Question

Has the cosmos always proceeded on a path toward perfection? According to the science of physics, the first atom, a hydrogen atom, was born around 10 billion years ago. Before that point, the world was a maelstrom of gas-like material. The elements of the cosmos grew progressively more complex and denseuntil galaxies were formed, one of which included the solar system, which Earth inhabited. Earth has itself undergone four stages: solidification, emergence of life, evolution of life-forms, and the advent of the human being.

Answer

The verses cited in answer to the previous question also hold the answer to this question. The world has had and will have, as long as it exists, a special trajectory and a certain order, directing it on its path of perfection toward its determined end.
However, the assumed figure of cosmic life cannot be accurate, for the phenomenon of time is a continuous quantity that is a concomitant of motion. Thus, every motion has its own distinct time. The conventional time we, the occupants of Earth, are familiar with, is measured by the length of day and night, for it is a unit noticeable by all people, and as such we measure according to this unit our particular events.
Priority and posteriority are categories relevant, only, when the parts of one extension of time are measured in relation to each other and as such are not applicable to events beyond that particular extension of time. Therefore, to measure the life of the world in relation to the cyclic motion of Earth is inaccurate.
Immutable Laws

Question

Does change and evolution in this world follow certain immutable principles? Or are the principles themselves also subject to change?

Answer

From the Qur’anic point of view, the order that rules the cosmos and the laws that the elements of creation follow spring from the immutable and universal Divine Norm:
“…You will never find any change in God’s Norm, and you will never find any revision in God’s Norm.” Surah Fatir 35:43.
“Indeed my Lord is on a straight path.” Surah Hud 11:56.
Stages of Cosmic Perfection and the New Laws They Require

Question

Does each new stage of cosmic evolution institute new laws that did not exist previously (such as laws pertaining to chemical substances that came into existence after the appearance of compound matter or laws pertaining to life-forms that came into existence after the appearance of life)?

Answer

Of course, with every new development new laws emerge that previously had no application. This, however, does not violate the governing Divine Norm, as God Himself asserts in His Book:
“For any sign that We abrogate or remove from memories, We bring another which is better than it, or similar to it…” Surah al-Baqarah 2:106.
And regarding the expansion of the world He says,
“We have built the sky with might, and indeed it is We who are its expanders.” Surah al-Dhariyat 51:47.
The Agent of Perfection in the World

Question

Is conflict the agent responsible for development in the world, encompassing the tiny atom and the complex human life alike?

Answer

What can be deduced from Qur’anic verses that describe the creation of things is that the agent of development, which permeates all things from the tiny atom to the complex human being, is the natural and inherent progressive motion of each creature. Regarding human creation, for instance, the Qur’an explains:
“[God…] perfected everything that He created, and commenced man’s creation from clay. Then He made his progeny from an extract of a base fluid. Then He proportioned him and breathed into him of His Spirit, and made for you the hearing, the sight, and the hearts…”(Surah al-Sajdah 32:7-9).
There are numerous verses in the Qur’an that touch on the topic of development in relation to human beings and other creatures. And in a number of verses the ultimate end of this trajectory is identified as meeting God, the Exalted:
“O man! You are laboring toward you Lord laboriously, and you will encounter Him.” Surah al-Inshiqaq 84:6.
“To God belongs the kingdom of the heavens and the earth, and toward God is the destination.” Surah al-Nur 24:42
The Qur’an further asserts that the origin of existence is God, and it is to Him that all creatures return in perfection:
“God originates the creation, then He will bring it back, then you will be brought back to Him.” Surah al-Rum 30:11
Human Societies and the Rhythm of Perfection

Question

What are the main factors responsible for the progress of human societies?

Answer

From the Islamic viewpoint, the human being is an immortal creature, not extinguished by death. His eternal felicity, which is his existential perfection, rests on faith and righteous conduct. These two constitute his true growth and spiritual advancement:
“Indeed man is at a loss, except those who have faith and do righteous deeds…” Surah al-‘Asr 103:2-3
In other words, it is the acknowledgment of the true beliefs (which elevates one nearer to God) and the performance of righteous deeds (which fortifies one’s beliefs) that are the main factors of human progress:
“…To Him ascends the good word, and righteous conduct elevates it…” Surah Fatir 35:10
An Argument for the Temporality (That is, Creation in Time) of the World

Question

One of the Imams was once asked, “What proof is there for the contingency of the world?” The Imam replied, “Behold the egg; it consists of two liquids from which both male and female chicks of various types develop. This is proof of the createdness of the world.”1 The reply seems to have convinced the questioner, for he remained silent. However, how does this reply prove the contingency of the world?

