When we believe in God, praised and exalted be He, as the Creator and Sustainer of the universe, directing its course in accordance with His wisdom and providence, it becomes imperative for us to know His attributes through His creation and the perfection of His work. We should, furthermore, evaluate His characteristics in light of the splendorous manifestations which His works display. This we do in exactly the same way as we evaluate an engineer on the basis of the mastery of his product or an author on the basis of the depth of his knowledge and learning which his works contain, or the personality of an educator on the basis of the qualities and virtues which he imparts to those under his care. In this way we shall be able to enjoy a brief glance of the attributes of knowledge, wisdom, life, power, sight and hearing with which the exalted Creator is characterized. For the mastery and precision manifested in the order of the universe reveal His omniscience and wisdom. The great energies it manifests reveal His sovereignity and omnipotence. The variety of life and the degrees of intellectual discernment and sense perception reveal the life and consciousness which the Creator enjoys. The unity of purpose and architectural mastery with which this universe was executed, as well as the close connections among its many aspects, reveal the oneness of the Creator and the unity of power from which this vast universe emanated.

We all believe, through our native intuition and a priori reason, in general values that must govern our conduct. These are values which assert that justice is truth and goodness and wrongdoing is falsehood and evil. We also believe that whosoever deals justly with others is worthy of respect and praise and whosoever commits wrongdoing and treachery deserves the opposite. These values, from the point of view of native intuition (fitrah) and the science of induction (istiqra') are fundamental in directing human conduct aright, provided that there are 'no' obstacles such as ignorance or the quest for material personal gain. This is because every human being, if faced with the choice between truth or falsehood in his inter-course with others, or between trustworthiness and treachery in his dealings, would choose truth over falsehood and trustworthiness over treachery, provided that there is no personal reason or special interest that may cause him to deviate from these values. This means that whosoever has no personal interest in committing falsehood or treachery, would deal truthfully and with trustworthiness and justice in his daily conduct. This principle applies exactly to the wise Creator, praised and exalted be He, for He encompasses all these values which we discern with our native reason because He granted us this rational faculty. Because of His absolute power and sovereignty over this universe, He has no need for any bargaining or recourse to clever manoeuvres. Thus we believe that God is just and would not wrong anyone.

The values in which we believe enjoin justice, straightforwardness, trustworthiness, truthfulness, fidelity and other such qualities, and condemn their opposites. They do not just enjoin good qualities and condemn bad ones; they also call for the appropriate reward or punishment for each. The untainted native intellect perceives that wrongdoers and traitors deserve blame and just and trustworthy people, who are ready to sacrifice everything in the way of justice and truth deserve praise. Everyone of us finds in his own conscience (wijdan) the tendency, based on these values, to blame the deviant wrongdoer and to land the just and straightforward person. The only obstacle in the way of this attitude is a person's inability to take a suitable stance or his own personal prejudice.

Since we believe that God, the Exalted, is just and impartial in His dealings and is capable of assigning the appropriate reward or punishment, there can be no obstacle in the way of his executing those values which demand just reward or punishment for good or bad conduct. We should naturally conclude, therefore, that God would reward the righteous for his righteousness and uphold the right of the wronged against his wrongdoer. We notice, however, that rewards and punishments are not exacted by God in this life, although he is capable of so doing. This demonstrates, if we take into account our previous arguments, that there will come a day of judgement on which the righteous person whose good deeds and sacrifice in the way of noble ideals which went unnoticed in this life, and the wrongdoer who lived on the destruction and blood of innocent people and had escaped punishment in this life, will both reap their just reward and punishment. This is the day of resurrection, which will embody all these absolute values by which human conduct will be judged; without it they would remain meaningless.