Can people have contact with Jinns?

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contact with Jinns

The Holy Quran has confirmed the existence of Jinns and has attributed the following characteristics to them:
1. Jinns are creatures that are made of fire; this is while humans were created from clay.[1]
2. They have knowledge, understanding, they can discern truth from the falsehood and they also have the power of logic and argument.[2]
3. They have religious responsibility and duty.[3]
4. Some of them are pious and righteous and others are Kafirs (unbelievers).[4]
5. The Day of Judgment will apply to them as well and they will be resurrected as well.[5]
6. They originally had the ability to penetrate the heavens and gather news by eavesdropping but this was later blocked from them.[6]
7. They had relationships with humans and because of some limited secret knowledge they possessed, they would mislead and decieve certain humans.[7]
8. Some of them possess a lot of power in comparison to other ones of them, as is the case with humans.[8]
9. They have the power of doing certain things that humans might need.[9]
10. They were created on this earth before humans were created.[10]
11. In the story of Prophet Soloman (A) an Ifrit Jinn claims that he can bring Bilqays’s throne before Prophet Soloman can stand from his spot.[11] Prophet Soloman doesn’t deny this claim of the Jinn, although at the same time, the Quran doesn’t state that the jinn actually carried out this claim.[12]
From these verses in the Holy Quran we understand that Jinns are not imaginary; they are real physical beings with whom contact is definitely possible and certain people have had contact with them. From ancient times there has been a lot of conjecture and stories about contact with Jinns but we can only accept things that are narrarated through verified hadiths about the different relationships one might have with them. Here we’ll go through some of the things narrarated for us through the Holy Quran and the Hadiths, and passed on to us through Islamic scholars:
A. Taking refuge in Jinns; In the Holy Quran it says, “Indeed some persons from the humans would seek the protection of some persons from the jinn, thus only adding to their rebellion”.[13] One of the ancient customs of the Arabs was that whenever they reached a dangerous or frightening part of the desert they would take refuge in the specific Jinns of that area. Islam negated this custom and made specific commands about taking refuge only in the creator of the Jinns and Men, Allah swt. [14]
B. Enslaving Jinns; Enslaving Jinns and getting assistance from them is possible, but its permissibility according to the fuqaha is debatable and controversial. What is certain is that this act can’t be approached by a way that has already been made haram (a sin) in the sharia (Islamic law) (for instance, if one of the conditions for enslaving a jinn is to eat something haram, then one can’t do it; not because enslaving it is haram, but because the means of doing so is haram) nor can it be in a way that bothers or hurts others. Also, getting assistance from them cannot be for things which are haram or sinful; doing something which is haram (sinful) is a sin whether it’s done by another intermediary or done by oneself.[15]
It was asked from Ayatollah Al Udhma Khamenei about the rulings of people who raise spirits or call on Jinns with the very specific intention of only doing good through this method. He replied: This action is halal in itself and there is no problem with it but with the condition that it is done through halal (according to sharia) ways.[16]
For further explanations please see:
1. The power and ability of Shaytan and the Jinns, Question 883.
2. Shaytan, Angel or Jinn? Question 857.
3. Rijali Tehrani, Ali-Reza, Ketabe Jinn va Shaytan, Tahqiqe Qurani, Revayi va Aqli.

[1] Al-Rahman:15.
[2] Different verses of surah Jinn.
[3] Verses of surah Jinn and Al-Rahman.
[4] Verses of surah Jinn and Al-Rahman.
[5] Ibid:15.
[6] Ibid:9.
[7] Ibid:6.
[8] Naml:39.
9] Saba’:12-13.
[10] Hijr:27.
[11] Naml:30-40.
[12] Abdullah Javadi Amoli, Tafsir Mozu’i, vol. 1, pg. 119.
[13] Jinn:6.
[14] See: Biharul-Anwar, vol. 92, pg. 148 [from Al-Mahasin]: “قَالَ رَسُولُ اللَّهِ (ص): “إِذَا تَغَوَّلَتِ الْغِیلَانُ فَأَذِّنُوا بِأَذَانِ الصَّلَاةِ”
[15] See: Abul-Qasem Khu’i, Minhajul-Salehin, vol. 2, pg. 8.
[16] Tawdihul-Masa’el (annotated by Imam Khomeini), vol. 2, pg. 980, question 1232.

Is the day of resurrection, structurally physical or a spiritual?

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Resurrection

What is for sure is that resurrection, as is with the belief of God, is a common notion to the followers of all religions and faiths[1], thus whomever believes in a wise creator –regardless of whether he follows a particular religion or not – will, as a result of listening to the voice of the conscience and intuitive understanding, accept this common idea (resurrection) although there may be a difference of opinion amongst people regarding the details, such as whether the day of resurrection is physical or spiritual? And if it were to be physical, are we given the same body we’ve had in this world or one with a more delicate structure known as the mithali and barzakhi one?
In brief, we will mention the different views there are and finally state the popular vote[2]:
1. Some theologians believe that resurrection is merely physical and has nothing to do with the soul.
2. Some philosophers especially from the Masha’ school of thought conceive resurrection to be merely spiritual and say: After death, all entanglements between the soul and the body are removed, and since the soul itself is an immaterial entity it is as a result, immortal, so even after separating from the body it will not die. However, the reality behind this theory is that these philosophers were compelled to believe in spiritual resurrection due to the fact that they were unable to introduce a rational explanation for physical resurrection.
3. Most philosophers, mystics and Shiite theologians, such as Sheikh Al-Mofid, Sheikh Al-Tusi, Khajeh Nasir, etc., believe in a combination of both and say: on the day of resurrection the soul will return to the body, making resurrection physical, meaning that the body is accompanied by the soul, rather than it being alone .The followers of this theory are divided into two groups:
A. Some believe that on resurrection the soul will return to a materialistic body which adheres to the laws of nature and chemistry.
B. The other group perceives that in the other world the soul will enter a more delicate and swift body referred to as the mithali body which does not consist of material substance, but has volume and shape. In one way this body is very similar to the body we currently posses to the extent that whomever sees it thinks it is the same person and body that lived in this world, but at the same time, it is dissimilar because it is without material substance and therefore free of all nature-related and chemical laws; something similar to the bodies we see when dreaming.
Even though logical reasoning proves the existence of a world other than the one we live in, the power of reason cannot reveal whether it is a spiritual or physical world, and in the case of it being physical, whether the body will be materialistic or mithali? Thus the great philosopher Bu Ali Sina states: “It must be said that a part of resurrection has been mentioned through religion and there is no way of proving it (by logic and reason) except by accepting what the prophet (pbuh) has said regarding it. We must certainly accept the statements religion has made describing the details on physical resurrection, offered to us by the prophet, for he is the most reliable means to finding the truth.”[3]
Therefore it is necessary to refer to the Quran and hadiths in order to acquire precise knowledge regarding physical resurrection.
Quran and physical resurrection
The Quran clearly verifies that resurrection is not solely spiritual, but rather both physical and spiritual. The Quran also verifies that the physical body in which the soul returns to is the same materialistic body we posses in this world. A lot of verses bring us to this conclusion as of which a few will be mentioned:
1. A number of verses address those who deny the revival of the bones of our bodies; such as: “He will give life to them Who created them for the first time!”[4], “Does man (a disbeliever) think that We shall not assemble his bones? Yes, We are Able to put together in perfect order the tips of his fingers.”[5]
2. Some verses verify that man will arise from his grave to be judged; they say: “Knows he not that when the contents of the graves are brought out and poured forth (all mankind is resurrected).”[6] and “And the Trumpet will be blown (i.e. the second blowing) and behold! From the graves they will come out quickly to their Lord”.[7]
3. The Quran also reminds us of the possibility of physical resurrection in the hereafter by making reference to it in this world, such as the amazing story of Uzair (A.S.)[8] and Ibrahim (A.S.), when asking God about how they were going to be resurrected.[9] By considering how the Quran mentions stories about reviving the dead (from physical death), like the story of Uzair (A.S.) and the companions of the cave (Ashab Al-Kahf) and moreover reminds us of how we were initially created, we can deduce that resurrection is totally possible with our physical body.
We can draw the same conclusion from Imam Ali’s sayings in the Nahjul-Balaghah. Concerning physical resurrection, he says: “Be wary, for this thin layer of skin cannot bear the heat of fire, so have mercy on yourselves…”.[10] Or where he says: “Allah (swt) will take them out from the corners of the graves…they hasten towards His command and run towards the place fixed for their final return…”.[11] He also states in another sermon: “He will take out everyone who is in it [the earth], will refresh them after they had been worn out and collect them after they had been separated.”[12]
4. Another reason to why resurrection must be physical is that various blessings that have been promised to righteous people such as fruits[13], bird meat[14], marriage with hurul-’in[15], and …., are hard to be pictured without physicality factoring in.
Conclusion: With respect to the Quran and hadiths, most of the theologians, philosophers, and scholars, believe that resurrection is physical.
For further information on this topic, you can refer to Question 125 (site: 2404).

