10. What is ‘Raj’at (the Return)? Is its occurrence possible?
Raja’t is one of the popular Shi’ite beliefs and its explanation, briefly, is as follows:

After the reappearance of Imam Mahdi (a.s.) and on the threshold of Resurrection, a group of the sincere mu’mineen and a group of the immensely wicked disbelievers and rebellious individuals shall return to this world. The first group shall subsequently advance several ranks towards perfection whilst the second group would taste a severe chastisement.
The late Sayyid Murtadha, one of the greatly distinguished scholars, explains as follows: “After the reappearance of Hadhrat Mahdi (a.s.), the Exalted Allah (s.w.t.) shall cause group of those, who had previously departed from the world, to return to this world in order that they may be partners in the reward and glory of assisting him (a.s.) and in witnessing Allah’s rule over the entire world; He shall also cause the most obstinate enemies to return in order to extract revenge from them.”
He then adds: “No intellectual person can ever claim that Allah (s.w.t.) does not possess the power to cause this occurrence to happen and, since this cannot be considered to be impossible, it is itself a proof of the truthfulness of this issue. Nonetheless, our opponents reject this so vehemently as if they regard it to be an event that is inconceivable.”
He then further adds: “The consensus of the Twelve-Imam Shi’ites proves this belief, for there is none, from amongst them, who oppose it.”1
Nevertheless, from the statements of some of the scholars and also from the words of late Tabrisi in his book Majma’ul Bayan, it appears that a minority from amongst the Shi’ites had opposed this belief, interpreting Raj’at to mean the return of the rule and government of the Ahlul Bayt (a.s.) and not the return of the people and coming to life of the dead. However, they are few in number and accordingly do not injure the consensus.
There are indeed numerous aspects that need to be discussed which we shall present here, in a few words, so as not to deviate from the subject matter:
1. Without any doubt, for a group of dead individuals to come back to life in this world is entirely possible, just as the coming to life of all the humans on the Day of Judgment is entirely possible. Astonishment over such an issue is akin to the disbelief exhibited by the pagan polytheists over the issue of Resurrection, and mockery with respect to this issue is analogous to their mockery. This is because the intellect does not consider such an occurrence to be impossible; indeed the Power of Allah (s.w.t.) is so extensive and all-embracing that for Him all these issues are simple.
2. In the Noble Qur’an there are five instances of raj’at, occurring with respect to past nations:
A) Regarding a prophet, who passed by a settlement which lay in ruins while the bodies of its inhabitants lay scattered. He asked himself as to how Allah (s.w.t.) would bring them to life after they have died whereupon Allah (s.w.t.) made him to die for one hundred years and then, bringing him to life, asked: “How long have you tarried? He replied: A day or a part of it. He was told: No. A hundred years have passed by you.”2
Whether this prophet had been ‘Uzayr or someone else does not make a difference. The significant point is the explicit declaration of the Qur’an about life after death in this world itself.
فَأَمَاتَهُ اللٌّهُ مِائَةَ عامٍ ثُمَّ بَعَثَهُ

“So Allah made him die for a hundred years, then raised him to life.”
B) In verse 243 of Suratul Baqarah, the Qur’an speaks about a group of individuals, who, out of fear of death (and according to some commentators, under the pretext of plague had refrained from participating in the jihad) had stepped out of their houses, whereupon Allah (s.w.t.) commanded them to die and then raised them to life again.
فَقَالَ لَهُمُ اللٌّهُ مُوتُوا ثُمَّ أَحْـيَاهُمْ‏

“Allah said to them: ‘Die’: Then He restored them to life.”
Some commentators, who have been unable to digest the occurrence of such an unusual incident, have regarded it as just a presentation of an example. However, it is plain that such interpretations, vis-à-vis the apparent meaning and the explicit statements of the verse in connection with the occurrence of this issue, are unacceptable.
C) In verses 55 and 56 of Suratul Baqarah, which are in connection with the tribe of Bani Isra’il, we read that a group from amongst them, desiring to see Allah (s.w.t.), were overcome by a deadly lightning and died, after which, Allah (s.w.t.) brought them back to life in order that they may thank Him for His bounties.
ثُمَّ بَعَثْنَاكُمْ مِنْ بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ

“Then We raised you up after your death that you may give thanks.”
D) Verse 110 of Suratul Maidah, while enumerating the miracles of Prophet ‘Isa (a.s.), states:
وَ إِذْ تُخْرِجُ الْمَوْتى‏ بِإِذْنِي

“And when you brought forth the dead by My permission.”
This expression indicates that ‘Isa (a.s.) made use of this miracle (bringing the dead to life) of his; moreover, the imperfect tense of the word تَخرُجُ indicates repetition, which itself can be regarded as a kind of Raj’at (for those whom he (a.s.) brought back to life).
E) And finally, in verse 73 of Suratul Baqarah, when there arose a dispute and disagreement amongst the Bani Isra’il with respect to unearthing the killer of a murdered person, the Qur’an says that they were ordered to sacrifice a cow possessing certain specific features, and to tap a part of its body upon the body of the murdered person in order that the person may return to life (and disclose the name of his murderer thereby putting an end to the dispute)
فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا كَذٌلِكَ يُحْيِ اللٌّهُ الْمَوْتى‏ وَ يُرِيكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ

“So We said: Strike the (dead body) with part of the (sacrificed cow), thus Allah brings the dead to life, and He shows you His signs so that you may understand.”
Apart from these five instances, there are other occasions which are observed in the Noble Qur’an – such as the story of the People of the Cave which is also something similar to raj’at, and the story of the four birds of Prophet Ibrahim (a.s.) that are brought back to life after being sacrificed in order to demonstrate for him the possibility of the resurrection of man – an incident, which is very significant when discussing raj’at.
Accordingly, how is it possible that a person accepts the Noble Qur’an as a Divine book and, despite all these clear verses, suntil denies the possibility of raj’at? Essentially, is raj’at something other than a return to life after death?
Can raj’at not be regarded as a small example of Resurrection, in this small world? How can one, who accepts Resurrection in that extensive scale, reject the issue of raj’at? Or ridicule its concept? Or speak like Ahmad Amin Misri, who, in his book Fajrul Islam, writes:
األْيَهُوْدِيَّةُ ظَهَرَتْ بِالتَّشَيُّعِ بِالْقَوْلِ بِالرَّجْعَةِ.

