The Six Periods
From what we said up to now, it is concluded that God created the earth and the
sky in six succeeding periods; however, these periods have sometimes amounted to
millions or billions of years. The modern science has stated nothing opposing
this fact. These six periods were probably as follows:
1. One day when the whole universe was in the form of a gaseous mass; it
revolved around itself and took apart to form the celestial spheres.
2. Gradually, these spheres turned into molten and shiny masses or cold and
3. The next day, the solar system was formed and the earth dissociated from the
4. The next day, the earth became cold and ready for living.
5. Then the plants and trees appeared on the earth.
6. Finally, animals and the man appeared on the earth.1
What was stated on the six periods is consistent with the Quranic verses,
including the following verses:
“And He made in it mountains above its surface, and He blessed therein and made
therein its foods, in four periods: alike for the seekers. Then He directed
Himself to the heaven and it is a vapor, so He said to it and to the earth: Come
both, willingly or unwillingly. They both said: We come willingly. So He
ordained them seven heavens in two periods, and revealed in every heaven its
affair; and We adorned the lower heaven with brilliant stars and (made it) to
guard; that is the decree of the Mighty, the Knowing.”2
To end, it is worth noting that every classification is done based on a certain
standard. Dividing creation into six periods in the Quran is not inconsistent
with dividing it into less or more periods in the empirical sciences according
to some other standards; thus we must not consider the Quranic verses
inconsistent with human sciences.
The Evolution Theory
Question no. 18: Was the creation of mankind an all-at-once and independent
task, or the result of evolution of other creatures? Does the Quran accept
Darwin’s theory of evolution?
The theory of evolution has provoked various approaches among biologists,
philosophers of science and religious scholars. Since its onset, this theory has
weathered various stages, having been frequently criticized and revised; these
stages are as follows:
1) Lamarckism, 2) Neo-Lamarckism,
3) Darwinism, 4) Neo-Darwinism,
From biologic point of view, numerous objections to the theory of evolution have
been posed. One of these drawbacks is Darwin’s negligence of major and
fundamental differences between the man and the animal ancestors alleged by him
despite all the efforts he made in gathering evidences in support of his theory.
Some of these differences mentioned by Wallace are as follows:
1. A basic difference between the man’s brain and cerebral system and those of
2. The evident lingual distinction between the man and the monkey;
3. The talent and ability of artistic creativity in the man;
4. No cerebral difference between the modern man and the primitive tribes
alleged by Darwin to be the link between the civilized man and the monkey.
In addition, Phisico, the German naturalist and anthropologist, says, ‘the
palpable progresses made by the human natural history makes any kinship between
the man and the monkey more and more improbable.’3
2. Philosophy of Science
From the viewpoint of philosophy of science – which is a second-rate knowledge,
and studies scientific strategies, methods selected by scientists, their
findings, and the factors involved in scientific theorizations – various views
have been presented as follows:
1. Logical positivism;
3. Naïve realism;
4. Critical realism.
The fourth approach, which is the most recent one, holds that scientific
theories are not basically the result of mere observations and are not
changeable into sensory data. Rather, they are the result of an interaction
between sensory data and the mental products of the scientists. Thus, the
scientific theories neither are pure discoveries nor have inventive aspect.
Accordingly, they cannot be considered as a precise copy of the external reality
Among the religious scholars and other scientists seeking to explain the Islamic
view on the theory of evolution, there are various approaches as follows:
1. The claim that the Quran have explicitly spoken of gradual evolution,
transformism, and continuity of generations;5
2. Rejecting the theory of evolutionary creation;6
3. Justifying the theory of evolution through the Quranic verses if they are
proved by the science;7
4. Even if the theory of evolution is proved about other animals, the man is
distinctively independent, without any continuity of generation with other
5. Separating revelation from its interpreters;9
6. Lingual distinction between science and religion.10
Here, we mention ‘Allāma Tabātabā’ī’s view with some brief explanations:
a) The theory of evolution has not been proved empirically, and there is no
consensus on it;
b) The Quranic verses have not explicitly spoken of the theories of Fixism or
Transformism; however, the verses pertaining to the man’s creation conform with
the former view;
c) The Quran and the traditions, so long as they are not inconsistent with other
evidences, remain authentic;
d) Considering the abovementioned points, we may not ignore the literal
indication of the Quranic verses.11
A) The fact that God performs creation through the system of cause and effect is
no reason to do it through the evolutionary process and from one-cell to
multi-cell creatures. The cause and effect system is a philosophical rule
imaginable through different processes.
B) We understand from the Quran’s literal meaning that the modern men are all
decedents of Adam and Eve, and there is no generation link between them.
Although there may have been some men before Adam on the earth, there were no
gap between Adam and the generations after him. So, Adam himself either had or
did not have relations to the men before him. If he had, the rest of men link to
the pre-Adam ones through Adam; if he did not have, there were no relation
between Adam’s children and the men before him. As the Qurans says:
«وَ بَثَّ مِنْهُما رِجالاً كَثِيراً وَ نِساءً»
“…and spread from these two, many men and women…”12
As to how Adam’s generation spread out, there are various views. What is more
consistent with the abovementioned verse – adopted by ‘Allāma Tabātabā’ī in his
Tafsīr al-Mīzān – is the view holding that Adam's children married one another.
This may seem unlikely at the first glance. However, considering changes in
God’s precepts according to the conditions of time and place as well as the
relativity of religious precepts, we may accept this view.
C) Logically speaking, negation of Darwin’s theory of evolution does not mean
that the creation was all at once, just as considering the creation as a gradual
process is not restricted to the theory of species’ evolution. On the other
hand, the Quranic verses clearly state that the creation was a gradual process;
conforming these verses to transformism, however, calls for disregarding the
literal meaning of the verses. It is not right to disregard the literal meaning
of the verses so long as the transformist theory has not been proved.
Question no. 19: In Islam’s view and that of other divine religions, human
beings are children of Adam and Eve on the earth. Scientific findings, however,
show that there were human beings, called Cro-Magnon and Neanderthal, who could
not speak and had a bent stature. How do you justify these inconsistencies?
In a saying transmitted from Imam Bāqer (PBUH), he was quoted to tell Jāber bin
Yazīd, ‘you think God just created this world and created no human other than
you! Indeed, He created thousands of thousands of worlds and thousands and
thousands of men, and you are in the last group.’13
Based on these traditions, some of the Islamic thinkers hold that Adam (PBUH)
was not the first man living on the earth; rather, there were some anthropoids
or human beings whose generations have been vanished due to unknown reasons.14
As for the Adam’s creation, there have been various views, such as:
1. There had been no creature like Adam before him, and he was created
2. There had been a human being before Adam, but not completely evolved; his
generation became extinct anyway, and Adam was created with no link with him;
3. There had been some human beings before Adam but not completely evolved; they
did not become extinct. Rather, they achieved the level of humanity in their
path of evolution, and Adam was the first man and the first prophet from their
generation, not being independently created.15
The literal meaning of the Quranic verses show that Adam and his wife, Eve, were
the ancestors of human beings, who then are created through the union of
spermatozoid and ovum in their mothers’ wombs. But how was Adam himself created?
The Quranic verses show that Adam was created without any father and mother;
rather, he was created from earthly elements with a divine soul.
If scientific findings show that there were creatures like men in much earlier
periods, this would not negate the fact that the existing generations of man are
generated from Adam and Eve. Those two, however, were not generated from
previous anthropoids or human beings. Besides, today’s scientific findings have
not proved that the existing man was generated from Cro-Magnon or Neanderthal.
Question no. 20: What is the Quran’s view on the stages of the man’s embryonic
Embryology divides the phases of the man’s formation in the womb as follows:
1. The phase of embryonic mass: this phase begins from the moment of conception
and fertilization of the male and female embryonic cells and continues up to the
end of the second week.
2. The embryonic period: this phase begins from the third week and continues up
to the eighth week. During this period, all of the main systems of the body are
3. The fetal period: this is the period beginning from the third month and
lasting up to the birth. In this period, the embryo is called fetus.
This division is based on some events occurring in the evolutionary phases of
the embryo. What distinguishes one phase from the other is a group of changes
classified in a particular way. This classification does not necessarily follow
a single format; in other words, it may be variously done according to other
criteria. What is important here is a proper report of the embryo’s growth.
Periods of the Embryo’s Formation according to the Quran
Some researchers, such as Muhammad Ali al-Bārr, have enumerated 7 phases for
origination and evolution of the embryo in the Quran’s view. These phases are as
follows: 1. Nutfa, 2. ‘Alaqa, 3. Muzgha (Mukhallaqa and Ghayr Mukhallaqa), 4.
‘Izām, 5. Lahm, 6. Taswiya, Taswīr, Ta’dīl, 7. Nafkh Rūh.
The major verses used in this regard are as follows:
1. «إِنّا خَلَقْنَا الاْءِنْسانَ مِنْ نُطْفَةٍ أَمْشاجٍ
نَبْتَلِيهِ فَجَعَلْناهُ سَمِيعاً بَصِيراً»
“Surely We have created man from a small life-germ uniting (itself):
We mean to try him, so We have made him hearing, seeing.”16
2. «ثُمَّ جَعَلَ نَسْلَهُ مِنْ سُلالَةٍ مِنْ ماءٍ
مَهِينٍ. ثُمَّ سَوّاهُ وَ نَفَخَ فِيهِ مِنْ رُوحِهِ...»
“Then He made his progeny of an extract, of water held in light
estimation. Then He made him complete and breathed into him of His spirit…”17
3. «خَلَقَ الاْءِنْسانَ مِنْ عَلَقٍ»
“He created man from a clot.”18
4. «هُوَ الَّذِي خَلَقَكُمْ مِنْ تُرابٍ ثُمَّ مِنْ
نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ يُخْرِجُكُمْ طِفْلاً...»
“He it is Who created you from dust, then from a sperm-drop, then
from a clot, then He brings you forth as a child…”19
5. «أَيَحْسَبُ الاْءِنْسانُ أَنْ يُتْرَكَ سُدىً. أَلَمْ
يَكُ نُطْفَةً مِنْ مَنِيٍّ يُمْنى ثُمَّ كانَ عَلَقَةً فَخَلَقَ فَسَوّى»
“Does man think that he is to be left to wander without an aim? Was
he not a small seed in the seminal elements? Then he was a clot of blood, so He
created (him) then made (him) perfect.”20
6. «يا أَيُّهَا النّاسُ إِنْ كُنْتُمْ فِي رَيْبٍ مِنَ
الْبَعْثِ فَإِنّا خَلَقْناكُمْ مِنْ تُرابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ
عَلَقَةٍ ثُمَّ مِنْ مُضْغَةٍ مُخَلَّقَةٍ وَ غَيْرِ مُخَلَّقَةٍ...»
“O people! if you are in doubt about the raising, then surely We
created you from dust, then from a small seed, then from a clot, then from a
lump of flesh, complete in make and incomplete…”21
7. «وَ لَقَدْ خَلَقْنَا الاْءِنْسانَ مِنْ سُلالَةٍ مِنْ
طِينٍ. ثُمَّ جَعَلْناهُ نُطْفَةً فِي قَرارٍ مَكِينٍ. ثُمَّ خَلَقْنَا النُّطْفَةَ
عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظاماً
فَكَسَوْنَا الْعِظامَ لَحْماً ثُمَّ أَنْشَأْناهُ خَلْقاً آخَرَ فَتَبارَكَ اللّهُ
“Then We made the seed a clot, then We made the clot a lump of flesh,
then We made (in) the lump of flesh bones, then We clothed the bones with flesh,
then We caused it to grow into another creation, so blessed be Allah, the best
of the creators.”22
Now, due to the special importance of the issue, we investigate the first three
phases and the extent to which they conform to the scientific findings.
