SHAFAQNA

SHAFAQNA (Shia International News Association) -- As everything has four modes of existence (verbal existence, written existence, mental existence and external existence), the divine revelation also has four modes of existence:

A) The written existence of the Quran is the apparent and visible writing.

B) The verbal existence of the Quran is the recitation of the Quran by reciters ranging from the Infallibles and angels to the general public.

C) The mental (subjective) and scientific existence of the Quran is also divided into a few types: The mental existence being in the soul, the existence which descends from the world of the Divine Command (Aalam al-Amr) upon the Prophet's heart at God's order. Referring to the same mode of existence, the Quran says:

"نَزَلَ بِهِ الرُّوحُ الْأَمِینُ عَلى‏ قَلْبِکَ لِتَکُونَ مِنَ الْمُنْذِرِینَ"

"With it came down the spirit of Faith and Truth, * To thy heart and mind, that thou mayest admonish."[1]

The Quran speaks of the hidden meanings which are revealed to the reciter when he recites the Quran:

"بَلْ هُوَ آیاتٌ بَیِّناتٌ فِی صُدُورِ الَّذِینَ أُوتُوا الْعِلْمَ"

"Nay! these are clear communications in the hearts of those who are granted knowledge."[2]

D) The objective and undifferentiated existence which is the reality of the Quran originating in the divine source as it says: "(This is) a Book, with verses basic or fundamental (of established meaning), further explained in detail."[3] The objective and external reality of the Quran is that which becomes a faithful Muslim's companion in the grave and which is incarnated in the Hereafter speaking and interceding for him with God.

Seyyeda Nusrat Amin, better known as Esfahani Lady, says, "Do not think that the reports about the Qur'an's intercession in the Hereafter is a mere proverb which should be interpreted for a meaning other than that which is apparent, because the Quran manifests itself somehow at every degree of existence and it has been demonstrated in its own place that the worlds of existence are longitudinal in the sense that they are not at the same level. Hence, every lower degree of existence is a depiction or insignia of the higher stage growing and developing in its light. Our world in which we are living is the lowliest of the degrees of the worlds of existence. This world is not but a "shell world", a surreal (figurative) one as compared to the higher world. There is the intermediate world above our world. It is the world in between this world and the world of resurrection. The intermediate world is the world forms and ideas, and the world above that world is the world of resurrection which is the world of comprehensiveness, truth and reality.  That is the ultimate point of man's journey. One of the names of resurrection or the day of judgment is "Al-haqqah" (الحاقة) which signifies truth and reality. It is the day in which the non-manifest and innermost secrets of things become visible: "یَوْمَ تُبْلَى السَّرائِرُ" [It is the day in which the secrets are made manifest.] It is also the world of eternal life as the Quran says:

"وَ إِنَّ الدَّارَ الْآخِرَةَ لَهِیَ الْحَیَوانُ لَوْ کانُوا یَعْلَمُونَ"

"What is the life of this world but amusement and play? But verily the Home in the Hereafter,- that is life indeed, if they but knew."[4]

Therefore, it is very likely that the Quran might appear in the grave and in the intermediate world (which is the world of form and idea) in its spiritual form as an intimate companion of the reciter. Also in the resurrection world which is the world of truth and reality, the objective existence of the Quran which has descended from the world of reality is likely to speak and intercede with God for the petitioner or insult those who have insulted it. Since, the resurrection world is the world of comprehensiveness and truth, whatever is considered in this world to be of accidents ('awaridh) will appear with their essential realities on the Day of Resurrection. In this world, our deeds and actions do not appear to be anything more than accidents. However, in the intermediate world, they appear in forms and on the Day of Resurrection they immerge in their objective reality together with their essential properties and effects. There are many verses and reports which indicate that man's actions acquire forms in the grave. If the actions are good, they appear in good forms and if they are bad, they appear in bad and ugly forms and they keep hurting and tormenting their possessors (doers) until the Day of Judgment. In addition, rational arguments also confirm what the prophets and divine leaders of mankind have reported.[5]

Thus, the Quran has a reality which is its objective and undifferentiated existence. This form of existence is devoid of word, letter and verse, and when this same reality becomes distinct, then it becomes a reality having words, limits and forms. This stage of distinct and clear existence is also of two forms: The revelation of the Quran as a whole or in one piece which took place on the night of Qadr (Grand Night), and gradual revelation which took place during 23 years of the propehthood of Prophet Muhammad – peace be upon him and his family.

To put it clearly, things come into being with God's decree in two stages: A) Ihkaam (to make decisive) B) Tafsil (differentiation and distinction). It should be noted that explicit and firm things turn into differentiated objects on the Night of Qadr.[6] The Quran also has immerged out from Ihkaam stage into the differentiated stage and becomes understandable for mankind. That is to say, the Quran has descended twice in differentiated form: The revelation of the Quran as a whole or in one piece which took place on the night of Qadr (Grand Night), and gradual revelation which took place during the 23 years of the propehthood of Prophet Muhammad (pbuh).

In any case, when the Quran was revealed in plain and detailed form, the Prophet (s) received the Book with these same words through revelation.  At the Ihkaam[7] stage which is the stage of ambiguity and undifferentiation, there is no word, letter or verse. This is like a pen filled with ink but when the inked pen begins to put the undifferentiated reality into words, it is the stage of differentiation and distinction. On the Grand Night, the things that constituted unity and absolute simplicity are separated from each other and revealed in the form of limits, forms and characteristics.[8]

It has been clear from the above that the ontological degrees of the descent of the Quran are: The stage of decisiveness, the instantaneous differentiation, the gradual differentiation. In fact, there are some exegetes of the Holy Quran who have another explanation in this regard. They say that in the first stage, the words from "b" of "Bismillah …." to "s" of "an-Nas" have been created by God and it is called "God's Speech". Then it was inscribed by pen in the Protected Tablet. The Quran says:

"بَلْ هُوَ قُرْآنٌ مَجِیدٌ فِی لَوْحٍ مَحْفُوظٍ".

Nay, this is a Glorious Qur'an, (Inscribed) in a Tablet Preserved![9]

At the third stage, the Quran was revealed in the world of lights. The Quran says:

"إِنَّهُ لَقُرْآنٌ کَرِیمٌ فِی کِتابٍ مَکْنُونٍ لا یَمَسُّهُ إِلَّا الْمُطَهَّرُونَ تَنْزِیلٌ مِنْ رَبِّ الْعالَمِینَ"

"That this is indeed a qur'an Most Honorable,* In Book well-guarded, * Which none shall touch but those who are clean:* A Revelation from the Lord of the Worlds."[10]

Thereupon the angle brought down the Quran on the night of Qadr in Baitul Ma'moor or the first heaven. Thereafter Gabriel brought down the Quran during the 23 years verse by verse, chapter by chapter as the Quran says:

: "وَ إِنَّهُ لَتَنْزِیلُ رَبِّ الْعالَمِینَ نَزَلَ بِهِ الرُّوحُ الْأَمِینُ عَلى‏ قَلْبِکَ لِتَکُونَ مِنَ الْمُنْذِرِینَ"‏.

"Verily this is a Revelation from the Lord of the Worlds: With it came down the spirit of Faith and Truth- To thy heart and mind, that thou mayest admonish."[11]

[1] - Al-Shu'ara: 193

[2] - Al-Ankabut: 48

[3] - Hud: 1, See: Dawar Panah, Abulfazl, Anwar al-Irfan fi Tafsir al-Qur'an, vol.1, pg. 13, Sadr Publications, Tehran, 1996, first edition, with little modification.

[4] - Al-Ankabut: 64

[5] - Banu Esfahani, Seyyeda Nusrat Amin, Makhzan al-Arefeen in the Exegesis of the Quran, vol.1, p. 15 – 17, Muslim Women's Movement, Tehran, 1982, with little modification.

[6] - فیها یُفْرَقُ کُلُّ أَمْرٍ حَکیمٍ؛ دخان In the (Night) is made distinct every affair of wisdom, [Al-Dukhan: 4]

[7] -" (This is) a Book, whose verses are made decisive, then are they made plain, from the Wise, All-aware." [Hud: 1]

[8] - In this regard, see: Mutahhari, Morteza, Understanding the Uniqueness of the Quran, vol.5, pg. 101 – 105; Al-Mizan (Farsi Translation), vol.20, pg. 559 – 569; Ibid. vol.18, pg. 196 onward.

[9] - Burooj, 21 and 22.

[10] - Waqia: 76 – 79.

[11] - Al-Shu'ara: 192 – 194. See: Tayyid Sayyed Abdul Hussein, Atyabul Bayan fi Tafsir al-Quran, vol.13, pg. 177; Ibid vol.1, pg. 68 – 70, Islam Publications, Tehran, 1999, second edition.

www.shafaqna.com/English

SHAFAQNA (Shia International News Association) -- 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]

www.shafaqna.com/English

SHAFAQNA (Shia International News Association) -- We have not come across a hadith in Islamic resources which forbids us from going to a location where divine punishment has taken place, although, there is a hadith in which Imam Ali (as) states: “It is not permissible for a prophet or the successor of a prophet to pray in such an area” and he himself would abstain from doing so.

In view of the fact that the Imam did not forbid others from residing or prohibit them from praying in the said locations, we can deduce that praying and living there is legal.

Nevertheless the reason why Imam Ali (as) said: “It is not permissible for a prophet or the successor of a prophet to pray in such an area” and he himself would abstain from doing so, seems to be because such locations are despised and cursed by God and the prayer of Prophets or the successors of prophets brings nobleness to that site, and that’s why they would avoid praying there.

Detailed Answer

We have not come across a hadith in Islamic resources which forbids us from going to a location where divine punishment has taken place, although, there is a hadith that Imam Ali (as) states: “It is not permissible for a prophet or the successor of a prophet to pray in such an area” and he himself would abstain from doing so.

