--
[ EXCERPTS ]
"Islamic Teachings in Brief"
By: Allamah Sayyid Mohammed Husayn Tabatabai
In the Name of God, the Kind, the Merciful.
Religion
Religion refers to the beliefs and series of practical and moral instructions that the Prophets have related on behalf of God to guide and lead human beings. Believing in these instructions and performing them; results to a human beings prosperity and happiness in this life and the life after death. So if we abide by religion and follow the orders of God and the Prophets (peace be upon them), we will become prosperous not only in this short life, but also in the everlasting and endless world after death.
We are aware that a happy and prosperous person is the one who has a true objective in his life and who does not live in misdeed and aberration. He possesses a good and praiseworthy demeanour and performs good deeds and has a confident, strong, and a peaceful heart in this turbulent world. The religion of God directs us towards this happiness and prosperity. Without religion, there would be no prosperity, hope and bliss. Religious tenets or faith are like secret police or tour guides of a human being that stays in his heart and always accompany him. They keep man away from moral wickedness or sin and force him to be virtuous and pious.
Belief is the strongest and most solid refuge in which a human being never confronts fear and anguish in the ups and downs of life. The worshippers of God never lose their courage in any circumstances and never feel disdain and inferior, because they see themselves connected to the infinite might of the Creator of the world and under all circumstances, they remember God and seek help from God; they possess a confident, strong, and peaceful heart.
Religion commands us to have a praiseworthy behaviour and to perform good and decent deeds as far as we can. Therefore, religion is divided into three parts: Beliefs, Ethics, and Commandments.
1. Beliefs
If we use our commonsense and conscience, we realize that this world of existence with its wonderful order could not be created by itself and this astonishing order of the world of creation could not be achieved without an organizer. Undoubtedly, there is a Creator Who has created this vast and magnificent world with His infinite capability and knowledge and who has established the world of creation with exact order by the invariable and unchangeable rules that He has set up throughout the world of existence. Nothing has been created uselessly and extravagantly. No creature falls outside the purview of the laws of God that govern our world.
Can it be believed, that such a compassionate God with all the grace and blessings that he has towards His creatures would leave man, the masterpiece creation, on his own? And that He would leave human beings to their own wisdom and guidance which are mostly victim to carnal desires and is, as result, faced with aberration and misery? The reply to this question is self-evident.
Consequently, God must send instructions to human beings by Prophets - who are free from any kind of sin and error - to lead men to happiness and prosperity by following them. We realise that in this world, the signs and valuable benefits of adherence to religious principles do not become completely evident. Neither the righteous are rewarded, nor the criminals and oppressors are punished for their deeds instantly. From this, we understand another world must exist where people's deeds are closely investigated, so that if a person had done a charitable act (out of his own wealth), he would be rewarded; or if he has committed an indecent deed, he would be punished or castigated. Religion encourages people with these tenets and other rightful beliefs, and warns them of paganism (disbelief) and ignorance.
2. Ethics
Religion decrees that we adopt praiseworthy qualities in life, have a good nature, and accomplish ourselves with good and commendable attributes. We must be conscientious, benevolent, philanthropic, kind, faithful, good-natured, pleasing to meet, and just. We must defend our own rights and the rights of others. We must not transgress our own limits and rights; and should not encroach upon the property, reputation, and lives of people. In search of knowledge and civility, we must not spare any effort for self-sacrifice and self-denial whatsoever. Finally, we must have equality and moderation in all affairs of life.
3. Commandments
Religion decrees that we perform acts that are beneficial to ourselves and to our society during our short life and refrain from acts that cause corruption and immorality. Religion also teaches us to engage in regular (Salah)/Prayers, observing (Sawm)/Fasting, and performing similar other duties which are signs of servitude and obedience towards God.
These are the laws and instructions the religion of Shia Islam offers and invites us to perform. As it is evident, some of them are doctrinal, others ethical, and some others practical. Acceptance and performance of these principles is the only means of happiness ad prosperity, because we are aware that a human being should be nothing but realistic and should live with good ethics and praiseworthy deeds that will be rewarded by God Almighty.
Is it Necessary for a Human Being to Follow Shia Islam?
The foremost question that comes up here is "what is the relation of men's lives with religion and piety?" Is it not possible for a human society to continue its humanitarian existence without religion and faith in God? Is it not that a religious person is one who proves God's existence and performs specific acts for His satisfaction?
It is possible that in the society, according to the laws enacted by human beings, the duty of each member of the society determines the benefit and the loss. In this case, the laws of men replace religious laws and there will be no need for religion. But with little attention and deliberation on Islamic commandments and regulations, the opposite of this is proved, for Islam has not been concerned only with praying to and praising God, rather it has enacted comprehensive instructions and specific regulations for all individual and social positions of man. Islam has considered the vast world of humanity in an astonishing manner and has enacted suitable regulations in accordance with man's individual and social actions and otherwise. Finally, Islam has provided and guaranteed the happiness and prosperity of the members of social community in every respect and to the maximum extent possible. Every just person acknowledges that the laws sprang from man's limited thoughts and knowledge cannot equal those of religion. This power of the Almighty God has described the religion of Islam in the Holy Quran. As examples, we will cite few verses here:
"Surely the religion with God is Islam, and those to whom the Book had been given did not show opposition but after knowledge had come to them, out of envy among themselves: and whoever disbelieves in the communications of God then surely God is quick in reckoning (3:19)."
The religion towards which all prophets have invited people consists of theism and submission to God's orders. Though the religious scholars specified right through wrong, they did not accept what was rightful due to their prejudice and animosity. Each scholar adopted a specific course of action; as a result, different religions came into existence on earth. In fact, this category of people did not believe in the Divine verses. God will soon retribute their deeds.
"And whoever desires a religion other than Islam, it shall not be accepted from him. and in the Hereafter he shall be one of the losers (3:85)."
"O you who believe! enter into submission one and all, and do not follow the footsteps of Shaytan (satan); surely he is your open enemy (2:208)."
"And fulfil the covenant of God when you have made a covenant, and do not break the oaths after making them fast, and you have indeed made God a surety for you; surely God knows what you do (16:91)."
The purpose of this verse is to indicate that any Muslim who makes a promise to God or to people must keep it and must not breach it.
"Call to the way of your Lord with wisdom and goodly exhortation, and have debates with them in the best manner; surely your Lord best knows those who go astray from His path, and He knows best those who follow the right way (16:125)."
This refers to the fact that to promote religion, a Muslim must converse with people according to their understanding and in a way that is beneficial to them. However, if he fails to guide a person through logic and advice then he must debate in the best manner, which is one of the means of proving something, to guide him towards truth.
"And when the Koran is recited, then listen to it and remain silent, that mercy may be shown to you (7:204)."
"O you who believe! Obey God and obey the Prophet and those in authority from among you; then if you quarrel about anything, refer it to God and the Prophet, if you believe in God and the Last Day; this is better and very good in the end (4:59)."
This verse means that in an Islamic society, disputes can only be settled by the Koran and the ahadith of the Prophet. Every difference must be settled by these two factors. If a Muslim settles differences by the logic of reason, this is due to the fact that the Koran has accepted the rule of logic.
"Thus, it is due to mercy from God that you deal with them gently, and had you been rough, hard-hearted, they would certainly have dispersed from around you; pardon them therefore and ask pardon for them, and take counsel with them in the affair; so when you have decided, then place your trust in God; surely God loves those who trust (3:159)."
Good behaviour, benevolence, and taking counsel in the affairs result in fellowship and kindness. Members of the society must respect their leader to be influenced by him. God orders the honourable leader of the Muslims to be benevolent and to take counsel. But since it is possible that people may make mistakes in their decisions, God orders the leader to be independent in his decision after taking counsel and to have trust in God, because no one can oppose God's will.
In like manner, the Almighty God introduces Judaism and Christianity with their Divine books of Tawrat (Old Testament) and the Injil (Bible) and their social precepts and provisions as:
"And how do they make you a judge and they have the Tawrat wherein is God's judgement. .. Surely We revealed Tawrat in which was guidance and light; with it the prophets who submitted themselves (to God) judged (matters) for those who were Jews, and the masters of divine knowledge and the doctors... And We sent after them in their footsteps 'Isa (Jesus), son of Maryam (Mary)... and We gave him the Injil in which was guidance and light, and verifying what was before it of Tawrat... And the followers of the Injil should have judged by what God revealed in it... And We have revealed to you the Book with the truth, verifying what is before it of the Book and a guardian over it, therefore judge between them by what God has revealed ...(5:43 - 48)."
Tawrat and Injil which are now in the hands of the Jews and Christians emphasize this point, because the Tawrat contains many legal and judicial provisions and apparently the Injil confirms and certifies the religious laws of Tawrat.
CONCLUSION
From the aforementioned statement, it becomes evident that religion as viewed by the Koran is the same as the method of living from which man cannot escape. The difference between religion and a social law is that religion is descended by the Almighty God, whereas social laws spring from people's minds. In other words, religion unites man's social life with his worship and obedience of the Almighty God, while no attempt at such unity is made by social laws.
THE ADVANTAGES OF RELIGION
It was revealed that religion has a profound effect in reforming the individual and the society. It is also the only means of obtaining bliss and prosperity.
A society which does not abide by religion loses its realign and intellectualism and spends its precious life in aberration, externalism, and negligence. Such a society ignores wisdom, and like animals, becomes narrow-minded and foolish. This society becomes involved in immorality and misbehaviour, thus forfeiting all its humanitarian privileges. Such a society will not reach its everlasting prosperity and rather, it will experience the inauspicious outcomes and the unpleasant effects of its deviations and m is demeanours. Sooner or later, such a society will suffer from the evil consequences of its negligence and will realize that the only way towards prosperity is religion and belief in God. Finally, this society will regret its actions.
The Almighty God states:
"He will indeed be successful who purifies it, and he will indeed fail who corrupts it (91:9 -10)."
It is necessary to understand that the application of religious instructions ensures the happiness and salvation of the individual and the society, otherwise only nomination does not help. Since it is only the reality itself that counts and not the claim for reality.
Whoever claims to be a Muslim, and with his gloomy heart, inferior character, and awkward behaviour expects to meet the angel of happiness, resembles a patient who expects to recover without having treatment as per the prescription. Obviously with such an idea, he will not attain his goal.
The Almighty God states:
"Surely those who believe, and those who are Jews, and the Chris tians and the Sabians*, whoever believes in God and the Last day and does good, they shall have reward from their Lord...(2:62)."
It might be assumed that, according to this verse, those who have faith in God and the Day of Judgement and who perform good deeds will be saved even if they do not believe in all or some prophets. But it must be realized that in Surat al Nisa' Ayat (verses) 150 and 151, God considers those who disbelieve in all or some of the prophets as kafirin (unbelievers). In this respect, He states:
"Surely those who disbelieve in God and His apostles and (those who) desire to make a distinction between God and His apostles and say: 'We believe in some and disbelieve in others'; and desire to take a course between (this and) that. These it is that are truly unbelievers, and We have prepared for the unbelievers a disgraceful chastisement (4:150-151)."
As a result, whoever believes in all the prophets and performs good deeds will avail of his faith.
* Sabians are those who converted from Magian to Jewish religion.
HUMAN CIVILIZATION
If we study the means and factors which led to the development of human societies in the past, this truth becomes evident to us that in his life, man only demands and pursues his own prosperity and happiness. Of course, this happiness would not be possible without the total provision of all means of existence.
On the other hand, with his understanding, gifted by God, man realizes that he can never attain and prepare all his needs on his own, so as to provide the means of his ideal welfare and prosperity, because he realizes that he cannot solve the problems of life and reach perfection by himself. As a result, he necessarily submits himself to a social life to supply his needs and considers cooperation with others as the easiest means towards achieving his goal. He engages in acquiring the means of his livelihood collectively. That is to say, each person undertakes to provide some of the means and makes them available. Then, all individuals gather the outcome of their activities. Proportionate with his activity and social status, each individual takes a share and uses it to manage his life.
In this way, he will work hand in hand with his fellowmen to ensure his welfare. This is to say that they all endeavour for one another and pile up the outcomes of their activities. Then each member of the society gathers the product of his activity in accordance with his position and the extent of his endeavour.
THE NEED FOR REGULATIONS IN THE SOCIETY
As the results of the activities of individuals are linked with one another and since everyone wants to benefit from them, forcibly, inconvenience and conflict of interests are indispensable elements of this contact and constant relation. It is needless to say that material benefits are normally the source of all kinds of differences, animosities, and loss of sincerity. In order to maintain sincerity among people, society requires a series of regulations, the observance of which prevents disturbance and chaos.
It is self-evident that if no laws and regulations for the management of the society exist, there will be a chaos in which human society cannot survive even for a single day.
Certainly, these rules vary from one society to another based on the extent of civilization or savagery of tribes and nations, and the level of understanding of societies and their governments. In neither case is a society free from the need of a series of traditions and regulations which are at least respected by most of its members. In the history of mankind, never has a society evolved without possessing common rites, traditions, and regulations.
MAN IS NOT FREE AGAINST REGULATIONS
As man performs all his actions with his own free will and choice, he feels a sort of freedom of action for himself. By considering this freedom of action as "absolute", that is, "unconditional", he wants total freedom and escapes from any restriction. For this reason, man suffers from any prohibition and deprivation inflicted on himself. Finally, he feels compelled and senses failure whenever a restriction is imposed on him. Therefore, no matter how small the number of social regulations are, they are against man's freedom-seeking nature because they limit him to some extent.
On the other hand, he finds that if he disagrees to forfeit a part of his freedom by abiding by the laws for the sake of the protection of society and its order, a chaos will result that will suddenly annihilate all his freedom and peace. This is just as if he seizes a morsel from others when others will undoubtedly seize morsels from him. In like manner, if he oppresses others, they will oppress him as well.
Therefore, in order to maintain some freedom for himself, he dispenses with a part of his freedom and inevitably respects social regulations.
WEAK POINT IN THE IMPLEMENTATION OF REGULATIONS
As mentioned before, there is a kind of conflict and incompatibility between man's freedom-seeking nature and social regulations. That is, laws are like chains that are linked to man's feet and he constantly tries to break them and set himself free from captivity. This is the greatest danger which always threatens social regulations and shakes its foundations.
In this regard, alongside practical regulations and duties, there are always other regulations intended to punish offenders which frighten and prevent them from opposition, and to encourage people to abide by the laws by making them confident of receiving rewards and prizes. It cannot be denied that the subject matter (i.e., fear of punishment and eagerness for receiving rewards) aids the enforcement of laws to some extent, but it cannot fully prevent violations and safeguard the influence and domination of laws. This is because penal codes, like other laws, are vulnerable to violation and are constantly threatened by the freedom-seeking nature of man, because those who have full power and capability can overtly oppose them without fear and fright, or they can force judicial and executive organizations to act according to their desire, by using their influence.
And those who do not have adequate influence and power can take advantage of the negligence or weakness of the authorities to fulfil their oppositions covertly. They can attain their ends through bribery, mediation, or by way of friendship and relationship with the influential sector to disrupt the working order of the society and to paralyse it.
The best evidence for this subject is that every day we observe thousands of these types of oppositions and violations against laws in various human societies.
THE ORIGINAL SOURCE OF THE WEAKNESS OF LAWS
We must now find out where the original source of danger lies and how to subdue the unyielding and freedom seeking nature of man in order to prevent his opposition to the law.
The source of this danger, which is the main cause for penetration of corruption in a society and which cannot even be prevented by regulations, is that the ordinary social methods which have brought the laws into existence consider the material aspects of individuals and ignore their spiritualities and instincts. They only aim at providing harmony, maintaining order, and balancing the actions of people in such a way that will not result in discord and conflict. Social laws demand adherence of their articles and tend to control the actions of people. Such laws ignore men's innate attributes and innermost feelings which instigate their actions and which are the internal enemies of regulations.
Whenever the freedom-seeking nature of man and hundreds of other instincts (such as selfishness, voluptuousness, which are the main causes of corruption) are ignored, there will be chaos and disturbance and the scope of differences will become wider day by day. Since all laws are always threatened by the attack and invasion of powerful rebels and the night-time attacks of ingenious robbers springing from these instincts; therefore, they fall short of preventing corruption and differences.
THE ADVANTAGE OF RELIGION OVER OTHER LAWS
The latest social method for the protection of laws is to establish penal codes and appoint officials to enforce them. But as mentioned earlier, penal laws and officials cannot restrain the mutinous nature and other rebellious instincts of man and fail to enforce social regulations.
In addition to appointing officials to maintain control and formulating regulations to castigate violators and rebels as established by human laws, religion has other powerful means at its disposal whereby it can defeat and annihilate any antagonistic force.
(1) As a result of uniting social life and the worship of the Almighty God, religion has initiated a divine responsibility for man in all his individual and social acts and holds man responsible in all his endeavours and hesitations.
Since Sublime God has full control over man by His infinite might and knowledge he is thoroughly aware of any thought that man nurtures in his mind and any secret in man's heart; and nothing is hidden to Him.
In addition to appointing an external police, religion puts man under the care of his conscience which never neglects its duty. Man cannot escape from the rewards and retribution of conscience.
The Almighty God states:
" ... And God comprehends what they do (8:47)."
"... And He is with you wherever you are ,.. (57:4)."
"... And your Lord will most surely pay back to all their deeds in full ...(11:111)."
"... Surely God ever watches over you (4:1)."
If we compare the conditions of a man who is governed by laws with one who lives under the jurisdiction of religion, the advantage and superiority of religion will become quite evident. A society, whose members are all religious and perform their religious duties and know that God observes their action in every respect, is protected from the malevolence of its members towards one another. Thus, the general public who live in such an environment are safeguarded against the actions and statements of others. They even have security in their thinking, whereas this purport does not exist in the laws of the universe. Religion has also prohibited man from mistrust.
"O you who believe! avoid most of suspicion, for surely suspicion in some cases is a sin, and do not spy... (49:12)."
Man feels quite comfortable in a religious environment. He will spend a lifetime in utmost joy and comfort and will attain everlasting welfare.
But in a society governed only by human laws, man refrains from unlawful acts when he sees the police watching his actions; otherwise, he may commit any offence.
(2) Under the guidance of religion, every religious person discovers the fact that his life is not limited to a life of short duration in this ephemeral world, rather there is an infinite and endless life ahead of him which does not terminate by death. He realizes that the only way to attain everlasting prosperity and eternal comfort is to follow religious laws descended by the Almighty God through His prophets. He knows that religious laws are descended by the Wise, Powerful, and Knowledgeable God who controls man's inward and outward behaviour and. who examines man's overt and covert activities. It is, therefore, impossible for man to conceal an act so as to undermine God's commands.
(3) According to his religious beliefs, every pious man knows that performing religious orders is, in fact, the obedience to God. Even if by so doing he does not get any rewards from the standpoint of servitude, he will receive a good remuneration by the favour and grace of God. Thus by observing religious commandments, he voluntarily makes a dealing and transaction, because he forfeits a part of his freedom willingly and, in return, gains the satisfaction of Compassionate God and receives an excellent reward.
By following religious rules and provisions, a, religious man quite happily engages in dealings. The more he loses his freedom, the more he receives benefits. He sells a merchandise and replaces it with a better one. But one who is not committed to religion considers the observation of laws and provisions a loss for himself. His freedom-seeking nature suffers from the loss of a part of his freedom and seeks an opportunity to set himself free from captivity in order to regain his freedom.
Be it known that religion differs from laws in other respects as well. Religious people willingly avoid committing sins, but the followers of laws only avoid committing crimes because of fear. Religion controls the entire body of pious men, whereas laws only dominate the hands and feet. Religion commands openly and secretly, but laws can only command publicly. Not only is religion a guardian preventing blameworthy acts, but also it is a teacher and educator teaching virtue and perfection. Laws, however, have no other function but to serve as police.
If we assume the benefit of other laws to be one u nit, then the advantage of religion is more than a thousand units. Thus, those who try to uproot religion by adhering to other laws resemble people who cut their legs by their hands and then replace them with wooden legs.
Thus, from the aforementioned statements, it becomes evident that religion is the best and most exalted way that can organize human society and persuade people to observe social laws more than any other method.
SEEKING A REMEDY BY OTHERS
The underdeveloped countries of the world that have thought of their progress and improvement in the last century, despite the fact that they have accepted a social government, but as they have disregarded the weaknesses of laws and have not benefited from the power of religion, they have led a gloomy life and their environment has become a model of savagery.