Nutfa in Arabic means ‘little water’, hence its use in calling the semen.23It is
also used for sperm and ovule or ovum, as it is used in the Quranic verse:
«...أَ لَمْ يَكُ نُطْفَةً مِنْ مَنِيٍّ يُمْنى»
“…Was he not a small seed in the seminal elements?...”24
In the Persian translation of the Quran, the original Arabic word has been used;
in English translation, however, the following equivalents have been used: 'Life
Germ' (Arbery), 'Dropped Sperm' (Shakir), 'Drop of Seed' (H. Palmer), 'Living
Sperm Drop' (Pickthall).
The differences in translations are somewhat due to differences in usage of the
words and various semantic aspects of the word itself.
2. Nutfatun Amshāj
Amshāj is the plural form of the word mashīj and mashj, meaning ‘mixed’ and
‘composite’.25 Here, there are various possibilities as to what elements are
meant in the composition of nutfa in the abovementioned verse. The most
important one are as follows:
A) Integration and fecundation of the sperm and ovule. This is the most common
view among the commentators. Some commentators such as Tabarī, Ibn Kathīr,
Marāghī, and Tabarsī have accepted this view. Some others, such as Mujāhed, have
adduced the verse “surely We have created you of a male and a female”26 in
supporting this view. In Ahmad bin Hanbal’s Musnad, the Prophet has been quoted
as saying, ‘from the woman’s nutfa and the man’s nutfa’.27
B) Composition of nutfa from various elements. Regarding this fact, Maurice
Bucaille says, ‘the seminal liquid is composed of various matters secreted from
the following glands:
1. Testicles. The liquid secreted from the male gonad contains spermatozoid,
composed of long mastigophoran cells floated in a serum-like liquid.
2. Seminal sacs. These organs are tanks for spermatozoids; they are located near
the prostate and secrete a liquid void of any fertilizing element.
3. Prostate. It secretes a liquid giving the semen a creamy form and a special
4. The glands attached to the urethra, including the Cooper or Mary gland
secreting a fluid matter and the Littre gland secreting a mucous matter.’28
Bucaille then asks, ‘…How can we not be affected by the conformity between the
Quranic text and the scientific findings on these phenomena in our age?’29
As regards the meaning of ‘admixture of nutfa’ in the Quran, the verse “surely
We have created you of a male and a female”30 supports his idea. This, however,
does not negate the second probability. Thus, some of the commentators such as
the writer of al-Mīzān have not preferred one view over the others.31
Nonetheless, in view of the plural form of the word amshāj, it seems that the
Quran refers to various types of admixture; accordingly, we may consider both
views as conforming to this verse. Anyway, two following points are certain:
1. The idea of 'admixture of nutfa' mentioned in the Quran is an original one
(the best evidence for this is the history of embryology that shows this idea
has not been referred to by the scientists up to the recent centuries).
2. This idea conforms to the latest scientific findings in embryology.
3. ‘Alq and ‘Alaqa
The second phase of the embryo’s growth in the Quran’s view is ‘alaqa¸ This word
has been mentioned in the Quran five times.32 In one case, the word ‘alaq is
used instead. There are, however, various approaches on whether the word ‘alaq
is the same as ‘alaqa or not. Accordingly, we will discuss them separately.
The word ‘alaq means 'overhang', 'attach', 'sticky thing', and 'blood'; and the
plural form ‘alaqa means 'bloodsucker leech'33 and 'hanging place'.34
In some of the Persian translations of the Quran, there appear the following
equivalents: “a blood clot’ (Makārem Shīrāzī); “Āwīzak which is the same as
spermatozoid” (Fūlādwand); “a clotted blood” (Mu’izzī); “a clot of the blood”
(Āyatī); and “a leech-like sperm” (Behbūdī).
In the English translations, the following equivalents have been used: 'clot'
(Shakir); 'clot of congealed blood' (Yusuf Ali); 'blood clot' (Arbery); 'germ
cell' (H, Palmer).
No matter whether these equivalents are right or wrong, it is interesting to
note that many translators regard ‘alaq the same as ‘alaqa, the phase after the
nutfa; in Behbūdī’s Persian translation and Palmer’s English translation,
however, the equivalents used are closer to the first phase, i.e. nutfa.
Earlier commentators of the Quran have not paid much attention to the issue of
semantic sameness or difference of these two words; just in the recent decades,
this issue has been considered and investigated. In Tasīr al-Qur’ān, we read:
“‘alaq – but not ‘alaqa, for it is the second state of the embryo, after the
‘alaq – is the mass noun for the little and sticky worms, and it is the plural
form. Thus, ‘alaq is the same as semen, which – due to its sticky nature –
“hangs over anything such as one’s clothes, body or the septum of the womb. And
the whole – containing millions of sticky sperms, some attaching to others, and
all attaching to the septum of the womb – is ‘alaq…”35
To prove the distinction between ‘alaq and ‘alaqa, one may adduce the fact that
in none of the cases where different phases of embryo are mentioned, the Quran
uses the word ‘alaq; rather, it uses the word ‘alaqa in such cases.36 In cases
where the Quran refers to the continuation of human generation, it restricts
itself to mentioning just one phase, recalling just the very first phase, i.e.
the nutfa phase, as the origin of the embryo, stating one of its features each
time. Some examples are as follows:
«أَلَمْ نَخْلُقْكُمْ مِنْ ماءٍ مَهِينٍ»
“Did We not create you from contemptible water?”37
«ثُمَّ جَعَلَ نَسْلَهُ مِنْ سُلالَةٍ مِنْ ماءٍ مَهِينٍ»
“Then He made his progeny of an extract of water held in light
«خُلِقَ مِنْ ماءٍ دافِقٍ...»
“He is created of water pouring forth.”39
In these verses, the words mahīn, sulāla, dāfeq, and amshāj each refers to one
of the features of the nutfa. Now it is probable that the word ‘alaq refers to
the very beginning phase of the embryo’s conception, with its wormlike and
leech-like form; this idea, however, is not so strong to be fully accepted by
rejecting all other meanings.
The word ‘alaqa is used in several senses as follows: ‘a red aquatic leech’40,
‘a bloodsucker aquatic parasite’, ‘a blood clot’41, and ‘a red aquatic parasite
sticking to the body and sucking the blood’.42
In the Persian and English translation of the Quran, the words ‘alaq and ‘alaqa
are translated in the same way; in the Behbūdī’s Persian translation of the
Quran, however, it has been translated as: ‘in the form of a worm sticking to
the septum of the womb’.43 The Quran’s commentators have traditionally
translated the word ‘alaqa as a ‘clotted blood’. In some of the new translations
of the Quran, such as Tantāwī,44 al-Mīzān,45 Nemūna,46 etc., it is appeared in
this sense. Some commentators have not specified it, just referring to it as the
next phase after nutfa.47
The Relationship with Science
Now the problem arisen here is that the modern embryology has studied with
precise tools all the phases of the embryo’s origination and development; it has
not, however, indicated any phase as ‘clotted blood’. Some, thus, have asserted
that ‘…the man has never passed the phase of the clotted blood’.48
Therefore, considering the scientific definiteness of the abovementioned matter
and the uniqueness of the Creator of the universe, who has revealed the Quran
and has absolute command of all elements of the existence (“Does He not know,
Who created? And He is the Knower of the subtleties, the Aware.”)49, as well as
the undoubted truth of the Quran and the fact that the words ‘alaq and ‘alaqa
have different meanings, we clearly find that interpreting or translating it as
‘clotted blood’ is not right. Instead, there are two meanings consistent with
the new scientific findings: ‘leech’ and ‘the hanging sticky thing’. Some have
preferred the second meaning, regarding the word ‘leech’ – with its sperm-like
form – as a suitable equivalent for naming the first phase.
Maurice Bucaille says, ‘…nestling of the zygote in the womb is done by some
flagellums which are the tails of the zygote; these grow like roots of a plant
in the soil to take the necessary nutrients from the womb. They hang the zygote
to the womb. Their identification is a new finding.’ Referring to the verse 2 of
the chapter 96 (‘Alaq: ‘He created man from a clot.’), he goes on saying, ‘the
translation of ‘what is hanging’ is for the word ‘alaq…; and this shows the
reality proved today. This notion is recalled in four other verses50 mentioning
the successive evolutions of the semen drop.’51
Al-Bārr also says, ‘…essentially, ‘alaqa is an equivalent for anything hanging
or sticking….;’alaqa in the womb does the same thing: sticking to the womb
septum and nestling there…’52 Based on this view, the word ‘alaqa has a
descriptive meaning, representing the nestling phase of the fertilized nutfa.
Dr. Ali al-Bārr regards hanging and attaching the most important and prominent
features of this phase up to the end of embryonic period, holding that the word
‘alaq is the most precise descriptive word for it.53
Now, a question is posed as follows: ‘why have the commentators and translators
of the Quran – early ones in particular – interpreted ‘alaqa as ‘clotted blood’,
though this is rejected scientifically? Al-Bārr answers as follows:
‘Alaqa has been surrounded by clotted blood. When we note that the volume of
‘alaqa in a hanging state does not exceed 41 mm, we find out why earlier
commentators would emphasize that ‘alaqa is clotted blood…yes, ‘alaqa has not
been discernable with naked eyes, because it has been surrounded by blood.
Interpreting ‘alaqa as ‘clotted blood’ was thus due to observing it without
Muzgha is derived from mazgh (literally ‘chewing’), meaning 'a piece of meat
chewed in one morsel'55 or 'a chewed morsel of meat' or the like.56
In the Persian translations of the Quran, the word muzgha has been translated as
‘something like a chewed piece of meat’ (Makārem Shīrāzī), ‘muzgha’ (Fūlādwand),
‘chewed meat’ (Mu’izzī), ‘a piece of meat’ (Ilāhī Qumshe’ī), ‘as a chewed piece
of meat’ (Behbūdī), and ‘a piece of meat’ (Āyatī).
In English translations, we see the following equivalents: ‘a tissue’ (Arbery),
‘a lump of flesh’ (Shakir), ‘a fetus lump’ (Yusuf Ali), ‘an embryonic lump’ (H.
Palmer), ‘a little lump’ (Pickthall), and ‘shapeless lump of flesh’.
In commentaries, we see: ‘«ثُمَّ مِنْ مُضْغَةٍ» (and then from muzgha) and that
is a small piece of meat chewed, and a transformed form of ‘alaqa’57;
‘فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً» (and then We
turned the ‘alaqa into muzgha)58. Some others have interpreted muzgha as ‘thick
blood’: ‘and from ‘alaqa to muzgha; and it is a lump of thick blood without any
special name and form’59and ‘from ‘alaqa to muzgha; when the hanging nutfa grows
up and turns into a lump of mixed thick blood’.60 Translating muzgha into ‘thick
blood’ seems incorrect both scientifically and literally. However, what has been
used in Makārem and Behbūdī’s translations is consistent with scientific
findings and early observations without advanced scientific instruments.
