"اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنْ الْأَرْضِ...

"اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنْ الْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ لِتَعْلَمُوا أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا"536 "Allah is He who created seven heavens, and of the earth the like of them; the decree continues to descend among them, that you may know that Allah has power over all things and that Allah indeed encompasses all things in His knowledge." In another occasion, the philosophy of creation is defined as "Worship" “And I have not created the jinn and the men except that they should serve Me.

” [^2] At another occasion, the philosophy of creation is supposed to be "Trial" “Who created death and life that He may try you-which of you is best in deeds." [^3] All of these interpretations, however, have one thing in common. Man possesses different skills and capabilities in differing areas of thought, ethics and rights which could be manifested only through programs.

Thus, carrying out these programs is interpreted as worship; the way these plans are carried out is interpreted as "trial"; the guidance of Allah in the materialization of these aims is interpreted as God's benevolence; and the recognition of Allah and His traits which is the main factor behind all of this collection (Thought, ethics, and duties) is interpreted as God's recognition.

Thus, it is right to say that the philosophy of man's creation is a combination of worship, God's benevolence, man's trial and God's recognition. And these four factors all lead to man's perfection.[^4] But sometimes in the philosophy of man's creation there are some interpretations which show the direction of his perfection, and not the agent for his perfection. This is said in ‘Ali's letter.

"خُلِقْتَ لِلآخِرَةِ لا لِلدُّنيا ولِلفَناءِ لا لِلبَقاءِ ولِلمَوتِ لا لِلحَياةِ واِنَّكَ في قَلعَةٍ ودَارِ بُلغَةٍ وطَرِيقٍ الى الآخِرَة" ".. you were created for the Hereafter, not for this world, for extinction (in this world), not for permanence, and for death, not for life. You are in an abode from which you must depart, in a place from which you acquire your provisions, and on a path to the Hereafter ".

In such interpretations the main issue is that man is not eternal; sooner or later he will leave this world to live in his eternal shelter. He has to prepare provisions to make him at ease in the other world. But what is the nature of that provision? What is going to happen to him? These are not discussed in this letter.

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