Answer

The egg’s composition of two distinct liquids and the generation of male and female chicks of various types from it indicate a higher cause. One cannot consider the numerous forms and shapes of this world, which produce so many tantalizing effects, illusory as the skeptics do. They are real: realities with distinct essences and properties. The orderly and intricate system that governs the interrelation of these realities leaves no doubt that their existence is not fortuitous and without a higher cause; they are realities contingent on a higher cause.
As the differences between the existents of this world are real, they cannot be attributed to simple and homogeneous matter. To try to salvage this hypothesis by proposing that the disparate forms may have come about by a difference in composition or motion of simple matter is in vain, for then the question will be, from where did the difference in composition and motion come? Thus, we have no choice but to conclude that the inherent dissimilarity of the various forms and shapes is due to a higher cause that transcends materiality and the material world.
The egg is no exception. Its complex combination and numerous properties evince its contingency on a higher cause. This truth holds true for all the existents and phenomena of the world, for they are all shaped out of prime matter, which is in its essence in need of a form, a shape. Thus, the entire material world with its expansive system is contingent on a higher cause.
The Arguments for the Existence of Immaterial Beings

Question

What rational proof, other than imkan-i ashraf (the doctrine of the possibility of the more noble, is there for the existence of immaterial beings?

Answer

One may consult Avicenna’s books, for he did not espouse this doctrine. Moreover, there are other possible ways for proving the existence of immaterial beings (here, immaterial being denotes an existent whose action as well as essence is immaterial).
For instance, one may argue that the first existent issued from the Infinite Truth must be immaterial as it is fully actualized in its perfection, for to have any potential perfection—thus being material and comprising matter and form—would mean that its parts would be ontically prior to the whole, and as such its matter and form would be issued prior to the whole, but this is at odds with the initial assumption that the existent be the first issued from the Infinite Truth.
Another way would be to employ the immateriality of the mind’s cognitive perceptions, which has been philosophically demonstrated, to prove the immateriality of the soul and in turn the soul’s efficient cause.
God, the Creator of All Creatures

Question

Some say that all creatures derive from the wellspring of God’s existence, and thus the entirety of the cosmos, viewed in this unitive light, is God. But how could this be true considering the variety of creatures we observe?

Answer

The rational arguments that substantiate the existence of the Creator, describe the universe as His “action” and Him as the agent of this action. Without doubt, an action is not identical with its agent; otherwise, it would require that a thing exist prior to its coming into existence,54 which is impossible. Hence, the universe is distinct from God, and thus to say “the entirety of the cosmos viewed in this unitive light is God” is incorrect.
Existents: Merely a Figment of the Imagination?

Question

Some are of the opinion that what we see—trees, stones, people, etc.—is only an illusion. Our existence is also just an illusion. Can you please address this problem?

Answer

To say that what we see and hear is an illusion is self-defeating, for then this proposition would itself be an illusion and thus devoid of any value. Those who make such claims are either insane or maliciously spreading corrupt thoughts through deceitful sophistry. No one, in his right mind, would doubt the reality of the world. Even those who claim this world an illusion do not abide by their claim in practice; they pursue orderly lives; when hungry and thirsty, the idea that the world is an illusion does not dissuade them from seeking water and bread.

Question

Atheists argue that assuming that this world is in fact real, what place does God hold? Does He reside in between the objects of this world? What is your reply to such skepticism?

Answer

As was explained above, such claims are at odds with rational reasoning and lack any logical ground.
The Substance of God’s Existence

Question

Some say, “We have reached the conclusion that we [the things of this world] are the substance of God’s existence, and thus to say, ‘God has created us ex nihilo’ is meaningless. He is nothing other than existence [which takes the shape of the existents that populate our world]. There is no other meaningful interpretation for the concept of God. The various and changing forms we see around us constitute God.” What is your response?

