Alhassanain(p) Network for Heritage and Islamic Thought

Lesson 9: Revelation and Prophethood Part 2

We have said that human beings desire to reach well­being. The way of well-being must be taken to achieve it. In order to take that way, universal laws must be understood.

Limitations: The human being knows that the circle of his or her knowledge, no matter how extensive, is limited. From the point of view of quality, a person can never claim that he or she knows everything. However much knowledge increases, that which is not known becomes greater and clearer.

Time, whether in the past or in the future, is one of the thousands of boundaries which limit the consciousness of a human being. Thoughts can only go to a certain point. He or she cannot know about the far past nor the future. The human being has still not succeeded in understanding the self, what kind of a creature he or she is.

The greatest scholars today refer to mankind as 'the unknown creature'. It is clear that one must first come to know a phenomenon as the basic preliminary required to then discover the evolutionary laws and laws of completion of that phenomenon. When we still do not recognize a creature by the name of human being, when its actions are still paradoxes for us, how can we then come to know the highest completion and well-being of that person and then give weight to it and guidelines?

Acceptance of Error: The history of thought of humanity is full of errors. Many of these errors have then dominated the history of human thought for years, even centuries as the final principles. Is it not true that the idea that the earth was the center of the universe and that the sun revolved around it did not hold away in human thought for over 2000 years? Was it not a law which no one doubted? We know that there is no opinion given by any scholar which can be claimed to be 100% an expression of the truth and one that will hold forever. Thus any thought which comes from human beings is capable of being erroneous.

Acceptance of Influences: Another of the weaknesses of human thought is that no matter how pure a human being be, he or she will be influenced by other factors. A person cannot separate the self from all external effects because a human being is not just thought but contains feelings, emotions and sensations as well. Each plays an important role in the development of the human being.

An effect confronting another effect exists within the thoughts of a human being along with his or her other dimensions which causes an influence upon the power and strength of thought of that person and prevents one from reaching a unity of thought and practice. The decision making capacity of the human being in the final phase is always affected by the various dimensions which exist within that them.

In addition to the inner dimension, the social environment and economic conditions of the place of living and the growth of a person, the customs and traditions are all external factors which affect human thought. The judgments and opinions of the majority of people always contain clear veins like prejudice, individual desires, attention to individual and group interests, self-worship, sometimes worship of a group which then poison then prevents the individual from discriminating between truth and falsehood, truth and error, in particular in social issues and then causes the deviation of many people.

It must be noted that the effects of these factors usually take the form of unconscious absorptions, in particular when inner factors affect the thoughts of individuals. Most often the individual cannot determine what motives affected his or her judgment.

In addition to all of these weak points, there is no doubt that the evolution of human thought gradually takes place within humanity. Thus before intelligence is completed, one cannot rely upon an incomplete intellect which is capable of erring to answer the increasing needs which arise when the individual seeks well-being.

These limitations in the sense of recognition of human being negates the self-sufficient thoughts of the individual intellect in the guidance upon the way towards perfection and well-being. The limitations show the continual need for relations with another source which does not contain these limitations and insufficiencies.

As an example, the human being by accepting the limitations of consciousness, in particular, at the edge of metaphysics at the same time that a great sense of wonder and amazement has arisen within the mind, and looking towards it with great desire, knows that most of his or her questions will remain unanswered. Can the human being answer this question - does human life continue after death or is death the end of life? How can a person be an effective factor in his or her own eternal life which one considers to possibly exist and then arrange his or her present life accordingly?

It is here that one must pay special attention. The need of the human being for a conscious Source which is unlimited, does not err, is a guarantor and not affected by other influences become felt. If such a relation did not exist, all of humanity would have to use all of its strengths and energies to find this lost One and to never stop until It was found. From what has been said, can we say what this Source is?

Summary of the Lesson

In order for the human being to reach the stage of well-being, he or she must recognize certain guidelines and universal laws.

The source of the sense of recognition of humanity has certain deficiencies: It is limited, capable of erring and accepts outside influences.

In order to determine the needs of the human being in the area of recognition, a Source is necessary which is unlimited, incapable of erring and does not accept outside influences.

