Allah (God)
Is God dead?
"Creation of God,
the pattern on which He has made mankind; there is no change in the work
of God. That is the standard religion, but most among mankind do not
understand." Holy Qur'an (30:30)
They claim that
‘God’ is dead. They should have said that ‘gods’ are dead. The
confusion arises when false ‘gods’ are identified as GOD.
An atheist
astronaut once gleefully joked that he went high above in the space but
could not see the god. So, here is the confusion: the poor soul did not
know that God is not a ‘body’ to be seen or found in a ‘place’. His
joke just confirmed the belief of those who have emphasized from the
very beginning that God could not have been seen.
Belief in a God is as much natural as any natural
instinct can be. This eternal truth has been explained in the verse of
the Holy Qur'an mentioned above.
An atheist asked
Imam Jafar al Sadiq (a.s.) how could he convince him about the existence
of God. Coming to know that the man had gone several times on sea
voyages, the Imam asked him,
"Have you ever been caught in a fierce storm in the middle of nowhere,
your rudder gone, your sails torn away, trying desperately to keep your
boat afloat." The answer was
‘Yes’.
Then the Imam asked, "And
sometimes, perhaps, even that leaking boat went down leaving you
exhausted and helpless on the mercy of raging waves?"
The answer was again ‘Yes’.
Then the Imam asked: "Was not
there, in all that black despair, a faint glimmer of hope in your heart
that some unnamed and unknown power could still save you." When he
agreed, Imam said: "That power is God."
That atheist was
intelligent. He knew the truth when he saw it. Today's atheist give
that place to ‘Nature’. The only snag is that poor ‘Nature’
is senseless and lifeless. How a senseless and lifeless idea (because
nature is no more than an abstract idea) could create an universe of
such magnitude with such a systematic perfection, uniting millions and
millions of galaxies in a well-knit system? How could nature give life
and sense to creatures when itself has none?
Unity of God
"Say: He is Allah,
the One and Only; Allah, the External, Absolute; He be getteth not, nor
is He begotten, and there is none like unto Him." Holy Qur'an (112)
This short surah
of the Holy Qur'an is the most significant of all writings dealing with
the oneness of God. As Allamah Abd’llah Yusuf ‘Ali has commented in his
tradition of the Holy Book, the nature of God has been indicated here in
a few words, such as we can understand. He writes: Here we are specially
taught to avoid the pitfalls into which man and nations have fallen at
various times in trying to understand God.
"The first
thing we have to note is that His nature is so sublime, so far beyond
our limited conceptions, that the best way in which we can realize Him
is to feel that He is a personality. ‘He’, and not a mere abstract
conception of philosophy. Secondly, He is
the One and Only God, the only one to Whom worship is due, all other
things or beings that we can think of are His creatures and in no way
comparable to Him. Thirdly, He is Eternal,
without beginning or end; Absolute, not limited by time or place or
circumstances, the reality before which falls other things or places are
mere shadows or reflections.
Fourthly, we
must not think of Him as having a son or a father, for that would be to
import qualities into our conception of Him. Fifthly, He is not like any
other person or thing that we know or can imagine; His qualities and
nature are unique."
In fact this
short surah is a declaration of war against all ideas of paganism and
anthropomorphism. Men from the beginning have had a tendency to imagine
God in their own image. Some thought of Him as having body like animals
or human-beings. Others thought that He was incarnated in the forces of
nature like rain, lightening, mountain and river. Still others thought
that He was a father and had a child or children. But this surah warns
us against this tendency to conceive God after our own pattern.
Can ‘Nature’ replace
God?
‘Nature designed this’; ‘Nature adapted that.’
These are the phrases frequently seen nowadays in the text-books and
articles.
What is this
‘Nature’, anyway? It is nothing but an abstract idea formed in the
human brain after careful study of the behavior of the things. It may
be found (if it is ‘found’ at all) within the things; it has no
independent existence. And, in any case, there is no record of any
conference of the ‘natures’ of various things, held to decide how to
co-ordinate their functions. Flowers never conferred with the bees to
seek the bees’ co-operation in their pollination, offering them, in
exchange, their nectar. But we know that bees could not live a single
day without flowers; and thousands of flowers would long have been
extinct but for the bees.