In scientific investigations, this phase is usually regarded as coinciding with
evolutions starting from the third week, i.e. the embryonic period and
origination of the somites. Al-Bārr says:
‘The origination of somites is accompanied by origination of pharyngeal arches
created through gaps in the ectoderm and growth of mesoderm. As a result, five
pairs of pharyngeal arches are created in the upper part of the embryo (just
under the head). Therefore, the word muzgha (a chewed piece of meat thrown away)
is the most precise description for this phase. This is because the pharyngeal
arches and the somites give the embryo the form of muzgha.’61
Seemingly, the Quran has confined itself to mentioning the external form of the
embryo – in the form of a chewed morsel – in this stage. However, if the word
muzgha means ‘the chewed meat’, it would also refer to the genus of the embryo,
i.e. any fleshy material. Nevertheless, it should be noted that here by ‘meat’
we mean something other than the flesh covering the bones, called lahm by the
Quran. Considering what we have said up to now, we may conclude from the
embryological teachings of the Quran that:
1. The Quran, for the first time, reveals the fact that the man’s nutfa is of a
mixed nature. This was not known to the embryologists up to the nineteenth
century; the commentators of the Quran, however, knew some parts of this fact
(composition of nutfa from the man’s sperm and the woman’s ovule), mentioning
this in their exegeses.
2. The Quran, for the first time, speaks of the hanging nature of the ovule and
its nestling in the womb. This was unknown to the commentators until the studies
conducted by using microscope and the revolution in the embryology revealed the
truth in the Quranic passages.
3. Regarding the third phase, the Quran’s expressions mainly refer to the form
of the embryo, while it can also be considered as referring to the genus of the
Creation of the Spirit
Question no. 21: What do we mean by ‘spirit’? Can we consider it separated from
the body, regarding each as separately created? Then, how can we justify the
living nature of the cell?
To answer the above question, the following points are noteworthy:
1. Philosophically speaking, ‘soul’ is classified into three types: vegetative,
animal, and humane. The human beings enjoy all three. The animals enjoy the
first two, and the plants enjoy just the first type. In other words, the soul in
a higher rank enjoys the perfections of the lower rank or ranks as well. The
main features of the vegetative soul are as follows: growth, nourishment, and
The features of the animal soul, in addition to the abovementioned features, are
sensory perception and motion. Among other features of the human soul are free
will and intellection.
From what has already been stated, it is clarified that any soul possesses some
certain faculties, leading to certain actions. So, the mere living nature does
not mean enjoying human soul or spirit. That is, there are so many living
creatures without any human or even animal soul. The embryo is alive from the
early phases of conception. However, its life is initially vegetative, then
animal, and finally human. Based on some traditions, this last phase begins form
the fourth or fifth month.
In other words, after the completion of the body parts (at the end of the fourth
and during the fifth month) the external form of the embryo is completed or
mature, and the mother feels the motions of the embryo. This phase can be
considered as the starting point for the origination of the spirit or the first
manifestations of the human life.
2. In the Quranic verses and among the Muslim philosophers and theologians, the
word ‘Rūh’ has been used to mean various things including ‘the human soul’, such
as in the following glorified verse:
«فَإِذا سَوَّيْتُهُ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي»
“So when I have made him complete and breathed into him of My spirit…”62
The researchers say, ‘when God says ‘I breathed into him of My spirit’ is to
honor the man’s soul, denoting its glory. So, it does not really mean that
something was cut off from God to attach to the man. Rather, the spirit is a
created thing, just as the body and all other creatures.
3. There are a variety of views on whether the spirit and the body enjoy
different creations. In Mullā Sadrā’s view, the spirit is ‘physically
originated’ and ‘spiritually eternal’; that is, the matter, in its evolutionary
course and substantial movement, reaches the point of sensual and spiritual
incorporeity, and the body and spirit have no separate creation.63
Invalidity of Metempsychosis
Question no. 22: Has our spirit been in other bodies prior to coming into our
body? What is the religious and rational status of metempsychosis?
Metempsychosis is of two kinds:
1. Earthly metempsychosis (Tanāsukh-e Mulkī), meaning that the man’s soul leaves
his body to enter another corporeal body.
2. Celestial metempsychosis (Tanāsukh-e Malakūtī), meaning that the soul – with
its beliefs, thoughts, intentions, speeches and actions – makes an ideal body
appropriate for the purgatory, and a resurrectional body appropriate for the
realm of resurrection, then embodying in that form. In other words, the man with
his beliefs and actions in this world makes a body in purgatory and a body in
resurrection for himself, to which his soul would belong and to which it would
combine after it is released from the corporeal body.
Various types of earthly metempsychosis have been mentioned: Raskh (the spirit’s
return to inanimate things), Faskh (the spirit’s return to vegetations), Maskh
(the spirit’s return to animals), and Naskh (the spirit’s return to the man’s
body). Besides, metempsychosis has been divided into ‘descending’ and
‘ascending’ types. Descending metempsychosis is the spirit’s return into a body
in a lower rank, such as a spirit's return into an animal’s body; the ascending
type is the vice versa.
From philosophical point of view, ‘celestial metempsychosis’ is rationally
acceptable, but the earthly type is invalid. To invalidate each type of the
earthly metempsychosis, numerous arguments have been presented. Here, we just
mention one of the general philosophical arguments. The argument rests upon
several principles as follows:
a) Based on the transcendental philosophy, the soul’s link with the body is of
an innate nature. The man’s soul is a reality essentially belonging to the body.
Thus, the man’s spirit would not be without a body in any sphere. That is, in
any origination and any world, it would have a proper body.
b) The combination of the soul and the body is a union, not an attachment; these
two have one single existence, leading to the formation of a being called human.
Accordingly, the man’s soul cannot survive without his body, as his body cannot
live without his soul.
c) In the uniting composition, the two beings composed must enjoy the same rank;
that is, if one of them is in pure potentiality and the other in pure actuality,
they cannot be united. This is because in the process of union, they turn into
one single existence; and it is impossible to unite something in a weaker and
lower rank of existence (potentiality) with something in a stronger and higher
rank (actuality). The lower rank cannot be simultaneously in a higher rank and
vice versa. Hence it is impossible to combine a potential being with an actual
d) The whole material universe is in motion. Any being is constantly moving in
its proper path based on certain rules; this movement is towards perfection and
is proper to the being itself. For instance, a seed of wheat placed under the
ground and splitting in favorable conditions to gradually grow would certainly
move toward the last stage of becoming a perfect ripe spike. The seed of a fruit
hidden under the ground breaks its shell and burgeons. From the first stages, it
is moving towards the goal of achieving perfection and becoming a tree full of
fruits. Anyway, the system of creation would never leave its task (i.e. moving
towards perfection); and guides all the creatures towards their proper
destinations. The soul and the body are no exception; they also are constantly
moving towards their proper perfection, just as all other creatures.
e) In any movement, if an existent moves from potentiality towards actuality, it
would be impossible to return to potentiality. This is because the movement is
always from deficiency to perfection, and from lacking to possession. Thus, it
is impossible for an actualized being to return to potentiality. For example,
the body of an animal, once grown up, would not return to the state of being a
sperm. Otherwise, this would be contrary to the law of motion.
Considering the five abovementioned principles, it is impossible for a departed
spirit to return to another material body. If the departed soul or spirit wants
to return to a body in embryonic phase – since the spirit in the former body has
covered the path in proportion to the material world, having passed some states
of lacking and deficiency, and achieving some actualizations – it must unite
with a material body that is still in its early stages of movement, being
imperfect compared to the perfect spirit; and this is impossible. Since the body
and the spirit have a uniting combination and a single existence, it is
impossible to unite an actualized being with a potential being – one imperfect
and the other perfect. Thus, the perfected spirit cannot be united with an
If one says the spirit, having left the first body, descends to unite with
another body, we would say, ‘according to the fifth principle, it is impossible
for the actualized being to return to potentiality; and this is contrary to the
truth of movement.’
The spirit, having left the material body, would unite with the ideal body and
continue its movement in purgatory. The material body, once died, would cover a
special path in this world and undergoes some necessary changes to acquire the
capacity for being reunited with the spirit in the hereafter.64
The Quranic verses and transmitted traditions also invalidate the earthly
metempsychosis. Their general theme shows the continuity of the spirit’s
movement in the worlds after death, and not its return to the material world.
However, the spirit’s attachment to the afterlife body or its appearance in
other worlds in various states is confirmed by the Quranic verses and
transmitted traditions, a topic to be discussed in eschatology.65
A group of the Quranic verses has adduced evidences for maskh; for instance,
according to the verses 60 of Mā’ida (5) and 66 of A’rāf (7), a group of human
beings subject to God’s wrath were transformed into monkeys and pigs. In short,
maskh (a sinful man’s turning into an animal) is completely different from the
invalid metempsychosis. Metempsychosis is based on two principles:
1. In metempsychosis, two bodies are involved. One is the body from which the
spirit has been separated and the other is the new body to which the spirit is
attached, while in maskh the same body turns into an animal body.
2. In metempsychosis, the soul returns from its state of perfections and
actuality to imperfection and potentiality in embryonic life, while in maskh the
human body does not turn into the animal sperm.
The World of Dharr (i.e. pre-existence)
Question no. 23: Have we humans previously been in the world of dharr? What and
how is the world of dharr?
The Glorified God says in the Holy Quran:
«...وَ إِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ
ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَ أَشْهَدَهُمْ عَلى أَنْفُسِهِمْ أَ لَسْتُ
بِرَبِّكُمْ قالُوا بَلى شَهِدْنا أَنْ تَقُولُوا يَوْمَ الْقِيامَةِ إِنّا كُنّا
عَنْ هذا غافِلِينَ...»
And when your Lord brought forth from the children of Adam, from their backs,
their “descendants, and made them bear witness against their own souls: Am I not
your Lord? They said: Yes! We bear witness. Lest you should say on the day of
resurrection: Surely we were heedless of this.”66
There are many sayings transmitted from the holy Prophet in explanation of the
above verse. Among them is a saying from Imam Bāqer (PBUH) addressing one of his
companions called Zurāra as follows: ‘…from Adam’s loins, God extracted his
progeny up to the resurrection day, and they came out by the score. Then God
introduced and manifested Himself to them; if He did not do that, no one would
know his Lord…’67
Now a question is posed as follows: ‘how was this manifestation and what does
the world of dharr, covenant, or alast mean?’
There have emerged various views among religious thinkers in this regard; the
most important ones are as follows:
1. Covenant in a world composed of body and spirit; the spirits of the human
beings, before attaching to their bodies, were attached to very tiny particles.
Those particles became alive and aware when spirits attached to them. Then, God
put them under covenant as to His Lordship; having answered their Lord, the
human beings returned to Adams’ loins.
2. The view of analogy and innate things; some hold that the verse uses analogy
to clarify that God, by granting innumerable bounties as well as intellect to
man, expects him to prostrate before his God and follow Him. The man, in his own
conscience, answers positively to this unstated expectation and accepts it.
3. Covenant in the language of reason and revelation; this verse aims at stating
an external reality, and God’s covenant has been made clear to human beings
through reason, revelation and so many prophets. That is, He has put them under
covenant to accept religious teachings by giving them rational perception and
sending them revelations.
