How is there a contradiction between the logic of predestination and free will?

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The fine point to recognize is here, that we not imagine that there is a contradiction between the two. The fact is that we both accept God’s justice as well as the freedom and responsibility of His servants as well as unity and His rule over the entire universe of existence and this is that very thing which is known as the ‘middle way’ (something which is between two extremes).

Let us clarify this with an example as the issue is a very complicated one. Let us assume that you are traveling on an electric train and you are the driver of the train. A strong electric cable has been placed along the line of the train and the train is connected with a link to this electric cable and moves and moment after moment the electricity is passed to the locomotive in such a way that if for just one moment, the electricity to the locomotive stops, the whole train will stop. Without doubt, you are free. You can stop wherever you want and you can move at your own speed. But in spite of all of this freedom, the person who is sending the electricity can, at any moment, make you stop because all of your power and strength is that very electricity and he holds the key.

When we note this example with care, we see that even though one has such freedom, choice and responsibility, one is completely at the disposal of the power of another and these two do not contradict each other.

Now let us return to the main point. God has given us physical power or strength and from moment to moment, it continues and if it is cut off for even a moment, and our connection with Him be cut off, we would be destroyed. If we can do anything it is because we have strength which He has given us and it continues moment by moment and even our freedom and choice is also from Him. That is, He willed that we be free and by making use of this great Divine kindness, one can transform one’s self.

Thus, at the same time that we have free choice and a free will, we are in His grasp and we will never move beyond His realm. At the same time that we have strength and power, we are dependent upon Him and without Him, we will be destroyed and this is what ‘the middle way’ means because neither have we recognized any creature to be equal to God, which would bring multitheism nor do we believe creatures are obliged to act as they do which would bring oppression.

We have learned this lesson from our pure Imams, peace be upon them. Whenever they were asked, “Does anything exist between fatalism and conferring?” They said, “Yea. More extensive than the distance between heaven and earth.” 1

[1] See Usul Kafi, vol. l, p. 121
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Ref: Fifty Lessons of Principles of Belief for Youths; Ayt. Makarem Shirazi; Translated by: Bahador Shirazian; Published by: Ahlul Bayt World Assembly

How is there a contradiction between the logic of predestination and free will?

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Religious belief can never agree with fatalism, religious programs, as well, are all altered by accepting this school of thought.

How can we reconcile the justice of God with the school of fatalism? How is it possible that God oblige someone to do an evil deed? Then punish him because he did it. This does not agree with any kind of logic!

Thus, by accepting the school of fatalism, spiritual rewards, punishments, heaven and hell are meaningless as well as ‘scroll of deeds’, ‘questioning’, ‘Divine reckoning’, ‘reprimanding the evil doers in the Quran’, ‘encouragement and praise for those who do good’, all of these lose their meaning. Because according to this school, neither do the good doers or the evil doers have a choice.

In addition, in religion, one of the first issues we encounter is ‘duty’ or ‘responsibility’, but does ‘duty’ or ‘responsibility’ make any sense if a person has no choice?
Can we tell a person whose hands involuntarily shake, not to shake their hands? Or tell a person who is falling down a steep mountain to standstill?

Was Aristotle a messenger of God?

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The great Greek philosopher, physicist and scientist, Aristotle, was born in 384 b.c., in Stageira, north of Greece. His father, Nicomachus, was the personal physician to the King of Macedon. At the age of 17, Aristotle left Greece for Athens in order to continue his studies. In the year 368 BC., he became a member of Plato’s academy and remained a member for twenty years, until Plato’s death.

As Plato’s best student, he left Athens and founded a branch of the academy in the city of Assos in Asia Minor. There, he got acquainted with Hermias, its governor, and eventually got married to Hermias’s niece.

In the year 343 BC., he was invited by Philip of Macedon to be tutor to the thirteen year old Alexander the Great. He accepted the offer and began tutoring him and working on his morals and scientific dimensions not knowing that this decision would have a great effect in history, because in the year 336 BC Alexander the Great sat on the throne and began his worldly conquest. Meanwhile, Aristotle left Macedonia and returned to Athens. There, he established a school like that of his teacher’s and was named the same as the area in which it was established, “The Lyceum”.

The Lyceum was an academic school, equipped with a library and teachers in which would hold classes in an orderly fashion. In The Lyceum, researchers and intellectuals would spend their time studying in a highly-developed way.

Aristotle used to walk while teaching, and his philosophy became famous as “Peripatetic Philosophy” (walking or strolling).
Upon the death of Alexander in 323BC, strong anti-Macedonian feeling developed in Athens, and Aristotle was accused of being pro-war and in content with the acts of his pupil. Because of this, he retired to a family estate in Euboea. He died there the following year from natural causes.

