if Yazid as a ruler did many bad things nobody had a right to say anything. For example, when Imam Husain was martyred, 'Ubayd Allah, the son of Marjanah and the commander of Kufa, took members of the Ahl al-bayt as prisoners.

He said in the great mosque of Kufa: “Praise be to Allah Who has made righteousness successful and has helped the leader of the believers (meaning Yazid) and his followers and killed the liar, the son of the liar.” When he took the prisoners to his palace, he addressed Zaynab (a.s.) and said: “Praise be to Allah Who destroyed your respect and killed you and proved that you are liars.” Then Zaynab (a.s.) spoke and defeated him. Then he turned his face to Imam Sajjad, the fourth Imam (a.s.), and asked who he was. Some answered: “‘Ali, the son of Husain.”

He said: “Did Allah not kill ‘Ali, the son of Husain?” Imam said: “I had a brother who was also called ‘Ali, the son of Husain. People killed him.” Then 'Ubayd Allah' said: “No, Allah killed him.” When Imam disproved his claim he became very angry and commanded his soldiers to cut Imam's neck off, but Zaynab said:

“O son of Ziyad! You did not leave any of our men alive. If you want to kill him, You must kill me with him”

These rulers tried to attribute everything to Allah in a wrong way to conceal their role. There were also some weak and ignorant Muslims who wanted to justify their weak and bad behaviour through determinism and attributing everything to Allah. Praise be to Allah we have today pure Islam and we can easily solve the problem. We know that monotheism does not demand determinism at all.

Now let us quote some Qur'anic verses on this topic.

“Say - O Allah, Master of the kingdom! Thou givest the kingdom to whomsoever Thou pleases and takest away the kingdom from whomsoever Thou pleases, and Thou exalts whom Thou pleasest and abases whom Thou pleasest; in Thine hand is the good; surely, Thou hast power over all things.” (3:26)

This verse has one of the pictures that show monotheism (tawi}rd) very well and it is a must for every Muslim to believe in monotheism in this way (mentioned in the verse). Some people misunderstand or misuse this verse. They say that according to this verse, Allah had given the power of rulership to all despotic rulers. We should know that Allah has two kinds of will (iradah):

Generative : This kind of will is necessary in every thing. If there is something or there is not, it is because of Allah's will. Nothing in the universe is independent from Allah, the Creator. For example, if the weather is hot it is because of Allah's will or if I am alive it is because Allah wants. Every single action in this world is done because of His will. Does this mean Allah is satisfied with all the actions of human beings? No, although Allah's will is in their actions, He has given them free will at the same time to choose the right way. Here comes the second type of Divine will.

Legislative: This is about goodness and badness, about what to do and what not to do. He commands to do good and refrain from bad. So all good actions are done according to this will and all bad actions are done against this will. In order to make this conception clear, let us take the example of Imam Husain (a.s.). Was he killed through Allah's will? The answer is “Yes” and “No”: Yes according to the generative will and No according to the legislative will.

As far as the generative will is concerned, nothing can be done without Allah's will. But this does not mean that He is pleased with all actions. This is the point of misunderstanding which leads to determinism. Another example: One father gives some money to his son to buy something and advises him to buy good things like books. The son is not determined to buy. Whatever he buys is according to his father's decision, but if he buys cigarettes he buys against Ms father's advice. No one can say that this son was independent in his action and also no one can say that this son had to buy cigarettes or he was not responsible arguing from the fact that his father made him able to do that.

Thus, the above verse (3:26) talks about His generative will. It does not mean that Allah is pleased with rulers like Pharaoh or Yazid. Another verse is the following verse which expresses the idea of free will explicitly.