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[1] For further information regarding this matter, you can refer to Question 1916 (website: 1917), Material resurrection according to the people of the book.
[2] Ahmad ibn Muhammad Al-Huseini Ardekani and Abdullah Nourani, Mulla Sadra, Mabda’ va Ma’and, pp. 433-436; Jafar Subhani, Elahiyyat va Ma’arefe Eslami, pp. 290-297.
[3] Abu Ali Sina, Elahiyyate Shifa, Ayatullah Hasan Hasanzadeh Amoli, article 9, pg. 460.
[4] Yasin:79 “قُلْ یُحْییهَا الَّذی أَنْشَأَها أَوَّلَ مَرَّةٍ وَ هُوَ بِکُلِّ خَلْقٍ عَلیم”
[5] Qiyamah:3-4 “أَ یَحْسَبُ الْإِنْسانُ أَلَّنْ نَجْمَعَ عِظامَهُ * بَلى‏ قادِرینَ عَلى‏ أَنْ نُسَوِّیَ بَنانَه”
[6] Adiyat:9 “أَفَلا یَعْلَمُ إِذا بُعْثِرَ ما فِی الْقُبُور”
[7] Yasin:51 “وَ نُفِخَ فِی الصُّورِ فَإِذا هُمْ مِنَ الْأَجْداثِ إِلى‏ رَبِّهِمْ یَنْسِلُون”
[8] Baqarah:259 “أَوْ کَالَّذی مَرَّ عَلى‏ قَرْیَةٍ وَ هِیَ خاوِیَةٌ عَلى‏ عُرُوشِها قالَ أَنَّى یُحْیی‏ هذِهِ اللَّهُ بَعْدَ مَوْتِها فَأَماتَهُ اللَّهُ مِائَةَ عامٍ ثُمَّ بَعَثَهُ قالَ کَمْ لَبِثْتَ قالَ لَبِثْتُ یَوْماً أَوْ بَعْضَ یَوْمٍ قالَ بَلْ لَبِثْتَ مِائَةَ عامٍ فَانْظُرْ إِلى‏ طَعامِکَ وَ شَرابِکَ لَمْ یَتَسَنَّهْ وَ انْظُرْ إِلى‏ حِمارِکَ وَ لِنَجْعَلَکَ آیَةً لِلنَّاسِ وَ انْظُرْ إِلَى الْعِظامِ کَیْفَ نُنْشِزُها ثُمَّ نَکْسُوها لَحْماً فَلَمَّا تَبَیَّنَ لَهُ قالَ أَعْلَمُ أَنَّ اللَّهَ عَلى‏ کُلِّ شَیْ‏ءٍ قَدیر”
[9] Baqarah:260 “”وَ إِذْ قالَ إِبْراهیمُ رَبِّ أَرِنی‏ کَیْفَ تُحْیِ الْمَوْتى‏ قالَ أَ وَ لَمْ تُؤْمِنْ قالَ بَلى‏ وَ لکِنْ لِیَطْمَئِنَّ قَلْبی‏ قالَ فَخُذْ أَرْبَعَةً مِنَ الطَّیْرِ فَصُرْهُنَّ إِلَیْکَ ثُمَّ اجْعَلْ عَلى‏ کُلِّ جَبَلٍ مِنْهُنَّ جُزْءاً ثُمَّ ادْعُهُنَّ یَأْتینَکَ سَعْیاً وَ اعْلَمْ أَنَّ اللَّهَ عَزیزٌ حَکیم
[10] AbdulHamid Ma’adkhah, Khorshide bi Ghurube Nahjul-Balaghah, sermon 182, pg. 218.
[11] Ibid, sermon 82, pg. 80.
[12] Ibid, sermon 108, pg. 125.
[13] Mursalat:42, Mu’minun:19, Saffat:42, Dukhan:55, etc.
[14] Waqi’ah:21, Tur:22 etc.
[15] Rahman:72, Waqi’ah:22 etc.

Can Buddhism be considered a divine faith?

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Buddhism

Some believe Buddha to be a divine prophet who had acquired the fundamentals of his religion through revelation. This theory seems to be acceptable for two reasons (although the faith underwent major alteration later):
1- Considering ancient Buddhist teachings: The work history attributes to Buddha is that of a prophet’s. The awakened Buddha, considered the awakening, insight and salvation of the people as his first priority. This salvation was only contingent upon acquiring ethic virtues and knowledge. In ancient Buddhism, there was no staying away from knowledge and using sorcery and magic and enslaving jinns and unordinary mortification. Buddha was against some of the Hindu lifestyles then, and in contrast to the dominant Hindu view at his time, such things didn’t lead to insight and enlightenment in his opinion, but actually did the opposite and backfired on the individual.
His standpoints on matters regarding the existence of God and the hereafter were all religious ones, not philosophical or gnostic. He kept silent regarding the truth and essence of certain matters like the spirit and soul, God, and creation and believed that philosophy wasn’t capable of unveiling the truth about them and that the intellect and rational argument in no way can accomplish what disclosure can. Some of the passages of the holy book of Buddhists leave no doubt for the reader that this religion was indeed a divine one backed by revelation, although it has undergone much alteration.
2- In the story of “Bluher and Yuzasif”, which was narrated as a hadith for the first time in the hadith book of Kamaluddin, Yuzasif is introduced as a divine prophet. There is evidence that Yuzasif is none other than Buddha himself.
What was said till now had to do with ancient Buddhism; as for contemporary Buddhism, it sees Buddha as a god that is worshipped. Buddhism today symbolizes belief in magic and sorcery, reincarnation, stays away from intellect and is full of vagueness and ambiguity. Surya Das, the founder and speaker for Western Buddhism says that Buddhism today is the religiosity of God in which man’s experience is a bridge to finding the truth.[i]

[i] See: Surya Das, Awakening the Buddha Within, translated to farsi by: Maliheh Karbasiyan, pp. 159 and 259.
Detailed Answer
Theory: “The religion the Buddha brought to the people was a divine one”
Reason 1: The teachings of early Buddhism
Reason 2: The story of “Bluher and Yuzasif” and applying to the Buddha.

