What is the meaning of “God has no material body and no eye can ever see him”?

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WE BELIEVE that God can never be seen by the physical eyes; because the object of seeing by the eyes, is a material body that has to have place, colour, form and direction. These are all the qualifications of the creatures, and not that of the creator. God is really far from that. Therefore the belief that one may physically see God, is a sort of polytheism, and going astray in this field.

“No vision can grasp Him, but He grasps all visions.” (The Holy Quran – S6: 103)

This is why when the Israelites objected, asking Moses to let them see God: he took them to the mount sinai, and as mentioned in HOLY QURAN:

“And when Moses came to a place appointed by us, (ON THE MOUNT SINAI) his lord addressed him; and Moses said, “o my lord! show thyself to me: (let me see you) that I may look upon You! Allah said, “By no means can you see me; but look upon the mountain, if it abides in its place, then you may see me.” When his lord manifested His glory on the mountain it turned into dust, and Moses fell down into a swoon. When he recovered his senses, he said, “Glory be to thee! To thee I return and I am the first one to believe in you.” (The Holy Quran – S7: 143)

And by such incidents it was proved that God can never be seen.
WE BELIEVE that our Islamic traditions denoting the observance of God, aim at seeing Him by the mind and by the heart, and not by the sense of vision of the eyes at all. In one of his sermons collected in the famous book: NAHJUL BALAGHA, Emam Ali says:

“Eyes cannot see Him, but He can be seen by the realities of faith”.

WE BELIEVE that the attributes of the creatures, such as: place, direction, material body, and physical observance should not be ascribed to God. If done so, it shall lead to polytheism, and remoteness from the true knowledge of HIM, who is above all, and nothing is similar to HIM.

Ref: Our Belief (a brief description of Islam: Shiite believe); Ayt. Makarem Shirazi; Translated by: Monir Shafi

In the 14th ayat of Surah Mominoon Allah calls Himself “The Best of the Creators”. Does it mean that there exist other Creators as well?

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From the aspect of Arabic language the root Khalq (creation) occurs in three meanings:
1. To evaluate or estimate something.
2. To transform a thing into something else. For example to make tools from iron.
3. To bring something from non-existence into existence. That is to bestow existence upon something that did not exist before.
Without any doubt the third meaning is special to the Almighty Allah, but the first and the second are applicable even to human beings. In the ayats of the Holy Quran the root Khalq is used in the first or the second meaning. For example it is mentioned regarding Isa ibn Maryam (‘a):

“and when you would create from clay the form of a bird, with My leave, and you would breathe into it and it would become a bird, with My leave;”[5:110]

Here it denotes changing one thing into another.
So according to the first and the second meanings there can be many creators who , by the way, are all the creatures of Allah and are all dependent on Him. So it is correct to state that He is the best of Creators.

Ref: Ayt. Makarim Shirazi and Ayt. Ja’far Subhani., Religious questions answered: Logic for Islamic rules, Published by: Ansariyan Publications Qum, The Islamic Republic of Iran

How atoms give us a lesson in Monotheism?

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Learning about atoms, which are among the most important scientific discussions today, this tiny thing gives us a glad and happy lesson in monotheism because the world of atoms call our attention to them in four areas.
1. The extraordinary sense of order. To date, more than 100 elements have been discovered beginning gradually with one electron and accepting up to over 100; this amazing order could never be born from an unaware or unintelligent factor.

2. Strong sense of balance. We know that two different electrons attract each other. Thus electrons which are negative and a nucleus which is positive should attract each other.
In addition, we also know that the encirclement of electrons around a nucleus brings a repulsive force into being (flight from the center). Thus the pull of this force draws electrons away from the atomic environment. The atom is separated and its attractive forces want to attract the electrons and destroy the atom.
It is here that one must see how accurately the force of ‘attraction’ and ‘repulsion’ have been systematically arranged in atoms so that neither do the electrons flee nor are they attracted, but are always in a state of balance, continuing their movement. is it possible that a blind and deaf nature bring this balance into being?

3. Each upon its own way: We have said that some atoms have a multiple number of electrons but not that all of the electrons move in one circuit, but rather, in multiple circuits and each electron in a determined distance, each within its own area, with great speed move like this for millions of years, without any contradiction arising between them. is it a simple issue to place all of these in a fixed circuit and movement with an unbelievable system of order?

4. The great energy of the atom: In order to understand the great strength of the atom, just consider that in 1945, an experimental atom bomb was set off in the wilderness. A very small atomic bomb was placed upon a metal stand. After the explosion, the metal melted and then set off steam and electricity and a frightful sound was heard. When scientists went to look for it, there was no sign of it.
In this same year, two small bombs like these were inhumanely exploded over Japan by the USA, one in the city of Nagasaki and the other in the city of Hiroshima. In the first city, 70,000 people were killed instantly and the same number were injured and in the second city, 30 to 40, 000 people were killed instantly and the same number were injured, making Japan unconditionally surrender the war with America.

Is it not sufficient to simply study the small atom for the human being to come to know the greatness of the Creator of the universe? It can then be said that there are as many reasons for the existence of God as there are atoms in the universe.

{و لو ان ما في الارض من شجرة اقلام و البحر يمده من بعده سبعة ابحر ما نفدت کلمات الله}
“And if all the trees on earth were pens and the ocean (were ink), with seven oceans behind it to add to its (supply) yet would not the words of God be exhausted” … (31:27)

Ref: Fifty Lessons of Principles of Belief for Youths; Ayt. Makarem Shirazi; Translated by: Bahador Shirazian; Published by: Ahlul Bayt World Assembly

Why cannot there be more than one eternal being (meaning that a number of eternal beings could exist together)?

