Alhassanain(p) Network for Heritage and Islamic Thought

Eating & Drinking

Introduction

Muslims [in predominantly Muslims countries] normally live in their own homes, villages and cities, in the midst of their families and relations, eating variety of foods and drinking different drinks that they desire; They are familiar with the ingredients of these foods and know that they are free from all that their religion has forbidden, their faith has rejected, and their rich Islamic values have kept distance from.

However, when they migrate to foreign countries to reside in the midst of non-Muslim communities, they are faced with problems in eating and drinking because they don’t find foods that are familiar and desirable to them, nor are their ingredients known to them. This is so because the host community is not Islamic; it has it own values, customs and habits which naturally do not abide by the laws of Islam. So, when a Muslim desires to eat any food in a restaurant [in a non-Muslim country], he is faced with the problem of whether or not the food is permissible and pure.

General Rules

160. Since the followers of the past revealed religions (that is, the Jews, the Christians and the Zoroastrians) are ritually pure, many of the problems concerning the status and permissibility of the food are resolved when we live in their midst. It becomes permissible for us as Muslims to eat from their food no matter whether they touched it with their wet hands or not as long as we do not know or are not sure that it consists of what is forbidden to us, like intoxicating drinks. As for meat, fat and their extracts, there are specific rules that will be discussed later on.

161. A Muslim is allowed to eat the food prepared by a non-Muslim who is not from Ahlul Kitab [for example, a Hindu or a Buddhist], provided that he does not know or is not sure that the non-Muslim touched the food with wetness; and provided that he does not know or is not sure that the food consists of what is forbidden to him like intoxicating drinks. As for meat, fat and their extracts, there are specific rules that will come later on.

162. A Muslim is allowed to eat any food made by a person whose faith and religion is not known to him, no matter whether that person touched it with wetness or did not touch it, provided that he does not know or is not sure that the food consists of what is forbidden to him. As for meat, fat, and their extracts, there are specific rules that will come later on.

It is not necessary for the Muslim to question the person who prepared the food about his beliefs or disbeliefs, or whether or not he had touched the food, even if that inquiry is very convenient and natural for one who wants to ask.

In short, all kinds of food with the exception of meat, fat, and their extracts are permissible for a Muslim, even if he doubts that it might contain something which is forbidden for him to eat or doubts that its cook -whosoever he may be- had touched it with wetness. (See the question-answer section below.)

163. Just as it is not obligatory on him to inquire about the ingredients of such food to ensure that it is free from what is forbidden to him, it is not obligatory on him to ask the cook whether he touched it while preparing the food or after it.

164. All kinds of packed food with the exception of meat, fat and their extracts, are permissible for a Muslim, even if he doubts that its ingredients might contain what is forbidden for him or even if he doubts that the cook -whosoever he may be- had touched it with wetness. It is not obligatory on him to inquire about its ingredients to ensure that it does not contain anything that is forbidden to him.

165. A Muslim is allowed to buy all kinds of halal meat from a Muslim shopkeeper who sells it to Muslims. Such meat would be considered halal even if the vendor belongs to a school of thought which have different conditions for slaughtering from ours as long as there is a possibility that the animal was slaughtered in accordance with our conditions. This latter statement applies to all conditions except the one that says that the animal’s belly should be facing the qiblah at the time of slaughter. Not observing the condition of qiblah because the slaughterer’s school of thought does not consider it a necessity will not detract from [the permissibility of the meat].

166. If a Muslim knows and is sure that this meat is from an animal which is permissible for Muslims to eat (like cow, sheep or chicken) but that it is not slaughtered in accordance with Islamic laws, that meat is to be considered mayta.

Mayta is not permissible for a Muslim to eat even if its seller is a Muslim. Similarly, such meat is impure (najis) and would make other things impure, if it comes into wet contact with it.

167. If a Muslim buys or receives meat from a non-Muslim, or from a Muslim who got it from a non-Muslim and did not inquire about its slaughtering according to Islamic laws, such meat isharam for him. But if the Muslim does not know that the animal was not slaughtered according to Islamic laws, it would not be considered najis, although it is still haram.

168. Some experts say that by letting out the blood by way of slaughtering, the meat of the animal becomes healthier for the consumer than an animal that was not slaughtered. And so you should not be surprised to see some non-Muslims buying the meat that had been slaughtered according to Islamic laws from halal meat stores.

169. In order for fish to become permissible for a Muslim, it must have the following conditions:

a. The fish must have scales on it. [That is, it should not be a skin fish.]

b. The Muslim should be certain or satisfied that the fish has come out of the water alive or that it died while it was already in the fishing net.

It is not necessary for the fisherman to be a Muslim or to utter the name of Allah for the fish to become halal. So, if a non-Muslim catches a fish and brings it alive from the water or it dies after getting caught in his fishing net or fishing line, and it has scales on it, it is permissible to eat.

A Muslim can ascertain the first condition by examining the fish if it is being displayed or by observing its name [which can tell you whether it is a skin fish or a scale fish] as long as you can trust the authenticity of the label. A list of scale fish has been appended at the end of this book.

The second condition is fulfilled in almost all the countries, as they say, because the universal method in fishing ensures that the fish comes out of the water alive or they die after they are caught in the fishing net. Based on this, it is permissible to eat the fish that one gets from a non-Muslim just as one gets from a Muslim, irrespective of whether it is canned or uncanned. (See the question-answer section below.)

170. It is permissible to eat shrimps, if they are brought out of the water alive. It is forbidden to eat frogs, lobsters, turtles, every amphibious animal, snails, and crayfish. (See the question-answer section below.)