“Another Judaism has manifested in Shi’ism due to the concept of raj’at!”3
Honestly, what difference lies between this statement of Ahmad Amin and the disavowal of physical resurrection by the pagan Arabs?
3. What we have stated up to this point has proved the possibility of the occurrence of raj’at; and its occurrence is emphasized by numerous traditions which have been narrated from the Imams of the Ahlul Bayt (a.s.), and since it is beyond the scope of our discussion to present them all, it should suffice for us to quote the statistics compiled by the late ‘Allamah Majlisi, who says:
How is it possible that a person believes in the truthfulness of the words of the Imams of the Ahlul Bayt (a.s.) but (at the same time) refuses to accept the ‘successively transmitted’ traditions in connection with raj’at – explicit traditions, which are almost two hundred in number and transmitted by forty odd trustworthy transmitters and eminent scholars in more than fifty books! If these traditions are not ‘successively transmitted’, then which tradition can be such?4 and 5
1. Safinatul Bihar, vol. 1, pg. 511 (under رجع)

2. Suratul Baqarah (2), Verse 259

3. ‘Aqaidul Imamiyyah of Sheikh Muhammad Ridha Mudhaffar, pg. 71

4. Biharul Anwar, vol. 53, pg. 122

5. Tafsir-e-Namuna, vol. 15, pg. 555

ـ الإمامُ‏عليٌّ (عَلَيهِ الّسَلامُ): إذا أملَقتُم فَتاجِرُوا اللّه‏َ بِالصَّدَقة
‪Imam Ali (AS) said, ‘If you are reduced to poverty, then trade with Allah through giving in charity.’[Nahj al-Balagha, Saying 258]

It was a beautiful gathering at Saba Islamic center .  Imam Ali (as) says : ” A PERSON IS EITHER YOUR BROTHER IN FAITH OR YOUR BROTHER IN HUMANITY . 

9. What is the reality of Angels?

The Noble Qur’an has spoken about the angels on numerous occasions with a great number of verses speaking of their attributes, characteristics and responsibilities. So much so that the Qur’an places the issue of belief in the angels at par with belief in Allah (s.w.t.), the prophets and the Divine books, and this itself is proof of the fundamental importance of this issue.
آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَ الْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللٌّهِ وَ مَلاَئِكَتِهِ وَ كُـتُبِهِ وَ رُسُلِهِ‏

“The messenger believes in what has been revealed to him from his Lord, and (so do) the believers; they all believe in Allah and His angels and His books and His messengers.”1
Undoubtedly, the existence of the angels is one of the issues of the ghaib (Unseen) and therefore, proving their existence and their characteristics cannot be accomplished except by means of transmitted proofs; hence, we ought to accept them according to the ruling of ‘believing in the Unseen’.
The Qur’an mentions their characteristics as follows:
1. The angels are entities that possess intelligence and comprehension, and are the honourable servants of Allah (s.w.t.).
بَلْ عِبَادٌ مُكْرَمُونَ

“Nay! they are honored servants.”2
2. They are totally subservient to Allah (s.w.t.) and never exhibit insubordination towards Him.
لاَ يَسْبِقُونَهُ بِالْقَوْلِ وَ هُمْ بِأَمْرِهِ يَعْمَلُونَ

“They do not precede Him in speech and (only) according to His commandment do they act.”3
3. They have been assigned important and greatly varied responsibilities on the part of Allah (s.w.t.).
– A group upholds the ‘Arsh (Throne).4
– A group ‘regulates the affair’.5
– A group of them are for the seizing of the souls.6
– A group is vigilant of the deeds of the humans.7
– A group protects humans from perils and untoward incidents.8
– A group is responsible for punishing and chastising the rebellious and recalcitrant nations.9
– Some angels are divine helpers for the believers during battles.10
– And finally some of the angels bring down the Revelation and the Divine books for the prophets…11
…And if we were to enumerate each of their duties, the discussion would become greatly protracted.
4. They are perpetually engaged in glorifying and sanctifying Allah (s.w.t.), as we read in verse 5 of Suratul Shura.
وَ الْمَلاَئِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَ يَسْتَغْفِرُونَ لِمَنْ فِي الأََرْضِ‏

“And the angels sing the praise of their Lord and ask forgiveness for those on earth.”
5. Despite all the above, man, due to his ability to develop and achieve perfection, is superior to them to the extent that all the angels, without exception, fell into prostration when Adam was created and he became their teacher.12
6. Occasionally they take the form of humans and manifest themselves before the prophets and even individuals who are not prophets, as we read in the chapter Maryam (s.a.) that a great angel appeared before Maryam (s.a.) in the form of a ‘perfect’ man.
فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَراً سَوِيًّا

“Then We sent to her Our spirit, and there appeared to her a well-made man.”13
On other occasions they appeared before prophets Ibrahim and Lut (a.s.) in the form of humans.14

From the end of these verses it can also be inferred that the people of prophet Lut (a.s.) too witnessed them in that ‘measured’ human form.15
Is this appearance in the human form an objective reality? Or was it an imagination or a kind of seizing of the eyes? The apparent meaning of the verses seem to indicate the first meaning, although some distinguished commentators have opted for the second view.
1. From the Islamic traditions it can be inferred that they are so numerous that their numbers cannot be compared to the humans at all. We read in a tradition that Imam as-Sadiq (a.s.) was asked: Are the angels more in number or the humans? Whereupon he (a.s.) replied: “By Allah, in Whose grasp is my soul! The angels of Allah that are present in the heavens are more than the particles of sand present on the earth; in the heavens there does not exist a place to put one’s foot except that there is an angel there, engaged in glorifying and sanctifying Allah.”16
2. They do not eat and drink, and neither do they marry. In a tradition Imam as-Sadiq (a.s.) says: The angels do not eat food, do not drink water and do not marry, rather, they stay alive by means of the zephyr of Allah’s ‘Arsh (Throne)!)17
3. They are not overcome by sleep, lethargy and heedlessness. Imam ‘Ali (a.s.) says: In them there is no lassitude, heedlessness and disobedience. Sleep never prevails over them, their intellects are never overcome by inadvertence and forgetfulness, their bodies never experience lethargy, and they are never ensconced in the loins of fathers and the wombs of mothers.18
4. They possess different grades and varied ranks; some are always in a state of ruku’ while others are perpetually in a state of prostration.
وَ مَـا مِنَّا إِلاَّ لَهُ مَقَامٌ مَعْلُومٌ وَ إِنَّا لَنَحْنُ الصَّآفُّونَ وَ إِنَّا لَنَحْنُ الْمُسَـبِّحُونَ‏

