Question 111 - The Enlightening Answer Across the Ether, Vol 2

Ahmed al-Hasan Response:

In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the worlds, and may Allah send prayers upon Muhammad and the family of Muhammad, the Imams and the Mahdis, and grant them abundant peace. Before answering, you must know that Zurara ibn Ayun was suffering from the illness in which he died before Imam al-Sadiq (a) was martyred. He remained alive for some days after al-Sadiq (a), not exceeding two months, and then died from his illness. He died as a believer loyal to the People of the House (a) and did not disbelieve in the Imamate of al-Kazim (a) (^[218]). As for people disbelieving in the prophets and vicegerents despite their predecessors having mentioned them, this is not peculiar to those who claimed to follow the Imams (a). Rather, it is the path of many of the children of Adam in following Iblis-may Allah curse him-in arrogance toward Allah’s Proof and His vicegerent, Glorious and Exalted: ‘We certainly created you, then formed you, then said to the angels, “Prostrate to Adam,” so they prostrated except Iblis; he was not among those who prostrated’ (^[219]). Was Muhammad (s) not mentioned in the Torah and Gospel by his name and description? Indeed, the Jews established the blessed city while awaiting him and knew that it was the place of his migration, yet most Jews and Christians disbelieved in him except the few who fulfilled Allah’s covenant. Was Jesus (a) not mentioned in the Torah by his name and description? Yet most Jews disbelieved in him. In every age, the banner of disbelief in the prophets and vicegerents (a) has been carried by the scholars who do not act, and their slaves who refuse to be free have followed them. I advise you to read the testament of the Messenger of Allah (s) and the dozens of narrations that indicate the twelve Mahdis and the first of them, who is mentioned by his name and description. Why, then, did the scholars of the end times disbelieve in him? Do you think that the arguments used today by the scholars who do not act would have been difficult for Ali ibn Hamza al-Bata’ini when he denied the Imamate of Imam al-Rida (a), claimed that the Imamate stopped with Imam Musa ibn Jafar (a), and claimed that he was the Qa’im? This claim arose only from Ali ibn Hamza al-Bata’ini’s love of this world and love of false leadership, and the same is true of those like him. There are also many narrations from the Messenger (s) in Sunni sources. Among them is the Hadith of Ghadir, in which the Messenger commanded the Muslims to pledge allegiance to Ali (a), and Abu Bakr and Umar pledged allegiance to him; the Hadith of the Testament; and narrations in which he (s) praised the Shia of Ali (a). Despite this, the Sunnis did not believe that Ali (a) was the vicegerent of the Messenger of Allah (s) and Allah’s vicegerent after the Messenger of Allah (s). They interpreted mawla as meaning only supporter, claimed that they themselves were the praised Shia of Ali, and said that the testament concerned only the inheritance and debt of the Messenger (s). They interpreted the narration that Ali (a) was to the Messenger of Allah (s) as Aaron (a) was to Moses (a), and interpreted, and interpreted. They authenticate the report from the Messenger of Allah (s) that Fatima (a) is the mistress of the women of the worlds, yet find no difficulty in approving what Umar and a group of hypocrites did by attacking Fatima’s (a) house. They even boast in their poetry of Umar’s attack upon the house of Fatima (a), the piece of Muhammad’s (s) heart. These are verses by Hafiz Ibrahim, known as the Poet of the Nile: ‘And his words to Ali-Umar said them; how noble their hearer, how great the one who uttered them: “I will burn your house and leave you no shelter if you do not pledge allegiance, though the daughter of al-Mustafa is within it.” None but Abu Hafs would utter them before the knight of Adnan and its protector.’ I say to Hafiz Ibrahim: You spoke truth in this. No one would dare burn Fatima’s (a) house-because it was Muhammad’s (s) house-except Umar Abu Hafsa. You also spoke truth, O Hafiz Ibrahim, when you described Umar at the beginning of your verse: ‘I was the most hostile of her enemies, then by Allah’s blessing I became her fortress against her enemies.’ You spoke truth in this, for Umar was among the fiercest enemies of the Messenger of Allah (s). But when was Umar a fortress against her enemies? Was it when he fled at Uhud, crying out to the Muslims and discouraging them from supporting the Messenger of Allah, leaving the Messenger of Allah (s) and Ali (a) on the battlefield? Or when he returned from the conquest of Khaybar in fear of the Jews while accusing his companions of cowardice? Or do you regard him as a fortress against her enemies when he attacked the house of Fatima daughter of Muhammad (a), crushed her behind the door, caused her fetus to miscarry, struck her, and intended to burn her house? We have not heard that Umar challenged knights or killed courageous disbelievers from Quraysh or others. But we have heard and become certain that Umar killed Fatima daughter of Muhammad (a) and her fetus al-Muhsin (a). Allah, the Exalted, says: ‘Say, “I ask you no reward for it except affection for the near relatives”’ (^[220]). Is there a rational person who will save himself from the Fire? I say only as the Messenger of Allah (s) said: ‘The one put to tribulation casts away his proof until his tribulation casts him into the Fire.’ If the woman raising these objections seeks the truth, then this is the law for knowing the Proof from the Noble Quran. The following is the text of an explanation I wrote in Illuminations from the Calls of the Messengers, Vol 3, Part 2. The book is published, and she can read it. Illumination ‘Then it became apparent to them, after they had seen the signs, that they should imprison him for a time’ (^[221]). ‘Joseph certainly came to you before with clear proofs, but you remained in doubt concerning what he brought you until, when he perished, you said, “Allah will never send a messenger after him.” Thus Allah leads astray one who is a transgressor and doubter’ (^[222]). The signs that accompanied Joseph (a) by Allah’s permission were not a staff turning into a serpent, a hand radiating light, or a sea splitting. Rather, they were a shirt that made Joseph’s (a) right manifest, and divine success and direction for Joseph’s (a) course. Who, and how many, see that the shirt that was torn-its manner of tearing in particular-was a sign? Where are those who see Allah’s success and direction for Joseph (a), so that they know he was sent by Allah, Glorious is He? Those signs accompanied Joseph and were seen by those who accompanied Joseph’s (a) course, but they did not see them as signs. They decided, ‘after they had seen the signs, that they should imprison him for a time.’ It is narrated from Abu Jafar (a), concerning His words, ‘Then it became apparent to them, after they had seen the signs, that they should imprison him for a time’: ‘The signs were the child’s testimony, the shirt torn from behind, and their racing to the door until he heard her struggling with him at the door. When he disobeyed her, she continued pressing her husband until he imprisoned him. “Two young men entered the prison with him”-meaning two servants of the king, one a baker and the other the keeper of the drink. The one who lied and did not see the dream was the baker’ (^[223]). These signs were not all that accompanied Joseph’s (a) call and course. Rather, Joseph (a) brought what every dispatched prophet (a) brought as evidence of the divine call with which they were charged. He (a) did not depart from the messengers or from their one path for demonstrating their messages: ‘Say, “I am not an innovation among the messengers”’ (^[224]). Their clear path is the testament or designation, knowledge and wisdom, and the banner of allegiance to Allah-or kingship belongs to Allah, or Allah’s sovereignty. Joseph (a) brought these three clear proofs: ‘Joseph certainly came to you before with clear proofs.’ Before knowing how, when, and where Joseph (a) brought them, we need to know what these three matters represent in the line of the divine call generally. The Exalted said: ‘Do you not see that Allah has subjected for you whatever is in the heavens and whatever is on the earth and lavished upon you His blessings, outward and inward? Among the people is one who disputes concerning Allah without knowledge, guidance, or an illuminating Book. When it is said to them, “Follow what Allah has sent down,” they say, “Rather, we follow what we found our forefathers following.” Even if Satan were calling them to the punishment of the Blaze? Whoever submits his face to Allah while doing good has grasped the firmest handhold. To Allah is the outcome of all matters’ (^[225]). The call of truth cannot exist by itself without false calls opposing it. From the first day on which a prophet made a testament to his successor by Allah’s command, we find a false claimant opposing the call of truth. Adam (a), the first prophet sent by Allah, made a testament to Abel (a), and