More puzzling are
those phenomena which can not be explained by ‘nature’s planning.’ When
Moses fled from Pharaoh, the Red Sea parted, allowing him and his
followers to cross to the promised land. Scientists nowadays try to
explain it by natural causes; an earthquake must have made the water
shift at that time. All right. But why did that supposed earthquake
occur at a time when Moses and his followers desperately wanted to cross
the Sea, and why it remained parted till Pharaoh entered into it? And
why the movement of water was reversed at that very moment when the
enemy of God with his people was in the midst of the Sea? Was it all a
coincidence?
And was it a
coincidence which prompted a spider to weave its cobweb at the mouth of
the cave in which the Holy Prophet Mohammad (s.a.w.) was hiding from the
pagans of Mecca who wanted to murder him? And more than that, was it
also a coincidence which brought a pair of pigeons to build their nest
at the mouth of that very cave at thick of night and lay the eggs before
mornings? It was that cobweb and nest with eggs which led the
blood-thirsty enemies to believe that Prophet Mohammad (s.a.w) could not
be in that cave, otherwise the cobweb would have been destroyed and the
nest and the eggs broken!
Can that speed and timing of the pigeons and
spider be explained by ‘natural causes’?
Love and Fear of
Allah
"All praise is only
for God, the Lord of the Universe, the Beneficent, the Merciful, Master
of the Day of Judgment." Holy Qur'an (1:2-4)
These are the
very first verses of the Qur'an. They present in clear terms the
concept of God in Islam: God is Merciful and Just. According to Islam,
the Divine Justice is not separate from His Mercy.
The Divine
Justice cannot be compared with the justice meted out by the judges in
the courts. These judges are only the executors of the law, given to
them by others, with little or no authority to condone the culprits.
They are bound by the law. They are helpless against the strict
implications of law when it demands punishment. They cannot dispense
mercy even if the culprit is repenting, even if the circumstances demand
mercy. Petitions for mercy are addressed to the head of state, who is
the supreme promulgator of law.
But God is
not a mere judge. He is the law-giver and the supreme Authority. Hence
an offender can be sure of His merciful pardon is his repentance be
genuine. Islam puts the Mercy of God before His Justice. The very
first verse of the Quran is "In
the name of Allah, the Beneficent, the Merciful".
Islam believes that "His Mercy
is before His wrath."
Thus the Muslim
have a finely balanced faith, which is inclined neither to this side nor
to that. It does not teach us that God is a high-handed avenger who
does not forgive a single sin or mistake; but it does not present God in
the shape of a feeble person who will not punish even the tyrannies and
brutalities of head-hunters. The essence of Islamic faith is in the
above mentioned verses, where the Mercy of God has been mentioned side
by side with His Justice.
Here we find a
real divine religion which encourages man to go nearer to Allah,
attracted by His Mercy and Grace; and warns him against trespassing the
limits of moral and religious laws, by reminding him that God is Just,
the Master of the Day of Judgment.
Thus, the two most important instincts of man,
i.e., love and fear, are simultaneously utilized to make a perfect
being, a whole being, not wanting in any respect.
God - Mindedness
"In the name of
Allah, the Beneficent, the Merciful." Holy Qur'an
This phrase
occurs at the beginning of every surah of the Qur'an except one. It is
used by Muslims before starting every work - before reading, before
eating, before starting their work, before sleeping. Islam teaches man
to start every good effort with the holy name of God Who is Beneficent
and Merciful, invoking His mercy to bless his efforts with success.
The goal of Islam is to make a man "God-minded";
it wants him to realize that he, by himself, is nothing that all his
efforts are fruitless unless rewarded by God with success. And that
realization is combined with the satisfaction that God is Beneficent and
Merciful, who will not disappoint him in his hope and belief.
It is very
amusing to note that the common image of Islam, in the eyes of
non-Muslims, is that of a religion whose god is wrathful one, like the
god of the Old Testament, inflicting punishment on the spur of the
moment. Do a mistake and you get a jolly good bang on your head!
They fail to
realize that the very first sentence of the Qur'an describes God as
Beneficent and Merciful. And that formula is used by every Muslim
hundreds of times every day. Ant the Muslims believe that by involving
the mercy of God they get limitless blessings of God in this world as in
the world hereafter.
Once, the Holy
Prophet (s.a.w.) while passing a graveyard, ordered his companions to
get out of it in haste. On the return journey, he asked them to walk
slowly. On being asked the reason of his first order and then of its
change next time, the Prophet (s.a.w.) informed them that there was a
man being chastised in one of these graves, on account of wickedness.
