Archive for category: Beliefs

First of all we had better clarify the meaning of “politics” so that its relationship with religion may become clear. There are two interpretations for the word “politics”:

1. Sometimes, politics is interpreted as “trickery, ruse, and the use of every possible means to reach a particular objective”. In other words, the end justifies the means.
In fact, this interpretation of politics, apart from its being inconsistent with the real sense of the word, does not mean but deceit and treachery and this meaning is not compatible with religion.

2. The second interpretation of “politics” is the management of social life affairs by applying the principles of Islam in various aspects.

Politics which means management of the affairs of the Muslims according to the Qur’an and the Sunnah is an integral part of religion. We shall elaborate here on the idea of the concordance of religion and politics and the need for establishing government:

The most vivid evidence which substantiates this idea is the conduct of the Holy Prophet (s.a) during the period of his mission which was full of ups and downs. On studying the words and practices of the Messenger of Allah (s.a), we become fully aware that from the outset of his mission, he was in pursuit of establishing a strong government founded on faith in God and capable of implementing the agenda and programs of Islam.

At this juncture, it is worth citing some of the instances of the Prophet’s efforts to achieve this aim:

The Prophet (s.a) as the founder of Islamic government:

1. When the Messenger of Allah (s.a) was ordered to publicize his divine mission, he started to organize the nucleus of resistance and guidance and mobilize Muslims. Along this line, he used to meet groups of pilgrims coming from far and near to visit the Ka‘bah, inviting them to Islam. Meanwhile, he held a meeting with two groups of the people from Medina at a place called “‘Aqabah” and they pledged to invite him to their city and give him support. ¹ So, this was the first step toward establishing an Islamic government.

2. After his emigration (hijrah) to Medina, the Messenger of Allah (s.a) started to found and organize a powerful and dignified army corps-an army that fought 82 battles during the period of the Prophet’s mission and managed, through glorious victories, to remove the hurdles and set up the Islamic government.

3. After the establishment of the Islamic government in Medina, the Prophet (s.a) made contacts with the powerful political and social centers of his time by dispatching ambassadors, sending historic letters, and forging economic, political and military links with many leaders.
The biography of the Prophet (s.a) contains a detailed account of his letters to Khosroe, the Emperor of Persia; Caesar, the Emperor of Byzantine; Muqauqis, the King of Egypt; Negus, the King of Abyssinia; and other rulers at that time. ²

4. In a bid to elevate the objectives of Islam and maximize the cohesion of the bases of the Islamic government, the Messenger of Allah (s.a) appointed rulers and chiefs for many tribes and cities. Below is an example of his decisions in this respect:

The Holy Prophet (s.a) dispatched Rafā‘ah ibn Zayd as his representative to the tribe of Khwaysh and wrote the following letter:

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
هذا كتاب من محمّد رسول الله لرفاعة بن زيدٍ إنّى بعثته إلى قومه عامّةً و من دخل فيهم يدعوهم إلى الله و إلى رسوله فمن أقبل منهم ففي حزب الله و حزب رسوله و من أدبر فله أمانُ شهرين
In the Name of Allah, the All-beneficent, the All-merciful
This letter is from Muḥammad, the Messenger of Allah, to Rafā‘ah ibn Zayd. I have dispatched him to his tribe and those related to them to invite them toward God and His Messenger. Whoever accepts his invitation will be among the Party of Allah and the Party of His Messenger and whoever turns away from him will have a two-month security respite. ³

These practices and decisions of the Prophet (s.a) confirm that from the beginning of his mission, he had been in pursuit of setting up a strong government through which to administer the universal laws of Islam in all facets of life.

Do such actions like forging pacts with active groups and tribes, organizing a strong army, dispatching ambassadors to different countries, warning kings and rulers and communicating with them, sending governors and rulers to cities and districts far and near, and the like have any other name than “politics” in the sense of managing and administering different aspects of society?