171. The law concerning eggs of fish follows the fish itself: the eggs of a halal fish are permissible to eat and those of a haram one are forbidden.

172. Some experts of fisheries say that scaleless fish mostly feed upon the waste of the sea and are in a way purifier of the filth, the squalor and the garbage of the sea.

173. It is forbidden to drink wine, beer, and everything that causes intoxication or drunkenness in solid or liquid form. Almighty Allah says in the Qur’an:

“O you who believe! Intoxicants and games of chance and (sacrificing to) stones set up and (dividing by) arrows are only an uncleanness, the Shatan’s work; shun it therefore that you may be successful.” (5:90-91)

174. Our noble Prophet Muhammad (s.a.w.) said, “One who drinks intoxicants after Allah has made them haram by my statement is not worthy of marriage [to your daughter] if he proposes to her, or of intercession when he asks for a good word, or of any credibility when he speaks, or of being entrusted with anything.”1

In another hadith, he says, “Allah has accursed alcohol, its growers, those who squeeze it [from the grapes], its drinkers, its servers, its buyers, its sellers, those who live on its income, its transporter, and the one to whom it is being transported.”2 There are many more ahadith you will find in books of hadith and jurisprudence.3

175. It is haram to eat at the table on which alcohol or any other intoxicants are being consumed. Based on obligatory precaution, it is haram to even sit at such a table. (See the question-answer section below.)

176. It is permissible for a Muslim to go to places where wine is being served with the food, provided that it does not lead to promotion of those restaurants. However, he cannot eat from the table on which wine is being consumed and should not, based on obligatory precaution, sit at that table. There is no problem though, in sitting at a table near the table on which wine is being consumed.

177. It has been mentioned in Chapter Three, Part One that all kinds of alcohol whether derived from wood or other sources are pure (tahir). Therefore, the food in whose preparation alcohol was used is tahir; the liquids in which it has been dissolved are also tahir. (See the question-answer section below.)

178. It is haram to use anything that causes serious harm to the human being like taking poison. It is also haram for a pregnant woman to drink something that would cause miscarriage. Similarly, anything that is known to be harmful or supposed to be harmful or has the probability of harm [is also haram], if that probability is considerable in the views of sensible people and that harm is serious enough to cause death or to disable a limb of the body.

179. There is certain etiquette to be observed at the dining table. Starting with the name of Allah; eating with the right hand; making small morsels; sitting longer at the table; chewing the food well; thanking Allah after the food; washing the fruits and vegetables before eating; not eating after satisfying the appetite; not over eating; not looking at the faces of others while eating; not taking away the food from others who are sitting at the table; and tasting the salt at the beginning and the end of the dinner.

Questions and Answers

180. Question: On the package of meat that is produced in Muslim countries by non-Muslim companies, it says, “Slaughtered according to Islamic laws”. Are we allowed to eat that meat? Can we eat that meat, if it comes from Muslim companies in non-Muslim countries? And what is the ruling, if the source is non-Muslim company from a non-Muslim country?

Answer: The writing [on the package] has no value at all. If the producer is a Muslim or it was produced in a place where Muslims are in the majority and it is not known that the producer is a non-Muslim, then it is permissible to eat it.

But if the producer is a non-Muslim or it was produced in a place where Muslims are not in the majority and it is not known that the producer is Muslim, then it is not permissible to eat it.

181. Question: We enter some super markets in Europe and find meat in tin containers produced by a European company with the writing on the package that conveys the sense of it being “halal” or “slaughtered according to Islamic laws”. Is it permissible to buy and eat such meat?

Answer: The writing [on the package] has no value if it does not lead to certainty [that it is actually halal].

182. Question: Meat companies slaughter a large number of chickens at one time [that is, simultaneously]. Now if the person running the slaughtering machine is a Muslim, who says takbir and says the name of Allah only once at the time of slaughtering all the chicken [simultaneously], is it permissible for us to eat those chickens? If we have doubt about these chickens being halal, can we [ignore that doubt and] eat them and consider them pure (tahir)?

Answer: If he repeats the name of Allah as long as the machine is continuing to slaughter, it is sufficient. In the event of doubt about its being halal (a doubt which arises concerning the mentioning of the name of Allah), it can be considered pure and be consumed.

183. Question: Is it permissible to buy meat thinking that it is slaughtered according to Islamic laws from a super-market owned by a Muslim who [also] sells alcoholic drinks?

Answer: Yes, it is permissible; and it is halal to eat, even if it previously came from a non-Muslim as long as there is a likelihood that the shopkeeper has ascertained that it was slaughtered according to the shari‘a laws; but not if there is no such likelihood.

184. Question: Some of the cheese manufactured in non-Muslim countries contains rennet extracted from the calf or other animals. We do not know whether the rennet was taken from the animal that was slaughtered according to Islamic laws; neither do we know that it has transformed into something else. So is it permissible to eat such cheese?

Answer: There is no problem in eating such cheese.

185. Question: Gelatin is used in a number of drinks and food items in the West. We do not know that gelatin has been extracted from a vegetable or an animal source; and that if it is from an animal, is it from its bones or from the tissues around the bones; neither do we know if the animal was one that is halal for us or haram. Are we allowed to eat such gelatin?

Answer: It is permissible to eat if the doubt is whether it has been extracted from an animal or vegetable. But, if it is known that it was derived from an animal, then it is not permissible to eat without ascertaining that the animal was slaughtered according to shari‘a. This prohibition applies, as a matter of obligatory precaution, even if it was extracted from animal bones.