"I did not like to remain in a place where a human-being was being
punished, though he was a wrongdoer"
Fortunately, at that moment the child of
that dead person was taken to a teacher to start his education. The
teacher told him to recite, "In
the name of Allah, the Beneficent, the Merciful."
As soon as the innocent child invoked the
Mercy of Allah, the command came to the angels to change the punishment
into the Blessing of God. Reason:
"It is not becoming to My mercy to punish
the parent while his son calls Me the beneficent and merciful."
So in the return journey the Holy
Prophet (s.a.w.) walked in that grave-yard with comfort, glorifying
Mercy and Benevolence of the Almighty God.
Let us turn
towards God every time we begin a work. The word
"Bismillah"
(In the name of Allah) may mean also
"For the sake of God"
and
"To the service of God".
Thus this formula, if comprehended fully, will serve also to save us
from wrong action and misdeed. Certainty, it will be illogical to
commit a mischief "For the sake of God" and "To His service". Let us
remember God; and we will become free of sins and errors.
Trust in God
"And put thy trust
in God and enough is God as a disposer of affairs." Holy Qur'an (4:18)
The word used in
Qur'an is "Tawakkal" which is derived from "Tawakkul".
This is not an excuse for idleness. "Tawakkul" means that you
should bind the camel with its rope, then say that you have trust in God
that He will protect your camel. You should not have confidence in the
rope only, because many camels have been stolen together with their
ropes; and, likewise, you should not neglect the rope, because binding
with the rope is a part of "Tawakkul."
So this is the
spirit of Tawakkul. We are to try our best; and then we should have
trust in God that He will make our work succeed.
It is a sheer
nonsense to sit idle and say that Allah will do all our work for us. He
says in Qur'an: "And that man
can have nothing but what he strives for." (53:39)
A high standard
of Tawakkul was set when Amir al Mu’mineen ‘Ali (a.s.) asked some idle
persons who they were. "We are
those who have confidence in Allah",
came the answer. Ali asked:
"How is you confidence in Allah?"
They said: "We eat when we get
food; and we have patience when we do not get it."
Ali retorted: "Yes! That was
the very nature of a dog."
Stunned, they asked him to explain the true meaning of Tawakkul in
contrast to their own belief. Ali (a.s.) said:
"When we get, we give to others; when we do not get, we thank Allah."
It means that you
are to try your best to improve your condition; but you should not trust
your own power and wisdom. Have confidence in Allah that he will make
your efforts fruitful. Then, if you succeed, try to help your fellow
brethren with the fruits of our labor; and if you fail; then also be
thankful to Allah.
But why should you thank Allah even when you do
not succeed? Because or failure is not your responsibility. You were
expected to do your best - and you did it. Be thankful to Allah that
you were able to perform what was expected from you. It is your efforts
which matter. Success or failure is not your province.
Thankfulness to
Allah
"And be thankful to
Me; and do not be ungrateful." Holy Qur'an (2:152)
Thankfulness of
God is one of the highest virtues which a man could aspire for. It is
easy to be thankful when one had an easy life, a prospering business, a
respectful job and a happy family. It is a different story when things
are not going as desired. Most of us, in such situations, remain
obsessed with sorrow, forgetting countless bounties of God which we are
bestowed with, even at the time of that tragedy. Perhaps it is this
tendency which is mentioned in the Qur'an in these words:
"And few amongst my servants are
grateful."
It is even more
difficult to be grateful in such heart-breaking situations which a man
of God has to face in his struggle to lead his people on the right path
(like the condition which our Holy Prophet ‘s.a.w.’ had to contend
with). He faced abuse of the community, wrath of big tribal heads.
Children used to throw stones on him, women scattered thorny bushes in
his path. And he remained cheerful and thankful to God.
When a man
asked him why did he pray whole nights and fasted almost continuously,
when he had so much work to do every day, the Prophet simply asked:
"Should I not be a thankful servant of Allah?"
Many examples can be found of men of God
bearing the burdens of almost inevitable persecutions with great
patience; Muhammad faced them with cheerfulness and thankfulness. The
difference between these two attitude is clear enough.
Not only this.