In addition to the conduct of the Prophet (s.a), the manner of the Four Caliphs, and in particular the way followed by the Commander of the Faithful Imam Ali (a.s) during his caliphate and rule in his treatment of the Shī‘ah and the Sunnī is a testimony to the concordance of religion and politics.

The scholars of both Islamic groups offer extensive proofs from the Book (Qur’an) and Sunnah to support the idea of the need for the establishment of government and management of the affairs of society. Here are some examples:

In his book, Al-Aḥkām as-Sulṭāniyyah, Abū’l-Ḥasan al-Māwardī says:

الإمامة موضوعة لخلافة النّبوّة في حراسة الدّين و سياسة الدّنيا، عقدها لمن يقوم بها في الأمّة واجبٌ بالإجماع
Imamah has been laid to succeed the prophethood (nubuwwah) and to safeguard the religion and manage the affairs of this world, and pledging loyalty to the one who undertakes it is obligatory according to the consensus of the ummah. ⁴

This Muslim scholar, who is one of the renowned ‘ulamā’ of the Ahl al-Sunnah, presents both rational and religious proofs to support this idea. The following is his rational proof:

لمافي طباع العقلاء، من التّسليم لزعيم يمنعهم من التّظالم، ويفصل بينهم في التّنازع و التّخاصم،و لولا الولاة لكانوا فوضى مهملين و همجًا مضاعين
It is the nature of wise peple to follow a leader so that he may prevent them from oppressing one another and settle their problems at the time of dispute. And if it were not for the rulers, the people would have live in chaos like lose savages. ⁵

His religious proof is as follows:

:ولكن جاء الشّرع بتفويض الأمور إلى وليّه في الدّين، قال الله عزّوجلّ
{يَأَيُّهَا الَّذِينَ ءامَنُوا أطِيعُوا اللهَ وَأَطِيعُوا الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ}
ففرض علينا طاعة أولي الامر فينا و هم الأئمّة المتامرون علينا
But religious law is intended to entrust the affairs to a religious authority. God, the Honorable and Glorious, says: ‘O you who have faith! Obey Allah and obey the Apostle and those vested with authority among you.’(Qur’an, 4:59) Thus, God has made it incumbent upon us to obey those who are vested with authority and such people are our leaders and rulers. ⁶

Shaykh al-Ṣadūq narrates on the authority of Faḍl ibn Shādhān something attributed to Imam al-Reḍa (a.s). This sublime narration includes the Imam’s words regarding the necessity of establishing a government. Below is an excerpt from his speech:

انّالانجد فرقةً من الفرق و لا ملّة من الملل بقوا و عاشوا إلا بقيّم و رئيس لما لابدّ لهم منه من أمر الدّين و الدّنيا فلم يجز في حكمة الحكيم أن يترك الخلق لما يعلم أنّه لابدّ لهم منه ولا قوام لهم إلا به فيقاتلون به عدوّهم و يقسمون به فيئهم و يقيمون بِهِ و جمعتهم جماعتهم و يمنع ظالمهم من مظلومهم
We do not find any group or community that has been able to survive without a ruler and leader because they need a ruler for managing both religious and worldly affairs. Thus, it is far beyond the wisdom of the Wise Lord to leave the people without a leader when He knows that they do need him and that they cannot exist without a ruler under whose supervision, they fight their enemies, divide the booties and spoils of war, perform their Friday and other congregational prayers, and who prevents the oppressors from oppressing the others. ⁷

If we want to expound on the traditions and analyze the various speeches of Muslim jurists (fuqahā) from a juristic perspective we cannot do it in this short treatise, and we need a separate volume for this purpose.

A comprehensive study of Islamic jurisprudence (fiqh) makes it clear that many religious laws cannot be implemented without the establishment of a government.
Islam calls on us to take part in jihād and defense, plead for justice against tyrants, protect the oppressed, implement ḥudūd and ta‘zīrāt, ⁸ enjoin good and forbid evil in a broad sense, form a codified financial system, and safeguard the unity of the Muslim society. It is obvious that the mentioned objectives cannot be achieved without the establishment of a potent system and cohesive government because if we want to protect the sacred religion and defend the jurisdiction of Islam, we need an organized army, and the organization of such a strong army, in turn, requires the establishment of a powerful government that applies the Islamic precepts. In the same vein, implementing ḥudūd ⁹ and ta‘zīrāt ¹⁰ with the aim of performing the obligations, preventing crimes, regaining the rights for the oppressed from the oppressors and the other aforementioned objectives will not be accessible without a systematized and potent system and organization. Without such a system or organization, executing them will lead to chaos and tumult.