Given the importance of the issue, we will mention a segment of the above hadith: “It has been narrated from Juvairah bin Mushar that: we were accompanying Ali ibn abi Talib (as), returning from the battle of the khawarij before we reached the land of Babel (Babylon). It was time for Asr prayer, the Imam (as) settled there along with the rest of the soldiers. Then the Imam said: Oh people, this land is cursed and despised by God and up to today it has witnessed divine punishment three times (in other hadith, two times) or it’s people have been punished and this land is one of the lands ofmu’tafikah (i.e., lands that have been ruined and destroyed, an example being the lands of Prophets Lut’s people that God buried into the ground) and this is the first place where idols were paid homage and recognized as gods, therefore it is not acceptable for a prophet or the successor of a prophet to ever pray here, but whoever from you that wants, can pray here. So, everyone moved to the two sides of the path and the Imam mounted the mule of the prophet (sa) and rode off…”.[1]

In view of the fact that the Imam did not forbid others from residing or prohibit them from praying in those areas, praying and living there is legal.

Nevertheless, the reason why Imam Ali (as) said: “It is not permissible for a prophet or the successor of a prophet to pray in such an area” and he himself would abstain from doing so, seems to be because such locations are despised and cursed by God and the prayer of Prophets or the successors of prophets brings nobleness and sanctity to that site, and that’s why they would avoid praying there.

Related entries:

Divine tests and punishments and the ways to distinguish between the two, 169 (website: 1244).

Natural Disasters (Floods, Earthquakes, Storms, etc.) and Divine Punishment, 288 (website: 434).

[1] Sheikh Saduq, Man La Yahduruhu al-Faqih, vol. 1, pg. 203, Jame’eh Mudarresine Qom Publications, 1413 (AH).

www.shafaqna.com/English

SHAFAQNA (Shia International News Association) -- In his book Awael al-Maqalat, Shaykh Mufid sorts out human individuals based on their beliefs and deeds into four groups:

1. Pious believers;

2. Disbelieving, stubborn and grudging sinners;

3. Believers who have committed major sins and not done Tawbah. They are people who have not committed sins out of grudge and stubbornness; rather they have committed sins on account of their being under the influence of their whims and carnal desires.

4. Those who lack the luminous inner vision and precise religious understanding (Mustaz'afin) irrespective of whether they are apparent believers or unbelievers.

Given that Shaykh Mufid (r.a) had access to religious sources and references, he had reached a decisive conclusion as to the first, second and fourth group. Therefore, he held that the first and second groups have a barzakh life (between death on Earth and resurrection) – albeit one in divine bounty and the other in punishment.

The fourth group of people also does not have a barzakh life according to him but he has not reached a clear and decisive conclusion in regards to the third group. That is why he has given some probabilities and has, with uncertainty, described the third group as 'doubtful'.

Detailed Answer

There is a verse in the holy Quran which explicitly states that there is an intermediate world (Barzakh) between death and resurrection.[1] There are other examples in the Quran in which it speaks of or describe people who have passed away from the world and who have not yet reached the Day of Resurrection.[2] These verses indicate that there is an intermediate world called "Barzakh".

There are many narrations in Shiite and Sunni sources which describe the intermediate world with more precise details.[3]

Based on the above, the existence of an intermediate world is unquestionable but there is a difference of opinion as to the specific features of this world; different Muslim scholars have provided varying details in their analysis.

Avael ul Maqalat is also a book authored by Shaykh Mufid, one of the prominent Shiite scholars of the fourth and fifth century of the Islamic calendar. He wrote the book in response to various questions and queries on ideological subjects including the intermediate world. Naturally, the inferences made by him with reliance on the verses and traditions are those of him, not of the entire Shiite community.

Having said that, now we return to your question, and we will follow what you have quoted from Tafsir al-Kashif through Avael ul Maqalat of Shaykh Mufid – may Allah bless him.[4]

In this book, Shaykh Mufid accepts the intermediate world in a general way and describes the situation of people therein. He says: We can study the situation of people in the intermediate world under one of the following four groups:

The first group of people is those who are alive enjoying divine bounties and living in close proximity to the imams. The second group of people is those who are alive and are being chastised. There is a third group of people also about whom we have no precise information nor have we come to a certain conclusion about the way they are living. Basically, we are not sure if they are having an intermediate life. Finally, the fourth group of people includes those people who do not have an intermediate life and that they are numb and dead in the period between this world and the hereafter.

Shaykh Mufid (r.a) then goes on analyzing the above four groups one after another:

1. Those people who have complete inner vision of themselves in the world and are fulfilling their divine obligations in proper manner shall be alive and shall benefit from the bounties bestowed upon by them by the Lord.

2. There are some people in this world who do not embrace the true religion on account of grudge and stubbornness. Such people who have the ability to know the truth or know it and still oppose it for the sake of material worldly benefits and continue to commit major sins are alive in the intermediate world. Unlike the first group, they have a life fraught with anguish, agony and punishment.

3. There are also some people who despite believing in the right religion commit great sins. In fact, they do not commit sins owing to grudge and stubbornness or because they consider them as permissible; rather they commit sins on account of their being overpowered and overcome by their whims and carnal desires. What would be their situation like in the intermediate world, if they fail to repent before death?

Thereupon, Shaykh Mufid (r.a) says: We do not know as to how their situation in the intermediate world is as we maintain doubt about the destiny Almighty Allah has set for them. It is likely that:

1 – 3. God, the Exalted, may keep them alive in the intermediate world and subject them to punishment so that they may, after getting the punishment in the grave and in the intermediate world, be purified and go to Paradise.

2 – 3. This group of people has no intermediate life and that they will be held responsible for their deeds on the Day of Judgment. God, the Exalted, will deal with them and consider some of them to be liable to punishment in Hell and some others as worthy of forgiveness and mercy.

Finally, Shaykh Mufid (may Allah bless him) concludes that in spite of having access to the Quranic verses and also traditions, he could not have verified the situation of the third group. He says that God, the Glorified, may have wanted to conceal their situation from us.

4. There are two other groups of people one of which includes apparently faithful people who do not have the least understanding and insight about religion, and the other includes unbelievers whose disbelief in the right religion is not because of grudge and stubbornness but because of lacking access to a proper cultural atmosphere and to the means of understanding. In other words, they are suffering from cultural poverty and weakness. According to Shaykh Mufid (r.a), these two groups of people do not have an intermediate life and that they are numb and dead in the period between this world and the hereafter.

To get a summery of what Shaykh Mufid believes in, we request you to read the "General Answer" once again. Meanwhile, we should reiterate that the above classification and the inferences made by Shaykh Mufid with reliance on the verses and traditions are those of him, not of the entire Shiite community. Therefore, other Shiite scholars may have other juridical views in this regard.

Also, there are other questions and answers available on this website[5] concerning Barzakh (the intermediate world) which you can refer to and read for further information.

[1] - Al-Momenoon, 100, "و من ورائهم برزخ إلی یوم یبعثون".

[2] - Aal-e Imran: 169 – 171; Yasin, 26-27.

[3] - See: Majlisi, Muhammad Baqir, Behar al-Anwra, vol.6, pg.202 onward, Al-Vafa Insititute, Beirut, 1401 A.H; Qurtubi, Al-Jame' le-Ahkaam al-Quran, vol.13, pg. 150, Intisharat Naser Khosro, Tehran, 1985.

[4] - Shaykh Mufid, Avael ul Maqalat, p.g75 – 76, Congress on Shaykh Mufid (r.a), Qom 1413 A.H.

[5] - See: questions 3891, (site: 4160), 3813 (site: 4283), 4905 (site: 5648).

www.shafaqna.com/English

SHAFAQNA (Shia International News Association) -- The human being is a contingent existent who derives his existence and existential qualities from Allah (awj). Allah (awj) has, by His generative will (irada takwini), created him as a volitional creature and has thus distinguished him from all other creatures. Hence, the human being is the highest being addressed by Allah’s (awj) legislative will (irada tashri’i) and as such, has been given permission to choose between obedience and disobedience, to determine his way of life, and to mould his own fate.

The human being is the chosen creature who is able, by making the right choice, to obey the injunctions of Allah (awj); to ascend the levels of perfection by conforming to the legislative will of Allah (awj), and submitting his desire to the generative will of Allah (awj) thereby reaching the station of Divine regency - that level which in paradise, entitles him to receive whatever he wishes. Because he has chosen Divine satisfaction, Allah (awj) is satisfied with him and will provide for him so profoundly that he will in return be pleased with Him and satisfied with his own conduct.

But the human being can also make the wrong choice by taking up the path of disobedience and aversion to Divine injunctions, descending to the pits of saqar. This would be the result of not making his will conform to the legislative will of Allah (awj). However, this disobedience does not signify that he has overcome the Divine will, for the Divinity Himself has willed that he should choose his path.

In other words, Divine will encompasses the entire world of existence - including the human being and his actions - and as such, transcends the human will, hierarchically. This is not the same as the concurrence of two independent, complete, and parallel causes in generating a single effect, which is impossible. Rather, in accordance with the principle of “unity of Divine Acts”, the only independent agent in the cosmos is Allah (awj), and thus all other existents are dependent on Allah (awj) in their existence and their agency. Thus, their will, which is an aspect of their agency, is not independent or detached of the Divine will. Therefore, we [as Shi’ites] neither approve of determinism as the Ash’arites do - who believe that the only will at work is the Divine will, thus considering all other agents sterile and merely tools for Allah (awj). Neither do we accept the concept of delegation which is held by the Mu’tazilites, who assume that Divine will should be abstracted from human will, thereby considering the human being a sovereign agent in his volitional acts. Rather, we, in following the teachings of the Qur`an and the infallible Imams (ع), consider the human being to be a willing and volitional agent, but at the same time we know him to be under the dominion of Divine will and governed by the authority of Allah (awj) - being essentially in need of the will and power of Allah (awj).