His closest people also thought of these hardships as a sign of the
grace of God. Had not God chosen them to bear such heavy burden in His
cause? Was it not a sign of His pleasure with them? It was this
thought which make them face cheerfully all kind of persecutions
inflicted by the enemies of God. It was this feeling which made Imam
Ali (a.s.) Not only ‘patient’ but ‘thankful’ when he was
asked by the Holy Prophet (s.a.w.) to sleep in his (Prophet's) bed, so
that the Prophet (s.a.w.) could leave Mecca while his would-be killer
(who ringed his house) thought that he was sleeping in his bed. His
only question was: "Will your life be saved if I sleep in this bed?"
When assured that it was the promise of God, he prostrated to God,
thanking Him that He made his (Ali's) life a ransom for the life of the
Holy Prophet (s.a.w.).
Be with God
"And God is with you
where so ever you may be." Holy Qur'an (57:4)
God is
everywhere. No space or time is without Him; yet He is independent of
time and space. He is Omnipresent; and His love protects us from harm
in this world as in the life hereafter.
But this
relationship with God should not be one-sided. No doubt, God is with
us. The vital question is: "Are
we with God?" If a grown up
son misbehaves and still demands the same parental affection which is
enjoyed by his courteous and obedient brother, he is just deceiving
himself. Likewise, some people fail to realize that there is no such
thing as "one-sided
companionship". And if we want
to be sure that God is with us, we must be sure that we are with God.
It means that we have to prove our love towards God, if we want to be
worthy of the love of God. In other words, we must also know our
responsibilities towards God and His creatures, and try to fulfill them.
As a first step
to reach this goal, we must realize that we are too much entangled in
our worldly affairs to spare a moment to remember God. We are not
preparing ourselves to meet God at all. Shaykh as Sadiq, one of the
greatest Muslim scholars, has given a very good parable to throw light
on this facet of our life.
A man slipped
down from the brink of a deep well. Fortunately, a plant had grown in
the wall of the well, and while falling down his hands clutched a branch
of that plant. After the initial shock, he began looking up and down.
What he saw, was enough to make him scared. A huge serpent, in the
depth of the well, was waiting for him to fall down. Desperately, he
decided to remain where he was and then saw, to his horror, that two
mice - one black, another white - were busy cutting the root of that
plant. He lost his hope. Then he looked up, and his heart was full of
hope. He was not very far from the rim of the well and, by a little
judicious effort could reach to safety very easily. Then he saw a
beehive in that plant. And forgetting his tragic position, he began
eating the honey. Of course, the bees did not like it and began
stinging him, but he remained oblivious of all the troubles. A short
time after, the mice succeeded in cutting the plant down and he fell in
the mouth of the serpent.
We are that man;
this world is that well; the plant in midway is our life; which is being
coded away by every passing night and day - the black and white mice;
death is the serpent waiting for us. The honey represents the
pleasantries of this world, for which we quarrel with other people- the
bees, and are bitten by them. What makes our plight more tragic is the
fact that rescue is never very far. It just requires a little effort on
our path to reach the safety and security provided by the loving care of
Allah.
We may easily reach to God and be safe forever. Or, on the other hand,
we may be destroyed by death. The choice is ours.
Allaho Akbar
‘Allaho Akbar (Allah
is great).’
Five times in 24
hours the call comes from the minarets of the mosques: Allaho Akbar. It
is adhan, meant to announce the time of prayer. Right at the call of
adhan, Muslims are expected to gather in the mosques.
It is a matter of pride that we are called by God
to his audience. It shows his love towards His creatures that He has
provided us with an opportunity to communicate with Him. He has opened
His house for us, let us not be late or absent from His presence.
Adhan begins with
the phrase - Allaho Akbar (Allah is great); it ends with the
phrase - La Ilaha illallah (None is to be worshipped but Allah).
It begins with the name of Allah; it ends in the name of Allah. We are
reminded that Allah is the beginning and Allah is the end. Between
these two phrases the Muadhdhim bears witness to the unity of God; and
to the apostle ship of Muhammed (s.a.w.), the Holy Prophet. Then he
exhorts the believers: Come for prayer; Come for prosperity (in this
world and in the life hereafter; and thus it goes on till the end.
Adhan is not just
a symbol. It is a sermon in clear words. It not only calls a man for
prayers; it also explains why he should pray, and to whom should he
pray. It reminds the hearers about God; and about man's obligation
towards Him. And after these explanations, it exhorts the believers to
offer their humble prayers, with full knowledge and understanding, in
the presence of God.