Reason 1: Teachings of early Buddhism
a) Early Buddhism: Early Buddhism is very clear and in no need of any philosophical understanding and analysis. Profound secrets and philosophical complexities are something later Buddhists have added to this religion.[1] All Buddhism was about in the past was to awaken and enlighten the people and free them from individual and social hardship and give them inner and outer peace.[2]
One of the vital elements of all religions is the simplicity of their concepts so that everyone can understand and grasp them. Without a doubt, a religion can’t be full of vagueness and hard to understand subjects that hardly anyone can comprehend and still be a religion for all people. It is hard to accept that a mystic who believes in existential unity or a mind-centered philosopher to bring a religion for everyone in general, because the terms and concepts employed in such a religion won’t be understandable to all.
This is why divine messengers didn’t use philosophical and gnostic discourse when transmitting their teachings, what they did was speak the same way everyone else would in a way understandable to all.
Of course, this doesn’t mean that divine religions are simple ones lacking depth; depth can be found in all divine religions, what is trying to be said is that speaking complexly and using hard to understand rhetoric has nothing to do with depth and profoundness.
Answering philosophical questions that didn’t have a direct impact on one’s salvation and enlightenment was something early Buddhism would seriously refrain from, and in the few cases in which the Buddha was forced to answer a question of this genre, he wouldn’t imply that it isn’t possible to get into the details of the existence of the soul and how one can reach salvation.[3]
This approach to metaphysical questions is one expected from a divine religion. Our prophet (pbuh) had the same approach when it came to questions like these.[4]
Early Buddhism maintained that man’s main problem has nothing to do with confusing philosophical discussions and has to do with our thoughts and desires and that one needs to dominate these desires in order to be enlightened and freed from pain and suffering.[5]
This approach is evident in Islamic teachings as well; for instance it is said that one needs to purify himself of everything other than Allah (swt) and that wisdom must flow from his heart to his tongue.[6]
To make it short, the following points related to early Buddhism can be considered proof that this religion was a divine one in the past:
1- The spiritual and metaphysical origin of Buddhism[7]
2- Passages in their holy book that show Buddhists were true monotheists[8]
3- The spiritual journey of the Buddha from the material world to the domain of oneness and back to guide the people[9]
4- Belief in the fact that it is impossible to know god[10]
5- Belief in the transiency of this world[11]
6- Belief in an immaterial element residing in man (the soul)[12]
7- Belief in the fact that man doesn’t perish through death[13] and that after death, the soul is reborn (goes through different stages; not reincarnation)[14]
8- Belief in that when the body dies, the soul continues its life in another ‘imaginal’ (mithali) body[15]

b) Doctrines of early Buddhism
1- God in Buddhism: Buddha would never speak of the essence of God because to him, it was impossible to completely understand Him.[16] Speaking of Allah’s (swt) essence and trying to comprehensively understand Him is something that our imams (as) have also prohibited in hadiths.[17] Contemporary Buddhism pursues disclosure of the creator of the universe, not to prove him through ration and reasoning.[18]
This teaching has roots in early Buddhism. The Buddha considered reasoning and logic to be incapable of being applied to metaphysics and the world above. We believe that the mind can enter these realms, but the only conclusion it will reach in the form of philosophy and introspective mysticism is that “I know that regarding the immaterial world, I know nothing”. Indeed! The only way to learn of the immaterial world is to be immaterial and have no attachments to this world, and this is something shared by Islam, the final accepted religion by Allah (swt) and early Buddhism.
This is a passage from the Buddhists’ holy book:
“I am Brahma. I am a great and exalted god. I am not begotten nor created. I created the world. I am the lord of the world. I can create, cause change and grant life, I am the father and master of everything.”[19] These phrases remind us of the verses of surah Tawhid.
According to phrases of Nirvana, “the one who does what He wishes” (God) is eternal, stable, non-temporal (qadim), without time, never dying, not begotten, goodness itself, one, and the only virtue and perfection that cannot be reached in our lives.[20]
Considering that the Buddha, contrary to what is believed and practiced today, never introduced himself as a god and unlimited being and also didn’t believe in a personified destiny-determining god[21], and at the same time saw all phenomena in this world as temporal and transient and changing and unstable[22], it can be concluded that all of the virtues and attributes mentioned for the gods above are ones that apply to a unified and one god; a god that can in no way be comprehended and is limited in no way to any material thing or place.
2- The world from Buddhism’s perspective
Buddhism looks at the world in a way that will only entail guidance and righteousness. From its perspective, the world is temporal and always changing, pursuing it brings suffering and deprives of peace of mind; such a thing isn’t worth getting attached too![23]
Imam Sadiq (as) portrays the temporality of this world in such: “…و ان کانت الدنیا فانیة فالطمأنینة الیها لماذا؟” (If the world is temporal, then why do you get attached to it?!)[24] Imam Hasan (as) portrays it like this: “…ان الدنیا دار بلاء و فتنة و کل ما فیها الی زوال” (This world is a place of hardship and examination, everything in it is doomed to perish and end.)[25]
3- Man in Buddhism
Early Buddhism insists on a spiritual and immaterial dimension to man. He doesn’t cease to exist through the death of the body, but continues to live in a new spiritual or ‘imaginal’ (mithali) body.[26]
The Buddha believes in the spiritual teacher (the complete individual; prophet) and that he must be followed, but at the same time believes that one must take the path to perfection himself.[27] When a person, with the guidance of his teacher, takes the path and suppresses his desires and lusts, he reaches enlightenment and becomes a radiant torch, giving off light [of guidance].[28]
Belief in an immaterial element in man and its life after the death of the body and also, belief in a complete individual being one’s teacher, in addition to one taking the path for his or herself are all fundamental beliefs of Islam.
Keeping in mind all of these early Buddhist teachings, it can strongly be theorized that contemporary Buddhism has roots in revelation.
Nevertheless, contemporary Buddhism has swayed from its original form and contrasts it dramatically because:
1- It believes in reincarnation[29]
2- It believes in Buddha being a god and worshipping him.[30]
3- It refrains from intellect and ration and believes in magic and sorcery and capturing jinns and shooing devils, while the Buddha would prohibit his followers from engaging in these matters.[31]
4- Belief in reciting sutras that have remained since the times of the demons and devils and gods and other fictional characters in which according to urban legend, had been created during the time of unawareness in order to obtain knowledge and understanding. The Buddha denies all matters like these that have found way into contemporary Buddhism and insists that man must strive to take the path to perfection.
5- Complex and ambiguous concepts are a common thing in today’s Buddhism, while in early Buddhism, there was no such thing and it was a clear religion; its clarity being like the sun and moon.[32]