Detailed Answer

Human will is vertically inferior to Divine will and as such is dependent on Divine will and cannot exist independently and without need of Allah (awj). This is confirmed by many Qur`anic verses, among them the following:

“…but you do not wish unless it is wished by Allah, the Lord of all the worlds.”[1]

But this in no way contradicts the human being’s volition and his accountability for his thoughts, intentions, and actions. For it is he who is the direct agent of his will, choice, and conduct, but this is possible only through the power and permission that Allah (awj) has granted him in making his choices.

Thus, in many verses [seemingly contradicting the aforementioned verse which reserves authority solely for Allah (awj)] the actions of natural agents, including human beings, are attributed to themselves, thereby considering the human being responsible for his own conduct. And it is in this light that the Qur`an establishes certain responsibilities for him, giving him various encouragements and warnings. Two such verses read,

“…and that nothing belongs to man except what he strives for”[2]; and,

“Whoever acts righteously, it is for his own soul, and whoever does evil, it is to its detriment, and your Lord is not tyrannical to the servants.”[3]

Accordingly, on the one hand, the issue concerns the assumption that the human being’s independence is in contrast to the principle of unity of Divine Acts and also to the essential need of existents forAllah (awj). On the other hand, there is the supposition that the human being is totally predetermined and hence powerless, undermining the rationale for all Divine injunctions, encouragements, warnings,and consequently negating Divine justice and wisdom. Hence, the seemingly contradictory verses of the Qur`an must be reconciled by realising that some of those verses merely clarify the meaning of the others (and do not contradict them) so that we are able to avoid being entrapped by eitherdeterminism or delegationism.

For a better understanding of this matter, attention must be paid to two points:

1. The different ways in which various causes concur in creating an effect;

2. The various ways in which the Divine will can be conceived of.

The concurrence of causes in generating an effect can transpire in two ways:

1. One possibility is that in the occurrence of a phenomenon only one cause is responsible; such as the Divine Act of creation in which Allah (awj) produces directly and without the mediation of any other existent, or like the dependency of human conceptions on the mind [in which case, it is solely the mind that generates the mental concepts and images without the mediation of any other agent].

2. The other possibility is that several causes are responsible in the creation of a phenomenon. This possibility can itself be conceived in several ways:

a. The various causes are responsible in a collective manner. In this case, each cause is referred to in technical terms as an “incomplete cause” and all of them considered collectively are referred to as the “complete cause.” An example is the interaction of water, light, heat, seed, soil, farmer’s work, etc. in the growth of a plant. In this case, not only is the concurrence of multiple causes not impossible, it is a necessary prerequisite for the production of the effect.

b. The various causes are responsible in an alternating manner. Such as if a certain machine had three motors, but they had to operate one at a time, hence one motor would come into operation only after the previous one had stopped, thereby providing the machine with a constant and uninterrupted movement. [Hence, the constant motion being the effect of three alternating causes.] In this case also, the cooperation and combination of all the causes is necessary for sustaining the effect. However, in this case, there is no particular dependency between the causes as there is in the third case.

c. Certain causes are dependent on other ones in efficacy but without such a dependency in their existences such as the roles that human volition, the motion of the hand, etc. play in producing writing [in which case the will to write propels the hand into motion, which in turn moves the pen, and which in turn makes ink marks on the paper that constitute the writing] or such as the soldier’s obeying his superior [in which case, the soldier’s will to perform a certain action depends on the superior giving an order but the soldier’s existence itself does not depend on the superior’s existence].

d. Two sets of causes are at work in generating one effect in the same mode (haythiyyah) and fromthe same aspect (jahah)—which is technically referred to as “the concurrence of two complete causes in generating one effect.” An example of this would be a single piece of writing on one specific corner of a sheet of paper, written by two writers writing simultaneously. Or if one particular plant were to grow by the work of two [distinct and independent] groups of causes—e.g. soil, farmer, seed, etc.—simultaneously. In this case, “mutual exclusion” would result, and thus [the actualization of] this case is impossible. For, the agency [i.e. the work, the acting] of each set would bar the agency of the other set, resulting in either one rendering the other ineffective (which would mean that two complete causes have not actually concurred and only one has produced the effect unilaterally) or both mutually hindering the agency of one another (which would mean that neither of the complete causes has been actualized so as to take part in creating an effect). Therefore, as this case is impossible, there is no actual instance of it.

e. Several sets of causes, vertically associated, generate a single effect, in such a manner that the inferior cause is dependent upon the superior in its existence as well as in its agency [or efficacy]; such as, the relation between the grandparents and the parents in the procreation of the latter’s children.

Considering the above-mentioned classification, it must be clarified under which of the aforementioned categories the concurrence of Divine causation, agency, and will with those of His creatures—including human beings—falls.

If this concurrence were of the first, second, or third types, the result would be the existential independence of the human being and the rest of the creatures from Allah (awj), which would  contradict the unity of the Divine Acts. Thus on careful examination, the possibility of such instances would prove unacceptable. It cannot be of the fourth category either, as this does not have any occurrence in reality. Furthermore, it is erroneous to consider the concurrence of human will with Divine will impossible as the human being would not even exist without his connection to Allah (awj), and thus his complete agency as parallel to Allah (awj) is not possible[4]so to give rise to the potentiality of parallel and simultaneous concurrence in generating one effect.[5]

Thus the only category plausible is the last one; that is, the human will and agency being vertically inferior to Divine will and agency.

However to understand how the concurrence of Divine and human will in such a vertical manner does not contradict man’s free will, attention must be paid to the different types of Divine will.

In a general classification, Divine will is understood in two ways:

1. The will of essence;

2. The will of action.

The latter is subdivided into the generative will and the legislative will.

The Will of Essence: It is the Divine will that is assigned to Him without the need to consider the creatures or Allah’s (awj) relation to them. Hence, it is identical with the Divine Essence and is the necessary requirement of Divine volition, of His not being restrained by any other agent, of His not being overpowered by anything, and of His needlessness in relation to all creatures. The human being and his relation to Allah (awj) have no role in this sense of Divine will.

The Generative Will of Action: This is Allah’s (awj) will in establishing the objective destiny and portion; that is, it pertains to the systems governing the cosmos, how things come about and operate, and their certain and definite ends This is manifested in the creation of creatures in different shapes, different ways, and in different times.

In the world of being, the Divine generative will governs the entire corpus of existents, including human beings, and as such, no creature has the will or choice to violate it, as is pointed out in the following verses:

“Then He turned to the heaven, and it was smoke, and He said to it and to the Earth, ‘Come!  Willingly or unwillingly!’  They said, ‘We come heartily.’”[6];

and,

“There is none in the heavens and the earth but he comes to the All-beneficent as a servant.”[7]

The human being has been created as a willing and volitional creature based on the Divine generative will of action and thus cannot divest himself of free choice and will. So whether he likes it or not, he must act on his own accord, choose the path he desires to follow and determine his own fate. He has no choice in being a volitional creature, just as he has no say in choosing his parents, his gender, or his appearance.

The Legislative Will of Action. This will is identical with Divine legislation for the willing and volitional human being.[8] In the very act of lawmaking for humanity, no one can share the authority with Allah (awj) and no one is capable of changing the laws before they reach the people.

Therefore, the angels, prophets, and successors to the prophets are duty bound to convey to the people the exact rules revealed to them without the slightest change and to interpret and clarify them only in the framework designated by Allah (awj). It is in the stage of implementing these injunctions that the human being has been given the capacity to obey or disobey [on his own accord].

Hence, by making the right decision, the human being can conform his will to the will of Allah (awj), the Supreme, and being satisfied with the Divine generative will, can decide to abide unconditionally by the Divine legislative will thereby securing his final felicity and meriting the leisure and serenity of Paradise—to such an extent that Allah (awj) will satisfy his wishes, whatever they may be, very quickly;

“…but those who have faith and do righteous deeds will be in the gardens of paradise: they will have whatever they wish near their Lord. This is the greatest grace.”[9]

As they preferred Divine satisfaction over their own, Allah (awj) will in return be pleased with them and will reward them so abundantly that they would be happy with what they have done and with their Lord.[10]

Therefore, the human being can, on his own accord, will that which Allah (awj) wills and be satisfied with Allah’s (awj) existential and legislative satisfaction—refusing to want or to seek anything but that which Allah (awj) wants from him and that which He pleases.[11] In so doing, the human being has willed in accordance to the Divine generative and legislative wills, although the human will and potency themselves have been bestowed to the human being by this same Divine generative will, and as such his existence and will is an extension of the will and existence of Allah (awj). This concurrence entails no contradiction and thus is not impossible for it is not the concurrence of two complete causes in the generation of one effect.

At the same time, the human will and volition has not been denied to him. Rather, because Allah (awj) has given him the permission to will and choose, he determines what path he wants to follow and in doing so ends up willing what Allah (awj) has willed.

If the human being disobeys and violates the legislative will of Allah (awj), doing what Allah (awj) dislikes, he has done so on his own accord and as such, has headed towards an awful fate. But this disobedience is not a violation of Allah’s (awj) generative will, for He has, through His own generative will, created the human being willing and volitional, and as such has given him the capacity to defy His legislative will. Accordingly, this defiance does not signify the human being’s overcoming the will and power of Allah (awj). He can deprive the hopeless human being of his will and power whenever He desires and it is concerning this that He says,

“Do those who commit misdeeds suppose that they can out-manoeuvre Us? Evil is the judgment that they make.”[12]

To sum up: In the realm of generative will and the act of Divine legislation itself, the human will cannot exert any influence whatsoever, and hence the question of the concurrence of Divine will and human will does not arise at this stage.