Allah is Great!
Nothing else matters. Allah is calling you. Leave aside your worldly
affair. Forget your business arrangements. Do not miss this golden
opportunity. Go and pray in the presence of God. He is great! Our
problem, our worries, our difficulties - all will be solved in the best
way, if we ask our loving Allah to solve them for us. Not only that.
Our joy, our achievement, our success - nothing actually matters. Allah
only is great. Let us communicate with him. Only his benevolent love
and care can bring us to prosperity in this world and in the life
hereafter.
How can we prove
that God exists?
From among us out there, we have people who
think. And among those thinkers, there is no difference in opinion that
the world has a self-first-cause. The materialists type of thinkers
call it matter, while the religious thinkers call it Allah. Now, it is
very important to know the existence of the first-cause.
Therefore, we
should come to know that causes and effects do not go on forever, where
we will get to a cause which is not the effect of any other cause (the
first-cause). For example, if I am wearing pants and I want to sit on a
wet chair. I sit on the wet chair, and my pants become wet. The
effect was my pants becoming wet, and the cause was that I sat on the
chair. Therefore a cause usually has an effect. For something to move,
it needs a mover. For something to be done, it needs a doer. So if the
first-cause has no cause had no cause or effect, it is then considered
an unmoved mover, which is always self-existing. For religious
thinkers, it's Allah. Allah can neither be created nor destroyed. For
the materialists thinkers, it's matter. Matter can neither be created
nor destroyed. So to summarize all this to one, every effect starts
from a cause, which leads us to the first-cause. According to the
religious thinkers, it's Allah, while for materialists, it's matter.
Now without the
first-cause, there would be no effect or any other causes and effects.
What does this lead us to? Nothing but to a blind and false explanatory
proof. Therefore, there had to be a first-cause. We can go on piling
cause upon cause and effect upon effect, only to find still another
cause and effect staring you in the face. For example, what use is it
to put zero after zero when the result is zero. So the only way to get
out of this zero confusion and cause and effect, it all has to go back
to the self-sustaining, existent, first-cause.
The only common
belief between the materialist thinkers and religious thinkers is that
both their first-causes, matter and Allah, is that they both believe
it's eternal and existent. However, the difference is whether the
first-cause has knowledge and intellect or not. The is the real point
of difference.
The materialists
believe that the first-cause doesn't have any intellect. They believe
that the first-cause is matter, which lacks intellect or knowledge,
whereas the believers in Allah as the First-Cause believe that Allah is
the First-Cause of the Universe which Has limitless knowledge, wisdom,
and rationality.
Now the
confusion might be left at,
"What is the first, real, existent, eternal, knowledgeable,
intellectual, cause: matter or Allah?"
How can
we prove that the first-cause has intellect? And if we prove that the
first-cause has intellect, then it cannot be matter, therefore the
materialist thinkers are wrong, in which they believe matter which is
the first-cause does not have intellect.
Now to prove
that the first-cause by the religious thinkers is Allah and has
intellect, why don't we start with the human body. And if we prove that
the first-cause has intellect, then it cannot be matter, therefore we
are left with the real and right choice, Allah.
Keep these in mind as we go through the human
body.
-something made, needs and maker.
-something with knowledge, needs something
knowledgeable.
-something that creates, needs a creator.
-something that exists, needs someone (a creator)
that exists.
1.) Does not the
formation of the human eye, and the way the lenses, retina, and various
layers of it being fixed, show that its maker is fully well-known with
the physical law concerning the reflection of light and working of
lenses and the mirrors?
2.) Does not the
formation of the human blood with plasma and other types of corpuscles
with fixed proportions that the lightest change in it disturb the whole
biological system, clearly show that the maker of the blood knew the
chemical composition and properties of all ingredients of blood fully
well? For example, if I combined the elements Hydrogen and Oxygen and
reacted them together, the product as a result would be water (a
liquid). Water, which is needed to live and helps the human body in
many ways. However, if I combined the elements Carbon and Oxygen and
reacted them together, the product as a result would be Carbon-dioxide
(a gas). Carbon-dioxide is a poisonous gas, which is very harmful to
the human body, even deadly. Overall, one is a pure liquid, while
another is a poisonous gas. One can help you, while another can kill
you. Don't you think that the maker knew the chemical composition and
properties of all ingredients of help and harmful, metallic, and
non-metallic element fully well?