186. Of course, if a chemical change occurs in the original ingredients during the process of manufacturing the gelatin, there is no problem at all in eating it. Similarly, even if one has doubt whether the animal was slaughtered Islamically or not, still there is no problem in adding the gelatin [made from that animal] to the food in such a minute amont that it is completely absorbed in it.

187. Question: Commercial fishing vessels place their huge nets [in the sea] and catch tons of fish which are then sold in the markets. It is well known that modern methods of fishing are based on catching the fish alive, and that the fishermen throw the dead fish back into the water for fear of contamination.

Therefore, is it permissible for us to buy such fish in the markets of non-Muslims? Is it permissible for us to buy such fish from Muslims who are not considerate of religious laws? In both the cases to ascertain that this particular fish in front of me was taken out of the water alive, should seek the advice of an expert and reliable witness to testify to that fact which may prove difficult, impractical, and unrealistic.

So, is there a solution for practicing Muslims who face difficulty in ascertaining whether or not the meat of chicken, cow or sheep is halal, and therefore take to eating fish instead?

Answer: There is no problem in buying it from Muslims or non-Muslims; as there is no problem in eating it, if they are satisfied that the fish was caught by the method mentioned above and that it belongs to the category of scale fish.

188. Question: At times we find the name or picture of fish on the cans and come to know that the fish is a scale fish. So, is it permissible for us to rely on the name or the picture in determining the category of fish, knowing well that a wrong statement of this kind would put the manufacturers in great loss or even more serious [situation] than just a loss?

Answer: If one is satisfied it is the truth, it is permissible to act upon it.

189. Question: Is it permissible to eat lobster, in all its varieties, by following the pattern of shrimp?

Answer: It is not permissible to eat lobster.

190. Question: Is it permissible to buy a fish from a Muslim who is not a Shi‘a while we have no knowledge whether it is from the category of scale fish or not?

Answer: It is permissible to buy it but one cannot eat it unless he makes sure that it is from the category of scale fish.

191. Question: Is it permissible to eat halal food which has been steam cooked with the steam of meat not slaughtered according to Islamic laws?

Answer: It is not permissible since the food, as mentioned in the question, will be considered impure (najis) because of coming into contact with the wet parts from the steam of the impure meat.

192. Question: If wine is served at a table, it is haram for a Muslim to sit at that table. What is meant by “table”? Does this apply to the entire group [that has gone to the restaurant and some are being served alcohol] even if the tables are more than one? Or does it only apply to one table [and not the group], in the sense that if there are two separate tables, it would be permissible to sit [at the table on which alcohol is not being served, even if they are part of the same company]?

Answer: The criterion is one table. However, one should know that the prohibition of sitting at a table on which wine or intoxicant drinks are being served is based on precaution; of course, eating and drinking at that table is haram based on obligatory precaution.

193. Question: A Muslim enters a café and sits down at a table to drink tea, then a stranger comes at the same table to drink wine. Is it obligatory upon the Muslim to stop drinking tea and leave?

Answer: Yes, as mentioned earlier, it is obligatory to move away from that table.

194. Question: Is it permissible to drink beer that says “alcohol free” on it?

Answer: It is not permissible to drink, if “beer” means the drink made from barley that causes mild drunkenness. But if it means a drink made from barley that does not cause mild drunkenness, there is no problem in it.

195. Question: Alcohol is used in the production of many drugs and medications: Is it permissible to take them? Are they considered pure (tahir)?

Answer: They are pure; and since the alcohol used in them is so minute that it dissolves in them, it is therefore permissible to take them also.

196. Question: There is this vinegar that is made from wine, in the sense that it was wine and then, through a manufacturing process, changed into vinegar. Therefore, the label on the bottle reads: “wine vinegar” as opposed to the vinegar made from barley or other items. One of the signs [of differentiating between “wine vinegar” and the wine itself is that] the bottles of this vinegar are displayed in the area of vinegar, and it has never happened that these bottles are placed on the shelves of wines. Moreover, there is no difference between such vinegar and the vinegar made from dates for example. So, can this wine which has turned into vinegar be considered vinegar under the rule of change (istihalah)?

Answer: If the name “vinegar” can be applied in the view of common people upon that product, as has been assumed in the question, the same rule governing vinegar would apply to it. [That is, it is pure as well as permissible.]

197. Question: The manufacturers of food and sweets as well as of the food packed in cans are required to mention the ingredients of the items being sold. To prevent the food from going bad, manufacturers add preservatives to them; these preservatives could be from animal source and are listed by alphabetical codes like “E” alongside a number like “E 450” or “E 472,” etc. What is the ruling in the following situations?

a. When one does not know the origin of these preservatives?

b. If one sees a list issued by those who have no idea of the rule of chemical transformation (istihalah: a purifying agent) that says that the items described by so and so alphabet and/or number are forbidden because they come from animal source?

c. When one does preliminary research and is satisfied that the preservative agent does not retain its original form but transforms in characteristics and changes into another substance?

Answer:

a. It is permissible to eat the food containing those preservatives.

b. If it is not ascertained that it is from an animal source -even if such a claim is made- it is permissible to eat it. Similarly, [it is permissible] if it is ascertained that [it is from an animal source] but one is uncertain whether it comes from an impure mayta and that its amount mixed in the food stuff is so minute that it is completely absorbed in it in the view of common people.

c. There is no problem in applying the rule of purity and permissibility whenever the chemical change is proved in the form that it transforms into another substance and in the view of common people nothing of the original substance remains.