Questions to ask yourself

1. List the ways and means which brings consciousness to the human being.

2. Describe the deficiencies and insufficiencies of the source of human recognition.

3. Why is it that without complete understanding of the human being, we cannot make laws for them?

4. Can revelation and prophethood eliminate the deficiencies that human beings face in the area of recognition?

Lesson 10: Another Look at Prophethood based on Monotheism

In our discussion of the Divine Qualities, we came to know that God is the Absolute Aware, Wise and Compassionate. Now we ask, would this God Who has these qualities, leave humanity to itself? Is it possible that He not distinguish truth from falsehood for them? Is it possible that in this area He has withheld his Divine Grace?

It is clear that such a thing is not possible because such a thing disagrees with the Creator being Aware and Wise and also with His being Absolute.

Now this question arises, "Who is that leader?" Perhaps some people will say, "The leader or guide is that very intellect of the human being." Now without any erroneous orientation or prejudice we will answer this question.

There is no doubt about the fact that the intellect does play a role as a guide for human beings. The greatest distinction between animals and human beings is this very intellect. Cogitation and thought which bring consciousness are greatly emphasized and we discussed this to a certain extent in our lesson on humanology. That which must be studied is whether or not the intellect acting alone can guide us to the final stage of perfection. In other words, is the intellect self-sufficient?

All of our words relate to this issue. If it be proven that the intellect is self sufficient, the necessity for prophethood will naturally be negated and if self-sufficiency be negated and the intellect be proven to be imperfect, taking monotheism into consideration, the acceptance of prophethood will be necessary.

Is the intellect self-sufficient as a guide? Now it is vital that we explain what we mean by self-sufficiency.

What is meant by self-sufficiency as previously indicated is, whether or not the intellect alone is capable of guiding the human being towards the final stage of perfection and answer all of the issues which play a role in bringing the human being to well-being?

This is the point for otherwise it is very clear that the thought that the intellect is not self-sufficient in reaching conclusions about scientific evidence is not true. The evolutionary movement of the human being towards perfection begins with the intellect. Scholars accept the need for prophethood here and they clearly say that the way to reach monotheism, which is the infra-structure of prophethood, is possible through the intellect. Prophethood itself is proven by the intellect's ability to reach conclusions.

Now that the limits of the discussion have become clearer, we will tum to the main issue and that is whether or not the intellect is self-sufficient.

In order that this discussion not becomes too lengthy, we are obliged to state the following: The intellect can never be self-sufficient and this point has been proven in practice. It is sufficient if you look at the various views of the schools of thought and the contradictions which exist. If the intellect were self-sufficient, then why all these differences of opinion? What are they for?

One of the important issues in a group becoming Sophists is because of this very confusion which exists whereby every member of a school of thought claims, "My ideas relate to intellectual precepts."

It is here that the materialists come and say, "The human being is a creature who is lost," or, "The human being is a creature who has been left to itself," or, "The human being is a creature who is alone."

A book is required in order to discuss all of these. Thus we will end the discussion here and we will turn to that which the very nature of the human being (who has not deviated) cries out, "Oh human being! You have not repented. Your intellect is weaker than to be able to suffice you. Find faith in a prophet who has united his roots with the Source of existence."

What are prophets like? Here we turn to the word of Martyr Professor Mutahhari. "The prophets are like receivers who have been put to work in the form of human beings." The prophets are outstanding people who have the ability lo receive this kind of awareness from the unseen world. The Holy Quran says,

"God knows best where to place His Prophet." (6:125)

Even though revelation is beyond the areas of sense and experience of humanity but this power like many other powers which can be recognized from the traces which remain of them. Divine revelation leaves wonderous effects upon the person who has received the revelation, that is, the person of a prophet. It 'actualizes' him. That is, it takes his powers and creates a deep and great revolution within him. This revolution is oriented towards the betterment, growth and well-being of humanity and it acts in a realistic way. It gives him an unbelievable decisiveness. History has never recorded a decisiveness to equal the decisiveness of the prophets and those who arose from their side or by means of them.

Now that we have seen the philosophical necessity for a prophet and we have come to know what kind of persons prophets are, with a bit of care, we will come to know that the prophets must contain characteristics which can be described as the following;

Immunity from sin: That is to be free from sin and error. A prophet should not be under the domination or his own egotistical desires and then sin and, in his work, not err.