Answer

What you have quoted is an unfounded claim, an irrational contention. Whatever they may say is good only for them and must not worry others. Such baseless claims carry no weight.
The Sufis’ Remark Concerning the Qur’anic Statement “He Is the First and He Is the Last”

Question

Some Sufis are of the opinion that the pronoun in the verse,
“He is the First and the Last.” Surah al-Hadid 57:3.
refers to ‘Ali. A number of hadiths recorded by ‘Allamah Majlisi in the eighth volume of “Bihar al-Anwar” supports this reading. This complicates the problem, for to repudiate the Sufis’ interpretation would be to doubt the authenticity of the hadiths in question. But the truth is that there are many similar pronouns in the Qur’an whose antecedent is undoubtedly God:
“…It is He who guides me.” Surah al-Shu‘ara’ 26:78
“…It is He who cures me.” Surah al-Shu‘ara’ 26:80
“It is He who is God in the sky, and God on the earth; and He is the All-wise, the All-knowing.” Surah al-Zukhruf 43:84
“…He is the All-exalted, the All-great.” Surah al-Hajj 22:62
“…The Living One who does not die…” Surah al-Furqan 25:58
There are many such pronouns in the Qur’an whose context indicates that they refer to God. So how can we determine whether the antecedent in the verse the Sufis cite is ‘Ali or God?

Answer

The hadiths that ‘Allamah Majlisi narrates assert that ‘Ali is the first and the last. What this means is clarified by another hadith that says that ‘Ali was the first person to embrace Muhammad’s faith and the last to depart him (he buried the Prophet’s sacred body). But leaving these hadiths aside, the verse in question (57:3) seems to be indicating God, Who has always been and will always be.
“Indeed toward your Lord is the journey.” Surah al-Najm 53:42
The Necessary Existent [Wajib], the Originating Cause of All Contingent Existents [Mumkinat]

Question

Let me, with all due respect, ask you a question that occurred to me after reading the chapter entitled, “A Philosophic Discussion” that appears in volume 15 of “Al-Tafsir al-Mizan”, pp. 149-150. There you state that in the creation of contingent beings, God is a “partial cause.” But how is this conceivable in light of the Qur’an’s assertion that
“…Nothing is like Him…” Surah al-Shawra’ 42:11

Answer

Your question refers to the philosophic discussion presented in volume 15, pp. 149-150, of “Al-Tafsir al-Mizan”, where I have offered two viewpoints regarding God’s agency in creating contingent beings. According to the first viewpoint, God is a partial cause, whereas the second viewpoint acknowledges God as the complete cause. These two viewpoints are not, as might be assumed, in opposition to one another; only the second one is more accurate and better formulated.
The first viewpoint observes the phenomena of this world in their outward appearance. When viewing this world prima facie, there is an evident multiplicity and separation among phenomena. Of the phenomena of this world, some are existentially prior to others. This reality is the foundation of the universal principle of causality.
According to this principle every contingent being is in need of a cause that, if contingent, in turn needs a higher cause. This chain continues until it reaches the Essentially Necessary Existent, God, who is Self-sufficient. He is the source from which all contingent beings issue, whether directly (in the case of the First Emanation) or indirectly. From this perspective, God is a partial cause—one component of the efficient cause—vis-à-vis His indirect effects. This is the superficial viewpoint.
From the second viewpoint, all contingent beings are bound together by an ontic dependency that is the result of the principle of causality. Thus, they form an organic whole, and God is the complete cause of this whole. This line of reasoning is based on the truth that the creation of the first contingent being—the First Emanation—is equivalent to the origination of all contingent beings, as elucidated in “Al-Tafsir al-Mizan”.
Without doubt, the second viewpoint is grounded on a firmer foundation. Nevertheless, it should be pointed out that to consider God a partial cause does not contradict the Qur’an’s assertion that “…Nothing is like Him…” for to ascribe causality to contingent beings as conduits for Divine effusion, which He Himself has established, does not imply that they are analogous in causality to Him. God’s agency is essential and independent whereas theirs is accidental and dependent.
This also applies to other attributes of perfection64—e.g., powerful, living, knowing, hearing, seeing—whose attribution to contingent beings does not constitute polytheism. The attributes of perfection that exist within the realm of contingent beings are engendered and effused by the Necessary Existent and so depend on Him. God, however, possesses the attributes of perfection as the Essentially Independent and Self-Sufficient Being.
It may be objected that the ascription of causality to God’s creatures runs against the Qur’anic verse,
“…Is there any creator other than God…” Surah Fatir 35:3
This, however, is not correct. What is intended by this verse is that God is independent in His creation, creating the world without recourse to any other agent, whereas other “creators” are in need of Him. This latter understanding is verified by the Qur’an itself where it confirms that there are other “creators” beside God. Among the verses to this effect are the following:
“So blessed is God, the best of creators.” Surah al-Mu’minun 23:14
“…And when you [i.e., Jesus Christ] 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…” Surah al-Ma’idah 5:110
This reading is further corroborated by the Qur’an where it alludes to the universal principle of causality
“…And commenced man’s creation from clay. Then He made his progeny from an extract of base fluid.” Surah al-Sajdah 32:7-8
“… [God] created you from a single soul, and created its mate from it, and, from the two of them, scattered numerous men and women…” Surah al-Nisa’ 4:1
(It should be noted that the absolute negation of causality from contingent beings and reserving it exclusively for God is a notion held by Ash‘ari theologians—a notion they cannot substantiate.)
Origination of Matter Preceded by Temporal Non-Existence [‘Adam Zamani]