“And there is none of us but has an assigned place, and most surely we are they who draw themselves out in ranks, and we are most surely they who declare the glory (of Allah).”19
Imam as-Sadiq (a.s.) has said: “Allah (s.w.t.) possesses certain angels, who are in (a state of) ruku’ (and shall continue to remain so) until the Day of Judgment, and certain angels, who are in (a state of) sajdah, (and shall continue to remain so) until the Day of Judgment.”20
(For further information about their characteristics and categories, refer to ‘The Chapter of Angels’ of the section السَّماَء وَ الْعَالــم of the book Biharul Anwar (vol. 59, pp. 144-326) and Nahjul Balaghah, Sermons 1, 91, 109 and 171.)
Question

In view of the characteristics that have been mentioned above, are angels corporeal or non-corporeal entities?
Undoubtedly, with the characteristics that they possess, they cannot be constituted of this lowly and elemental matter; nevertheless it is possible for them to have been created out of subtle material elements – material elements that are superior to this ordinary matter familiar to us.
Proving absolute immateriality for the angels – immateriality with respect to place, time and parts – is not an easy task and furthermore, research on this subject does not possess that great a benefit. The important thing is that we recognize the angels according to the attributes that have been mentioned by the Qur’an and the conclusive Islamic traditions, and regard them as a huge assemblage of lofty and preeminent entities of Allah (s.w.t.) without attributing any status to them except that of servitude and slavery (of Allah (s.w.t.) ) and without regarding them as being partners to Allah (s.w.t.) in creation and worship, for then this would be downright polytheism and kufr.

In connection with the angels we content ourselves with what has been discussed and leave the details for books, specifically devoted to this topic.
In numerous expressions of the Torah the angels have been referred to as Gods – an expression enshrouded with polytheism and one of the signs of the distortion of the present Torah. But the Noble Qur’an is pure from such expressions for it does not ascribe to them any rank except that of servitude, worship and execution of Allah’s (s.w.t.) commands. Moreover, as we have previously mentioned, it is apparent from various verses of the Qur’an that the rank of the Perfect Man is loftier and more exalted than that of the angels.21
1. Suratul Baqarah (2), Verse 285

2. Suratul Anbiya (21), Verse 26

3. Suratul Anbiya (21), Verse 27

4. Suratul Haqqah (69), Verse 17

5. Suratul Nazia’at (79), Verse 5

6. Suratul A’raf (7), 37

7. Suratul Infitar (82), Verse 10 – 13

8. Suratul An’am (6), Verse 61

9. Surat Hud (11), Verse 77

10. Suratul Ahzab (33), Verse 9

11. Suratul Nahl (16), Verse 2

12. Suratul Baqarah (2), Verse 30 – 34

13. Surat Maryam (19), Verse 17

14. Surat Hud (11), 69, 77

15. Surat Hud (11), Verse 78

16. Biharul Anwar, vol. 59, pg. 176, no. 7. There are numerous other traditions too that have been mentioned in this regard.

17. Ibid., pg. 174, no. 4

18. Biharul Anwar, vol. 59, pg. 175

19. Suratul Saffat (37), Verse 164 – 166

20. Biharul Anwar, vol. 59, pg. 174

21. Tafsir-e-Namuna, vol. 18, pg. 173

8. What is the reality of the Jinn?
It can be deduced from the literal meaning of this word that the Jinn is an entity that is invisible; numerous characteristics of this being are mentioned in the Qur’an, such as:
1. It is an entity that has been created from the flames of fire, unlike man, who has been created from earth:1
وَ خَلَقَ الْجَآنَّ مِنْ مَارِجٍ مِنْ نَارٍ

2. Possesses knowledge, perception, the faculty of logic, the power of reasoning, and can distinguish between truth and falsehood (various verses of Suratul Jinn).
3. Possesses (religious) obligations and responsibilities (verses of Suratul Jinn and al-Waqi’ah).
4. Some of them are believers while others are disbelievers:
وَ أَنَّا مِنَّا الصَّالِحُونَ وَ مِنَّا دُونَ ذٌلِكَ‏…

“There are among us some that are righteous, and some the contrary…”2
5. They shall be resurrected:
وَ أَمَّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَباً

“And as to the deviators, they are fuel of hell.”3
6. They initially possessed the power to penetrate into the skies, eavesdrop and procure news but were later prohibited:
وَ أَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ فَمَنْ يَسْتَمِعِ الآنَ يَجِدْ لَهُ شِهَاباً رَصَداً

“And that we used to sit in some of the sitting-places thereof to steal a hearing, but, he who would (try to) listen now would find a flame lying in wait for him.”4
7. They used to establish contact with some of the people and, by means of the limited knowledge of the Unseen that they possessed, endeavoured to misguide the people:
وَ أَنَّهُ كَانَ رِجَــالٌ مِنَ الإِِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ فَزَادُوهُمْ رَهَقاً

“And that persons from among men used to seek refuge with persons from among jinn, so they increased them in wrongdoing.”5
8. From amongst them there are those who, like some humans, possess great powers:
قَالَ عِفْرِيتٌ مِنَ الْجِنِّ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ تَقُومَ مِنْ مَقَامِكَ‏

“One audacious among the jinn said: I will bring it to you before you rise up from your place; and most surely I am strong (and) trusty for it.”6
9. They possess the power to perform some of the tasks that are required by man:
وَ مِنَ الْجِنِّ مَنْ يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِ وَ مَنْ يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا نُذِقْهُ مِنْ عَذَابِ السَّعِيرِ يَعْمَلُونَ لَهُ مَا يَشَآءُ مِنْ مَحَارِيبَ وَ تَمَاثِيلَ وَ جِفَانٍ كَالْجَوَابِ‏