Although according to Islam the proofs of the need of establishing a government are far more than what we have stated, it is clear from the mentioned proofs that religion and politics are inseparable and establishing an Islamic government on the basis of the values of the luminous Islamic law is indispensable and all of the Muslims of the world are responsible for achieving this goal.

[1] Sīrah Ibn Hishām (Egypt, 2nd Edition), vol. 1, “Discussion on the First ‘Aqabah,” p. 431.
[2] See, for example, Muḥammad Ḥamīd Allāh, Al-Wathā’iq as-Siyāsiyyah and ‘Alī Aḥmadī, Makātib ar-Rasūl.
[3] Makātib ar-Rasūl, vol. 1, p. 144.
[4] Abū’l-Ḥasan al-Māwardī, Al-Aḥkām as-Sulṭāniyyah (Egypt), “Bāb al-Awwal,” p. 5.
[5] Ibid.
[6] Sūrah an-Nisā’ 4:59.
[7] Abū’l-Ḥasan al-Māwardī, Al-Aḥkām as-Sulṭāniyyah (Egypt), “Bāb al-Awwal,” p. 5.
[8] Ilal ash-Sharā’i‘, vol. 9, bāb 182, p. 253.
[9] Hudūd is the plural form of hadd which literally means a limit between two things. [Trans].
[10] Ta‘zīrāt is the plural form of ta‘zīr which literally means to reproach and to blame. While technically describing hadd and ta‘zīr, Muhaqqiq al-H!illī said to the effect: Whenever the punishment for a crime is specified by the sacred law, it is called hadd; for example, punishments for stealing, murder, etc. Whenever the punishment for a crime is not specified by the sacred law, it is called ta‘zīr and its limit is entirely determined by the judge and competent jurist. See Shahid ath-Thānī, Sharh al-Lum‘ah, “Kitāb al-Ḥudūd wa’t-Ta‘zīrāt”; Muhaqqiq al-Hillī, Kitāb al-H!udūd wa’t-Ta‘zīrāt. [Trans].
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By responding to the arguments of people who claim that politics is separate from religion, it will be proven that this cannot be the case and that religion is part and parcel of politics. To those who say that the essence of politics and the essence of religion are at odds and for this reason they cannot be combined, the following can be said: Religious politics means the management of a society based upon the values and criterion of religion, in order that the society reaches wholeness and true balance; there does not exist any logical contradictions in the issue of religious politics.
In response to the argument that religious laws are matters that are “on occasion”, it must be stated that this is not only applicable to religion or the precepts of religion in the political arena, but it applies to every body of laws which is in existence (all of these are based on circumstances and the situation at hand).
Also, in response to the argument that religion is an unchangeable matter and the world and its politics are always changing, and therefore, an unchangeable body is unable to manage something which is always in a state of change, it is said that: religion and this world both possess changeable and non-changeable aspects, and each part of religion has to do with its corresponding part of worldly matters. In relation to those who say that Islamic jurisprudential management is inefficient or incompetent, it must be said that Islam takes into consideration all changing and non-changing aspects of individual and social life and guides people to a correct way of life with all of these aspects factored in. The existence of the jurisprudential method, which is the standard way of understanding religion, provides and ensures the correct understanding to this religion. In addition, it opens the possibility of answering new questions which come about.

Secularists, who deny that religion and politics have always been joined together (throughout history) and make the claim of its separation, have held on to certain arguments which can easily be refuted, and the inseparable nature of religion and politics can be proven. Below we will delve into certain arguments of the secularists and we will also provide the counter arguments as well:

1- The differences in the essential natures of religion and politics.
2- The ‘on occasion’ nature of religious precepts
3- Fixed religious values and norms and a changing world.
4- The lack of efficiency in jurisprudential management.