When it comes to the level of abiding by the legislative will, the human will is ontologically an extension of Divine will. If he obeys the Divine injunctions, he has on his own accord aligned his desire to what Allah (awj) desires and as such, is pleased with the Divine generative will, and with this correct decision, has secured a felicitous end for himself. If he disobeys, if he does not make Allah’s (awj) desire his own desire, he has acted only to his own disadvantage, without in any way damaging the creation or harming Allah (awj) for Allah (awj) has through His generative will, granted him the capacity to defy and disobey but has at the same time, through His legislative will, warned him of the consequences.

Thus by making the wrong decision of disobeying Allah (awj), he has incurred Allah’s (awj) wrath. Although, he might arrogantly think that in doing so he has overcome Allah’s (awj) will, the reality of the matter is that the creature can never, even while disobeying, escape the Divine domain, power, and will. The creature is always in need of that Most Sacred Essence.

It is to this that the following verse speaks:

“Whatever good befalls you is from Allah; and whatever ill befalls you is from yourself.”[13]

Although in essence, everything is from Allah (awj) for nothing can occur without His consent, but the issue is that He does not deem misdeeds and evil appropriate for the human being, and it is the human being himself who, in misusing his free will, chooses evil.[14]

However we do admit that to conceive and comprehend the relationship of human volition to Divine will- i.e. the immutable cosmological system- is difficult. It is precisely for this reason that those who are not in touch with Divine revelation and the school of Ahlul Bayt (ع) have strayed to antipodal extremes in this regard.

One group, the Mu’tazilites, concluded that the human being has been granted absolute autonomy, and as such is the only agent involved in his actions—and for this they have been termed The Delegators[15]; another group, the Ash’arites, saw the human being as lacking any role in conducting his actions, hence being compelled in his actions, without free will and the right to choose- and for this they have been termed The Compelled Ones. But the truth and the right path is the intermediate path, that is, neither the theory of compulsion nor delegation.

The generative will of Allah (awj) concurs with human will in a vertical manner. If the human being obeys, the Divine legislative will and the human will are in harmony, but if he disobeys, his will and action are despised by Allah (awj). But the latter does not imply liberation from Divine dominion and sovereignty or the overcoming of the will and power of Allah (awj). Such disobedience only signifies being removed from Divine mercy as a result of the individual’s own misuse of volition and free will.

[1] Surat al-Takwir (81), Verse 29:

} وَمَا تَشَآءُونَ إِلاَّ أَنْ یَشَآءَ اللٌّهُ رَبُّ الْعَالَمِینَ {

also see Surat al-Insan (76), Verses 30-31:

} وَمَا تَشَاءُونَ إِلاَّ أَنْ یَشَآءَ اللٌّهُ إِنَّ اللٌّهَ کَانَ عَلِیماً حَکِیماً. یُدْخِلُ مَنْ یَشَآءُ فِی رَحْمَتِهِ وَالظَّالِمِینَ أَعَدَّ لَهُمْ عَذَاباً أَلِیماً {

[2] Surat al-Najm (53), Verse 39:

} وَ أَنْ لَّیسَ لِلإِنْسَانِ إِلاَّ مَا سَعـى{

[3] Surat al-Fussilat (41), Verse 46:

} مَنْ عَمِلَ صَالِحاً فَلِنَفْسِهِ وَ مَنْ أَسَآءَ فَعَلَیْهَا وَ مَا رَبُّکَ بِظَلاَّمٍ لِلْعَبِیدِ{

[4] For this would mean that the human being is independent of Allah (awj) in his existence. (Tr.)

[5] The reason why this is being said here is that those who have refuted the concurrence of Divine will with human will have first assumed that the only manner in which two causes can concur is if they were parallel in their agency and causation. And because this type of concurrence is obviously impossible, they concluded that the human being is independent in his will. While their mistake stems from their lack of conceiving two or more causes related in a vertical and hierarchical manner; i.e. cause B receiving its existence and efficacy from cause A; and cause C in turn receiving its existence and efficacy from cause B, and so on. (Tr.)

[6] Surat al-Fussilat (41), Verse 11:

} ثُمَّ اسْـتَوَى إِلـى السَّمَآءِ وَهِیَ دُخَانٌ فَقَالَ لَهَا وَلِلأَرْضِ اِئْـتِـیَا طَوْعاً أَوْ کَرْهاً قَالَـتَا أَتَـیْـنَا طَائِعِینَ {

[7] Surat Maryam (19), Verse 93:

} إِنْ کُلُّ مَنْ فِی السَّمٌوَاتِ وَالأَرْضِ إِلاَّ آتِی الرَّحْمٌنِ عَبْداً {

[8] That is, this concept is abstracted from the act of legislation itself and externally has no instance but the legislation itself. However, the human mind abstracts it from the concept of legislation itself and treats it as a different entity, although externally both concepts refer to the same thing. (Tr.)

[9] Surat al-Shura (42), Verse 22:

} وَالَّذِینَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فِی رَوْضَاتِ الْجَنَّاتِ لَهُمْ مَا یَشَآءُونَ عِنْدَ رَبِّهِمْ ذٌلِکَ هُوَ الْفَضْلُ الکَبِیرُ {

Also see: Surat Qaf (50), Verse 35; Surat al-Nahl (16), Verse 31; Surat al-Zumar (39), Verse 34; Surat al-Furqan (25), Verse 16

[10] Surat al-Bayyinah (98), Verse 8:

} جَزَاؤُهُمْ عِنْدَ رَبِّهِمْ جَنَّاتُ عَدْنٍ تَجْرِی مِنْ تَحْتِهَا الأَنْهَارُ خَالِدِینَ فِیهَا أَبَداً رَضِیَ اللٌّهُ عَنْهُمْ وَرَضُوا عَنْهُ ذٌلِکَ لِمَنْ خَشِیَ رَبَّهُ{

Also see: Surat al-Mujadalah (58), Verse 22; Surat al-Tawbah (9), Verse 100; Surat al-Ma’idah (5), Verse 119

[11] Surat al-Insan (76), Verse 30; Surat al-Takwir (81), Verse 29:

} وَمَا تَشَآءُونَ إِلاَّ أَنْ یَشَآءَ اللٌّهُ{

[12] Surat al-’Ankabut (29), Verse 4:

} أَمْ حَسِبَ الَّذِینَ یَعْمَلُونَ السَّـیِِّـئَاتِ أَنْ یَسْبِقُونَا سَآءَ مَا یَحْکُمُونَ {

Also see: Surat al-Zumar (39), Verse 51:

} فَأَصَابَهُمْ سَیِّـئَاتُ مَا کَسَبُوا وَالَّذِینَ ظَلَمُوا مِنْ هٌؤُلاَءِ سَیُصِیبُهُمْ سَیِّئَاتُ مَا کَسَبُوا وَمَا هُمْ بِمُعْجِزِینَ {

[13] Surat al-Nisa` (4), Verse 79:

} مَا أَصَابَکَ مِنْ حَسَنَةٍ فَمِنَ اللٌّهِ وَمَا أَصَابَکَ مِنْ سَیِّـئَّةٍ فَمِنْ نَفْسِکَ...{

[14] Surat al-Nisa` (4), Verses 78-79:

} ...وَإِنْ تُصِبْهُمْ حَسَنَةٌ یَقُولُوا هٌذِهِ مِنْ عِنْدِ اللٌّهِ وَإِنْ تُصِبْهُمْ سَیِّـئَّةٌ یَقُولُوا هٌذِهِ مِنْ عِنْدِکَ قُلْ کُلٌّ مِنْ عِنْدِ اللٌّهِ ... مَا أَصَابَکَ مِنْ حَسَنَةٍ فَمِنَ اللٌّهِ وَمَــا أَصَابَکَ مِنْ سَیِّئَّةٍ فَمِنْ نَفْسِکَ... {

[15] The name arises from the fact that they assume that Allah (awj) has delegated His authority to the human being in the realm of his volitional actions and so He does not take part in human actions. (Tr.)

www.shafaqna.com/English

SHAFAQNA (Shia International News Association) – following the past article

5. Warning of being ungrateful for blessings

Some people think that the Divine talents and blessings in their hands are their own, and they do not think of the real Benefactor or ponder the source of these talents and blessings. They think that they are the actual owners; therefore, they behave with these blessings as they like and as their tendencies, lusts, and wishes lead them.

These people live in adversity and ignorance when they use these Divine blessings in the satanic way, and in the way of impermissible lusts. Worse yet, they use these blessings to mislead their families, children, relatives, and other people.

They use the blessing of their organs to support others in committing sins. They spend the blessing of money and wealth on bad friends and assist them to commit disobedience and sins. They use the blessing of science and knowledge to serve tyrants and their followers. They use the blessing of eloquence to mislead people.

These people change the fine Divine blessings into ugly, satanic deeds. Doing this, they advance step after step towards the eternal torment and the divine wrath, which waits for them and their followers.

“Have you not seen those who have changed Allah's favor for ungratefulness and made their people to alight into the abode of perdition (into hell)? They shall enter into it and an evil place it is to settle in.” Qur’an 14:28-29

6. Infiniteness of blessings

When we notice one of the many Qur’anic verses, we realize this meaning clearly. Allah has granted us blessings that cannot be counted, however people try to number them. Allah says:

“And if all the trees in the earth were pens, and the sea, with seven more seas to help it, (were ink), the words of Allah could not be exhausted. Lo! Allah is Mighty, Wise.” Qur’an 31:27

O man, you should think of the creation of your inners and organs with reason in order to find out this truth; the divine blessings cannot be counted and numbered.