Reason 2: The story of “Bluher and Yuzasif” and its application to the Buddha
This story was first narrated in Kamaluddin[33] and after that in Biharul-Anwar[34] and Aynul-Hayat[35]. Allamah Majlisi calls this story a unique one regarding cutting off from the love of this world and knowing its deficiencies. He says that knowing these stories make one needless of knowing philosophical themes that waste one’s life and sometimes lead to not reaching salvation and peace of mind.[36] In this story, Yuzasif is a divine prophet.[37]
There is evidence that the Yuzasif in this Islamic hadith is the Buddha himself. We will discuss two of these evidences: 1- Lingual 2- Transcriptive
Specific Persian names are written in a different way in Arabic. In all cases, the letter ‘پ’ in Farsi, is written as a ‘ف’ or ‘ب’; for instance, the word ‘پارسی’ is written as ‘فارسی’, or the word ‘پهلوی’ is written as ‘فهلوی’ and the word ‘پردس’ is written as ‘فردوس’. Also, the letter ‘د’, which in old times had a pronunciation similar to the letter ‘ز’, was written as the letter ‘ذ’ or ‘ز’. For example, the word ‘یوداسف’ was written as ‘یوزاسف’, or ‘بزرکمهر’ was written as ‘بوذرجمهر’. What is trying to be said is that specific names have always been subject to change in pronunciation and transcription throughout history. Another example is the term ‘بودای شاکمونس’ which is written as ‘بورکمال چاکیامونس’ in philosophy.
The second proof is the harmony between the life of the Buddha and the narrative of Yuzasif.[38] The following are examples of some of the similarities between the two:
1- The birthplace of the two was India and both were of high classes of society.[39]
2- The prophecies of astronomers regarding his prophethood and monasticism.[40]
3- Stressing on the fact that this world is a transient one.
This second proof finishes the job and makes it clear what the answer to the question this article is addressing is.
Once again, we stress that what these reasons prove, is that early Buddhism was a divine religion. As was repeatedly noted, as with other religions such as Christianity and Zoroastrianism, Buddhism underwent much change, totally contradicting its original form and suffering from distortion.

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[1] Jalaluddin Ashtiyani, Erfane Buddhism, pg. 77.
[2] Ibid, 364.
[3] Erfane Buddhism va Jaynism, pg. 226. See: Manuchehr Khodayar Muhebbi, Eslamishenasiye Dine Tatbiqi, pg. 160; see: Ahmad Aram, Tarikhe Tamaddon, vol. 1, pg. 497.
[4] Isra’:85.
[5] John B. Nas, Tarikhe Jame’e Adyan, Ali Asghar Hekmat, pg. 188.
[6] See: Wasa’ilul-Shia, vol. 11, pp. 122-124; Muhammadi Rey Shahri, Mizanul-Hikmah, vol. 2, pg. 66.
[7] Amir Husein Ranjbar, Dar Justejuye Rishehaye Asemani, vol. 1, pg. 42.
[8] Ibid, pg. 155.
[9] See: Tarikhe Jame’e Adyan, pg. 184; Seyyed Hasan Amin, Baztabe Usturehaye Buddha dar Iran va Eslam, pg. 24.
[10] Seyyid Abu Taleb Fana’i, Mahmoud Ebrahimian, DinShenasiye Tatbiqi, vol. 1, pg. 57.
[11] Ibid, pg. 58.
[12] Ibid, pg. 60.
[13] Ibid.
[14] See: Muhammad Baqir Mu’meni and Muhammad Sadiq Hamedani, Tarikhe Jahane Bastan, vol. 1, pg. 381.
[15] Seyyid Abu Taleb Fanai and Mahmoud Ebrahimian, Din Shenasiye Tatbiqi, vol. 1, pg. 60.
[16] Ibid, pg. 57.
[17] See: Sheikh Saduq, Seyyid Hashem Hoseini Tehrani, Al-Tawhid, pp. 454-458.
[18] Dar Jostejuye Rishehaye Aseman, pg. 154.
[19] Ibid, 155.
[20] Ibid.
[21] Erfan, Buddhism vaJaynism, pg. 296.
[22] Baztabe Usture’iye Buddha dar Iran va Islam, pg. 36; Dar Jostojuye Rishehaye Aseman, pg. 155; Din Shenasiye Tatbiqi, pp. 54, 58 and 60. This world has been looked at as transient and temporal in Islamic hadiths, see: Al-Tawhid, pp. 376-378.
[23] Seyyid AbuTaleb Fanai and Mahmoud Ebrahimian, Din Shenasiye Tatbiqi, pp. 58-60; Erfan, Buddhism va Jaynism, pg. 235.
[24] Al-Tawhid, pp. 376-378.
[25] Ibid.
[26] See: Seyyid Abu Taleb Fanai and Mahmoud Ebrahimian, Din henasiye Tatbiqi, pp. 60-62.
[27] Erfan, Buddhism va Jaynism, pg. 296.
[28] See: Tarikhe Jame’e Adyan, pp. 188-191.
[29] See: Ali Asghar Hekmat, Noh Goftar dar Tarikhe Adyan, pg. 77; Tarikhe Jahane Bastan, pg. 381; Tarikhe Jame’e Adyan, pp. 188-191; Ali Akbar Kasmai, Khoda Bavari dar Din va Falsafeh
[30] Din Shenasiye Tatbiqi, pp. 57-58; see: Abdullah Muballeghi Abadi, Tarikhe Adyan va Mazahebe Jahan, vol. 1; Dar Jostojuye Rishehaye Aseman, pg. 42.
[31] Erfan, Buddhism va Jaynism, pg. 299.
[32] Ibid, pg. 77.
[33] Sheikh Saduq, Kamaluddin wa Tamamul-Ni’mah, Ali Akbar Ghaffari, pg. 577-638.
[34] Allamah Majlisi, Biharul-Anwar, vol. 75, pp. 383-485.
[35] Allamah Majlisi, Einul-Hayat, pp. 315-386.
[36] Ibid, pg. 386.
[37] Ibid, pp. 381 and 384.
[38] Baztabe Usture’iye Buddha dar Iran va Islam, pp. 44-81.
[39] See: Einul-Hayat, pg. 322; Hashem Raziyy, Adyane Bozorge Jahan, pg. 178.
[40] Einul-Hayat, pg. 322; Adyane Bozorge Jahan, pg. 188.

Is it possible to see God? If so, then how?

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If what we mean by seeing God is seeing Him through the outer physical eye, it something totally ruled out both by the intellect and Islamic sources.
The intellect: the action of seeing takes place only when things are exposed to light beams and their reflection is captured by the eye. This means that there should firstly be an external thing present and secondly it should be captured by the eye in the field of vision. Based on this we cannot see things which are behind us, whereas God is not a physical entity and He does not have the physical features of a physical being. Therefore He can not be seen with the naked eye.
Islamic sources: There are verses in the Holy Quran and traditions which stipulate the impossibility of seeing God.
a) The Holy Quran says:
1 – O Moses you can never see me.[1]
2 – The eyes cannot see Him.[2]
b) Traditions: “God never appears before the eyes”[3]
“The eyes have never seen you”[4] and “The eyes will never see him openly”[5]
But if what we mean by seeing God is seeing Him through an inner witnessing and witnessing the light of the names and attributes of God in the heart, within the limits that human beings have then it is possible. Imam Ali (a) says: “Hearts can perceive Him”.[6] In another tradition he says to Za’lab: “Shame on you! Eyes cannot see Him but the hearts can.”[7]

How can we get to know God and rely on and truly love him?

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The term “God” is one of the most general and simplest concepts that everyone, even atheists that deny His existence, definitely have some kind of perception of, although comprehending the true nature of his essence is out of our reach.