4. Covenant in the celestial sphere; ‘Allāma Tabātabā’ī holds that creatures
have two kinds of existence: a collective existence before God (in the celestial
sphere), and discursive existences, which is gradually revealed with a lapse of
time. Thus, the worldly life of the men is preceded by another human world
wherein all creatures observe God through an inner perception, acknowledging His
uniqueness. The question and answer in the world of pre-existence refers to
‘Allāma also holds that the verse refers to the celestial dimension of human
beings; that is the place for covenant is the celestial realm. Considering the
external meaning of the verse that says ‘when your Lord brought …’, the
following points are noted:
a) Before this world, there had been a world wherein the covenant was made.
b) The scene of the covenant precedes the material world.
c) Since these two realms are not separated, God commands the man living in the
material world to remember those celestial aspects and to preserve them.
5. The innate covenant; some have regarded this verse as an account of the
human’s nature. That is, the human beings are monotheist in their inner nature.
This idea is very similar to the theory of analogy, as if the verse is an
analogical statement of the man’s nature.
Iqbāl Lāhūrī mentions the same theme in a couplet as follows: ‘I sat beside my
nature for thousands of years’; that is, I have been intimate with my nature
since the covenant in the alast day; then ‘I detached from myself and joined
it’, I forgot myself and turned to God.
However, when I came to the material world, I preferred idolatry to monotheism;
then I turned to my nature again and broke that idol…until the truth hidden in
the man’s nature represents itself and the man turns to it completely:
«فِطْرَتَ اللّهِ الَّتِي فَطَرَ النّاسَ عَلَيْها»
“…the nature made by Allah in which He has made men…”69
Thus, acknowledging the truth of monotheism – stated in the verse by the word
‘yes’ –is not just a verbal acknowledgement; rather, it is an innate and
inherent reality present in the conscience of any man, even those who orally
deny God’s Lordship.
Each of the abovementioned ideas has been variously evaluated.70 Among the ideas
mentioned up to now, the theory of innate covenant and that presented by ‘Allama
Tabātabā’ī are more reasonable and more acceptable. However, we may not consider
any of them as what is meant by the above verse. Anyway, both of these views are
separately acceptable and supported by religion and philosophy. In this regard,
Martyr Beheshtī writes, ‘what can be said on this verse is that it synoptically
mentions one phase in humans’ existence, a phase where they acknowledged God’s
Lordship. This acknowledgement was not strong to keep all human being in the
right path forever. However, it was effective enough to make them intellectually
and consciously ready to seek God, such that they may not excuse for being
completely unaware in the Day of Judgment. This readiness even lets them leave
the superstitious beliefs of their forefathers to come to the right path, being
unable to offer excuses for their wrong deeds. As for the features of this
phase, however, no further explanation is provided by the Quran.’71
Question no. 24: will God create other creatures after the man’s creation?
There is no decisive evidence for that, but generally speaking, as far as
religious texts and mystical and philosophical views are concerned, God is
ever-emanating. Sayings from Infallible Imams also denote that after this
universe there will be created another universe and other human beings,
achieving their own perfection through God’s emanation and guidance.
Nevertheless, their features and system of living may be different from ours.
We may analyze this statement using a philosophical-mystical approach:
considering the Almighty God’s infinity, He will grant a proper existence to any
possible being and will not deprive it from His emanation. Accordingly, His
emanation is constantly present. However, the question is who and what will have
the capacity to receive the divine emanation and blessing. We just know that the
existing system of creation is constantly in the process of being created; this
is because the universe is an effect of a cause – i.e. the divine action – and
whenever the Creator stops creating, there would be no action and no universe.
Therefore, the universe is being created nonstop, and God is constantly busy
creating; as the following verse asserts:
«كل يوم هو فى شأن»
“Every day He exercises (universal) power.”72
The Mystery of Differences
Question no. 25: If God is just, why are there so many differences and
discriminations? Why does He create someone male and the other female, someone
blind or deaf and the other sound and safe? Why did He not create all in one
form and shape?
To answer these questions, some basic points are referred to:
1. The concept of justice: the literal meaning of justice is equality and
equalizing; and in common usage, it means observing people’s rights against
oppression (abuses by others). In defining ‘justice’, it is said, ‘giving all
rightful their proper rights’
Other meanings have also been mentioned for ‘justice’, but the meaning
attributed to God refers to the general emanation and widespread munificence
towards all creatures capable of being and achieving a certain degree of
perfection, without any parsimony. In other words, divine justice is another
expression of His wisdom and grace.
2. What exists in the system of creation is difference, not discrimination; and
what is reprehensible is discrimination, not any kind of difference and
Justice does not necessarily mean making all human beings or all things equal. A
just teacher, for instance, is not someone who gives equal marks to all students
– whether assiduous or indolent. Rather, he must admire each student or rebuke
him/ her according to their deserts.
Thus, God’s justice does not necessitate all creatures to be created equally.
His wisdom necessitates creation of the universe in a way that various creatures
are guided to their final goal according to their own capacity and desert. One
must not consider the elements of universe as separated; rather, they must be
evaluated as a systematic collection in which any member is a part of a whole.
In a collection, any component enjoys a particular position, according to which
it acquires a certain quality.
The universe is like the eye, mole, and eyebrow in a face
Where everything is good when it is in its own place
In principle, if there were no difference, there would be no plurality and
variety; and if there were no plurality and variety, there would be no
collection or system. If all human beings were male or all creatures were of the
same species or similar, there would be no universe with such an order and
3. Differences among creatures are a necessary condition for the system of cause
and effect. That is, any cause has a certain effect, and any effect has a
certain cause. Indeed, any being has a specified position in the system of cause
and effect. The lack of any specified system among creatures would lead to a
situation in which anything can be the origin for anything else; for example,
the effect of a matchstick could be equal to the effect of the sun. Thus, the
relationship of any cause with its effect, and that of any effect with its
causes, originates from the essence of cause and effect.
In other words, the status of any creature is, in its own position, like the
hierarchy of numbers where the negation of any number’s position equals to the
negation of its existence. For example, if we want the number ‘five’ to denote a
number more than ‘six’, it would no longer be number ‘five’. Similarly, the
emergence of an effect higher than the perfections of its final cause is equal
to the absence of that effect and even of that cause.
4. In the material world, based on its specific causes, there are oppositions in
nature; the picture of matter without this feature is unimaginable. Fire,
wherever it is, has its specific feature of burning, whether it is in a mosque
or in a house or a shop. Thus, the material world cannot be expected to do
anything out of the causality system. For example, alcohol cannot affect just
the alcoholic person; rather, it affects his descendants as well. Likewise, the
tuberculosis bacteria will affect any person in close contact with the afflicted
one. We cannot expect the contrary in the nature. Removing such conflicts from
the material world would mean removing the matter altogether and creating just
5. Considering the causality system and the conflicts in the material world,
differences and deficiencies or weaknesses are all necessary elements, and any
change in them necessitates a change in the hierarchy of the universe and
alteration of the whole system. Nevertheless, the existing natural differences
are of two types:
a) Differences independent of human knowledge and will (these are unchangeable);
b) Differences and deficiencies related to human knowledge and will.
Many unwelcome events occurring in one’s life – especially one’s children and
family members – are due to human’s being unaware of laws of nature and/or
divine commands. According to researches conducted, a large number of physical
and mental disabilities of children are due to their parents’ unawareness or
negligence. Those persons who are aware of and committed to principles of
healthy life have healthier children. These kinds of deficiencies are removable
by an increase in one’s awareness and his proper functioning.
6. Along with some of the deficiencies and pains, the widespread divine mercy
necessitates that He compensate the afflicted innocent persons by rewarding them
in the hereafter73 or alleviating their responsibilities and duties74 and making
others assist them.
Besides, there are some other mysteries for existing differences among
creatures, which we do not mention here to observe brevity.
Difference in Capacities
Question no. 26: It is usually said that the differences among creatures are
inherent in them or results from their inherent capacities; if God has granted
the capacities, why did He not grant them all equally?
In reality, the capacities of all creatures and human beings are not containers
quite filled for some and half-filled for others. Rather, any creature’s
capacity is shaped in proportion to its own condition. Any container is filled
in proportion to its own capacity. The more the capacities are actualized, the
bigger would be the containers. For example, the higher the man’s knowledge and
scientific degrees rise, the broader his spiritual capacities would become.
Besides, any of the inanimate things, plants and animals has a certain sphere
for emerging their capacities. A wheat seed, for example, can turn into a spike
of seventy seeds in a few months, if the necessary conditions are provided. The
less these effective factors are available, the less the number of the seeds
would be, and vice versa. The same is true for all other animals and plants.
Regarding the differences of capacities and capabilities among creatures, the
following points must be noted:
1. Not just one particular condition is there for any creature or just one
certain type of capability it has; rather, there may be a change in the
conditions and accordingly in the capabilities. The fossils, for instance, turn
into coal and then into veins of diamond in thousands of years. By crossing two
types of fruits or flowers, we may have a new type with a new color and
composition. However, all these are systematic and methodical.
2. Changes are sometimes created by external factors, such as most of changes
created in inanimate things and plants by human activities or natural phenomena.
In addition to external factors, there are sometimes personal and internal
factors that create changes in capabilities; this is mostly true for human
beings. Here, an individual's internal factors are added to genetic and
environmental factors to affect his conditions, and individual will and
motivations create many differences in capabilities among human beings.
Nevertheless, there are some immutable facts as well. Rational principles such
as 'impossibility of association of two opposites', or mathematic equations are
God has naturally made such a system dominate the universe; accordingly, He is
said to have granted capabilities. This divine will, however, is not
unreasonable and unsystematic; rather, it is proportionate to the creatures'
conditions. For example, if a wheat seed is tramped on, it would lose the
capacity to turn into a spike. If it is put underground under good conditions
with enough water and light, it would germinate and grow to turn into a spike. A
wheat seed would grow into a wheat spike, and an apple seed would grow into an
apple tree. In the same way, a man's sperm bears a baby under favorable
conditions, just as an animal's sperm in natural conditions bears a whelp.
Among the human beings, if the sperm contains superior gens, the baby born would
enjoy more capacity and higher level of intelligence. However, if the sperm
belongs to an addicted father, the baby born may have physical and mental
disorders. Indeed, in different conditions, children with various capabilities
may be born even from the same father. Naturally, the products vary in different
conditions; otherwise, it would be unjust and unsystematic if the same product
were produced in various conditions.
Therefore, the capacities of any creature is revealed in view of the whole set
of conditions. By saying God has granted the capabilities of the creatures, we
mean He has determined the whole system of the universe to be such, and such is
His general will in this system. This very order and discipline has caused the
differences in capabilities to be calculable and predictable, and has enabled
the scientists to discover scientific rules such as those in chemistry, physics,
etc. This has also enabled physicians to diagnose diseases by discerning similar
Anyway, to solve this issue and provide an appropriate answer for the above
question, the following points should be noted:
The conditions leading to acquiring capabilities are not restricted to material
conditions. Water, for instance, has a certain molecular attraction force;
however, this feature may be temporarily lost in accordance with the wishes of a
divinely saint or prophet, such as what happened to the Nile when the Prophet
Moses cleaved a way through water; or what happened to the fire when it became
cold for the prophet Abraham.
Therefore, if we have a broader look at the universe, having faith in all
material and spiritual factors effective in it, we may well conclude that the
capabilities of all creatures are based on a certain order and discipline, and
that divinely granted capabilities mean what God has granted each creature
according to its own aptness by observing all material and spiritual principles.