“Surely we have created man from a small life-germ uniting (itself): We mean to try him so We have made him hearing, seeing. Surely We have shown him the way: he may be thankful or unthankful” (76-2,3)

So Allah has shown us the way. It is in our hand to be thankful or not. How can we be thankful? By using His blessings in the right manner and not only by saying thanks be to God. Another verse:

“It is naught but a reminder for the nations, for him among you who pleases to go straight And you donor will, unless God wills, the Lord of all Being.”(81:27-29)

Thus the Glorious Qur'an is useful for those who want to go straight. They are free. They just have to take the first step and Allah will help them. But their decision is not independent of Allah's generative will (to enable them). They will what Allah wills. In the following verse again the doctrine of free will is expressed.

“Most surely there is a reminder in this for him who has a hean or he gives ear with a present mind.” (50:37)

The process of being a faithful person is not a physical or chemical process, but a spiritual one. It does not need material things. It needs attention and consciousness.

Our Future

We mean by this title our situation after death. We can define death as the separation of the spirit from the body. Sleeping is to some extent like death. There is however a difference. During sleep the spirit is still connected with the body, but to a lesser degree than waking. But during the death the spirit is disconnected from the body and belongs to another body which has the qualities of a material body like shape and size without the mass. Philosophers compare it with the bodies of dreams. They call them 'barzakh' or 'mithalt'. This continues until the resurrection. Then our spirits will belong to another body which is like the body in its present situation. In this way we believe in the physical-spiritual resurrection.

This topic is very controversial. Even those people who believe in the physical-spiritual resurrection have reached no consensus about the nature of the bodies in that universe. But what we have said can be easily understood from the Glorious Qur'an and Islamic traditions on which great Islamic scholars agree, and this suffices us in our discussion. As we know, the most important part of our being which makes our personality is. the spirit. All rewards and punishments are in one way or another related to the spirit. The body is just a means for the spirit. Note the following two verses of the Glorious Qur'an.

“Allah takes the souls at the time of their death, and those that die not during their sleep; then He withholds those on whom He has passed the decree of death and sends the others back till an appointed term. “(39:42)

These verses show that death is not an end of our being, that during death our spirits will be completely received by Allah or according to the other verse we will be completely received by (1) and that sleeping is to some extent like death. These verses answer many questions about the resurrection, but they are not closely related to our discussion.

Heaven and hell

There are many facts about heaven and hell. We try to explain only those facts which help us in our project. Heaven and hell have been created now. If we had purified ourselves, we would be able to see them. Imam ‘Ali says about the pious: “To them paradise is as though they have seen it and are enjoying its favours. To them hell is also as if they have seen it and are suffering punishment in it.

The Glorious Qur'an also speaks about hell: “Nay! If you had known with a certain knowledge you should most certainly have seen hell” (102:5,6)

In this way we can say that our future is now present. Whoever is good, is now in heaven and criminals or sinners are now in hell. I hope the reader remembers that the companion of the Noble Prophet (S) who reached certainty said that he could declare among those who were with the Prophet who were people of hell and who were people of heaven. The Prophet (S) has also said that during the ascension, 'miraj' he saw workers (angels) planting trees. Sometimes they were working and sometimes they stopped working. Then he was told that when a person recites certain invocations of God a tree is planted for him and when he stops no tree is planted for him. This tradition like many other traditions shows that punishments and rewards are synchronous with the actions.

Three kinds of relationships can be conceived between acts and rewards or punishments:

Conventional relationship: Ordinary rewards or punishments are decided (defined) by some law-refiners. So they vary in different societies. For example, penalties for breaking traffic laws are from this kind.

Causal relationship: Sometimes rewards or punishments are effects of the acts. For example, when a person drinks wine, one of his punishments is loss of his health; or if a student studies well one of his rewards is to learn his lessons. The loss of health and knowledge are effects brought into being by those acts.

Unity: Sometimes rewards or punishments are nothing other than the actions. They are just the realities of those actions made manifest in another universe.

