 The corpus addresses other main religious issues in Muslim faith: the unity and uniqueness, and the attributes of God, angels, human destiny, good and evil, resurrection. Divine will and power are also considered when trying to explain evil in the world, though, of course, Muslim faith does not allow identifying God as the cause of evil (Epistle 19). Ultimately, the Ikhwân attribute it to human responsibility, or, better, to the responsibility of creatures in general and they do so in quite a Mu‘tazilite perspective. In the hierarchical disposition of universe there are “intermediate” beings to which everything that happens in the world may be related. God, a quite remote “first beloved” is beyond all this, like the kings, whose orders are behind everything built during their reigns. Epistle 39 On the kinds of movement considers the movement of the whole cosmos, from that of the stars down to those (natural and voluntary) of human beings. Its aim is to demonstrate the existence of a God who created the world and who will bring it to an end. In Epistle 27 souls (that are self-subsistent according to the ancient doctrine) unite themselves to human bodies in order to ensure human salvation; hence wise men and prophets are said to be the “physicians of the souls” (III, 13, 7 ff.). The main religious topic is, however, resurrection, thoroughly examined in Epistle 38 where it is also considered as the supreme science (III, 288, 3–5). The theme was already addressed in Epistle 29 (wisdom is recognizable in death in that it allows the vision of God, hence the highest sorrow is damnation). On the same line, Epistle 30 states that the real “Hell” is earth, “Paradise” is heaven. However, the Ikhwân deem as “providential” the ignorance of the beauties of the afterlife, which might urge people to desire death before the natural end of life. In doing so, they are far from the Pythagorean doctrine that considered the soul as a fallen divinity imprisoned within the body as in a “tomb”.