“And of the jinn there were those who worked before him by the command of his Lord; and whoever turned aside from Our command from among them, We made him taste of the punishment of burning. They made for him what he pleased of fortresses and images, and bowls (large) as watering-troughs and cooking-pots that will not move from their place.”7
10. Their creation on the earth was prior to man’s creation:
وَ الْجَآنَّ خَلَقْنَاهُ مِنْ قَبْلُ‏ مِنْ نَّارِ السَّمُوْمِ

“And the jinn We created before, of intensely hot fire.”8
In addition, it can be clearly inferred from the verses of the Noble Qur’an that, contrary to what is popular amongst the common masses, humans are a species superior to them. This can be concluded by the fact that all the divine prophets had been chosen from the humans; moreover, many jinn too had believed in the Noble Prophet (S) – who was a human – and pledged allegiance to him. Additionally, the obligation upon the Shaytan of prostrating before Adam at a time when he (the Shaytan), according to the explicit statements of the Qur’an, had been of the elders of the Jinn9, further reinforces this idea of superiority.
The discussion thus far has revolved around the aspects that can be inferred about this invisible entity from the Noble Qur’an, which is devoid of all superstitions and non-scientific issues. However, we do know that the general and the unaware masses have concocted great superstitions about this entity which neither conforms with logic nor intellect, and consequently have imparted an irrational appearance to this being such that whenever the word ‘jinn’ is uttered, a handful of strange ideas immediately come to mind – entities possessing dreadful appearances, who have horns and tails, are harmful, troublesome, malicious and ill-mannered, who can set a house on fire by pouring a cauldron of boiling water in one corner of the house! These are examples of such fanciful and superstitious beliefs!
If our perspective of the existence of jinn is purified from such superstitions, the main issue is totally acceptable for, there exists no reasoning to restrict living entities to only those that can be seen by us. On the contrary, scholars of natural sciences state: The entities that man can perceive by means of his senses are marginal in comparison to those that cannot be perceived by means of them.
Prior to the discovery of microscopic organisms, no one would have believed that in one drop of water or blood, there existed hundreds of thousands of living entities that man could not see.
The scientists also state: Our eyes can perceive a limited (range of) colours and our ears can hear a limited (range of) sound waves; the colours and sounds that cannot be perceived by means of our eyes and ears are more numerous than those that can be perceived by them.
When the state of the world is such, why should the existence of a species of living entities, whom we cannot perceive by means of our senses, be so fantastic and astonishing? And why should we not accept it when we have been informed of it by a truthful informer like the Noble Prophet (S)?
In any event, on the one hand, the Qur’an has informed us of the existence of the jinn possessing the aforementioned characteristics; while on the other hand, there exists no rational proofs which deny the existence of such an entity. Accordingly, we ought to accept their existence but simultaneously disregard the inappropriate superstitions of the general public in connection with these beings.
It is important to note that at times, the term jinn is used in a more expansive meaning – one that tends to encompass a number of invisible entities, irrespective of whether they possess intellect and perception or not. In this expanded meaning of the word, even animals that are not seen by the eyes, usually remaining hidden in their lairs, are included.
This is proved by a tradition of the Commander of the Faithful (a.s.) wherein he says: “Allah (s.w.t.) has created the jinn in five kinds – some are like the wind in the air (invisible), some are in the form of snakes, some in the form of scorpions, some in the form of the insects of the earth while some are like the humans and they shall be subjected to Reckoning and punishment.”10
In the light of the above tradition and its expansive meaning, numerous problems encountered in narratives with respect to the jinn appear to be solved.
For example, in some of the traditions of the Commander of the Faithful (a.s.), we read:
لاَ تَشْرَبُوا الْمَآءَ مِنْ ثُلْمَةِ الإِِنَاءِ وَ لاَ مِنْ عُرْوَتِهِ فَإِنَّ الشَّيْطَانَ يَقْعُدُ عَلَى الْعُرْوَةِ وَ الثُّلْمَةِ.

“Do not drink water from the broken portion of the vessel nor from the portion of the handle, for surely, the Shaytan sits upon the handle and the broken portion.”11
In view of the fact that Shaytan is from the jinn, and knowing the fact that the broken portion of the vessel and similarly its handle are places of accumulation of numerous microbes, it does not appear too far-fetched that jinn and Shaytan, in their expansive meanings, should also include these entities too, in addition to possessing a specific meaning, i.e. an entity, who possesses understanding, intelligence and religious obligation.
And traditions in this regard are numerous.12 and 13
1. Suratul Rahman (55), Verse 15

2. Suratul Jinn (72), Verse 11

3. Suratul Jinn (72), Verse 15

4. Suratul Jinn (72), Verse 9

5. Suratul Jinn (72), Verse 6

6. Suratul Naml (27), Verse 39

7. Surat Saba (34), Verses 12, 13

8. Suratul Hijr (15), Verse 27

9. Suratul Kahf (18), Verse 50

10. Safinatul Bihar, vol. 1, pg. 186 (under جن)

11. al-Kafi, vol. 6, pg. 385, Kitab al-At’imah wa al-Ashribah, Chapter Bab al-Awani, no. 5.

12. In vol. 1 of the book Awwalin Danishgah Wa Aakhirin Payam, approximately 20 traditions have been complied in this regard.

13. Tafsir-e-Namuna, vol. 25, pg. 154

6. What is the difference between Islam and Iman? 
In verse 14 of Suratul Hujurat, we read:

قَالَتِ الأََعْرَابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَ لٌكِنْ قُولُوا أَسْلَمْنَا وَ لَمَّا يَدْخُلِ الإِِيْمَانُ فِي قُلُوبِكُمْ

“The dwellers of the desert say: We believe. Say: You do not believe but say, We submit; and faith has not yet entered into your hearts.”
The question that arises here is: What is the difference between ‘Islam’ and ‘Iman’?
According to this verse, the difference between them lies in that Islam possesses the external form such that whoever recites the shahadatayn1 enters into the category of Muslims, after which all the Islamic rulings shall become applicable with respect to him.
But Iman is an issue, which is internal (to man), and is associated neither with his tongue nor his exterior, but rather his heart.
There could be various motives for Islam – even material and personal benefits, yet Iman always stems from knowledge, awareness and spiritual motives and it is due to this Iman that taqwa (piety) manifests itself. This is witnessed in an eloquent statement of the Noble Prophet (S):
اَلإِسْلاَمُ عَلاَنِيَيَّةٌةُ وَ الإِيـمَانُ فِي الْقَلْبِ‏.