According to the Glorious Qur'an in the Hereafter the realities of the acts will be seen. This is what we mean by the embodiment of deeds (tajassum al-a 'mat): “On that day men shall come forth in sundry bodies that they may be shown their works. So he who has done an atom's weight of good shall see it And he who has done an atom's weight of evil shall see it', (99:&8) “(As for) those who swallow the property of the orphans unjustly, surely they only swallow flre~into their bellies and they shall enter burning fire.” (4:10)

According to these and some other verses we will see our acts themselves. if we had that sight today we would be able to see their realities today. Whoever is swallowing the property of the orphans unjustly is really swallowing fire now. Whoever is back-biting is really eating the flesh of his dead brother or sister now. So we should take care of our acts, otherwise we will enter hell just now (not only in the future). if we think constantly about the ugliness of the sins and their realities we will not commit any sin.

Endless future

Every person lives in this universe for a limited time. Death is the unquestionable end for this life. Nothing can save men from death: “Wherever you are, death will overtake you, though you are in lofty towers.” (4:78)

After Barzakh those who enter heaven will be there forever: “Those who are in awe of the Beneficent God in secret and come with a penitent heart: Enter it in peace, that is the day of abiding” (50:33,34)

Those people who enter bell are of two kinds. Disbeliveers who are against the truth will stay there forever. But those believers who will enter hell for their bad deeds will finally enter heaven after they will have been cleansed.

“So as to those who are unhappy, they shall be in the fire; for them shall be sighing and groaning in it, abiding therein so long as the heavens and the earth endure, except as your Lord please; surely your Lord is the mighty doer of what He intends. And as to those who are made happy, they shall be in the garden, abiding in it as long as the heavens and the earth endure, except as your Lord please; which shall never be cut off “(11:106-108)

“And (as to) those who disbelieve, their guardians are Shaytans who take them out of the light into the darkness; they are the inmates of the fire, in it they shall abide.” (2:257)

Infinite rewards or punishments

A group of people will enter heaven and stay there forever. This entrance might be immediately after the judgement or after some interval. The other group will enter hell and stay there forever. So in respect to time there is no limitation. There is also no limitation in respect to the intention (the quantity and the quality). We cannot campare His rewards with the pleasurable things in this universe. According to the Glorious Qur'an there is whatever they like in heaven.

“Therein shall be what their souls yearn after and (wherein) the eyes shall delight.” (43:71)

“They have therein what they wish and with Us is more yet” (50:35)

Not only they can get and enjoy whatever they want, but also there are things which they were not able to conceive. We usually wish what we have seen or generally experienced in advance. For example, people like to have a big house (with a big garden in a size and with qualities which cannot be found in this world). But there are still some blessings in heaven which are not familiar to men so they will receive them without any previous want or request.

“So no soul knows what is hidden for them of that which will refresh the eyes; a reward for what they did.” (32:17)

According to traditions there is in Paradise what no eye has seen and no ear has heard and no heart has conceived (imagined). We cannot understand the torments either. The fire there is not comparable with ordinary fires. That fire burns the spirit as well as the body.

“And what will make you realise what the crushing disaster is? It is the fire kindled by Allah, which rises above the hearts.

Surely it shall be closed over upon them in extended columns.” (104:5-9)

Those who enter hell and suffer its torments wish to die. They think in this way they can get rid of the torments.

“And they shall call out O Mahk Let your Lord make an end of us. He shall say: Surely you shall tarry. “(43:77) “Then therein he shall neither live nor die. “(87:13)

Whenever the fire bums their skin, Allah renews their skin to suffer again:“So often as their skins are thoroughly burned, We will change them for other skins. “(4-56)

Listen to Imam ‘Ali (a.s.) in his prayer when he says: “O My Lord! And You know that I cannot endure the tribulations and punishments of this world and whatever ordeals happen to its inhabitants, while they are not so difficult and so long. So how can I endure the tribulations of the Hereafter and its great ordeals, while they are very long in their time and endless and their sufferers are not given any respite, because they are from of Your anger and vengeance and discontent and These cannot be withstood by the heavens and the earth.