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Every being in this world except – God Almighty – is dependent upon God in its initial phase of existence in addition to its continuance. The doctrine of Tawhid implicates a single being which is independent, needless and the cause of all creatures; for according to the law of cause and effect and the logical inadmissibility of circular argument (dowr) and infinite regress (tasalsul), every entity is required to have a cause before it finally concludes at a cause which is independent and needless. As a result, the existence of several eternal beings in the sense that each one of them could exist independently is impossible. However, according to the ayahs of Quran and ahadith, eternal beings – other than God – do exist but are completely dependent upon God.

The beings of this universe are divided into two kinds. On one side is the being that is reliant on its own essence and is free from need. This being is named the independent being that which is the wajib al-wujud. The other kinds of beings are those who in and of themselves have no independence whatsoever and are in need of another being other than themselves and are entitled as mumkin al-wujud. In other words, when we explore the essence of a mumkin al-wujud, in and of itself it is ontologically neutral to both existence and inexistence and in order to morph out of this form it needs a cause other than itself, as opposed to Wajib al-Wujud Almighty who’s existence is necessary and is free from need.

In order to explain who is the first being and cause of all causes one must note that without doubt the cause of all causes is Allah Almighty, hence the being that has been there from the beginning is the holy essence of Allah. According to the holy ayahs and reason, in addition to being azali (being there from the very beginning), he is, for the same reason, everlasting and eternal as well; because the being that can be the cause of all creatures must lack even the slightest deficiency. This is because the prerequisite of deficiency is need and a being in which is needy is itself an effect of a more complete being. In this case if we claim that wajib al-wujud isn’t eternal and will perish, we have accepted that it is an effect and this contradicts God’s essence.

Can another being other than God Almighty be azali and eternal?

According to what we see in the Quran and the ahadith, it has been unequivocally stated that mankind does not perish after death; he transfers from this mortal and temporary world to the everlasting world and is provided sustenance from his lord. [1]
Moreover, the term “khaledun (eternal)” has been stated in numerous sessions of the Quran, whether it has been used for those who are eternally in Hell [2] or those who eternally reside in the everlasting Heaven. [3]

Therefore, based on the explicit assertion of the Quran, for sure, there are other eternal beings along with God Almighty but the distinctive element between God’s eternality and other beings is the essence of these entities. The dhat or essence of one is in absolute need (it is need itself) and calls for a cause from outside of itself to grant it existence, while the other being is richness and abundance itself; this means that if mumkin al-wujud can live for eternity, it will never take an independent form cut off from everything else. The need and contingency to a cause constantly and continuously accompanies mumkin al-wujud and its form of eternality depends upon an independent essence which would be God Almighty.
God Almighty is free from need because he is wajib and the origin and cause of all creatures.

However the real question is does mumkin al-wujud need a cause after coming into existence – as its continuance – as well as in the time of its creation? In other words, why does wujub bil-ghayr (necessity obtained through another) invariably shadow mumkin al-wujud?

To respond to this question, we must first realize the criterion as to why effects (ma’loul) necessarily call for a cause (illah)? If we are able to prove that the criterion of neediness and dependence is an essential element instilled in the effect, we can, then, deduce that as long as a mumkin being exists, it carries this need with itself; considering that the dhati (essential element) of an entity never departs it. In response to this inquiry many arguments have been presented, and each one of them calls for a separate discussion in order to be stated, explained and reviewed. However, the most accurate viewpoint, which belongs to Mulla Sadra, is that the reason for the neediness and dependence of effects on causes is imkan and not the aspect of huduth (temporal creation). By proving this theory, the dependence on causes for continuance and sustenance (baqa’) will be proven as well. On the contrary, some believe huduth is the principle basis of the neediness of a cause. Meaning that the huduth of an effect is the reason why it has to have a cause, hence an eternal being must be essentially necessary (wajib bi-dhat). Given this presumption this group of philosophers has wrongly perceived that an effect solely needs a cause in its initial stage of existence, as opposed to needing it for its continuance; suggesting that there are eternal independent beings alongside God. [4]

Mulla Sadra expounds the criterion for the neediness upon a cause using two expositions. The first exposition revolves around imkan mahuwi (essential contingency). Imkan mahuwi entails that Imkan is the characteristic of the mahiya (quiddity) in respect to it being considered in and of itself, outside the domain of existence and inexistence (min haythu hiya hiya), for it is this sense that mahiya is neutral to existence and inexistence and imkan is characterized as the neutral relationship of mahiya to existence and inexistence.

The second exposition is based on imkan faqri (existential contingency). The interpretation of Imkan faqri or wujudi is that the identity and essence of the effect, by itself, is nothing but need and dependence on the cause. Thus, effects – whether they are temporally haadeth (temporal) or qadim (pre-existent) – are dependence itself, upon causes. The presumption of an effect without a cause is self-contradictory; [5] for if a mumkin is not needy, it is therefore free from need and independent while the truth of the matter is that the sole being that doesn’t require a cause is wajib al-wujud. As a result we inevitably end up with an entity that is both wajib and mumkin! This reasoning can adequately respond to those who believe huduth of the mumkin to be the criterion of neediness of causes. When they come across the argument of how this mumkin being continues in its existence they simply assert that it doesn’t have a cause. This is exactly where they have partnered two opposites and the partnership of two opposites is inadmissible; for it is incoherent to say that a mumkin does not plead for a cause, because if it can withstand existing, without a cause for even a moment, it must consequently be wajib, when at the same time we initially supposed it was mumkin.