“Islam is (a) proclaimed (issue), whereas Iman is housed in the heart.”2
In another tradition, Imam as-Sadiq (a.s.) has said:
اَلإِسْلاَمُ يُحْقَنُ بِهِ الدَّمُ وَ تُؤَدَّى بِهِ الأََمَانَةُ وَ تُسْتَحَلُّ بِهِ الْفُرُوجُ وَ الثَّوَابُ عَلـى الإِِيـمَانِ.

“By means of Islam, the blood (of man) is safeguarded, trusts are returned, matrimony becomes lawful; but rewards are on account of Iman.”3
And it is for this very reason that in some traditions the concept of Islam has been confined to the vocal testimony, whereas Iman has been emphasized as being testimony in conjunction with deeds.
اَلإِِيـمَانُ إِقْرَارٌ وَ عَمَلٌ وَ الإِِسْلاَمُ إِقْرَارٌ بِلاَ عَمَلٍ.

“True faith is to testify and to act while submission (al-Islam) is to testify prior to acting.”4
This meaning is also seen under the discussion ‘Islam and Iman’; Fudhail ibne Yasar states: I heard Imam as-Sadiq (a.s.) say:
إِنَّ الإِيـمَانَ يُشَارِكُ الإِِسْلاَمَ وَ لاَ يُشَارِكُهُ الإِِسْلاَمُ إِنَّ الإِِيـمَانَ مَا وَقَرَ فِي الْقُلُوبِ وَ الإِِسْلاَمَ مَا عَلَيْهِ الْمَنَاكِحُ وَ الْمَوَارِيثُ وَ حِقْنِ الدِّمَآءِ.

“Verily, Iman teams up with Islam but Islam does not team up with Iman. Indeed, Iman is that which settles into the heart whereas Islam is that, which governs the rules of marriage and inheritance, and safeguards the (shedding of) blood (of man).”5
Nonetheless, this difference in meaning is applicable only when both these terms are used alongside each other, however if they are used separately, it is possible that Islam may refer to the same thing, which is referred to by Iman; i.e. each of these two terms may be used synonymously.6
1. ‘The two testimonies’ – testifying to the Unity of Allah (s.w.t.) and the Prophethood of the Noble Prophet (S). (Tr.)

2. Majma’ul Bayan, vol. 9, pg. 138

3. al-Kafi, vol. 2, Chapter Inna al-Islam Yuhqanu bihi al-Damm, no. 1 and 2

4. Ibid.

5. Ibid., no. 3

6. Tafsir-e-Namuna, vol. 22, pg. 210
7. What is meant by ‘Shaytan’ in the Noble Qur’an?

The word Shaytan is derived from the roots (شطن) and شاطن means ‘impure and base’.
Shaytan refers to an entity that is rebellious – irrespective of whether it is of the humans, jinn or animals. It is also said to mean ‘a nefarious soul, who is distanced from Allah (s.w.t.) and Truth’; all of these meanings, in reality, can be observed to be turning back to one common element.
It should be noted that Shaytan is a ‘common noun’ whereas Iblis is a ‘proper noun’. In other words, every harmful, deviating and rebellious entity – human or otherwise – is referred to as Shaytan. Iblis is the name of that Shaytan, who deceived Adam and even presently, together with his soldiers and forces, lies in ambush of the humans.
From the usage of this word in the Qur’an, it can also be inferred that Shaytan is used to denote a harmful being – one who has deviated from the right path and has embarked upon a mission of distressing others; an entity that attempts to create division, discord and corruption, just as we recite:
إِنَّمَا يُرِيدُ الشَّيْطَانُ أَنْ يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَ الْبَغْضَاءَ

“Surely Shaytan only desires to cause enmity and hatred to spring in your midst.”1
The word يُرِيدُ is in the imperfect tense which denotes ‘continuity’, indicating that this ‘desire’ is a continuous and perpetual desire of the Shaytan.
Furthermore, we observe that in the Qur’an, the use of the term Shaytan has not been restricted for a specific being; rather it has been used to refer to wicked and corrupt humans too. The Qur’an says:
وَ كَذٌلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا شَيَاطِينَ الإِِنْسِ وَ الْجِنِّنِ‏

“And thus did We make for every prophet an enemy, the Shaytans from among men and jinn.”2
That Iblis has also been referred to as Shaytan is because of the evilness and corruption that exists within him.
In addition to this, the word Shaytan has been employed to refer to microbes too:
For example, the Commander of the Faithful (a.s.) has said:
لاَ تَشْرَبُوا الْمَآءَ مِنْ ثُلْمَةِ الإِِنَاءِ وَ لاَ مِنْ عُرْوَتِهِ فَإِنَّ الشَّيْطَانَ يَقْعُدُ عَلَى الْعُرْوَةِ وَ الثُّلْمَةِ.

“Do not drink water from the broken portion of the vessel nor from the portion of the handle, for surely, the Shaytan sits upon the handle and the broken portion.”3
Imam as-Sadiq (a.s.) has also said:
وَ لاَ يُشْرَبُ مِنْ أُذُنِ الْكُوزِ وَ لاَ مِنْ كَسْرِهِ إِنْ كَانَ فِيهِ فَإِنَّهُ مَشْرَبُ الشَّيَاطِينِ.

“(Water) should not be drunk from the handle (side) of a jug and nor from the broken portion of it, if present, for these are the drinking-place of the ‘Shaytans’.”4
The Noble Prophet (S) has said: “Do not lengthen (the hair of) your moustaches, for the Shaytan makes it a haven for himself and conceals himself there!”5
Thus, it becomes clear that one of the meanings of Shaytan is ‘harmful microbes’. Nevertheless, this does not mean that it possesses this meaning on all occasions and in all instances. Rather, it means that Shaytan has several meanings, one of the most obvious of them being ‘Iblis and his assistants’; another being ‘corrupt humans’; while at times it is also employed to refer to ‘harmful bacteria’.6
1. Suratul Maidah (5), Verse 91

2. Suratul An’am (6), Verse 112

3. al-Kafi, vol. 6, Kitab al-Ati’mah wa al-Ashribah, Chapter Bab al-Awani.