Aristotle is one of the greatest philosophers who has presented many unique theories on all philosophical and intellectual subjects; physics, logic, morals, politics, tragedy, and astronomy. His theories, particularly those on metaphysics, and his logic were the principle ones during the Middle Ages and prepared the grounds for the cultural and scientific renaissance.
His philosophy plays an important role in Islamic Philosophy. Most Islamic philosophers, like Farabi and Abusina were his followers and because of this, they are related to the Peripatetic Philosophy. Usually, they would explain his theories. Conclusion: Aristotle was never a messenger of God, he was a great Philosopher that his followers or other philosophers would call “The Prophet of Philosophy”.

Who was Jesus sent to?

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According to Islam, Jesus was sent to the entire world. It is known that the total number of prophets that God sent were 124,000. Five of these prophets were considered to be the best, and they were called o-loo Al-Azm. These prophets were Nooh (Noah) Ibraheem (Abraham), Mousa (Moses), Ee-saa (Jesus), and Muhammad (Peace be upon them all). Being one of the five o-loo Al-Azm prophets means that Jesus was sent to the entire world of mankind and Jin (other beings living amongst us that can see us without us seeing them).

Is it possible for humankind to know Allah (awj)? If yes, to what degree and what is the value of such knowledge?

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The human being can attain knowledge of Allah (awj) through various ways. This knowledge can come about through the medium of the intellect or of the heart. At times he-as in the case of the sage and the philosopher-reasons and understands through conceptual knowledge and with recourse to sense perception and the intellect, whilst at other times he-as in the case of the gnostic-through immediate intuition, gazes at the Beloved, witnessing Him directly.

Knowledge of Allah (awj) is analogous to knowledge of a fire. An individual at times realizes the existence of a fire by witnessing its smoke from afar. At other times, he might realize its existence by seeing the fire itself. Yet at other times, he might comprehend and feel the fire as if a part of his body is burned by it.

The human being can attain knowledge of Allah (awj) through various ways. This knowledge can come about through the medium of the intellect or of the heart. At times he-as in the case of the sage and the philosopher-reasons and understands through conceptual knowledge and with recourse to sense perception and the intellect, whilst at other times he-as in the case of the gnostic-through immediate intuition, gazes at the Beloved, witnessing Him directly.

In any case, in both ways-i.e. conceptual knowledge and immediate knowledge-sometimes the path, the traveller, and the goal are one and the same, as when one concludes the existence of Allah (awj) by reflecting on Divine signs and the existing order pervading them. In other instances, only the traveller and the path might be identical, as when one comprehends Allah (awj) through understanding his own soul. The path and the goal can also be the same, as where one comprehends Allah (awj) by contemplating on the Divine Names and Attributes.

Of these types, the case where the path and the goal are identical, where one spiritually experiences what he has conceptually realized is of great value, for the goal is to see and to taste.

In the Qur’anic verses and the corpus of narrations these three ways have been articulated. It has especially been emphasized that nothing is more evident than Divine existence and manifestation and hence He must be reached through Himself. He is the Light, the apprehension of which is needless of anything else. If we are deprived of seeing Him, it is because of the veil of our negligence that covers our conceptual and immediate knowledge – we lack awareness of our knowledge.

In order to attain this complex knowledge (‘ilm-e murakkab [i.e. awareness of knowledge]) we must remove the veils of darkness and of light from our souls. It is for this reason that it has been said that knowing Allah (awj) is innate and inherent to the human being, and as such, the arguments provided in proving the existence of Allah (awj) and the knowledge of Him serve only as reminders, not proofs. Nevertheless, it must be noted that the core of Divine Essence and Attributes are neither comprehensible to the philosopher nor to the gnostic. However, other aspects of the Divine are accessible to both the intellect of the philosopher and the spiritual experience of the gnostic.

What is the concept of our souls giving an oath in Alam-e-Arwah or Alam-e-Dharr ?

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In our religious texts and scriptures, a realm or world by the name of Dharr has been spoken of. There are differences between the scholars regarding what this realm exactly is. Nevertheless, the viewpoint which seems to be the best of all is the one that says Allah (swt) has created man with a natural tendency to the truth, to worshipping an unseen supernatural power, and to endless and absolute perfection. If these dimensions that rest in one’s nature don’t go the wrong way as a result of improper training and discipline, he/she will naturally find a tendency to believe in and follow Islam. The realm of Dharr in no way contradicts man’s free will, what it actually does is to pave the path and ease man’s journey towards perfection.