The ways to knowing and comprehending God can be summed up in the following ways:

1. Reason and intellect, like the argument of the necessary and possible being.

2. Through experimentation and sensation, such as the argument from design.[1]

3. The way of the heart or the argument of fetrah (genesis, innate disposition towards virtue and knowledge)[2],[3]
As for how we can rely solely on him: a person worthy of being relied on must possess two virtues:

1. Efficient amount of knowledge regarding the task that has been given to him and he has been asked to give aid for.

2. The power and strength to carry it out.
Due to the fact that God is aware of both what is hidden and evident and is never oblivious of anything for nothing can be hidden from his knowledge, and is also able to do whatsoever he desires, he surely is the best supporter one can lean on.

As for how one can love Allah (swt), there are several points that can be considered: 1. The reason as to why love occurs is realizing and perceiving the qualities and excellence one might hold.[4] 2. Mankind has an innate disposition towards virtue and perfection.3. God is sheer beauty and complete excellence and also the source of the good and beauty in the world. Hence we can deduct that man invariably loves God even though at times this natural feeling is subdued when he is deceived by his thoughts and actions into perceiving others as his beloved and this is the exact reason why Prophets had the duty of guiding mankind and liberating them from ignorance and cleansing their hearts and souls from immorality, so that they would realize the true beauty of the Lord.

Without a doubt true love has its signs and for someone to claim that he is truly devoted to God he will have to purify his soul and put into practice the moral teachings advocated by the true spiritual leaders, meaning the infallible imams, as a sign of the love he has for God and a spiritual means to connect with him in order to experience the unique feel of true selfless love.

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[1] Just because this way utilizes experimentation doesn’t mean it is devoid of any reasoning and rationality, what is meant when it is said that it is experimental is that one of the premises of the argument is such, which is to observe the different phenomena of this world.

[2] Ma’arefe Eslami, vol. 1, pg. 41.
[3] For further information see: Understanding God; Adopted from Question 479 (website:520).
[4] Sharh Isharat, vol. 3, pg. 360.

Is Zoroastrianism a divine faith?

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Theory: “Zoroastrianism is a divine faith”
Reasons:
1- The essence of the its teachings
2- Quranic approval of its divinity
The essence of the teachings of Zoroastrianism:
a) The core and essence of Zoroastrianism
Considering what the Gathas say[1], the Zoroastrian faith is 100% divine. After doing research on what the Gathas say, most experts in the field of Zoroastrianism concluded that Zoroaster spoke of pure monotheism. Polytheistic myths in Avesta’s teachings appeared in the later Avesta and in the Mani sect.

As a matter of fact, the monotheism Zoroaster propagated was changed by his followers to a polytheistic faith, similar to what happened in Christianity.

We can conclude that the religion of Zoroaster was a divine one at birth, but the current book of Zoroastrians, Avesta, implies polytheism[2]. It is because of this that when we refer to Zoroastrianism, we say it is a distorted faith far from its original teachings.

b) Ideological teachings of Zoroastrianism
God in Zoroastrianism: The Gathas teach that God is one and unique. He is the Creator of the world. A creator who is not affiliated to a certain place, time or tribe. They introduce God as is the absolute knowledge who is the Creator of all phenomena and who is the greatest, merciful, just and powerful. Clearly, such a belief leaves no room for idols or a second hand God[3]. It is interesting that the Gathas see Zoroaster as a Prophet of God and true monotheist bearing, calling Him at the highest levels of monotheism, saying:

“O granter of existence! I humbly have a question to ask you. How is one who is in love with you supposed to worship you? Oh great beloved one! My heart is full of your love, may it be that we are aided by you under in line with correctness and truth and that our hearts are enlightened by your pure light.”[4]

The world in Zoroastrianism: The world is the creation of God and He is its protector and guardian. The world is totally depended on God in a sense that nothing can happen without His will. Ahura Mazda (God) has created the world for ethical purposes[5].

Man in Zoroastrianism: Man has a high status in Zoroastrianism. Unlike Christianity, it believes in the purity and sinlessness of people at birth. Zoroastrianism says that humans have free will and that it is he who has to choose between good or evil[6].

Life after death in Zoroastrianism: Just like in other faiths, it says that the soul of man doesn’t die as a result of physical death. Man will go to heaven or hell based on his actions[7]. In the Gathas, there are teachings that differ from those in Avesta. One of the principles of its teachings which are referred to as “the first Zoroastrianism” is that after death, man crosses the bridge of “Cheenood” meaning selection[8]. It’s a bridge that the sinners cannot pass. The fate of the bad will be hellfire, and the fate of the good will be paradise[9]. Occasionally, the Gathas speak of a world after death[10]. Anyhow, crossing the bridge of “Cheenood” perhaps relates the issue of resurrection in Zoroastrianism.

A contemporary Zoroastrian writer believes that man’s eternity after death is the reward of his good deeds, and also believes resurrection to be one of the fundamentals of Zoroastrianism.

Anyway, the bridge of Cheenood can be a reason to attribute believing in a hereafter to Zoroastrianism.

Quranic approval of Zoroastrianism’s divinity:
The holy Quran calls the followers of Zoroaster the “Majus”[11]. Hadiths from the infallibles introduce the Majus as people with a prophet and book[12]. These traditions tell us that the fundamentals of this religion were altered by Zoroaster’s followers. Therefore, if one wants to make the right conclusion from these hadiths, he will have to say that they assert that Zoroastrianism has undergone alteration, but don’t determine what type.
Related question of this website: Materialistic resurrection according to the People of the Book, Question 1916 (website: 1917).

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[1] The Gathas are a collection of hymns that were written 3500 years ago that have illustrated the right way of life through poetry. See: Jalaluddin Ashtiyani, Zartosht, vol. 6.

[2] See: Din Shenasiye Tatbiqi,pg. 107. Despite this fact, Zoroastrian thinkers try to somehow interpret implicative Zoroastrian teachings with a philosophical and gnostic perspective in order to justify them and prove that their religion is a pure monotheistic one.
[3] Zartosht (Zoroaster), pg. 122; Din Shenasiye Tatbiqi, pp. 107-108.
[4] See: Zartosht, pg. 133.
[5] Din Shenasiye Tatbiqi, pp. 109-110.
[6] Din Shenasiye Tatbiqi, pg. 110.
[7] Ibid, pg. 112.
[8] These teachings have been mentioned in six principles, and this point has been mentioned in the sixth.
[9] Adyan Asiayi, pp. 42-43; quoted by Abdul-Rahim Sulaymani Ardestani, Seyri dar Adyane Zendeye Jahan, pg. 112.
[10] Tarikhe Tamaddun, pg. 246; See: Din Shenasiye Tatbiqi, pg. 112.
[11] Hajj:17 “إِنَّ الَّذِینَ آمَنُوا وَ الَّذِینَ هادُوا وَ الصَّابِئِینَ وَ النَّصارى‏ وَ الْمَجُوسَ وَ الَّذِینَ أَشْرَکُوا إِنَّ اللَّهَ یَفْصِلُ بَیْنَهُمْ یَوْمَ الْقِیامَةِ إِنَّ اللَّهَ عَلى‏ کُلِّ شَیْ‏ءٍ شَهِید”.
[12] Abd Ali Al-Arusi Huwayzi, Nurul-Thaqalain, vol. 3, pg. 475; Hasan Hurr Al-Ameli, Wasa’ilul-Shia, pg. 96; Naser Makarem Shirazi, Tafsir Nemouneh, vol. 14, pg. 46.