On the other hand, the progressive and intelligent people of the world who have discovered the weaknesses of laws have sought a remedy to save them from absolute failure and have thus taken another course of action.
These people organize the method of their education in such a way that individuals, willingly or not, will be brought up by a series of proper ethics, so that upon entrance into the field of activity, they will consider the laws sacred and inviolable.
This kind of education results in the regular progress of laws and, as a result, guarantees the prosperity of the society to a considerable extent and saves the laws from failure.
It should be realized that there are two modes of thinking by which a society educates itself.
(1) Thoughts and beliefs such as philanthropy, benevolence, and compassion towards subordinates which are based upon realism and are undoubtedly adopted from divine religions. From antiquity, before progressive societies evolved, religion invited people towards this mode of thinking. Consequently, the prosperity and welfare experienced in progressive societies due to these thoughts are considered as the blessings of religion.
(2) Useless and unreal thoughts and beliefs that have no value except in the realm of superstition such as inculcating people with the belief that if they suffer or get killed to save their country, their names will be imprinted in history with golden words.
Although these superstitious thoughts render practical results and may influence an individual to make sacrifice in the battlefield and to destroy a large number of the enemies, their disadvantages overshadow their advantages. This way of thinking makes man superstitious and disrupts his instincts of realism, because for those who disbelieve in God and the Day of Judgement who consider death as inexistence and annihilation, the everlasting life and prosperity after death has no meaning whatsoever.
Due to his God-granted nature and temperament, man seeks a religion. This is because, in the course of life, he constantly struggles to provide prosperity for himself and uses all possible means to meet his requirements. He always seeks effective causes which are undefeatable. On the other hand, there are no causes in the world with permanent and undefeatable effects.
The fact that man, on the basis of his nature, demands an undefeatable cause and seeks an indestructible refuge to which he can connect his life and find peace of mind for his prosperity is demanded by religion. It is only the Almighty God whose will can never be overcome and subdued. God is free from pretext and shortcomings. The way of life that is connected to God is only the religion of Islam and nothing else.
Therefore, it can be said that man's instinctive yearning is one of the best reasons. that substantiate the threefold fundamentals of religion (i.e., Tawhid (monotheism), Nubuwwah (prophethood) and Ma'ad (resurrection), because man's instinctive perception which is an inherent part of his particular framework never makes a mistake. For example, man never mistakes the meaning of friendship for that of animosity. Nor does he mistake the feeling of thirst in his own natural perception for being quenched.
It is true that man sometimes desires to have feathers in order to fly as a bird or to be in the sky like a star, but he, wholeheartedly and earnestly, seeks a real support for his happiness, an absolute comfort, or a completely humanitarian life. As long as man lives, he will never give up this idea. If an undefeatable cause (God) did not exist in the world of existence, man would not have thought of it with his immaculate nature. If an absolute and unparalleled peace and tranquillity (which is the peace and tranquillity of the world Hereafter) did not exist and if the religious policy (sent to us through prophetic mission) was not legitimate, then this desire would not have been engraved on man's mind.
A RESUME OF THE HISTORY OF RELIGIONS
In conducting a brief investigation on the origination of religions, the most confident approach that can be depended upon from a religious point of view is the Koran, because it is free from errors, mistakes, prejudice, and spitefulness. The Koran states this briefly by saying:
"Surely the (true) religion with God is Islam...(3:19)."
The divine religion, which is the very religion of Islam has accompanied man from the first day that he came into existence. As stipulated by the Koran, the present generation of man originates from one man and one woman. In the Koran, the man has been called Adam. He was a prophet to whom divine wahy (divine revelations) had been descended. Adam's religion was. very simple and included a few general regulations such as the people should remember God and should be kind to each other and specifically to their parents and should keep aloof from corruption, murder, and evil acts.
After Adam and his wife, their children spent their lives with extreme simplicity and without differences of opinion. As the number of people increased, they gradually gathered together and formed a community life. In this manner, they learned how to live and came closer to civilization. As the number of people proliferated little by little, they divided themselves into different tribes, in each of which there were noblemen whom the people respected. Even after the demise of these nobles, the people made their statues and paid tribute to them. It was exactly at this time that idolatry became prevalent, and as it is cited by religious leaders, idolatry originated in this way. The history of idolatry confirms this matter as well. Little by little, as a result of the unjust behaviour of the mighty towards the weak, differences of opinion sprang up. These disagreements and accidental differences of opinion resulted in various forms of conflicts in life.
The generation of these conflicts that led to man's deviation from the path of prosperity towards misery and destruction was the reason that Compassionate God assigned prophets and sent a Divine Book that settled man's differences. As the Almighty God states:
"(All) people are a single nation; so God raised prophets as bearers of good news and as warners, and He revealed with them the Book with truth, that it might judge between people in that which they differed... (2:213)."
THE RELIGION OF ISLAM
The holy religion of Islam is the last divine religion, and for this reason it is the most perfect of them all. With the advent of this religion, the former religions were abolished, for by having a perfect religion, there is no need for an imperfect one.
The religion of Islam was sent down to man through our Honourable Prophet, Muhammad. This door of salvation and prosperity was opened to mankind at a time when human societies had passed through the periods of immaturity and mental incapacity and had become prepared to gain their ideal perfection and acquired the capability to gain knowledge in divine and sublime matters along with their application.
Therefore, Islam has introduced facts and teachings suitable to the understanding of a realistic man as well as praiseworthy ethics that distinguish men, has provided instructions that reform individual and social aspects of man's life, and has also recommended the observance of these factors.
For this reason, the religion of Islam is a universal and eternal religion. It consists of a series of religious tenets and practical and moral provisions, the application of which, ensures man's welfare and happiness in this world and the Akhirah (the world Hereafter). The regulations of Islam are such as to bring about the best conditions of life and the most progressive human transcendency for individuals and societies observing them.
Islam grants its excellent advantages to all people and societies equally. Adults and children, the wise and the ignorant, men and women, the white and the black, easterners and westerners can, without exception, enjoy the benefits and advantages of this holy religion to attain their needs in the best and the most perfect manner possible. This is due to the fact that Islam has established its teachings and regulations on the basis of creation and has considered man's needs and tries to settle them. The nature and structure of all men are identical even if they belong to different races and generations. It is evident that human society, from east to west, is regarded as a typical family, that is to say, the members of society are all human. The adults and children, men and women, the wise and the ignorant, the white and the black,... are members of this family. They all share the same principles and foundations of human characteristics. The needs of various individuals and different races are the same. Posterities are also descendants of this very family and will definitely inherit their requirements.
Consequently, Islam is the religion which fulfils the actual and natural needs of man. Islam is adequate for everyone and will survive for ever.
Thus, the Almighty God calls Islam a human nature-inspired religion and invites people to keep human nature alive. Theologians have stated that Islam is an easy religion which does not treat man with severity.
THE IMPORTANCE ISLAM ATTACHES TO MAN'S COMFORT
Just as religion possesses an excellent position in regard to other social policies, Islam, too, enjoys an excellent position among other religions. Thus, Islam is more advantageous than other policies for human societies. This fact is clarified by comparing Islam with other religions and social policies.
COMPARISON OF ISLAM WITH OTHER RELIGIONS
Among all religions, Islam is the only one that is entirely social. The teachings of Islam are not similar to those of the present-day Christianity which only takes into consideration people's happiness in the world Hereafter and ignores their worldly happiness. The teachings of Islam are neither like the present religion of Judaism that only endeavours to educate a particular nation. The teachings of Islam, unlike the instructions set forth by Magus and some other religions, have not focussed on only a few limited subjects relating to ethics and actions.
Islam has considered education and prosperity necessary for this world and the world Hereafter for everybody and for ever at any time and place. Evidently, except Islam, there is no other means for reforming societies and providing the people with happiness in this world and the world Hereafter. First, since the global relations are getting closer and stronger day by day, the reformation of one society or nation from among all human societies will be fruitless and, in fact, it resembles the purification of a drop of water in a contaminated large pool or a river. Second, only the rectification of a particular society at the expense of neglecting other societies is contrary to the fact of seeking reformation. All ideas and thoughts about the creation of the world and man that may be reflected in man's mind, all ethics that can be implanted in the souls of people, and all actions and endeavours that may appear in man's environment have been examined in the teachings of Islam.
However, in Islam , realistic thoughts, on top of which is the Oneness of the Almighty God, have been selected and considered as the basis and foundation of religion.
In the ethics of Islam, that which is in fact approved by sound judgement has been chosen and based on the principle of monotheism.
Then, on the basis and principle of ethics, a series of provisions and practical laws that examine the details of man's life have been explained and, as a result, individual and social duties of black and white, urban and nomadic, man and woman, young and old, servant and master, king and the subject, rich and poor, have been clarified under ordinary or exceptional circumstances.
"... Of a good word (being) like a good tree, the root of which is firm and the branches of which are in heaven (14:24)."
Anyone, who enquires into the basic principles of intuitive knowledge and ethical teachings of Islam and Islamic jurisprudence, will find them like a boundless sea which renders the wisdom helpless for comprehending and thought for reaching its depth. Nevertheless, every part of Islam is linked with other parts and all parts constitute an organized unit of theism and human fostering, revealed by the Almighty God to His honourable Prophet.
COMPARISON OF ISLAM WITH OTHER SOCIAL SYSTEMS
By careful examination of the policies of the developed societies of the world, we realize that although the scientific and industrial development of these societies has dazzled man's wisdom, even though their power and strength has reached the moon and Mars, and in spite of the fact that the illuminating institutions of their countries have astonished man, these advanced policies, with their praiseworthy progress, have opened up the gates of misery to the world of humanity. They have also devastated the world twice in less than a quarter of a century and have annihilated millions of innocent people. At present, too, the third world war, which carries the message of man's annihilation, threatens the inhabitants of the earth.
From the first day of their development, these very policies have put other nations under the yoke of servitude by the name of philanthropy and freedom. They have tied down the four huge continents of the world with colonization and have surrendered them unconditionally to Europe, thus providing the small minority of Europe with absolute ruling over the property, life, and dignity of millions of innocent people.
It cannot be denied that the advanced countries enjoy the material pleasures and blessings of their milieu and have attained most of their humanitarian goals such as social justice and cultural and industrial progress, but they have been entangled with misery and wretchedness, the most important of which are international conflicts and universal bloodshed. They also expose the world to more sinister and bitter calamities than before.
It is self-evident that all these are the bitter and sweet fruits of the tree of civilization and the direct results of the way of living of these nations and societies that are superficially on the path of progress.
But it must be realized that the sweet fruits, from which man and society have benefited, originated from a series of praiseworthy ethics such as truthfulness, honesty, conscientiousness, benevolence, and self-sacrifice of these nations and not of their laws only. This is because although the same laws exist in undeveloped nations of Asia and Africa, their misery and humility augments day by day.
The bitter fruits of this tree, however, which have unpleasantly given their acrid flavour to man and have caused misery and wretchedness and have led the advanced nations, like others, to total destruction, originate from indecent behaviours such as greed, injustice, atrocity, selfishness, vanity, and stubbornness.
If we consider the instructions of the holy religion of Islam, we come to the realization that Islam orders the performance of the first part of these attributes and prohibits the second part. As a whole, Islam has invited man to perform any righteous and correct act suitable to man's interests and has placed this policy as the basis of its education. On the other hand, Islam warns man of committing any unrighteous and incorrect act which disrupt man's tranquillity (although it may benefit a particular nation or people).
From what has been expressed, the following conclusion can be drawn:
(1) The policies set forth by Islam are more praiseworthy and beneficial for man than any other social policy.
"...That is the right religion, but most people do not know (30:30)."
(2) The clear points and sweet fruits of the present civilized world are entirely due to the blessings of the immaculate religion of Islam and the living examples of its holy principles and tenets and living signs that have fallen into the hands of westerners. Centuries before the signs of western civilization appeared, Islam had invited people to follow the same ethics by the application of which westerners outpaced us.
Before his martyrdom, the Leader of the Faithful, Ali, stated to the people: "Do not act in such a way that others may outpace you in practising the decrees of the Koran."
(3) According to the instructions of Islam, ethics must be considered as man's essential objective and the cornerstone of laws. Disregarding decent ethics and establishing laws only to meet the materialistic interests of people will only focus their attention on materialism and will deprive them of spiritualism which is the only mark of distinction of man over animals. It will replace spiritualism with brutality, as in wolves and tigers, and with docility as in cows and sheep. Therefore, the Holy Prophet stated:
"My main objective is the moral education of people."
BELIEFS
DISCUSSION CONCERNING ORIGIN OF CREATION IS NATURAL
With his God-given instinct, man searches for the reasons and causes leading to the appearance of any phenomenon or occurrence that he sees. He never thinks it probable that they have come into existence automatically and without any cause, i.e., accidentally. A driver whose car stops functioning gets off to check where he suspects it is impaired in order to find the cause for the halt. He never believes that the car, with its complete readiness to move, would stop without any reason. When he wants to get the car going, he uses the facilities that are installed in the car and never relies on chances.
If man becomes hungry, he thinks of bread. When thirsty, he searches for water. If he feels cold, he feels the necessity of clothes or, for instance, fire and is never satisfied by relying on chances. One who wants to construct a building naturally engages in finding building materials, masons, and labourers. He does not have the slightest hope that his project would be implemented automatically.
Mountains, forests, and vast seas have existed on earth alongside human beings as long as they have been on earth. They have always seen the sun, the moon, and the bright stars with their orderly and permanent movements in the sky.
In spite of all this, the scientists of the world have constantly discussed the reasons and causes for the existence of these wonderful creatures and phenomena with tireless exploration. They never say that they have seen these in the same condition from the beginning of their lives and so they have developed automatically.
This inquisitive instinct and discussion on causes and means compels man to pry into the appearance of the world of creation and its astonishing system. Man wonders whether this vast world which is, in fact, a great phenomenon and which has related and harmonious components, has evolved automatically or it has originated due to other causes.
Does an infinite might and knowledge govern this astonishing system which operates according to established and unexceptional rules all over the world and which leads everything to its particular goal and destination, or it has come into existence by an accident and a chance?
AFFIRMATION OF THE CREATOR
When man uses his realistic instincts, he finds many evidences for the existence of the Maker and Creator of the world in every nook and corner of the world of creation. With his realistic instinct, man realizes that creatures, that are blessed with existence, that willingly or unwillingly tread a specific path, and that after a while give their places to others, have not themselves given the blessing of life. The orderly way that the creatures traverse has not been created by themselves. They do not have the least contribution in creation and organization of the path of their own existence. This is because man has not adopted and chosen humanity and human characteristics, rather he has been created and has been endowed with human traits. In like manner, the realistic nature of man never accepts that all objects have evolved automatically by an accident and the system in their existence is perfunctory and without purpose, although man's conscience would not accept such an occurrence even in a few bricks neatly piled up. Therefore, man's realistic instinct declares that the world of existence undoubtedly has a basis which is the origin of existence and the creator and preserver of the world. This infinite existence and origin of knowledge and might is God from whom the system of existence emanates. The Almighty God states:
"...He Who gave to everything its creation, then guided it (to its goal) (20:50)."
THEISM AND PEOPLES
In the present era, the majority of people on earth are religious and believe in God Who has created the world and worship Him.
Ancient man also had the conditions of modern man. So long as history shows, the majority of men were pious and believed in the existence of God. Although differences of opinion existed among theistic and pious societies and each tribe described the origin of creation with particular epithets, they unanimously agreed on the essence of the subject. Not only Islam, but also other religions such as Christianity, Judaism, Maganism, and Buddhism are of the same opinion and belief about this matter. Those who deny the existence of the Creator do not have convincing proof and would never have one for their denial. In fact, they say they have no reason for God's existence, rather than saying they have proof for His non-existence.
A materialistic man says: "I do not know." and does not say "He does not exist." In other words, a materialistic person is doubtful and does not deny.
The Almighty God states:
"And they say: There is nothing but our life in this world; we live and die and nothing destroys us but time, and they have no knowledge of that. they only conjecture (45:24)."
Even in the most ancient works discovered from primitive men, signs of religion and theism can be found. There are evidences that primitive men believed in metaphysics.
Even in the relatively new continents such as America an d Australia and the far off islands of the old continent discovered in recent centuries, the natives were theist. They proved an origin for the world of creation by juxtaposing their views, although the history has never found their relation with the ancient world.
Reflection in this subject that belief in God has always existed in man elucidates that theism is innate in man. With his God-given nature, man proves the existence of God for the creation of the world. The Koran points out to this congenital characteristic of man:
"And if you should ask them who created them, they would certainly say: God ... (43:87)."
Koran also states:
"And if you ask them who created the heavens and the earth, they will certainly say: God ... (31:25)."
THE EFFECT OF THIS INQUISITIVENESS IN MAN'S LIFE
If man positively answers questions about the Creator of the world and the Founder of its system which become manifest for him on the basis of his truth-seeking nature, he will prove an eternal origin for the creation of the world and the continuity of its wonderful system. He will also connect everything to His invincible determination which depends on God's infinite power and knowledge.
Consequently, man will find a kind of warmth and hopefulness in him. In the course of the difficulties and obstacles of his life and problems that preclude his seeking a remedy, he would never feel completely disappointed. This is because he knows that any means and causes, no matter how powerful, are controlled by the Almighty God and everything is under God's command. Such a person never submits to means and causes. Even when he sees everything to his advantage, he does not become proud and selfish, so as to forget his position and that of the world. This is due to the fact that he is cognizant that superficial means and causes do not operate on their own and proceed according to the order of the Almighty God. Finally, such a person conceives that in the world of existence, he must not pay homage to none but God; he must not fully acquiesce to any orders except God's commands.
He who replies negatively to the aforementioned questions, however, is devoid of this hopefulness, realism, magnanimity, and congenital intrepidity.
Thus we see that the role of suicide increases daily among nations dominated by materialism. Those whose sole attachment is to tangible means and causes become disappointed by the slightest inconvenience and commit suicide. On the other hand, people endowed with the blessing of theism never lose their faith even on the verge of death. They are confident and hopeful of God's might and blessings.
In the last hours of his life, when the swords of enemy aimed at him from every direction, Imam Husayn stated: "The only factor which alleviates this affliction is God's incessant observation of my endeavours." In several verses, the Koran stipulates this truth:
"Surely those who say: 'Our Lord is God, then they continue on the right way, they shall have no fear nor shall they grieve' (46:13)."
"Those who believe and whose hearts are set at rest by the remembrance of God; now surely by God's remembrance are the hearts set at rest (13:28)."
THEISM FROM THE VIEWPOINT OF KORAN
A suckling who touches his m other's breasts by his hands, sucks the breasts to get milk. In fact, he wants milk, and if he takes something by his hands, in order to eat it, he will direct it to his mouth. His main objective is eating and if he finds that he has made a mistake, because what he has taken is not edible, he discards it. In like manner, man seeks truth in whatever course of action he takes. Whenever he finds that he has erred and has done wrong, he suffers and regrets the futile hardship he endured for an erroneous action. Finally, man always abstains from mistake and error and tries to get to the reality as much as he can.
This sheds light on the fact that man is by nature and instinct a realist; i.e., willingly or unwillingly, he always seeks the reality and follows truth. Man has not learned this instinctive disposition from anyone and anywhere. If at times, man shows obstinacy and refuses to accept the truth, it is because he has been entangled with mistake and error without finding truth and piety. If he had found them, he would not have followed the path of error.
Sometimes, too, man suffers from a psychological ailment due to carnal desires. This converts the sweet taste of truth into bitterness. Then although he is acquainted with the truth he does not follow it. Even though he admits the rightfulness of truth and confesses the necessity of abiding by it, he refrains from submission. This is similar to recurrent events in which due to addiction to harmful things, man suppresses his human instinct (which is removal of danger and an escape from loss) and embarks on an action that is detrimental (like those addicted to tobacco, alcohol, narcotics).
The Koran invites man towards realism and adherence of truth. Koran insists on this matter and, in various ways, asks different people to keep their realistic instinct and adherence with truth alive.
The Almighty God states:
"...And what is thereafter the truth but error...(10:32)."
God also states:
"Most surely man is in loss, except those who believe and do good and enjoin on each other truth and enjoin on each other patience (103:2-3)."