4. Ibid.

5. Ibid.

6. Tafsir-e-Namuna, vol. 1, pg. 191

4. Why does Allah (s.w.t.) test people?

The topic of Divine trial is an issue of great debate and discussion. The first question that comes to mind is: Are trials not for understanding matters which are obscure, hence eliminating our ignorance? If so, why does Allah (s.w.t.), Who possesses knowledge of the hidden and the manifest of everything within the heavens and the earth, have to examine and test (the people)? Does there exist something, which is concealed from Him and which may become manifest for Him by means of examination?
The answer lies in the fact that the concept of examination with respect to Allah (s.w.t.) is vastly different from that, with respect to us.
Our examinations are that which has been stated above, i.e. for a better comprehension and for clearing away ambiguity and ignorance, whilst the Divine trials are, in reality, development and training.
Explanation

In the Noble Qur’an there are more than twenty instances of examinations that have been attributed to Allah (s.w.t.). This is a general law (of conduct) of Allah (s.w.t.), implemented by Him for the development of man’s hidden abilities (and bringing them from potentiality into actuality), thereby enabling him to progress. Just as iron, for acquiring greater strength, is put into a furnace to make it tempered, similarly man is also nurtured within the furnace of adversities in order that he becomes steadfast.
In reality, the examination of Allah (s.w.t.) resembles the work of an experienced gardener, who sows the seeds in a fertile soil. These seeds, benefiting from the natural bounties, begin to grow gradually – combating adversities, battling unfavourable conditions and enduring violent storms – until they end up in the form of a spray or a copious gargantuan tree, capable of continuing their existence in the face of hardships.
For the purpose of making soldiers tough, militarily, they are made to participate in numerous different exercises and war games, wherein they are subjected to various hardships such as hunger, thirst, heat, chillness, adverse conditions and severe obstacles, in order that they develop into accomplished, conditioned and proficient soldiers.
And this is the secret of Divine examinations.
The Noble Qur’an has asserted this reality, when it says:
وَ لِيَبْـتَلِيَ اللٌّهُ مَا فِي صُدُورِكُمْ وَ لِيُمَحِّصَ مَا فِي قُلُوبِكُمْ وَ اللٌّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ

“And that Allah (s.w.t.) might test what was in your chests and that He might purge what was in your hearts; and Allah (s.w.t.) knows what is in the hearts.”1
The Commander of the Faithful (a.s.), in a statement very profound in meaning regarding the philosophy of Divine trials, says:
وَ إِنْ كَانَ سُبْحَانَهُ أَعْلَمَ بِهِمْ مِنْ أَنْـفُسِهِمْ وَ لٌكِنْ لِتَظْهَرَ الأََفْعَالُ الَّتِي بِهَا يُسْتَحَقُّ الثَّوَابُ وَ الْعِقَابُ‏.

“Although Allah (s.w.t.) s more aware of their souls than they themselves are, He tries them so that their deeds, which necessitate reward and punishment, become manifest.”2
Accordingly, the internal attributes of man can only be a measure for reward or chastisement when they manifest themselves in man’s actions. Allah (s.w.t.) tries man to enable that which he possesses in the interior to become manifest in deed and, his talents and abilities emerge from potentiality into actuality.
In the absence of Divine examination, these talents and abilities would have never flourished, and consequently the fruits of deeds would have never manifested themselves upon the branches of the tree of human existence; and this is the philosophy of Divine trials from the Islamic perspective.3
1. Surat Ale ‘Imran (3), Verse 154

2. Nahjul Balagha, Short Saying 93

3. Tafsir-e-Namuna, vol. 1, pg. 526

5. Is the ‘prosperity’ or ‘wretchedness’ of mankind, inherent?

In verse 105 of Surat Hud, we read:
يَوْمَ يَأْتِ لاَ تَکَلَّمَ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِيٌّ وَ سَعِيدٌ

“On the day when it shall come, no soul shall speak except with His permission, then (some) of them shall be unhappy and (others) happy.”
The question which arises is: Does this verse indicate that man’s prosperity and wretchedness is inherent?
There are several points that need to be taken into consideration:
1. It as we had mentioned earlier, there are some who, on the basis of such verses, have sought to prove that man’s prosperity and wretchedness is inherent. However, not only do they fail to prove this point, but they clearly prove that wretchedness and prosperity are states which are acquired. This is because the verse says:
أَمَّا الَّذِينَ شَقَوْا…

“As for those who will be wretched…”
And:
أَمَّا الَّذِينَ سُعِدُوا…

“As for those who are fortunate…”
indeed, if prosperity and wretchedness were inherent, the verse should have said:
أَمَّا الأَشْقِيَاءُ ءِ وَ أَمَّا السُّعَدَاءُءِ…