The Creation of the Prophets
Question no. 27: The Quran says, 'Lo! Allah preferred Adam and Noah and the
Family of Abraham and the Family of 'Imran above (all His) creatures'75; if God
has given the prophets superiority from the day they were created, is this not a
kind of discrimination?
The creation based on a proper system necessitates a series of differences. For
example, human body is a systematic creation, and this necessitates the
existence of differences among body members. Accordingly, some cells such as
brain cells are responsible for directing body functions and movements of all
body members. The bones keep the strength of the body members. These privileges
are accompanied by some responsibilities. Thus, the prophets, while enjoying
privileges, have great responsibilities and experience onerous hardships. Other
human beings have much less responsibilities. Thus, these privileges are no
Firstly, they are based on deserts, one of the conditions of which is the
actions done with the prophets' free will – which God knows pristinely.
Secondly, the leadership of the society necessitates giving some privileges
along with responsibilities to the qualified persons. This is a grace to
mankind, aiming at the felicity of human beings.
It is worth noting that the prophets, along with their great responsibilities
and privileges, are subject to severe punishments for any little mistakes and
dereliction of duty.
The prophet Jonah, for instance, though he tried much to guide his own people to
the right path, was imprisoned in the darkness of the sea inside a whale because
he did not have the necessary patience with those people.76
Similarly, on the Prophet Muhammad (PBUH) we read in the Holy Quran:
«وَ لَوْ تَقَوَّلَ عَلَيْنا بَعْضَ الْأَقاوِيلِ
لَأَخَذْنا مِنْهُ بِالْيَمِينِ ثُمَّ لَقَطَعْنا مِنْهُ الْوَتِينَ فَما مِنْكُمْ
مِنْ أَحَدٍ عَنْهُ حاجِزِينَ»
'And if the messenger were to invent any sayings in Our name, We would certainly
have seized him by the right hand, Then We would certainly have cut off his
aorta. And not one of you could have withheld Us from him.'77
Of course, the Prophet had not such a fault; rather, he did much more than what
he was expected to do; as the Quran says:
«طه ما أَنْزَلْنا عَلَيْكَ الْقُرْآنَ لِتَشْقى»
'Tā-Hā, We have not sent down the Qur'an to thee to be (an occasion) for thy
Indeed, the voluntary personal characteristics of the prophet show their
capabilities to take responsibilities, and the Almighty God, knowing their
future, gave them the responsibility of prophethood. As we read in the Holy
«اللّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسالَتَهُ سَيُصِيبُ
الَّذِينَ أَجْرَمُوا صَغارٌ عِنْدَ اللّهِ وَ عَذابٌ شَدِيدٌ بِما كانُوا
'… Allah best knows where He places His message. There shall befall those who
are guilty humiliation from Allah and severe chastisement because of what they
Creation of the Angels
Question no. 28: Why have the angles been created? Does God need their help?
A systematic and methodic creation necessitates hierarchies. Existence of means
for emanation and grace not only causes those means to achieve perfection but
also allows the creatures in lower ranks to achieve growth and perfection. The
creation system is such that the roots of a tree absorb water and fetch it
through the stem to the leaves. Here, the rainfall and efforts of gardeners and
the like all become meaningful and the whole world is filled with vitality and
joy. Otherwise, all the creatures are afflicted with laxity and indolence.
The Wise God has established the universe on a fine and strong basis. Such a
system necessitates a hierarchy. This hierarchy starts from divine realm, comes
down through the realm of divine power to the celestial realm, and ends in the
lowest rank in material world. It is in this hierarchy that the status of angels
The great divine angels each have a certain responsibility; as the angel Gabriel
and the angels under his command has the responsibility to convey God's messages
and revelations to His servants.80 The Angel Michael and the angels commanded by
him are responsible for providing the people with their share of sustenance81,
and the angel Azrael (angel of death) and the angels commanded by him are
responsible to seize the creatures' souls and make them die.82 The angel
Seraphiel (blaster of the Trumpet) and the angels under him are responsible to
change the whole universe.83All these show that the universe is systematic and
that all its elements are working with God's permission.
Creation of Jinn
Question no. 29: What is jinni? Why has it been created and what is its effect
in human life?
The Nature of Jinn
In the universe, there are some invisible creatures not discernable through the
natural sensory preceptors. One group of them is jinn. In principle, the word
'jinn' means 'covered' as it is invisible for human beings. The Quran affirms
the existence of such a creature, and there is a chapter in the Quran called
'Jinn'. Sometime, the Quran calls this creature 'jānn'.84
The real nature of this creature is not quite known to us; however, we may know
some of its features through some of the Quranic verses and transmitted
traditions. The followings are among them:
1. Jinn are created from fire and their creation was before the man's
2. They are legally competent and responsible like human beings;86
3. Some of them are believers and some others are unbelievers; some are rightful
and others are wrongdoers;87
4. Some are male and some others are female, and they procreate;88
5. They live and die;89
6. They are conscious and willful and can move rapidly, as we see in the story
of Solomon and the throne of Belqays (the queen of Sabā).90
7. They can be captured by human beings; in this regard, the Quran has only
referred to the story of Solomon under whose command were the jinn as well as
the birds, beasts, and men;91
8. It is mentioned in the transmitted traditions that the believer the jinn are
captured and commanded by the prophets and Imams and serve them. Those divinely
saints who have authority with God's permission can bring the unbeliever jinn
under their control as well;92
9. Based on some of the Quranic verses, it is known that the jinn have converted
to Islam by the Prophet.93
It has not been clearly stated where the jinn are located in the earth, but some
of the transmitted traditions have referred to places where they are more
Considering the above explanations, it is clear that the jinn have free will and
volition, but are lower than men as far as consciousness is concerned. Jinn are,
as human beings, a creature possible to be created and granted the divine
emanation and grace. They have been created as willful creatures and shown the
way of perfection through knowledge and worship:
«وَ ما خَلَقْتُ الْجِنَّ وَ الاْءِنْسَ إِلاّ
'I created the jinn and humankind only that they might worship Me.'95
In other words, the same reason for creation of mankind applies to the creation
of the jinn.
Jinn and the Mankind
We synoptically know that sometimes human beings influence the jinn's life and
vice versa. However, due to the invisibility of the jinn, this has been
accompanied by many factions and cannot be trusted.
The jinn can be in touch with some human beings. According to traditions, they
were in touch with the prophets and the Imams. Sometimes, the relationship of
some individuals with the jinn – believers or unbelievers – may result in their
misguidance and transgression:
«وَ أَنَّهُ كانَ رِجالٌ مِنَ الاْءِنْسِ يَعُوذُونَ
بِرِجالٍ مِنَ الْجِنِّ فَزادُوهُمْ رَهَقاً»
'And indeed (O Muhammad) individuals of humankind used to invoke the protection
of individuals of the jinn, so that they increased them in revolt [against
Therefore, the jinn – believers or unbelievers – come in touch with human
beings. This fact has been explicitly mentioned in the Quran and traditions.97
Creation of Satan
Question no. 30: Why did God create Satan and give him opportunity to misguide
Firstly, it is worth mentioning that although Satan disobeyed God, he is one of
God's creatures, having a role in the universe. Some of the great mystics and
philosophers have likened Satan to a trained dog that bothers strangers but not
On those who deserve the Satan's temptations and bothers, the Holy Quran says:
«أَ لَمْ تَرَ أَنّا أَرْسَلْنَا الشَّياطِينَ عَلَى
الْكافِرِينَ تَوًزُّهُمْ أَزًّا»
'Do you not see that We have sent the devils against the unbelievers, inciting
them by incitement?'98
«إِنَّما سُلْطانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَ
الَّذِينَ هُمْ بِهِ مُشْرِكُونَ»
'His power is only over those who make a friend of him, and those who ascribe
partners unto Him [Allah].'99
These verses clearly show that those who have willfully disobeyed God's
authority deserve to be captured by Satan. But as for the virtuous people who
enjoy divine inspirations, the Quran says:
«إِنَّ عِبادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطانٌ إِلاّ
مَنِ اتَّبَعَكَ مِنَ الْغاوِينَ»
'Surely. as regards My servants, you have no authority ,over them except those
who follow you of the deviators.'100
Now, there are three items (God, man, and Satan) to be discussed in this
1. God's purpose in creating man is for him to achieve perfection; this purpose
is related to God's action not to Him as the agent, because God Himself is the
absolute perfect and no purpose can be ascribed to Him.
2. The manifestation of the man's perfection is 'knowing God', and this
knowledge is dependent on worship. Thus, God says, 'I created the jinn and
humankind only that they might worship Me.'101
By worshiping and knowing the absolute essence of God, the man's perfection is
3. The man's worship can be regarded as moving towards the highest perfection
only when he chooses this path voluntarily and knowingly, not when he worships
God genetically like angles, having no power to disobey Him:
«بَلْ عِبادٌ مُكْرَمُونَ لا يَسْبِقُونَهُ بِالْقَوْلِ
وَ هُمْ بِأَمْرِهِ يَعْمَلُون»
'…Nay! They are honored servants; They do not precede Him in speech and (only)
according to His commandment do they act.'102
His face made a manifestation, the angels saw but with no love
It became like a fire and burnt the man
Thus, God created man as a creature with freewill, showing him the way to both
felicity and misery:
«إِنَّا هَدَيْناهُ السَّبِيلَ إِمَّا شاكِراً وَ إِمَّا
'Surely We have shown him the way: he may be thankful or unthankful.'103
4. Here, the human examination is considered as one of the intermediary goals of
creation. Human examination is the manifestation of his freewill, and this fact
is variously stated in the Quran:
«إِنَّا خَلَقْنَا الاْءِنْسانَ مِنْ نُطْفَةٍ أَمْشاجٍ
'Lo! We create man from a drop of thickened fluid to test him;…'104
5. A real examination is possible only if the man can choose between two ways –
good and evil. God regards the man the crème de la crème of his creatures,
congratulating Himself only for creating the man:
«فَتَبارَكَ اللَّهُ أَحْسَنُ الْخالِقِين»
'So blessed be Allah, the Best of creators!'105
Accordingly, He has given the man many facilities for choosing the way to
achieve goodness and perfection, including the following ones:
a) The man's creation according to an innate leaning towards God:
«فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً فِطْرَتَ اللَّهِ
الَّتِى فَطَرَ النَّاسَ عَلَيْها»
'Then set your face upright for religion in the right state-- the nature made by
Allah in which He has made men…'106
b) God's coming into the scene to help human beings:
«قُلِ اللَّهُ يَهْدِى لِلْحَقِّ»
'Say: Allah guides to the truth.'107
c) Inspiring the man on good and evil to help him choose the right path:
«فَأَلْهَمَها فُجُورَها وَ تَقْواها»
'Then He inspired it to understand what is right and wrong for it.'108
d) Making 'faith in God' a favorite feeling in the man's nature:
«حَبَّبَ إِلَيْكُمُ الاْءِيمانَ وَ زَيَّنَهُ فِى
'But Allah has endeared the Faith to you, and has made it beautiful in your
e) Offering special assistance to the believers in their life:
«إِنَّا لَنَنْصُرُ رُسُلَنا وَ الَّذِينَ آمَنُوا فِى
'Most surely We help Our messengers, and those who believe, in this world's
f) Opening the ways of guidance in proportion to efforts made by human beings:
«اَلَّذينَ جاهَدُوا فِينا لَنَهْدِيَنَّهُمْ سُبُلَنا وَ
إِنَّ اللَّهَ لَمَعَ الْمُحْسِنِين»
'And (as for) those who strive hard for Us, We will most certainly guide them in
6. With so many facilities in the good side, it was necessary to have a force in
the evil side as well, so that the real examination would be realized. Contrary
to divine inspirations, these forces tempt the man to be evil so that he may
choose between two invitations, struggling with evil factors to achieve the
highest levels of voluntary perfection. Thus, to realize God's purpose in
creating the man, it was necessary for Him to create such forces in the universe
so that there may be a possibility of distinguishing between good and evil and
struggling in the path of truth.