Question

On what grounds are matter’s essential eternity [qidam dhati] negated?

Answer

The term essential eternity applies to an existent that is free of the limitations of a delimited essence. It is impossible for such an existence to experience nonexistence, and consequently it is not susceptible to change in its essence, properties, or states. Obviously, matter does not fit this description. So, apparently your question is actually regarding temporal eternity [qidam zamani] not essential eternity.So, the question may be rephrased more accurately in this way: was there a time when matter (composed of atoms) did not exist? The answer is positive.
As demonstrated in physics, atom can be transformed into energy and vice versa.
Atom is composed of concentrated particles of energy, and as such atom is preceded by nonexistence. Based on this scientific fact, there must be a common material from which both matter and energy derive, whose sole property is receptivity to form, which gives it actuality. And since it is implausible that the form-giver (i.e., the agent that bestows form and actuality on the common material, that is, prime matter) be the prime matter in question, there must of necessity be an existent transcending matter, to which matter is indebted for its form and actualization. Thus, the sensible world of existence is the activity of an eternal, immutable, and transcendent agent, that is, God—inviolable is His Name.

The Existence of Evil

Question

In the world we inhabit, evil is all-pervasive; the human and the brute alike oppress the weak to the most extreme limits. We have all witnessed the awful scene of a weaker animal falling prey to the stronger predacious animal, which ends the life of the innocent prey in a most brutal fashion. Moreover, there is the question of those oppressed without an oppressor, such as children who come to this world with a congenital disability.

