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Shiavault - a Vault of Shia Islamic Books Your Questions Answered (volume 7) Q1: On Nature and God What is the difference between nature and God? If we sow a seed then tree of that particular seed grows. Then what did the God do in that case? Similarly, in the case of rain. We know the procedure of rain. Then what's the work of God? A: When you take a car (in perfect condition), put in petrol and switch the engine on, it starts running.

Then what did the Ford or Nissan or Mitsubishi company do in this case? You know die process how the said engine works, then what's the work of its manufacturer? Q2: CAN ALLAH MAKE HIMSELF VISIBLE? Allah was never seen and never will be seen. Also we know that Allah (s.w.t.) can do each and everything. Now can He make himself visble? A: You must have done by now your Form IV, Insha-Allah. I suppose one of your subjects was Mathematics. Now can you add 2 and 2 to make them into 5? No? Why not?

Dont you know how to add? You will say that "I cant make 2 + 2 into 5, not because I do not know how to add, but because the numbers 2 + 2 are inherently incapable to give the result 5." Your expertise of Mathematics does not extend to impossible ideas. Likewise, when we say that Allah can do each and every thing, we are talking about the things which are possible-not the impossible ideas. And His being seen is simply impossible.

Q.3: INHERENT GOOD AND EVIL: The Asha'irah say that nothing is good or bad in iteself. Only what Allah has ordered us to do is good and what He has forbidden is bad. My question, according to the Shi'ahs, what is the basis of our creed in questioning the clear commands of Allah? Please if you could clarify this for me and provide me some examples, if possible. A: Far be it from us that we should question the commands of Allah.

What we say is that there is real merit or demerit in many courses of actions, and our nature or intellect may lead us to know that merit or demerit in many cases. Although it is not necessary that we should know that merit or demerit in all cases. For example, human nature makes us believe that justice is good and injustice is bad; truth is good and falsehood is bad, and so on.

And it is because of that inherent merit that Allah commands us to do a certain deed, and because of that inherent demerit that He forbids us another work. But the Ash'arites reject the above statement. According to them no merit or demerit is inherent in any thing or action. All are equally blank.