It is possible that God send a prophet to guide humanity whose words and deeds one cannot rely upon? It is clear that the answer is negative. What is necessary to be contained by a prophet in order for him to be trusted? Freedom from sin and error which then brings the highest form of trust and credibility and this is immunity or immaculateness.

Miracles: What are the real signs of the invitation of a prophet and proof that his words are from heaven? Is proof necessary? It Is clear that it is necessary and that tool is several deeds which are beyond the power of humanity (bringing miracles).

Leadership: Prophets bring the message of God to His creatures and he awakens their powers and brings order to them. He invites them to those qualities which are pleasing to God: Purity, reforming the self, freedom from everything that is other than God, truthfulness, kindness, justice and other qualities which a good morality contains. He frees humanity from the chains of obeying egotistical desires, obeying various idols and those who rebel against God's Commands.

Thus the leadership of humanity and bringing order to human powers and inspiring them to movement towards that which is pleasing to God and reformation of humanity requires the bringing of a prophet.

Sincerity of intention: As prophets rely solely upon God and never forget that God has given His message to them to deliver and that they do His work, they have the greatest amount of sincerity in themselves. That is, they have no goal other than to guide humanity which is the desire of God. This is why they seek no reward for what they do.

Constructiveness; It is not possible under any circumstances that a prophet move in a direction which will corrupt individuals or destroy human society. Rather, prophets give movement to powers or abilities and bring order. This is only in order to build human beings and society. In other words, moves towards the well-being of humanity. Thus if the effects of an invitation of a pretentious prophet are to corrupt human beings, turn aside their powers or bring destruction to them or their society and be a cause for the decline of humanity, these are the very decisive proof of his pretentiousness and lack of sincerity in his invitation.

Struggle: It is impossible that a real prophet bring something in his message which is doubtful or that he put his efforts towards helping an oppressor and confirming oppression and injustice or remain silent before multi-theism, ignorance, superstitions and oppression and not struggle against them.

Of course, struggle does not solely mean armed struggle. Rather, struggle takes many forms. A prophet, taking the conditions of the times in to consideration, struggled in appropriate ways.

Monotheism, decisively following the intellect and justice are among the principles of the invitation of all prophets. The invitation of individuals who invite in this way is in and of itself worthy of study. It is a miracle. Thus if persons in their message expressed ideas which oppose monotheism or something which opposed the clear and decisive rules of the intellect or justice and confirm oppression, their message is not worthy of study.

Finally, in conclusion, we should turn our attention to this fact that prophets, despite of all of the outstanding qualities which they contain like bringing miracles, immunity from sin and error, leadership, they are of the human species. That is they contain all the necessities of humanity.

A prophet never forgot his duties. More than any other person, they feared God and more than any other, they worshipped God.

The difference between a prophet and others is only in the area of revelation and the preparatory stages and necessity for revelation. Revelation does not remove prophets from humanity. Rather they are models for the perfect human being. This is why they become leaders for people.

The Continuation of the Message of the Prophets in Imamate

It is the belief of all Muslims that Muhammad, peace and the mercy of God be upon him and his descendants, is the Seal of Prophets. The kindness and generosity of the prophets with the perfection or his existence ends. With his death, the world of humanity ends its relationship with Divine revelation. After him no prophet will come.

Based upon this principle of faith, all of that which is necessary for humanity to receive through Divine revelation was revealed to him and the Holy Quran is the last of the heavenly books.

But as the Prophet, in addition to his expressing the revelation, he also held the position of leadership of human society and the interpretation of Divine revelation with the support of his immunity from sin and error which God gave him. After him, the need for an aware leader who does not sin or err, as Divine proof, remained because the thoughts of human beings err, are impressionable and imperfect.

The belief of the Shi'ites in the system of imamate stems from this very necessity. They believe in the clear words of the Holy Prophet who said that the continuation of the way of the prophets to be through the 12 leaders, immune from sin and error, based upon God's Command, who are determined and introduced as those who continue the way of the Prophet.

This is that very ideal plan of the Shi'ites who believe the leadership of human society should be through the most aware and purest of human beings who God, through the direct words of the Prophet, guaranteed will be free from accepting impressions and committing error.

Of course, during the time when the immune Imam is in occultation, a leader or leaders of Islamic society will chosen from among those who best contain the criteria of the determined framework of knowledge, guarding the self (against evil), justice, etc. This is the principle of 'leadership of the religious jurisprudent' which is the best and closest form of leadership to the above system during the time when the immune imam is in occultation. It is the only way which will prevent deviation and the domination of an individual and individual rule within a society.