Clearly, all these enjoinments by God show that if man does not keep his realistic instinct alive and if he does not strive to follow truth and reality, he would not be satisfied with his prosperity and happiness and would follow any lustful and pleasant expressions and endeavours. Consequently, he would be tied down by absurd thoughts and superstitions. Then, like a quadruped animal that has lost its way (which is man's asset), he will be the victim of his carnal desires and unrestrainedness due to his ignorance.
The Almighty God states:
"Have you seen him who takes his low desires for his god? Will you then be a protector over him? Or do you think that most of them do hear or understand? They are nothing but as cattle. nay, they are straying farther off from the path (25:43-44)."
In brief the Almighty God says: How do you feel about people who worship their carnal desires? Do you think you can improve and educate these people. Do you think they listen and understand? They are more deviated than cattle. However, once their real human instinct revives and the spirit of following the truth starts functioning, the facts would be illuminating for them one after the other and whatever truth and fact become clear for them, they would accept readily. Everyday, they would take a fresh step in the path of bliss and prosperity.
KORAN'S TEACHINGS ABOUT THE CREATOR OF THE WORLD
THE EXISTENCE OF THE CREATOR
"... Is there doubt about God, the Maker of the heavens and the earth ... (14:10)?"
Explanation: In daylight, everything is visible. We can see ourselves, others, houses, city, desert, mountains, jungle, and sea. But when the darkness of night prevails, all these bright and evident things lose their brightness. Then we realize that this brightness did not belong to them, rather it was due to the sun which illuminated them by a kind of contact. The sun is bright and, with its reflection, makes the earth and all that is on it bright and visible. If these objects had a brightness of their own, they would never lose it.
Human beings and other living beings perceive objects by their eyes, ears, and senses. They em bark on activities by their hands, feet, and other internal and external organs. After a while, however, they lose their senses and motions and no longer show any movement or activity and apparently die.
By witnessing this scene, we come to the conclusion that the intellect, determination, and movement of these living beings are not due to their posture and figure, rather they spring from their soul and psyche. When their soul goes out they lose their livelihood and activity.
For example, if seeing and hearing were done only by the eyes and ears, these activities would continue so long as these two organs existed, but this is not the case at all.
In like manner, if the undoubted existence and genesis of the vast world of existence, of which we are a part and can never doubt its existence, sprang from and belonged to itself, it would never lose them. In spite of this, we see that the components of the world lose their existence vitality one after another and are incessantly in the state of change and transformation. They replace one condition by another and assume another shape.
For this reason, one must decisively judge that the existence and genesis of all living things originate from something else which is their Creator and Generator. As soon as the Creator cuts off relation of creation with something, that object plunges into annihilation and obliteration and becomes invisible.
That Infinite Existence, which is the support of the world of creation and the Preserver of people, is God.
There is no annihilation and obliteration for God; otherwise, like all other living beings, His existence would not have been from itself and would have been dependent on others.
KORAN AND TAWHID
If with a pure nature and peaceful heart, man glances at the world of existence, he will see proofs and signs for the pure existence of the Creator in its nooks and corners. He will find evidences from every place to back up this truth. In this world, everything that man faces is either a phenomenon created by God or possesses a characteristic endowed by God or is a system that runs and governs everything by God's command. Man is one such being and his entire body attests this fact. Neither does man's existence belong to himself nor are the traits that he manifests based on his will. Man has neither devised the plan of life that he takes up from the beginning of his life, nor can he consider this system based on chance and accident and, therefore, cut off. Man cannot attribute his existence and the system of his existence to the environment in which he came into being. This is because the existence of the above-mentioned environment and the system that governs it are not made by that environment and have not evolved by chance and accident.
Thus man has no choice but to prove an origin for the world of creation. This origin creates and fosters things. It gives life to every being and leads it in the path of survival to its specific perfection by a particular system.
When man sees that the creation of objects is related and a unified system exists in the world, he is forced to accept that the source of creation and manager of its system is no one except God.
The Koran states:
"If there had been in them any gods except God, they would both have certainly been in a state of disorder... (21:22)."
Explanation: If many gods governed the world and, as idolaters say, different gods ran various parts of the world, then the earth, heavens, seas, and jungles would each have a god for its own. As a result of the differences among such gods, various systems would be established in the world, so that inevitably the world would face corruption and annihilation. However, we see that all components of the world have complete relation and harmony with one another and comprise a system. Thus, it must be said that there is no partner for the Providence and Creator of the world.
Some might assume that since the supposed gods are wise and aware that their differences lead the world toward annihilation and corruption, they never differ with each other. But this is a depraved assumption because God, Who governs the world of existence or a part of it and Whose activity and motion are for the system of creation, performs no mental activity like us.
From the first day that our eyes open upon the world of creation and view the system at work in it, we acquire mental impressions from this system. These constitute our knowledge. Then as we work to provide our basic needs, we coordinate our action with our mental impressions to make it correspond to the prevalent system of creation. For example, we eat to satisfy our hunger. To quench our thirst, we drink water. To be relieved from cold and heat, we wear suitable clothes, because we realize that these exigencies are satisfied by such means in the world order.
Thus our action (in this view) in contingent upon and subsequent to our thoughts and our thoughts depend upon and are subsequent to the world order. Therefore, our actions are two stages subsequent to the world order. But for God Who governs the world or a part of it, the external world order is an action. It is not rational to believe that His actions occur due to premeditations on the system.
THE ALMIGHTY GOD POSSESSES ALL ATTRIBUTES OF PERFECTION
What is perfection? A house is perfect when it provides for all the needs of a family's living such as enough rooms to serve as a living room, a guesthouse, a kitchen for making food, a bathroom, and other rooms. If it lacks these utilities, it is proportionately deficient.
WHY DOESN'T MAN ACCEPT THIS TRUTH AT TIMES?
This fact is evident for man without the least speculation and there is no doubt in it, but that at times man becomes so entangled with the conflicts of life that he uses all the power of his wisdom for vital struggles. He spends all his time probing life, therefore, he has no time to spend on these kinds of thoughts. As a result, he becomes heedless of this fact or enchanted by nature's charming outward appearances and indulges in voluptuousness and pleasure. Since adherence to these facts precludes materialistic unrestrainedness, such a man naturally refuses to accept this fact and its like and is intolerant of it.
The Koran has paid greater attention, in different ways, and has presented evidences for the creation of the creatures and the system prevalent and dominant among them. This is because most people, especially those who are infatuated by nature's charming appearances and who find prosperity in voluptuousness and worldly pleasures, are unable to think philosophically and to investigate subtle logical theories due to their fondness of material and perceptible things.
In any case, man is a part of the world of creation and is not free from want of its other components and the general and particular systems that govern it. He can consider the world of creation and the system prevalent in it at any time to find out the existence of the Creator and Lord of the world.
The Almighty God states:
"Most surely in the heavens and the earth there are signs for the believers. And in your (own) creation and in what He spreads abroad of animals there are signs for a people that are sure, and (in) the variation of the night and the day, and (in) what God sends down of sustenance from the cloud, then gives life thereby to the earth after its death, and (in) the changing of the winds, there are signs for a people who understand (45:3-5)."
Explanation: In the Koran, many verses invite people to think about the creation of the heavens, the sun, the moon, the stars, the earth, mountains, seas, plants, animals, and human beings. The Koran also mentions the astonishing system that governs each of these kinds. Truly, the mechanism of creation and the system that leads different activities of the world towards the goals of creation and the causes for existence are very astonishing and wonderful. The seed of wheat or the kernel of almond, planted on the earth, respectively turn into a clustered shrub or a fruit-bearing tree. From the moment they are planted deeply in the heart of the earth, they rip up, produce green tips, and strike their white roots into the heart of the earth. To attain their final goal, vast and enormous systems, whose magnitude and vastness astound the intellect, begin to operate. The stars in the skies, the bright sun, the luminous moon, and the earth all with their rotation, movement, and potential power along with the mysterious powers in the seed or kernel, the four seasons of the year, the atmospheric conditions, the clouds, rains, winds, and days and nights all contribute to the growing of a seed into a shrub of wheat. Like nurses, these factors foster this new phenomenon and turn it from one hand to another until it reaches the last stage of its growth and development.
Likewise, the coming into existence of a human infant is much more complex than the bud of a plant or other phenomena, because it is the product of millions or rather billions of years of complex and systematic activity of the mechanism of creation. Man's daily life, in addition to external connections with the world of creation, springs from an astonishing system within his being which has amused the perceptive minds of the scientists of the world engaged for many centuries in observation of its outward things. Each day another layer is removed from its secrets, but still their knowledge about the unknown is rather insignificant.
If a human being possesses what is needful in the system of being of a normal man, he is perfect. But if he lacks one of them, for instance, if he does not have a hand, foot, or an eye, he is deficient in that respect.
From what has been said, the attribute of perfection is that which meets some of the needs of existence and obviates deficiency. For example, the epithet of knowledge obviates the darkness of ignorance and elucidates what is known to the scholar. Also power enables a powerful person to attain his ends and satisfy his demands and makes him competent to do so. Other epithets are life, comprehension, etc.
Our conscience judges that the Creator of the world (He, from whom the existence of the world and creatures originate and who meets any need that could be conceived and grants every blessing and perfection) possesses all attributes of perfection, because from a realistic point of view, it can never be assumed that anyone possessing an attribute can prevent others from having it.
The Almighty God names all attributes of His perfection and declares Himself Immaculate and Pure from any fault and deficiency:
"And your Lord is the Self-sufficient One, the Lord of Mercy... (6:133)."
God states:
"God-there is no god but He; His are the very best names (20:8)."
(God is Living, Wise, Clear-sighted, Hearing, Mighty, Creator, and Free from want.) Thus the Almighty God possesses all epithets of perfection and His Holy Presence is Pure and Immaculate. Because if He had deficiency, He would be dependent in that respect and a superior god would have to provide His needs.
"...Glory be to Him and exalted be He above what they associate (with Him) (30:40)."
THE POWER AND KNOWLEDGE OF GOD
Observation of the interconnected components of this magnificent world, its astonishing usual revolution, its dazzling minute and interrelated systems which are at work here and there, as a result of which various phenomena move in an utmost orderly manner towards a specific goal and a particular destination, informs any wise man that the existence and survival of the world of existence and all that is associated with it originate from an Immortal One and Power. This Immortal One has created the world and all its inhabitants with His Boundless Might and Infinite Knowledge. Having placed His creatures in the cradle of nurturing, He leads them to an ideal perfection by His blessing. He has an immortal life and is Omnipotent and Omniscient.
The Almighty God states:
"His is the kingdom of the heavens and the earth; He gives life and causes death; and He has power over all things. He is the First and the Last and the Ascendant (over all) and the Knower of hidden things, and He is Cognizant of all things (57:2-3)."
God also states:
"...And God's is the kingdom of the heavens and the earth and what is between them; He creates what He pleases; and God has power over all things (5:17)."
Explanation: When we say that such and such a person has the ability to purchase a car, we mean that he has whatever is needed (enough money) to do so. If we say that such and such a person is able to lift a weight of about 60 kilogrammes, we mean that he has the strength to lift a weight of 60 kilogrammes.
On the whole, possessing capability and power over some matter is contingent upon the availability of its requirements. Since the requirements of any phenomenon in the world of existence can be met through the Divine power of the Almighty God, it can be said that He is Mighty and Powerful over all things and His Holy Existence is the main source of existence.
He also states:
"Does He not know who He created...(67:14)?"
That is to say, since in his creation and existence, each creature relies upon the Infinite Entity of the Almighty God there can never be any barrier and isolation between that creature and God. Nor can that creature be concealed from Him because He is Knowledgeable and Aware of ins and outs of everything.
JUSTICE
The Almighty God is Just and Righteous, for justice is one of the attributes of perfection. God possesses all attributes of perfection. He, in His words, has repeatedly praised justice and has reproached injustice and cruelty. He commands people to do justice and prohibits them from injustice. How would it be possible for God to possess attributes that He considers indecent or to lack whatever He considers good and decent?
The Almighty God states:
"Surely God does not do injustice to the weight of a particle...(4:40)."
He also states:
"...And your Lord does not deal unjustly with any one (18:49)."
God states:
"...And God does not desire injustice for (His) servants (40:31)."
He also states:
"Whatever benefit comes to you (O man !), it is from God, and whatever misfortune befalls you, it is from yourself..(4:79)."
God also states:
"Who made good everything that He has created...(32:7)."
Thus, any phenomenon, in itself, has been created in an extremely proper manner. Any hideousness, injustice, deficiencies, or shortcomings that are seen in some creatures can only be experienced by way of comparison and in relationship with other beings. F or example, snakes and scorpions are evil and unjust in their relation to man. When compared with flowers, thorns are not so beautiful, but they are all, in their own right, wonderful and thoroughly beautiful creatures.
Indeed the Almighty God declares some of man's voluntary deeds religiously bad and evil and orders man to refrain from doing them. They include sins such as polytheism, disobedience of parents, killing the innocent, drinking alcoholic beverages, gambling, and any other acts which are against religious obligations.
These kinds of actions, which are called sins, are evil acts and are not attributed to God because they bear the title of opposition to and rejection of obligation (title of negation). If these acts are willingly performed by religiously obligated people, then they will be attributed to these people, thus making them responsible and subject to punishment.
BLESSING
When we see an enfeebled needy, we try to meet his demands to the best of our ability. We help a desperately poverty-stricken man or take a blind man's hand in our own and lead him to his destination. We consider these acts as compassion and blessing and thus regard them as praiseworthy deeds.
Actions performed by the Capable and Independent God can be nothing but blessings. By granting His innumerable graces, He lets everyone enjoy them. Without being dependent upon anyone else, God provides part of the needs of the creatures. God states:
"...And if you count God's favours, you will not be able to number them...(14:34)."
He also states:
"...My mercy encompasses all things...(7:156)."
OTHER ATTRIBUTES OF PERFECTION
"And Your Lord is the Self-sufficient one, the Lord of mercy...(6:133)."
Explanation: Any goodness and beauty existing in the world and any attribute of perfection that can be conceived are favours that the Almighty God has bestowed upon His creatures, and through this means satisfied one of the needs of creation. Certainly, if He lacked that perfection, He would be unable to grant favours to others and would have a share in the needs of people. Thus, God possesses all attributes of perfection and is endowed with all attributes of perfection, such as, life, knowledge, might, etc, without having received a single aspect of perfection from others and without asking them for help. Attributes of imperfection and causes for need and indigence, such as weakness, ignorance, death, difficulty, etc, will not find a way to His Holy Presence.
NUBUWWAH (PROPHETHOOD)
While independent in every respect, the Almighty God, with His immense power, has created the world of existence and its various creatures, allowing them to enjoy His countless blessings.
From the first day of creation till the last day of existence, man and other creatures are fostered by God. They are each led toward a known and determined goal with a particular order and system. They proceed towards their ends while being exposed to His noteworthy blessings.
If we study and deliberate upon our lifetime, namely the period of infancy, childhood, youth, and old age, our conscience will testify God's complete favours to us. When we become more aware of this matter, our wisdom will undoubtedly judge that the Creator of the world is more compassionate to His creatures than anyone else is. Due to this compassion and favour, God always considers their interests and never consents to the corruption and defect of their affairs without wisdom and expediency. Mankind is one of the creatures of God. We know that man's interest and prosperity depend upon his being realistic and benevolent; that is to say, he must possess true beliefs, praiseworthy ethics, and good deeds.
One may say that with his God-granted wisdom, man can distinguish between good and bad and can recognize a well from a path.
It should be known, however, that wisdom alone cannot resolve this difficulty and lead man to realism and benevolence. All these indecent characteristics and unjust actions witnessed in the human society are committed by those who possess wisdom and discernment, however, as a result of selfishness, profit-seeking, and voluptuousness, their wisdom has been overcome by their sentiments and they have succumbed to their carnal desires, leading them astray. Therefore, the Almighty God must lead and invite us to prosperity through some other ways and through means which can never be overcome by carnal desires and which never make blunders or mistakes in their guidance. This path is nothing but the path of Nubuwwah.
THE LOGIC IN NUBUWWAH
From what. we have discussed about monotheism, it becomes evident that since God creates everything, its fostering also depends upon Him. In other words, the Almighty God is the organizer and leader of the movement of any worldly creature or phenomenon that from the very beginning of existence endeavours for its survival, strives to remove its imperfections, eliminates its needs and shortcomings one after another, makes itself independent and self-sufficient as much as possible, and moves in an orderly manner in its path of survival and existence.
A definite conclusion can be drawn from this concept. That is to say, any one of the various kinds of phenomena of the world has a specific evolutionary process for its survival which is done by its special endeavours. In other words, in the path of their survival, worldly creatures of each particular group have a series of specific functions assigned to them by God. As the Koran, with reference to this fact, states:
"...Our Lord is He Who gave to everything its creation, then guided it (to its goal) (20:50)."
This order applies to all components of creation without any exception. It includes the stars, the earth, their components, compositions that generate primary phenomena, plants, and animals.
Man's condition is the same as others, in this universal guidance, but there is a difference between him and others.
THE DIFFERENCE BETWEEN MAN AND OTHER CREATURES
The earth has supposedly been created millions of years ago. It employs all its hidden forces and endeavours in the environment of its existence to the extent permitted by opposing forces. It displays the signs of its entity in the field of its rotation and transitional movement, thus maintaining its survival. Unless faced with a stronger opposing force, it will continue this activity and will not fall short of carrying out any of its functions.
For example, from the time an almond tree takes root from a seed until it becomes a fully grown tree, it assumes duties, such as nourishing, developing, etc (in other words, it performs these duties to pursue the course of its existence.) It will never refrain from carrying them out unless it is precluded by a stronger opposing force. This process also applies to any other phenomenon. But mankind performs his particular activities voluntarily and his actions originate from his thoughts and determination. Many a time, man refrains from a task which is entirely to his interests and which is not hindered by any opposing force and undertakes a task which is entirely disadvantageous to him knowingly and intentionally. Sometimes, he abstains from drinking antidote and sometimes he drinks a cup of poison and kills himself.
It is certainly clear that the divine universal guidance will not be compulsory for a creature born with free will. That is to say, the prophets conveyed the message of the Almighty God on good and bad and prosperity and wretchedness to the people and warned believers of God's chastisement, but the believers have always been free to adopt any one of them. It is true that, in general, man perceives his good and bad and advantage and disadvantage through his wisdom, but that very wisdom often loses its keenness, follows carnal desires, and makes error. Therefore, in addition to the medium of wisdom, divine guidance should positively be achieved through a different medium, which is entirely inviolable to sin and error. In other words, in addition to the medium of wisdom, the Almighty God confirms His orders by another medium.
This medium is the same medium of prophethood by which the Almighty God reveals His orders to one of His servants through wahy leading mankind to prosperity. God appoints him to communicate His orders to the people and to oblige them to follow the orders through hope, despair, encouragement, and threat.
The Almighty God states:
"Surely We have revealed to you as We revealed to Nuh (Noah), and the prophets after him...(4:163)." "(We sent) messengers as the bearers of good news and as warners, so that people should not have a plea against God after the (coming of) messengers...(4:165)."
ATTRIBUTES OF PROPHET
From what was discussed, it becomes clear that the Almighty God, with His divine teachings, must have provided some of His servants with intuitive knowledge and laws that guarantee man's prosperity and must have sent them to lead the people.
A person who possesses divine messages is called a "nabi (prophet)" and messenger of God and the entire set of messages from God which he has brought to the people are called "religion".
It has also become clear that a prophet:
(1) Must be free and immuned from error. In order to communicate what has been revealed to him to the people without error and mistake, he should be immuned from forgetfulness and other mental weaknesses; otherwise, divine guidance will not attain its goal and the general guidance rule will forfeit its applicability and lose its power to influence people.
(2) Must be inviolable to error and sin both in deeds and speech, because sinfulness has no effect in propagation. People do not esteem the speech of a person whose manner and speech are at odds. They even take his deeds for his mendacity and imposture by saying if he meant what he said, he would act accordingly.
By bringing these two aspects together in one phrase, we can say that a prophet must be inviolable to errors and sins to render preaching and propagation effective. In His words, the Almighty God, too, refers to this point and states:
"The Knower of the unseen! so He does not reveal His secrets to any, except to him whom He chooses as a messenger. for surely He makes a guard to march before him and after him, so that He may know that they have truly delivered the messages of their Lord...(72:26-28)."
