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In the Name of God بسم الله

Why doesn’t God talk to us so that we can know He is real?

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Guest Lost

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Computers talk to each other. Not in the way we talk ,they do communicate. They run most of the system in the world. 

We are the "creators" who made them talk to each other. However, When we need talk to them, we need to send a message in their language. Convert analog to digital 01 ( Machine language) for them to understand us. Point is we need a medium , other wise we can talk they would not understand. 

We are surrounded by the "Signs " - they are talking, not in out verbal language. 

41:53 We will soon show them Our signs in the Universe and in their own souls, until it will become quite clear to them that it is the truth......

What you call "Science" is a way for you to understand that communication. 

Imagine we showed up on Mars and said to the thing we sent up. Hi we are your creators? It will not recognize us. we don't look , act or talk like it. We would need a medium to relay that information. 

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If everyone claimed that God spoke to them you would have trouble distinguishing the honest one from the liar and thus truth from falsehood.

What we have instead is an open and clear, consolidated book and a named and recognized messenger.

This is the framework from which we take our teachings and guidance. 

Anyone making claims outside of this framework will be ignored or rejected. 

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3 hours ago, Guest Lost said:

He talked to Moses on the Mountain. Why can’t he talk to us like that?


It is in the Quran that:





So, Hazrat Musa (عليه السلام) made such a request but it was not possible.

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5 hours ago, Guest Lost said:



Our physical body grows from a baby to full size adult perfectly according to the command from the Ruh.  That Ruh is direct from Allah (سُبْحَانَهُ وَ تَعَالَى).

Could not we see how Allah (سُبْحَانَهُ وَ تَعَالَى) communicate to us?

And Allah (سُبْحَانَهُ وَ تَعَالَى) allowed us (souls) to use the body by His Permission according to our free wills.

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A dualist came to Imam Ja'far Al-Saadiq (a). Among the things Imam Ja'far Al Saadiq (a) said to him was: If you claim that “there are two (gods)” there can only be three possibilities. One: that both gods are eternal and all-powerful. Two: that both gods are weak. Or three: that on of them is all-powerful, and the other one is weak. Now, if both of them are powerful, then why doesn’t one of them overthrow the other, and mange all affairs single-handedly? If you believe that one of them is powerful, and the other one weak, then you have proved that He is One, and to the apparent inability of the second. And if you say that “they are two,” then only two things are possible: one, that they are both united in all aspects; or two, that they are separate in all aspects. However, when we contemplate the organization in creation, the orbits of the planets in the celestial sphere, the variation of day and night, the sun and the moon, and how everything operate in harmony, everything points that he Manager is One. Furthermore, if you claim that there are two gods, there must be a division between them both which has always existed, and that division would have to be a third god. However, if your claim that there are three gods, then there must be two divisions between them, leaving us with five gods, and so on add aeterum. 

Hisham (the Narrator) said: The dualist then questioned him until he asked, “What is the proof of His Existence?


Imam Ja'far Al-Saadiq (a) replied, “The existence of great wonders is proof that they were created by the creator. When you see the imposing structure of building, you know instinctively that it was built by someone, even though you did not see him build it. 

He enquired, “What is He?”


The Imam (a) explained, He is a thing unlike other things. Consider the word “a thing” in order to understand its implication. Since He is Real, and He Exists, He is indeed a Thing. However, He is devoid of both body and image. He is neither sensed nor felt, nor is He perceived by the five senses. The imagination perceives Him not. He is not subject to time. Time has no effect upon Him.


The questioner asked, “Therefore, you are saying that `Verily, He is All-Hearing, and All-Seeing?” 

The Imam (a) responded, He is All-Hearing, and All-Seeing. He is All-Hearing without tools, and All-Seeing, without instruments. In fact, He hears by means of His entire being and He hears by His entire being. My statement does not mean that “He hears by means of His Entire Being” in the sense that He is something, and His Being is something else. I am simply using this example in order to answer your question. I say: “He hears by means of His Entire Being” and not in the sense that He has parts. Rather, I am attempting to make myself understood. My only other option would be to say that He is All-Hearing, All-Seeing, All-Knowing, and All-Informed, in His Very Essence. 

The questioner questioned, “Than what is He?”


Imam Ja'far Al-Saadiq (a) answered, He is the Lord. He is the Worshipped One, He is Allah. When I use the word “Allah,” I am not referring to the combination of the letters “A,” “L,” and “H”. Rather, I am pointing to its meaning. He is a thing that is the Creator of all Things, and their Manufacturer who is described by means of these letters. He is the one who is referred to by the names Allah, the Most Compassionate, the Most Merciful, the Honorable, among other names. He is the Worshipped One, the High and mighty. 

The questioner enquired, “So anything we can conceive of it created?” 