Moreover, the existence of two eternal beings that are independent is also impossible; because this contradicts the oneness of wajib al-wujud that which, in turn, proves the tawhid of God. It has been established, in that context, that two wajib al-wujuds cannot exist together; for duality is characterized when on top of their similarities, the two entities possess differences as well. In other words, both wajib al-wujuds are combined of similarities and differences, making them a compound entity and consequently needy and wajib al-wujud cannot have neediness.

Therefore, when we establish “essential contingency” for a being, this quality (contingency) belongs to its wujud (existence). “Essential contingency” is completely identical to the need and contingency imbedded in the essence of the effect and need and contingency are dhati to a mumkin. When a quality is dhati to an entity it essentially cannot be separated and invariably accompanies it as long as the entity exists. As a result, as long as the effect exists its need and contingency upon a cause also exist. Now if we put this logical conclusion beside the ahadith that suggest the eternality of mankind, we can extract that beings other that God can be eternal but nevertheless completely depend on God Almighty.

[1]وَ لَا تحَسَبنَ الَّذِينَ قُتِلُواْ فىِ سَبِيلِ اللهِ أَمْوَاتَا بَلْ أَحْياءٌ عِندَ رَبِّهِمْ يرْزَقُون
Aal Imraan:169.
[2]وَ الَّذِينَ کَفَرُوا وَ کَذَّبُوا بِآياتِنا أُولئِکَ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ
Baqarah:39.
[3]وَ بَشِّرِ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ أَنَّ لَهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ کُلَّما رُزِقُوا مِنْها مِنْ ثَمَرَةٍ رِزْقاً قالُوا هذَا الَّذِي رُزِقْنا مِنْ قَبْلُ وَ أُتُوا بِهِ مُتَشابِهاً وَ لَهُمْ فِيها أَزْواجٌ مُطَهَّرَةٌ وَ هُمْ فِيها خالِدُونَ
Baqarah:25.
[4] Huduth means for the necessity of existence to come to an entity after it lacked it, or for the necessity of its inexistence to come after it bore it. Necessity is the criterion for needlessness of a cause, not the criterion for need. Therefore, huduth cannot be seen as the criterion for need of a cause, neither the whole criterion nor part of it nor a condition of it. As a result, the criterion for a mumkin al-wujud to be in need of a cause, is imkan (i.e., contingency). The reason being is that for an entity to have imkan means for it not to have the necessity of existence or the necessity of inexistence. In other words, only something that isn’t necessity or something inseparable from necessity and since huduth is inseparable from necessity of existence or inexistence, it cannot be the criterion for the need of a mumkin entity for a cause, but since imkan is the lack of necessity of existence or inexistence, it can be the criterion for such. Rabbani Golpaygani, Ali, Idhaah al-Hikmah fi Sharh Bidayah al-Hikmah, p. 193, The International Center for Islamic Studies, Qom.
[5] Rabbani Golpaygani, Ibid, p. 195.

Does Darwin’s evolution theory contradict religious propositions?

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There are two theories among biologists regarding the creation of the living beings including plants and animals.
A) Transformism: The doctrine that living organisms have evolved from previously existing forms of unicellular beings that existed in oceans or in the mud deep underwater. This change is also called mutation. That is to say lifeless beings were put to special condition which led to emergence of living organisms. These living organisms gradually evolved and changed from one form of animal into another. The most perfect of the instance of evolution are the present human beings who emerged out of monkeys or animals that resembled monkeys.
B) Fixism: The theory that the species alive today were identical to those of the past and that evolution does not happen. According to fixism, no species turned into a variant form of animals. Naturally, human beings had an independent existence ever since it was created.[1]
Darwin’s evolution theory has been one of the most controversial and very much debated topics in late centuries with some opposing it and others favoring it. In addition to separate books written for and against the theory, some others have also touched this subject on various occasions.
Among Muslim scholars who have discussed this subject is the author of Tafsir al-Manar and Maraghi etc. who subscribe to the theory and seems to be so much influenced by it that he considers it to be one of the divine traditions. He has even tried to interpret some verses in such a way as to signify evolution. He has assumed it as being one of the innovative views of the Quran rather than Darwin’s initiative.[2]

Origin of evolution

Natural scholars such as Lamarck, Darwin and their followers consider evolution to be a natural requirement, struggle for survival, adaptation to the environment and survival of the fittest. They have concluded that these factors have led to variation of the forms and physical features of the animals. The capable is perfected and the incapable is doomed to destruction. Since these animals have started their motion and perfection from need and struggle, therefore they were able to make a choice and to adapt to the environment.[3]

Proponents’ arguments

The arguments put forth by proponents of evolution can be easily summed up in three parts:

1. Arguments they have brought forth from paleontology (study of fossils) i.e. the petrified skeletons of living things in the past. They believe that the study of various layers of earth show that living beings have changed from simpler forms into more perfect and complex ones. The evolution theory is the only way to interpret this variation and difference of the fossils.

2. There are evidences gathered from “comparative anatomy” which shows a lot of resemblances between the bones and skeletons of animals. These bones and structures, when compared with one another, show that they have been taken from the same origin.

3. There are evidences which they have obtained from embryology and they believe that if the animals are put together whilst they are in the embryonic state, then we will come to know that the embryos are, when they are mother’s uterus or in eggs, very similar to one another before evolution. This is also affirming that all of them are derived from the same origin.