‘As for the wretched ones’ and ‘as for the fortunate ones’,
or something similar to this.
Accordingly, it becomes evident that what Fakhr Razi has said in his commentary, when he says – In these verses, Allah (s.w.t.) has already ruled that on the Day of Judgment a group shall be fortunate and blessed whilst another group shall be wretched; and it is impossible for those, regarding whom Allah (s.w.t.) has passed this ruling and about whom, He knows whether they shall be fortunate or wretched, to bring a change within themselves. This is because, should such a thing ever take place, it would mean that the words of Allah (s.w.t.) were lies and His knowledge was (in fact) ignorance – and this is impossible!! – is totally baseless.
This is the popular ‘knowledge of Allah’ objection, which is propounded in connection with the issue of jabr (compulsion) and ikhtiyar (choice). The answer to this claim is as follows:
If we desist from imposing our pre-conceived opinions upon the verse, then its meaning is clear, for it says: On that Day, a group shall be fortunate as a result of their deeds, while a group shall become wretched due to their deeds, and Allah (s.w.t.) is aware of those, who shall traverse the path to prosperity out of their own free will, and those, who shall advance towards wretchedness, out of their own will and choice.
Thus, contrary to what Fakhr Razi has said, if the people were compelled to select a path, His knowledge would in reality be His ignorance since He had known that all the people would opt for the blessed and wretched path of out of their own will and choice.
A proof to what has been stated above is the fact that the above verses are mentioned pursuant to the narratives of the previous nations, a large number of whom, as a result of deviation from the path of truth and opposition to the divine leaders, were seized by a painful chastisement in this world. And the Qur’an, with the objective of guiding us by distinguishing the paths leading towards prosperity and wretchedness, has recounted these narratives for us.
Essentially, as Fakhr Razi and other like-minded individuals imagine, if we were to possess inherent fortunateness and wretchedness, and if it were to be drawn towards good and evil deeds without any choice, all the teaching and training would be vain and futile. The coming of the prophets, the revelation of the Divine books, the advices, admonitions, encouragements, censures, rebukes, criticisms, remonstrations, Reckoning and finally, rewards and punishments – all of them – would be looked upon as either useless, or tyrannical!
Even those, who regard man as being compelled with respect to performing good or evil acts – irrespective of whether they consider this compulsion to be Divine compulsion, natural compulsion, economic compulsion or circumstantial compulsion, only advocate this theory when speaking or studying; however, when it comes to real life actions, even they do not profess this opinion.
And it is for this reason that when their rights are trampled they regard the transgressor as deserving rebuke and punishment, never willing to condone him on the basis that he had been ‘compelled’ into performing this act (on the part of Allah (s.w.t.) ) or regard punishing him as being unjust, or say: he could not refrain himself from committing the act, for Allah (s.w.t.) or nature or the environment forced him into it. This is another proof of the inherent nature of ikhtiyar (choice).
Furthermore, we do not observe any of those who follow the belief of jabr (compulsion), adhering to this belief in the course of their daily activities; rather, in their interaction with the people, they always look upon them as individuals, who possess freedom and choice.
All the world’s inhabitants, by setting up judicial systems for meting out punishments to the offenders, have practically acknowledged man’s freedom of will.
All the educative institutions of the world too have implicitly accepted the opinion that man performs actions by means of his own will and inclination, and it is possible, by means of education, to distance him from errors, lapses and deviated thinking.
2. Interestingly, in the above verses, the word (شقوا) is in the active voice whereas the word (سُعِدُوا) is in the passive. This difference in expression could be a subtle allusion to the point that man advances upon the path of wretchedness by his own self, yet in order to advance upon the path of prosperity, he requires Divine assistance, in the absence of which he shall never be successful.
Undoubtedly, only those who have stepped out in this direction out of their own choice and will, and have developed within themselves the worthiness to benefit from such support, shall come to receive it.1
1. Tafsir-e-Namuna, vol. 9, pg. 236

What is Islam ? 

Islam is a religion which guides its followers in every aspect of their lives . It is a way of life .

Islam is the modern or latest of the message sent by GOD , through Adam , Noah , Abraham , Moses , and Jesus that it has come to complement the teachings which were Introduced through Moses and Jesus . 
Islam is a religion which seeks to give a meaningful purpose to our life on this earth . It seeks to guide us in fulfilling that purpose by creating harmony between ourselves , our Creator and fellow human beings . 
What you will read below are some of the basic features of Islam . 
THE ONE & ONLY GOD 

Islam is monotheists religion . I teaches that there is only one God who is the origin and creator of the universe . This is the foundation of Islam , and is reflected in the famous sentence which says that ,” THERE IS NO GOD BUT ALLAH .” ( Allah is the Arabic name of God ) . 

The belief in God relates us to our origin and guides us throughout our life . The belief in one God shows that man should not worship any material thing or person in this universe . 
By teaching that there is only One God for all humans . Islam promotes the sense of brotherhood and equality in human society , — all are equally related to God in the same way . THE QURAN , THE HOLY BOOK OF ISLAM , SAYS : ”  He ( God ) is one , God is Eternal ; He has neither begotten , nor has He been begotten ; and there in no one equal to Him . ( Chapter 112 ) . 

THE PURPOSE OF LIFE : 
Our life on this earth has specific purpose : it is not the result of nature’s , nor is it a punishment for eating the fruit of the forbidden tree . We are here according to God’s plan : the worldly life is a test ; it is a chance to prove ourselves as deserving of the eternal blissful life in the hearafter . God did not creat us just for few years of this life . To be created just for this world’s life would amount to a joke played by the Creator with the human species . Muhammad ( peace be upon him ) , the prophet of Islam , said : ” YOU HAVE NOT BEEN CREATED TO PERISH ; ON THE CONTRARY , YOU HAVE BEEN CREATED FOR ETERNAL LIFE .  ”

According to Islam , the final destination of mankind is the life hearafter . At the end of the time , all human beings will be resurrected and will be held accountable for their worldly life . The life in hearafte will be and eternal life . However , whether it will be blissful or full of sorrow depends on how we spend our present life . 
It was to help mankind in achieving this objective that God sent various prophets and messengers to guide them . Muhammad is the last prophet , and Islam is the final and complete version of God’s message . 

STATUSE OF HUMAN BEINGS IN ISLAM : 

Prime creation : 

Human being is the prime creation of God . He says , 

” WE HAVE INDEED HONORED THE CHILDREN OF ADAM ; SPREAD THEM IN THE LAND AND THE SEA , PROVIDED THEM WITH GOOD THINGS ; AND PREFERRED THEM IN ESTEEM OVER MANY THINGS THAT WE HAVE CREATED . ( QURAN : CHP.17 , VERSE 70 ) . 
BORN SINLESS : 

Islam teaches that every human being is born sinless ; no child carries he burden of his or her ancestors’ sins . God says , 
” No carrier shall carry the burden of others . ”  ( Quran ; chp. 35 , verse 18 ) . 

Each human being is born with a pure conscience which can absorb and accept the true message of God . It is only the social and familial influences which take a person away from God’s message . 
ACCOUNTABILITY: 

Islam also emphasizes on the issue of responsibility and accountability of human beings — each person is responsible for his or her own actions . Although Islam teaches that God has predetermined the span of our life and the time of our death , it does not mean that even our actions are predetermined by him . We surely are free in our actions and are , therefore , accountable of them . God only provides guidance for us to know what is good and what is bad . He says , 
” WE CREATED MAN OF A WATER – DROP … SURELY WE GUIDED HIM TO THE RIGHT WAY –NOW WHETHER HE ( FOLLOWS IT AND ) BE GRATEFUL OR ( GOES ASTRAY AND ) BE UNGRATEFUL IS UP TO HIM . ” ( Quran : chp . 76, verse 3 ) .  

RACE : 

Islam very categorically rejects racial discrimination . It promotes the feeling of brotherhood and equality among its followers . God clearly says , 
” O MANKIND ! WE HAVE CREATED YOU FROM ONE MALE AND ONE FEMALE , AND THEN WE MADE YOU INTO DIFFERENT RACES AND TRIBES SO THAT YOU MAY KNOW ( and easily recognize ) EACH OTHER . ( Quran ; chp . 49 , verse 13 ) . 