In Islamic teachings, a realm or world by the name of Dharr has been mentioned which is also sometimes referred to as the realm of Mithaq (oath) or the realm of Alast (am I not).

In surah A’raf, two verses have been interpreted as speaking of this realm:

“And [remember] when your Lord took from the Children of Adam, from their loins, their descendants and made them bear witness over themselves, [He said to them,] “Am I not your Lord?” They said,” Yes indeed! We bear witness.” [This,] lest you should say on the Day of Resurrection,” Indeed we were unaware of this. Or lest you should say,” Our fathers ascribed partners [to Allah] before [us] and we were descendants after them. Will You then destroy us because of what the falsifiers have done?” [1]

These verses speak of an oath taken from the children of Prophet Adam (pbuh), yet nothing else is explained by the verse itself.

There are two major interpretations regarding these two verses: [2]

1- When Prophet Adam (pbuh) was created, all of his children till the last one came out from his loin in the form of particles, possessing the required amount of comprehension and intellect to understand what was being said to them and to respond; here Allah (swt) addressed them saying: “Am I not your lord?”

They all answered: “Yes, we all bear witness that it is so.”

After such, all of the particles returned to his loin, and this is the reason why this realm is called the realm of Dharr [which literally means “particle”] and the oath taken in it is called the oath of Alast [which means “am I not” referring to Allah (swt) saying “Am I not your lord?”].

Therefore, the abovementioned oath was one related to tashri’ [meaning legislation and law; what is meant is that in the realm of Dharr, man promised his lord to recognize Him and abide by His orders].

2- What is meant by the realm and oath of Dharr, is the oath of our fitrah or nature and creation. In other words, when man is at the beginning of being created and is a mere sperm drop and is actually no more than a number of particles, Allah (swt) has given him the potential of accepting the true essence of tawhid.

Man has a tendency and insight that draws him towards God. When it is said that knowing Allah (swt) is something embedded in man’s nature and he is born with it, it means that deep down in his heart, there is a link between him and Allah (swt). If one seeks this inner link, he will definitely find it, even though he might be unaware of it because of his busy life and all the things that draw his attention elsewhere and distract him.

If we interpret the story of the realm and oath of Dharr like so, it will no longer be a verbal oath and will no longer belong to Prophet Adam (pbuh) and his time; it will be an oath related to creation, one that every man and woman carry when created. In other words, the tendency towards pursuing, knowing and worshipping God and accepting the true essence of tawhid comes along with the creation of every human being.

Therefore, the abovementioned oath is a fitri one that lays in man’s nature in which he experiences the effects of, to the extent that according to recent psychological studies, the tendency towards religion is considered a real and genuine feeling in the subconscience that has always guided man towards seeking and understanding God and when referring to the conscience, every understanding individual knows that he/she has a lord that not only belongs to him/her, but belongs to all creatures and all of creation. The prophets have been sent to nurture, grow and expand this very fitrah for it matters greatly in man’s guidance to the straight path.

This is the very matter that Imam Ali (as) points to in the first sermon of the Nahjul-Balaghah:

“The prophets were sent to invite the people to fulfill the oath of the[ir] fitrah.”

Therefore, all people possess the spirit of tawhid and the language Allah (swt) has used to speak and take the oath with from all people is the language of creation and takwin, and the response given by man was with the same language. All people are born with the pure fitrah that has accepted tawhid and if nothing gets in its way and doesn’t distort it, it will do what it has to and the individual will grow with the spirit of knowing God and will not stray from the path of tawhid.

Out of these two interpretations of the realm of Dharr, the latter seems to be the true one; because the first has some problems, namely:

1- In verses of the Quran, the discharge of particles from the loins of the children of Adam (pbuh) has been mentioned, while nothing has been said about particles coming from the back of Prophet Adam (pbuh). On the other hand, the first interpretation speaks of the particles coming from Adam (pbuh) himself, which as was just said, hasn’t been mentioned anywhere in the Quran.

2- If the abovementioned oath was to actually be taken from us all in the state of us understanding everything happening, then how come no one remembers such a thing and we have all forgotten the occasion? Such a matter cannot be explained or justified in any way.

3- Believing in such a realm according to the first interpretation, is another way of believing in reincarnation, because this interpretation says that our spirits have come to this world once before and after a period of time, once again returned to where they came from, and finally have come for a final time. If it is to be so, all of the problems that accompany the belief of reincarnation, will apply here as well.

Not only doesn’t the second interpretation have any problems, there is also Quranic and non-Quranic evidence that helps prove this theory.