(3) Must possess moral virtues such as chastity, courage, justice, etc, for these are considered as praiseworthy qualities. Anyone who is immune to any sins and follows religion in a perfect manner will never be blemished by moral vices.
PROPHETS AMONG PEOPLE
History indicates that there were prophets among people who responded to the call of God; however, the details of their life is not so clear. Only the details of life of Prophet Muhammad is devoid of ambiguity. The Koran, which is the divine book given to Prophet, contains sublime religious aims, has clarified the call of the prophets in the past and has described their goals and objectives.
The Koran stipulates that many prophets have been, assigned by God to lead the people, all of whom consistently invited the people to monotheism and the true religion. As God states:
"And We did not send before you any messenger but We revealed to him that there is no god but Me, therefore worship Me (21:25)."
ULUL AZM ANBIYA (MAJOR PROPHETS) AND ALL OTHER PROPHETS
There were five prophets who had divine books and independent teachings. They are referred to as Nuh (Noah), Ibrahim (Abraham), Musa (Moses), Isa (Jesus), and Muhammad in the following verse:
"He has made plain to you of the religion what He enjoined upon Nuh and that which We have revealed to you, and that which We enjoined upon Ibrahim and Musa and 'Isa that keep to obedience and be not divided therein... (42:13)."
These five prophets, who have books and divine religious laws, are called the Ulul Azm Anbiya (Major Prophets). The messengers of God, however, were not limited to these five prophets, rather each ummah (people) had a messenger. Many prophets were sent by God to lead the people, of whom only the names of less than twenty have been mentioned in the Koran.
The Almighty God states:
"... There are some of them that We have mentioned to you and there are others whom We have not mentioned to you...(40:78)."
He also states:
"And every ummah had a messenger...(10:47)."
God states:
"...And (there is) a guide for every people (13:7)."
Yes, prophets, who came after each of the Ulul Aazm Anbiya invited people to follow the divine religious laws of the same prophets. Thus, prophetic mission and the call continued until God appointed the Prophet Muhammad ibn Abdullah to bring the previous prophetic missions to perfection and to communicate the latest orders and the most complete divine religious laws. His divine book became the last book and consequently, the religion of Prophet Muhammad will remain valid until Qiyamah (Resurrection) and his religious laws will remain everlasting.
ETHICS
All these innumerable means of living, that are now available to man and that we endeavour to acquire and use them day and night, were not available to man from the beginning of his life on the earth. They have, gradually, been brought into existence by man's efforts and have been utilized.
But in any case, from the primitive man to the civilized man of today, human beings have never ceased working and striving and through their God-given nature, they have tried to provide better means of living. This is because if a man loses his energy and the internal and external organs of h is body such as his eyes, ears, mouth, hands, feet, and also if his brain, heart, lungs, and liver fail to function properly, he will be nothing but a dead person.
For this reason, man works not only out of necessity, but also because he is a human being, he displays various activities. Since by his commonsense he realizes that he should arrange for the happiness and prosperity of his life in any way possible, he engages in work and effort and moves in the direction of his demands. Therefore, living in any environment and in any manner, religious or non-religious, legal or despotic, urban or nomadic, man feels the necessity of a series of duties and obligations for himself (those things which are indispensable for living). If these duties and obligations are carried out, the reasonable desires of man will be fulfilled and he will lead a happy, comfortable, and prosperous life.
Certainly, the value of these duties and obligations, which are the only means of prosperity, is the humanity itself. We cannot perceive anything more precious and valuable than the humanity and which cannot be exchanged with any other commodity.
Therefore, 'dutifulness' and its implementation are the most important practical matters that man confronts in his life, for its value is exactly the same as that of man himself. Whoever refrains from performing his indisputable duties, or sometimes neglects them, he proportionately lapses in morality from the eminent position of humanity and naturally accepts his humility and worthlessness. With every violation of his human duty, such an individual inflicts blows after blows on the body of his society and indeed on his own body as well.
The Almighty God states in the Koran:
"Most surely man is in loss, except those who believe and do good and enjoin on each other truth, and enjoin on each other patience (103:2-3)."
The Almighty God also states:
"Corruption has appeared in the land and the sea on account of what the hands of men have wrought... (30:41)."
DIFFERENCE OF OPINION IN THE IDENTIFICATION AND SPECIFICATION OF DUTIES
The importance attached to the identification of duties and their implementation are indisputable obligations in the world of humanity. Never can a human being possessing human nature be found who would deny this reality.
Since human duties have an absolute relationship with man' s prosperity and life and because the religion differs with non-religious isms and practices as far as views regarding man's life are concerned, naturally religious duties will differ from the du ties of other non-religious isms and practices.
Religion believes that man has an infinite and endless life which does not terminate with death. The capital of pure and true beliefs, praiseworthy ethics, and good deeds that man has acquired in this world prior to his death, serves as the great investment for his infinite life in the Hereafter.
Therefore, in obligations and duties that religion has formulated for the individuals and the society, the life in the everlasting Hereafter is also taken into consideration.
Religion establishes its provisions in the sphere of theism and the worship and servitude of God, the obvious consequence of which will become manifest on the Day of Resurrection.
Non-religious isms and practices (whatever these may be) only take the short and transient life of this world into consideration and formulate duties through which man can benefit more from his materialistic life and material profits which are common between him and other animals.
Indeed with a reasoning which originates from feelings and sentiments of grazing animals and beasts, they draw up an animal life for man. They pay no attention to man's realism and his everlasting life full with intellectualities.
Therefore, the sublime human ethics (as definite experience indicates) gradually disappear from non-religious communities and the moral decadence of their members becomes clearer and more manifest day by day.
Some people argue that the base of religion is following and also the unquestionable acceptance of a series of duties and regulations; whereas, social policies can be justified by the current logic.
Those who have said so neglect the fact that the rules and regulations which are implemented in the society must be carried out indisputably. No one has ever heard or seen the people of a country following the prevalent laws after argument and scientific discourse or be exempted and free from following the laws whose philosophy they do not understand. Th us, in this respect, the religious and non-religious practices do not differ.
Indeed, through a study of the natural and social conditions of a country and on inquisitiveness in its general policies, one can find out the philosophy behind the generalities of the laws of that country and some of their details (not all).
This also holds true in the case of religious laws. By means of realism and inquisitiveness about creation and man's natural requirements, one can discover the generalities of the laws of religion which is an innate policy and some of their details.
The Koran and many ahadith call the people to reasoning, reflection, and pondering and in some precepts refer to the brief expedience behind the commandments. There are many ahadith available to us from the Holy Prophet and the Ahl al Bayt which state the reasons behind the precepts.
DUTIFULNESS
As mentioned in the beginning of this book, the holy religion of Islam is a general and permanent programme that has been descended to the last Prophet, Muhammad, from the Almighty God for human life in this world and the Hereafter to be carried out in the human society so as to pull the ship of humanity out of the whirlpool of ignorance and tribulation and carry it to the coast of salvation.
Since religion is a programme of life, it has inevitably specified duties for man on things which are linked to his life and asks him to carry them out.
In general, our life is connected to:
(1) The Almighty God Who has created us. Our moral obligation towards His blessings is greater than any other duty and our dutifulness towards His Holy Presence is more obligatory than any other obligation.
(2) Ourselves.
(3) Our fellow creatures with whom we are obliged to live and perform our duties and tasks with their cooperation and assistance. Thus, according to the order, we have three general duties: duty towards God, duty towards ourselves, and duty towards others.
(1) THE DUTY OF MAN TOWARDS GOD
(COGNIZANCE OF GOD)
Our duty towards the Almighty God is the most important duty of all and we must perform it with a pure heart and a sincere intention. It is the first and foremost duty of man to know his Creator. Since the Almighty God is the source of existence of every creature and the originator of every existing phenomenon, the cognizance and knowledge of His pure Entity also illuminates every realistic person. Being inattentive to this moral reality is total ignorance, lack of insight, and irresponsibility. Whoever pays no attention to cognizance of God, he consequently puts out the light of his own conscience and thus will have no way of attaining the real human happiness.
As we see, those who refrain from cognizance of God and pay no heed to this reality in their lives are completely away from the human spiritualities and have no logic other than the logic of grazing animals and beasts.
The Almighty God states in the Koran:
"Therefore turn aside from him who turns his back upon Our reminder and does not desire anything but this world's life. That is their goal of knowledge... (53:29-30)."
Certainly, it should be pinpointed that the cognizance of God is necessary and natural for man who is a realistic being endowed with the instinct of reasoning, for man, with his God-given commonsense, notices the signs of the Presence of God and His Knowledge and Might wherever he looks in the world of creation. Thus, the cognizance of God does not mean that man should bring it into existence fox himself, rather it means that the man should not disregard this obvious reality which cannot be covered by any curtain, giving a positive response to his conscience which invites him to God and eliminating any doubt from his mind by following this philosophy.
THE WORSHIP OF GOD
After cognizance of God, our second duty is the worship of God. This is because, while recognizing the truth, this reality becomes clear that happiness and prosperity, which are our only objectives, will be attained by implementing and executing the programme which the Almighty God has Specified for our lives and has communicated to us through His messengers. Therefore, obeying God's orders and serving him are the only duties of man compared to which other duties seem insignificant and trivial.
The Almighty God states:
"And your Lord has commanded that you shall not serve (any) but Him...(17:23)."
The Almighty God also states:
"Did I not charge you, O children of Adam! that you should not serve the Shaytan? Surely he is your open enemy. And that you should serve Me; this is the right way (36:60-61)."
Thus it is our duty to recognize the status of our servitude and needs and to keep in mind the infinite Grandeur and Greatness of God. We must consider that God knows and sees our deeds in every respect and we must obey His commands. It is our obligation not to serve any but God and not to obey anyone else except the Holy Prophet and the A'immat al Huda (infallible Imams of Guidance) whom we are commanded to obey by the order of God.
The Almighty God states:
"O you who believe! obey God and obey the Messenger and those in authority from among you...(4:59)."
Surely, due to the obedience of God and the authorities of religion, we should actually maintain a great respect for anything attributed to God. We must respect the holy name of God and the names of the leaders of religion. We must endeavour for the honour of the Divine Book (the Koran), the honoured Ka'bah, and the holy mosques and the holy shrines of the leaders of religion, as the Almighty God states:
"...and whoever respects the signs of God, this surely is (the outcome) of the piety of hearts (22:32)."
(2) THE DUTY OF MAN TOWARDS HIMSELF
No matter what policy or course of action man pursues in his life, indeed he looks after nothing but his happiness and prosperity. The recognition of the happiness of something is of minor importance with regard to-the recognition of the thing itself; that is, unless we know ourselves, we will not know our actual needs whose fulfilment provides us with happiness. Therefore, the most essential duty of man is to know himself so as to perceive his happiness and prosperity and endeavour to fulfil his needs by the means that are at his disposal. He must not waste away his valuable life which is his only treasure.
The Holy Prophet states: "whoever knows himself knows his God".
And Leader of the believers, Ali, states: "whoever knows himself, attains the highest position of knowledge."
After knowing himself, man realizes that his greatest duty is to value highly the essence of his humanity and not to trample upon such a valuable treasure. He also finds that he must strive for his physical and mental health so as to attain a prosperous and delightful eternal life.
Leader of the believers, Ali states: "Carnal desires will be low and insignificant to whoever respects himself."
The entity of man is comprised of two things: self or personality and body. It is man's responsibility to try to keep both these essential parts, i.e., the self or soul and body healthy and stable. He is duty bound to endeavour for the health of his soul and body in accordance with the adequate and precise orders given on both of them by the holy religion of Islam.
PHYSICAL HEALTH
Abstaining from Harmful Things: Through a series of rules and regulations, the holy religion of Islam has adequately safeguarded the physical health such as enjoining people not to eat corpse, blood, flesh of some animals, and poisonous food; prohibiting them from drinking alcoholic beverages and polluted water; over eating; causing harm to the body; and other directives which are beyond the scope of this chapter.
Keeping Clean: Cleanliness is one of the most important principles of health. For this reason, great importance has been attached to this principle in the holy Shari'ah of Islam. The importance given by Islam to cleanliness cannot be found in any other religion.
The Holy Prophet has stated: "Cleanliness is a part and parcel of Islamic faith" and this, by itself, is the greatest praise for cleanliness.
Repeated recommendations have reached us from the leaders of Islam in regard to taking bath. Imam Musa ibn Ja'far states: "Taking a bath every other day makes man healthy and stout."
Imam Ali states: "Bathroom is a very good place since it removes the dirtiness of man."
In addition to giving general orders concerning cleanliness and neatness, Islam enjoins in particular for each and every cleanliness; for instance, it orders the people to pare the nails of their hands and feet, to shave arid remove the excess hair on their bodies and heads, to wash their hands before and after meals, to comb their hair, to gargle with water and inhale water, to sweep their homes, and to keep clean the roads, house doors, ground under the trees, etc.
Beside these orders, Islam has specified certain actions which are linked with permanent taharah and neatness such as for reciting salat and having sawm, removing the najasahs (impurities) from the body and the clothes, performing several times everyday the wudu' before reciting the salawat, and performing various ghusls. (taking bath according to the specified Islamic manner). From the fact that water should reach the surface of the body during wudu' before salat and ghusl and that the body should not be dirty and greasy, it becomes clear that the cleanliness of the body is implicitly essential.
The Neatness of Clothes: The Surat al Muddaththir is one of the suwar which was revealed to the Holy Prophet in the early stages of his prophetic mission. In the fourth verse of this surah, God orders the people for taharah of their clothes:
"And do taharah of your garments (74:4)."
The taharah of garments is wajib for salat according to specific Islamic jurisprudential order, but, in general, taharah from uncleanliness and dirtiness is always recommended. Many recommendations have reached us from each of the Fourteen Ma'sumin in this regard. The Holy Prophet states: "Whoever puts on clothes should clean them as well." Leader of the believers, Ali states: "Washing garments relieves one from grief and anxiety and neat clothes are a means for acceptance of his salat."
It has been narrated from Imam Ja'far al Sadiq and Imam Musa al Kazim that possessing ten or twenty shirts and changing them is not extravagance.
In addition to the cleanliness and taharah of garments and body, a Muslim must also be well-dressed and must meet the people with the best possible appearance and looks. Imam Ali states: "Put on beautiful clothes and dress yourself up, for God is good and likes the good things, but these should be religiously lawful." Then, Imam Ali reads the following verse:
"Say: Who has prohibited the embellishment of God which He has brought forth for His servants and the good provisions...(7:32)?"
Gargling with Water and Brushing the Teeth: Being a channel for food, the mouth of man gets contaminated due to eating food. Food particles remain in the roots of the teeth, on the tongue, and in all other parts of the mouth thus rendering the mouth contaminated and malodorous. Sometimes, as a result of fermentations and chemical actions and reactions that take place in food particles , poisonous matters are formed which get mixed with the food and then enter the stomach. Moreover, the breath of such a person in a gathering pollutes the air and annoys other people.
Therefore, the holy religion of Islam has ordered the Muslims to brush their teeth everyday (especially before each wudu') gargle their mouth with pure water, and clean their mouth from contamination.
The Holy Prophet states: "If it were not for the fear of hardship and indigence, I would have made brushing the teeth wajib upon Muslims." Elsewhere, the Holy Prophet states: "Jibril always recommended brushing the teeth to an extent that I even imagined it would become incumbent upon the Muslims later on."
Breathing: Breathing is one of the essential needs of man in his life. Quite often, the current of air surrounding man's residential area is not without dust and dirt. Surely, breathing such an air is harmful for the respiratory system. To protect against this harm, the Compassionate God has provided hair inside man's nose. This hair prevents the entrance of dust and dirt into the lungs. Nevertheless, sometimes the hair of the nose cannot fully perform its function because of the accumulation of dirt and dust in the nose. For this reason, Islam has issued orders for Muslims to inhale water several times a day while having wudu' so as to protect the health of their respiratory system by inhaling clean water through their nostrils.
MENTAL HEALTH
Moral Refinement: With his God-given conscience, man perceives the value of praiseworthy ethics and realises its significance from the individual and social viewpoints. Thus, there is no one in the human society who does not praise good ethics and who does not respect those who are endowed with praiseworthy ethics.
The value that man attaches for praiseworthy ethics needs no further explanation and the elaborate orders of Islam on ethics are thoroughly clear for everybody.
The Almighty God states:
"And the soul and Him Who made it pure, then He inspired it to understand what is right and wrong for it; he will indeed be successful who purifies it, and he will indeed fail who corrupts it (91:7-10)."
While interpreting this verse, Imam Ja'far al Sadiq has stated: "The Almighty God has revealed to man the things which are good for him and must be put into effect and the things which are bad for him and must be avoided."
RECEIVING EDUCATION AND KNOWLEDGE
One of the praiseworthy intellectual attributes is to have knowledge. The virtue and superiority of a knowledgeable man over an ignorant person is absolutely clear.
Wisdom and knowledge distinguish a man from other animals. Other animals, with their particular characteristics, are endowed with invariable instincts in accordance with which they meet the needs of their lives. There is no scope for elevation and progress in the lives of animals and they cannot open up new gates to themselves and to others. It is only man who augments his existing knowledge with new knowledge through his wisdom and attains a new value and splendour for his materialistic and spiritual life by discovering the laws of nature and metaphysics. It is only man who takes a deep look into the past periods and lays the foundation for his own future and the future of others.
More than all the new and old social systems of all religions and faiths, Islam encourages the people to acquire knowledge and learning. In order to establish a fundamental culture and civilization, Islam has made receiving the education as wajib upon every Muslim man and woman. Many orders have been handed down to us from the Holy Prophet and religious leaders in this regard. The Holy Prophet states: "Education is wajib upon every Muslim." In this hadith, knowledge is described in an absolute form and includes all branches of science. There is no exception even as far as women and men are concerned. Thus, the acquisition of knowledge and learning in Islam is not intended to apply only to a particular nature or type. On the contrary, the duty of acquiring knowledge is universal and all-embracing.
The Holy Prophet also states: "Seek knowledge from the cradle to the grave." Every religious precept has a specific time and for all of them maturity is a necessary condition: i.e., the person, for whom the religious principles are applicable, must have reached maturity. The religious precepts are not wajib upon a person unless he has reached maturity. Some of the religious wajibat are no longer applicable during old age and at the time of weakness, but acquiring knowledge and learning is wajib for man since his birth until his death. In other words, acquiring knowledge is wajib at all the stages of man's life. On the basis of this principle, a Muslim should acquire knowledge all through his life and should add to his knowledge day by day. This hadith, too, has extended and generalized the time of this wajib obligation.
The Holy Prophet also states: "Go for seeking knowledge even if it may be in China (i.e., far away)." Another hadith states: "Knowledge is the most valuable thing that the believer has lost. He should go after it, even if he finds it in China (the farthest points in the world)." According to this commandment, every Muslim is obliged to acquire knowledge even if long journeys are required for this purpose. Finally, he should endeavour to find at any cost what he has lost.
The Holy Prophet also said in another hadih: "knowledge is what a believer has lost. He must get it back from wherever he finds." However, in acquiring knowledge, the only condition is that it should be appropriate and beneficial to the societies.
Islam highly recommends man to know the secrets of creation and to think about the heavens, the earth, the human nature, the history of nations and peoples, and the works of former generations (philosophy, mathematics, natural sciences, etc). Also, learning moral and religious matters (ethics and Islamic laws) and different kinds of arts which shape man's life are highly encouraged and stressed by Islam. Indeed, the importance of knowledge is so great from the viewpoint of the Holy Prophet that in the Battle of Badr when the Muslims took a group of the unbelievers as captives, the Holy Prophet ordered every captive to be released by paying exorbitant sums of money. Only a group of the captives, who were literate, became exempt from paying such money provided that each of them teaches ten Muslim youths to read and write.
Thus for the first time, adult schools (adult classes) were established in the world and this great honour was ascribed to the Muslims in the history of the world. Interestingly enough, once for all in the history of man, teaching knowledge was accepted instead of war-spoils by the order of the Holy Prophet. Neither before nor after that had anyone in the world witnessed a victorious commander accept the teaching of children instead of ransom and war-spoils.
The Holy Prophet went to those adult classes in person and took with him those who knew reading and writing. He asked them to test the children to find out how much progress they had made in their lessons and practice. The Holy Prophet used to encourage more any child who was found more diligent in learning.