Answers given by proponents of fixism

The fixists or those, who believe that the species alive today were identical to those of the past, have given a general answer to all the arguments and that is, none of those arguments are convincing. In fact, we cannot deny the fact that these three evidences justify the possibility of evolution as a mere “probability” but the evidences are never assuring.In other words, to prove the evolution theory and turn it from a mere theory into a scientific and decisive law, there is a need for rational proof or else the theory must be proved through experiments and sense and there is not a third way.
However, there is no room for any rational and philosophical reasons to be presented here in connection with evolution, not to mention the fact that experiment does not have access to things which existed millions of years ago. What we feel through the senses and experimentation are superficial changes which take place as “mutations” in animals and plants. For example, a sheep is born to a generation of sheep whose wool is quite different from the wool of ordinary sheep i.e. its wool is more delicate and softer. That change is the cause of the birth of a generation of sheep called “Merinos Sheep”. That is because of the wool.
Perhaps, some animals have different eye colors or finger or skin and the likes due to mutation but no one has seen mutation in a metamorphic way in the sense that substantial change may have occurred with the main organs of animal or that a species may have ended up becoming a completely variant form of animal.
Therefore, we can simply guess that the accumulation of mutations might one day lead to a metamorphic change and result in a variant form such as a reptile becoming a bird but this is never a decisive guess and it is only a conjecture because we have never encountered such mutations in the concrete external world.
We conclude from the foregoing explanation that transformists cannot take this theory farther than a simple theory. It is for the same reason that those discussing this issue continues to term it as a theory, not as an established law or principle.[4]

It appears from the outward meaning of the verses of the Quran about creation of Adam that he was first made of mud. After completion of his body, soul was blown into it whereupon all angels except Iblis prostrated themselves in front of him. The Quran’s explanation in this regard shows that there had not been other genre or kinds of animals in between the creation of man and his present form. [5]
For further information in this regard, refer to the following books:
1. Makarem Shirazi, Naser, Tafsir Numunah.
2. Taleqani, Sayyid Mahmood, Pertowi az Quran.
3. Tusi, Muhammad bin Hasan, Al-Tebyan fi Tafsir al-Qur’an (Introduction to the Book).
4. Najafi Khomeini, Muhammad Jawad, Tafsir Asaan.
5. Fazlullah, Sayyid Muhammad Hussein, Tafsir min Wahy al-Qur’an
6. Behzad, Mahmoud, Darwinism.
7. Makarem Shirazi, Naser, Akharin Farziyah Takamul (The Last Theory of Evolution).
8. Musavi Sabzevari, Sayyid Abdul A’laa, Mawahib al-Rahman fi Tafsir al-Qur’an.
9. Najafi, Muhammad Reza, A Criticisms of Darwin’s Philosophy (Arabic).
10. Balaghi Najafi, Muhammad, Alaa al-Rahman fi Tafsir al-Qur’an.

Footnotes:
[1] Adapted from index No.731 (site: 911).
[2] See: Al-Manar and Maraghi, under verse 251, Surah al-Baqarah.
[3] Taleqani, Sayyid Mahmood, Pertowi az Quran, vol.1, p. 35, Shirkat Sahami Intishar (Stock Company Publications), Tehran, 1362 (Persian calendar).
[4] Tafsir Numuneh, vol.11, p. 84 -90.
[5] Adapted from index 731 (site: 911).

Will there be a new life in the world after the Day of Judgment or will the world be destroyed completely?

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It is gathered from the evidences and proofs in the verses of the Quran that the Day of Judgment is in fact not the continuation of this world. This world shall turn into a mess completely because great explosions and horrific quakes will destroy everything. Thereupon, the world will emerge with a new design on the mess and ruins of this world. According to the same evidences, the resurrection of human beings shall take place in that new world.
Nonetheless, it has been reported in the traditions that God, the Almighty, will create a new world after the destruction of this world and following the Day of Judgment when the people of Paradise will settle in Paradise and the People of Hell in Hell. Then, God shall create a world which will be different from the present world and creatures.

An answer to this question depends squarely on an appropriate understanding of the Day of Judgment, resurrection and its signs. We will therefore elaborate on some of the signs of the Day of Judgment and then an answer will follow to the foregoing question:

First: What is inferred from the verses of the Holy Quran is that the world ends with the arrival of the Day of Judgment and that a new world will come into being after the day of Resurrection. 1 The Holy Quran has made mention of some signs which we shall mention under three categories:

A) Incidents which take place before the end of the world: One of the pre-resurrection signs is the coming of the last Messenger. Another sign of the end of this period is a smoke that will appear in the sky. The Quran says:

Then watch thou for the Day that the sky will bring forth a kind of smoke (or mist) plainly visible.” 2

It is narrated that a companion of the Holy Prophet (s.a) asked him, “What is this smoke?” The Holy Prophet (s.a) recited the above verse and then said:

This is such a smoke that will envelope the entire world from east to west, and it will remain for 40 days and 40 nights. A believer will experience the uneasiness of cold (like hay fever), whereas the smoke will come out of the nose, ears and rear of a disbeliever”. 3

B) Incidents which take place on the verge of the end of the world:

1. The mountains will be crushed following a few other incidents. They will be shaken by quakes, 4 lifted up 5 and then they will be moved 6 and crushed at one stroke 7. Then they will turn into a heap of 8 sands and then they turn into dust and disperse. 9

2. The seas will become turbulent and will explode. The Quran says:

And when the seas are made to flow forth.” 10 “When the oceans boil over with a swell.” 11

3. Devastating quakes: On the Day of Judgment, an ear-shattering sound will follow the sounding of the trumpet, and an unequalled tremor will rock Earth. Massive mountains, trees -in fact every place on Earth- will begin to rock at the same time. People will panic and be gripped by great fear. The most fear-inspiring aspect is that no one can escape it or find any sort of refuge, for this tremor is not like the ones with which we are familiar; rather, this tremor will continue until Earth has been flattened:

Mankind, heed your Lord! The quaking of the Hour is a terrible thing.” 12

4. On the Day of Judgment, the Sun and the Moon, the Earth’s two sources of light, will be darkened one after the other:

When the sun (with its spacious light) is folded up; When the stars fall, losing their luster.” 13