Answer

Before giving an answer, I would like to draw your attention to an introductory point. The order of creation has been founded on the principle of cause and effect; the cosmos is governed by existential principles—not by sentiment—that allow of no exception. For instance, the property of fire is that it burns whatever it comes in contact with, be it the dress of a prophet or the attire of a tyrant. Carnivorous animals perish if deprived of meat, thus they must prey on other animals. This is what the order of creation has embedded in their biological construction, and so they are not guilty on account of this behavior, just as conscientious human beings eat meat without being oppressed by any sense of guilt.
As has been elucidated elsewhere, injustice in the sense of encroaching on the rights of others or of discrimination in enforcing established rules exists solely in the context of human society. As such, natural disasters do not constitute injustice. They may be referred to as adversity [sharr]. It should, however, be borne in mind that a natural disaster is an adversity in relation to the injured party, but in relation to the cause of the disaster, it is a good, for it is the natural effect of its cause. The disability of a six-month-old infant is an adversity, a deprivation (not injustice) caused by certain natural factors. The hardship that a dog inflicts on a cat is an inevitable adversity, not an injustice. Thus, the cat inflicts the same on a mouse.
Injustice is meaningful only in the context of human society. The human being has innumerable needs (owing to his various natural faculties and his freewill), many of which he cannot satisfy individually. For this reason, human beings come together to form societies. But for the preservation of social life, there must be a body of binding regulations that would secure, if complied with, the interests of the constituent individuals. (These interests vary, of course, depending on the social position of each individual.) In the framework of these regulations certain inalienable rights are defined for every individual.
These rights must be honored; their violation is by law forbidden. It is the violation of these contractual rights that constitutes injustice. So injustice is to violate another’s rights: the unpleasant effects of natural elements—effects that have been arranged by the order of creation—are adversities not injustice. But in addition to natural elements, there are also instances in the context of human society that violation of an individual’s rights is not injustice.
Curtailing an individual’s rights to uphold an important truth is an adversity for the affected individual but not injustice. Similarly, the punishment inflicted on a criminal, though unpleasant for him, is just—
“…So should anyone aggress against you, assail him in the manner he assailed you…” Surah al-Baqarah 2:194
In your letter, you [i.e., the questioner] write, “A certain gentleman told me that a smaller animal devoured by a larger animal actually attains to a higher degree of perfection, for the flesh of the weaker animal has become part of the stronger animal. But what sort of perfection does cat meat obtains by becoming dog meat?” The concept you criticize is based on a legitimate philosophic concept, namely substantial motion [harikat jawhari]. It is, however, a sophisticated concept whose exposition is beyond the scope of a letter such as this.
You further state, “It is argued that God is the Owner of all things: all belongs to Him, and He has the right to do with what is His as He pleases. I realize this as well, but the issue is that the Qur’an expressly avers that God does not act unjustly.” The correct explanation of this problem is as follows:
Everything in the world, including all the attributes of perfection, belongs indisputably to God. All that we enjoy, from the most insignificant to the most cherished, are blessings He has bestowed on us. He bestows these blessings without any merit on our part.
There is no greater power that could coerce Him into doing something or restrain Him from doing something. All the rights we assume for ourselves have actually been established by God. In this light, God cannot be held accountable for the adversities that befall His creatures:
“…God does whatever He wishes…” Surah Ibrahim 14:27
For, these adversities do not constitute injustice in the first place. (As such, it would be flawed to think that these adversities are unjust, God being exonerated because of His status.) In other words, the pleasant things we enjoy are favors He bestows on us out of His mercy and the hardships we encounter are the suspension of these favors:
“Whatever mercy God unfolds for the people no one can withhold; and whatever He withholds no one can release, except Him…” Surah Fatir 35:2
Of course, should He confer a right on a creature, it would be an act of injustice for Him to deprive that creature of that right without a legitimate reason, and He, being Immaculate, would not commit such an injustice. For instance, to make the human being capable of attaining to felicity as the purpose of his life and existence and to promise him eternal life in Paradise and then to arbitrarily sentence him to eternal chastisement would constitute an injustice that God would not commit. In cases where human beings are condemned to eternal chastisement, it is due to their own disobedience:
“Indeed God does not wrong people in the least; rather it is people who wrong themselves.” Surah Yunus 10:44
“Today no one will be done any injustice, nor will you be requited except for what you used to do.” Surah Ya Sin 36:54
You further state, “They [i.e., the advocates of the doctrine of Divine justice] argue that it is the people themselves that are to blame, but what guilt could a six-month-old infant be accountable for? If his parents are guilty, why should he pay the price? If you counter that the infant will be compensated in the Hereafter, will there also be compensation for the bird that a hunter shoots down?”
It is a matter of fact that in certain cases a child is afflicted with an adversity on account of his parents’ guilt. But in such cases, the child’s affliction is in effect the manifestation of the parents’ guilt, not its punishment. As regards compensation to hunted animals, the Qur’an explicitly states that animals will also be resurrected:
“There is no animal on land, nor a bird that flies with its wings, but they are communities like you. We have not omitted anything from the Book. Then they will be mustered toward their Lord.” Surah al-An‘am 6:38
The Qur’an does not provide the details of their resurrection, but some hadiths state that on the Day of Judgment, God will punish horned animals for harming hornless animals. The conclusion that one draws from studying the Qur’an and the Sunnah is that there is wisdom in every phenomenon that occurs in the cosmos, whether we be aware of it or not.
In the end, you say, “The essence of my concern and the cause for my distress is that there is injustice in this world, which goes largely without requital. I am afraid that this would continue into the next world, that harmed animals would not be avenged. More fundamentally, it is wrong that there is injustice at all.”
First of all, let me reiterate that most of the examples you cite are adversities not injustice, and requital is meaningful only in reference to injustice. The adversities that exist in this world have a purpose in the matrix of the order of creation. This purpose may relate to the entire system as an organic whole or to a specific part of it. But where there really is injustice, where a creature’s right is violated, it will definitely be avenged; if not in this world then, as guaranteed by the Qur’an, in the Hereafter:
“…There will be no injustice today…” Surah al-Ghafir (or Mu’min) 40:17
“…God does not break His promise.” Surah al-Ra‘d 13:31