The realm of Dharr and man’s free will

The realm of Dharr in no way contradicts man’s free will. It doesn’t force him to be good, all it does is that it gives man the tendency to find and follow the truth, such that if nothing gets in its way, it will guide man to his salvation. The prophet of Islam (pbuh) has been narrated saying:

“Every person is born Muslim as a result of his fitrah, it is the parents who make him/her Nasrani (Christian) or Jew.” [3]

Those who for whatever reason go astray and embrace a religion other than Islam, have acted in contrast with what their fitrah calls them to do.

Therefore, on this account, the realm of Dharr doesn’t contradict man’s free will and doesn’t force him to do anything, all it does is prepare the grounds and pave the path for the individual to go the way he has to; making it an ever smoother journey to salvation.

[1] A’raf:172-173.
[2] Naser Makarem Shirazi, Tafsir Nemouneh, vol.6 and 7, under verses 172 and 173 of surah A’raf, with some summarization and change.
[3] Muhammad Baqir Majlisi, Biharul-Anwar, vol.3, p.281.

What is the role of mediators in getting nearness to God?

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The word “Wasilah” (means) has a wide range of meanings which include anything or any action that helps get nearer to Almighty God. In view of the fact that the universe has been created on the basis of the intricate system of cause and effect, causes and caused for guidance and perfection of mankind, and just as man’s natural needs are met through material causes, in the same way the divine blessings such as guidance, forgiveness, nearness to God and man’s promotion to higher spiritual positions are based on a particular system and that they are realized through specific causes and means without which it is impossible for man to get those blessings and to attain proximity to God. These means, without which attaining proximity is impossible, have been introduced in the Quranic verses and hadiths.

To answer this question we must first shed some light on the meaning of mediator or means:

When it comes to the meaning of ‘means’ in the holy verse:

“O you who believe! Fear Allah and seek means of nearness to Him” [1]

Allamah Tabatabai explains the term as such:

“The reality of the means of nearness to Allah is to comply with demands of His path with knowledge and worship, pursuit of virtues and fulfillment of recommended acts. It is a sort of joining together, i.e. a spiritual joining which connects the slave with his master; there is no link that connects man with his Lord except the submissiveness of worship and veneration. Therefore, the means of nearness means ensuring the reality of veneration and turning the face of humility and poverty to His direction – therefore, Wasilah (means) in the above verse refers to the link that joins the servant to his Lord.” [2]

Wasilah has a wide range of meanings; it includes any action or anything that brings us nearer to Allah, the most important of which are belief in God and his Prophet, Jihad and acts of worship such as prayers, Zakat (alms), fasting, (Hajj) pilgrimage of the House of God, visiting the relatives, giving alms, openly or secretly, and any good acts…and also the intercession of prophets, Imams and pious servants of God which helps an individual gain nearness to God and which, in its broad sense, is included in Tawassol (invocation). Also, following the Prophet (pbuh) and Imams and walking in their footsteps bring us nearer to our God. Even imploring Allah to swear on the position of the Prophets, Imams and Allah’s saints has such a virtue…” [3]

In a commentary on the aforementioned verse, it has been stated in Tafsir Nomuneh that: Wasilah has a wide range of meanings; it includes any action or anything that brings us nearer to Allah, the most important of which are belief in God and his Prophet, Jihad and acts of worship such as prayers, Zakat (alms), fasting, (Hajj) pilgrimage of the House of God, visiting the relatives, giving alms, openly or secretly, and any good acts…and also the intercession of prophets, Imams and pious servants of God which helps an individual gain nearness to God and which, in its broad sense, is included in Tawassol (invocation). Also, following the Prophet (pbuh) and Imams and walking in their footsteps bring us nearer to our God. Even imploring Allah to swear on the position of the Prophets, Imams and Allah’s saints has such a virtue…” [3]

Therefore according to the Quran, which has ordered the believers to seek means of nearness to God, Wasilah or imploration has one such meaning.

In addition to the aforementioned verse, the Holy Quran says in verse 97 of Surah Yosuf:

Josef’s brothers requested their father (Jacob) to seek divine forgiveness for them and their father fulfilled their request.

Ibrahim’s act of seeking divine forgiveness for his father has also been mentioned in Surah Tawbah of the Quran which indicates the role of Prophets’ prayers in the forgiveness of peoples’ sins. [4]

In many narrations passed to us by Shia and Sunni reporters, we can see the role and significance of imploring Allah’s’ saints for forgiveness.