3.) Does not the
putting together formation of the living human being, animal and plant
cells in such a complex and mysterious way, but at the same time, in an
elegant and accurate way, know that the job has been performed by a
Being who had full knowledge of all the laws connected with the human,
animal and plant physiology?
4.) Does not the
special construction of the Solar System and the specific math between
the size, distance, and speed of each planet of this Universe, prove
that the maker of this machine if fully aware of all the details of the
law of gravitation and the effects of the rotational motion in producing
forces?
In short, the
special construction and formation of all that exists in the Universe
from the smallest particles or sub-atoms to the biggest galaxies and the
accurate arranged systems of their working, bear witness to the fact
that the first-source, the first-cause has full knowledge of all the
connected laws and systems?
So how can it be that we, with such a partial
knowledge, should become scholars and compute scientists, but the
first-source who brought the whole universe into existence should have
no knowledge, intellect, or existence?
Therefore, the
First-Cause, the First-Source has to be Allah, because He has the
fullest knowledge and intellect which also makes logical sense, while
the materialist believers think that the first-cause, the first-source
is matter in which they also believe and admit that it has no knowledge
or intellect.
Overall, If all
these proofs discussed above need a cause for it's beginning, then the
Cause is proved and therefore justified as Existent (If Allah brought
this world into existence, the He Himself Exists).
The Science
of Physics tells us that it the lifeless matter it static, it tends to
remain static unless it its moved by some external force, and if it is
in motion, it continues to move unless it is stopped by some external
factor. So either way, it needs external force only.
Yet, another scientific law tells us that the
matter forming the Universe tends to disintegrate and assume a simpler
form with the passage of time. Mechanized matter changes into simple
matter; atoms if they remain as they are, automatically disintegrate.
Bright stars tend to lose their brightness.
Therefore,
within the lifeless matter, there exists no factor which may push it
forward to evolution. On the other hand, it tend to disintegrate
automatically. Therefore, again, it must be admitted that evolution and
life have come from outside, for within the matter, there exists no such
tendency.
One story that
relates to the existence of Allah, is traditionally told as the
following. Once, there lived a minister who was very strong and
powerful in his age. He had taken control of most of the power and no
one opposed him. One day, he entered a meeting in which a group of
religious scholars were present. He turned to them and said,
"For how long will you continue to say
that God exists? I have many reasons to prove otherwise."
He said this
with special pride. As the scholars who were present knew that he was
not a reasonable or logical person and the power and strength has made
him so proud that no words of truth would affect him, they ignored him
and remained silent, a meaningful and humble silence.
This event
passed. After a time, the minister insulted someone. The ruler of the
time had him arrested and thrown in jail. One of the scholars who was
present at the gathering thought to himself that the time to awaken had
come. Now that he has gotten off the horse of pride and the curtain of
self-interest has moved away for his eyes, and the sense of accepting
the truth was awakened in him. If he contacts him and gives him words
of advice, it may produce good results. He received permission to visit
him and he went to the prison. As he came closer to him, he saw that he
was in a room all alone, walking back and forth, thinking and recalling
a poem which said, "We are all
like drawings or paintings of a lion which are painted or drawn on a
flag. When the wind blows, it moves and perhaps even attacks, but in
reality it has nothing from itself. It's strength is the wind which
gives it power. We, also, as we gain more power, have nothing from
ourselves. It is God who has given this strength to us and whenever He
wills, He can take it from us."
The scholar
still there, listening, saw that under this condition, that not only
does this man deny the existence of God, but he has become ardently
aware of God. After greeting him, he said,
"Do you recall how you said you have many
reasons for the non-existence of God? I have come to answer those many
reasons with just one response, ‘God is He, Who, with such ease, took
your power away from you." He
hung his head in shame and did not answer because he knew that he had
been wronged and saw the light of God within himself.
This source of
information was taken from:
1. Allama Ibrahim Amini, Allama Muhammad Mahdi
Asifi, Allama Murtaza Mutahheri, and Allama Nasir Makarim Shirazi.
Rationality of Islam. Published by Cultural and Guidance Section.
Al-Khoei Foundation. Pakistan, 1977.
2. Sayyid Saeed Akhtar Rizvi. Inner Voice.
Published by Dar Rah-e Haq (Islamic Institute). Qum, Iran, 1980.
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