198. Question: It is requested of you to answer the following two questions:

a. In itself is gelatin considered pure (tahir)?

b. If we have doubt whether or not istihala (chemical change) has occurred [in the process of manufacturing the gelatin] because of uncertainty about the concept and the extent of applying the rule of istihala, do we extend the previous knowledge (istishab) that gelatin is still impure?

Answer:

a. As for the gelatin derived from animal source, if the impurity of the origin is not established (for example, if there is a probability that the animal was slaughtered according to Islamic laws), it will be considered pure; however, it should not be added to the food, except in such amounts that it would be completely absorbed. [That is, it is pure (tahir) but should be used in food items in very minute quantities only.]

This [latter caution] is for a case where it is neither established that the animal was slaughtered according to Islamic rules, nor had istihala taken place. [If any of these two issues were established, then there would be no restriction in using gelatin in food items.]

The above ruling does not differ whether the gelatin was derived from parts of the animal that has feeling (like cartilage, gristle) or has no feeling (like bones). This ruling about parts with no feeling is based on obligatory precaution. However, if its impurity was established (for example, it is known that it comes from an essentially impure animal or from the cartilage of an animal not slaughtered according to Islamic rules, or from its bones without purifying them, in which case it would be considered mutanajjis by coming into wet contact with an impure item), then considering it pure and permissible for use in food items depends on establishing istihala. And in this matter [whether istihala took place or not], one should refer to the common perception of the people. We have explained its criterion earlier.

b. [Istishab is a principle that says that in case of doubt one should extend the previous knowledge about that particular issue until proven otherwise.] The principle of istishab is neither applicable in cases of doubt concerning the concept [of the law], nor in cases of the law themselves-as has been proven in its appropriate place in the Science of ‘Usûl.

However, since the issue of impurity (najasat) is related to the generic concept in a common man’s perspective and extension of judgement about najasat depends, in the eyes of sensible people, on continued existence of its elements - this makes the doubt about occurrence of istihala (whether its application is limited or broad) into a doubt about continued existence of impure elements [in the gelatin]. And this is a matter of application of the law. There is therefore no problem in applying the principle of istishab in this case. Allah knows the best.

199. Question: We are unaware of the ingredients of food sold in shops in Western countries: it might be free from those ingredients that are forbidden to us or it might contain them. Are we allowed to eat such items without looking into their ingredients, or inquiring about them? Or is that not allowed to us?

Answer: It is permissible [to eat such food] as long as it is not known that it contains meat, fat, and their derivatives that are forbidden to us.

200. Question: Is it permissible to use, in our foods, oils derived from fish that are forbidden to us? What about using such oils for other matters?

Answer: It is not permissible to eat such oils but their other usage is permissible. Allah knows the best.

201. Question: Is it permissible for a Muslim to attend a gathering where intoxicant drinks are being served?

Answer: Eating and drinking in those gatherings is forbidden. However, the prohibition in attending such gatherings is based on compulsory precaution. But there is no problem in attending such gatherings for the purpose of forbidding the evil (nahi ‘anil munkar), if one is capable of doing that.

202. Question: Is it permissible to eat lobster, crayfish, and snails?

Answer: Is it not permissible to eat from marine animals anything except fish that has scale; shrimp is considered from that category [of permissible sea animals]. But other than fish, like lobster, and similarly the fish that does not have scale is forbidden. Allah knows the best.

Notes

1. Al-Kulayni, Muhammad bin Ya'qûb, Furû'u 'l-Kafi, vol. 6, p. 396.

2. As-Sadûq, Man La Yahdhurhu 'l-Faqih, vol. 4, p. 4.

3. See Furû'u 'l-Kafi, vol. 6, p. 396.

Dress & Clothings

Introduction

Wearing clothes made of natural leather is a real problem for Muslims living in non-Muslim countries. Muslims are used to buying leather products in their own countries without any problem at all because they know that they are made from leather that comes from animals that are slaughtered according to Islamic laws. So they wear them, pray in them, and touch them with their wet hands without any problem or hesitation. But in non-Muslim countries, the reality is completely different.

General Rules

203. Leather products are impure (najis) and salat in them is not permissible, if we know that they have been made from the hide of an animal not slaughtered according to Islamic laws. Such products are considered pure and salat in them is permissible, if there is a probability that they were made from skin of an animal that is essentially halal and was slaughtered according to Islamic laws.

Salat is not permissible in leather products made from skin of predatory animals like lion, leopard, tiger, fox, and jackal. Similarly, based on obligatory precaution, salat is not permissible in leather products made from non-predatory animals whose meat is forbidden to us like monkeys and elephants even though their hide could be considered tahir if they certainly were (or there is a probability that they were) killed according to Islamic laws.

In all these cases of probability, wearing a belt and things like that made from leather is allowed [in salat], provided that they are not big enough as to conceal the private parts. If there exists no probability that it was slaughtered according to Islamic laws, and, on the contrary, we are sure that it comes from skin of an animal that was not slaughtered according to Islamic laws, then it is najis and salat in it is not permissible. [With no such probability,] even the use of belt and other things (that cannot conceal the sexual organs in salat) is not permissible on the basis of obligatory precaution. It would be the same law if the probability was very low that sensible people ignore it (for example, 2%).

The permissibility of the leather of these animals can be achieved by two methods: The first method is that they be slaughtered just as a sheep is slaughtered with all conditions observed. The second method is that they are hunted by using a gun. In the latter case, the hunter must be a Muslim; he must invoke Allah’s name while pulling the trigger; he must shoot with the purpose of hunting, and get to the place where the animal fell after it has died or when there was not enough time to slaughter it.