5. The sky and other planets are rent asunder:

When the heaven is split asunder.” 14

6. The incidents which will be created at the start of the Day of Judgment and resurrection: The last stage of the Judgment Day involve incidents which take place following the two preceding stages:

On the day when the earth shall be changed into a different earth, and the heavens (as well), and they shall come forth before Allah, the One, the Supreme.” 15 , 16

It can be concluded from the above that the Day of Judgment is not the continuation of this world. This world shall turn into a mess completely because great explosions and horrific quakes will destroy everything. Thereupon, the world will emerge with a new design on the mess and ruins of this world. The resurrection of human beings shall take place in that new world. 17

Second: There are also other evidences in the Quran which somehow substantiate the temporariness of this world. For example, the Holy Quran says:

We created not the heavens and the earth and all between them but for just ends, and for a Term Appointed.” 18

That appointed day or term is the Day of Judgment when the skies and the earth are folded up and the earth will go through a metamorphic change. Not only the earth but also the sun, moon and other planets will not be in this system for ever. Their movement and the system in which they operate are for a temporary period of time. When the appointed time expires, then they will be overthrown and rent asunder. 19

Scientific predictions made about the world and the existing system also accord, to a great extent, with the revelation and religious underpinnings. If there is a view opposing the revelation, it is, according to us, nothing but a conjecture which is soon or late perfected or modified by other scholars and drawn closer and nearer to the realities of the Quran. 20

Third: As for whether or not God will create a new creature following the Day of Resurrection and upon people’s going to Paradise and Hell, it is a question which has been touched by some traditions:

Jabir bin Yazeed says that he asked Imam Baqir, peace be upon him, about this verse:

“Were We then weary with the first Creation, that they should be in confused doubt about a new Creation?” 21

He (Imam al-Baqir) said:

O Jabir, the explanation of that verse is that when Allah, the Exalted, will destroy this creation and this world, and doom people to living in paradise and in hell then Allah, the Sublime, will create a new cosmos from the beginning, and will create a new creature without male or female that will worship Him and accept the oneness of Him. Further, He will create a new earth without this earth for that creature, which will carry the burden of it. And He will create a new sky/heaven other than this sky that will spread its shadow on them.
Perhaps you think God has created only one universe and you think God has not created any man except you. Yes by Allah, the Sublime, who has created thousands of universes and thousands of Adams, you are in the last of the worlds and you are the last descendants of those Adams” 22

Late Allamah Muhammad Hussein Tabatabai (may his soul rest in peace) quote this meaning and considers it as one of the possible (not the only) meanings of this verse. 23

Therefore, this world with its sky and earth will be overthrown after the Day of Judgment. And if a world is also created, it will have different features and would be beyond our imagination and perception.

For further information, see the following indexes:
1. The Nature of the Relationship of Action with Temporal Incidents, question 2229 (site: 2525)
2. The Age of Mankind, 637 (site: 701).
3. The creation of Adam and the Findings of Scientists, 2999 (site: 3297)

[1] Makarem Shirazi, Naser, Payam-e Qur’an (The Message of the Quran), vol.6, p. 21, Amirul Momeneen School Publications, 1374 (1995).
[2] Dukhan, 10
[3] Payam-e Qur’an (The Message of the Quran), vol.6, p. 27, Amirul Momeneen School Publications, 1374 (1995)
[4] Al-Muzzammil, 14
[5] Al-Haqqah, 14
[6] Tur, 10
[7] Al-Haqqah, 14
[8] Al-Muzzammil, 14
[9] Al-Waqeah, 5 and 6.
[10] Al-Infitar, 3
[11] Al-Takwir, 6.
[12] Al-Hajj, 1.
[13] Al-Takwir, 1 and 2.
[14] Al-Inshiqaq, 1.
[15] Ibrahim, 48
[16] See: question 1946 on our website.
[17] Makarem Shirazi, Naser, Payam-e Qur’an (The Message of the Quran), vol.6, p. 40
[18] Al-Ahqaf, 3.
[19] Qira’ati, Mohsen, Resurrection, p. 200, Jame’ah Islamic Modarresin Publications, Qom, 3rd edition.
[20] Ibid, p. 201.
[21] Quran, Qaf 50, 15
أَ فَعَيِينا بِالْخَلْقِ الْأَوَّلِ بَلْ هُمْ فِي لَبْسٍ مِنْ خَلْقٍ جَدِيد
[22] Faiz Kashani, Tafsir al-Saafir, vol.5, p. 60, Tehran, Sadr, 1415 A.H.
[23] Tabatabai, Muhammad Hussein, translation by Muhammad Baqir Musavi Hamedani, vol.18, p. 534, Jame’ah Modarresin Publications, Qom, 1374 (1995).
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What is Shirk?

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Literally, shirk means to allocate; technically, in Quranic terminology, shirk – in contrast to hanif – signifies the process of allocating someone/thing as the Almighty Allah’s partner or equal. Hanif means being inclined towards righteousness and moderation; hence, the term has been coined onto those who have disassociated themselves from shirk, abiding by pure tawhid. Shirk may be broadly classified into (a) shirk relating to beliefs (‘doctrinal’ shirk) and (b) shirk relating to acts of worship/obedience (‘submissive’ shirk). Doctrinal shirk may be divided into:

(i) ‘divine’ shirk: believing in an existent, other than Allah, who independently beholds all divine attributes
(ii) ‘creationist’ shirk: believing that the universe has more than one origin and more than one independent creator
(iii) ‘sovereign’ shirk: believing that the universe is managed by more than one independent Lord

Submissive shirk is categorized into overt and covert divisions. All divisions of shirk are deemed aberrant, before Allah, and are regarded as a great injustice to the Almighty. Today, one observes some sects abusing the concept of shirk in order to fault the beliefs of others; whenever they fall short of demonstrating proof, they accuse others of shirk. Such behaviour is entirely un-Islamic, immoral and improper. Nevertheless, Islamic scholars have, indeed, replied to all their deviating thoughts and accusing outbursts.