Cain opposed the call of truth and claimed the right to vicegerency. Even the offering that decisively identified Adam’s (a) vicegerent was not accepted by Cain as a sign indicating Abel, Adam’s vicegerent. Cain proceeded to threaten Abel, the vicegerent, and then killed him without hesitation or fear of Allah, Glorious is He. ‘Recite to them in truth the account of Adam’s two sons, when they each offered an offering and it was accepted from one of them but not accepted from the other. He said, “I will surely kill you.” He said, “Allah accepts only from the Godwary. If you extend your hand toward me to kill me, I will not extend my hand toward you to kill you. Indeed, I fear Allah, Lord of the worlds. Indeed, I want you to bear my sin and your sin and become among the companions of the Fire; that is the recompense of the oppressors.” Then his soul made the killing of his brother pleasing to him, so he killed him and became among the losers’ (^[226]). This happened with Joseph (a) when his brothers envied him, and indeed it occurred with every vicegerent (a). Just as Allah, Glorious and Exalted, chooses His messengers, Iblis-may Allah curse him-chooses from his soldiers those who oppose the call of truth. Allah, Glorious is He, chooses Abel (a), and Iblis-may Allah curse him-chooses Cain to oppose Allah’s caller. Allah chooses Muhammad (s), and Iblis chooses Musaylima, Sajah, al-Aswad, and others to oppose Muhammad (s), the caller of truth. Here I ask: Is one who abandoned following Muhammad (s) excused on the grounds that more than one call existed and he could not distinguish the truthful claimant from the false one? The truth is that he is not excused, and his destination is Hell, just like those who followed people who falsely and deceitfully claimed prophethood or messengership. Did Allah, Glorious and Exalted, establish a law by which the caller of truth in every age is known-the one who is Allah’s Proof over His servants and Allah’s vicegerent on His earth, whose obedience is obedience to Allah, whose disobedience is disobedience to Allah, belief in and submission to whom are belief in and submission to Allah, and disbelief in and opposition to whom are disbelief in and opposition to Allah? Or did Allah leave matters unchecked-far exalted is He above that-although He is the Absolutely Wise and determined all things with perfect measure? ‘Everything with Him is according to a measure’ (^[227]). He is ‘the Knower of the unseen; not an atom’s weight in the heavens or the earth escapes Him, nor anything smaller or greater than that, except that it is in a clear Book’ (^[228]). The conclusion is that divine wisdom requires establishing a law for knowing Allah’s vicegerent on His earth in every age. This law must have been established from the first day on which Allah, Glorious is He, appointed a vicegerent on His earth. It cannot have arisen only in one of the heavenly messages after the first day, because there were responsible beings from the first day. At the very least, what is certain to everyone is that Iblis was responsible from the first day. A responsible being needs this law in order to know the possessor of the divine right; otherwise, he could excuse his failure to follow the possessor of the divine right by saying that he could not distinguish him and had no divine law by which to know the vicegerent appointed by Allah, Glorious and Exalted. What is certain to everyone concerning the first day on which Allah appointed a vicegerent on His earth is that Allah designated Adam and declared him His vicegerent on His earth in the presence of the angels (a) and Iblis. After Allah created Adam (a), He taught him all the names; then Allah commanded those worshipping Him at that time-the angels and Iblis-to prostrate to Adam. The Exalted said: ‘When your Lord said to the angels, “Indeed, I am appointing a vicegerent on the earth,” they said, “Will You place upon it one who causes corruption and sheds blood while we glorify You with praise and sanctify You?” He said, “Indeed, I know what you do not know”’ (^[229]). ‘He taught Adam all the names, then presented them to the angels and said, “Tell Me the names of these, if you are truthful”’ (^[230]). ‘When I have fashioned him and breathed into him from My Spirit, fall down before him in prostration’ (^[231]). ‘When We said to the angels, “Prostrate to Adam,” they prostrated except Iblis. He was from the jinn and departed from his Lord’s command. Will you then take him and his descendants as guardians instead of Me while they are enemies to you? Wretched is the exchange