It is mentioned in Vafa ul-Vafa of Samhudi (a Sunni scholar) that it is permissible to seek the holy Prophet (pbuh)’s intercession and help before and after his birth and also before and after his demise or in the intermediate world and on the Day of Judgment. [5] Thereupon, he has quoted Umar bin Khattab to have said that Adam sought Prophet Muhammad’s mediation, “Adam knew in advance about the creation of Muhammad (pbuh) so he appealed to Almighty God by saying: “O’ Lord, forgive me for Mohammad’s sake” [6].

Also, he relates another hadith from a number of Sunni narrators including Tirmizi and Nesai who said: “A blind man asked the Holy Prophet (pbuh) for a supplication to cure his disease; the Prophet (pbuh) ordered him to pray as such:

“O’ Lord, I ask you for the sake of your Messenger, the Messenger of mercy and forgiveness, oh Mohammad I am turning to you in the presence of God to fulfill my wishes and O’ God, make Mohammad my intercessor.” [7]

Bayhaqi is quoted as having said that during the time of the Second Caliph there was famine for two years in the Arabian Peninsula. Bilal, accompanied by some other companions (sahabah), went to the Holy Prophet’s grave and said: “O’ Prophet Seek rain for your Ummah because they are about to be destroyed [8].” [9]

The question to deal with is: Why do we need a means and a mediator? The answer is that the universe has been created on the basis of cause and effect for man’s guidance, growth and perfection. His needs are fulfilled through material and sometimes non-material causes and means. In fact, mediators or agencies serve as causes or means through whom proximity to Almighty God is gained. Divine blessings such as guidance, forgiveness etc. are sent down upon man by way of a specific order. God is Wise and He has willed that such matters take place through special causes and means. Therefore, it is meaningless to ask why in the material world the Almighty God has created the sun to brighten the earth. Why God has made water a means for quenching our thirst? And why doesn’t God fulfill these needs directly without these means? In the abstract world also, we cannot make such questions as to why Allah (swt) doesn’t bestow His mercy, guidance and proximity upon man without a means and a mediator. Thus, just as a plant cannot grow up without water, soil and light, man is also unable to reach the ultimate blessing without any divine means.

Martyr Mutahhari says:

God’ actions are based on a system and if someone is heedless of it, he is astray and deviated. For this reason, God, the Exalted, has ordered sinners to go to the Prophet’s house and should, in addition to seeking divine forgiveness on their own, implore the Prophet (pbuh) to pray to God to bestow His Mercy upon them. [10]

The Holy Quran says:

“If they (unbelievers) ever do injustice to themselves and come to you (Muhammad) asking for God’s forgiveness and if the Messenger also was to ask God to forgive them, they would certainly find God All-forgiving and All-merciful. [11].” [12]

It is because of fulfilling this divine tradition that so much emphasis has been put in Quranic verses and narrations on seeking means for forgiveness and nearness to God.

Almighty God says:

O you who have believed, fear Allah and seek the means [of nearness] to Him and strive in His cause that you may succeed. [13]

In his discussion about intercession, Allamah Tabatabai says about the role of intercessor as such:

In reality the interceder adds his own recommendation to the plea of the petitioner; in this way the number of pleaders becomes even, and the weak plea of the petitioner is strengthened by the prestige of the intercessor. Had he used his own power, he would not have been able to achieve his goal because his power was weak and insufficient. Intercession is a means which supplements the cause. [14]

It is necessary to make mention of the following points in the closing:

1. Although man’s materialistic needs are met by worldly means, it doesn’t mean that non-material means such as prayers and imploration for help do not play a role in fulfilling our material needs. Divine means are sometimes cause-makers and at times cause-destroyers. That is, sometimes it is the material causes that have an effect but the grounds for achieving these causes are paved by means of supplication and prayers and at times the supplications eliminate the effects of the material causes and make them devoid of any impact. For example, a flaming fire that should burn something does not burn. Anyway, the cause of all causes is Allah and He can put in the spiritual means the same effect as that of a medicine.

2. The concept of intercession the Prophet or Imams or Allah’s saints is to make recourse to the high position of these great people because they are dear and near to God and if their intercession is sought, God will, for their sake, grant His servants the position of proximity. [15]