The Holy Qur'an says concerning the creation of man:

“And certainly We created man of an extract of clay. Then We made him a small seed in a firm resting-place. Then We made the seed a clot, then We made the clot a lump of flesh, then We made (in) the lump of flesh bones, then We clothed the bones with flesh, then We caused it to grow into another creation, so blessed be Allah, the best of the creators.” (23:12-14)

Thus, the sperm changes, through many stages, into a complete human being with perfect aspects. So we should think of the secrets of our bodies and organs: the cells the body has, the digestive system, the veins, the blood, the respiratory system, the brain, the nerves, the eyes, the ears, the nose, and all the other organs and parts. Then we might know well that the blessings of Allah, even in this limited material body, cannot be counted or numbered.

The biologists and physiologists say that if you try to count the cells of your body day and night continuously and every second you count one thousand cells, you will take three hundred thousand years to count all the cells of your body.

Scientist and experts tell us that when food digests inside the wonderful laboratory, the stomach, there are chemicals at work more numerous than all the substances that are prepared in all the scientific laboratories. The chemical compounds found in this wonderful laboratory contain more than one million different atoms, and most of these compounds are poisonous and deadly.[1]

Scientists say that the heart is the size of a fist, but it has such great power that it contracts and expands seventy times every minute. In thirty years, it repeats this operation more than one million times. Every minute it pumps blood to all parts of the body via capillaries and veins, and, thus, it washes more than ten million cells![2]

Add to that the atoms of oxygen, hydrogen, azoth, soil, the roots and trunks of the trees, flowers and fruits, and all things in the heavens and the earth which have been created to serve man, and then see if the blessings of Allah can be counted, or not!

If you can look at a handful of earth, you will see that it is not pure, but it is a mixture of many minerals of minute atoms and these minute mineral atoms have become big rocks because of different natural influences. Soil contains many live creatures; a handful of soil may have millions of microscopic creatures called bacteria. Besides the bacteria, there are different kinds of plants and insects in soil. Many of these live creatures penetrate into soil and open pores to let air reach the roots of the plants and trees, which help them grow.[3]

The ability of man to consume food and drink via the mouth, the teeth, the tongue, the glands, the throat, the esophagus, the stomach, the duodenum, the intestines--all the activities of the digestive system--is another story about the blessings that Allah has given to man.

Another very important system is the filtering and circulation of blood through the veins and arteries spread all over the body of man. So is the structure of the heart--the auricles, the ventricles--the content of the blood--the red cells and white cells--the color and liquidity of blood, the temperature of the body, the skin, the ear and its structures, the eye and its parts, and many other things which are wonderful stories and astonishing secrets of the divine blessings.

In addition, if we look at the upper world, light, wind, the ebb of tides, the stars and the planets, we find many many marvelous facts. If we can count every minute three hundred planets and stars in the sky that we can see, it will take us three hundred and sixty years to count them all because man, until now, has discovered, using the greatest telescopes, more than one hundred thousand million stars. The earth is as a small grain in comparison with these stars. It is better to say that counting the stars is impossible for man. The expanse of space, which includes all these stars and planets, is so great and large that moving from one side of it to the other takes about five hundred thousand light-years.

The sun and its solar system are but a small atom hanging in the great sky. It moves four hundred kilometers a second. Turning around its axis takes nearly two hundred million years.

The system of the sky, the upper world, their influences on the surface and the center of the earth and their influences on the lives of the earthy creatures, especially man, cannot be perceived easily. Each drop of water that we drink contains thousands of useful creatures. In every cubic millimeter of blood, there are seven thousand and five hundred white cells and five million red cells.[4]

Here we understand the greatness of the Holy Qur'an, the Book revealed many centuries ago to the luminous heart of Prophet Muhammad (s), which reveals facts as they are. Among these facts is that the blessings of Allah can never be counted.

“And if you would count Allah's favors, you will not be able to number them; most surely Allah is Forgiving, Merciful.” Qur’an 16:18

7. Those grateful for blessings

The people, who know Allah , the world, man and the Day of Resurrection after pondering on the creation and by seeing the facts in the world of reality, hearing the truth from the tongues of creatures and existing things, trying to purify the inner self and the soul, acquiring divine morals, following the way of worship and servitude (to Allah), doing good and being kind to people, are really grateful for the blessings and gifts of Allah. Yes! These people exploit all the apparent and hidden blessings in the right way and gain the happiness of this life and the afterlife. So do all those who follow their way. The leaders of the Caravan of the Human Beings in this Divine Way are the Prophets (s) and the Infallible Imams (s). Therefore, we find the believers, every day after offering the daily prayers, asking Allah to keep them on the right path in which those great people have walked.

“Keep us on the right path; the path of those upon whom Thou hast bestowed favors, not (the path) of those upon whom Thy wrath is brought down, nor of those who go astray.” Qur’an 1:6-7

The Prophets (s) and the Infallible Imams (s) have used all the moral and material blessings in the right way, and, hence, they become so close to Allah and have positions in the afterlife higher than the minds of human beings can perceive. Allah talks in the Holy Qur'an about the reward of those who obey Allah and His Messenger (s) in all the affairs of this life, and that they will be standing in the afterlife beside those whom Allah has bestowed favors on.

“And whoever obeys Allah and the Messenger, these are with those upon whom Allah has bestowed favors from among the prophets and the truthful and the martyrs and the good, and a goodly company are they!” Qur’an 4:69

[1] The Secret of Creating Man (Raz Aafareenesh Insan) p.145.

[2] The Ways of Knowing Allah (Rah Khudashinasi) p.318.

[3] Science and Life (Ilm wa Zindiggi) p.134-135.

[4] Treasures of Science (Ganjeenahay Danish) p.927.

www.shafaqna.com/English

SHAFAQNA (Shia International News Association) -- There are many ways to prove divine knowledge: 1. The teleological argument, 2. The argument that one cannot grant what one does possess, 3. The infiniteness of God and His encompassment of the entire universe, 4. A necessity of being a necessary existent, 5. The cause’s knowledge of the effect, 6. The immateriality of the necessary being. For more elaboration on these arguments, please refer to the detailed answer.

Detailed Answer

1. Divine Knowledge

The concept of knowledge is one of the most axiomatic concepts, but the examples of knowledge we perceive in this material world are limited and imperfect, which are why they cannot be attributed to God Almighty. However, the intellect is capable of visualizing an unlimited and perfect example of this concept (knowledge), one that is in unity with the essence of the knower, meaning the essential knowledge of God Almighty.

2. Immediateness of God’s Knowledge

We must initially explain the division of knowledge into immediate knowledge and acquired knowledge, and that God’s knowledge is of immediate knowledge, rather than acquired knowledge.

One encompasses an understanding of an object through an image or conception acquired, or representational knowledge, but in immediate knowledge no mediums are involved and one’s knowledge directly encompasses the essence of the known and its true and ontic existence is in the presence of the knower’s existence.[1]

God’s knowledge regarding every creation is of immediate knowledge and every creation is directly within His majesties presence. God’s knowledge isn’t of the kind where He perceives His creations via an image or concept.

3. Ways of Proving Divine knowledge

Introduction

Divine knowledge has three levels: 1. Knowledge of the essence, 2. Knowledge of creations before they are created, 3. Knowledge of creations after they are created.

We will now mention the methods of proving divine knowledge and point out which level of divine knowledge each and every one of them contributes to:

3-1 Teleological Argument

Provided that all living creations of this world have been created based on an orderly manner and design we can confidently deduce that this world has came about from a wise and all-knowing origin. In other words, the sophisticated design of this world proves that its creator is aware of every aspect of its existence.

The teleological argument proves God’s preceding knowledge as well as His succeeding knowledge of His creations.

3-2 One Cannot Grant What One Does not Possess

One of the ways of proving God’s knowledge is the same argument demonstrated to prove the essential attributes of God, which entails that knowledge can be witnessed throughout God’s creations, thus, God as the creator must possess the highest and absolute level of knowledge. This is because God has granted every virtue in every creature. Therefore, He – being the granter – must possess that virtue in order to be able to grant it. It is impossible for someone who grants knowledge to others to be ignorant. Thus, the demonstration of such attributes of perfection in the creations of God proves the existence of such attributes in the most perfect sense and form for God Almighty. In other words, God Almighty is omniscient.[2]

The span of this argument covers the knowledge of the necessary being regarding his essence as well as His creations.

3-3 The Infiniteness of God and His Encompassment of the Entire Universe

The second proof for God’s vast knowledge and knowledge of His creations and every event is his encompassment of the entire universe and His infiniteness; an existence that penetrates every place and thing in the universe definitely has knowledge of every place and thing as well - the same way limited beings do not have knowledge beyond their limited existence.

For further explanation, here is an example:

Imagine sitting in a small room which only has a small opening to the outer world, through which we view everything . When attempting to see a train we can only see a single wagon of a train at a time while those sitting on the roof see the whole train at once.

Considering the future, past and vast amount of creatures in the world, mankind is like someone who is trying to see a long and enormous train from a small hole. In contrast, God Almighty, who is the creator of the universe and no spatial or temporal limit whatsoever limits Him, is like the person watching the train from a higher position.

This argument proves the divine knowledge of His creations after their creation.