Below we will summarily explain these issues:

1 -The differences in the essential natures of religion and politics

A group from amongst the secularists, by emphasizing essentialism, ¹ have mentioned: Everything has a nature and essence which is particular to itself, and the essence and nature of religion is intrinsically different than the essence of politics. Therefore, religious politics can be compared to a wooden piece of iron, which is an impossible and contradictory matter. In response to this statement, we say: the essence of politics is the management of the affairs of society, and the essence of religion is the guidance of human beings towards God (towards true felicity). Through this description, we can say that religious politics means the management of society based on the principles and values of religion, in order that man reaches true felicity. Therefore, there are no logical contradictions in the statement ‘religious politics’.

2- The interpretations of religion and newly arising circumstances

Some have said that religious interpretations have themselves arisen from circumstances and therefore it is not possible to find guidance in religion from other newly arising circumstances. This is while the management of a society is in need of such specific guidance in newly arising circumstances, and therefore religion is not able to be a guiding force for politics. ²
In order to explain this claim, we must first explain clearly what rulings based on circumstance mean. Religious precepts and rulings in every domain (just like in religion), can be divided into three sections:

1- Causative precepts and rulings: These are rulings which remain fixed and unchanged in all situations, times, and circumstances. Amongst such rulings is that of oppression; oppression is unlawful and a sin in all circumstances, situations, and times. Likewise, the concept of justice is obligatory and it cannot be changed under any circumstance.

2- Circumstantial (or situational) precepts and rulings: This is defined as religious rulings (which are fixed) when they meet the obstacle of specific situations. Overall, telling the truth is obligatory, but when it meets with an obstacle, it can no longer be obligatory. For example, if telling the truth (which is obligatory) causes the death of somebody, then it is no longer considered obligatory.

3- Rulings which are dependent on the prevailing situation: These are defined as rulings which are formed based on the specific situation at hand. For example, physical punishment without any reason is unlawful, but when it is used to prevent moral deviation, then it can become lawful.

At the same time it should be kept in mind that this matter is not particular to religion or religious precepts only. Every body of law behaves in this same way; the majority of circumstantial matters have laws which are circumstantial. We cannot enact general laws which define every single possible individual matter, which can be performed or not performed. It is simply not possible to imagine every single potential action, with all of its divergent possibilities and potentials.

The most important and prevalent of these matters is when the enactment of a ruling becomes a preventative for the enactment of another ruling. This matter is called ‘Tazahome Ahkam’ in jurisprudential lexicon and in jurisprudence a method exists for selecting one of these two rulings. Generally, the more important ruling predominates over the less important ruling, and it is thus selected. From another angle, there exist principles in Islamic laws which show what is more important than others. For example, human life is considered more important than wealth.
In short, a circumstantial nature is particular to the majority of laws and it does not pertain particularly to religion; what Islam has done is it has clarified the criterion of deciding the correct course of action for the particularities of life. Therefore, in this regard as well, there is nothing to prevent religion from being a guiding principle and part of politics. ³

3- Religion is a fixed affair and the world a changing one

The most important reason which Secularists bring against the involvement of religion in political matters is the fixed nature of religion and the changing nature of this world. ⁴ Their arguments can be expressed in the following words: Religion is a sacred affair and things of a sacred nature are fixed and unchangeable. This is while the world is always in a continuous state of change and flux; therefore religion cannot manage the affairs of this world and involve itself in politics. If we pay detailed attention to what was mentioned previously, it is manifestly clear that, two contradictory issues appear in this argument, and that the argument is a fallacious one.