[1] Al-Maidah: 35
يا ايها الذين آمنوا اتقوا الله و ابتغوا اليه الوسيلة
[2] Allamah Tabatabai, Al-Mizan, Vol.5 p.535
[3] Makarem Shirazi, Tafsir-e Nomouneh, vol.4 pp.364-367
[4] al-Tawbah: 114
[5] Samhudi, Vafa ul-Vafa, vol.3, p.1371
[6] Ibid
[7]اللهم اني اسئلک و اتوجه اليک بنبيک محمد نبي الرحمة، يا محمد اني توجهت بک الي ربي في حاجتي لتقضي لي اللهم شفعه في
Vafa-ul Vafa, vol.2, 1372 (ibid).
[8] يا رسول الله استسق لامتک فانهم قدهلکوا …
al-Tawassol ela haqiqat al-tawassol, p. 329, see Vafa-ul Vafa, vol.2 pp.368 – 369 .
[9] Tafsir Nomouneh, vol.4 , pp. 369 – 368
[10] ولو انهم اذظلموا انفسهم جاؤوک فاستغفروا الله و استغفر لهم الرسول لوجدو الله تواباً رحيماً
[11] al-Nesa: 64
[12] Collection of Shahid Mutahhari’s Works, Vol.1, p. 264
[13] Al-Maidah: 35
[14] Translation of Al-Mizan, Vol.1, pp.239 and 240.
[15] See translation of Al-Mizan, Vol.1 pp.239 and 240; al-Mizan, Vol.1, pp.239 -246

Is God so powerless that He cannot do any act and there should be someone else to carry out His tasks?

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The claim and presupposition in this question is that God does the act of which He is capable and if there is an act which He does not have the power to do, He uses certain means to carry them out and achieve His ends. However, since we know that God is All-Powerful, it is unacceptable to say that He carries out His task using any means. Whoever claims that God does an act through the means, his claim is void and totally unacceptable because such a claim implies God’s powerlessness.

Such an argument is incorrect and the fallacy used in it is very conspicuous because we see very clearly that many things in the world serve as causes for other things while they themselves are in need of other causes. Thus, they do not have an independent existence of their own. Denying such a clear principle amounts to skepticism, and there is no one to reject the permeation of such a principle in his daily life.

The fact that God, the Almighty, conducts the affairs of the world by way of certain causes does not in any way mean that He Himself is unable to do them. That is because the causes and whatever attached to them do not have any existence of their own. In fact, their existence is pure dependence on God. Therefore, God’s actions irrespective of whether they are related to this world or to the unseen matters are conducted through their special causes which on the whole imply God’s wisdom not any deficiency in His essence.

As we see in nature, human needs are fulfilled through their natural causes (causes which are not independent in themselves) in the same way as the spiritual matters are conducted through their special causes. We know that some of the divine actions are done through the angels with God’s permission. This is not in contradiction with God’s power and authority. If no cause were supposed to come into existence, even dependently (dependence in causality), then no being would have existed other than God. That is because it would not have been possible for any being other than God to exist. That is because the existence of every other being is derivative or relative as compared to the real existent.

The universe and whatever is in it are the manifestations and epiphany of God’s power. He is Powerful over all things but divine power does not mean that God’s actions are done without their special causes. In fact, God, the Sublime, has created the universe on the basis of wisdom and every unseen or seen, visible and invisible, creational and worldly act takes place through its special cause. The angels, for instance, are tasked to conduct many affairs of this world. Also, in the physical world, every natural phenomenon has its special natural cause. For example, if a person feels hungry, he needs food to eat. Although every matter ends up in God and ‘there is neither strength nor power except through Allah'[1], the food and water in the natural life is a means for survival. These and all other similar instances do not mean that God is powerless to do an action without an intermediary. In fact, it means that man’s material needs are fulfilled through their material causes. Additionally, doing an action through these means does not mean that whoever uses these means has committed a polytheistic act and denied the One God. Indeed, if he considers them as independent causes, he can be regarded a polytheist. The same meaning is applicable to spiritual causes including guidance, conveyance of spiritual graces etc.

Therefore, the principle of causation and the fact that everything comes into being through its special cause are so clear that they do not require any reasoning. Given this fact, it is an accepted belief in the religion of Ahlul-Bayt (a.s.) that God has not relegated the affairs of this world to their natural causes. There is no doubt that every single cause is a way through which God’s will is implemented and materialized. Even those actions which a human being does of his free will take place only when they are willed by God. No one acts independently of God because there is no independent and fully effective cause other than God. Whoever at any level believes in the effectiveness and independence of other causes is a polytheist according to Islamic beliefs.

Based on the foregoing explanation, God’s actions are always done through their causes which are not independent and which are under the effect of God’s power and will. In this general principle, there is no difference between material causes such as fire which burns and unseen or spiritual causes like the causality of the angels who contrive the affairs of the world and also between volitional actions and non-volitional actions. This is the meaning of complete monotheism (Tawhid) not the nullification or invalidation of the principle of causation and volition.