Even one of the historians writes:
"A woman named "Al Shifa'," who had learned reading and writing during the "period of ignorance," used to go to the house of the Holy Prophet and teach the wives of the Holy Prophet how to read and write. For this reason, she was appreciated, encouraged, and rewarded by the Holy Prophet."
THE VALUE AND IMPORTANCE OF A
STUDENT FROM THE VIEWPOINT OF ISLAM
The importance of endeavour in attaining any objective equals the objective itself. Since every man, with his God given nature, considers the importance of knowledge in the human world higher than anything else, the value of one who seeks knowledge will be the highest of all. Since the religion of Islam is established on the basis of man's nature, it undoubtedly attaches the highest value to students. The Holy Prophet stated: "He who is engaged in acquiring knowledge is loved by God."
Although jihad (Islamic war) is one of the pillars of Islam and if the Holy Prophet or any of the infallible Imams issues the order for war, all Muslims must take part in it, those who are engaged in learning Islamic sciences and theology are exempt from this duty. At all times, a sufficient number of Muslims must engage themselves in studying at Islamic education centres. The Almighty God states:
"And it does not beseem the believers that they should go forth all together; why should not then a section from every group from among them go forth that they may apply themselves to obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious (9:122)?"
THE IMPORTANCE OF A TEACHER
AND AN INSTRUCTOR
The teacher is a warm and luminous centre who gets strength from the light of knowledge in order to eradicate ignorance and illiteracy in the whole world. It is the teacher who makes the blind-hearted and the ignorants clear-sighted and wise and takes them, with the assistance of the luminous torch of knowledge and education, to the holy valley and the heaven of prosperity.
For this reason, respect for teachers is essential and obedience towards them is obligatory in the religion of Islam. Teachers are considered the holiest and the most exalted individuals in the human society. Regarding the great and deserving status of teachers, it suffices to say that Leader of the believers, Ali states: "He who taught me a word has indeed made me his slave."
These wise words are very valuable in paying respect to the status of teachers.
Also, Leader of the believers states: "The people are divided into three groups: the first group consists of the 'ulama' of Islam; the second one consists of those who acquire knowledge for the salvation of themselves and others; and the third one consists of those who lack knowledge and wisdom. These (people constituting the third group) people are like flies that sit on the head and face of animals and fly in different directions with the blow of each wind (or fly in any direction from which they smell bad odour of filth)".
PAYING RESPECT TO THE LEARNED MEN
While describing about the high status and value of knowledge and the dignity of the learned men, the Koran states:
"...God will exalt those of you who believe, and those who are given knowledge, in high degrees...(58:11)."
The value of scholars is so great to the Prophet of Islam that he stated: "The death of a tribe is easier and less detrimental than the death of a scholar." Similarly, the Almighty God also states in another verse:
"...Are those who know and those who do not know alike? Only the men of understanding are mindful (39:9)."
Thus the alim (Islamic scholar) and the ignorant are never alike. A learned and wise man has obvious superiority over anyone who lacks knowledge. The conclusion drawn from this Koranic verse indicates that in the view of the Koran the term 'knowledge' does not exclusively apply to Islamic knowledge, rather it covers anything which gives man insight and enlightenment and helps him in his worldly and heavenly affairs.
Regarding the superiority of scholars over the worshippers of God and the devout people, the following has been related from Imam Muhammad al Baqir: "A scholar who puts his knowledge into use is superior to seventy thousand worshippers and has preference over them."
The Prophet of Islam believes that the status of personality of a man is determined by his knowledge. The Holy Prophet states: "The most learned man is one who adds to his own knowledge by deriving benefit from the knowledge of others. The value of man is determined by his knowledge. Thus, the more knowledgeable a man is, the more valuable he is, and also the less knowledgeable a man is, the less valuable he is."
THE DUTIES OF TEACHERS AND STUDENTS
The Koran considers knowledge and learning as man's true life, because in the absence of knowledge, man would not have been different from an inanimate object and a deceased person.
Therefore, a student should consider his teacher as a focus of life from whom he gradually receives details of his actual life. For this reason, he should owe his life to the teacher and should not fall short of respecting him. He must not show stubbornness in receiving lessons from the teacher even if they are accompanied with harshness. The student must respect his teacher in his presence or absence and during his lifetime and after his death.
Similarly, the teacher should also feel responsible for the life of his students. He must not be tired nor he must take rest as long as he has not led his students to the status of live and honourable men. The teacher should not get disappointed if at times the students do not exercise proper care to receiving his teachings. He must encourage and reward his students if they progress in their education. The teacher must never depress the morale of his students by his words and deeds.
TWO IMPORTANT MASTERPIECES
IN THE TEACHINGS OF ISLAM
Each of the social policies that is current in various human societies contains a series of secrets. If these secrets become manifest to the people, the status of the leaders of the society and their carnal desires will be jeopardized. For this reason, they always hide some realities from the public. The reason behind this is that most of the matters are the creations of their minds. Since these are against reason and the interest of the community and the individuals, they are afraid that they would face a flood of objections and the jeopardy of their interests if these secrets are discovered. For this reason, Christian churches and the intellectual and spiritual centres of other religions do not allow the people to think freely, rather they reserve the right of changing and explaining the religious teachings and the contents of religious books for themselves. They say that it is the duty of the people to accept whatever they say indisputably and without any discussion and inquisitiveness. It is this very policy that h us marred many religious policies. The existing policy of Christianity is a veracious proof for this statement.
But since Islam has confidence in its rightfulness, unlike all other religious and non-religious policies, it sees no ambiguity or lack of clarity in its path.
(1) Islam does not conceal any rightful matter, nor does it allow its followers to keep any rightful matters as secrets. This is because the laws of this pure religion are formulated according to the laws of nature and creation, thus none of its truths and realities can be denied.
Concealing realities is one of the major sins. In His words, the Almighty God has cursed those who conceal the truth, where He states:
"Surely those who conceal the clear proofs and the guidance that We revealed after We made it clear in the Book for men, these it is whom God shall curse and those who curse shall curse them (too) (2:159)."
(2) Islam has ordered its followers to think freely about the realities and the teachings and to stop moving along whenever they see the slightest ambiguity; so that their clear faiths may always remain intact from the harm of the darkness of any doubts and uncertainties. Islam also orders the people to try to remove any doubts and uncertainties in a just and truth-seeking manner and strive to solve them freely if they are faced with them. The Almighty God states:
"And follow not that of which you have not the knowledge...(17:36)."
ABSTAINING FROM FREE THINKING
AND EXPRESSION OF TRUTH
The perception of the realities through thinking and reflection and their recognition are the most valuable virtues of man, the only feature of his superiority over other animals, and the basis of his dignity and honour. The feeling of love for humanity and the instinct of realism will never allow man to be deprived of the freedom of thought by the imposition of imitative thinking. Neither will they allow wisdom to be led astray by concealing the realities, so that divine thinking would cease. This fact, however, should not be neglected that when man is unable to understand a reality or when, due to stubbornness and persistence of the other side, there is no hope for the establishment of reality and its expression will cause a loss to man's property, life, and, reputation, the instinct of realism and the love for humanity judge on the contrary. In order to respect the reality and to safeguard man from the danger of aberration and other dangers to his property, life, and honour, the instinct of realism and humanity call for the concealment of realities.
Through many ahadith, the Imams of Ahl al Bayt have seriously prohibited the people from thinking on some of the realities which are beyond the level of understanding of man.
The Almighty God authorizes the concealment of reality in the case of taqiyyah (dissimulation) in two instances (Koran, Surah 3, Ayah 28 and Surah 16, Ayah 106).
CONCLUSION
In several cases, Islam considers the concealment of truths and realities not only harmless but also necessary:
(1) Taqiyyah is applied where there is no hope for the establishment of truth and when the expression of the truth will cause danger to one's property, life, and honour.
(2) When truth is not intelligible for someone and its expression may lead him astray or may cause disdain and insult towards the truth.
(3) When due to the lack of capability free thinking reveals the truth in an untrue way and leads to aberration.
IJTIHAD (DEDUCTION OF COMMANDMENTS BASED ON ISLAMIC FUNDAMENTALS) AND TAQLID (FOLLOWING A MUJTAHID IN PRACTISING ISLAMIC LAWS)
The requirements of man in his environment and the measures that he must take to arrange them are so great that a common man cannot enumerate them let alone specializing in all of them and obtaining enough knowledge concerning them.
On the other hand, since man performs his tasks by means of thinking and will power, he should have sufficient information when he wants to take a decision. He will be unable to take decisions if he lacks sufficient information. He must either be fully qualified himself to take any course of action or he must ask someone who is endowed with qualifications and so perform his duties according to his instructions. For instance, we instinctively refer to a doctor for the treatment of our ailments, to a civil engineer for the plan of a building, to a mason for masonry work, and to a carpenter for making doors and windows.
Thus we always spend our lives by means of taqlid or following others even for insignificant matters.
Whoever says: "I do not follow another person in my life", either he does not understand the meaning of his words or is affected by a mental sickness. Islam, which has based its religious laws on the human nature, has also adopted the same policy.
Islam orders its followers to learn the religious teachings and precepts. The source of these teachings is nothing but the Divine Book, i.e., Koran and the ahadith of the Holy Prophet and the infallible Imams of Ahl al Bayt.
It is obvious that obtaining all religious teachings from the Koran and the ahadith is not an easy task. Such a task is not possible for all Muslims and only a limited number of people can accomplish this task.
Therefore, this religious order naturally takes the form that a group of Muslims, who are not able to acquire the teachings and precepts through reasoning, should refer to those who have obtained the Islamic commandments through proofs and reasoning, and should then perform their duties.
A scholar who obtains Islamic commandments through proofs and reasoning is called "mujtahid" and his endeavour in this regard is called "ijtihad" One who refers to the mujtahid is called "muqallid" (one who follows a mujtahid's instructions for performing his deeds) and his referring to the mujtahid is called taqlid (following a mujtahid in practising Islamic laws).
Surely, it should be known that taqlid holds true in worships, transactions, and other practical rules of Islam, but in regard to Usul al Din (the fundamental principles of Islam) which are matters of belief, one can never have confidence in the views of others and cannot content himself with following them. This is because in the case of the fundamental principles of Islam, faith and belief are desirable and not action. We can never consider the faith of others to be our own.
It cannot be said that God is One because our fathers or scholars say so or that the Hereafter is true since all Muslims believe in it.
Therefore, it is incumbent upon every Muslim to know the Usul al Din of his religion through reasoning and proof even if it may be a very simple one.
(3) THE DUTY OF MAN TOWARDS OTHERS
These duties can be described as follows:
THE DUTY OF MAN TOWARDS HIS PARENTS
Parents are the means of the creation of a child and the imparters of his initial education and training; therefore, the holy religion of Islam has placed a great deal of emphasis on children's obeying to them and on their respect to an extent that the Almighty God has commanded the people to be kind and generous to their parents right after mentioning Tawhid (the Oneness of God) and states:
"And your Lord has commanded that you shall not serve (any) but Him and has commanded goodness to your parents...(17:23)."
In ahadith enumerating mortal sins, misconduct towards parents ranks second to shirk (polytheism). The Almighty God states:
"...If either or both of them reach old age with you, say not to them (so much as) "ugh" nor chide them, and speak to them generous words. And make yourself submissively gentle to them with compassion, and say: 'O my Lord! have compassion on them, similar to what they had on me when they brought me up (when I was) little' (17:23-24)."
How well did an old woman say to her child when she saw him powerful and bulky.
If you recalled your childhood
When you were helpless in my arms,
You would not treat me unkindly today
As you are a brave man and I am an old woman.
In the holy religion of Islam, obedience of the parents is wajib except in the case when they order the children to give up one of the wajib deeds of religion or perform a religiously haram act. It has been proven by experience that those who tease their parents do not remain happy and prosperous in their lives and consequently they will not attain salvation.
THE RIGHTS OF PARENTS
In a family circle, the relationship of parents to their children is like that of the roots of a tree to its branches because the continuity and survival of the branches of the tree depend upon its roots. Parents are also the founders of the children's life. Since the human society is comprised of the two categories, i.e., parents and children, parents are the main roots of the human society.
Besides being an utmost ingratitude and cowardice, misbehaviour towards the parents and annoying them also cause the decadence of humanity and the annihilation of the society. This is because the disrespect of children towards their parents will be reflected by the parents in the form of unkindliness and disfavour towards them. On the other hand, if the children look towards their parents with disrespect and lowliness, they cannot expect anything better from their own children and will not depend upon the help of their children when they reach the age of debility and infirmity. Thus they naturally become disappointed to form a family, as is the case with many of the young people of the present age.
Generalization of this kind of thinking will definitely obstruct the path of regeneration and reproduction, because a wise man will never devote his valuable life to nurture a young tree from whose fruits he will not benefit, under whose shadow he will not sit, and that looking towards it will render him no benefit but grief and anguish. We might assume that the governments can encourage the people to set up families by giving them various rewards and incentives and thus eliminate the problems of regeneration and reproduction; but it should be noted that the social methods and customs that are devoid of natural backing (like parent-children affection) cannot last.
Besides this fact, not benefiting from one of the natural instincts will inevitably deprive man of a series of pure spiritual pleasures.
THE RIGHTS OF CHILDREN ON PARENTS
The works that a man must perform for someone who is the beneficiary are called huquq (rights) and the works that a person must perform are called duties, orders, and obligations. For instance, it is the duty of an employer to pay the wages of his employee and it is the right of the employee to receive it after performing a task for him. If the employer does not pay the wages, the employee can demand it and defend his right.
Since man is created in such a manner that his life is not everlasting in this world and because willingly or not he dies after some time, God has established the method of reproduction, has provided people with the means of reproduction, and has directed man's inner feelings towards it in order to safeguard the mankind from total annihilation.
It is because of this overall mobilization that man naturally considers his child to be an inherent part of himself and assumes his child's survival to be that of his own. For this very reason, man goes through all kinds of endeavours and makes efforts for the comfort and happiness of his children and endures various hardships, for he considers the annihilation of his child or his child's personality to be his own annihilation or the annihilation of his own personality.
Indeed, man obeys the order of the world of creation which demands the survival of mankind. Thus it is the duty of parents to implement the order enjoined by conscience and religious laws with regard to their children and to bring them up very well, so that they may grow into decent human beings. Parents are also duty bound to consider rightful for their children those things that they consider rightful for themselves from the viewpoint of humanity. Some of the duties of parents are as given below.
(1) Parents must establish and make firm the foundation of praiseworthy ethics and decent attributes in the natures of their children from the very first day that they begin to understand words and signs. They must not frighten their children with superstitious subjects as much as they can. They must prevent them from committing evil and unchaste acts. The parents, too, must avoid lying, ill-speaking, and using bad language and obscene words in front of the children. The parents should perform decent deeds, so that the children might be brought up as chaste and magnanimous people. Parents must endeavour and show motivation and justice, so as to transfer to their children the love for justice and humanity through the law of "the transfer of ethics" in order to keep their children away from oppression, meanness, and selfish ness.
(2) Parents should patronize their children for their eating, sleeping, and other requirements for living until they attain the age of discernment. They must have consideration for the physical health of their children so that they may have a healthy body and a strong mind and temper ready to be educated and trained.
(3) Parents should put their children under the care of a teacher from the time they get aptitude for education (usually from seventh year of their age). Parents should make every effort to place their children. under the care of a decent teacher, so that they may get good and desirable impressions from what they hear and so that such a teacher would become the source of inspiration and cause the refinement of their spirit, the purification of their soul, and the cultivation of their ethics.
(4) Parents should take their children along with them to gatherings in order to familiarize them with social customs and praiseworthy etiquette when their age calls for participation in social gatherings or family visits.
RESPECT FOR THE ELDERS
It is also required to respect the elders, as the Holy Prophet states: "The glorification and respect for the elders is the glorification and respect for God."
MAN'S DUTY TOWARDS HIS RELATIVES
The paternal and maternal relatives, who have a consanguineous and near relationship, are the natural means for the formation of the society. Due to the similarity of blood and cells, man becomes part of a family. For the sake of this unity and natural relationship, Islam orders its followers to observe the kinship bonds with kindness. Strong recommendations have been made in the Koran and the ahadith of religious leaders in this respect. The Almighty God states:
"...And be careful of (your duty to) God, by Whom you demand one of another (your rights), and (to) the ties of relationship; surely God ever watches over you (4:1)."
The Holy Prophet states: "I enjoin my Ummah (people) to observe the kinship bonds with kindness. Even if the relatives are separated from one another by a year-long distance, they should not disconnect the kinship bonds of their relationship."
MAN'S DUTY TOWARDS HIS NEIGHBOURS
Since neighbours very often come in contact with one another due to the proximity of their residential area and naturally - as they constitute a larger family, the good behaviour and the misbehaviour of one of them will have more effect on other neighbours than that of all others.
He, who spends the night with clamour in his house, does not annoy anyone residing in the remote corner of the city, but he disturbs his neighbour's peace. A wealthy man who spends his life in feasting and drinking in his beautiful palace is far away from the sight of the poor, but he burns the heart of his indigent neighbour living in a clay-hut. Surely, a day will come when this wealthy man will duly be punished. For this reason, taking care of the neighbours has been highly emphasized in the holy religion of Islam.
The Holy Prophet stated: "Jibril recommended to me about the neighbours to such an extent that I thought the Almighty God would appoint one's neighbour as one of his heirs." He also stated: "whoever believes in God and in Ma'ad, never does injustice to his neighbour, lends him money if he asks for it, and shares his grief and happiness. One should not annoy his neighbour even if he is an unbeliever."
He also states: "He, who hurts his neighbour, will not smell the fragrance of Paradise and he, who disregards the rights of his neighbour, is not my follower. Whoever has had enough to eat and does not help his neighbour after knowing that he is hungry, is not a Muslim."
MAN'S DUTY TOWARDS THE INFERIOR
AND THE POOR
There is no doubt that the establishment of a society is to fulfil the needs of the individuals. The most important duty of the members of any society is to help the helpless and the weak and to eliminate in some way the needs of those who are unable to eliminate these by themselves.
It has been thoroughly clarified nowadays that the carelessness of the rich towards the difficulties of the poor is the greatest danger that can destroy a society and that the rich will be the first victim of this danger.
Taking this danger into consideration, fourteen centuries ago, Islam ordered the rich to distribute a portion of their wealth among the poor and the helpless annually. If the said amount is sufficient to eliminate the needs of the poor, it is recommended that the rich donate as much as they can for the cause of God so as to improve the living conditions of the poor.
The Almighty God states:
"By no means shall you attain to righteousness until you spend (benevevolently) out of what you love... (3:92)."
The ahadith on the subject of serving the humanity are innumerable. The Holy Prophet stated: "The best of men is one who is more beneficial for the people." He also stated: "In Ma'ad, a person who has taken greater steps towards charitable acts for the servants of God will be placed in a higher status before the Almighty God."
Help friends at the time of calamity so that you may have favours of God. Somehow you will someday reap the seeds of goodness that you sow today.
MAN'S DUTY TOWARDS THE SOCIETY
As we know, human beings work with joint effort. They take advantage of each others' endeavours to eliminate the needs of their life. The society established by these individuals is similar to a "great man" and each individual is like an organ of this great man's body.
Each organ of the body performs its own specific function and makes up for its own weaknesses by benefiting from the functions of other organs; that is, in its sphere of activity, each organ provides its interests while providing the interests of other organs and continues its life in the light of the life of other organs. If some organs acted selfishly and were of no use to other organs; for example, if while the hands or feet were functioning, the eyes did not cooperate with them or if the mouth only contented itself with chewing and enjoying the food without swallowing it to satisfy the needs of the stomach, man would die and, as a result, the same self-centred and self-seeking organ would also die.
The duty of the members of a society is exactly like the duty of the organs of a body, i.e., man must look for his interests within the framework of the interests of the society. He must consider what benefits the society would derive from his efforts so that by his efforts all are benefited and he also gets benefited. He must defend the rights of others so that his own rights would not be violated.
This is a fact which we realize with our God-given nature. The holy religion of Islam, which is established on the basis of nature and creation, does not have the commandments and views other than these on this matter.
The Holy Prophet states: "A Muslim is one from whose hand and tongue Muslims are safe."
He further states: "Muslims are brothers and are like a single-hand, single-heart, and single-direction against aliens."
He also states: "Whoever does not care about the affairs of the Muslims is not a Muslim."