204. Leather products made in non-Muslim countries from hides of snakes and crocodiles and displayed in non-Muslims markets are considered pure (tahir); and it is permissible to buy, sell, and use them in things that require purity.

205. Leather products made in Muslim countries and displayed in non-Muslim markets are considered pure (tahir) and it is permissible to use them in salat.

206. Leather products made in non-Muslim countries whose nature and ritual purity cannot be determined, uncertain whether they are from natural or are permissible to use in salat.

207. Shoes made from leather of an animal not slaughtered according to Islamic laws do not make the feet najis except through wetness that transfers the impurity. So, if the foot sweats and the socks become soaked with the sweat, yet the latter does not reach the impure leather, it will not make the feet or the socks impure.

208. It is permissible to say salat with a leather cap or a leather belt manufactured in non-Muslim countries and bought in non-Muslim markets if there is a probability that these leather products were made from hide of animals that are essentially halal and were slaughtered according to Islamic laws. This has been mentioned in the third rule of this section. (See the question-answer section below.)

209. Men are not allowed to wear gold regardless of whether it is a [normal] ring, a wedding ring, a wristwatch, or other things in salat as well as outside it. It is permissible for them to wear gold-plated items, provided that gold is only considered as a coating and nothing more.

210. It is permissible for men to wear what is known as white gold.

211. Women are allowed to wear gold at all times, even in salat.

212. Men are not allowed to wear pure and natural silk, neither in salat nor outside salat, except in special circumstances that have been explained in the books of Islamic jurisprudence.

213. Women are allowed to wear silk at all times even in salat.

214. Men are allowed to wear ‘doubtful’ silk fabrics and clothes whose origin doubtful, i.e. whether they are made from natural silk or synthetic one. In this case, even salat in them is permissible. (See the question-answer section below.)

Similarly, it is permissible for them to wear natural silk that has been blended with other material like cotton, wool, nylon, etc. to the extent that the blended fabric is no longer considered pure silk. This law also applies, if there is uncertainty about the extent of blending [of pure silk and other material]. In such cases, it is also permissible to say salat in it.

215. Based on obligatory precaution, men are not allowed to dress up in women’s clothes.

216. Based on obligatory precaution, Muslims are not allowed to dress up in clothes that are specifically known as the dress of non-Muslims.

Questions and Answers

217. Question: We Muslims in Europe buy shoes, belts and other clothing items made of leather which may come from animals killed in non-Islamic way. At times such items are imported from Muslim countries or obtained from Muslim abattoirs here (since there are a few Muslim abattoirs in the U.K. for example).

Can we consider such leather to be pure (tahir) in the probability that it might have been imported from Muslim countries or obtained from abattoirs adopting Islamic way of slaughtering, even if such a probability is very weak?

Answer: If the probability is so weak that the opposite is more likely (for example, 2%), it should not even be considered. Otherwise [if the probability is high], there is no problem in considering it to be pure (tahir). Allah knows the best.

218. Question: Jurists have decreed that it is forbidden [for men] to wear pure and natural silk. Is it permissible for a man to wear silk that is mixed with other material if that clothing item is a necktie [or the normal tie]? And is it forbidden for man to wear the necktie, if it is made of natural and pure silk?

Answer: It is not forbidden to wear a tie, even if it is from pure silk because it is not [big enough material] to cover the private parts that must be covered [in prayer]. As for the item that is mixed with other material to the extent that it cannot be described as “pure silk,” it is permissible to wear, even if it [is big enough so that it] can cover the private parts that must be covered [in prayer].

219. Question: Even though some manufacturers write on their products that they have been made of natural silk, we doubt such a claim because of the goods very low price. Is it permissible for us to wear such an item and say salat in it?

Answer: With doubt [whether the silk is pure], it is permissible to wear and say salat in it.

220. Question: Is it permissible to wear clothes that have pictures of intoxicating drinks as a promotion for drinking them? Is it permissible to sell such items?

Answer: It is forbidden to wear and sell them.

221. Question: Is it permissible for a man to wear a watch that contains parts made from gold or a watch whose strap is made of gold? Is it permissible to say salat with it?

Answer: It is permissible to wear the first item and pray in it but not the second.

Dealing with laws in non-Muslim countries

Introduction

Various governments lay down laws to govern the conduct of the lives of their citizens, at times they would order people to do something and at times prohibit them from doing some other things; they would limit and restrict certain activities, etc.

Among those laws are the laws concerning public utilities related to the daily lives of the people in a given geographical area; and violating or disobeying these laws could led to disarray and chaos.

General Rules

222. It is not permissible for anyone to leave something on the public road that could cause harm to the pedestrians and others anywhere in Muslim and non-Muslim countries.

223. It is not permissible for a Muslim to post bills or write or engage in other similar activities on the outer walls or billboards that are owned by others except after obtaining the permission of the owner.

224. It is forbidden for a Muslim to betray the trust of someone who has entrusted him with an item or a deed, even if that person happens to be a non-Muslim.

225. It is similarly obligatory upon a Muslim to safeguard the deposit that has been given to him and give it back in full. Therefore, one who works as a cashier or accountant is not allowed to betray the employer and steal something that is under his control1 (See the question-answer section below.)

226. It is neither permissible to steal from the private as well as the public property of non-Muslims, nor vandalize it, even if that stealing or vandalizing does not tarnish the image of Islam and Muslims. Such an act is counted as perfidy and violation of the guarantee given to non-Muslims indirectly when one asked permission to enter or reside in that country. And it is forbidden to breach the trust and violate the guarantee in regard to every person irrespective of his religion, citizenship, and beliefs. (See the question-answer section below.)