When it comes to the belief in Tawassol or mediation of an Imam or a perfect human being or a saint – in Shiite religion or in any other religions – what is important to be mentioned in the first place and which should be the basis for this attitude is that the need for an Imam, guide and intermediary does not require self-consciousness towards it. We know that all human beings are naturally inclined to look for a perfect human being so as to symbolize him or to find the truth which he has lost through love of him and tawassol to him. A perfect human being is named “Imam” in Shia religion.

The Holy Quran says:

O you who have believed, fear Allah and seek the means [of nearness] to Him and strive in His cause that you may succeed. [2]

In reality, this verse guides those believers who truly believe in God and worship him sincerely. The verse implies that piety and nearness to God is easier to achieve through its means and causes.

The next point to mention and that should be kept into account is that Tawassol (invocation) and seeking the help of the Prophet (s) or the Imam (a.s.) never means that they act independently of God. Similarly, none of the causes existing in this universe should be considered as effective independently of God, or else it would be shirk (polytheistic). Generally speaking, there are some Muslims who, as the Quran says, have not attained the status of perfect faith [3] and a real monotheist. Perhaps, such people may, while relying on material causes, associate a partner for God.

Also, when it comes to spiritual causes such as doing good deeds, availing oneself of a guide and instructor, turning to the Prophet and divine leaders and love of them which is the topic under discussion, it should be said that if these are to be considered as causes, they can be effective to the degree of an individual’s belief in the One God and to the amount of his sincerity and love of Him.

Therefore, the principle of monotheism in Islam is an unquestionable principle but the point is that these same causes and our sincere spiritual deeds acquaint us with the reality of monotheism. True belief in the One God is not achievable by mere claim; one cannot be a monotheist and still consider other causes as independent and resort to them with such an attitude and in some other cases criticize to the effect that paying attention to the Imam, prophet and saint is dichotomous with God’s power and monotheism. The fact is that, a perfect human being in practice is considered to be a basic element [rukn] of monotheism because a perfect man is one who does not consider himself a real existent; he is the symbol of being a monotheist. In fact, the claim of being a monotheist, if it is to be assessed practically in a divine scale, does not fit anyone other than a perfect human being. Insofar as a Muslim does not detach himself from everything, he is a polytheist (in a relative term though) and his belief in God is imperfect. Therefore, the argument about monotheism (Tawhid) is one thing and its actualization is another. The Quran says:

“And most of them believe not in Allah without associating (other as partners) with Him!” [4]

[1]لاحول ولا قوّة الا بالله
[2] Al-Maedah, 35
{يا أَيُّهَا الَّذينَ آمَنُوا اتَّقُوا اللهَ وَ ابْتَغُوا إِلَيْهِ الْوَسيلَةَ}
[3] “The dwellers of the desert say: We believe. Say: You do not believe but say, We submit; and faith has not yet entered into your hearts.” [Al-Hujuraat: 14]
[4] Yusuf, 106
{وَ ما يُؤْمِنُ أَکْثَرُهُمْ بِاللهِ إِلاَّ وَ هُمْ مُشْرِکُونَ}

If Allah (awj) is omniscient, why does He need to test mankind?

/in , /by

As implied by the question, because Allah (awj) is omniscient, the purpose of His tests is not to unveil something hitherto unknown. Rather, the Qur’an, and ahadith suggest that these tests serve two purposes. First, they comprise a Divine precedent (sunnah ilahiyyah [1]) that is in turn based on another Divine precedent that can be termed “universal guidance.” In particular, Allah (awj) wishes that mankind, by obeying the divine law (shari’ah) and struggling through the various circumstances that he encounters in life, will blossom from potentiality to actuality, and will thereby attain the level of perfection that has been intended for him. One of the terms that is used for such tests in Islamic literature is fitnah (in this sense this term denotes a “crucible”). Fitnah literally refers to the process of smelting by which gold is purified. In one hadith it is said that people are tested the way gold is tested. The mettle of man is gold ore that is purified in the crucible of Divine tests and guidance. It should be kept in mind though, that in the course of such tests, just as good qualities reach their perfection in the believers, bad qualities also develop to the utmost in disbelievers.

The second purpose that these tests serve is to awaken man from his sleep of heedlessness. The Qur’an, explains that one of the purposes of tragedy and disaster is to test man and thereby jar him from his stupor of heedlessness. In a way, tragedy in man’s life serves the same purpose as the ridges that are embossed on some modern motorways and highways that are meant to wake drivers during the monotony of highway driving so they do not fall asleep at the wheel.

There are, in reality, two types of Divine will at play here. One is called the existential will (al-iradah al-takwiniyyah) and the other is called the legislative will (al-iradah al-tashri’iyyah). Allah’s (awj) existential will is that through Divine tests, both believers and disbelievers be able to actualize their good and bad potentials. On the other hand, his legislative will is that only good potentials be actualized.