Imam Ja'far Al-Saadiq (a) replied: If things were as you claimed, then recognizing Divine Unity would be beyond our reach. We are not obliged to believe in what cannot be imagined. However, we say: everything we can conceive with our senses is perceived. Therefore, whatever the sense can discover and demonstrate is created. In order to prove the existence of the Creator of All Things, we must do so without recurring to two erroneous approaches: the first of which is negation, i.e. abolition [ibtal], and non-existence [`adam]; and the second is anthropomorphism, i.e. description, composition [tarkib], and formation [ta’lif]. We cannot prove the existence of the Creator on the basis of these two approaches as they are created, The Creator is not like the created. If He resembles the created, then whatever applies to the created would also apply to Him: such as coming into existence after non-existence, growth, change of color, change of strength, and so forth.


The questioner said: “In attempting to prove His Existence, you have limited Him.” 

Imam Ja'far Al-Saadiq (a) responded, “I have not limited Him. ON the contrary, I have demonstrated His Existence through the only means possible: assertion and negation.” 

The questioner said: “Is His Existence real and actual?” 

The Imam (a) replied, “Yes, His Existence is Real as nothing can be prove without being real and actual.” 

The questioner asked, “Does He have a shape?”


The Imam (a) explained, No, because shape is description that delineates. We must move away from negation and anthropomorphism Whoever negates Him, denies Him, eliminates His Lordship, and abolished Him. Whoever compares Him with other things describes Him on the basis of created attributes which are not worthy of Him. Nevertheless, we must prove His Essence without referring to shape. None is worthy of His Essence besides Him. And no one shares His Essence, encompasses it, or knows it but Him. 

The questioner said: “Does He sustain all things by Himself?” 

Imam Ja'far Al-Saadiq (a) answered, “He is far Greater than sustaining things directly as only created beings bring things forth directly. Exalted is He! His Intent and His Will are effective. He is the Mighty Doer of whatever He wills.”


The questioner enquired, “Does He feel pleasure or anger?”


Imam Ja'far Al-Saadiq (#) said: Yes. However, His Pleasure and His Anger differ from the pleasure and anger fund among created beings. Among created beings, pleasure and anger cause a change of state which is an attribute of the created, the incapable, and the needy. He (Allah) is the Blessed and Exalted, the Honorable, and the Most Merciful. He is not in need of His Creation, while all His Creation is in need of Him. Verily, He created all things by means of invention and innovation, without any need or cause.


The questioner uttered, “Then what about His Word: The Most Compassionate is firm on the Empyrean.” 

Imam Ja'far Al-Saadiq (a) replied, He described Himself as such in order to convey that He is the Possessor of the Empyrean, not in the sense that the Empyrean carries the Empyrean and restrains it. And we say this because His has said: His Throne extends over the heavens and the earth. Therefore, we say of the Empyrean and the Throne what He has said: and we refute the notion that the Empyrean or the Throne contains Him as He is not in need of space or anything which He has created. On the contrary, He has created them and they are in need of Him. 


The questioner said: “Then what is the difference between raising your hands to heaven and lowering them towards the earth?”


Imam Ja'far Al-Saadiq (a) answered, That makes no difference in His Knowledge, Encompassment, and Omnipotence, but He, the Mighty and High, commanded His Beloved Ones and His Servants to raise their hands to heaven towards the Empyrean because He made it a source of sustenance. This is proved from the Qur’an. It is also proved from the tradition of the RasoolAllah ((صلى الله عليه وآله وسلم)) which says: “Raise your hands to Allah the Mighty and High.” And this is agreed upon between all the schools of thought in the Ummah. 

The questioner asked, “How can you prove that Allah sent Prophets and messengers?” 

Imam Ja'far Al-Saadiq (a) explained, Verily, we have proved that we have a Creator and a Producer who is Exalted from His Creation, and that he Producer is the Most Wise. It is impossible for His Creation to see Him or touch Him. He does not contact His Creation directly nor does His Creation contact Him directly. He does not reason with them, and they do not reason with Him. Thus, this proves that He has Representatives and Servants in His Creations who guide humanity towards what is best for them. They shall be granted eternitiy if they accept guidance. And they shall face destruction if they reject guidance. Evidently, those who promote the good and forbid the evil in His Creation must have been sent by the Most Wise, the All-Knowing. This demonstrates that He has Interpreters, and they are the Prophets, the Cream of His Creation, who are men of wisdom whom He has sent to guide and educate humankind. They are human in shape, but not in nature. They are endorsed by Allah, the Most Wise, the Omniscient, with wisdom, signs, proofs, and evidence, like giving life to the dead, healing lepers, and restoring sight to the blind. Verily, Allah’s earth is never without a Proof [hujjat] (of Allah) who brings the teachings of RasoolAllah ((صلى الله عليه وآله وسلم)) and who embodies justice.

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