3-4 Divine Knowledge: A Necessity of Being a Necessary Being

Knowledge is one of the existential attributes of perfection and the necessary being, obviously, possesses every attribute of perfection. Therefore, the necessary being possesses knowledge, given that it is an attribute of perfection. There is no doubt that knowledge is an attribute of perfection and ignorance is a non-existential attribute and imperfection. The correlation between ignorance and knowledge is of possession and privation (malakah wa a‘dam malakah).Since ignorance is an imperfection, the opposite, meaning knowledge, is definitely an attribute of perfection. In regards to the second premise (the necessary being possesses every attribute of perfection), if God Almighty doesn’t possess a single existential attribute of perfection He will necessarily be imperfect and incomplete, which is an essential property of contingency and quiddity, but God Almighty is a necessary being that does not bear contingency and its attributes. Thus, God definitely possesses knowledge.[3]

3-5 The Cause’s Knowledge of the Effect

A. God is the cause of causes and every creature in this world is an effect of Him. B. As mentioned in philosophical arguments, the existence of the effect is the very need to the cause and doesn’t have any kind of independence apart from its cause. C. One of the requirements of the existential attachment and connection of the effect to the cause is that the effect is existentially present before the cause, or else it would have been independent in existence, which is impossible given the major premise. Since true knowledge is merely the very presence of the known before the knower, every cause has knowledge of its effect. The conclusion of the above statements would be that God Has knowledge of every creature and phenomenon taking place in this world.[4]

3-6 The Immateriality of the Necessary Being

The necessary being is immaterial and every immaterial being has knowledge of its own essence. Therefore, the necessary being is knowledgeable of its own essence. The two introductory segments of this argument have been explicitly proven in philosophy. In this segment we will only point out the fact that the immateriality of God’s essence and how He is free of materialistic attributes is a necessary property of His necessary being, because the necessary requirement of being material is combination, need, spatial and temporal limitation and quantitative continuance. To explain the second segment (every immaterial being has knowledge of its own essence) we must say that wherever knowledge is mentioned, it is characterized by presence. The opposite is true as well, wherever presence is expected, knowledge is definite to follow. Since there are no material veils and absence among immaterial beings, the essence of any immaterial being is not only in its own presence, but, presence itself.[5] This argument proves God’s knowledge of His essence.

Every one of these arguments individually proves a certain level of knowledge:

The teleological argument proves God’s knowledge of His creations before and after they were created. The argument of the infiniteness of God and His encompassment of the entire universe proves His knowledge of His creations after they were created. The argument that one cannot grant what one does not possess proves His knowledge of His own essence and creations. The argument of the necessary being not only proves His knowledge of His own essence, it also proves His knowledge of His creations. Moreover, it proves that His knowledge has no boundaries and limits. The argument of the cause’s knowledge of its effect proves His knowledge of everything in this universe, given that everything is His creation and effect. The argument of immateriality demonstrates His knowledge of Himself.

[1] Misbah Yazdi, Muhammad Taqi, Amuzesh Falsafeh, vol. 1, p. 171, fifth edition, 1372.

[2] Misbah Yazdi, Muhammad Taqi, Amuzesh Aqa’id, pp 75 and 76, third edition, Islamic Propagation Association Print and Publication Company.

[3] Nikzad, Abbas, Pajuheshi dar Babe Elme Bari Ta’ala, Ravaqe Andishe Magazine, issue 26, p. 57, Feb. 2003.

[4] Sa’idi Mehr, Muhammad, Amuzeshe Kalame Eslami, vol. 1, p. 227, Qum, Taha Books, first edition, Summer, 1998.

[5] Nikzad, Abbas, Pajuheshi dar Babe Elme Bari Ta’ala, p. 57.

www.shafaqna.com/English

SHAFAQNA (Shia International News Association) -- Some of the calamities and hardship we endure in our lives are definitely a part of divine trial and tribulations that are aimed to make us choose our path and adopt our strategy and position against them.  Adopting a position will, in turn, lead to the formation of our real and inward personality. Also, following the emergence of the secondary habits (malakaat) and inward intentions (niyaat) against the events, the believer and non-believer and a hypocrite are discerned from one another. The things with which a person is put to test and which causes one's true intention to be unveiled are the following: death and life; richness and poverty; intelligence and lust; prophets and successors on the one hand and sneaking whisperers and devils on the other; the world and the hereafter; the creational and existential differences of people in terms of race, capacity, potentialities and the existence of evils, harmful beings etc.

It does not make any difference whether a human being is righteous and truthful or wrong and untruthful, or whether he likes or does not like the above, he must pass these tests. However, the calamities which befall a person as a penalty or punishment after sinning will make him wary and remorseful and cause him to repent and seek divine forgiveness. His patience and forbearance against calamities will result in the forgiveness of his sins because man is well aware of his nafs (soul) and he can better distinguish his mistakes. In fact, when a problem comes into being, it can serve as a sign that enables him to distinguish it from other trials and tribulations.

Detailed Answer

Man has been created in a way such that if he is left to himself with no difficulty and hardship, he gets arrogant and swollen with pride. He becomes negligent of the consequences of his wrongdoings, misdeeds and the events which he will go through. In order to prevent this, divine wisdom requires that man's worldly life be combined with problems, setbacks, difficulties, predicaments or hardship which are either natural or self-made. For this reason, calamities like diseases, deaths, handicaps, poverty, richness, flood, earthquakes, cyclones, volcanoes, harmful insects, predatory animals encompass man's body making his nafs get involved with intelligence (aql) and lust, divine guide on the one hand and devil (shaitan) on the other, and limitations in the world as well as the necessity of knowledge and faith in the unseen world. Man's confrontation with physical and spiritual strains forms his character and identity. Intelligence, fitra (God-gifted nature) and divine prophets are, respectively, the internal and external guides leading him to the right path and helping him attain perfection. Indeed, the animalistic desires and never-ending worldly wishes are the internal barriers to his prosperity whereas the human and jenni devils are the external barriers preventing him from reaching prosperity. All these hurdles make him choose between good and evil because he has been born to be free and to act of his own free choice. He cannot escape what God has decreed for him.  Hence, therefore, we should say that the world with all its bounties and calamities is a scene of test and tribulation. Its evils and calamities are also blessings which cause him to act of free will and to prosper. If these difficulties were not there, his nafs would not prosper. It should be noted that the saints and noble leaders of Islam have a greater share of these calamities because they are more prepared and have greater capacity to grow and promote. The calamities which the prophets and infallible Imams go through bear the following results:

1. The calamities strengthen their will and soul and expand their existential capacity as well as their creational guardianship.

2. They help them get spiritual promotion in the eternal abode.[1]

3. They make the prophets and infallibles further have an aversion to this world and worldly things and to further long for the next world and what has been prepared for them in proximity to God.

4. The calamities cause the nobles and divine prophets to further increase their invocation, beseeching and supplication to God to acquire more reward for the hereafter. In fact, the prophets and infallibles consent to these calamities and hardship and welcome them. That is because with these predicaments, their faith, belief and satisfaction increase and they become further interested in leaving this world for the hereafter. The fact is that passing every test entails promotion in the degree of the individual. Additionally, the short life-span in this world and the calamities which befall man are never comparable with the lasting and never-ending bounties and blessings in the next world.  If you read the story of the event of Karbala which took place in the year 61 A.H., you will find clear examples of this love game and enthusiasm.

As for those who have less capacity, they are put to test within the limits of what they can bear. If they pass the test, then they are put to other tests. The point to note is that all people are not put to test in the same way and manner. Different people are tested in different ways and with different things. Some are tested by poverty, some by riches and wealth, some by health, some by sickness, some by prosperity, some by adversity, some by a loss and an affliction, some by abundance; some by the gift of children, others by being deprived of having a child, some by knowledge and scientific success and others by success in worship and ascetic life. It is possible that one might be tested sometimes by one thing, other times by another thing. It depends on what he has prepared himself for. There is no doubt that this preparation emanates from his past actions. The trials and tribulations mentioned are prevalent and that every individual may somehow be inescapably implicated in them.[2] In fact, some tribulations come into being as a result of one's offense or disobedience and they are meant to make him notify his mistake. Such tribulations are only for the fallible, not the infallibles who are inerrant and immune to all kinds of mistakes and sins.

When it comes to others also, the divine test takes place in several ways:

A) The tribulations are short and meant to notify him; keep him off arrogance and steer him towards invocation, supplication, beseeching and remembrance of God.[3]

B) Punishment, respite and graduation for those who are haughty, proud and arrogant and who never seem to give up haughtiness and arrogance.  They, seeing themselves in the abundance of divine bounties, forget God, resurrection, death and their human dignity.[4]

C) Punishment and desperation: Divine punishment and afflictions befall them when they are at the peak of haughtiness and arrogance; they are taken straight to the Fire so that they taste the bitterness of divine punishment in the hereafter.[5]

The first type of the trials and tribulations are in fact divine bounties which lead to man's vigilance and consciousness throughout his faith-based life.  His patience against the hardship, his seeking divine forgiveness, supplications and invocations cause his bad deeds to be removed and get replaced with good deeds (or virtues) which will earn him reward and proximity to God. Consequently, he will be protected and saved from divine wrath and punishment. As for the other two types of tests, they are in fact divine punishments which befall the arrogant and haughty in this world, though they might seem apparently to be at the peak of happiness and welfare.

As the Holy Quran states "man is evidence against himself, though he puts forth his excuses"[6] he knows himself and is better aware of his intentions than anyone else. If he looks at his intentions and what he does fairly and avoids justifying his mistakes and putting blames on others, he can easily find whether he is on the right path or on the wrong one. Therefore, if after holding an evil intention or making an evil attempt or committing an offence, a calamity befalls him, it is a clear indication of God's benevolent intention towards him because God wants to make him notice his mistake and desist from evil deeds. If he becomes vigilant and is grateful to God for this bounty, thereafter abundant divine blessings and bounties will be bestowed upon him, and he will be guided and inspired by the Lord for the rest of his life.[7] In case, however, he is negligent and heedless towards divine commandments, prohibitions and warnings, God will also leaves him to himself depriving him of His warnings, giving him wealth and affluence until he completely separates from God and His blessings and becomes entitled to eternal punishment (graduation or istidraj).

In a nutshell, the world, its glamour, charm and all the events in it are divine tests and tribulations that are meant to make a human being become vigilant and to lead to the formation of his character and identity and finally his promotion to higher levels human excellences, if he makes good use of them and of the guidance of prophets and demonstrates appropriate reaction against them. If goes wrong, he will be punished several times to stop him from further act of defiance and grudge. If he does not mend himself, he will be put to either immediate or gradual punishment as was explained above.

