their inborn spiritual or conscientious responsibility to the Creator. (“If there were no God, everything would be permissible.”). Its accomplishment is visualized on the basis of mutuality of human concern as part of the oneness of mankind.

Lecture three explains that faith is crucial to any school of thought or social ideology, in that it promotes love, affection and similar other virtues among people. In this context, it elaborates on the implications of monotheism in Islam, specially in lending a universal perspective that extends beyond dialectical materialism and humanism.

Lecture four examines Islamic Faith as a motive force for attaining human perfection. Having faith because it carries with it some beneficial effects is not considered a blessing in itself, since it requires to be constantly perfected. In fact, deriving benefits is not, or ought not to be, the aim.

In the words of Ibn Sina it is like “ working for a wage so that, without that wage, there would be no willingness to work”. The relevant Islamic logic concerning prayers is well summed up by Hadrat Ali (a) when he said: “O' God. I do not worship you for fear of your Fire, nor for cupidity in desiring heaven; I worship you because you are worthy of it”.

Lecture five evaluates various schools of thought concerning human perfection, including the views of Socrates, Plato, Gnostics and intellect- oriented divine philosophers. It concludes that God is not comparable to a father or anyone or anything else of the paternal kind. He is what

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