For the Battle of Tabuk when the Holy Prophet set out with the army of Islam for the frontier of Rome, three Muslims did not participate in the battle. After the return of the army of Islam, when these three persons welcomed and greeted the Holy Prophet, the Prophet turned his face and did not answer their greetings. In the like manner, the Muslims also turned their faces from these three men. No one, in Medina, not even their wives, talked to them. Consequently, they became helpless and sought refuge in the mountains of Medina and engaged themselves in repentance and contrition until God accepted their repentance after several days and then they returned to the city.
JUSTICE
In the Koran and the ahadith of the religious leaders, justice is of two kinds: individual and social. Both are highly regarded by the holy religion of Islam.
INDIVIDUAL JUSTICE
The individual justice means that the man should abstain from falsehood, backbiting, and other major sins. He should not insist on committing other sins. He who is endowed with this quality is called 'Adil (just). According to the Islamic regulations, if such a man has educational ability as well, he can take charge of judicial and governmental positions, or he can become a religious authority or maintain other social positions. But the one who is deprived of this religious personality cannot enjoy these privileges even though he may be a scholar.
SOCIAL JUSTICE
Social justice means that man should not trespass upon the rights of others. He should consider all the people equal by the divine laws. He should not exceed justice in implementing religious laws. He must not be influenced by feelings and sentiments. He must not deviate from the right path. The Almighty God states:
"Surely God enjoins the doing of justice...(16:90)."
Again He states:
"...And that when you judge between people you judge with justice...(4:58)."
Orders have been issued in many Koranic verses and ahadith to consider justice in words and deeds. In several cases, the Almighty God has explicitly cursed the oppressors.
TYRANNY AND OPPRESSION
The Almighty God has repeatedly mentioned about tyranny in His Divine Book and has reproached this indecent quality which is a characteristic of the beasts (in two-thirds of the number of Surahs of the Koran, which are 114, there is a discussion on tyranny).
There is no one who has not felt the badness and unfairness of tyranny by his own nature or who more or less does not know what painful calamities have come upon human society, what bloodsheds have taken place, and what a large number of houses have been demolished due to tyranny and oppression.
It has been proven by experience that the palace of tyranny will not last long no matter how strong it may be and sooner or later, it will collapse on the heads of the oppressors. The Almighty God states:
"...Surely God does not guide the unjust people (6:144)."
Religious authorities have also stated: "Monarchy and kingdom will last with blasphemy, but these will not stabilise with tyranny and oppression."
SOCIABILITY
Being bound to live in a society, man has no escape from the company of people. Undoubtedly, man associates with other people to protect his own social status, to further h is material and spiritual advancement day by day, and to solve the difficulties of his life better and with greater ease.
Thus he must behave with other people in such a way so as to attain endearment, to augment his social honour day by day, and to add to the number of his friends. If people see unfriendliness or bitterness in the behaviour of others, their hearts will be filled with abomination and anguish. Finally, a day will come when everyone will escape from the company of such a person and he will be hated and disfavoured by others. He must then live all alone and as a stranger in his native land. This is one of the most bitter and most unpleasant examples of man's misfortune. This is what the holy religion of Islam has enjoined its followers to have good social behaviour and has prescribed the best etiquettes and instructions in this respect. For example, Islam has ordered Muslims to greet when they meet one another and has considered the person who greets first to be superior to the other.
The Holy Prophet took the lead in greeting others. He even greeted women and children. If someone greeted the Holy Prophet, he would in turn greet him better.
The Almighty God states:
"And when you are greeted with a greeting, greet with a better (greeting) than it or return it...(4:86)."
God has also stated that man should show humbleness and modesty in his association with people and should respect others commensurate with their social status.
The Almighty God states:
"And the servants of the Beneficent God are they who walk on the earth in humbleness...(25:63)."
The point that should be mentioned is that humbleness and modesty do not mean that man should degrade himself before the people and thus hurt his personality, rather these mean that man should not show off his superiorities and honours to the people and should not associate with himself other extraordinary privileges. One must not consider the people degraded and insignificant. Similarly, respect to the people does not mean that one should respect others to an extent bordering on flattery and buttering, rather it means that one must value everyone according to his religious and social status. One should respect the dignitaries commensurate with their rank and status. One must also respect the others according to their observation of human qualities.
Again paying respect to people does not mean that m an should keep mum and overlook the indecent acts of people. Neither it means that man should associate with the people in a gathering in which all act against human prestige or carry out an action against religious principles. It doesn't mean that man should go with the stream for the fear of defamation either, for the people should, in fact, be respected on the basis of their human dignity and their religious and moral values, not because of their physique and stature. If a man loses his human dignity and religious value, there will be no reason for his being respected by the others.
The Holy Prophet stated: "One should not commit a sin before God for the sake of obeying others."
TEASING PEOPLE AND MISCHIEVOUSNESS
These two attributes are closely linked together, for teasing people means annoying them and inflicting pain on them either by means of the tongue, such as cursing and using words which annoy others, or by means of the hands, such as performing an action to make the people unhappy. Mischievousness means doing things to cause evil for the people. At any rate, these two attributes are at the opposite pole of the dreams of comfort of life and peace of mind, for the sake of which, man has established the society.
Therefore, the religion of Islam, which gives the top priority to the interests of the society, has forbidden the people to tease others and to make mischief, as the Almighty God states:
"And those who speak evil things of the believing men and the believing women without their having earned (it), they are guilty indeed of a false accusation and a manifest sin (33:58)."
The Holy Prophet states: "Whoever bothers a Muslim, has bothered me and bothering me is bothering God. Such a person has been cursed in the Tawrat, the Injil, and the Koran." He also states: "One, who casts an angry glance on a Muslim and frightens him, will be frightened by God on the Day of Judgement."
ASSOCIATION WITH THE GOOD PEOPLE
Although man associates with a large number of people, he is obliged to associate with some people more than others due to the exigency of his life. These are the people who are called "friends."
Surely, the main cause for this friendship and relationship is a kind of similarity in ethics, manners, profession, and the like which exist between the two persons or among a group of individuals. Since companionship gradually transfers the habits and character of one of the two companions to the other, a man must choose the company of good people, for in this case, the decent ethics of his friends will be transferred to him and he will benefit from their taintless and benevolent friendship and cooperation. He will also be enthusiastic in the continuation of their friendship. Furthermore, he will improve his own social value and dignity among the people.
Leader of the believers Ali states: "Your best friend is the one who leads you to do good deeds."
He also states: "Man is evaluated on the basis of the friends he chooses."
First let me know with whom you have associated, so that I can describe your identity. It is the value of your acquaintances, that determines the value and worth of your life.
COMPANIONSHIP WITH THE BAD PEOPLE
Companionship with the bad people and the evil-doers is the source of all sorts of wretchedness and misfortune. To clarify this matter, it suffices to say that if we ask the criminals and the evil-doers such as thieves and bandits the cause of their aberration and deviation, they will undoubtedly reply that the companionship and association with bad people have put them in such a situation. From among a thousand wicked and defiled people, not even one can be found who has chosen an indecent course of action deliberately.
Leader of the believers Ali, states: "Shun the companionship of bad people, for a bad friend makes you similar to himself. Unless he succeeds in this respect, he will not accept you as a friend."
Ali also states: "Avoid the friendship of an evildoer, for he will sell you for a trivial thing."
Associate less with bad people, for you will be distressed; since human nature is apt to acquire habits.
TRUTHFULNESS
The relationship of human beings with one another, which is the basis of human society, is established through speaking. Thus true words that reveal a concealed reality to man are one of the essential bases of the society. Great advantages, which are always necessary for a society, are acquired by means of telling the truth.
The advantages of truthfulness can be summarized in a few sentences as follows:
(1) A truthful person is trusted by his fellow-men and relieves them of determining the truthfulness of his remarks.
(2) A veracious person is honoured by his conscience and is relieved of the pain of falsehood.
(3) A truthful person keeps his promise. He will not be disloyal to what he is entrusted with, for truthfulness in action is not different from truthfulness in words.
(4) Many differences of opinion and disputes will be eliminated as a result of truthfulness, for the main reason for most quarrels is the denial of truth and reality by either or both parties.
(5) As a result of truthfulness, a large part of moral imperfections and violations of laws and provisions is eliminated automatically, because most people lie in a bid to cover these kinds of deeds and actions.
Leader of the believers Ali states: "A true Muslim is one who prefers truthfulness, although it may be to his detriment, over falsehood from which he may benefit; and gets internal satisfaction as a result of this preference."
THE DISADVANTAGES OF FALSEHOOD
From the aforementioned statements, the disadvantages of falsehood also become clear. A liar is the wicked enemy of human society. He endeavours to ruin the society by his falsehood which is a big crime. This is because falsehood resembles narcotics which kill the intelligence and commonsense of the society and hide the reality. Falsehood is also similar to alcoholic beverages which intoxicate the people and render them unable to distinguish between good and bad.
Therefore, Islam considers falsehood as one of the mortal sins and does not believe in any religious stature of a liar.
The Holy Prophet has stated: "Three groups of people are munafiqin even if they recite salat and observe sawm. They are the liars, those who do not keep their promise, and those who are disloyal to what they are entrusted with." Leader of the believers Ali also states: "Man derives pleasure from his faith when he gives up falsehood; even he should give up his lying which may be for fun sake."
Falsehood has not only been introduced as a sin and an indecent deed in Islam, but its indecency and unfairness is also clearly perceived by commonsense. The prevalence of this indecent deed in the society will soon shatter the confidence of the people towards one another which is the only basis in their social relationship. By the disruption of such a relationship, the people will, in effect, live in isolation because of having utmost anxiety from one another although they may apparently seem to be living in a knitted society.
Man always deals with external matters in his life. He keeps himself alive through his activities and by bringing about changes in matters and thus fulfils his desires. This creature who works by commonsense and will power has based his vast and extensive life on knowledge. His work is directly related to the knowledge available to him. He constantly adjusts his learnings and performs his external activities accordingly.
Therefore, receiving true information is essential for man and is of prime importance. If the correct outside news are not revealed to man, for instance, if he sees the ditch as a road and the road as a ditch, or if he sees the distant as the nearby and the nearby as the distant, or if he receives the news in an untrue way, he will not be able to continue his living. Thus it becomes clear that falsehood is a serious threat to social life and a liar is a person without any personality and dignity. He is the enemy of the society and his remarks are considered invalid and unreliable by the people. He himself is cursed by God.
BACKBITING AND LIBEL
Slandering others and backbiting them, if true, are called backbiting, and if wrong, are called libel and sometimes calumny.
Surely, the Almighty God has not created man (except the prophets and the Imams) free from sins. As a result of his shortcomings, man is fallible and all people live behind the curtain with which the Almighty God has covered their deeds by His Divine Wisdom. If this divine covering is lifted from over the defects and shortcomings of the people, they will be repugnant from one another and will avoid the company of each other, thus leading to the destruction of the foundation of their society. Therefore, the Almighty God has declared backbiting as haram, so that everyone may live in peace from backbiting by one another and the outwardly appearance of the environment of their lives would seem adorned until gradually the same outward beauty corrects the internal obscenity.
The Almighty God states:
"...Nor let some of you backbite others. Does one of you like to eat the flesh of his dead brother?....(49:12)."
The sin and obscenity of libel is definitely greater than backbiting and the wise are thoroughly aware of its obscenity. In His words, the Almighty God has made the badness and obscenity of libel quite clear and states:
"Only they forge the lie who do not believe...(16:105)."
DAMAGING THE PRESTIGE OF PEOPLE
Damaging one's chastity is a mortal sin in Islam and, in different cases, severe punishments such as whipping, killing, and stoning to death have been laid down for it.
Allowing the commitment of this indecent deed, although it may have been agreed upon by both the parties, will shake the foundation of families which is of prime importance in Islam and will cease the proceeding of the precepts of inheritance and the like. Finally, it makes parent-child affection and relationship invalid and leads to the disappearance of the true guarantee of society which is the natural result of reproduction.
SELF-RESPECT AND HONESTY
The world of creation, that has created man sociable and in need of cooperation, has prepared him in such a way as to be able to manage his own affairs in the society with his own capability and to handle his living from what he gains in his life.
With consideration of what has already been discussed above, there remains no doubt that the attribute of self-respect means that man should take advantage of God-given powers in his life and should utilise them for attaining his goals. He must not rely upon the powers of others and this, indeed, is one of the natural and praiseworthy qualities of man. Self-respect is like a barrier which protects man from an inferior life and from many unjust acts and indecent deeds. Whoever is not endowed with self-respect and fixes his eyes on others, would easily sell his will power and personality to others and would offer whatever he is asked for, even if it may be his natural freedom, prestige, honour, and dignity.
Most crimes such as murder, banditry, theft, pickpocketing, the crime of lying, flattery, disloyalty to one's country, reliance on foreigners, and the like are the evil consequences of greed and reliance upon others. But whoever wears the crown of honour of self-respect, does not submit himself to any splendour but the splendour of the Almighty God, does not yield to any authority and pomp, and always defends what he considers to be true. self-respect is the best means by which one can acquire the attribute of honesty and safeguard it.
BENEVOLENCE AND HELPING THE NEEDY
It is certain that in any society, the poor and the helpless deserve help. It is the duty of the rich to help the poor and not to trample upon this certain right. The holy religion of Islam has also set out strict rules concerning the observation of this right. It holds the rich responsible to help the weak and the poor.
In the Koran, the Almighty God has introduced Himself as Benevolent, Beneficent, and Merciful. God has encouraged His servants to attain these praiseworthy attributes to the extent that He states: "God is with benefactors;" and He also states: "Whatever you spend in the way of God is to your own advantage." Elsewhere, He states: "Whatever you spend in the way of God will be returned unto you and you will not sustain a loss."
Study and investigation into the social conditions and also in the advantages of benevolence clarify the context of these verses, for, indeed, all forces of the society work for every individual. In a society where a group of helpless people fail to make efforts due to insolvency, the acquisition of income diminishes proportionately and its evil consequences embrace all people. In such a society, a time will come when the rich become the poorest of all. But if the rich help the poor with their benevolence and generosity, they will gain the following outstanding results:
(1) By this action, they gain the affection of others and captivate the hearts of a group of people.
(2) They gain a great deal of respect with an insignificant amount of money.
(3) They attain people's support, because people take sides with the benefactors.
(4) They are safe from the danger of the accumulation of the vengeance and anger of the poor which harm the good and the bad together.
(5) The trivial money that they spend in the way of God will increase in amount and return unto them as a result of proper running of the economy.
There are innumerable Koranic verses and ahadith regarding the attribute of spending in the way of God and also in regard to the encouragement and persuasion for this noble deed.
COOPERATION
Benevolence and beneficence, mentioned earlier, are one of the various branches of cooperation which forms the basis of human society, for the society exists when all individuals help one another by means of which all may enjoy good and sound living conditions and will meet their requirements of life. It should not be imagined that the holy religion of Islam has demanded benevolence only in financial matters, rather it is one of the aims of Islam and also one of the demands of man's conscience to offer all kinds of help to every helpless, although he may not be in need of money.
To teach an illiterate, to help a blind, to guide a misled, to assist an oppressed person, and... are all the true acts of benevolence and beneficence and a part of the cooperation whose credibility we have approved and confirmed on the very first day of the establishment of the society. It is self-evident that if man fails to perform a part of minor tasks, he will not perform principal tasks and if he disregards the insignificant minor duties, he will refuse to undertake general and important obligations.
ARRANGING CHARITIES AND RELIEFS
Benevolence is praiseworthy when it renders good results. Of course, the more general and lasting the results, the more praiseworthy and better would be the benevolence. The treatment of a patient is an act of benevolence and beneficence, but construction and management of a hospital which treats hundreds of patients daily cannot be compared with this act. Teaching a student is praiseworthy, but it can never reach the value of setting up an institution which turns out hundreds of graduating scholars annually. This is why general donations, public charities and reliefs are the acts of highest benevolence and beneficence.
In Islamic terminology, this public charity is interpreted as "standing charity". The Holy Prophet states: "Two things provide man with honour: a righteous child and standing charity." According to the Holy Book and the ahadith, as long as the standing charity exists the Almighty God considers its benefactions for the one who has established this charity.
SELF-SACRIFICE
There is no doubt that, in the human conscience, the genuine life and honest living are of equal importance. A life without honour and devoid of man's prosperity is not a life indeed, rather it is a death much bitter and more unpleasant than natural death. A man who maintains value for his honour and prosperity should escape from such a mean life resembling death.
In whatever environment a man lives and to whatever policies he may be inclined, he will understand with his God-given nature that death for the cause of sanctification is prosperity itself although this matter is clearer in the logic of religion than in any other logic and is far away from supposition and superstition. This is because whoever defends his religious society and gives his life for this cause, is aware that he has not deprived himself of any privileges and that he will get a sweeter, more valuable, and everlasting life in return for giving his sweet and short-span life for the cause of God. Truly, his prosperity is immortal.
The Almighty God states in His words:
"And reckon not those who are killed in God's way as dead,. nay, they are alive (and) are provided sustenance from their Lord (3:169)."
But in non-religious societies which consider human life confined to the short-span life of this world only, it can never be said that man will be again alive in the Hereafter or will attain happiness and prosperity, except that it is inculcated upon the people, through suppositions and superstitions, that if a man is, for example, killed for the cause of his country or for national sanctities, his name will be entered in the list of the devoted and self-sacrificing persons of the nation and will be inscribed in gold in the history book and thus he will remain alive forever.
The praise and sanctification for martyrdom and getting killed in the way of God have not been made in Islam so much for any other good deed.
The Holy Prophet states: "There is always a good deed surpassing other good deeds. But no good deed can surpass martyrdom." Muslims of the early period of Islam asked forgiveness from the Holy Prophet and, as a result of the prayers of the Holy Prophet, they attained the elevated rank of martyrdom. They never used to cry for those who were martyred, knowing that the martyrs were alive and not dead.
GENEROSITY AND DONATION OF MONEY
The role that wealth plays in regulation of life needs no explanation. Many people consider life the same as wealth and do not believe in any virtue and honour for man except property and wealth. They direct all their activities towards accumulating and saving money. As a result of this fascination and greed, they get entangled in stinginess. Such people deprive others and sometimes degrade themselves further and submit to meanness and miserliness, thus depriving themselves of enjoying their own wealth as well. Neither they enjoy themselves nor they give money to others. They only enjoy accumulating money.
Those who are entangled with the indecent attribute of miserliness (certainly, those who are involved in stinginess are even meaner than them) lose their human nature and become destitute in their lives because:
(1) They only look for their own happiness, prosperity, and comfort and believe in individual life, although human nature advocates social life for us and the individual life, led in any manner, is doomed to destruction.
(2) By showing off their authority to others, they attract towards themselves the poor and the needy due to their humility. Although they d o not relieve the sufferings of the afflicted, they try to make the needy pay respect to them. They take the poor as slaves and foster the spirit of idol-worshipping. Consequently, human courage, bravery, magnanimity, and pride will be eradicated from the society.
(3) Trampling upon the pure feelings of affection, friendship, philanthropy, compassion, and benevolence, they promote all kinds of felony, crime, meanness, and wickedness in the society. This is because the most powerful natural factor of crime and offence such as backbiting, incontinence, theft, banditry, murder, and poverty cannot be found among the needy. These factors are the anger, rancour, and feeling of revenge which are implanted in the hearts of the afflicted and distressed by the wealthy people and which are aggravated by the stingy rich people. That is why a stingy person in a society is, in fact, the first enemy of that society and is always affected by the anger and severe punishment of God and the hatred of the inhabitants of the world.
There are many verses in the Koran reproaching and blaming the mean quality of stinginess and greed on the one hand, and on praising the attribute of generosity, spending in the way of God, and helping the poor and needy on the other.
In His words, the Almighty God promises that He will return the property that is donated ten times and, in some instances, seventy and up to seven hundred times and more to the donor.
It has also been proved through experience that the wealth of those who are generous, who help the poor generously, and who cater for the shortcomings of the human society is increased day by day.
Those who resolve the difficulties of others will not face difficulties themselves. No one has ever seen any knot in the comb.
If they occasionally face difficulties, all people will sympathize with them. Whatever help they have extended to others will collectively return unto them.
Furthermore, like honourable men, they have set their conscience at peace by doing good deeds and have responded to the Divine call concerning the wajib and mustahabb obligations. They have used the pure feelings of humanity through kindness, compassion, philanthropy, and benevolence and have acquired popularity and an immaculate respect from the people. Finally, they have gained the satisfaction of the Almighty God and the everlasting prosperity at the lowest cost.