7. With Satan's disobedience and his banishment from divine presence as well as
his requesting opportunity to tempt human beings, God found him the best way to
achieve His goal, and granted him opportunity to be a tempting agent for human
beings against divine guidance. However, God did not give him any power more
than this to have authority over the believers:
«وَ ما كانَ لَهُ عَلَيْهِمْ مِنْ سُلْطانٍ إِلاَّ
لِنَعْلَمَ مَنْ يُومِنُ بِالاْخِرَةِ مِمَّنْ هُوَ مِنْها فِى شَكٍّ»
'And he has no authority over them, but that We may distinguish him who believes
in the hereafter from him who is in doubt concerning it; and your Lord is the
Preserver of all things.'112
B) The Man
1. The man is a two-dimensional creature, consisting of body and soul. Due to
his soul – which is a breath of divine spirit113 – he has leaning towards
perfection and moving towards the goal of his creation. The Quran refers to this
in the following verse:
«يا أَيُّهَا الاْءِنْسانُ إِنَّكَ كادِحٌ إِلى رَبِّكَ
'O man! Surely you must strive (to attain) to your Lord, a hard striving until
you meet Him.'114
Truly, there are two forces inside the man: one driving him to higher levels of
perfection, and the other directing him to fall and decline; the latter force is
called Nafs-e Ammāra (the soul enjoining to evil):
«إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلاَّ ما
'Lo! The (human) soul enjoins unto evil.'115
3. The two abovementioned forces make the human nature a free one to choose
between good and evil. Therefore, we may understand the philosophy of divine
examination by analyzing the human nature.
4. The internal force guiding to good is supported by external forces with so
many facilities. In the previous section, we referred to the divine special
supports. Here, we mention another instance of these supports (angels' special
assistance). God sends these forces to assist those who are resolute in the
«إِنَّ الَّذِينَ قالُوا رَبُّنَا اللَّهُ ثُمَّ
اسْتَقامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلائِكَةُ»
'(As for) those who say: Our Lord is Allah, then continue in the right way, the
angels descend upon them.'116
5. Likewise, the internal force leaning towards evil must be supported by
external forces; Satan was chosen as the best choice to do so.
6. As a result, Satan, while inviting to evil, is considered to be a good item
in the whole universe, as he unconsciously causes those who seek perfection to
achieve – in an internal struggle between right and wrong – the highest degrees
1. Satan is the manifestation of disobedience; he was – as the Quran asserts –
among the jinn:
«كانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّه»
'He was of the jinn, so he transgressed the commandment of his Lord.'117
2. The jinn are, like human beings, creatures with freewill; they also have been
created to achieve perfection through knowledge and worship:
«وَ ما خَلَقْتُ الْجِنَّ وَ الْإِنْسَ إِلاَّ
'I created the jinn and humankind only that they might worship Me.'118
So, the Satan was not created to tempt human beings and mislead them. Rather, he
chose this path voluntarily. God just allowed him to do so like any other
creature enjoying freewill.
3. Satan voluntarily worshiped God for such a long time that God put him among
the angels. As Imam Ali (PBUH) says, this period was six thousand years.
However, we do not know whether these years were on a worldly basis or on an
otherworldly one (with each day equaling one thousand years on a worldly basis):
«فِى يَوْمٍ كانَ مِقْدارُهُ أَلْفَ سَنَةٍ مِمَّا
'…in a day the measure of which is a thousand years of what you count.'119
4. Satan, misusing his freewill and following a wrong deduction (I am from fire
and the man is from clay, so I am better than him)120, disobeyed God's command
in prostrating before Adam. This command was in itself a kind of examination for
Satan, and he chose the wrong path, falling from grace and being deprived from
angles' accompaniment. This shows all creatures enjoying freewill that their
freewill necessitates being in a state of hope and fear, and seeking divine
assistance in any moment.
5. God is absolutely just and does not oppress anyone; He gives everyone a
reward better than their action. But Satan disobeyed Him and did not do His
command. Such a creature was not allowed to live in Paradise. However, he had
worshiped God for a long time, and God wanted to give him a proportionate
reward. This reward was granting Satan's request, who requested an opportunity
to tempt human beings and mislead them. This has been mentioned in some
6. When God granted Satan's request, he stated his threats, speaking of tempting
human beings to lead them astray.122 In response, God threatened him with
«لَمَنْ تَبِعَكَ مِنْهُمْ لَأَمْلَأَنَّ جَهَنَّمَ
'…whoever of them will follow you, I will certainly fill hell with you all.'123
God wanted Satan to do his best in this way, so that God's pure servants would
be distinguished from impure ones:
«وَ اسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُمْ بِصَوْتِكَ وَ
أَجْلِبْ عَلَيْهِمْ بِخَيْلِكَ وَ رَجِلِكَ وَ شارِكْهُمْ فِى الْأَمْوالِ وَ
'And excite any of them whom thou canst with thy voice, and urge thy horse and
foot against them, and be a partner in their wealth and children, …'124
Finally, it is necessary to note the following two points:
a) Satan is just able to deceive those who willingly accept his authority:
«كُتِبَ عَلَيْهِ أَنَّهُ مَنْ تَوَلاَّهُ فَأَنَّهُ
يُضِلُّهُ وَ يَهْدِيهِ إِلى عَذابِ السَّعِير»
'For him it is decreed that whoso takes him for friend, he verily will mislead
him and will guide him to the punishment of the Flame.'125
«إِنَّما سُلْطانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَ
الَّذِينَ هُمْ بِهِ مُشْرِكُونَ»
'His authority is only over those who befriend him and those who associate
others with Him.'126
Satan, as he himself has said, has no authority over God's purified servants:
«إِلاَّ عِبادَكَ مِنْهُمُ الْمُخْلَصِينَ»
'Except Thy servants from among them, the purified ones.'127
God also has affirmed this fact, excluding his special servants from being
deceived by satanic temptations:
«انّ عِبادى لَيْسَ لَكَ عَلَيْهِمْ سُلْطانٌ»
'Surely, as regards My servants, you have no authority over them…'128
This is because these God's servants have voluntarily chosen the divine path,
distancing themselves from satanic temptations and deception by relying on
b) Satan has no genetic control over human beings, because his rank is equal to
or lower than the rank of human beings. According to the Quranic verses, Satan's
power is only in tempting human beings through false promises and attracting
them to vices:
«الشَّيْطانُ يَعِدُكُمُ الْفَقْرَ وَ يَأْمُرُكُمْ
'The devil promises you destitution and enjoins on you lewdness…'129
He also adorns wrong deeds in the eyes of human beings:
«لَأُزَيِّنَنَّ لَهُمْ فِى الْأَرْض»
'…I verily shall adorn the path of error for them in the earth…'130
It is interesting that when someone is deceived by Satan, he is then repulsed by
Satan and left alone:
«كَمَثَلِ الشَّيْطانِ إِذْ قالَ لِلاْءِنْسانِ اكْفُرْ
فَلَمَّا كَفَرَ قالَ إِنِّى بَرِىءٌ مِنْك»
'Like the Satan when said to the man 'be unbeliever'; and when he became an
unbeliever, the Satan said I repulse you.'131
More interestingly, in the Day of Judgment, the followers of the Satan would
reproach him for deceiving them. However, the Satan would explicitly assert that
'I was just giving false promises, which you believe them and neglected the
divine promises. Thus, you must blame yourselves, not me. Here I cannot help
you, nor can you help me':
«وَ قالَ الشَّيْطانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ
اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَ وَعَدْتُكُمْ فَأَخْلَفْتُكُمْ وَ ما كانَ
لِى عَلَيْكُمْ مِنْ سُلْطانٍ إِلاَّ أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِى فَلا
تَلُومُونِى وَ لُومُوا أَنْفُسَكُمْ ما أَنَا بِمُصْرِخِكُمْ وَ ما أَنْتُمْ
'And Satan says, when the matter hath been decided: Lo! Allah promised you a
promise of truth; and I promised you, then failed you. And I had no power over
you save that I called unto you and ye obeyed me. So blame not, but blame
yourselves. I cannot help you, nor can ye help me…'132
Accordingly, God has asserted that Satan's artifices are weak compared to the
divine strong band:
«إِنَّ كَيْدَ الشَّيْطانِ كانَ ضَعِيفًا»
'Surely the strategy of the Satan is weak.'133
However, the man is also a weak creature,134and cannot achieve his goal in
choosing the right path and moving in it without trust in God's power.
The final point: Satan's temptation follows the man's shunning his inner call,
and divine inspirations, and those who voluntarily become disbelievers, losing
the opportunity to accompany the most pure men on the earth, deserve to be
trapped by satanic temptations. This is a kind of divine punishment for them in
«أَ لَمْ تَرَ أَنَّا أَرْسَلْنَا الشَّياطِينَ عَلَى
الْكافِرِينَ تَوزُّهُمْ أَزًّا»
'Do you not see that We have sent the devils against the unbelievers, inciting
them by incitement?'135
1. The Holy Quran, transl. by Shakir, and Pickthal
2. Muhammad Taqi Ja’farī, Afarīnesh wa Insān, Tehran, Institute for Compilation
and Publication of Works by ‘Allāma Ja’farī
3. Muhammad Taqī Mesbāh Yazdī, Āmūzesh-e Falsafa, Tehran, Al-Hudā
4. Sayyid Muhammad Hussein Tabātabā’ī and Murtzā Mutahharī, Usūl-e Falsafa wa
Rawesh-e Re’ālīsm, Tehran, Sadrā Publications.
5. Muhammad bin Ibrahīm Kulaynī, Usūl-e Kāfī, ed. By Ali Akbar Ghaffārī, Dār
al-Kutub al-Islāmiyya, Tehran 1350 SH.
6. Muhammad bin Ibrāhīm Sadruddīn Shīrāzī, al-Āsfār al-’Arba’a, Qom, Mustafawī
7. ‘Abdur-Rahmān Muhammad al-Rufā’ī, al-Jinn Bayn al-Ishārāt al-Qurāniyya wa
‘Ilm al-Fīziyyā, Maktaba Mabūsī al-Saghīr, 1st ed., 1997 AD.
8. ‘Abdur-Rahīm Ali Muhannā, al-Jinn fil-Qur’ān wal-Sunna, A’lamī Publication
Institute, Beirut 1992 AD.
9. Walī Zārbin Shāh Zāldīn, al-Jinn fil-Ketāb wal-Sunna, Dār al-Bashā’ir
al-Islāmiyya, Beirut 1996 AD.
