As you are aware, man is a social animal, every man is- dependent on millions of people for his life and its necessities. And you know that every society needs some laws to prevent injustice and preserve the rights of every member of the society. But who is the right person to make the Laws? One man? (Be he a monarch or a dictator.) No! Because he, instinctively, will look, first of all, after his own interest. A group of people? (Be it an aristocracy or democracy.) No! Because every one of them is capable of wrong judgment; and a lot of wrong decisions do not add up to a right decision. Also, it is apparent that no group of people can disengage itself from self interest.

Moreover, you will agree with me that no man or group of men is in a position to make a comprehensive law based on perfect equity and justice. So it is necessary that the laws should be made by someone who is superior to man, who has nothing to loose or gain by that law and with Whom every man has equal relation. And that one is "Allah." Hence the need of religion.

Allah can do no wrong. I do not use this phrase in the sense of "King makes no mistake."

Because "King makes no mistake" means actually that he does nothing at all; he just signs what is passed by the Parliament. So this tribute is based upon 'in-action.' But "Allah does no wrong" means that He is active and powerful but He can do no wrong. Anybody who commits wrong or injustice does so either because he does not know that it is wrong, but Allah knows every thing; or because he needs something which cannot be obtained without wrong-doing, but Allah has no need; or because he has been compelled by somebody else to commit that wrong, but Allah is Omnipotent and nobody can compel Him to do anything. So, logically it is impossible for Allah to do any wrong or commit any injustice.

We believe that Allah created man so that he may acquire those virtues that may bring him nearer to Allah in the life hereafter. Man comes in this world like a blank paper. During his life time, various designs appear upon it by the effect of his works and deeds. Virtues acquired are like beautiful designs; and the vices are like monstrous drawings.

We believe that Allah has given the man wisdom, will and power to acquire the virtues. lie has shown the man the right path, and has warned him against going astray. But fie has not compelled him to do good works nor to commit vices. He has given him power to do as he wishes.

We believe that the actions of Allah are intended for the benefit of His creatures. May be, a man who is repairing his roof, feels annoyed because of heavy torrents of rain. But rain is intended for the common benefit; and even the person who at this particular time feels annoyed by it, will derive benefits from it in the long run.

Even such so-called disasters as earthquakes and floods are for common benefit. We deem it as disaster, because we do not know its ultimate purpose. We are like a man who has never seen a house being built. He comes to a city and sees earth being dug out, stones being cut and broken, trees being felled, and he just wonders why all these destructions!, In his eyes, it is destruction, because he does not know its ultimate result. But in fact, it is construction and not destruction. Likewise, we are unaware of the ultimate result of a particular earthquake or flood.

So, we say it is disaster, but if we look backwards, we see that the present good condition of the Earth is, mainly an outcome of the very so-called disaster. Geography and Geology bear testimony to these facts. 3

But now arises another question. There is no denying that these acts of Allah, though intended for common benefit, cause inconvenience, hardship and even death to hundreds and thousands of people. Is it not injustice against those victims of those disasters? Why should they be sacrificed for the benefit of others? To understand it clearly, we should remember that death on this Earth is not the end of life. We die here to live another life which we call "Life Hereafter." Every inconvenience in this insignificant life will be rewarded for in the life hereafter. In fact, the troubles in this world, like the World itself, are not lasting; while their rewards in the form of the Grace of Allah in the life hereafter are everlasting. As we believe in the life hereafter, in the presence of Allah, we appreciate that the troubles and disasters of this world are not 'Injustice.' Instead, they are Mercy of the greatest magnitude.

It will not be out of place to mention here that most of the beliefs (mentioned under this second root of religion) are specialities of Shi'ah Ithna 'Ashari sect. Other sects in Islam differ from us in these beliefs. In the past, they gave us (together with the Mu'tazilites) the name "al'adliyyah" that is "Believers in the Justice of Allah." For instance, they say that human beings are not the actual doers of their acts. They believe that their actions are done by Allah Himself. Man is only an instrument to perform the actions of Allah. But even then he is responsible for those actions which were performed by Allah upon his hands. But we say that it is gross injustice to make a man commit robbery and then inflict punishment for that felony to commit which he was compelled by the Judge himself.

Now for some things which are more or less common in all the sects of Islam and which are connected with this topic. We believe that Allah does not give us any command which is beyond the limit of our power. We believe that every instinct and desire has been created in the man for some reasons. These instincts or desires should not be crushed but harnessed for the general benefit of the mankind. For instance, sexual desire has been embodied in human nature by Allah Himself. To crush that instinct will be a protest against the Creator. It should not be, and cannot be crushed but of course, its function should be regulated for the benefit of mankind. And hence the necessity of marriage.

Likewise, fear and desire are natural instincts and should be ultilized for human upliftment. A Muslim is taught not to fear anybody or anything except ALLAH, and not to desire anything in this world, but to be anxious to receive the Grace of Allah.