The first fallacy is that it is assumed that in religion (in Islam) no changeable aspects exist; in our previous discussions, we mentioned how changeable aspects do exist in Islam. The fixed aspects of religion are based upon certain fixed human attributes and characteristics, while the changeable aspects are designed for those very same issues which are found to change with the passage of time, circumstance, and social conditions. In our following investigation, we will explain how universal elements and situational ones came about in Islam, along with how these two are related in different fields of man’s life; all of this under the title of “The Theory of Codified Thought”.

The second fallacy is that the proponents of this argument have claimed that this world is a changing world and that there are no fixed characteristics to be found within it. This is while the world has both fixed and changing attributes and characteristics; it is only through the combination of both of these aspects that the world is made whole. Through this description, it is made clear that the world possesses both fixed and alterable characteristics and every part of religion (Islam) takes into consideration both of these issues.

4- The lack of efficiency in the method of religious jurisprudence

Some individuals have considered religious jurisprudence to be an ancient and extinct method, and have considered the modern era to be one whereby the world can only be managed through modern scientific methods. The foundation of this manner of thought is in the belief that religious jurisprudence is at odds with science and vice versa. It is as if religion was founded upon superstition and ignorance, and it can never be made harmonious with the empirical scientific method.

Due to this viewpoint, they say the following: ‘The organization, problem solving, and differentiation of jurisprudence belongs to a very basic society and it helps to solve that society’s simple problems and the small issues that people would have in that low level society… The implementation of law in the life of society, the marketplace, family, and government was not yet established, and the rule of jurisprudence and the king took the place of the rule of science; due to this, whenever a problem would arise, religious jurisprudence was required (indeed it was the only solution to be found). Religious jurisprudence was required to put a stop to marketplace speculators and hoarders, in order to root out their illegal marketplace practices and save society from their harmful actions and collective dangers. The scientific method was still yet undeveloped and unknown to the society. The known source of solving the society’s problems and managing it was the religious jurisprudential method. Can the industrial and economic revolution of today really be denied? The modern political system will not accept the halter of the religious jurisprudential method any longer! ⁵

This type of thought is the result of comparing Islam with Christianity from one angle, and not fully estimating the powers of religious jurisprudence from another angle. This type of thought is also the result of forgetting the contributions and harmony of Islam with various sciences; indeed the religion of Islam was and is instrumental in the creation and furtherance of many sciences and branches of knowledge.

Islamic jurisprudence, keeping in mind the existence of universal elements and situations which are either fixed or changing in terms of their relation to individual and societal life, can serve as a guide and reference. The existence of the jurisprudential method (Ijtihad) opens the way of ascertaining religious law and guidelines in both fixed and changing situations; it leaves the door open for answering newly arisen questions which come about naturally with the passage of time. From another angle, the enactment of religious jurisprudence and the utility of jurisprudents does not entail the rejection of science and other forms of knowledge and learning. In fact, whenever necessary, Islamic jurisprudence entails the utilization of necessary sciences and fields of knowledge. In matters which are constantly changing, this is considered necessary in the proper enactment of these religious rulings. ⁶

Therefore referring to religious jurisprudence is not a barrier to science and other branches of knowledge; in reality, religious jurisprudence is a guiding force for better fulfillment of human knowledge and science and in reaching human goals and ideals.⁷

[1] Essentialism
[2] See: Aadel Zaher, Al-Asaas al-Falsafiyyah li al-Ilmaaniyyah, p. 178, Ahmad Wa’ezi, Hukumate Dini, p. 70.
[3] Adopted from the book Velayate va Diyanat “Jastarhayi dar Andisheye Siyasiye Islam”, Ayatullah Mahdi Hadavi Tehrani, pp. 42-45.
[4] Ibid, the chapter on the “Stability of religion and mutability of the world”.
[5] Abdul Karim Soroush, Qesseye Arbaabe Ma’rifat, pp. 54-55.
[6] Mahdi Hadavi Tehrani, Mabaniye Kalamiye Ijtihad, pp. 403-404 and Mahdi Hadavi Tehrani, Velayate Faqih, pp. 61-64.
[7] Adopted from the book Velayate va Diyanat “Jastarhayi dar Andisheye Siyasiye Islam”, Ayatullah Mahdi Hadavi Tehrani, pp. 45-47.