Summary of the Lesson

1. As God is the Aware, Wise and Absolute Grace, it is impossible that He not give a leader to humanity.

2. The intellect is a guide but is never sufficient to act alone.

3. The clearest reason for the non self-sufficiency of the intellect is the existence of various schools of thought, philosophies, politics and religions who the followers of each believe to be the right one.

4. The prophets are like receivers who have been put to work in the form of humanity.

5. The particularities of the prophets are the following: immunity from sin, miracles, leadership, and sincerity of intention, constructiveness and struggle.

6. Prophets by having all of these qualities are, at the same time, human beings who have, in the shadow of revelation, become the perfect model for humanity. This is why they become the leader of others.

7. With attention to the imperfection of humanity like erring and being impressionable, the best way to guide society is to give the leadership to an aware person who is immune from sin and this is the system of the imamate.

Questions to ask yourself

1. Why have you accepted the principle of leadership?

2. What do we mean when we say the intellect is self­sufficient?

3. Describe the characteristics of the prophets and explain each one.

4. How is the system of imamate the continuation of prophethood?

5. What is the leadership of the religious jurisprudent?

Lesson 11: Resurrection Part 1

One day we will leave this home. That which we have to think about is what will happen after death. This is important otherwise we will not have determined anything about the sunset for death is a reality which reaches everyone, whether or not they so desire.

Is death the end of life? Is death non-being, destruction, annihilation and the end or is death a change and a connection from one world to another? Do you recall that in our discussion of world view we said: One of the three questions which naturally arises from an individual is: Is the life of every individual human being limited to these few years of life in this world and is death the end of human life or is it that real human life which is eternal and forever begins at the time of death and this short life in this world is an introductory phase for structuring one's eternal fate with one's deeds?

"What is the life of this world but amusement and play? But verify the home in the hereafter, that is life indeed, if they but knew."(29:64)

In reality that which is destroyed and torn asunder at death is the material form of a human being but the truth of a human being which is one's very spirit and non-material dimension. This is never destroyed. Rather, according to the Holy Quran,

"And they say, 'What! When we lie hidden and lost in the earth shall we indeed be in a creation renewed?' Nay, they deny the meeting with their Lord. Say, ‘The Angel of Death, put In charge of you, will take the souls then you shall be brought back to your Lord.' " (32:10-11)

In order to attain the most correct and real answer to this question, we will study three issues which are the principle bases of it: First, the human being eternal; second, the possibility for the resurrection; and, third, proof of the resurrection.

The Human Being Is Eternal

As proving the existence of a world after death without the concept of the subsistence and eternality of the human being makes no sense, in this section, the two-dimensionality of the human being will be discussed. We ask the question: Is there anything other than the material frame within the existence of the human being which we call spirit which is capable of subsisting or is the human being solely determined by this very material dimension?

The Human Being is a Two Dimensional Being

The two-dimensionality of the human being is accepted by all of the various contemporary schools of thought. There is no doubt among them that in addition to the material dimension of the human being, it also has another dimension which separates it from other creatures. That which the various opinions held differ upon is whether or not the spiritual dimension of the human being follows its material dimension or not. Does it originate from there or is it independent? In other words, does its authenticity belong solely to the material dimension or does the spiritual dimension also have authenticity?

The material schools of thought generally believe that the spirit and spiritual dimension of the human being stems from the material. They believe it to be the reflection of the material dimension. Opposed to this, other schools of thought believe that the spirit has authenticity and independence.

The Spirit in Material Schools

Material schools of thought accept that the world is the monopoly of the material and in general they deny the existence of the metaphysical. They justify the existence of non-material phenomena by showing them to be the effects of the material. As to the spirit (and spiritual phenomena), these schools of thought busy themselves with justifications and vain fantasies. Materialists say: The true spirit is not separate from the material and physical dimension of the human being. They claim that the incorrect knowledge of former scholars who said, "The spirit is independent and after death will be reborn," is clear.

Dr. Arani says about this, "In the past ages the belief was held that the spirit is independent. Descartes assumed the spirit to be a fluid. Gnostics believed that the spirit is in love with the body. The new science has drawn a red line around these fantasies which prove that the spirit does not exist as an independent entity but rather stems from the material."