10. al-Tantāwī al-Jawharī, al-Jawāher fī Tafsīr alQur’ān al-Karīm, Dār al-Kutub
11. Muhammad al-Sādeghī, al-Furqān fī Tafsīr al-Qur’ān bil-Qur’ān wal-Sunna,
Qom, Dār al-Tafsīr
12. Rāgheb Isfahānī, al-Mufradāt fī Gharā’eb al-Qur’ān, Murtazawī Publications,
13. Sayyid Muhammad Hussein Tabātabā’ī, al-Mīzān fī Tafsīr al-Qur’ān, A’lamī
Publication Institute, Beirut.
14. Idem, Insān az Āghāz tā Anjām, (trans. And glossed by Sādeq Lārījānī),
Tehran, Hekmat Publications.
15. ‘Abullah Nasrī, Insān az Dīdgāh-e Islām, Tehran, SAMT Publications.
16. Mahmūd Rajabī, Insān Shenāsī, Qom, Research Center for Seminary and
17. Tony Davis, Humanism
18. Hassan Yūsufī Ishkewarī, Bāzkhānī Qessa-ye Khelqat
19. Muhammad Baqer Majlesī, Bihār al-Anwār, Tehran, Dār al-Kutub al-Islāmiyya
20. Sayyid Muhammad Hussein Tabātabā’ī, Bedāyat al-Hekma, Qom, Islām
21. Hamid Reza Shākerīn, Barāhīn-e Ithbāt-e Wujūd-e Khudā (a critique on views
of John Hauspers)
22. Sayyid Muhammad Murtezā Husseini Zabīdī, Tāj al-’Arūs, Beirut, Dal-Hedāya
23. Muhammad Taqi Ja’farī, Tahlīl-e Mathnawī, Qom, Office for Islamic Propaganda
24. Nāseruddīn bin Sa’īd ‘Abdullah bin ‘Umar bin Muhammad, Tafsīr al-Bayzāwī,
Dār al-Kutub al-’Ilmiyya
25. Ali bin Ibrāhīm al-Qomī, Tafsīr-e Qomī, Qom, Dār al-Kutub
26. ‘Abdullah Jawādī Amulī,Tafsīr-e Mowzū’ī-e Qur’ān-e Karīm,Qom, Asrā
Publications 1376 SH.
27. Nāser Makārem Shīrāzī et al., Tafsīr-e Memūna, Tehran, Dār al-Kutub
al-Islāmiyya 1374 SH.
28. Muhammad Taqi Ja’farī, Tafsīr wa Naqd (Peter Alston and Melton Baker)
29. ‘Abdullah Nasrī, Takāpūgar-e Andīshehā (life, works and thoughts of Muhammad
Taqi Ja’farī), Tehran, Research Center for Islamic Culture and Thought, 1376 SH.
30. Ali Meshkīnī Ardabīlī, Takāmul az Nazar-e Qur’ān
31. Idem, Takāmul dar Qur’an, Tehran, Office for Publication of Islamic Culture.
32. Dhabihulla Dabīr (trans.), Towrāt, Injīl, Qur’ān wa ‘Ilm (Maurice Bucaille),
Tehran, Office for Publication of Islamic Culture.
33. Ali Reza jalālī, Jinn wa Sheitān, Tehran, Nubūgh Publications.
34. Muhammad Hassan Qadrdān Qarā-Maleki, Jahannam Cherā, Qom, Būstān-e Ketāb
35. Chelcherāgh-e Hekmat, nd.
36. Amīr Dīwānī, Hayāt-e jāwedāna.
37. Khudā dar Qur’ān, Tehran, Cultural Institute for Contemporary Science and
38. Muhammad Hassan Qadrdān Qarā-Maleki, Khudwa Mas’ala-ye Sharr, Qom, Office
for Islamic Publications.
39. Abī Ja’far Sadūq, Khesāl, ed. by Ali Akbar Ghaffarī, Islamic Publications.
40. Muhammad Ali al-Bārr, Khalq al-Insān Bayn al-Tebb wal-Qur’ān, al-Menār
41. Yadullah Sahābī, Khelqat-e Insān, Tehran, Inteshār Coprporation, 1375 SH.
42. Muhammad Taqi Mesbāh Yazdī, Khelqat-e Insān az Nazar-e Qur’ān (Theology,
Anthropology, and Cosmology), Qom, Imam Khomeini Educational and Research
43. Ja’far Subhānī, Dārwīnīsm yā Takāmul-e Anwā’, Qom, Towhīd Publications.
44. Hamid Reza Shākerīn and Muhammad Reza Kāshefī, Dīn Shenāsī wa Adyān wa
Madhāheb, Qom, Ma’āref Publications.
45. Ghulām Hussein Tawakkulī (trans.), Dīn wa Cheshm Andāzhā-ye Now (Muhammad
46. ‘Abbās Yazdānī, Rāz-e Jāwedānegī.
47. Muhammad Taqi Ja’farī, Zendegī-ye Īdeāl wa Īdeāl-e Zendegī, Tehran,
Institute for Compilation of Works by ‘Allama Ja’farī
48. Muhammad Sāleh Māzandarānī, Sharh-e Usūl-e Kāfī.
49. Murtezā Mutahharī, ‘Adl-e Īlāhī, Tehran, Sadrā Publications, 1374 SH.
50. Ayatullah Jawādī Āmulī, ‘Irfān wa Hemāsa, Qom, Asrā Publications.
51. Bahā’uddīn Khurramshāhī (trans.), ‘Ilm wa Dīn (Ian Barbour), Tehran, Center
for University Publications.
52. Farīd Wajdī, ‘Alā Atlāl al-Madhhab al-Māddī, Egypt, Dār al-’Ilm.
53. Kāzem ‘Imādī (trans.), Falāsifa-ye Buzurg (Cresson Andre).
54. ‘Abdullāh Nasrī, Falsafa-ye Āfarīnesh, Qom, Ma’āref Publications.
55. Abul-Qāsem Pūr Husseinī (trans.), Falsafa-ye Akhlāq
56. ‘Abdullāh Nasrī, Falsafa-ye Khelqat-e Insān, Tehran, Cultural Institute for
Contemporary Science and Thought.
57. Muhammad Taqi Ja’farī, Falsafa wa Hadaf-e Zendegī, Institute for Compilation
and Publication of Works by ‘Allama Ja’farī.
58. Sayyid Qutb, Fī Ẓelāl-l Qur’ān, Tehran, Ihsān Publications.
59. Nāser Makārem Shīrāzī, Fīlsūf Namāhā, Tehran, Islamic Publications.
60. Sayyid Ali Akbar Qurayshī, Qāmūs-e Qur’ān, Tehran, Dār al-Kutub
61. Mahdī Bāzargān, Qur’ān, Tabī’at, wa Takāmul.
62. Khalīl bin Ahmad al-Farāhīdī, Kitāb al-’Ayn (arranged according to
dictionary letters), Beirut, Dār al-Kutub al-’Ilmiyya.
63. Muhammad Hassan Qadrdān Qarā-Malekī, Kalām-e Falsafī, Qom, Wuthūq
Publications, 1st ed.
64. Abī Fazl Jamāluddīn bin Manzūr al-Ifrīqī al-Misrī, Lisān al-’Arab, Beirut,
Dār al-Ihyā al-Turāth al-’Arabī.
65. Ahad Shahsā (trans.), Mājarāhā-ye Jāwidān dar Falsafa (Henry Thomas),
Tehran, Quqnūs Publications.
66. ‘Abdullāh Nasrī, Mabānī-ye Insān Shināsī dar Qurān, Tehran, Cultural
Institute for Contemporary Science and Thought.
67. Ayatullāh Jawādī Amulī, Mabda’ wa Ma’ād, Qom, Asrā Publications.
68. Jalāluddīn Muhammad Mowlawī, Mathnawī Ma’nawī, ed. by Reynold Nicholson,
Tehran, Mowlā Publications 1360 SH.
69. Murtezā Mutahharī, Collection of Works, Tehran, Sadrā Publications.
70. Sheikh Ali Namāzī, Mustadrak Safīnat al-Bihār.
71. Murtezā Mutahharī, Ma’ād, Tehran, Sadrā Publications.
72. Muhammad Hassan Qadrdān Qarā-Malekī, Ma’ād Shināsī.
73. Hamid Reza Shākerīn, Ma’ād Shināsī, Tehran, Center for Young Thought.
74. Muhammad Taqī Mesbāh Yazdī, Ma’āref-e Qur’ān, Qom, Imam Khomeini Educational
and Research Institute, 1378 SH.
75. Bābak Ahmadī, Mu’ammā-ye Mudernīta, Tehran, Central Publications.
76. Murtezā Mutahharī, Maālāt-e Falsafī, ‘Ilal-e Gerāyesh bi Māddīgarī, Tehran,
77. Ja’far Subhānī, Manshūr-e Jāwīd, Qom, Imam Sādiq School's Publications.
78. Ahad Farāmarz Qarā-Malekī, Mowzi’-e ‘Ilm wa Dīn dar Khelqat-e Insān, Ārāya
79. Hamid Reza Sheikhī (trans.), Mīzān al-Hekma (Muhammad Muhammadī Reyshahrī),
Qom, Dār al-Hadīth 1377 SH.
80. Nahj al-Balāgha, Sermon no. 192.
81. Muhammad bin Hassan Hurr al-Āmilī, Wasā’il al-Shī’a, Qom, The Institute of
Ālu-l Bayt Li-Ihyā al-Turāth 1414 AH.
82. Murtezā Mutahharī, Hadaf-e Zendegī, Tehran, Sadrā Publications.
83. Murtezā Mutahharī, Yāddāsht-hā, Tehran, Sadrā Publications.
84. Mas’ūd Imāmī, Zamān-e Damīdan-e Rūh dar Janīn, in Kāwushī Now dar Fiqh-e
Islāmī (quarterly), no. 49, Fall1385 SH.
85. Magazine of Islamic Theology, no. 15-18.
86. John C. Luick, Humanism, Rutledge Encyclopedia of Philosophy, Nihilism, vol.
4, p.52, 1998.