Further reading:

1. The Holy Quran

2. Tafasir of the Holy Quran under the verses mentioned in the footnotes.

3. Imam Khomeini, Sharh-e Chihil Hadith, pg. 589 and 236 – 246, The Centre for Preparation and Publication of Imam Khomeini's Works, Tehran, 1376 (1997).

4. Mesbah Yazdi, Muhammad Taqi, Maaref Quran (Rah wa Rahshenasi), vol.5 & 5, pg. 115 – 153.

[1] - See index: The Meaning of Wilayah, question 128 (site: 1068).

[2] - Muhammad, 31; al-Anbiya, 35; al-Baqarah, 155

[3] - al-A'raf, 68, 90 – 94.

[4] - al-Muminoon, 53 -56; Al-A'raf, 182 -183.

[5] - Fusselat, 50, 16, 27.

[6] - al-Qiyamah, 14,15.

[7] - al-Anfal, 26; al-Ankabut, 69; al-Baqarah, 282.

www.shafaqna.com/English

SHAFAQNA (Shia International News Association) -- One of the important theological, mystical, exegetical and philosophical discussions revolves around unity of attribute and the essence or name and the named. Since the point of dispute is not completely clear, often inconclusive and fruitless disputes and debates have taken place over this issue. Those who, like mystics believe in the unity of the name and the named (essence), mean to say that the name annihilates in the essence. According to them, the objective realities of the world as well as the concrete external phenomena are expressions, manifestations and signs of God’s essence. Hence, since what is apparent is united with the essence and the name is annihilated in the named, the essence becomes manifest in one of the attributes whereas those (theologians) who believe that the name and the named are different, they mean the verbal difference between the name and the named. Obviously, such a statement is right in its place.

Detailed Answer

One of the important discussions regarding divine attributes is the discussion about unity or disparity of the attribute with the essence. This is an issue discussed in mystical, theological and philosophical sources. The exegetes of the Holy Quran have also made reference to it. What the Ash’arite theologians have stated about unity of attribute and the essence, and as Shaykh Bahai[1] have written and spoken unnecessarily at length and which indeed relates to the verbal name, is definitely wrong and baseless. Because the verbal name can never be the essence since words are from the category of quality whereas the essence is from the category of substance. They cannot be the same thing. That is why, even in the traditions, unity of the attribute and the essence (in the above sense) has been completely rejected.
When it comes to the concept of unity between the attribute and the essence, it is something different from what has been assumed and underscored by theologians. It has to do with another reality and that is annihilation of the attribute in the essence and the dissolution of the former in the latter.
Faiz Kashani says in this regard: “In terms of nature and existence, the attribute is the same as the essence but in terms of the concept, the is different from the essence.”[2]
Arif Qaisari also says: “All the realities of the attributes are the same as the Unique Oneness but the One God is (in terms of existence) is the same as the essence and He is different from another aspect (in terms of concept and definitions).[3]
This discussion has also been the focus of Imam Khomeini’s attention. Referring to union of the attribute and the essence, he says: “The attribute is the same as the essence, the form the attribute is the same as the attribute and the essence; the shadow which extends from the essence is the same as the divine essence; it is annihilated in it and has no independence.”[4]
Else where he has said: “The attribute is identical with the essence yet it is also the veil of the essence.”[5]
Hence, it becomes clear that Imam Khomeini (r.a.) is seeing eye to eye with gnostics and other men of knowledge saying that the attribute is united with the essence.
Now, we should further explain as to what union of attribute and essence (or name and named) means from the perspective of gnostics and great men of knowledge. Some gnostics like Qaisari having interpreted the named as being tantamount to particular manifestation and expression have said: “It has now become clear as to what sameness of attribute and essence means.”[6] Qaisari aims to say that since divine attribute is the manifestation and expression of the essence through the attribute, so it is considered to be identical with the essence.
Some scholars like Imam Khomeini (may Allah bless his soul) have said that identity (union) of the name with the named is in the annihilation of the name in the named. The name is passed away in the named. Imam Khomeini writes in this regard:
Everything is the name of Allah, and the name has passed away in the named. We think that we have an independent existence, but that is not a fact. If that Being, who has brought everything into existence by means of His will and the reflection of the light of His glory withdrew His light for a moment all the existing things would be annihilated immediately and return to their pre-existing state. Allah has created the whole world by the light of His glory which is the true nature of existence and the name of Allah.
Everything is illuminated by His light. Everything has appeared by dint of His light. This appearance itself is a reflection of His light. Man's appearance is also a light. Therefore man himself is a light. Animals are also a light of Allah's glory. The existence of the heavens and the earth is a light from Allah. This light has so passed away in Allah that the Qur'an has said: Allah is the light of the heavens and the earth.  It has not said that the heavens and the earth are illuminated by the light of Allah. The reason is that the heavens and the earth are a nonentity. Nothing in our world has an independent existence of its own.[7]
Therefore, by union of the name and the named gnostics and men of knowledge mean to say that the objective realities of the world and concrete phenomena are manifestations and signs of the named (divine essence). Hence, since what is apparent is united with the essence and the attribute is annihilated in the named, the essence becomes manifest in one of the attributes.
However, there are people who consider the name and the named as different from each other. For instance, Abul Fotuh Razi says: “The name and the named are different from each other and the argument that the name is identical with the named should be considered as weak and insubstantial. Because different suppositions can be made and assumed regarding the name and the named such as the following: 1. Name without the named (essence), 2. The named without name, 3. One named and several names, 4. One name and several named.
An example for the first supposition where name is without the named is the following verse:
«انا نبشرک بغلام اسمه یحیی»
“We give you good news of a boy whose name shall be Yahya.”[8]
This glad tiding is given before Yahya was born or even conceived. The name was given and introduced in the world of interpretation or words when there was no ‘named’ at the time of tiding.
An example for the second supposition where the named is without a name is a part of the phenomena or entities of the world which are still without a name.
An example for the second supposition is where there are several names of God for one essence (named). That is because God has more than one thousand names in the Quran and tradition.
An example for the fourth supposition is when there are several ‘named’ (manifestations) for one name which is used to refer to different realities on the ground. Just as the word ‘Ayn (Arabic word) has as many as seventy two meanings. Therefore, according to the third supposition, should the name and the named be identical and the same thing or every name be a named, in that case there should be more than one thousand gods.
Another reason which proves disparity between the name and the named is that the name can be heard, written and read but the ‘named’ is never so. Also, the named can be at one place whereas his name can be spread far and wide across the world. In addition, if a name were to be the same as the named, then he whose pronounces the word ‘fire’, his tongue should burn or he who pronounces the word ‘honey’, his mouth should taste sweet.”[9]
Some theologians like Abul Fotuh Razi maintain that the name and named are different and we see that they have taken ‘name’ for the written and spoken name.
Conclusion:
It is clearly understood from mystical and theological discourses that mystics and jurisprudents look at the issue quite distinctly and differently. If mystics believe in the union of the name and the named, they mean the epiphany and annihilation of the name in the named. And if the theologians believe in disparity between the name and the named, they refer to the written and verbal name which is obviously different from the name. Haaji Sabzevari considers this dispute as being verbal.[10]
At the end, it is pertinent to mention a narration from Imam Sadiq (a.s.) addressed to one of his brilliant students named Hisham.
Hisham bin al-Hakam asked Imam Sadiq (a.s) about God’s names or attributes. The Imam answered: “O Hisham, the name is separate from the named, so whoever worships the name without meaning (essence), has disbelieved and he does not worship anything. And he who worships the name and the meaning together, he has worshipped two things and committed shirk (associated someone else with God) but if he worships the meaning without the name, he indeed has worshipped the One God. Did you understand, Hisham?”
“Tell me more,” Hisham said.
Imam Sadiq (a.s.) said: “Verily, Allah has ninety nine names. If every name was the thing for which it was used, every one of those names would have been divine but “Allah” is the meaning which these names are used to argue for it and all those names are different from it. O Hisham, bread is a name referring to an edible, water is a name referring to something which we drink, clothe is a name referring to something which we wear and fire is a name referring to something which burns. Did you understand Hisham?  You should understand it so as to be able to overpower our enemies who disbelieve in God, the Exalted.”[11]
Obviously in this holy narration the Imam ascertains through the explanation he provides that he refers to the verbal or spoken name not to divine attributes.

[1] Shaykh Bahair, Kashkol, Qom, Tab’a wa Nashr Publications, Copy 5, p. 459.

[2] Faiz Kashani, Mohsen, Ilm-ul Yaqin, Qom, Beidar 1358, vol.1, chap. 6, chap.1, p. 97.

[3] Qaisari Dawood, Muqaddemah Sharh Fosus al-Hekam, Qom, Beidar, Chap. Mankind, p. 62.

[4] Imam Khomeini, Sharh Dua Sahar, p. 263.

[5] Imam Khomeini, Tafsir Surah Hamd, p. 79.

[6] Dawood Qaisari, ibid, Sh. Fosus al-Hekam, 2, p. 13.

[7] Imam Khomeini, Tafsir Surah Hamd, p. 103.

[8] Chap. Maryam, 7.

[9] Razi, Abul Fotuh Hasan bin Ali bin Muhammad, Rowzul Jenan wa Rohul Jenan, vol.1.

[10] Haadi Sabzevari, Sharh al-Maa wa Sharh Dua al-Jawshan al-Kabir, University of Tehran, 1372.