The Question of Human Individuality and its Preservation During the Resurrection

Question

From the scientific point of view, there is no doubt that after death the human body decomposes, through a variety of natural processes, into nitrate and nitrogen, a part of this material being absorbed into the soil. These materials are then assimilated by plants, which are in turn consumed by human beings. The vegetables that people eat are converted by the body into new cells. The question is, when humans are resurrected, how will the deficiency of the bodies of former individuals be restored? If they are to be provided with the material that originally formed their bodies, then the bodies of the subsequent humans will be left deficient, and if those materials are to remain in the bodies of the subsequent individuals, then the bodies of former individuals will be left deficient.

Answer

One should take note that science has also proven that the cells of the human body constantly undergo deterioration and change in the span of human life. So much so that every few years, the entire cells of the human body, from head to toe, are renewed, not a single cell remaining from the previous group. Nonetheless, the human individual remains the same, not affected in any way by the rapid change his body undergoes.
To put this in clearer terms, a fifty-year-old, for instance, realizes very clearly that he is the same person as he was as an adolescent and a child; the same person has aged. The reality to which he refers as “I” (and which we term “self”) has not changed. It is for this reason that if one commits a crime at a young age, he may be prosecuted for it in his later years.
Thus human individuality is actualized by one’s soul, not one’s body. The loss of a portion of one’s bodily material does not alter one’s identity. On the Day of Judgment, to whatever body the soul is reattached (whether it is his own body that has undergone change and been restored with new material or an entirely different body), it will be seen exactly as his worldly body, and he will be the same individual.
Humankind’s Origination from Adam and Eve

Question

Among the most troubling questions for educated believers is that of human creation. The Noble Qur’an expressly names Adam as the progenitor of the human race, emphasizing his creation from clay, whereas anthropologists, after years of research, have offered a variety of explanations regarding this question, none of which are compatible with the Qur’anic theory. The scientists’ views are based on many years of research on human and animal species. We hope you may enlighten us regarding this question.

Answer

Adam and his wife being the progenitors of the existing human race is an issue stated in the Qur’an in unequivocal terms and as such cannot be construed in any figurative way unless there be definitive proof to the contrary. The scientific views provided in regard to the question of the origin of the human race (such as human evolution from fish or monkeys) are merely theories that are meant for scientific purposes.
The most such theories can establish is that the existing human being is more perfect than his hypothetical origin, but this is alien to the question of the one’s evolution from the other, which is what the evolutionary theorists claim.13 But let me also add that the scientific theory that the human species has been around for millions of years is in no way at odds with the principal tenets of Islam.
Moreover, the fact that certain fossils belonging to millions of years back resemble the skeleton of the existing human being is no proof that they both belong to the same race. It is possible that Earth has passed through many cycles, each cycle having a distinct human race that became extinct at the end of that specific duration, being replaced after some time with another race of humanity. This hypothesis is corroborated by some hadiths that indicate that the existing human race constitutes the eighth human cycle on Earth.
Human Progress in Science and Other Fields

Question

Is human progress limited to scientific advancement or does it include other fields as well?

Answer

From the Islamic viewpoint, the perfection of the perfect human being is in his very existence. It affects every related field and all his existential properties, and it is accompanied by knowledge. Qur’anic verses articulate the highest state of human perfection at length; one such verse is the following:
“There they will have whatever they wish, and with Us there is yet more.” Surah Qaf 50:35
The verses we have cited in these discussions should suffice to prove the point (although my ill health prevented me from expanding on the meaning of the cited verses). For a better understanding of the connection of the cited verses you may refer to “Al-Tafsir al-Mizan”.
The Meaning of the Prayer “[O God] Elevate His Status” Uttered In Tashahhud

Question

Islamic philosophers state that the perfect human being is he who has actualized “all that is generally possible for him.” And all Muslims unanimously agree that Muhammad was either the only perfect man or in the ranks of the perfect men. Considering this truth, what could be the purpose of uttering the prayer “[O God] elevate [Muhammad’s] status” in tashahhud?