What are the reliable sources of religious thought in Islam?

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Needless to say religious thought, like other forms of thought, must have reliable sources from which the raw material of its thought originates and upon which it depends. Similarly, the process of reasoning necessary for the solution of mathematical problems must have a series of established mathematical facts and principles.

The single source upon which the divinely revealed religion of Islam depends and upon which it is based, inasmuch as it is based on a revelation of celestial origin is none other than the Holy Quran. It is the Quran which is the definitive treatment of the universal and ever-living prophet hood of the Prophet and it is the content of the Quran that bears the substance of the Islamic call.

Of course the facts that the Quran is alone the source of Islamic religious thought dose not eliminate other sources and origins of correct thinking, as will be explained later.

What is the meaning of being infallible?

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Allamah Tabatabai states: “Infallibility” means the presence of a quality in the infallible person that protects him or her from doing what is not permissible (e.g. sin or error)”.[1] It should be noted that from his viewpoint God’s prophets (and all of the imams and specially guided people) possess the absolute infallibility which covers many instances.[2] According to him, “infallibility” is the result of the infallible person’s knowledge of the consequences of the sin, that is to say that the infallible person’s knowledge and awareness of the sin’s consequences is such that he/she is never conquered and overwhelmed by the rest of the faculties he/she possesses, but has dominance over them.[3]
Concerning “Infallibility”, there is another theory that says: “As a result of the infallible’s high levels of knowledge towards God almighty and owing to their affection for God’s beauty and perfection, they do not allow themselves to take even a step against His will, and their love and affection for the Deity and the perception of His beauty and glory and their awareness of His endless blessings upon them, brings to their soul such humility and modesty that never allows them to even think of sin let alone committing it”.[4]
These two theories both admit that a certain quality develops in the infallible person which constantly drives away disobedience, insubordination and wrongdoing and protects against sin and mistake.
There are two kinds of infallibility; infallibility in knowledge and practical infallibility. The infallibility that the prophets possess comprises both. In other words, both their actions are righteous and according with the truth, and their knowledge is in accordance with reality, originating from a source that accepts no mistake, fault or forgetfulness. That is because one who is infallible has reached a certain level of incorporeal intellect, pure intuition, true vision and spiritual unveiling (In other words, the infallible individual not only knows the truth, he/she sees and witnesses it).

In this stage, all mental and spiritual faculties such as one’s imagination and conjectural faculty follow the mind, and satanic temptations here are helpless. The reason behind such a matter is that ignorance, satanic temptations, false illusions and the like, are all a result of one’s imaginative or illusive faculty in which both are connected to the materialistic world, but such isn’t the case with the mind and intellect.

In the realm of the mind and intellect, Satan is helpless. Therefore, if one is able to surpass the stages of this materialistic world and somehow overcome the abovementioned faculties and reach the origin of all truths and realities, he/she will have become infallible and as a result of his/her strengthened existence, will be equal to the angels or maybe even higher.[5]
Conclusion: The infallible individual is one who is free of any sin, mistake and forgetfulness throughout his/her life when it comes to comprehending, conveying, and carrying out divine revelation (wahy).

Of course, one should note that infallibility is divided into voluntary and involuntary infallibility. The infallible individual is one who voluntarily doesn’t commit sin. At the same time, in order for it to be absolutely and totally obligatory for us to follow their traditions (actions, sayings, and verifications) without any questioning, and to be able to completely depend on them, an infallibility is granted to them by Allah (s.w.t.) which has nothing to do with their own will and choice and is much higher than the infallibility that they have obtained by themselves. Of course, they are granted it because they deserve it as a result of their voluntary efforts in Allah’s way.[6]

For more information, see Index:
1- The concept of infallibility and the possibility of individuals being infallible,
question 249.
2- The mother of Imam Zaman (a.s.) and infallibility, question 178 (site: 1395).

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[1] S. Mohammad Husein Tabatabai, Al-Mizan fi Tafsir-al-Quran, v.2, pg.134 (The infallibility of the imams)
[2] Ibid, v.2, pg. 134-136, v.5, pg. 75-77, Javadi Amoli, Tafsir Mozoo’I Quran Karim, v.3, pg. 197-292.
[3] Ibid, v.5, pg. 78.
[4] Jafar Sobhani, Manshoor-e-Javid, v.5, pg.14.
[5] These points are from Ayatollah Javadi Amoli, Tafsir Mozoo’I Quran Karim, v.3, pg. 199-202.
[6] See: Seyyed Mohsen Kharrazi, Bidayat-ul-Ma’arif, pg. 254.

Is Islam a religion of peace and brotherhood, or a religion of war and violence?