Can other than Allah (swt) be aware of the unseen, and if it is possible, then why has it been allocated solely to Allah (swt) in surah Luqman?

/in , /by

Gheyb means for something to be hidden from one’s senses, and shahadah means openness and visibility. One thing can be gheyb for a person, while being shahadah for another. It depends on the individual’s existential boundaries and how much of the existential world they cover and encompass in knowledge. But keeping in mind the limited amount of encompassment of other than Allah (swt) and at the same time, His complete encompassment of everything, one can conclude that it is only Allah (swt) who knows of the unseen, because He is the only one to encompass everything in this existential world and nothing leaves His existential boundaries, and no one and thing can keep itself unknown and hidden from Him [even if it is of the unseen].

Therefore, He is the only one who has complete knowledge of both the gheyb and shahadah, and in reality, everything is considered shahadah to Him; no entity possesses such a level of knowledge. As for others, if they want to be aware of some of the unseen, it depends on their existential capacity and comprehension; they might become aware of some things while remaining totally uninformed or learned at a very low level regarding other secrets.

Of course, it must be noted that allocating knowledge of the unseen to Allah (swt) doesn’t mean that others can’t learn of some of these secrets as a result of their worthiness and through Allah’s (swt) teaching. This is a blessing that Allah (swt) bestows upon certain chosen servants of His, such as the prophets and apostles. This is why we see the prophets speaking of revelation, which is considered of the unseen, or we see them, foretelling future incidents that actually do take place at the time they have predicted.

Keeping in mind what was said, one won’t see any contradiction between verses and hadiths that say knowledge of the unseen only belongs to Allah (swt), and verses and hadiths that assert that the prophets and imams were also aware of the unseen. Harmony can be established between these two groups of verses and traditions like so:

1- When it is said that knowledge of the unseen only belongs to Allah (swt), it means that it originally belongs to Him and He is independent in possessing it, while others are dependent on Him and His teaching for learning from it.

2- It is only Allah (swt) who knows every detail of the unseen, while others can only become aware of some of it and only to some extent.

3- Allah (swt) is aware of all secrets of the unseen at the very moment, while others aren’t aware right now, although it is possible for them to learn in the future and will only become aware if Allah (swt) wills and informs them. Imam Sadiq (as) has been narrated saying:

“Whenever the imam wishes to know something, Allah (swt) teaches him.”

As for verse 34 of surah Luqman, it says:

“Indeed the knowledge of the Hour is with Allah. He sends down the rain, and He knows what is in the wombs. No soul knows what it will earn tomorrow, and no soul knows in what land it will die. Indeed Allah is all-knowing, all-aware”.

There are two interpretations regarding this verse:

1- The five things mentioned in the verse, are all of the unseen that no one is aware of other than Allah (swt) and those whom he wishes to know. Sending down rain doesn’t just refer to its pouring down from the sky that weather forecasters can foretell, what is meant is precisely where, when and how much it is going to rain; such knowledge is only in Allah’s (swt) possession and the only thing others can do is to try to guess each of them. The same goes for the fetus in the womb; what Allah (swt) means isn’t that He only knows of its gender, what He is saying is that He is aware of everything pertaining to it: its gender, health, physical and spiritual traits and even its potentials and whether it will grow to be one of those who reaches salvation, or damnation. Clearly, such knowledge is only in Allah’s (swt) possession. Now, if there are hadiths that say that the imams bear some of this knowledge, it is because there is no contradiction between having a portion of this knowledge through Allah’s (swt) teaching, and the detailed knowledge of it belonging only to Allah (swt). Add to that the fact that they aren’t independent in possessing this knowledge; it has been granted to them by Allah (swt) in an amount that He sees fit.

2- The other explanation of this verse is that in this verse, only the part that speaks of the time of the Day of Judgment is considered of the unseen knowledge, and Allah (swt) considers Himself to be the only one to know of it, and as the verse goes on, its tone changes saying that Allah (swt) sends rain and is aware of what is in the wombs of mothers, without mentioning anything about this knowledge only belonging to Him. On this basis, if in the future it becomes possible to precisely pinpoint where it is going to rain and when and its amount, there will be no contradiction with the verse. Also, in the fourth and fifth part of the verse, it has been stressed that no one knows of exactly where and when he/she will die. This not knowing is in exact accordance with the law of nature that says no one essentially knows of the unseen and future events and incidents. Nevertheless, this doesn’t disprove that Allah (swt) may sometimes inform some people of the future and as to where and when they will die.