THE GENERALITIES OF JIHAD
Every creature defends his life as well as his interests. Like others, every creature is equipped with a defensive power that enables him to combat with his enemies. With his God-given instinct and nature, man believes that he must defend himself and destroy the enemy who wants to destroy him and who never gives up his animosity. He also believes that he should defend his rights if someone transgresses upon his vital interests and that he should cut off the hands of the transgressor by any means possible.
This natural phenemenon, which is invariably present in the nature of an individual, is firm and stable in human societies as well, i.e., an enemy who threatens the members of a society or its social independence is condemned to death by that society. This way of thinking has always been predominant in human societies that individuals and societies can make any decisions and can act harshly against their dangerous enemies.
Islam is also a social religion established on the basis of Tawhid. Islam considers those who refuse to abide by truth and justice as its vital enemies and as the ones who disturb the order of humanity. Islam does not believe in any human value and respect for them. Since Islam is itself a universal religion and because it has not set any specific place as its homeland and frontiers for its followers, it fights with anyone who believes in shirk and who does not accept the truth and divine laws by clear logic and wise counsel in order to make him follow truth and justice.
The essence of the laws of Islam on jihad is only this and no more. It is exactly in accordance with the policies which are usually adopted by every human society against its vital enemies.
Contrary to the propaganda by the malicious enemies, Islam is not the "religion of sword", for Islam is not an imperial plan which knows no logic but sword and political manoeuvres, rather it is a religion whose founder is God Who, in His Divine Words, addresses the people through logic and reasoning and invites His creatures to a religion which corresponds to their creation.
A religion whose general initial greeting is salam (peace) and whose universal policy, according to the explicit wording of the Koran, is: ('''') "...Reconciliation is better ...(4:128)" will never be a religion of sword and oppression.
During the lifetime of the Holy Prophet, when the divine light of Islam had illuminated the entire Arabian Peninsula and when Muslims were involved in important battles and severe wars, the casualties of the Muslims did not reach more than two hundred persons and the casualties of the unbelievers did not touch the figure of one thousand in number. (Among these one thousand people, seven hundred belonged to Banu-Qurayzah, who were killed by the order of the arbitration they had themselves chosen.). Thus it is quite unfair to call such a religion, the "religion of sword".
THE INSTANCES OF WAR IN ISLAM
There are a few groups with whom Islam combats:
(1) Mushrikin: These are the ones who do not believe in Tawhid, Nubuwwah, and Ma'ad. This group should primarily be invited to embrace Islam. The facts of religion must be explained to them clearly in such a way that no ambiguity and excuse would remain. Then if they accept these truths, they will be considered as the brothers of other Muslims and equal to them in profits and losses. But if they refuse to accept the truth and reality after these are clearly explained to them, Islam will perform the religious duty of jihad against them.
(2) Ahl al Kitab: These are the followers of the Divine Books (the Jews, the Christians, and the Magians) who have a religion and a divine book from the viewpoint of Islam and who believe in Tawhid, Nubuwwah, and Ma'ad. Islam gives its permission to these groups to live under its protection by paying jizyah (head tax charged from Ahl al Kitab in lieu of their non-acceptance of Islam), that is,- by accepting the guardianship of Islam, they must safeguard their own independence and perform their deeds according to their own religious regulations. Their life, honour, and property will be respected like that of all other Muslims. In lieu of this, they must pay an insignificant sum as jizyah to the Muslim society. They must not, however, make evil propaganda, help the enemies of Islam, or perform anything else that is to the detriment of the Muslims.
(3) Those who do injustice and engage in corruption: This group of people includes those Muslims who engage in armed rebellion against Islam and the Muslims and embark on the massacre of other Muslims. The Islamic society combats with such people, so that they may surrender and give up corruption and revolt.
(4) The enemies of Islam who attack in order to destroy the very foundation of Islam or to overthrow the Islamic Government: In this case, it is wajib for all Muslims to defend Islam and to deal with them like kafir harbi (unbeliever to be fought against).
If it is deemed advisable in the interests of the Muslims and Islam, the Islamic society can temporarily enter into a non-aggression treaty with the enemies of Islam, but it does not have the right to establish friendly relations with them in a manner that their words and actions cause evil effects and corrupt the thoughts and deeds of Muslims.
ESCAPING FROM JIHAD AND DEFENCE
Running away from the battlefield and escaping from the enemy means that the person who runs away considers his life as more valuable and dearer than the existence of the society. It is indeed the surrender of religious sanctities and the life, honour, and property of the society to an enemy who threatens their lives in all respects.
Therefore, escaping from jihad and defence is a mortal sin. The Almighty God has explicitly promised to put the person who escapes from jihad in hell as He states:
"And whoever shall turn his back to them on that day unless he shall turn aside for the sake of fighting or withdraws to a company - then he, indeed, becomes deserving of God's wrath, and his abode is hell...(8:16)."
DEFENDING THE ISLAMIC DOMAIN
According to what has been discussed, defending the Islamic society and the territory of Muslims is one of the most important Islamic obligations. The Almighty God states:
"And do not speak of those who are killed in God's way as dead; nay, (they are) alive, but you do not perceive (2:154)".
The story of men who most heartily participated in bloody battles during early period of the advent of Islam and of martyrs who got weltered in their pure blood is extremely astonishing as well as exemplary. These were the ones who established and made firm foundation of this holy religion with their pure blood and severely injured bodies.
FIGHTING WITH THE INTERNAL ENEMIES
OF THE SOCIETY
As according to natural logic, we ought to fight the foreign enemies and defend the society from damages, we should combat and fight the internal enemies of the society as well. The internal enemy of the society is one who breaches the general policies and the rules that are in force and thus disrupts and deranges the general order of the society. That is why security forces and various punishments to retribute the offenders are established in organized societies to safeguard the order and continuation of affairs.
In addition to setting up the executive power and various punishments, Islam has made incumbent upon all individuals to carry out the precept of al amr bil-ma'ruf (enjoining the lawful acts) and al nahy 'an al munkar (forbidding the sinful acts), thus making the campaign more general and more effective. The main difference between Islam and other social policies is that other policies have only focused on the reformation of the actions and deeds of the people, but Islam has paid attention to both actions and ethics of the people and has fought against corruption in both the instances.
Sins which have been forbidden by Islam are the actions that have sinister effects and evil consequences in the society. Nevertheless, some of these sins directly corrupt the individual or individuals who commit them and somehow influence the society as local wounds and organic complications that appear in the human body. Most sins, such as not reciting salat and not observing sawm, disturb the status of worshipping God and deny the divine rights and so fall within this category.
Some of the sins directly threaten the social life and annihilate the whole structure of the society like diseases which directly affect human life and disrupt the affairs of man's life. Lying and slandering fall under this category. According to Islam, the rights of parents, backbiting, and attacking the honour of the people also fall under the same category.
DEFENDING THE TRUTH
Another defence which is much more profound and enormous than defending territory is the defence of right which is the only objective of the holy religion of Islam. The most important aim of this divine policy is the revival of right and reality and hence this pure religion has been named as the religion of truth, i.e., a religion that belongs to the truth, involves nothing but the truth, and aims at nothing but the truth.
While describing about His Book, which contains all the truths, the Almighty God states:
"...Guiding to the truth and to a right path (46:30)."
That is why it is incumbent upon every Muslim to follow the truth, tell the truth, listen to the truth, and defend the truth with his utmost capacity . and in any way possible.
HOMICIDE
Another instance of injustice which is very indecent and reproachable in the holy religion of Islam is homicide and killing an innocent person.
Homicide is one of the mortal sins. In His words, the Almighty God equals the killing of a human being with massacre of all the human beings. This is because the killer of one person deals with humanity and humanity is the same in one person or in one thousand persons.
INFRINGING UPON THE PROPERTY OF ORPHANS
Just as benevolence towards people is logically and religiously praiseworthy, malevolence towards God's servants is unfair and blameworthy. Injustice and oppression are strongly prohibited by the holy religion of Islam in several instances, one of which is the infringement upon the property of orphans.
Misappropriating the property or money of an orphan is one of the mortal sins in Islam. It is specified in the Koran that whoever misappropriates an orphan's property eats fire indeed and will soon be thrown in the blazing fire of hell. According to the statements of the infallible Imams, the main reason for so much emphasis is that if an aged man (who is not an orphan) is oppressed, he may defend his rights, but an orphan is unable to do so.
DISAPPOINTMENT FOR THE BLESSINGS
OF GOD
In Islam, one of the most dangerous sins is being disappointed for God's blessings.
The Almighty God states:
"Say: O my servants! who have acted extravagantly against their own souls, do not despair of the mercy of God; surely God forgives the faults altogether. surely He is the Forgiving, the Merciful (39:53)."
At another place, the person who despairs of the blessings of God is considered to be an unbeliever. The reason behind this is that if a person despairs of the blessings and forgiveness of God, he will no longer have any internal stimulant to perform good and praiseworthy deeds in his life and to refrain from committing dhanb kabir (mortal sin) and dhanb saghir (venial sin) and indecent actions, because the main motivation for the two items mentioned above is "hope for God's blessings" and "deliverance from the punishment of God". This expectation does not exist in such a person. There is no difference between this person and the one who does not believe in any religion as far as mental and internal qualities are concerned.
ANGER AND WRATH
Anger is a condition that prompts man to take revenge and he gets internal satisfaction in taking revenge. If a man acts with laxity in controlling himself, his commonsense will be immediately subdued by anger and wrath and every indecent and unfair action will seem right to him to the point that he becomes more rapacious than any beast.
Strict orders have been issued by Islam for preventing the outburst of anger and severe reproachment has been set against following it. The Almighty God has shown great favours towards those who control their anger and remain patient when they are angry.
As the Almighty God states:
"...And those who restrain (their) anger and pardon men...(3:134)."
In regard to the characteristics of believers, the Almighty God states:
"... And whenever they are angry they forgive (42:37)."
BRIBERY
Receiving money or a gift in return for a judgement or for the accomplishment of a task which is the duty of the receiver is called bribery.
Bribery is a mortal sin in Islam. The person who commits this sin is deprived of many social privileges of religion (justice) and deserves God's punishment. This matter has been specified in the Holy Book and the ahadith.
The Holy Prophet has cursed tile givers, receivers, and the mediators of bribe.
The sixth infallible Imam also states: "Receiving bribe for administering justice equals blasphemy to God".
Surely, all these reproachments apply to the bribe taken for the judgement of truth or for administering justice. The sin of the bribe taken for the judgement contrary to truth and for unjust deeds is far greater and its retribution is much severer.
THEFT
Theft is an unfair and indecent action that threatens the financial security of the society. It is self-evident that the fundamental source of human life is the property. and wealth which man acquires at the expense of his life. Man protects h is wealth so that it can be safe. guarded against any infringement by others so that it can consequently remain as the protection and backing of the society. Surely, breaking through this protection and disrupting this order mean ruining man's life which has been spent to acquire such wealth. It results in disabling men to perform most of their activities and renders them inefficient.
That is why, in regard to the punishment of this repugnant action which is considered to be perfidious by the thief's self-conscience as well, Islam has ordered to cut the thief's hand (four fingers from the right hand). The Almighty God states:
"And (as for) the man who steals and the woman who steals, cut off their hands as a punishment for what they have earned ..(5:38)."
SELLING UNDERWEIGHT
In Islam, selling underweight is a mortal sin. In His words, the Almighty God reproaches and threatens those who commit it and states:
"Woe to the defrauders....Do not these think that they shall be raised again, for a mighty day (83:1, 4,5)."
Besides doing injustice to the people and stealing their money by way of theft, a person who sells underweight causes people to lose their confidence in him and gradually loses his customers and at last his own money.
THE GENERAL PENALTY OF SINS IN ISLAM
These indecent deeds are called mortal sins in Islam and the Almighty God has clearly promised to punish those who commit these sins.
In addition to establishing severe punishments for some of these sins, God has excluded those who commit these sins (even once) from the just, i.e., He has taken away from them the honour of being a righteous member of the human society.
Whoever commits a mortal sin loses his justice and gets deprived of the privileges that a righteous member of the society can enjoy. He cannot be in charge of one of the various positions of the Islamic government; for example, he cannot become khalifah or imam al jama'ah (the imam of congregational salat). His testimony to the benefit or detriment of others is not acceptable. He will remain in this state until he repents and develops the quality of justice in himself once again by constantly having taqwa (piety).
THE ESSENTIALITY OF EMPLOYMENT AND
THE IMPORTANCE OF TRADE AND INDUSTRY
Endeavour and work are the base and foundation upon which the world of creation is established and these are the only guarantee for the survival of every creature. The Almighty God has equipped His creatures with suitable means with which they derive benefits and avoid losses.
Man, who is the most astonishing and sophisticated design of creation, has more requirements than any other creature. Thus he needs more endeavours with which he could meet his countless requirements and also maintain the family that he should naturally administer.
That is why Islam, which is a natural and social religion, considers working and earning as wajib for the people.
The Holy Prophet states: "It is wajib upon every Muslim man and woman to earn halal money for his or her livelihood and subsistence (Bihar al Anwar, vol. 23, p 6)."
Islam has not attached any importance to those who spend their lives idly. Whenever the Holy Prophet saw a man whose strength and capability were surprising, he would ask: "Does he work?" If they said: "No, he is idle.", the Holy Prophet would state: "To me, he has no respect.", meaning that an idle youth had no value to the Prophet [Al Mustadrak, vol. 2, p 501.].
In Islam, every individual should choose one of the many professions and industries towards which the Almighty God has guided him to choose according to his own aptitude and interest. He should earn his living in this way, carry one of the burdens of society on his back, and try to provide the people with comfort.
The Almighty God states:
"And that man shall have nothing but what he strives for (53:39)."
In short, Islam has made the strongest recommendations about working and acquiring sustenance and has not disregarded the importance of economic activities even in the most critical moments so much so that Imam al Sadiq (A) said to his friend Hisham: "Even during the war, when soldiers array in line and when the fire of battle is fanned, do not neglect your economic duty and necessary activities for providing your subsistence and follow your financial efforts in such difficult situations (Wasa'il al Shi'ah, vol. 4, p 101.).
Thus idleness due to laziness is strictly forbidden in Islam.
DENOUNCEMENT OF IDLENESS
It is clear from what has been discussed earlier that working and making effort is a right path that creation has provided for man to attain his prosperity by following it. Surely, deviation from the path of creation and nature, no matter how minor it is, will only lead to the detriment of man. In this case, deviation from a matter upon which the very foundation of life is established will lead to nothing but misery in this world and in the Akhirah.
This is why the seventh infallible Imam Musa al Kazim states: "Do not show sluggishness and tiredness in your work or else you will lose in this world and in the Akhirah."
The Holy Prophet has cursed those who have got used to idleness and who put the burden of their life on the shoulders of others.
Today, psychological and social experiments have thoroughly clarified that most social corruptions are generated by idleness. It is idleness that disrupts the economic and cultural activities of the society and gives rise to all kinds of moral decadence and superstitions.
AGRICULTURE AND ITS ADVANTAGES
Farming, which is the means for providing food for the society, is one of the most praiseworthy human professions due to its importance. Therefore, Islam has laid down great emphasis for choosing this profession.
The sixth infallible Imam Ja'far al Sadiq states: "Farmers would enjoy more respectable positions than others on the Day of Qiyamah."
The fifth infallible Imam Muhammad al Baqir states: "There is no job better than farming and there is no benefit better than the benefit of farming, because benevolents and malevolents grazing animals and birds benefit from it and pray for the farmer."
The Holy Prophet states: "A Muslim who plants a tree or cultivates a land from which people, birds, and grazing animals eat will have the reward of sadaqah (charity)."
Muslims are obliged to use their natural energy to the maximum, i.e., to the point where one of the religious leaders states: "If at the time when the world is to come to an end and the solar system is to collapse any one of you has a small plant in hand, he should plant it if he has enough time to do so (Al Mustadrak, vol. 2, p 501). This means that the idea of the collapse of the world should not prevent you from performing this noble deed.
Ali states: "Curse and imprecation of God be upon one who has land and water, i.e., one who has natural resources at his disposal but does not use his human skill to take advantage of them and consequently lives in poverty and beggary (Bihar al Anwar, vol. 23, p 19)."
SELF-CONFIDENCE
It has been repeatedly mentioned under the section on "Beliefs" that the general planning of Islam is that man should worship none except God and should not pay homage and bow down to anyone but He Who is the Creator of the world.
All are the creatures of God and receive their subsistence from Him. No one has privileges over others except in respect of those things which are done for the sake of God.
Every Muslim should have self-confidence and should take advantage of the blessing of independence given to him by the Almighty God. Man must use all the means that God has bestowed on him to pass his life. He should not rely upon others and consider a partner for God and worship a new idol each day. The servant should realize that he eats his own bread and not of the master. He should know that he receives the reward of his labour, not the tip from his master or lord. Every employee should believe that he receives the wages of his hard work, not the gift and gratuity from his boss, his office, the government, or the society. After all, a free man should not rely on and pay homage to any but God; otherwise, internally, he will have the same meanness and servitude of polytheism that the idol-worshippers have openly.
Finally, it should be noted that self-confidence means that man should use his intrinsic capability in his life and should not rely on others. It doesn't mean that he should dissociate from the Almighty God and consider himself to be really effective as the source of all hopes and desires.
THE DISADVANTAGES OF RELYING ON OTHERS
Relying on others, that is, living on the support of others, means giving up human pride, honour, independence, and freedom. It is the source of all kinds of offences and social misdeeds which originate from meanness and degradation.
Whoever relies on others and fixes his . eyes upon this or that person, indeed offers his will and commonsense for sale, for he should commit flattery and should do whatever (right or wrong, decent or indecent) they demand of him or order him to do.
He should resign himself to any disdain and scorn. He must practise xenophilism, agree to do any injustice and oppression, and at last consider all the limits and human laws as naught.
Asking for help in unnecessary cases is haram in Islam. Financial contribution to the needy, which is a part of Islamic provisions, only applies to those needy people whose earning is less than their expenses or to those who are disabled.
THE KORAN
The Koran, which is the Divine Book and the proof for the Nubuwwah of the Holy Prophet, is the main source of Islamic laws and education. The Koran consists of the words of the Almighty God and the knowledge descended to the Holy Prophet from the source of Glory and the Position of Divinity and Magnificence through the path of prosperity is shown to man.
The Koran presents the human world with a series of practical and scientific matters, through the application of which, man attains prosperity in this world and the world Hereafter.
The Koran gradually descended to the Holy Prophet during the twenty-three years of his call and invitation to Islam and responded to the needs of the human society.
In its statements, the Koran only aims at leading the people to prosperity. It teaches rightful beliefs, praiseworthy ethics, and decent deeds, all of which are the pillars of the prosperity of man and human society, with an expressive statement:
"...And We have revealed the Book to you explaining clearly everything...(16:89)."
The Koran has described Islamic sciences in brief. For further details, specifically for the explanation of jurisprudential matters, the Koran directs the people to Nubuwwah, as the Koran states:
"...And We have revealed to you the Reminder that you may make clear to men what has been revealed to them... (16:44)."
"And We have not revealed to you the Book except that you may make clear to them that about which they differ...(16:64)."
Without inviting the people to follow blindly, the Koran talks to them in their own ordinary language and God-given logic. It reminds them of a series of known facts which man perceives willy-nilly through his nature. It mentions that man can never avoid accepting and admitting them.
The Almighty God states:
"Most surely it is a decisive word, and it is no joke (86:13-14)."
As far as the scope of its logic is concerned, the matters stated by the Koran are valid and everlasting for all the times and for all the people. They are not like people's ordinary remarks which are judged from only a few points of view within the limited capacity of knowledge and thinking and which can be neglected and disregarded due to other factors of negligence and lack of care. The Koran is the "Word of the Almighty God" which encompasses every apparent and hidden aspect and is aware of every good intention and mischief.
Therefore, it is incumbent upon every Muslim to use his realistic views, to remember this holy Ayah and consider the "Word of God" as enduring and everlasting. He must not be convinced with what others have perceived and said. He must not keep himself dependent on free thinking, which is man's only special virtue and whose use is emphasized by the Koran. This is because the Holy Book of God is a decisive document and an enduring reason for all times and for all the people. Thus, such a Holy Book will not be limited to the perception of a particular group of people.