for the oppressors’ (^[232]), (^[233]). These three matters are Allah’s law, Glorious and Exalted, for knowing the Proof over the people and Allah’s vicegerent on His earth. These three matters are a law that Allah, Glorious and Exalted, established for knowing His vicegerent from the first day. This divine practice will continue until the world ends and the Hour rises: ‘Allah’s practice concerning those who passed away before, and you will find no change in Allah’s practice’ (^[234]); ‘Allah’s practice which passed before, and you will find no change in Allah’s practice’ (^[235]). Quite simply, any human being who owns a factory, farm, ship, or anything in which workers work for him must appoint one of them to lead them and must designate him by name, or chaos will prevail. He must also be the most knowledgeable and best among them, and the owner must command them to obey him so that he can achieve what he seeks. If this person neglects any of these three matters, he departs from wisdom toward foolishness. How, then, do people deem it possible for Allah to omit any of these three matters when He is the Absolutely Wise? If we examine this divine law in some detail, we find that the divine designation of Adam (a) became the testament, because a preceding vicegerent existed and therefore designated his successor by Allah’s command, Glorious and Exalted. This is among his duties as Allah’s vicegerent on His earth. The Exalted said: ‘Indeed, Allah commands you to deliver trusts to their people’ (^[236]). As for Allah, Glorious is He, teaching Adam the names, what is meant is his knowledge of the reality of the divine names, his taking them on, and their manifestation through him so that he would be Allah’s vicegerent on His earth. He (a) informed the angels of their names-that is, he acquainted them with the reality of the divine names from which they were created. Allah, Glorious is He, acquainted Adam with all the divine names according to his station (a), whereas each angel knew only the name or names from which he was created. Through this, Adam’s authority over them was established by knowledge and wisdom. The third matter in this divine law is Allah’s command, Glorious and Exalted, to the angels and Iblis to prostrate to Adam. This command amounts to a practical exercise for the vicegerent to perform his role as the one appointed, and a practical exercise for Allah’s workers, Glorious is He-the angels-to perform their role as workers and students under this vicegerent, Adam (a). This command established that Allah’s sovereignty and Allah’s kingship on His earth are realized through obedience to Allah’s vicegerent on His earth. Thus all the messengers, including Muhammad (s), carried this banner-allegiance to Allah, Allah’s sovereignty, or kingship belongs to Allah-and confronted those who affirmed the sovereignty of the people and did not accept Allah’s sovereignty and kingship, Glorious and Exalted. They were always accused because of this demand and confrontation. It was said of Jesus (a) that he came only to seek the kingdom of the Children of Israel. It was said of Muhammad (s), ‘There is neither Garden nor Fire; it is only kingship,’ meaning that Muhammad came to seek kingship for himself and his Household. It was said of Ali (a) that he was eager for kingship. The truth is that one who follows the circumstances of Jesus, Muhammad (s), or Ali (a) finds that they turned away from this world, its adornments, wealth, and status. But this was Allah’s command to them: that they demand His kingship, Glorious and Exalted. They knew that the people would not surrender kingship to them but would subject them to ridicule, mockery, violation, attempted killing, or imprisonment. The likeness of Jesus (a) was made to wear a crown of thorns while they mocked him before crucifying him. The door of Ali’s (a) house was broken, his wife al-Zahra’s (a) rib was broken, and he was dragged from his house while swords were drawn in his face. Musa ibn Jafar (a), who defined Fadak as kingship and Allah’s vicegerency on His earth, was imprisoned until death. Despite this, many ignorant people made what they found ambiguous in the possessor of the right demanding Allah’s kingship, Glorious and Exalted, an excuse for their fall. They shouted in the face of the possessor of the divine right that he had come only to seek kingship. The truth is that if Allah’s vicegerent on His earth sought this world or kingship, he would not demand it at all, knowing that this demand would inevitably cause his sanctity to be violated and subject him to ridicule and accusations of seeking this world. He would instead have followed another path that all people know but disregard: the path of all those who attained worldly kingship through deception and falsification, or killing and terror. Ali (a) demanded kingship and said, ‘I am Muhammad’s vicegerent, and I am Allah’s vicegerent on His earth.’ In contrast, Abu Bakr ibn Abi Quhafa, who attained worldly kingship, said, ‘Release me, for I am not the best of you.’ Was Ali seeking this world? Or was Ibn Abi Quhafa indifferent to worldly kingship, though he denied the vicegerent’s right and repudiated the testament of the Messenger of Allah (s) for the sake of worldly kingship? What is wrong with you? How do you judge? Every vicegerent (a) in particular brought and emphasized the testament, even in the most difficult circumstances. We find al-Husayn (a) in Karbala saying to them, ‘Search the earth; you will find no one nearer to Muhammad (s) than me. I am Muhammad’s only grandson upon this earth.’ Here he (a) emphasized the testament and divine designation: ‘Descendants, one from another, and Allah is Hearing, Knowing’ (^[237]). Those who understand this verse know that al-Husayn (a) meant that vicegerency was confined to him (a), because he was the only one from this appointed progeny. We now return to Joseph and find: The testament: in Jacob’s (a) words to Joseph (a): ‘Thus your Lord will choose you, teach you the interpretation of events, and complete His blessing upon you and the family of Jacob as He completed it before upon your forefathers Abraham and Isaac. Indeed, your Lord is Knowing, Wise’ (^[238]). Jacob clearly explains that Joseph (a) is his vicegerent and a continuation of Abraham’s (a) call. Joseph (a) says: ‘I have followed the creed of my forefathers Abraham, Isaac, and Jacob. It is not for us to associate anything with Allah. That is from Allah’s bounty upon us and upon the people, but most people are not grateful’ (^[239]). Joseph (a) emphasizes his affiliation with the prophets (a) and that he is the natural line continuing their call (a). Knowledge: in his words: ‘No food with which you are provided will come to you except that I will inform you of its interpretation before it comes to you. That is from what my Lord has taught me. Indeed, I have left the creed of a people who do not believe in Allah and who disbelieve in the Hereafter’ (^[240]); in his words, ‘You will sow for seven years continuously. Leave what you harvest in its ears except a little from which you eat. Then after that will come seven severe years which will consume what you stored for them except a little which you preserve. Then after that will come a year in which the people will receive rain and in which they will press’ (^[241]); and in his words, ‘He said, “Appoint me over the treasuries of the land. Indeed, I am a knowing guardian”’ (^[242]). Allegiance to Allah: in his words: ‘O my two prison companions, are separate lords better, or Allah, the One, the Subduer? You worship instead of Him only names that you and your forefathers have named, for which Allah sent down no authority. Judgment belongs only to Allah. He commanded that you worship none but Him. That is the upright religion, but most people do not know’ (^[243]). * * * Illumination After learning that a divine law exists for knowing Allah’s vicegerent on His earth; that it is mentioned in the Noble Quran; and indeed that every prophet and messenger (a), including Joseph (a), brought it, we need to benefit from and act upon this divine law in the time of the sacred appearance-the time of the Joseph of the family of Muhammad (a)-because, as has become clear, one who does not act upon this law is among the followers of Iblis, may Allah curse him. Even in the Gospel you find Jesus (a) emphasizing that the former prophets from the Children of Israel mentioned him, gave glad tidings of him, and made a testament concerning him. He likewise brought knowledge and wisdom, raised the banner of allegiance to Allah, and demanded Allah’s kingship and sovereignty. Muhammad likewise emphasized this matter and explained that the former prophets mentioned him, gave glad tidings of him, and made a testament concerning him; that he is mentioned in the Torah and Gospel; that he (s) came to teach the Book and wisdom; and that he raised the banner of allegiance to Allah and demanded Allah’s kingship and sovereignty, Glorious and Exalted, upon His earth. The same is true of the family of Muhammad (a). More than one narration from them (a) emphasizes this divine law so that their Shia would not go