[11] Al-Kafi, vol.1, p. 87.

www.shafaqna.com/English

SHAFAQNA (Shia International News Association) -- Everything has four modes of existence: verbal existence, written existence, mental existence and external existence. Revelation also has these four modes of existence: For example, when we speak of the external existence of the Quran we say that this Quran was received with these same words by the Prophet through revelation. Thus, the Quran enjoys a reality which is the Qur'an's objective and undifferentiated existence. This form of existence is devoid of word, letter and verse, and when this same reality becomes distinct, thereupon it becomes a reality having words, limits and forms. This stage of distinct and clear existence is also of two forms: The revelation of the Quran in one piece or as a whole which took place on the night of Qadr (Grand Night), and gradual revelation which took place during the 23 years of the propehthood of Prophet Muhammad – peace be upon him and his family. To put it clearly, we produce the following example: When a pen is filled with ink, it is the stage of ambiguity and undifferentiation, and when the inked pen begins to inscribe the undifferentiated reality into words, it is the stage of differentiation and distinction. On the Grand Night, the things that constituted unity and absolute simplicity were separated from each other and descended in the form of limits, forms and characteristics.

Hence, the Quran was also revealed as a whole to the Holy Prophet (s) on the night of Qadr, albeit in the form of words and with differentiated details. Therefore, the degrees of the descent of the Quran are: The stage of decisiveness, the instantaneous differentiation, the gradual differentiation.

The written existence of the Quran is the words which are available to us and which we have access to. The verbal existence of the Quran is the oral recitation of the Quran by reciters ranging from the Infallibles and angels to the general public. The mental and scientific existence of the Quran is also divided into a few types as shall be mentioned in the detailed answer to follow.

Detailed Answer

As everything has four modes of existence (verbal existence, written existence, mental existence and external existence), the divine revelation also has four modes of existence:

A) The written existence of the Quran is the apparent and visible writing.

B) The verbal existence of the Quran is the recitation of the Quran by reciters ranging from the Infallibles and angels to the general public.

C) The mental (subjective) and scientific existence of the Quran is also divided into a few types: The mental existence being in the soul, the existence which descends from the world of the Divine Command (Aalam al-Amr) upon the Prophet's heart at God's order. Referring to the same mode of existence, the Quran says:

"نَزَلَ بِهِ الرُّوحُ الْأَمِینُ عَلى‏ قَلْبِکَ لِتَکُونَ مِنَ الْمُنْذِرِینَ"

"With it came down the spirit of Faith and Truth, * To thy heart and mind, that thou mayest admonish."[1]

The Quran speaks of the hidden meanings which are revealed to the reciter when he recites the Quran:

"بَلْ هُوَ آیاتٌ بَیِّناتٌ فِی صُدُورِ الَّذِینَ أُوتُوا الْعِلْمَ"

"Nay! these are clear communications in the hearts of those who are granted knowledge."[2]

D) The objective and undifferentiated existence which is the reality of the Quran originating in the divine source as it says: "(This is) a Book, with verses basic or fundamental (of established meaning), further explained in detail."[3] The objective and external reality of the Quran is that which becomes a faithful Muslim's companion in the grave and which is incarnated in the Hereafter speaking and interceding for him with God.

Seyyeda Nusrat Amin, better known as Esfahani Lady, says, "Do not think that the reports about the Qur'an's intercession in the Hereafter is a mere proverb which should be interpreted for a meaning other than that which is apparent, because the Quran manifests itself somehow at every degree of existence and it has been demonstrated in its own place that the worlds of existence are longitudinal in the sense that they are not at the same level. Hence, every lower degree of existence is a depiction or insignia of the higher stage growing and developing in its light. Our world in which we are living is the lowliest of the degrees of the worlds of existence. This world is not but a "shell world", a surreal (figurative) one as compared to the higher world. There is the intermediate world above our world. It is the world in between this world and the world of resurrection. The intermediate world is the world forms and ideas, and the world above that world is the world of resurrection which is the world of comprehensiveness, truth and reality.  That is the ultimate point of man's journey. One of the names of resurrection or the day of judgment is "Al-haqqah" (الحاقة) which signifies truth and reality. It is the day in which the non-manifest and innermost secrets of things become visible: "یَوْمَ تُبْلَى السَّرائِرُ" [It is the day in which the secrets are made manifest.] It is also the world of eternal life as the Quran says:

"وَ إِنَّ الدَّارَ الْآخِرَةَ لَهِیَ الْحَیَوانُ لَوْ کانُوا یَعْلَمُونَ"

"What is the life of this world but amusement and play? But verily the Home in the Hereafter,- that is life indeed, if they but knew."[4]

Therefore, it is very likely that the Quran might appear in the grave and in the intermediate world (which is the world of form and idea) in its spiritual form as an intimate companion of the reciter. Also in the resurrection world which is the world of truth and reality, the objective existence of the Quran which has descended from the world of reality is likely to speak and intercede with God for the petitioner or insult those who have insulted it. Since, the resurrection world is the world of comprehensiveness and truth, whatever is considered in this world to be of accidents ('awaridh) will appear with their essential realities on the Day of Resurrection. In this world, our deeds and actions do not appear to be anything more than accidents. However, in the intermediate world, they appear in forms and on the Day of Resurrection they immerge in their objective reality together with their essential properties and effects. There are many verses and reports which indicate that man's actions acquire forms in the grave. If the actions are good, they appear in good forms and if they are bad, they appear in bad and ugly forms and they keep hurting and tormenting their possessors (doers) until the Day of Judgment. In addition, rational arguments also confirm what the prophets and divine leaders of mankind have reported.[5]

Thus, the Quran has a reality which is its objective and undifferentiated existence. This form of existence is devoid of word, letter and verse, and when this same reality becomes distinct, then it becomes a reality having words, limits and forms. This stage of distinct and clear existence is also of two forms: The revelation of the Quran as a whole or in one piece which took place on the night of Qadr (Grand Night), and gradual revelation which took place during 23 years of the propehthood of Prophet Muhammad – peace be upon him and his family.

To put it clearly, things come into being with God's decree in two stages: A) Ihkaam (to make decisive) B) Tafsil (differentiation and distinction). It should be noted that explicit and firm things turn into differentiated objects on the Night of Qadr.[6] The Quran also has immerged out from Ihkaam stage into the differentiated stage and becomes understandable for mankind. That is to say, the Quran has descended twice in differentiated form: The revelation of the Quran as a whole or in one piece which took place on the night of Qadr (Grand Night), and gradual revelation which took place during the 23 years of the propehthood of Prophet Muhammad (pbuh).

In any case, when the Quran was revealed in plain and detailed form, the Prophet (s) received the Book with these same words through revelation.  At the Ihkaam[7] stage which is the stage of ambiguity and undifferentiation, there is no word, letter or verse. This is like a pen filled with ink but when the inked pen begins to put the undifferentiated reality into words, it is the stage of differentiation and distinction. On the Grand Night, the things that constituted unity and absolute simplicity are separated from each other and revealed in the form of limits, forms and characteristics.[8]

It has been clear from the above that the ontological degrees of the descent of the Quran are: The stage of decisiveness, the instantaneous differentiation, the gradual differentiation. In fact, there are some exegetes of the Holy Quran who have another explanation in this regard. They say that in the first stage, the words from "b" of "Bismillah …." to "s" of "an-Nas" have been created by God and it is called "God's Speech". Then it was inscribed by pen in the Protected Tablet. The Quran says:

"بَلْ هُوَ قُرْآنٌ مَجِیدٌ فِی لَوْحٍ مَحْفُوظٍ".

Nay, this is a Glorious Qur'an, (Inscribed) in a Tablet Preserved![9]

At the third stage, the Quran was revealed in the world of lights. The Quran says:

"إِنَّهُ لَقُرْآنٌ کَرِیمٌ فِی کِتابٍ مَکْنُونٍ لا یَمَسُّهُ إِلَّا الْمُطَهَّرُونَ تَنْزِیلٌ مِنْ رَبِّ الْعالَمِینَ"

"That this is indeed a qur'an Most Honorable,* In Book well-guarded, * Which none shall touch but those who are clean:* A Revelation from the Lord of the Worlds."[10]

Thereupon the angle brought down the Quran on the night of Qadr in Baitul Ma'moor or the first heaven. Thereafter Gabriel brought down the Quran during the 23 years verse by verse, chapter by chapter as the Quran says:

: "وَ إِنَّهُ لَتَنْزِیلُ رَبِّ الْعالَمِینَ نَزَلَ بِهِ الرُّوحُ الْأَمِینُ عَلى‏ قَلْبِکَ لِتَکُونَ مِنَ الْمُنْذِرِینَ"‏.

"Verily this is a Revelation from the Lord of the Worlds: With it came down the spirit of Faith and Truth- To thy heart and mind, that thou mayest admonish."[11]

[1] - Al-Shu'ara: 193

[2] - Al-Ankabut: 48

[3] - Hud: 1, See: Dawar Panah, Abulfazl, Anwar al-Irfan fi Tafsir al-Qur'an, vol.1, pg. 13, Sadr Publications, Tehran, 1996, first edition, with little modification.

[4] - Al-Ankabut: 64

[5] - Banu Esfahani, Seyyeda Nusrat Amin, Makhzan al-Arefeen in the Exegesis of the Quran, vol.1, p. 15 – 17, Muslim Women's Movement, Tehran, 1982, with little modification.

[6] - فیها یُفْرَقُ کُلُّ أَمْرٍ حَکیمٍ؛ دخان In the (Night) is made distinct every affair of wisdom, [Al-Dukhan: 4]

[7] -" (This is) a Book, whose verses are made decisive, then are they made plain, from the Wise, All-aware." [Hud: 1]

[8] - In this regard, see: Mutahhari, Morteza, Understanding the Uniqueness of the Quran, vol.5, pg. 101 – 105; Al-Mizan (Farsi Translation), vol.20, pg. 559 – 569; Ibid. vol.18, pg. 196 onward.

[9] - Burooj, 21 and 22.

[10] - Waqia: 76 – 79.

[11] - Al-Shu'ara: 192 – 194. See: Tayyid Sayyed Abdul Hussein, Atyabul Bayan fi Tafsir al-Quran, vol.13, pg. 177; Ibid vol.1, pg. 68 – 70, Islam Publications, Tehran, 1999, second edition.

www.shafaqna.com/English