The word itself, Shirk, means to give a portion or share, or the involvement of two partners 1. The Quranic term has been used in face of “Hanif” (orthodox Muslim), and what is meant by shirk is – to associate a partner or an equal for God (Exalted be his praise). The term Hanif means to have inclination towards truth and righteousness from misguidance. And since the followers of Towhid wholly oppose the idea of shirk and instead are inclined towards this fundamental principal [of Towhid], they are called Hanif. And this is why one of the meanings of Hanif is “straight” and “clear”. 2

In the generous Quran, Allah The Most High has said to the Prophet:

Say, “Indeed, my Lord has guided me to a straight path – a correct religion – the way of Abraham, inclining toward truth (hanif). And he was not among those who associated others with Allah.”3

God has also stated:

Dedicate yourself to the religion as a Hanif, and never be one of the polytheist.” 4

Hence from a Quranic standpoint; in religion shirk is the opposite of Hanif, and in order to recognize shirk one must recognize Hanif, identifying an entity by its contrary, meaning that one can distinguish something by distinguishing its opposite. In brief, it can be said that shirk is the opposite of Towhid, and just like Towhid has different types, so does shirk. In a general categorization, shirk can be divided into two types: shirk in ‘Amal’ or actions (such as; obedience and worship), and shirk in ‘Aqideh’ (belief). Shirk in belief is divided into three parts:

Shirk in Deity: Believing in an existence other than God, which independently has all of the divine qualities. Such a belief will be the cause of kufr 5 , which is why Allah states in the Generous Quran:

They are certainly faithless who say, ‘Allah is the Messiah, son of Mary.’ Say, ‘Who can avail anything against Allah should He wish to destroy the Messiah, son of Mary and this mother and everyone upon the earth?’ To Allah belong the kingdom of the heavens and the earth and whatever is between them. He creates whatever He wishes and Allah has power over all things.” 6

Shirk in Creatorship: Believing in two independent origins and creators for the world in such a way that they control creation and modifications made to creation. Like the Mazdakians (Zoroasters) who believe in two originators, one of good “Yazdan” (God), and one of evil “Ahruman” (the devil). Shirk in Lordship: To believe that there are multiple lords and that God is the Lord of lords. Meaning that managing the affairs of the world has been delegated to each of the independent and individual lords. Just like the polytheist of Hazrat Ibrahim’s (Peace be upon him) time who practiced this type of shirk. A group of them recognized the stars as the governor of the world and a group of others recognized the moon and another group the sun.

Shirk in stage of “Amal” (action): This is known as “shirk in worship and obedience”, Meaning that a person’s humility and humbleness arises from belief in the deity, creatorship or Lordship of those whom he respects and has humility and humbleness for. These are the criterion and standards of shirk as it has been mentioned in the Holy Quran. However, there are some people who make up standards and criteria for shirk, and then commence to accuse other Muslims of practicing polytheism. These views that some have taken it upon themselves to gather have no type of credibility, as their criteria contradicts the ayats of the Holy Quran, the Seereh (Way and life) of the dear Prophet of Islam (Peace be upon him), and his successors (The Twelve Saint Imams).

Here we will mention some of the ‘made-up’ standards for shirk:

Believing in a super naturalistic sovereignty for other than Allah; they say: If someone were to implore the Prophet or any of the Allah’s Saints for assistance, and if he believes that they can hear this supplication or have knowledge of his situation or are able to grant what he needs, then this is an eminent type of shirk.” 7

Requesting a need from the deceased. They have said that: Requesting things from the deceased, seeking their help, and favouring the deceased are all types of shirk, and these are the principals and basis for polytheism.” 8

Dua and imploration are types of worship; they say that: Worship is only for Allah and Dua is a type of worship; therefore asking for something from other than Allah is also shirk.” 9

Visitation of tombs or graves is shirk. Seeking blessing and sacring through the effects of the prophets and righteous persons is shirk.

Celebrating the birthday of the prophet is shirk.

Building a dome above a grave is shirk.

These made-up standards and beliefs can be broken into two parts:

One part of these actions and standards are called polytheist actions, because they recognize them as being shirk in belief. In rebuttal to this part of their beliefs, it can be said that if believing in super naturalistic sovereignty, believing in intercession, and believing in granting of needs, etc. is such that all of these matters are related to Allah, and all that anyone has is from Allah, The Most High, then this is not shirk, because no type of sovereignty other than that of Allah’s has been taken into consideration. In the definition of shirk in Deity, shirk in Lordship and shirk in Creation, we said that these various types of shirk take place when one believes that someone other than Allah independently has the [divine] attributes of glory and perfection or can be an independent creator or can independently manage the affairs of this world. However, if one’s power or authority was dependent upon Allah, then that would no longer be shirk. We and all other Muslims that request needs from the Noble Prophet and his successors and or that believe that they have mystical strengths, also believe that this position and status has been bestowed upon them from The One Lord, The Most High. Considering this description can we still call this shirk?