Materialists accept the fact that the spirit and spiritual phenomena are material and are among the particularities of the material because they believe that everything which exists is either material or has the particularities of materiality and that no particularities can be found which do not relate to the material.

Dr. Arani says, "From that which has been said, the following must be accepted as the definition of the spirit and life: 'The spirit and life consist of particularities determined by a special material facility. What we mean by special facility is those very cells or nerve cells. Thus the spirit has no external existence. Rather they are particular to a living form."

In describing the above, he says, “If material organs find the special time-place relationship to each other, they will possess the spirit and the spirit consists of these very relationships of the material organs which have a spirit.

Originality and Independence

In the previous discussions, this point has been intimated that experimental sciences are not able to prove or disprove the existence of non-material creatures like the spirit. Now let us see if there are other ways to prove the independence of the spirit and to be able to recognize it or not?

The best method of bringing consciousness to humanity from among the phenomena of the world is to move from cause to effect. Each one of us in our daily lives have been able to make correct judgments about the existence of a phenomenon or about its particularities and how it works without having had any direct contact with it. That is, we have only seen its effects and based upon that we have expressed an opinion. In the area of independence or non-independence of the spirit we can apply this same method and then, in this way, come to know the particularities of spiritual phenomena and their originality and independence.

Once we study the particularities of the spirit and its effects, we see that these particularities do not coincide with the spirit being material. There are clear proofs and living examples of its non-materiality. We will briefly study this in the following:

Unity and Stability of the Personality

Even though we may have doubts about many things, there is no doubt about the fact that we exist. This is the lowest common denominator of the level of knowledge and awareness of each and every human being. Every human being knows that he or she exists. There is no doubt about this. We discover ourselves and we are certain about our existence. Our awareness of ourselves which is explained by the word 'I', is the clearest bit of knowledge we have and it requires no proof or reasoning.

On the other hand, we also know that the 'I' or 'self’ from the time of birth until the end of life was, is and will always be, one unit. Neither is change seen in it, nor can any multiplicity be assumed nor may it be divided up. It has no parts and essentially such a thing is not conceivable. And also even though we, throughout our lifetime, lose many of our characteristics or gain some, that which is described by the word 'I' has remained stable.

Now let us see what that stable unit which does not contain any change or multiplicity is. Is it a stable unit, unchangeable, without parts and indivisible or multiple cells in our body which every seven years totally changes? Is this ‘I’ or ‘self’ in every individual those very brain cells which according to Dr. Arani (who popularized Marxism 30 years ago in Iran), have a relationship among themselves which relates to both numbers and multiplicity and one which is destroyed when the cell dies and is re-established with the birth of new cells or is another creature involved?

If the 'I' of each individual consists of cells and their time-place relationship, a 70 year old human being will at least 10 times during his lifetime become other than that 'l' and his 'I' will have changed. Each person, then, would contain innumerable parts.

It is sometimes said that physiology has proven that the brain cells are stable and that these cells every so often are enlarged and then reduced in size but they do not change in number. The spirit has the same characteristics as the brain. As the cells of the brain are stable, and never decrease or increase, it would appear that the spirit is also a stable form.

But attention must be paid to the fact that that which has been proven by physiology is the following: The numbers of the cells of the brain do not increase or decrease, not that the atoms which formed them do not change. Thus the brain cells are also not stable and like the other cells or the body, every seven years give their place to new cells. In addition to this, these explanations can never describe the unity of the personality of the human being.

This particularity (the unity and stability of the self) makes us turn our attention to the non-materiality of the spirit. This indication alone is sufficient so that it becomes clear that the claims of Mr. Arani that "science has drawn a circle of destruction upon the existence of the spirit as an independent entity," Is nothing other than an absurd slogan. Science in this area has no right to give either a negative or positive answer because science has greater humility than to negate something which is beyond its domain.

Greater still, experimental sciences are not able to negate or affirm any phenomena whether it be material or non-material. They can never bring proof to negate the existence of something. The only conclusion that science and experience can bring is that in such and such an area of experiment, such and such was not found. It is clear that the non-finding and lack of awareness of the existence or non-existence of a phenomenon in no way proves its existence. From what has been said it becomes clear how absurd the words, "until the time does not come that we can cut the spirit with a knife, we will not believe in it," are.