Therefore , no one can claim any superiority over others based on racial or tribal differences . A person is to be judged by his character , not by his color or race . God continues .  

” SURELY THE MOST HONORABLE OF YOU IN GOD’S SIGHT IN THE PERSON WHO IS MOST UPRIGHT IN CHARACTER AMONG YOU ” . ( Quran ; chp . 49 , verse 13 ) . 

GENDER : 

Even gender does not count as a criterion of superiority . In Islam , women are as human as men . They are not evaluated on basis of their gender , but on basis of their faith and character . Fourteen hundred years ago , the Quran recorded God’s clear statement on this issue . Out of the four verses , I will just quote one : 
” WHOEVER , BE IT A MALE OR A FEMALE , DOES GOOD DEEDS AND HE OR SHE IS A BELIVER , THEN THEY WILL ENTER THE PARADISE ” . ( Quran : chp . 4 , verse 124 ) . 

So there is no difference in the degree or level of woman’s humanity or honor in Islam . 

The only difference there exists is concerning the role which Islam has envisioned for man and woman . This has nothing to do with superiority or inferiority . In Islam , man and woman are equal in rights ; but equality is not synonymous to similarity . Islam believers that man and woman are equal but dissimilar . Islam looks at their different roles in society not as superior or inferior but as complementary to each other . 
ISLAM THE RELIGION OF PEACE : 

Islam is a religion of peace . This is evident even from the name ” ISLAM ” itself . ( ” Islam is an Arabic word . ) The word ” ISLAM ” and the Arabic word for peace ,” SALAM ” both come from the same root ,” SALIMA ” . 

Muslims are taught to greet each other by saying ” salamun alaykum ” — peace be upon you ” . The daily prayers also end with the same sentence . In ISLAM , one of the names by which God is known is ” Salam ” which means peace . 

Islam seeks to promote peace on two levels : 

1: peace within one’s self : 

A person can achieve inner peace by creating harmony and balance between his main emotions ( desire and anger ) and his spiritual self . In other words  , between his emotions and his conscience . 
” HE INSPIRED TO IT TO UNDERSTAND WHAT IS GOOD AND WHAT IS EVIL . PROSPEROUS IN THE PERSON WHO PURIFISE IT , AND FAILED IS HE WHO SEDUCES IT  ” . ( Quran ; chp. 91 , verse 10 ) . 

2 : Peace with others : 

Islam very strongly emphasizes on the rights which people have over each other . It seeks to preserves peace in society by training and urging its followers to fulfill the rights of each other . In Islam , salvation is not possible by just fulfilling the rights of God ; one has to fulfilled the rights of other human beings also . 
Unfortunately , because of the Middle Eastern events of the last three decades , Islam has been branded by the media as a religion of violence. In recent years , the word ” Islamic ” has become one of the adjectives of ” terrorism ” . 

In this backdrop , firstly , one must realize that the events in the Middle East can be fairly and fully understood only in the light of the post _WWI history of that region , in particular the promises given by the British on the Arabs . Secondly , no fair – minded person would allow himself to blame the religion of Islam for the wrong – goings of those who call themselves as Muslims . It is just like saying that the Catholic Church promotes violence and terrorism because of the Irish Republican Army’s activities ! 

http://www.al-islam.org/articles/introduction-islam-sayyed-Muhammad-rizvi

illuminateme110@gmail.com 

2. Why did Allah (s.w.t.) not create mankind perfect from the onset?

This objection stems from an oversight of the fact that the main branch of perfection is voluntary perfection. In other words, perfection (and development) means that man traverses the path using his own feet and by means of his resolve. If he were to be held by the hand and taken by force, neither would it be a matter of glory nor would real perfection be achieved.
For example, if a person out of his own will decided to give one riyal from his wealth in charity, he would have progressed towards moral perfection in that same ratio, whereas if millions were to be taken forcefully from him and given in charity, he would not have advanced even one step towards this goal. It is for this reason that in various verses of the Qur’an this reality has been asserted that had Allah (s.w.t.) desired, all the people would have become believers, under compulsion. However such faith would not have proved beneficial to them.1
وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَنْ فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا

“And if your Lord had pleased, surely all those who are in the Earth would have believed – all of them.”2
1. Ibid., vol. 13, pg. 375

2. Surat Yunus (10), Verse 99
3. What is the purpose of the perfection of man?

Some ask that although the aim of our creation is human perfection, what is the purpose of this goal?

The answer to this question shall become clear by considering the fact that perfection is the final aim or in other words, it is:
غَايَةُ الْغَايَاتِ.

Explanation

If we were to ask a student: Why do you study? He would say: So that I can gain admission into a university.
If we ask: Why do you desire to get yourself admitted into a university? He would answer: So that I can become an able doctor or an engineer (for example).
If we ask again: Why do you desire to possess a medical or an engineering degree? He shall say: So that I may engage myself in a productive activity and also that I earn a good income.
If we were to persist and ask: Why do you need a good income? He would say: So that I can lead a respectable and comfortable life.
Finally if we ask him: Why do you desire to lead a respectable and comfortable life? At this juncture we shall notice that his tone changes and he will say: Well, so that I can lead a respectable and comfortable life.
He repeats his previous answer.
This proves that he has reached his final answer and, technically speaking, he has reached the غَايَةُ الْغاَياَت – the final aim of his efforts beyond which there exists no answer and which constitutes his final aim and objective. This is with regard to the material life.
The case is similar in respect to the spiritual life too. When it is said: What was the purpose of the prophets, the revelation of the Divine Books, the religious obligations, and the educative set-up? We say: For achieving human perfection and attaining proximity to Allah (s.w.t.).
Now, if it is said: What is the purpose of achieving human perfection and attaining proximity to Allah (s.w.t.)? We say: For proximity to Allah (s.w.t.)!
This is the final aim. Expressing it differently, we desire everything for the sake of perfection and attaining nearness to Allah (s.w.t.), but we seek nearness to Allah (s.w.t.) for itself (i.e. nearness to Allah (s.w.t.) ).1
1. Tafsir-e-Namuna, vol. 22, pg. 393