As for the other section of actions that they regard as shirk; this is because they recognize these actions as being a kind of worship; i.e. Celebrating the birth of the Prophet (pbuh), Building a dome or cupola over a grave or kissing a shrine. Worship has certain mannerisms, and those mannerisms are specific to Allah. Worship denoted by humbleness and humility which comes from one’s belief in Deity, Creatorship or Lordship. However, if humility and humbles did not arise from such beliefs then by no means will that be ‘worship’. This is why in Sura Yusuf, Allah does not recognize the prostration that Prophet Yusuf’s brothers made before him as shirk, for the reason that they never had a belief of Deity, Creatorship or Lordship towards Hazrat Yusuf (Peace be upon him). Fortunately, scholars of Islam and other conscious scholars have given rebuttals to all of these cases and fabricated principles. For more information you can make reference to “Quranic Discussions in Towhid and Shirk”, written by Dr. Allama Jafar Subhani.

[1]- Majma’ul Bahrain – Vol.5, Pg.274; Al-Ain – Vol.5, Pg.293
[2-The word ‘Hanif’ comes from the word ‘Hanafa’ meaning – inclination towards truth and righteousness form misguidance. However ‘Hanafa’ actually means -inclination from truth to falsehood. Since the followers of pure Towhid, have turned away from that misguidance and have embraced this basic principal (Towhid) then they are called ‘Hanif’. This is also why one of the meanings of Hanif is straight and clear.
[3]- Sura An’aam -Verse 161
[4]- Sura Yunus – Verse 105
[5]- It is necessary to mention that all of these different types of shirk cause kufr. What is meant by kufr here is more general that what legal authorities and theologians recognize as kufr.
[6]- Sura Ma’edeh – Verse 17
[7]-Collection of the Fatwas of Ibn Baz – Vol.2, Pg.552
[8]- Fathul Majid – Pg.68
[9]- Arrad Ala Rafezah – According to the Shia narration – Ali Asghar Rezwani – Pg.135 – 143

How old will you be in heaven/hell?

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The change in appearance and outer features as one ages are related to this world, but this isn’t the case for the hereafter, especially heaven; people don’t have different appearances and faces there. For example, it is not so that some will be children, some will be middle aged, and some old. Even if we believe that the world to come is a material one, still, age, the way we see and perceive it in this world, will not be a factor. What can be concluded from narrations in this regard, is that those entering Paradise will be young and beautiful:

يدخلون الجنة شبابا منورين و قال إن أهل الجنة جرد مرد مکحلون 1
Those entering Paradise will enter as young illuminating beautiful youth.

In put it in other terms, they will always be in the best form and state, this joy not being hindered the least by the passing of time.

In the Quran, when it speaks of the pure heavenly spouses, it says that those in heaven will have spouses who only look to their husbands and are of like age and young:

2 {وَ عِنْدَهُمْ قاصِراتُ الطَّرْفِ أَتْرابٌ}
With companions of modest look, the same in age, by their side.

In this verse, atrāb means being of the same age and is one of the attributes of heavenly women in respect to their husbands; being of the same age increases attractiveness among couples. Atrāb can also be an attribute of the women among themselves, in other words, the verse can also mean that all the women therein have the same age. 3 None of these women will be subject to old age; they are neither children nor old and feeble. 4

[1] Ibn Shahr Ashub, Manaqib Aal Abi Talib, vol. 1, p. 148, Allamah Publications Press, Qum, 2000.
[2] Quran, Surah Sad. 52
[3] Makarem Shirazi, Tafsir Nemouneh, vol. 19, p. 317, Daar al-Kutub al-Islamiyyah, Tehran, first edition, 1995; Suyuti, Jalal al-Din, al-Durr al-Manthur fi Tafsir al-Ma’thur, vol. 5, p. 318, Ayatullah Mar’ashi Najafi Library, Qum, 1404 AH.
[4] Ibn Ajibah, Ahmad bin Muhammad, al-Bahr al-Madid fi Tafsir al-Quran al-Majid, researched by Qurashi Raslan, Ahmad Abdullah, vol. 5, p. 36, Published by Zaki, Hasan Abbas, Cairo, 1419 AH; Tafsir al-Saafi, Fayd Kashani, Mulla Muhsin, Tafsir al-Saafi, researched by A’lami, Husein, vol. 4, p. 306, al-Sadr Press, second edition, Tehran, 1415 AH.

When the Day of Resurrection comes and human beings go to Paradise and Hell, does death still exist?

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In the greater resurrection which is a world next to the intermediate world, all human beings from the first to the last are gathered and enter a new phase of living; they receive the rewards for their deeds and actions in the worldly life. 1

The Quran, traditions and rational arguments agree that there is no death after the Day of Judgment occurs and human beings go to Paradise and Hell. We shall now mention a few of those verses:

The Holy Quran uses as many as seventy names to make a reference to the Day of Judgment. Each name refers to a particular attribute or feature. For example, the “Day of Resurrection” used in the Quran refers to the fact that all human beings and existents are resurrected on this Day. Since this day is eternal and there is no death in it, it is called the Day of Eternal Life (yawm al-kholud) 2. This name has been mentioned in the holy chapter Qaf. 3

In addition, the Quran names the people of Paradise and Hell more than seventy times describing them as immortal. We mention two verses of the Quran as examples:

Yes, whoever earns evil and his sin has encompassed him, those are the companions of the Fire; they will abide therein eternally. 4

But those who have faith and work righteousness, they are companions of the Garden: Therein shall they abide (Forever).” 5

It has also been stated in the traditions that there is no death in the hereafter. For example, Allamah Baqir Majlisi mentions different traditions in the eighth volume of his Behar al-Anwar (chapter 26). In one of the traditions narrated by him in this book, it has been said that death is beheaded in front of the people of Paradise and Hell like a sheep. The Prophet has been reported as having said:

“When God takes the people of Paradise to Paradise and the people of Hell to Hell, death is brought to them and decapitated like a sheep in front of them. There and then a harbinger calls out: There is no death on the Day of Judgment; life in the hereafter is characterized by immortality and perpetuity. 7

Rationally, man’s soul is abstract and every abstract thing is immortal. Therefore, there is no death in the hereafter and human beings do not die after they go to Paradise or Hell.
Some of the arguments presented by Muslim philosophers and theologians on the immateriality of the soul are as under:

1. The soul perceives the general concepts or generalities. Generality is abstract, so is its perceiver.

2. The soul has power over matters which the bodily things have no power over. For example, the soul can imagine infinite things but the body cannot.