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Salm and Salam are the root words for the “Islam” which mean peace and tranquility.[1] The importance of peace and tranquility has been pointed to in the Quran numerous times.[2] For instance, as a verification of Islam being a religion of peace and tranquility, it says:
“یا ایها الذین آمنوا ادخلوا فی السلم کافة و لا تتبعوا خطوات الشیطان انه لکم عدو مبین” “Oh ye who believe! Enter into peace and tranquility altogether and follow not the footsteps of Satan; for he is to you a clear enemy”[3].
From the Quran’s point of view, endless and universal peace and the tranquility of societies are only reachable under the shadow of faith in God, and what connects different societies with all their differences in language, race, wealth and poverty and geographical locations, can only be the belief in God. The belief of Muslims that during the reign of Imam Mahdi (a.s.) there will be universal peace and social justice, is good evidence for such a claim.
The Quran even says: “But if the enemy shows a tendency to peace, do thou (also) show a tendency to peace…”[4]
Of course, all people are born with freedom of choice; some choose to be oppressors and tyrants, causing corruption, therefore it is necessary for a complete religion to have a solution and specific instructions and guidelines for confronting these obstacles that are preventing the guidance of humanity.
Sometimes, oppression and aggression reaches the point that the only thing left to do is self-defense and the usage of force, and that is why Islam has legislated jihad.
In other words, the Quran teaches us to be tough and aggressive with those who don’t follow logic and purposely prevent the prophet’s words from spreading and don’t allow others to be guided because of their enmity towards the truth. The Quran says: “Oh Prophet! Fight hard against the Unbelievers and the Hypocrites, and be harsh with them…”[5]. “The Muslim nation and Muslims must cause fear and intimidation in the hearts of their enemies, so that they don’t even think about invasion, treachery, and harming the Muslims.”[6]
Of course, Islam’s instructions on military alertness and the protection of the country’s borders[7] (which is another form of Islam’s emphasis on keeping peace and friendship and settlement) and its call on jihad for the sake of Allah (which in reality is one of the most important forms of Islamic worship and is the manifestation of true love to God and human fellowship, and is the opposition of corruption and impurity) completely differ from bloodshed, tyranny, panic, war and violence.
Concerning the importance of jihad, Allah (s.w.t.) says: “And do Jihad in (the way of) Allah, (such) a Jihad as is due to him…” [8]
Since jihad hasn’t been legislated for conquest and the expansion of one’s power, one can easily conclude that jihad is a way of freedom and self-defense and not a way of violence. Therefore, if the objectives of jihad are reachable in a peaceful manner, using force and military methods are forbidden. This is also the reason behind why it is wajib to invite the disbelievers to Islam before going to battle with them if a battle ever wants to begin (this shows that what is important for Islam is for the truth to be heard, not fighting and violence, or else, such a thing wouldn’t be wajib).
Therefore, Allah has made jihad wajib for the defeating of tyrants, the freedom of the oppressed and helpless, and in order to get the grounds ready for those who have been kept in ignorance and unawareness regarding divine teachings and how to prosper in this world and the next, to be able to learn about these things and become familiar with them.[9]
Allamah Tabataba’i says in rejection of Islam being pro-war and after violence, and pertaining to the reality and the reasoning behind jihad: “The whole purpose of jihad is the establishment of Islam and for the word of Allah to rise, therefore jihad is a type of worship that needs to be done with the intention of seeking nearness to Allah (because one of the conditions of something being worship is for it to be done with the intention of seeking nearness to Allah). Jihad hasn’t become wajib in order to take over others’ property and households , it has become wajib for the defending of human rights. Originally, defense has limits, while transgression is breaking the limits. Because of this, the end of the verse says: “لا تعتدوا ان الله لا یحب المعتدین[10]; Do not exceed the limits, for verily Allah does not like the transgressors.”[11]
Therefore, not only isn’t true Islam a religion of transgression, dispute, war and violence, but its instructions and rulings (in which one of them is jihad) have all been legislated for the purpose of helping mankind and for spreading peace and security as a result of godly ruling and the rejection of the ruling of taghut (Evil) and fighting against oppression and injustice. In short, jihad is a fair and holy war for reaching high godly goals.[12]
Thus, maintaining peace with enemies and those thinking of kufr, depends on them keeping the respect of the believers and also depends on the believers not losing their strength and might due to keeping peace with them. When sending Malek-al-Ashtar to Egypt to be in charge and run it, Imam Ali (a.s.) says: “If your enemy invites you to a Peace Treaty that will be agreeable to Allah, then never refuse to accept such an offer because peace will bring rest and comfort to your armies, will relieve you of anxieties and worries, and will bring prosperity and affluence to your people. But even after such treaties be very careful of the enemies and do not place too much confidence in their promises because they often resort to peace treaties to deceive and delude you and take advantage of your negligence, carelessness and trust [13].” [14]
On the other hand, the Quran says among believers, peace is the only way, and Islam calls upon brotherhood and reconciliation by asking the believers to have forgiveness, kindness and affection.[15]
Of course, the Quran scolds peace that is a result of fear, weakness and feebleness in which results in retreating from Islamic values and has warned those with weak faith who choose peace in order not to go to jihad and stay away from the hardships that accompany it in the warzone and says: “فلا تهنوا و تدعوا الی السلم و انتم الاعلون و الله معکم” “Be not weary and faint-hearted, crying for peace, when ye are the uppermost: for Allah is with you…” [16]
Therefore, according to what has been said till now, one can easily conclude that true Islam isn’t the main factor behind violence and terror in the world today, and Islam’s logic and teachings will never confirm such a concept. We accept the fact that Islam has been recognized as a complete religion with high godly goals, awakening and guiding Muslim and non-Muslim nations to stand up against oppression and tyranny.[17] It is clear that oppressors and tyrants and those after force, materialistic desires, and treachery especially Istikbar, consider true Islam[18] as the main barrier between them and the accomplishment of their wicked goals and will do anything to poison, abolish and paint a harsh and violent portrait of it and blame it for all the wars, violence and terrorist acts in the world, while they are the true ones who must be blamed, not the Muslims who are merely defending themselves.
Meanwhile, the believers must follow the teachings of the Ahlul-Bayt and show the real face of Islam and strive to neutralize the plots and conspiracies that have been made in order to abolish it, and show the world that true Islam differs from the harsh, violent and illogical terrorist groups out there, who in reality have been established and supported by Istikbar itself.

For more information, see the following sources:
1- Allamah Tabataba’i, Tafsir al-Mizan, v.10.
2- Morteza Motahari, Jihad va Mavarede Mashroo’iyyate an dar Quran.
3- Mohammad Taqi Mesbah Yazdi, Porseshha va Pasokhha Darbareye Nezame Siyasiye Islam (Questions and Answers on the Political Structure of Islam, pg. 226-239.
4- Allameh Tabataba’i, Amoozeshe Din, pg. 259-264.

Also, see the following indexes:
1- Faith and enjoining good and…and Initial Jihad, Question 196.
2- Initial Jihad, Question 113.
3- Religion and Force, Question 293.

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[1] Kitab Al-Ain, v.7, pg.267. Also, see indexes:
– The concept of Islam in verse 19 of surah Ale-Imran, Question 956.
– The Quran and the meaning of Islam and Muslims, Question 829.
[2] Naml: 32-44.
[3] Baqarah: 208.
[4] Anfal: 61.
[5] Tahrim: 9.
[6] Mohammad Taqi Mesbah Yazdi, Porseshha va Pasokhha Darbareye Nezame Siyasiye Islam (Questions and Answers on the Political Structure of Islam), pg. 233.
[7] واعدوا لهم ما استطعتم من قوة … Anfal: 60
[8] Hajj: 78.
[9] ”Ma’refat” Magazine, no. 102, article “Goals and Wind in Islam”, Hamza Ali and Hadifesh.
[10] Baqarah: 190.
[11] Allamah Mohammad Hussein Tabataba’i, Al-Mizan, Al-A’lami Press, Beirut, v.10, pg. 63.
[12] For further information, see: Morteza Motahhari, Jihad va Mavarede Mashroo’iyyate an dar Quran.
[13] Nahjul-Balagha, letter 53.
[14] Hossein Eskandari, Ayehaye Zendegi (The Signs of Life), v.1, pg.300.
[15] Hujurat: 9-10.
[16] Muhammad: 35.
[17] The occurrence of the Islamic Revolution of Iran and the spreading of Imam Khomeini’s high goals and slogans, have played a major role in this issue.
[18] What is meant by Islam here, is the true Islam that Prophet Muhammad brought and invited to, and in other words, the school and teachings of the Ahlul-Bayt, which can never stay calm and quiet regarding the oppression of tyrants.

How does Islam solve the collision between religion and science?

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The collision of science and religion was first set forth after the Middle Ages, when modern sciences first began contradicting the portrait that the church had painted of scientific concepts and the Bible had, according to the church’s interpretation, and as a result, the church was slowly put aside in order for modern sciences to grow.[1] To solve the problem, some said that the language of religion differs from and has nothing to do with the mind and intellect and is above all of them. Individuals such as Kirkegor believe that anything discovered by the mind has nothing to do with religion and faith.[2]

The issue of the collision between religion and science which mainly belonged to Christianity and its look at religion[3], was brought into the teachings of Islam by some who didn’t take into consideration its delicacy in Islamic beliefs.

In order to answer this question, two subjects need to be spoken about; one being religious assertions, and the other being scientific discoveries.

Religious Doctrines and Assertions
Here, a few points must be noted:
1- When referring to Islamic sources (The Quran and tradition), one is required to consider the terms and conditions of a certain ruling (that might be mentioned in other texts and sources, not necessarily in the same text that the ruling has been mentioned in) and cannot be certain about a ruling being absolute and unconditional in the first look without searching for and making sure that there aren’t any context clues or anything else in religious texts that might be of help in reaching the true meaning of a statement and the conditions of a ruling.