Allah is a transcendental entity and possesses all excellences. At the same time, creation is a means of grace and Allah is graceful. His unlimited grace calls for him to create whatever has the potential to be created. Therefore, Allah created because he was graceful, meaning that the reason behind creation lies in his grace and mercy. Moreover, knowing that Allah’s attributes of essence are in oneness with his entity, one can say that the reason behind creation is Allah himself.
Allah created man with two inner calls to good and bad, as well as two outside callers to good and bad, the prophets and Satan, resulting in the potential to reach the highest levels of perfection and also declining to the lowest levels of human value. If man, despite his carnal and satanic desires, takes the path of truth and perfection, then he will be greater than the angels, because they do not have carnal and satanic desires.  And if he chooses the path of evil, he will be worse than animals, because they do not have a spiritual aspect like humans do.
If Allah created man with all excellences he could possibly possess, this perfection had not been reached through his free will (making the creation of man in vain). Therefore, the purpose behind man’s creation is only met when he is created with the potential of perfection and when he reaches it through his free will. However, the fact that unbelievers and sinners do not fulfill the true purpose behind creation does not contradict Allah’s reason for creation, because Allah wanted them to have the chance to choose the right or wrong path and reach perfection if they chose to.  If Allah made it impossible for man to take the path of evil, then choosing the path of perfection and development would not be through free will either, (and this would contradict the wisdom behind creation).

In order to explain the answer, we must shed light on a few points:
A: The wisdom behind creation:

1- Due to the fact that Allah is Wajibul Wujud (Necessary being) and His existence is not dependant on anything else, he has no limits, is transcendental and possesses all perfection.

2- One of His excellences and virtues is his unlimited grace and mercy. The Almighty says in the Quran:

“And the bounty of your Lord is not confined” [1]

There are no limits to Allah’s grace, therefore when he does not grant something, it is because of the limitations of the receiver not the granter, and what is possible to be granted, will be granted.

3- All perfection stems from Wujud (existence) and all limitations and deficiencies stem from the lack of Wujud (existence). For example knowledge is a type of perfection and ignorance (which is a lack of knowledge) is a limitation and deficiency. Another example would be power, the opposite of disability, which is a type of perfection.  Therefore, Wujud (existence) is the source of all goodness and blessing, meaning that all limitations are a form of nonexistence and lack of Wujud (existence).

4- Taking the third point into consideration, one can conclude that Allah’s mercy and grace will only be fulfilled through creation. Therefore, the inevitable result of being graceful is to create.
In other words, if something has the potential to be created and Allah does not create it, this would mean preventing goodness because Wujud is the source of goodness, and therefore such an act would be considered stinginess, and stinginess cannot be attributed to Allah. In the light of all this, we conclude that if we were asked “what caused Allah to create?” we would reply: His grace caused him to create.

5- Allah’s attributes are in complete oneness with his entity. The attributes of human beings and other objects are not in oneness with their essence. For example, an apple has an essence and also has certain attributes such as being red or sweet. Being red or sweet has no unity with the essence of the apple. An apple can be sour and green, but its essence will still exist.
The oneness of Allah’s essence and his attributes is a very deep issue that can be studied in the science of theology. However, what is important to know is that being graceful, which is the “final cause” or “purpose” (Ellate Ghayi) of creation, is Allah’s entity and not something other than his essence. Therefore if we were asked: “Why did Allah create creatures?” We will answer: Because He is Allah. So the final cause is actually Allah himself. This is exactly what philosophers mean when they say: The final cause and “efficient cause” are the same when it comes to Allah’s acts. [2] Moreover, we might be able to find traces of this meaning in some Quranic verses [3] like:

All matters return to him. [4]

