Najafi Q&A: Monotheism

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In the name of Allah, Al-mathal is a means for establishing a correct meaning. Since Allah, Glorified is He, has signs (āyāt) on earth and even greater signs in the heavens, the mentioned verse refers to this meaning. This is also what is indicated by His saying,—“and indeed he saw of the greatest signs of his Lord”—when the Prophet (peace be upon him and his family) was taken up to the heavens during the Mi‘rāj. Allah knows best.

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In the name of Allah, be informed, my son, that every rational person understands through their own conscience that anything we reflect upon is either contingent—meaning that it depends for its existence and continuation on a cause or an agent—or necessary in existence—meaning that it is self-sufficient and itself the source of existence. The beings we observe, including even night and day, fall into the first category: they are contingent beings. And it is not possible for something that is contingent to come into existence without a cause or agent. Therefore, this world and these beings must have a cause. That cause must be necessary in existence—completely independent and self-sufficient. If it too were in need of a cause to bring it into existence, then it would not be the ultimate cause. With this simple and clear explanation, every rational person can understand that the world must have a Creator who Himself is not in need of a creator—and that is Allah, Glorified and Exalted. Allah is the Guide, and He is All-Knowing.

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In the name of Allah, before worshiping, a person should understand the meaning of worship. Many times, people confuse obedience with worship, thinking that performing obligatory acts, recommended acts, and avoiding prohibited acts is the essence of worship, but this is incorrect. The first and foremost aspect of worship is submission and humility. There were people who worshiped idols, the sun, the moon, and other beings, but they did not obey their commands or prohibitions. Allah's words highlight this, as He says: "Do you worship besides Allah that which does not benefit you and does not harm you?" (Qur'an 35:14), and "Do you worship besides Allah that which has no power to harm you or benefit you? And Allah is the All-Hearing, All-Knowing" (Qur'an 35:40). Therefore, worship is primarily about submission and humility, and then compliance with Allah’s commands and prohibitions. A rational person obeys these after humbling himself before the worshiped One. These acts of worship indicate that the one performing them is submitting and humbling himself before the One whose commands and prohibitions he follows. There are many verses that challenge idolaters and their worship of other beings, forcing them to admit that these things do not benefit or harm them. Now, the true worship, as we have described, requires knowledge. There are two types of knowledge: the first, which is accessible to most people, is the knowledge of the Creator through reflection on His creations. The Qur'an encourages this type of knowledge for those who are deficient or unaware of the second kind of knowledge, as seen in verses like: "Do they not look at the camels, how they are created, and at the sky, how it is raised, and at the mountains, how they are set up, and at the earth, how it is spread out?" (Qur'an 88:17–20) and the words of Ibrahim (peace be upon him) to Nimrod: "Indeed, Allah brings the sun from the east, so bring it from the west." (Qur'an 2:258). This type of knowledge is available to anyone with basic intellect. The second type of knowledge is the knowledge of Allah’s essence without any intermediary, which is the true and ultimate knowledge. Allah may command His servant to attain this knowledge, as in the sacred hadith: "I was a hidden treasure and desired to be known, so I created creation to know Me." (This narration appears in multiple sources such as Rawdat al-Muttaqin 2:710, Bihar al-Anwar 84:344, and Sharh Usul al-Kafi by al-Mazandarani 1:229). This knowledge is granted to a person through the purification of the soul and its sanctification. This knowledge can be represented in the words of the scholars: it is like a mirror that is polished and free from dust, reflecting the images of things. Similarly, when a person's soul is purified, the essence of the Creator becomes visible to him, according to the purity and clarity of his soul. It is known that analogies bring us closer to understanding, but they also have limitations. And Allah is the Guide.

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In the name of Allah, monotheism meaning is illustrated in the saying "There is no god but Allah" and the Great Messenger (PBUH&HF) has come with that along with all the prophets; from Adam to the Great Prophet (PBUH&HF) and immaculate Imams (PBUT). The prophets were calling into this and still they are. It can be illustrated more in: I bear witness that there is no god but Allah, and I bear witness that He is Alone without partner. As for asking for the intercession of the Messenger (PBUH&HF) and his progeny (PBUT), it should be with the belief that they are the righteous servants of Allah. Allah granted them (PBUT) authority to intercede, so they intercede for those whom Allah is pleased with. Allah is the Guide.

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In the name of Allah, Satan disobeyed his Lord by not obeying Allah’s command to Satan. However, he did not disbelieve in Allah, meaning he did not abandon belief in Allah’s existence, ability, might, majesty and highness, but he disbelieved by abandoning compliance, like one of the soldiers who violates the commands of command out of ignorance, being ignorant or rebellion, but he believes in the leadership of the authority . Allah is the all Guide and Knowing.

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A. In the name of Allah, the cornerstones of religion represent the beliefs which could expel one out of Islam if denying any of them. They are to believe in Allah’s onehood with His divine attributes, the Messenger’s prophethood, the Messenger is the last one, Quran is the book revealed by Allah and believing in the Day of Judgement. The one who denies any of these is a disbeliever [Kafir]. With regards to the fundamentals of the doctrine, they are the beliefs which could expel one out of the doctrine if denying any of them. The beliefs of the Shiite doctrine, in addition to the Islamic said ones, to believe in the twelve infallible Imams (PBUT), their infallibility, Lady Zahraa’s infallibility. All these are stipulated in the books of beliefs. Allah is the all Guide and Knowing.

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In the name of Allah, be advised that Allah says: “the religion of Allah is Islam”, “Ibrahim was not Jewish or Christian, he was a true Muslim”, and “the one who follows another religion than Islam will not be accepted”. Yes, there is a difference in the branches according to the willingness and authority of the people depending on the age of every prophet. This difference does not mean multiplicity of religion because it exists in one religious law. Allah is the All Guide and knowing.