3. When we see that all those things which are perceived by our senses are perceived by one thing, it stands to reason that the soul is abstract. That is because the senses do not know anything about one another’s perceptions. For example, the eye sees the whiteness of an object like cubic sugar but it does not know that it is sweet. Or we put something which we have not seen in out mouth; we feel its taste on our tongues but we do not see its color. It is therefore clear that there is an abstract general thing in us which perceives all these varied things.

4. The physical powers get worn out and start malfunctioning over time but the soul is not as such. That is because too much intellection further strengthens it. The soul is therefore not from the category of the body; it is abstract. 8

5. Another reason for the abstractness of the soul is oneness or unity of the personality. The body is susceptible to changes but there is one thing that never accepts any changes and that is what we call “soul”. The soul does not change with the change of matter; that is because it is abstract. 9

There are some people who do not believe in the immateriality of the soul saying that it is physical and the same as the brain. However, their arguments substantiate only that the brain cells are somehow linked with the perception not that the brain perceives the general and universal concepts.

Therefore, the immortality of the soul is closely linked with the independence and abstractness of the soul because if it is abstract, it can still exist after death.
The arguments concerning the immortality of abstract things are presented in philosophy. For further information in this regard, you should refer to philosophy books.

[1] The Intermediate World is personal in the sense that every human enters the intermediate world after death. As for the greater resurrection, it is relates to the entire human beings who are resurrected collectively at once. See: Worldview, by ShahidMutahhari, under the title Resurrection, p. 31.
[2] MakaremShirazi, The Message of the Quran, “Resurrection”, vol.5, p. 58.
[3] “Enter ye therein in Peace and Security; this is a Day of Eternal Life!” [Qaf (letter Qaf), 34]
[4] Al-Baqarah, 81
[5] Al-Baqarah, 82
[6] See: Behar al-Anwar, vol.8, pp.344 and 345. The full Arabic tradition is as under:
وَ رَوَى مُسْلِمٌ فِي الصَّحِيحِ بِالْإِسْنَادِ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللهِ (ص) إِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ وَ أَهْلُ النَّارِ النَّارَ قِيلَ يَا أَهْلَ الْجَنَّةِ فَيُشْرِفُونَ وَ يَنْظُرُونَ وَ قِيلَ يَا أَهْلَ النَّارِ فَيُشْرِفُونَ وَ يَنْظُرُونَ فَيُجَاءُ بِالْمَوْتِ کَأَنَّهُ کَبْشٌ أَمْلَحُ فَيُقَالُ لَهُمْ تَعْرِفُونَ الْمَوْتَ فَيَقُولُونَ هُوَ هَذَا وَ کُلٌّ قَدْ عَرَفَهُ قَالَ فَيُقَدَّمُ وَ يُذْبَحُ ثُمَّ يُقَالُ يَا أَهْلَ الْجَنَّةِ خُلُودٌ فَلَا مَوْتَ وَ يَا أَهْلَ النَّارِ خُلُودٌ فَلَا مَوْتَ قَالَ وَ ذَلِکَ قَوْلُهُ وَ أَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ الْآيَة
[7] It should be noted that one who goes to Hell does not always remain there. In fact, eternal life in Hell is for a specific group of people.
[8] AllamahShe’rani, translation of Sharh al-Itiqad, p. 242 – 262.
[9] MakaremShirazi, The Message of the Quran: Resurrection, vol.5, p. 287.

Are Heaven and Hell just myths or realities?

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From the perspective of Islam, which is the most complete religion, resurrection is one of the fundamentals of religion and believing in it is one of the conditions of being a Muslim.
There are many ways to understand about the true essence of heaven and hell and the necessity of their existence. In order to have a better understanding of the Issue we will explain some of these ways:

First: Allah’s justice

Allah has created human beings with free will in order to have a choice in following the right wrong or path. We also believe that not everyone gets their reward or punishment entirely and the way they should in this world. Therefore if there was no world after this world for people to see the complete outcomes of their deeds, this would contradict Allah’s Justice. Needless to say that Allah does not do any act without using his wisdom. Since this world does not have the potential to pay the whole reward for good and whole punishment for bad, there should be a day that everyone will be rewarded or punished for their deeds entirely.

Second: Allah’s wisdom and mercy

The wisdom of Allah also calls for a life in the hereafter for all humans. Because Allah does not do any aimless actions, the reason behind the creation of human beings is for humans to reach their spiritual perfection through their free will and this is not reachable without the existence of another world.

Third: The Fetrah (Human nature) and its desire for an everlasting life

There is an indisputable desire in all humans to be everlasting and fulfilling this desire is only possible in a world other than the one we live in.
All discussion about resurrection ultimately comes down to there being a heaven and hell. Heaven is the center of all grace and spiritual and physical blessings, while Hell is the center of deprivation and hardship, the place where Satan and his followers will be punished in. According to Quranic verses and ahadith, heaven and hell are two certain realities and those who doubt in there existence (of course after hearing the appropriate reasoning that proves them) or think of them as mere myths will soon confront the truth about them (in the hereafter).
Not only heaven and hell are two shaking realities that will be seen in the hereafter, but moreover their existence even at this moment has been proven through logical reasoning and Islamic tradition.