227. It is not permissible to steal the property of non-Muslims when they enter Muslim countries.

228. It is not permissible for a Muslim to receive wages and subsidy through illegal means, and other similar methods, for example, by giving false information to the authorities.

229. It is permissible for a Muslim to purchase insurance policy from various insurance companies for insuring his life and property from fire, flood, theft, and other perils. The insurance agreement is considered binding and cannot be cancelled except with the consent of both parties.

230. It is not permissible for a Muslim to give false information to the insurance companies with the purpose of obtaining something that he is not entitled to just as he is not allowed to intentionally fake an accident like fire, for example, in order to gain something. Nor would the insurance benefits be lawful for him. (See the question-answer section below.)

231. At times the higher interests of the Muslims in non-Muslim countries demand that Muslims seek membership of political parties, enter parliaments, and representative assemblies. In such cases, it is permissible for Muslims to engage in such activities as much as is demanded by the interest [of the Muslim community] that must be identified by consulting the trustworthy experts.

232. Under no circumstance is it permissible to cheat in school exams irrespective of the fact that cheating is done by mutual help among the students or by the passing of notes or by duping the inspector and other illegal methods that are against the [education] system. (See the question-answer section below).

Questions and Answers

233. Question: If a Muslim tries to get from the bank’s cash dispensing machine some of his own money and more money than what he had asked for is dispensed, is he allowed to take the extra money without the bank knowing about it?

Answer: It is not allowed.

234. Question: A Muslim buys a commodity from a foreign company in a non-Muslim country; the seller by mistake gives more than what was ordered. Is the Muslim customer allowed to take the extra? Is he obliged to inform the seller about the mistake?

Answer: It is not lawful for him to take the excess amount; if he did so, it is obligatory for him to return it.

235. Question: A Muslim employee of a non-Muslim company is in a position to misappropriate company’s products. Is he allowed to do this?

Answer: It is not permissible.

236. Question: Is it permissible to tamper with electric or water or gas meters, in non-Muslim countries?

Answer: This also is not permissible.

237. Question: A Muslim in the West claims that he used to drive in his country for many years and supports his claim with a document from a given source so that he gets a preferable rate for his insurance premium. Is he allowed to change the fact in his statement, even if it is by tawriya (equivocation)? Is it permissible to help him for this purpose?

Answer: Lying for the above mentioned purpose is not permissible, nor is it allowed to claim money in this way; and duplicity in this is helping in committing a sin.

238. Question: Is it permissible to cheat insurance companies in non-Muslim countries when one is confident that it would not tarnish the image of Islam and Muslims?

Answer: It is not permissible.

239. Question: A Muslim deliberately torches his insured house so that he may receive compensation from the non-Muslim insurance company. Is he allowed to do this? And is it permissible for him to receive the compensation?

Answer: It is not permissible for him to destroy and waste the property, nor is it allowed for him to give false information to the insurance company for the purpose mentioned above. The money received [in this process] is not lawful.

240. Question: Is it permissible to cheat [in the exams] at public schools in Europe? Is it permissible to cheat [in the exams] at the private Islamic and non-Islamic schools?

Answer: Cheating is not allowed in any of these [schools].

241. Question: In some means of transportation, there are signs that say, “No Smoking”. Is it permissible to ignore those signs and smoke?

Answer: If that sign is like an additional condition for riding in that vehicle, or an official by-law of the government, and the passenger has given commitment to abide by the official laws, it is necessary for him to act according to that condition and his undertaking.

242. Question: Is it necessary for the person who has got a visa to enter a non-Muslim country to abide by the laws of that country in all fields, like traffic laws, laws regarding work and employment, etc.?

Answer: If he has given an undertaking-even if indirectly [as is implied in the immigration documents]- to abide by the laws of that country, it is necessary for him to fulfill his commitment in issues that are not contrary to the sacred laws [of Islam].

243. As for example, it is necessary to obey traffic regulations regardless [of the fact whether you have given a commitment or not], if not obeying those rules could eventually lead to harming people’s lives and properties which are sacrosanct [in Islamic laws].

244. Question: Some governments offer social security benefits to their citizens as long as one does not find a job. Is it permissible for them to continue receiving these benefits, even after they have found work and have not informed the department concerned about it?

Answer: It is not permissible for them to accept the benefits except after informing the competent authorities in those countries about it.

245. Question: Is it permissible for a Muslim to steal from non-Muslims in non-Muslim countries? And is it permissible for him to cheat them in methods that are common among themselves in order to acquire their property?

Answer: It is not permissible to steal their private or public property, or vandalize it if that leads to tarnishing the image of Islam or Muslims in general.

Similarly, it is not allowed to steal, even if it does not lead to that [i.e., tarnishing the image of Islam or Muslims] but is considered as perfidy and violation of the guarantee given to non-Muslims indirectly when one asked permission to enter or reside in their country. And it is forbidden to breach the trust and violate the guarantee in regard to every person.

246. Question: Is it permissible for a Muslim to give false information to government agencies in Europe in order to gain monetary and non-monetary privileges and benefits through their lawful means?

Answer: It is not permissible because it is lying; and what has been mentioned is not a justified reason [for lying].

Note

1. Dalilu 'l-Muslim fi Biladi 'l-Ghurba, p. 89-90.

CHAPTER ONE: THE IDEOLIGICAL CONSTQUCTION

The first Topic: liberating Man’s mind:

The view of the Islamic Ideology relies the fact that Man is an honored creature: (And surely we have honored the Sons of Adam and We carry them in the land and the sea and We have given them of the good things and We have made them to excel by an appropriate excellence over most of those whom We have created) [17-7-].