In order for this issue to clear up further, we will give a small example from a religious text. In the Quran, honey has been named as a cure for people.[4] Now, if one perceives that honey is a cure for all sicknesses, but on the other hand science proves that it is dangerous for a certain disease, he/she will conclude that here science and religion have collided, while in reality, the Quran hasn’t claimed that honey is a cure for all diseases, all it has said is that it is a cure.

Under this verse, Fakhr Razi mentions this same question and says: “In this verse, Allah (swt) isn’t saying that honey is a cure for all people, all diseases and in any condition, but what He is saying is that in some cases, it is a cure.[5]
This point needs to be considered when dealing with religious assertions, and one mustn’t quickly conclude that an assertion is absolute and unconditional without such an observation.

2- In contrast to theories belonging to some Westerners, Islam has high respect for the mind and logical reasoning to the extent that it has coined the name “Inner Messenger” for it, and considers the worship of the wise individual higher than that of others, and of more virtue.[6]
Because of this, just like how some narrations serve as terms and conditions for other narrations, sometimes intellectual assertions also act as terms and conditions for narrative ones. This fact has been pointed to in the science of Usulul-Fiqh or the science of principles of jurisprudence. For instance, assuming their validity, it has been stated in some traditions that diseases aren’t transmitted from one person to the other.[7] Meanwhile, science has proven that some diseases are in fact transmitted.

Nevertheless, there is no collision here between science and religion. Here, these scientific laws that have been experimented and proven by science and are for sure, work as context clues, meaning that they show that this tradition is talking about diseases that aren’t transmitted, not all diseases.
Therefore, one can say that sometimes there is collision between intellectual religious reasoning and narrative religious reasoning, not between intellect and religion, because we believe that our religion is made up of both intellectual and narrative assertions.

3- Sometimes traditions express the spiritual causes of an event, not the materialistic ones. This can sometimes result in one mixing the two up and concluding that religion and science have collided in that particular issue. (Spiritual causes of an event are prior to materialistic ones, meaning that an event’s spiritual causes must first come, then the materialistic ones in order for it to take place.)
For instance, some traditions state that earthquakes are a result of our sins. On the other hand, science has proven that earthquakes occur because of a series of natural changes that take place in the earth’s crust. It is wrong to believe that these scientific assertions contradict what Islamic traditions are saying regarding the cause of earthquakes. That is because the traditions are expressing the spiritual reasons for such an incident, and that doesn’t violate the fact that in order for an earthquake to take place, it is necessary for some changes to take place in the earth’s crust. So, one must distinguish between material and spiritual causes of different phenomena.

Scientific Discoveries
Some points must be noted:
1- When dealing with scientific subjects, one must distinguish between theories and hypotheses that need proving, and scientific laws that are certain. Before it becoming a scientific law and in other words, one hundred percent proven, a scientific theory cannot be considered as one that is in conflict with any religious doctrine or assertion, because it is still only a theory or hypothesis and there are chances in the future that it will turn out to be an incorrect one. Sometimes, a theory has been proven correct in some instances, but its application in all of the instances that a certain tradition is speaking of is yet to be proven. In such cases, a tradition can’t be considered as one contradicting science. Of course, if such theories that are in contradiction are ever proven, then one needs to find a way to solve the conflict.

2- Another point which needs to be noted about science, is that in epistemology (the study of the philosophy of knowledge), some believe that scientific theories have nothing to do with the physical world and their base is rather the mind and they are merely ideas, but since they benefit us in analyzing and explaining different phenomena that take place in the physical world, they are acceptable. For instance, Darwin’s theory of evolution doesn’t say that man was really born from monkeys, all it says is that if it is assumed that this theory is correct, some of the questions we have on the life of man will be answered. This theory (that says that man can never have absolute knowledge of the physical world), which is well-known in epistemology today, is referred to as “sense perception”.[8] On this basis, some claim that there is no collision between religion and science because what religion says is the truth and actuality, while what science says is merely an idea pertaining to the mind and thought that we make use of in the physical world, being of no reality.

3- Some say that since each of religion and science have two different subjects, there is no collision between the two, because in order for two things to collide, they need to have the same subjects while each relate a rule to the subject which contradicts what the other relates. In this case, one can say that these two have collided, or else, there will no longer be any collision between the two.
Ian Barbour says that analysts usually see science as an instrument, meaning that they know scientific theories as “beneficial” rather than “realistic” and believe that what science does is help us predict and control earthly events, while religion’s main responsibility is to prescribe and legislate a way of life and to help us submit to a series of moral principles.[9]

This viewpoint has some positive points, yet its major problem is that it hasn’t taken into consideration one of the dimensions of religion, which is the fact that in addition to the above mentioned tasks, religion also sometimes expresses laws of nature. It cannot be denied that in all divine books, including the Quran, different natural events such as wind and rain have been spoken of. Therefore, emphasizing on some dimensions of religion while disregarding the others isn’t the correct way of solving the claimed paradox between science and religion. On the contrary, this problem needs to be solved between science and religion in its entirety. True, religion is for expressing one’s submission to God or is there to show us a way of life, but all it has spoken of isn’t limited to this. It has also spoken of this world in a way that sometimes gives the feeling that it is colliding with science, so we have to find an answer.[10]

In the end, one point that needs to be pointed to is that not only isn’t the Quran in collision with science, but scientific miracles can also be found in it. What is meant is that the Quran has pointed to different scientific subjects and facts that science has recently discovered after centuries. For instance, in the 125th verse of surah Ma’idah, concerning those who have gone astray, it has been stated that they are like the one who ascends into the sky and reaches the top layers of the atmosphere and as a result, can no longer breathe correctly and begins to feel pressure on the chest, while till a few centuries ago, scientists believed that air has no weight and pressure. It was in the year 1643 that Evengelisgta Toricelli invented the barometer and discovered atmospheric pressure. So today, after centuries and the scientific discovery of atmospheric pressure on earth and that this pressure corresponds with man’s blood pressure while changing as he goes up into the atmosphere, it has eventually cleared up what is meant by the verse.[11]

Conclusion: Considering what was said till now and the development of science and technology, one can conclude that the certain and concrete assertions of Islam in no way collide with scientific laws which have been proven to be for sure; these scientific phenomena are Allah’s proof and signs that have no conflict with what the Quran or the infallibles have asserted.[12]

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[1] Hadavi Tehrani, Mabaniye Kalamiye Ejtehad (The theological principles of jurisprudence), pg. 313.
[2] Ibid, pg. 315.
[3] Ibid, pg. 315.
[4] “شفاء للناس” Nahl:69
[5] Tafsir Kabir, under the relevant verse, Safinatul-Bihar, vol. 3, pg.483.
[6] Safinatul-Bihar, vol. 3, pg. 541.
[7] Ali Akbar Ghaffari, Talkhis Miqbasul-Hidayah, pg. 48.
[8] Muhsin Javadi and Alireza Amini, Ma’arefe Eslami (Islamic teachings), vol. 2, pg. 40.
[9] Ian Barbour, Science and Religion, pg. 153-155, quoted by Ma’arefe Eslami, vol. 2, pg. 43.
[10] Alireza Amini and Muhsin Javadi, Ma’arefe Eslami, vol. 2, pg. 43.
[11] Muhammad Hadi Ma’refat, ‘Ulume Qur’ani (Quranic Studies), pg. 425.
[12] Obtained from the discussion of science and religion by Ayatullah Javadi Amoli on 12/1/1384 (solar) in his Excellency’s tafsir class.