The Almighty God states:
"...And (that) they should not be like those who were given the Book before, but the time became prolonged to them, so their hearts hardened...(57:16)."
The Koran asks people to refer to their natures and to accept the truth. That is to say, to prepare themselves primarily for the unconditional acceptance of truth and to admit whatever is true. Their welfare in this world and in the world Hereafter depends on their acceptance of truth without responding to Satanic temptations and the call of carnal desires.
Then the Koran asks people to present the intuitive knowledge of Islam to their own commonsense and resign themselves to it if they find it true and if they discover that its acceptance and implementation provides their true welfare and comfort. Surely in this way, the policy of human life and the religion practised in human society will consist of a series of rules and regulations which man demands through his instinctive desire and natural drives.
Finally, this will be a unified policy whose components and inputs will have complete compatibility with particular human characteristics and will completely refrain from contradiction and inconsistency. It will not be an inconsistent policy that at times originates from spiritualism and at others from materialism and that; in some instances, complies with commonsense, whereas in other cases, it is subordinate to carnal desires.
The Almighty God states the following Ayah in description of the Koran:
"...Guiding to the truth and to a right path (46:30)."
God also states:
"Surely this Koran guides to that which is most upright... (17:9)."
In another verse, the Almighty God introduces the reason for this power and rightfulness of Islam to be the conformity of Islam with man's creation, for it is self-evident that a policy and cause meeting the natural demands and true needs of man will make him happy and prosperous in the best possible manner.
"Then set your face upright for religion in the right state the nature made by God in which He has made men; there is no altering of God's creation; that is the right religion...(30:30)."
Again, the Almighty God states:
"...(This is) a Book which We have revealed to you that you may bring forth men from utter darkness into light... (14:1)."
The Koran invites the people to follow the path of light which leads them to their ideal goals. It will inevitably be a path which properly responds to man's natural demands that are his very actual requirements. It will also conform with the views of commonsense. This path is the very natural religion called "Islam".
But a policy, which is established on the basis of carnal desires .and the satisfaction of human instincts, namely, lust and wrath of the influential men of the society, which is blindly adopted from the ancestors, and which undeveloped nations adopt from powerful and strong nations unquestionably and without conformity to logic and commonsense, is nothing but plunging into darkness. In fact, it is like travelling in a path which by no means guarantees man the achievement of his goal. The Almighty God states:
"Is he who was dead then We raised him to life and made for him a light by which he walks among the people, like him whose likeness is that of one in utter darkness whence he cannot come forth?..(6:122)."
Finally, from all this, one can discover the importance and magnificence of this Holy Book from the viewpoint of Islam and Muslims. Besides, since its revelation fourteen centuries ago until the present time, the Koran has always held an elevated position in various respects in different human societies. It has always drawn the attention of the people of the world.
Indeed, the Koran is a Divine Book which supports the universal and everlasting religion of Islam. The generalities of the sublime teachings of Islam have been described in the Koran in an eloquent manner. In this regard, its worth equals the value of the religion of God. Furthermore, the Koran is nothing but the words of God and is the everlasting miracle of the Holy Prophet.
THE KORAN IS A MIRACLE
Certainly, Arabic is a strong and all-embracing language which can express the natural objectives of man in the most clear and precise manner. In this quality, no language can compete with Arabic.
History certifies that the Arabs of the age of "ignorance" (before the advent of Islam), who were mostly nomads and who were deprived of civilization and fully bereft of most privileges of life, held such an elevated place and position in the ability and eloquence of expression in Arabic language that nowhere in history can a competitor be found for them.
In the field of Arab literature, eloquent speech had the highest value. The people maintained a very high respect for elegant and literary speeches. They used to put up the interesting and pleasant poems of their top poets and writers on the walls of Ka'bah just as they erected their idols and gods in the Ka'bah. Although they used a language with such enormity and with all those standards and precise grammatical rules without the least error and mistake, they used to take great pains for the arrangement and embellishment of text of their speech.
In the early days when a few verses of the Koran were revealed to the Holy Prophet and were read to people, a tumult got raised among the Arabs and their literati and poets. The attractive, very sweet, and meaningful statements of the Koran imprinted on the hearts and impressed the wise people in such a way that they forgot all eloquent literary works and brought down the lustrous and deep poems of the great poets called "Al Mu'allaqat" which were pasted on the walls of Ka'bah.
The divine words, with their sweet verses, attracted every heart by their endless beauty and charm and sealed the mouths of all eloquent poets and writers.
But, on the other hand, these divine words were very unpleasant and bitter for polytheists and idol-worshippers, for they clarified and proved the religion of monotheism by their expressive statements and strong reasoning and severely reproached the policy of polytheism and idol-worshipping. These verses. also belittled the idols that were called "gods" by the people who supplicated and offered sacrifice before them and finally worshipped them instead of God. The Divine words also introduced the idols as stony and wooden statues that are lifeless, ineffective, and useless. The Koran invited the barbaric Arabs - who were filled with haughtiness and conceit and who had established their lives on the basis of bloodshed and banditry - to the religion of truth and respect for justice and humanity. Thus, Arab idolaters resorted to struggle and alternation and left no stone unturned to put out this luminous torch of guidance. They, however, reaped no benefit out of their wicked efforts except disappointment.
During the earlier days of Al Bi'that al Nabawiyyah, the Holy Prophet was taken to meet one of the eloquent men called "Walid" who was a renowned Arab litterateur. The Holy Prophet recited a few Ayat from the beginning of 41st Surah (Ha Mm) of Koran. In spite of his pride and haughtiness, Walid listened very carefully, until the Prophet reached the Holy Ayah:
"But if they turn aside, then say: I have warned you of a scourge like the scourge of 'Ad and Thamud (41:13)."
As soon as the Holy Prophet recited this Ayah, Walid became upset and began to shudder in such a manner that he lost his consciousness, the meeting was disturbed, and the people then dispersed.
Afterwards, a group of people came to Walid and began complaining, that he made them ashamed and disgraceful in front of Muhammad. Walid said: "No, by God, you know that I fear none and that I have no greed. You know that I am a man of letters and a litterateur. The words I heard from Muhammad bore no resemblance with the words of other people. His words are attractive and charming. They could neither be called poetry nor prose. They are meaningful and deep-rooted. I am forced not to say anything about this matter until I have made my judgement. Give me three days' time to think it over". When the people came to Walid after the lapse of three days, he said that the words of Muhammad were magic and sorcery which fascinate the hearts of people.
Mushrikin, led by Walid, called the Koran magic and sorcery and avoided hearing it. They prohibited people from listening to it too. At times when the Holy Prophet used to read the Koran in Al Masjid al Haram (Ka'bah), mushrikin used to shout and start clapping in order to prevent the people from hearing the voice of the Holy Prophet.
Nevertheless since they had been fascinated by the eloquent and heart-ravishing statements of the Koran, they often took advantage of the darkness of night and gathered behind the walls of the house of the Holy Prophet in order to listen to the recital of the Koran. Then whispering to one another, they used to say that these words could not be attributed to any human being. The Almighty God, referring to this point, states:
"We know best what they listen to when they listen to you, and when they take counsel secretly, when the unjust say: You follow only a man deprived of reason (17:47)."
Sometimes when the Holy Prophet recited the Koran and invited the people near Ka'bah, Arab litterateurs, while passing by him, used to bend down so as not to be seen and recognized. As the Almighty God states:
"Now surely they fold up their chests that they may conceal (their enmity) from Him ... (11:5)."
ACCUSING THE HOLY PROPHET
Kafirin and mushrikin not only used to call the Koran but totally the invitation of the Holy Prophet as a sorcery. Whenever the Holy Prophet invited people to follow the path of God, informed them the truths, or gave them some advice, they used to say that he is practising sorcery, even though he explained to them matters whose authenticity was perceived by their commonsense and God-given nature. The Holy Prophet also showed them the right path and clear policy through which they could clearly view the prosperity and happiness of human society. They had no excuse for not accepting it, and such matters could not be called sorcery.
Is it a sorcery to say, "Don't worship stones and woods carved by yourself, don't offer sacrifice of your children for them, and don't believe in superstitions?" Could praiseworthy ethics such as truth, honesty, benevolence, human friendship, peace, justice, and respect for human rights be called sorcery?
In His words, the Almighty God refers to this point and states:
"...And if you say, surely you shall be resurrected after death, those who disbelieve would certainly say: 'This is nothing but clear magic' (11:7)."
THE KORAN CHALLENGES THE MUSHRIKIN
Kafirin and mushrikin, in whose hearts the superstitious rites of idol-worshipping had taken roots, were never prepared to accept the invitation to accept Islam and to submit themselves to the truth and reality. They did not accept the Holy Prophet and contradicted him and said that he was a liar and that the Koran, which he attributed to God, was nothing but composed of his own words.
For remedy of this accusation, the Koran challenged them by calling a group of people, who were the forerunners and sole contenders of eloquence, to bring statements similar to those of the Koran in case they were truthful in their non-acceptance of the Holy Prophet, thereby proving that the Islamic call was unfounded.
The Almighty God states:
"Or do they say: 'He has forged it'? Nay! they do not believe. Then let them bring an expression like it if they are truthful (52:33-34)."
The Almighty God also states:
"Or do they say: 'He has forged it'? Say: 'Then bring a Surah like this and invite whom you can besides God, if you are truthful (10:38)."
The Kafirin and mushrikin of Arabia, who were the masters of literature and eloquence, refrained from accepting this challenge despite their pride and haughtiness in eloquence and avoided the competition on. Thus, inevitably, they turned the literary contest into a bloody combat. Thus getting killed was easier for them than being disgraced and defeated in literary contest. The Arab litterateurs became helpless against the challenge of the Koran. Neither those who lived at the time of the Koran's revelation, nor the people born after its divine descension could do anything against this Holy Book in spite of testing of their utmost-strength. They were thus forced to retreat after exerting utmost efforts.
Man's nature always tends to oblige a group of people to imitate or excel other people's masterpieces or crafts which attract the attention, even if, like boxing and tug of war, these might not have the slightest direct impact on their social lives. Thus, it becomes clear that a group of people has always been lurking for the Koran and if they had found a way to meet the challenge of this Divine Book, they would not have hesitated for an instant to accept this challenge. These people could not meet the challenge and by offering an excuse of magic and sorcery, they could not say that the Koran is a magic and sorcery; for magic is an action which, according to its characteristics, displays the truth as false or the false as truth; that is to say, it displays lies as truth and the truth as lies. The Koran captivates the hearts by its graceful tone and eloquent Ayat because of its natural elegance and not as a result of its relation with the world of magic. It invites people towards a series of objectives through its words and introduces them various sciences whose actuality and rightfulness is understood by their commonsense and God-given nature. It persuades people to adopt a series of behaviours and deeds such as gratitude, benevolence, justice, and human friendship from which commonsense cannot escape and must accept and praise them. All these facts indicate that the Koran is nothing but an expression of truth. Thus the enemies of the Holv Koran became helpless and were unable to say that Koran is an expression at the climax of human speech and does not have any rival in its beauty, charm, eloquence, and pleasantness. This is the best proof that the Koran is the Word of God.
In other words, for every attribute and ability, such as bravery, courage, reading, writing, and likewise which could be developed, there will naturally be a genius in man's history who will occupy the first position. What could be the objection if the Holy Prophet occupies the most leading position of eloquence in Arabic oratory with a particular style? In this case, since his speech is that of a man, it could be challenged. The contemporary orators of the Holy Prophet did not admit this fact. None of the enemies of the Koran could say or substantiate it, because any attribute or ability that reaches the peak of progress by a genius originates from human capability and talent and originates from human nature. It is, therefore, possible for others to pursue the path opened up by the genius. With due effort, people can make achievements similar to those of the genius. They can also make achievements of the same kind by similar and even better methods than those used by the genius, even if such attempts fail to compete with the achievements of the genius. Thus the aforesaid genius who is the first to open this way is regarded only as a pioneer and forerunner. For example, no one can surpass Hatam al Ta'i in generosity, but might be able to do something similar to what he did. One may not be able to excel Mir in calligraphy or Mani, the painter, in painting; however, after considerable effort and endeavour, one may be able to write a word in the style of Mir or to paint a small portrait in the style of Mani.
According to this general principle, if the Koran was the most eloquent work of a man (not God's words), it would have been possible for others, specifically for the renowned litterateurs of the world, to prepare a book or at least a Surah similar to and identical with one of the Suwar of the Koran by using their expertise in this style. In a challenge, the Koran asked the people to produce statements similar to, and not better than those of, the Koran.
"Then let them bring an announcement like it...(52:34)."
"...Then bring a chapter like this...(10:38)."
"..Then bring ten forged chapters like it...(11:13)."
"... They could not bring the like of it, though some of them were aiders of others (17:88)."
At the end of the discussion, it must be noted that the Koran has rendered others ineffective not only by having a remarkable eloquence and order, but also by providing actual answers for man's requirements. By its revelations and the expression of realities and from other aspects manifested in this Divine Book, the Koran challenges the enemies and announces to all mankind that they will not be able to produce such a book.
MAAD (RESURRECTION OF THE DEAD)
Maad is one of the three pillars of the holy religion of Islam and one of the essentials of this pure religion. Every man (without any exception) can tell the difference between good and evil deeds with his God-granted nature and considers "benevolence" (although he may not practise it) to be 'decent and essential act to perform and "evil deeds" (although he may be performing these) to be indecent and an act to essentially avoid. Undoubtedly, goodness and badness, benevolence and malevolence are from the viewpoint of the results and rewards which these two qualities possess. Likewise, there is no doubt that not even a single day exists in this world when the rewards and retribution of good and bad deeds of benefactors and malefactors do not reach them; for we clearly observe that many benefactors spend their lives in extreme bitterness and misery, whereas many malefactors who are fully involved in committing crimes and misdemeanours, with their wicked behaviour and disgraceful character, spend their lives with happiness and prosperity.
For this reason, if in the future and in a world other than this world, no day had been fixed when good and bad deeds would be judged and appropriate recompense would be given, such an attention and care (that benevolence is good and essential and malevolence is bad and to be avoided) would not have been placed in the nature of man.
It should not be imagined that the reward of benevolence, which the man considers good is this that it establishes order in the society and people gain prosperity in their lives and that consequently the benevolent person himself receives a portion of the benefits of his benevolence. In the like manner, it should also not be imagined that a malevolent person, with his indecent conduct and behaviour, disrupts the order of the society and thus he himself finally gets entangled with its unpleasant effects.
Although this kind of thinking is to some extent applicable to disorganised and inefficient individuals; it does not apply to those people who have reached the peak of power and whose happiness and success are not at all influenced by the order and disorder of the society, on the contrary when disturbance and corruption prevail in the society and when the living conditions of the people become gloomy, these individuals get happier and more successful, thus there re mains no reason for the nature of such people to consider benevolence as good and malevolence as bad.
In like manner, although these people are prosperous in their short lives, it should not be imagined that their names will be disgraceful and will bear the dislike of the public forever because of their wicked acts.
This is because the manifestation of their disgraceful names and the unpleasant judgement of the posterity about them occur at a time when these people have passed away and have no impact on their lives full of happiness, pleasure, and enjoyment.
On this account, there will be no reason for man to consider benevolence as good and to acquire it or to consider malevolence as bad and to refrain from it and tend towards the above-mentioned belief. Had there not been the Ma'ad, it would be a superstitious belief.
Therefore, through this pure and firm belief that the Creator of the world has placed in our nature, we should understand that the Almighty God will resurrect everyone after death and will look into their deeds. The Almighty God will give a good reward and an everlasting blessing to the benefactors for their deeds and will punish the malefactors for their deeds. And this day is called the Yawm al Qiyamah (Day of Judgement).
MAAD, RELIGIONS AND FAITHS
All religions and faiths, which call men to the worship of the Almighty God and enjoin human beings to do good deeds and prohibit them from bad deeds, express belief in Ma'ad and in the life Hereafter. They have no doubt that benevolence is worthy only when it is followed by a good reward and since this reward is not seen in this world, inevitably it will be given to man in another life in the world Hereafter.
Besides, signs and vestiges, that are observed in the most ancient tombs discovered by the archaelogists, indicate that the early human beings believed in the other life in the world Hereafter and according to their beliefs they used to perform certain formalities and provide things so that the dead may have comforts in the Hereafter.
MAAD AS IN THE KORAN
The Koran, through hundreds of Ayat reminds the people of the Ma'ad and negates any doubt regarding it. In many instances, the Koran reminds the people of God's absolute might in order to augment the knowledge of people and to eliminate the unlikelihood of the creation of primary things. The Koran states:
"Does not man see that We have created him from the sperm? Then lo! he is an open disputant. And he strikes out a likeness for Us and forgets his own creation. Says he: Who will give life to the bones when they are rotten? Say: He will give life to them Who brought them into existence at first, and He is Cognizant of all creation (36:77-79)."
And sometimes the Koran draws the attention of people to Ma'ad and entrance into spring after the winter death and reminds men of the power of God, as it states:
"And among His signs is this, that you see the earth still, but when We send down on it the water, it stirs and swells: most surely He Who gives it life is the Giver of life to the dead; surely He has power over all things (41:39)."
And sometimes, by using logical reasoning, the Koran awakens man's God-given nature to admit this reality, as it states:
"And We did not create the heaven and the earth and what is between them in vain; that is the opinion of those who disbelieve; then woe to those who disbelieve on account of the Fire. Shall We treat those who believe and do good like the mischief-makers on the earth? Or shall We make those who guard (against evil) like the wicked (38:27-28)?"
(This is because those who do good and the wicked will not receive their entire reward and recompense in this world. If ro other world (Hereafter) existed in which each of these groups received their rewards and punishments in accordance with their behaviours and deeds, then both groups would be equal in front of God and this is inconsistent with the Divine Justice.)
FROM DEATH TO THE YAWM AL QIYAMAH [THAT WHICH DIES IS THE BODY NOT THE RUH (SOUL, SELF, OR PERSONALITY)]
From the viewpoint of Islam, man is a creature made of body and soul (body and ruh). The body of man is one of the materialistic compositions and is subject to laws, i.e., it has volume and weight, lives at a specific time and place, and becomes influenced by cold and heat and the like. Gradually, man's body gets old and worn out and finally gets destroyed in the same manner as it had come into existence some day by the will of the Almighty God.
But man's self is not materialistic and has none of the above-mentioned characteristics, rather the epithets of knowledge, perception, thought, will power, and other spiritual qualities such as affection, rancour, happiness, anguish, fear, hope, and the like are attributed to it. As the self or soul does not possess the above-mentioned materialistic characteristics, spiritual epithets are also far away from these characteristics; rather the heart, the brain, and all the parts of the body submit to the spirit and spiritual qualities in their own innumerable activities and none of the parts of the body can be specified as a centre of command.
The Almighty God states:
"And certainly We created man of an extract of clay, then We made him a sperm in a firm resting-place, then We made the sperm a clot, then We made the clot a lump of flesh, then We made (in) the lump of flesh bones, then We covered the bones with flesh, then We caused it to grow into another creation...(23:12-14)."
THE MEANING OF DEATH FROM THE VIEWPOINT OF ISLAM
The meaning of death from the viewpoint of Islam is not that man becomes naught and vanishes, rather it means that the soul or self of man which is immortal cuts its attachment and relationship from the body and consequently, the body perishes while the soul continues its life without the body.
The Almighty God states:
"And they say: 'What! when we have become lost in the earth, shall we then certainly be in a new creation?' Nay! they are disbelievers in the meeting of their Lord. Say: 'The angel of death who is given charge of you shall cause you to die...' (32:10-11)."
The Holy Prophet states: "You shall not be perished, but you shall be transferred from . one house to another".
THE WORLD OF BARZAKH (INTERVAL BETWEEN DEATH AND MAAD)
Islam believes that man remains alive in a special manner after death. He enjoys blessing and happiness if he is a benefactor and he will be punished if he is a malefactor. He will present himself for public reckoning on the Day of Judgement. The interval between the death of a man and the Ma'ad is called "Barzakh".
The Almighty God states:
"...And before them is Barzakh until the day they are raised (23:100)."
The Almighty God also states:
"And reckon not those who are killed in God's way as dead: nay, they are alive (and) are provided sustenance from their Lord (3:169)."
--
No comments:
Post a Comment