astray. Unfortunately, at the end times those claiming to be their Shia chose to disbelieve in their narrations, turn away from them and from the Noble Quran, and follow the scholars who do not know. These scholars led them astray and confused truth with falsehood for them, so they no longer had a law by which to know the Proof from Allah and Allah’s vicegerent. Yet this divine law for knowing the Proof from Allah, Allah’s vicegerent, and the vicegerent through whom the people are tested is present in the Noble Quran. I have explained it clearly so that perhaps those claiming to be the Shia of the family of Muhammad and the followers of divine religions generally will take notice of this law and save themselves from the Fire. Therefore, if the possessor of the divine right-the vicegerent, the Comforter (^[244]) of Allah’s prophets and messengers, who comes at the end times-comes with these three matters, they are: The testament: meaning that those who passed before (a) made a testament concerning him and designated him by name, description, and place of residence, just as the former prophets’ testament concerning the Messenger Muhammad named him, described him as the camel rider, and identified his place of residence as Paran-Mecca and its surroundings, meaning Arafat. The narrations indicating the vicegerent at the end times by his name, description, and place of residence are numerous. He also comes with knowledge and wisdom, just as the Messenger of Allah, Muhammad (s), came with knowledge and wisdom. The Exalted said: ‘It is He who sent among the unlettered a messenger from among them, reciting His signs to them, purifying them, and teaching them the Book and wisdom, though before that they were surely in manifest error’ (^[245]). This messenger is Muhammad ibn Abdullah (s), sent among the first of this nation. The Exalted then says: ‘And others among them who have not yet joined them, and He is the Mighty, the Wise’ (^[246]). This messenger among the later ones is the First Mahdi from the descendants of Imam al-Mahdi (a), and the one who sends him is Imam al-Mahdi (a). He also teaches them the Book and wisdom from what the Messenger of Allah Muhammad (s) brought. His (s) name in heaven was Ahmed, while the First Mahdi’s name on earth is Ahmed and in heaven Muhammad. He is an image of the Messenger of Allah, Muhammad (s), is sent as Muhammad (s) was sent, and suffers as Muhammad (s) suffered. Quraysh and its allies, the Mother of Cities, the migration, the city, and everything that accompanied the call of the Messenger of Allah Muhammad (s) must therefore exist; only the referents and faces change. They and these are like those and those. As for the third matter-the demand for Allah’s sovereignty and divine kingship-it must be realized in lived reality in a way that makes clear the possessor of the divine right, his wisdom, knowledge, and awareness of the outcome of affairs. Praise be to Allah, this was achieved by Allah’s favor, Glorious and Exalted. All those scholars who do not act called for the sovereignty of the people, elections, and the consultation and Saqifa of the end times, except the vicegerent. By Allah’s favor upon him, he accepted nothing but Allah’s sovereignty and Allah’s kingship, Glorious is He, and did not depart from the path explained by Muhammad and the family of Muhammad (a). The scholars who do not act departed and strayed from the proper course. Through a precise divine plan, it became clear that only the vicegerent raises the banner of the Messenger of Allah Muhammad (s): allegiance belongs to Allah. Everyone other than him raised the banner of elections and the sovereignty of the people, which is a pledge of allegiance around their necks to the false deity, made of their own free will. Indeed, they called the people to it, and the people were deceived because of their ignorance of the belief pleasing to Allah, Glorious and Exalted. The People of the House (a) explained this matter with complete clarity, and the blood of al-Husayn at Karbala is the best witness to it. When the people set aside the vicegerent Ali (a), Fatima al-Zahra (a) addressed them, saying: ‘By the life of your god, it has become pregnant, so wait a little until it produces (^[247]). Then milk from it a brimming bowl of fresh blood and deadly bitter poison. There the falsifiers will lose, and those who come later will know the evil consequence of what the first ones established. Be content with what you have brought upon yourselves, prepare your hearts for tribulation, and rejoice in a sharp sword, all-encompassing turmoil, and the tyranny of oppressors, which will leave your public wealth meager and your crops harvested. Alas for you! Where are you being taken, when it has been obscured from you? Shall we compel you to it while you are averse to it?’ (^[248]). Today they themselves have learned the evil consequence of what they established and have milked a brimming bowl of fresh blood. Is this condition in which you find yourselves a punishment from Allah, Glorious is He, or not? Inwardly, you acknowledge that it is a punishment from Allah, but you fear acknowledging it with your tongues lest you be told: Then Ahmed Alhasan is sent by Imam al-Mahdi (a), and this is a divine message. Allah says: ‘We never punish until We send a messenger.’ As for a material miracle, it cannot by itself be a path to the people’s belief. Allah does not accept such purely material belief. Had it been acceptable, Pharaoh’s belief would have been accepted after he saw an overwhelming material miracle incapable of interpretation-the sea splitting-saw each part like a great mountain, and touched it with his hand. He said: ‘I believe that there is no god except the One in whom the Children of Israel believe, and I am among the Muslims’ (^[249]). But Allah did not accept this belief: ‘Now, although you disobeyed before and were among the corrupters?’ (^[250]). Allah preserved Pharaoh’s body as a sign for the people so that they might reflect: ‘Today We will preserve you in your body so that you may be a sign for those after you, though many people are heedless of Our signs’ (^[251]). Few benefited from this sign, and ‘many people are heedless of Our signs.’ A miracle also cannot be given to everyone who asks for it. Otherwise, all people would believe a coerced belief, compelled by what they see of an overwhelming power they cannot confront. This would be only surrender to a fait accompli, not Islam and submission to the unseen-and Allah, Glorious is He, is the unseen. One who contemplates the prophets’ miracles may find that they all resembled what was widespread in their age. Moses brought a staff that became a serpent in an age when dozens threw down their staffs and they appeared to the people to be serpents. Jesus came healing the sick in an age when medicine was widespread. Muhammad (s) brought the Quran to a people renowned for speech and poetry. The matter is simply that they came in this way so that ambiguity would remain. The Exalted said: ‘Had We made him an angel, We would have made him a man, and We would have obscured for them what they obscure’ (^[252]). This ambiguity and resemblance exist so that there remains room for the interpretations of those who interpret and do not believe in the unseen, and so that there remains room for belief in the unseen. Otherwise, purely material belief is neither belief nor Islam, and Allah does not accept it. The Exalted said: ‘Say, “On the day of the opening, the belief of those who disbelieved will not benefit them, nor will they be granted respite”’ (^[253]). Complete belief is one-hundred-percent belief in the unseen, and it is the belief of the prophets and vicegerents. Whenever belief is mixed with a sign, indication, miraculous favor, or material miracle, it is lower and lesser. When the miracle is overwhelming, complete, and incapable of interpretation, belief and Islam are then not accepted, just as Pharaoh’s belief and Islam were not accepted, because such belief is one-hundred-percent material belief. Allah described the believers as: ‘Those who believe in the unseen, establish prayer, and spend from what We have provided them’ (^[254]). ‘Those who fear their Lord in the unseen and are apprehensive of the Hour’ (^[255]). ‘You warn only those who fear their Lord in the unseen and establish prayer. Whoever purifies himself does so only for himself, and to Allah is the destination’ (^[256]). ‘You warn only one who follows the Reminder and fears the Most Gracious in the unseen, so give him glad tidings of forgiveness and a noble reward’ (^[257]). ‘One who feared the Most Gracious in the unseen and came with a heart turning in repentance’ (^[258]). ‘We certainly sent Our messengers with clear proofs and sent down with them the Book and the balance so that the people might uphold equity. We sent down iron, in which is great might and benefits for the people, and so that Allah may know who supports Him and His messengers in the unseen. Indeed, Allah is Strong, Mighty’ (^[259]). ‘Indeed, those who fear their Lord in the unseen have forgiveness and a great reward’ (^[260]). Praise be to Allah, Lord of the worlds.