The Substance of Perception

One of the spiritual phenomena is perception. The particularities of perception make the subtraction of the spirit and spiritual phenomena manifest. In order to make this clear, we will do a quick study of the substance of perception.

Every material creature has three characteristics: place, change and being capable of division. Now it must be seen whether or not any of these three characteristics can be found in the sense of perfection or not. If these three characteristics exist in the sense of perception, it is a material thing and if the sense of perception does not contain these three characteristics, it is clear that the proof of the non-materiality of perception has been proven. Now we will turn to each of these three and weigh them carefully with perception.

Place

Many times thousands and even millions of people have participated in demonstrations. Perhaps you have stood aside and watched the people. As far as the eye can see you are surrounded by people who are in motion, shouting slogans, fists clenched, they put the responsibilities or their school of thought on display. Look carefully. Do you perceive the multitude of people who have participated in the demonstrations? Have you ever thought about the place of all these people? Is it possible that these great forms which require hundreds of kilometers of space will fit into the small space of brain cells? Without doubt, these forms of ours exist and non-material organs of outs can hold them because it is not possible to have such large forms fit into the small cells of the brain.

Is it possible that the concept of external creatures be minutely reflected in our eyes through our nerve cells and our mind conceive of its size and we think that we have seen something in the size that it really is.

But we must recognize the fact that these words can in no way prove that the form of our perceptions has a place because, assuming this, we ask: Where is the great form which our mind itself has enlarged? If this great form which we perceive be material, it needs a place whereas our brain and our nerve cells do not have the capacity to give a place to it. Thus perceptions do not have such a place.

Change

With a bit of care and attention, we arrive at the conclusion that perceptions are not capable of change and cannot be because if perceptions were capable of change, they must, like other creatures, change and be destroyed. With the passing of time, color changes and takes on another form. This does not make sense that no perceivable stable form remain in the mind of the human being.

It is clear that our mental form, after the passing of many years, remains the same as it was to begin with and we can once again recall it. For instance years ago we learned that Aristotle was the student of Plato. If perceptions were capable of change, this fact must later take a different form. Even the suggestion of something like this makes us laugh. Thus perceptions do not change.

The Acceptance of Division

Conceive of a two meter long piece of wood. Now divide that into two parts. Look carefully. You can never cut that piece of wood which you conceived of. Why? If you were to really divide that wood into two parts, the perception of your mind would still contain the two meter long, piece of wood and you have only conceived of two pieces of wood, each one meter long.

The best proof is when you are asked, "What did you divide up?" You answer, "I divided up the two meter piece of wood into two one meter pieces." The very indication of yours to the two meter piece of wood which you first conceived of, still remains in your mind. Thus, it has not been divided. Look at other perceptions. They are the same. Thus perceptions do not accept division.

Now that we know that none of the three conditions of materiality exist in perceptions, we can consciously make the judgment that perceptions are not material. Thus now that it is clear that perceptions are non-material phenomena, we can conclude that other than the human body which contains the characteristics of materiality, there must be another dimension so that the person observing these non-material phenomena (perceptions) exist within the human being. That is that very thing which we call the incorporeal spirit.

Summary of the Lesson

1. A discussion of the resurrection can be divided into three sections: The eternality of human beings, the possibility of the resurrection and proving resurrection.

2. The two-dimensionality of human beings is accepted by all schools of thought whether they be material or non­material ones and they only differ as to the authenticity of the spiritual dimension.

3. The spirit or self of the human being which is contained with the word 'I' has unity and stability and this is the greatest reason for its being an incorporeal entity.

4. Experimental sciences for two reasons cannot deny the incorporeality of the spirit. First, the spirit and spiritual phenomena are non-material and experimental facilities are only material places to study the effect of material things. Second, the only thing which science can prove is that it has not discovered the spirit and incorporeal things and this does not prove their non-existence.

5. Perceptions or our mental images neither have place, accept change nor are they divisible. Thus they arc not material and they tell of the existence or an incorporeal thing called spirit.

Questions to ask yourself

1. What is the opinion of materialists about the spirit and spiritual phenomena?

2. Can experimental sciences make judgments about things like the spirit? Why?

3. Which one of the characteristics of the spirit does not fit into its being a material thing?

4.Why are perceptions incorporeal substances?