Answer

The above prayer and similarly salawat are prayers to God whose acceptance by Him is certain. They are actually expressions of one’s satisfaction at God’s special favor to His messenger and beloved, Muhammad.
Additional Answers to Previous Questions
May God’s peace and blessings be upon you. Your second letter was received. I must express my most sincere gratitude for your blessings. In regard to the answers to your questions, you say that they are incomplete. Apparently, you did not consider the answers duly.
You write, “We desire the proof for immaterial beings for the guidance of corrupted youths who deny the existence of God and any supernatural being, whereas the provided answer presupposes God’s existence.”
The Question in hand is a philosophical one that has been demonstrated in many ways. The answer that I gave in the letter was based on the immateriality of our mental perceptions, which lack the general properties of matter—i.e., changeability and subjection to time and space. The second premise it to demonstrate the immateriality of the human soul by pointing out that one descries one’s self as an unchanging entity and that the immaterial mental perceptions come into existence through the soul.
Once this is proven, we may then continue to prove the immateriality of the efficient cause of the human soul by arguing that a cause must of necessity be existentially superior to its effect; material existence is existentially inferior to immaterial existence. This argument is a sound rational demonstration, in no way contingent on the presupposition of God’s existence. However, as you intend the answer for persons without advance education in philosophy, it must be rendered in an easier fashion, more acceptable to the general public.
You write, “The rational argument you have offered in the letter for the termination of prophethood is sufficiently cogent, but the cited Qur’anic verses are incapable of proving the point, for if there were to be a final religion after Islam, it would be a truth that would approach the present religion, whereas the verse in question (41:41-42) indicates that ‘falsehood cannot approach it’ [which leaves open the possibility of truth—that is, another Divine religion—approaching it, hence Islam not being the final Divine Dispensation].” The answer is, “falsehood” in the verse in question refers to any false statement, incompatible with the final religion of Islam, that may find its way into the Qur’an, and as such the verse does not imply, in any way, the possibility of another true Divine religion.
You write, “Tashri‘41 requires nothing more than conveying God’s message without contravention or error, which may be accomplished by simply an ‘adil messenger. Thus infallibility is not a necessary quality for a prophet. What is enweaved in the reality of the cosmic reality [takwin] is the Divine Dispensation and its conveyance, not the details of life. As such trivialities of life as the Prophet’s chitchat with his wife do not fall within the scope of Divine Dispensation; the Prophets’ infallibility in relation to such trivialities cannot be demonstrated by recourse to the cosmic reality [takwin].”
What is meant by “reality” is the realm of origination [ijad] and ontic existence. To acknowledge that the human being’s existence is willed by God, one must also accept that his existential properties—including his cosmic purpose and the way he must traverse to attain to that purpose (which must be indicated by God Himself, hence Revelation and prophethood)—are all incorporated by the cosmic reality [takwin].
Thus, it would be unreasonable to claim that Divine Dispensation alone is part of the cosmic reality, excluding the details of human existence and the practical need for preaching the Divine Dispensation from the matrix of cosmic reality and relegating them to the position of conventional and contractual issues.
To thus dissociate Divine Dispensation from the practical need to convey it is analogous to arguing that the human need for food is a reality while the particular instances of food consumption (e.g., “I need to eat rice” “Let me have some soup”) are illusions of the human mind. It is similarly unreasonable to contend that, although a prophet’s speech and conduct are factors that contribute to guidance, yet the quality of ‘idalah is sufficient to render a prophet an exemplar for the guidance of humankind. For, ‘idalah leaves open the possibility of committing minor or even major sins.
You further state, “It would not be injurious to the guidance of humankind if a prophet, in the secrecy of his home, backbites about others in chatting with his wife.” This is most astonishing. Is not the prophet’s wife one of the people whom should be guided? Or, would you differentiate between a major sin when committed secretly in the presence of one or two of one’s confidants and when committed publicly?
In a word, to consider the quality of ‘idalah, in lieu of infallibility, sufficient for a prophet would be to accept the possibility that a prophet may commit minor or even major sins in his speech or conduct, which is to say that he is vulnerable to violating the sanctity of his ministry in every matter of faith. This is at odds with the truth that the position of prophethood springs from the very reality of the cosmic order.
You write, “The prayer ‘[O God] elevate [the Prophet’s] status’ uttered during tashahhud unequivocally indicates the Prophet’s deficiency, which the prayer is intended to ameliorate. [Thus, the explanation furnished above to the effect that such prayers are only an expression of our heartfelt happiness for the Prophet’s spiritual perfection is unfounded.]” But I again reiterate that God has bestowed on the Noble Prophet the highest perfection possible for a contingent being [i.e., any being other than God]. Nevertheless, this bestowal in no way limits His omnipotence, for He is capable of taking away, at will, what He has bestowed:
“…Say, ‘Who can avail anything against God should He wish to destroy the Messiah, son of Mary, and his mother, and everyone upon the earth…’” Surah al-Ma’idah 5:17
Hence, one may say that the prayer in question is to ask for the continuation of this Divine effusion. Prayer, even when in relation to a determined truth, is appropriate. Thus, it is true that the prayer in question is unequivocal regarding the Prophet’s imperfection; nevertheless, the imperfection at issue is the existential indigence inherent in all contingent beings.
The Relation of Spiritual Purification with Social Involvement