B: What was mentioned explained the creator’s wisdom behind the whole concept of creation, but to explain the wisdom behind the creation of a certain being like man requires the explanation of another point and that is the particular perfection Allah wanted to create through creating man.
Explanation: The inevitable result of Allah’s grace is for Him to create any excellence that has the potential to be created. Before the creation of man, He had already created beings like the angels that possessed all potential excellences from the beginning, meaning that they possessed all their perfection in actuality. Therefore, they would never reach a new form of perfection and their existential perfection could never develop to a higher level. Allah quotes the angles in the Quran saying:

“There is none among us but has a known place. Indeed it is we who are the ranged ones. Indeed it is we who are those who celebrate Allah’s glory.” [5]

Imam Ali stated:

“Then He created the openings between high skies and filled them with all classes of His angels. Some of them are in prostration and do not kneel up. Others in kneeling position and do not stand up.  Some of them are in array and do not leave their position.  Others are extolling Allah and do not get tired!” [6]

They worship Allah and do not get tired and this is a perfection Allah has granted them, and they cannot choose to disobey Allah.  Allah says in the Quran:

“They do not venture to speak ahead of Him, and they act by His command.” [7] And He also says: “Over that fire are [assigned] angels, severe and mighty, who do not disobey whatever Allah has commanded them, and carry out what they are commanded.” [8]

Due to His unlimited grace, Allah wanted to create a higher perfection in addition to the perfection that angels possessed, and that is the perfection of man reaching excellence through his free will; meaning that He created a creature that could decide and strive to possess all perfections through his free will. Therefore, He created man, a being that does not possess all of his potential excellences from the beginning, but has the power to reach all of them as well.  It is very clear that the perfection man reaches is of a higher level compared to the excellence angels have been granted. Imam Ali states:

“Allah created the angels from the ‘Mind’ and did not give them desire and created animals from desire and did not grant them intelligence, and he created man from mind and desire. Whoever that his mind prevails over his desire will be higher than the angles and whoever that his desire prevails over his mind will be lesser than animals”. [9]

Therefore all causes of creation are the grace of Allah. The inevitable result of Allah’s grace is for Him to create this possible excellence, an excellence higher than any other.

C: Why didn’t Allah create man perfect in the first place?
In light of what was said, one can conclude that the purpose of creation will only be fulfilled when man is created with the potential to reach perfection and does so through his free will. If he possessed that perfection from the beginning, such a thing would definitely not be considered a perfection he earned on his own and the purpose of his creation would not be fulfilled.

We must keep in mind that even reaching the smallest level of perfection is considered possessing excellence through free will and, therefore, fulfills the purpose of creation to that extent.

D: Sinners and Unbelievers:
Even if someone does not reach the lowest level of perfection and his life is full of disbelief and disobeying Allah, his acts still do not contradict the wisdom behind creation, because he too has actualized his potentials. Man has the potential to decline to the lowest levels of value, and Allah has created him in a way that he can choose the way of perfection and truth or the way of evil. Therefore, even an unbeliever has not acted against the takwini (having to do with creation) will of Allah. Obviously, Allah wants man to move towards perfection and does not wish him to go astray. In other words, in creating man Allah had two wills, the first was takwini and the second was tashri’i: his takwini will is for all humans to have the chance to actualize their potentials while his tashri’ri will is for humans to take the path of perfection and salvation.

Taking what was said into consideration, one can say that a believer has acted both according to Allah’s tashri’i and takwini will, but an unbeliever or sinner has only acted according to Allah’s takwini will and has not followed Allah’s tashri’i will.
Note: Considering the importance of this issue and the many narrative reasons, there is room for more research and questioning on your part.

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[1] Isra’:20.
[2] See: Tabatabai, Muhammad Husein, Al-Mizan, vol. 8, p. 44; Misbah Yazdi, Muhammad Taqi, Ma’aarefe Quran, vol. 1, p. 154.
[3] Baqarah:210; Aal Imran:109; Anfal:44; Hajj:76; Fater:4; Hadid:5.
[4] Hud:123.
[5] Saffat:164 and 166.
[6] Nahjul-Balaghah, sermon 1.
[7] Anbiya’:27.
[8] Tahrim:6.
[9] Wasa’il al-Shia, vol. 11, p. 164.
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