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In the name of Allah, the fundamentals are not different in the area that we have referred to. Yes, there is a ranking system between these fundamentals. Unification (Monotheism) is fronted to all. Then, the Prophethood, then the Day of Judgement. This is in terms of the fundamentals of the religion and of the doctrine. It is added to the unification, justice, then the prophecy and then the imamate. This ranking is based on the dependence of the latter on the former. It is not logical to depend on the latter without depending on the former. Allah is the All Guide and knowing.

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In the name of Allah, the rejection of any one who makes the rejecter out of Islam (if he denies anything of the fundamentals of Islam) and makes him out of the doctrine, if he denied something of the fundamentals of the doctrine. This is the common denominator between the fundamentals of religion as well as the fundamentals of the doctrine. Allah knows best.

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In the name of Allah, the fundamental is the basis on which the religion is built on. Allah knows best.

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In the name of Allah, the Imam (PBUH) says that there is no limit between the Creator and the creature; between the Creator and the body. So, it is necessary for Allah to be limited. Therefore, the Imam (PBUH) said in one of his sermons “He [Allah] has neither defining limit nor limited attribute”. The purpose of the description of the attribute that it is an obligation and other is possible. Allah is a creator and the other is created. Allah is worshipped, while the other is a slave. Allah knows best.

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In the name of Allah: they are three parts: the first is what is used to refer to Him as “Allah”, the second is used as attributes to Him such as the knowing, the able… etc., and the third signifies His actions, such as creator and the provider. Allah knows best.

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In the name of Allah: If he has a mind, it is sufficient to alert him that as no action takes place without a worker and without any maker, the world cannot exist without the maker of a great world. In such a way, Allah’s closest friend the prophet Ibrahim (PBUH) encountered the tyrant of his time, saying to the tyrant: (Allah brings in the sun from the east. Can you bring it from the west? And the disbeliever was disappointed). Allah is the All Guide and knows best.

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In the name of Allah, this can be explained by one of the two things: The first: Allah Almighty makes the providence of some people under the hands of others. The laymen imagine that Allah Almighty makes their providence under the hands of some people, but Allah Almighty in these verses shows that He is the best among these people whom other people think that they the providers. The second is that Allah is the best provider and the best creator, among all who could be as creator and provider and all that if the word “good” in the verses comes in the sense of the name of preference. It can be an attribute where there is no what to doubt then. It can be inferred from some of the narrations in the interpretation of Allah Akbar that Allah is the best of the merciful and the best Creator in the sense that it is better to be described as great because everything that comes in the mind of the descriptor is without reality and Allah knows best.

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Regarding the thermal energy that you mentioned, my son, is it aware of or learning what it is doing and turning from one situation to another by self-influencing factor or by others influencing it? If it is aware of and learns what we do, it chooses what is right and leaves what is not. Such energy will not be a material thing. Materials are free of these receptive qualities. If it is free from the perception, how to move in the right direction if the movement is by itself. It exhausts the mind. So, how could a thing affect itself? Can it be found by itself with all its properties? If there is what moves and manages the thing, then we move to query: what is that engine and director? Be advised, my son, that the heart in animals and humans pushes the blood into the veins and to the limbs of the body. It is known that each of the limbs such as the hand, for all the parts of this part, needs nutrition and nutrition of each part does not suit the nutrition of the other. We can know that through the simplest example that if a bone is affected, it needs medicine; if the skin is affected, it needs another medicine and so as the Hair, the nails, and veins need different types of medicine. We understand that the food of each is different because the reality that each one is different from the other. How can the blood be in a single tube and the food is not different from each other? What is the hidden force that may divide these foods, giving each part no matter how small or thin food and return food to the center of the heart and so in all organisms? Can any energy feed one family with one tube? How can we say that unconscious energy can do all such feeding? Allah is the All Guide and knows best.

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In the name of Allah, this formula is correct in terms of meaning and according to the general commands to seek refuge in Allah from the evil of Satan, but the best is to follow the infallible Imams (peace be upon them) (I seek refuge in Allah from the accursed Satan). Allah knows best.

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In the name of Allah: be advised that any religion is divided into two parts: The first part is the theological issues that Allah provides reasonable proofs to his existence to meditate on any object of the world that can believe that such object is found alone without the creator of a world who is aware of the living being surrounding him and other beings. In this regard, Allah says, "We will show them our signs in the horizons and in themselves until they realize the truth." After faith in Allah Almighty and being wise due to the living beings’ indication on His wisdom that people cannot be left in vain. There must be a guide; all religions claim that their religion is right. However, Islam is the only religion that has the proof of Muhammad’s (PBUH&HF) prophethood. He (PBUH&HF) said: "The night of the Prophet (PBUH&HF) is the miracle of the Prophet (PBUH&HF) His doctrines from the first unification to its end. The second is related to the works in terms of rules and worship, so there are two ways of doing this. As for ijtihad or following the most knowledgeable living marji. Both ways are available according to the person's ability. The forbidden following is the following of parents in the fundamentals and branches. Then can any human live without a system that determines his behavior between himself and others, how can he live without a system? Wake up from your sleeping before the torment of Allah Almighty. Allah is the All Guide.

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In the name of Allah, the laws that humans create are meant to handle the circumstances of life and the society. However, the laws stipulated by the Creator of the creatures are put forth, and He declared that this law is permanent. This does not mean that such that the Shari'a- as it were- was not benefiting from the circumstances that prevailed at the time of legislation. I want you to state one case that cannot be addressed in the light of the Jaafari religious rules so that I can permit you such a non-Muslim claim. Allah is the All Guide.