Question

In studying the history of Islam, one finds that the followers of Imam ‘Ali were of two temperaments from the point of view of social involvement. There were those who abandoned the turbulence of social upheavals to remain in seclusion, dedicating their life solely to reforming and purifying their soul. Uways al-Qarani and Kumayl were such figures. Of these men, some were martyred at the hands of the tyrants of the time and some lived a spiritual life until God embraced them at their natural death.
On the other hand, there were those followers of ‘Ali—prominent among them Malik al-Ashtar—who took up an active role in the public events of the time. This difference in attitude has also found manifestation in recent history. Men like Mulla Husayn Hamadani and his pupils pursued the first lifestyle, whereas such scholars as Muhammad Husayn Kashif al-Ghita’ engaged in a more social life. The question that this comparison raises is: should spiritual purification be sought in the midst of society or in a reclusive and isolated lifestyle? Which of the two methods is preferable and more effective in advancing the cause of Islam?

Answer

What we can say with certainty based on the Qur’an and the Sunnah is that the objective of worship in Islam is to advance in the stages of Divine Knowledge and to attain sincerity in worshipping God. This journey requires that we sever all attachments except our attachment to Him—inviolable is His Name. This is the path of perfection that Islam sets forth. It is so valuable that to succeed in attaining to even the lowest stages of this journey is a praiseworthy achievement.
“…Be wary of God with the wariness due to Him…” Surah Al ‘Imran 3:102
“So flee toward God. Indeed I am a manifest Warner to you from Him.” Surah al-Dhariyat 51:50
However, it must be pointed out that Islam is a social religion that rejects monasticism and isolation. It exhorts the believers to engage in spiritual purification, to strengthen their faith, and to enhance their knowledge of God, all in the midst of the society, while interacting with other people.
This was the approach that the devout Muslims of the early period of Islam—who had the privilege of living at the time of the Noble Imams and of receiving their guidance—embraced. Salman al-Farsi—who according to the Master of the Faithful possessed a very high degree of faith—is a good example; he was the governor of Mada’in for several years. Uways al-Qarani, the exemplar of Islamic piety, was martyred in the Battle of Siffin, fighting for the Master of the Faithful.

The Question of the Creation of the Universe

Question

Considering that God’s existence—Magnificent and Exalted is He—is infinite and that it pervades all space, even prior to the creation of the finite universe, how then did the universe come about? Was the universe created within the limits of God’s existence? That would be impossible. If, however, the universe was created beyond the limits of His Most Sacred Existence, it would be detached from Him; this would also be impossible. Another alternative that may be put forth—in Him do we seek refuge—is that His Existence is one and the same with other existents? But this entails the blasphemous theory of monism. So, the question is, how did God create the universe without it coming into conflict with His Sacred Existence?

Answer

Well, in the first place, the question is flawed. The question begins by assuming that God’s infinitude is a matter of space. It must be noted; however, that prior to creation of matter, there was no space. Second, the questioner incorrectly interprets God’s infinitude to mean that He is a limitless body, that He is composed of an infinitely large body that occupies all space, leaving no room for others. God’s Sacred Existence, however, transcends corporeality, materiality, and material dimensions.
Thus, space and time are meaningless in relation to His existence; He does not have an inside or an outside; neither is He within anything nor is He external to anything. Such relative concepts are properties of matter, and hence God’s creatures are not contained within Him, are not external to Him, and are not identical with Him. He is their Creator, and they His creatures.
Moreover, in describing God’s existence as infinite, we mean that it is not contingent on any prior condition. And in saying that He is with His creatures, we mean that His knowledge, power, and will encompass the cosmos, not that He shares the same space with them.