He is the “Chaliph (i. E representative) of Allah on earth, he has the abilities which enable him to ascend to high degrees in sublimity and elevation: “And when your Lord said to the angels I am going to create in the earth a Kaliph, they said!What! Wilt Thou place in it such as shall make mischief in it and shed blood and we celebrate Thy praise and extol Thy Holiness? He said; surely I know what you don’t know.” [2:30]

Likewise, He can stoop and demean himselftill he reaches the rank of animal: “He clung to the earth and followed his law desires so his parable is as the parable of the dog, if you attack him he lolls out his tongue and if you leave him alone he lolls out his tongue…” [7:176].

“Then he falls down more and more till he reaches the rank of a solid body!“ Then your hearts hardened after that so that they were like rocks rather worse in hardness” [2;74 ].

So the Islamic ideology faces in consideration takes the strong and weak sides together in the human being as Man has been described in the Holy Book as has been created weak, dismayed and rash, he is surely in ordinate, and that he oppresses and is ignorant-[1]

On thisbasis the Islamic legislation does not attempt to overburden him by heavy incumbents which exceed his psychological and bodily abilities, Allah (be exalted) has said:

“Allah Does not impose on any soul a duty but to the extent of its ability”[2]

The prophet (s.w.a.): “Nine things from my nation are not requited: the mistake, forgetting, the thing to which they are obliged, what they do not know, what they do not endure, what they do under necessity jealously and evil omen, and thinking with a sense of misgiving about creation unless it is uttered”[ 3]

He also said “The pen had been lifted (i-e it doesn’t write) from three persons “the mad person who has lost his mind till he restores it, the sleeping person till he wakes up, and the young boy till he reaches sexual maturity”[4]

The Islamic belief, then, considers the sides of weakness in man as a natural state caused by his human construction and it does not consider it as very complicated to the degree that Man loses with it his ability to build and move, and to choose freely.

More than that the Islamic belief has attempted - while its motivating to construct and develop human being-to agitate in him a deep feeling of the positive side in his presence.

Sin is accidental:

From another side, the Islamic ideology considers sin as an accidental matter to human being and not on original subjective matter.So when Man falls into the holes of sin he is not changed into a devil whose develish nature prevents from returning to the vastnesses of humanity, rather Man remains a sinful person who can strive to repent, correct his fault and can rise from his misstep.

This is the secret of the greatness of the Islamic view point to man as it doesn’t put him under the mercy of the feeling of an imposed original sin as Christianity does, rather it tries to save him from the mud of sin and make him know his ability to progress, remind him always of Allah’s pardon and His vast mercy and not to feel disappointed of it.

There is no “confessional chair” in Islam as it is there inChristianity, rather the leaders of religion and theologians attempt to veil the defects and sins of people as much as possible because Allah loves concealing sins.

It is related from Assbagh Ebin Nabaatah that he said: A person came to Ameeral Mu’amineen and said: O Ameeral Mu’amineen, I have committed adultery so purify me (i-e punish me), Ameeral Mu’amineen turned his face away from him then he said to him: “Sit down, then Ali “A.S.” turned to his people and said: Poes the one of you fail to conceal his sin when he commits it as Allah Has concealed his sin?! …”[5]

Man is an honored creature:

From another side the Islamic ideology attempts to make Man feel-always- that he is an honored being who has his important position in this universe through the duty of “Caliphate which he should adopt and he has nothing to do but to carry out the duty of caliphate” (Allah’s representativeness on earth in the best way, to thank his Creator for his honor, enabling and guidance to the right religion.

A person asked Ameeral Mu’amineen (A.S.) about his love to meet Allah (be glorified), he said how do you love the meeting of Allah? He (Ali) said “When I found that He has chosen foe me the religion of His angles, apostles and prophets I knew that He has honored me with this does not forget me so I loved his meeting,”[ 6]

The symptoms of liberating:

The Islamic ideology played an active role in liberating Man on different axes:

Firstly: It has freed man from political dictatorship

No one in Islam can dictate to another person, nor is there any exploitation of a class or a nation over an other one (religion has been along the Islamic history one of the most prominent factor of the appearance of liberation movements whatever the view point of the researcher towards religion he can not exclude the religious factor and its influence in building the revolutionary awareness during this era of Islamic history.

Abbizer’s and Alhussain’s (A.S.) revolutions had been nothing but a starting point of a concious tendency to correct the deviation in the history of Islam. In spite of all deviation from which Moslems had suffered along their long history they hadn’t lost in any era of this history a strong revolutionary tendency which strives to restore Islam to the runs of life to eliminate oppression, exploitation and to restore the rights of the Moslem and his dignity”. [7]

The Islamic ideology has released Man from “defying people” such as worshipping monarchs and dynasties. This habitwas prevented by some ancient nations like ancient Egyptians. Islam has abolished the theories of discrimination against any oneon the basis of race or language or color or wealth or power. The measure of superiority is restricted within moralmatters which are piety and virtue, Allah “be exalted” Has said: (O you men! Surely we have created you of a male and a female and made you tribes and nations that you may know each other, surely the most honorable of you with Allah is the one among you most pious! Surely Allah is knowing aware)[ 8]

Islam has preceded the French revolution in announcing the doctrine of liberty with ten centuries.

Ameeral Mu’amineen Ali (A.S.) says in one of his sermons (O people, Adam has not born a slave or a girlmaid all people are free…)[9]

But Islam has not made this granted freedom for Man unlimited so that man is free to do whatever he wishes. Rather it set controllers and curbs for freedom least it results in anarchy.