1 Ibid, vol. 6, p. 200-202, with summary and some additions.
2 The Quran, Fusselat (41), 10-12
3 Farīd Wajdī, ‘Alā Atlāl al-Madhhab al-Māddī, p. 103-108
4Bahā’uddīn Khurramshāhī (trans.) ‘Ilm wa Dīn (Ian Barbour), p. 169-244
5 Dr. Sahābī, Khelqat-e Insān
6 Tafsīr-e al-Mīzān, vol.4, p. 153; vol.9, p. 8; vol. 16, p. 269
7 Ja’far Subhānī, Darwīnīsm yā Takāmul-e Anwā’, also Makārem Shīrāzī, Fīlsūf
8 Muhammad Taqi Mesbāh, Khelqat-e Insān az Nazar-e Qur’ān, (the Qauranic
teachings, theology, anthropology, cosmology)
9 Ali Meshkīnī Ardabilī, Takāmul az Nazar-e Qur’ān
10 Murtezā Mutahharī, Philosophical Articles, ‘Ilal-e Girāyish bi Maddīgarī; for
further information, see;
a) Ahad Farāmarz Qarāmalekī, Mowze’-e ‘Ilm wa Dīn dar Khelqat-e Insān¸ Ārāya
b) Dhabīhullāh Dabīr (trans.) Towrāt, Enjīl, Qur’ān wa ‘Ilm (Maurice Bucaille);
c) Kalām-e Islāmī (Islamic Theology) Magazine, no. 15-18
11 Tafsīr-e al-Mīzān, ibid
12 The Quran, Nesā (4), 4.
13 Khisāl, vol. 2, p. 450; Behār al-Anwār, vol. 63, p. 82-83
14 Ja’far Subhānī, Manshūr-e Jāwīd, vol. 4, p. 94; Sayyid Ali Akbar Qurayshī,
Qāmūs-e Qur’ān, vol. 1 and 2, p. 49-50.
a) Hassan Yūsefī Ishkiwarī, Bāzkhānī-yi Qissay-e Khelqat-e Insān;
b) Muhammad Taqi Ja’farī, Āfarīnish wa Insān;
c) Muhammad Taqi Mesbāh Yazdī, Ma’ārif-e Qur’ān, vol. 1-3
16 The Quran, Dahr (76), 2
17 The Quran, Sajda (32), 8-9
18 The Quran, ‘Alaq (96), 2
19 The Quran, Ghāfer (40), 67
20 The Quran, Qiyāma (75), 36-38
21 The Quran, Hajj (22), 5
22 The Quran, Mu’menūn (23), 14
23 Ibn Manzūr, Lesān al-‘Arab, (al-nutfa wa-natāfa: a little water, hence the
sperm is called so)
24 The Quran, Qiyāma (75), 38
25 Tāj al-‘Arūs, p. 6
26 The Quran, Hujurāt (49), 13.
27 Muhammad Ali al-Bārr, Khalq al-Insān bayn al-Tibb wal-Qur’ān, p. 194.
28 Dhabīhullāh Dabīr (trans), Tawrāt, Injīl, Quran wa ‘Ilm (by Maurice
Bucaille), p. 270-71.
29 Ibid, p. 272-73.
30 The Quran, Hujurāt (49), 13.
31 Sayyid Muhammad Hussein Tabātabā’ī, al-Mīzān fī Fasīr al-Qur’ān, p. 20.
32 The Quran, Hajj, 5; Ghāfer, 67, and Qiyāma, 38.
33 Ibn Manzūr, Lesān al-‘Arab, p. 10261-10267.
34 Khalīl bin Ahmad Farāhīdī, Tartīb al-Ketāb al-‘Ayn, p. 1296.
35 Muhammad Sādeqī, al-Furqān fī Tafsīr al-Qur’ān bil-Qur’ān wal-Sunna, p.
36 For example: The Quran, Hajj, 5; Mu’menūn, 14; Qiyāma, 38.
37 The Quran, Mursalāt (77), 20.
38The Quran, Sajda (32), 8.
39 The Quran, Tāreq (86), 6.
40 Khalīl bin Ahmad al-Farāhīdī, Tartīb Ketāb al-‘Ayn, p. 1269.
42 Ibn Manzūr, Lesān al-‘Arab, p. 267.
43 The Quran, Hajj (22), 5; Ghāfer (40), 67.
44Tantāwī al-Jawharī, al-Jawāhir fī Tafsīr al-Qur’ān, p. 4-6.
45 Muhammad Hussein Tabātabā’ī, al-Mīzān fī Tafsīr al-Qur’ān, vol. 14., p. 344.
46 Tafsīr-e Nemūna,vol. 14, p. 18, 207.
47 Naser bin Sa’īd ‘Abdullāh bin ‘Umar bin Muhammad al-Shīrāzī, Tafsīr
al-Bayzāwī, vol. 2, p. 100.
48 Dhabīhullāh Dabīr (trans.), Tawrāt, Injīl, Qur’ān and ‘Ilm (Maurice
Bucaille), p. 273.
49 The Quran, Mulk (67), 14.
50 See the Quran, Hajj, 5; Mu’menūn, 14; Ghāfer, 67; and Qiyāma, 37-38.
51 Muhammad Ali al-Bārr, Khalq al-Insān bayn al-Tibb wal-Qur’ān, 189/ 17,18.
52Bucaille’s view and that of al-Bārr are both based on the similar meanings of
‘alaq and ‘alaqa. If they have different meanings, the problem calls for another
53 Ibid, p. 204
55 Al-Munjed, p. 765.
56 Muhammad Sādeqī, al-Furqān fī Tafsīr al-Qur’ān bil-Qur’ān wal-Sunna, p. 189/
57 Tafsīr al-Bayzāwī, vol. 2, p. 100
58 Sayyid Qutb, Fī Zilāl al-Qur’ān, vol. 5, p. 581
59 Ibid, vol.6, p. 16
60 See Khalq al-Insān bayn al-Tibb wal-Qur’ān,p. 369-70.
62 The Quran, Sād (38), 72.
63 For further information, see: a) Mas’ūd Imāmī, Zamān-e Damīdan-e Rūh dar
Janīn, the article Fiqh (a new research in Islamic Jurisprudence), Quarterly,
no. 49, Fall 1385;
a) Amīr Dīwānī, Hayāt-e Jāwidāna;
b) Āyatullāh Mesbāh Yazdī, Ma’ārif-e Qur’ān, vol. 1-3;
c) ‘Abbās Yazdānī, Rāz-e Jāwidānigī
64 Muhammad bin Ibrāhīm Sadruddīn Shīrāzī, al-Asfār al-‘Arba’a, vol. 9, p. 1-4.
65 See: Behār al-Anwār, vol. 10, the chapter on Imam Sādiq’s Argumentations
against impious people, p. 176.
66 The Quran, A’rāf (7), 172.
67 Sayyid Jawād Mustafawī (trans.), Usūl-e Kāfī, vol. 3, The Book of Faith and
Disbelief, Chapter on the Nature of People Based on Monotheism.
68 Al-Mīzān, vol. 8, p. 320-333.
69 The Quran, Rūm (30), 30.
70 For further information, see: Muhammad Hassan Qadrdān Malekī, Kalām-e
Falsafī, p. 73-95, Qom, 1st ed. 1383 SH.
71 Sayyid Muhammad Husseinī Beheshtī, Khudā dar Qur’ān, p. 53, Tehran, Be’that
72 The Quran, Al-Rahmān (55), 29. For further information, see:
a) Usūl-e Falsafa wa Rawesh-e Re’ālīsm, vol. 3, 9th article, Murtezā Mutahharī
and ‘Allama Tabtabā’ī
b) Āyatullāh Mesbāh Yazdī, Āmūzesh-e Falsafa, vol.2
c) Hamīd Reza Shākerīn, Barāhīn-e Ithbāt-e Wujūd-e Khudā dar Naqdī bar
Shubahāt-e John Hauspers, p. 162-64, Tehran, Cultural Institute of Contemporary
Science and Thought, 1st ed., 1385 SH.
73 The Quran, Baqara (2), 155.
74 The Quran, Nūr (24), 61.
75 The Quran, Āl-e 'Imrān (3), 33.
76 See the Quran, Anbiyā (21), 87.
77 The Quran, Hāqqa (69), 44-47.
78 The Quran, Tāhā (20), 1-2.
79 The Quran, An'ām (6), 124.
80 The Quran,Baqara (2), 97.
81 The Quran, Nāziāt (46), 5.
82 The Quran, Sajda (32), 11.
83 The Quran, Zumar (39), 68.
84 The Quran, al-Rahmān (55), 39; Hejr (15), 27.
85 The Quran, Hejr (15), 27; al-Rahmān (55), 15.
86 The Quran, Dhāriyāt (51), 56.
87 The Quran, Jinn (72), 11, 14, 15; Ahqāf (46), 31.
88 The Quran, Jinn (72), 6.
89 The Quran, Ahqāf (46), 18. See: 'Allāma Muhammad Hussein Tabātabā'ī,
al-Mīzān, Ismā'īliyān Publication Institute, 5th ed (1371), vol. 20, 41.
90 The Quran, Naml (27), 38-39.
91 See: the Quran, Naml (27), 17-39; Sabā (34), 12-14; Anbiyā (21), 82.
92 See: Muhammad Taqī Mesbāh Yazdī, Ma'āref-e Qur'ān, Imam Khomeini Educational
and Research Institute. Qom, 2nd ed. (1378), p. 312-313.
93 The Quran, Jinn (72), 1; Ahqāf (46), 29-32.
94 See: Ma'āref-e Qur'ān, p. 309-311.
95 The Quran, Dhāriyāt (51), 56.
96 The Quran, Jinn (72), 6.
97 For further information, see:
a) I'dād Walī Zārbin Shāh Zāldīn, al-Jinn fil-Kitāb wal-Sunna, Dār al-Bashā'r
al-Islāmiyya, Beirut, 1st ed. (1996), p. 88-94, and the rest on the nature and
the features of the jinn.
b) 'Abudur-Rahmān Muhammad al-Rufā'ī al-Jinn bayn al-Ishārāt al-Qur'āniyya wa
'Ilm al-Fīziyā, Maktab Marbūsī al-Saghīr, 1st ed. (1997)
c) Ali Reza Rejālī, Jinn wa Sheytān, Tehran, Nubūgh Publications, Persian
d) Abū Ali Khudā Karamī, Dānestanīhā'i darbāray-e Jinn, p. 41-189.
98 The Quran, Maryam (19), 83.
99 The Quran, Nahl (16), 100.
100 The Quran, Hejr (15), 42.
101 The Quran, Dhāriyāt (51), 56.
102 The Quran, Anbiyā (21), 26-27.
103 The Quran, Insān (76), 3.
104 The Quran, Insān (76), 2. See also: Muhammad (47), 31; Anbiyā (21), 35;
Baqara (2), 155; Kahf (18), 7; An'ām (6), 165; Hūd (11), 7; Mulk (67), 2; Fajr
(89), 15, …
105 The Quran, Mu'menūn (23), 14.
106 The Quran, Rūm (30), 30.
107 The Quran, Yūnes (10), 35.
108 The Quran, Shams (91), 8.
109 The Quran, Hujurāt (49), 7.
110 The Quran, Ghāfer (40), 51.
111 The Quran, 'Ankabūt (29), 69.
112 The Quran, Sabā (34), 21
113 '…and breathed into him of My spirit' (The Quran, Sād (38), 72)
114 The Quran, Insheqāq (84), 32.
115 The Quran, Yūsuf (12), 53.
116 The Quran, Fusselat (41), 30.
117 The Quran, Kahf (18), 50.
118 The Quran, Dhāriyāt (51), 56.
119 The Quran, Sajda (32), 5.
120 The Quran, Sād (38), 76. ('He said: I am better than he; Thou hast created
me of fire, and him Thou didst create of dust.')
121 Al-Mizān, vol. 8, p. 61, quoting Imām Sādeq as mentioned in Tafsīr-e Qomī.
122 The Quran, A'rāf (7), 16, 17; Hejr (15), 40.
123 The Quran,A'rāf (7), 18.
124 The Quran, Asrā (17), 64.
125 The Quran, Hajj (22), 4.
126 The Quran, Nahl (16), 100.
127 The Quran, Sād (38), 84; Hejr (15), 39.
128 The Quran, Hejr (15), 42.
129 The Quran, Baqara (2), 268.
130 The Quran, Hejr (15), 39.
131 The Quran, Hashr (59), 16.
132 The Quran, Ibrāhīm (14), 27, 28.
133 The Quran, Nesā (4), 76.
134 The Quran, Nesā (4), 28.
135 The Quran, Maryam (19), 83.
Related Links :
Part 1 : The Goal Of Creation