Hence, the difference between the Islamic ideology, which connects human freedom with slavery to Allah and the conscious and voluntary submission to His authority and between thelegislation which throw Man in amazement that doesn’t accord with his ability and his nature.

From this, there must be a balance between freedom and servitude, there is no a balance in this concern which releases Man’s energies and preserves his nature at the same time but what we find in Islam; a servitude to Allah and liberty from other servitudes, these slave’s freedom does not become complete except through his servitude to Allah, his servitude to Allah does not become complete except through his freedom from worshipping other than Him, so there is a clear balance and consistency between the social side and the tiducial side in the character of Moslem through the way of freedom as Islam views it.[10]

In the light of what has preceded, the ideology settles a basic truth which is the essence of the true freedom is the servitude to Allah because it means the freedom from all deviated authorities while in the servitude to Allah there is not any disgrace for human’s dignity rather it, on the contrary, consolidates his character and protects his dignity.

The prophet “s.w.a.” has been proud of his being a slave of Allah, he liked to be called the slave of Allah and refused the exaltation, which may lead to the false deity, as it had happened to “Ahlil Kitaab” (Christians and Jews) in spite of Allah’s warning them not to raise the personalities of their prophets, Allah said: “O followers of the Book! Don’t exceed the limits in your religion and don’t speak (lies) against Allah but speak the truth the Messiah Isa son of Maryam is only an apostle of Allah and His word, which he communicated to Maryam and a spirit from Him…”[11]

The School of “Ahlil Bait” (A.S.) refuses strongly the idea of apotheosizing people through concentrating on the feature of servitude for sometimes…

Ameeralmu’amineen Ali (A.S.) said “I am the slave of Allah and the brother of His prophet”[12]Alimaam Alreza (A.S.) said: “I am proud of being Allah’s slave”[13] . The idea of apothessizing people has been prevailing among other nations then it sneaked to the followers of heavenly religions and mixed with the beliefs of some of them.

Christianity for example claims AlMasseiah’sdeity, Judaism claims that Auzair is the son of Allah!

Therefore Imam Ali’s wisdom and foresight becomes clear in his concentration on the feature of “servitude” and his challenge to withstand all the claims of exaggeration which attributed him to deity. It is narrated in “Hadeeth” that “some people came to Ameeral mu’amineen (A.S.) and said: Salutations be to you, our God! He called them to repent but they didn’t, he dug for them a hole, he kindled fire in it then he dug another hole beside it and connected them when they didn’t repent he threw them down in the hole and kindled fire in the other hole till they died.[14]

In this concern hesaid: “In me two kinds of men perished an exaggerating lover and an extravagant hater”[15]

Secondly:

Secondly: The Islamic ideology has released Moslem from his lusts after it has connected his heart with Allah and the next abode and itdidn’t connect him with his wishes and caprices. The Islamic ideology has supplied the Moslem’s mind and will with the protective immunity from deviation or preferring the transient world to the remaining everlasting life. The spirit - according to Ahlilbait’s instructions- is the place of danger, so it took most of their attentions.

Thus, we find that the speech about the “spirit”, the necessity of controlling it, occupies a vast area of Ameeral Mu’amineen’s sayings, maxims and preachments, he didn’t miss any chance without speaking about the “soul” because it is the pivot of the mill in building the human being.

The Holy Qur’an has told us: “Allah has never changed a favor which He has conferred upon a people until they changed their own conditions”[16] , so what is noteworthy is that Imam Ali (A.S.)-during the days of his just government- was ordering his governors and leaders to take control over their wishes, although he has chosen them precisely from virtue and that most of them had a recommended merits, from alter he (A.S.) wrote to Alashtar when he appointed him as a governor of Egypt: “this is what Abdullah Ameeralmu’amineen ordered Maalik bin AlHaarith Alashtar…he ordered him to fear Allah and to prefer His obedience… he ordered him to break his devotion to lusts…as the spirit longs for evils, except what Allah’s mercy helps…so take control over your wishes, keep your wishes back of what is not permitted to you as taking control of the spirit is the equity of what she loves and hates and feel sympathy to your subject. [17]

From a commandment to Shureih Ibna Haani, one of his millitary leaders when he appointed him on the vanguard of his army to Alsham: “…know that if you don’t hold yourself back from so much of what you like your wishes will guide you to so much damage. So would you prevent yourself and deter it..”[18] .

From a letter he wrote to Muaweia, he uncovered to him the secret of his mutiny against the legal leadership i-e his psychological deviations, he said to him- your spirit (wishes) has driven you in evils, pushed into sin, has led you to perils and has guided you through rough passageways”[19]

Psychological deviation has serious consequences especially from those who take power without legality and qualification.

“Ahlilbait” with their known infallibility were asking Allah to help them take conrol over their wishes in order to teach and refine others” some of what is cited in a supplication of Imam Zeinala’abideen (A.S.) “…And weaken our strength to do what enrages you to us, do not let our souls alone with its choice as it chooses false option except what You help, longs for evil except what you lead with Your mercy”. [20]

from all that we deduce that Man cannot be built except by taking control over the soul “wishes” about which we will speak later.

Thirdly:

Thirdly: the Islamic ideology has released Man from worshipping nature and sanctifying its phenomenon, and fear of it, Allah says: “of His signs night and day, sun and moon don’t kneel to the sun and to the moon…”[21]

Man has passed through the stage of confusion, inquiry and fear of the phenomenon of nature about him, he does not know any thing of its secrets and changes of its conditions so he began to sanctify it and sacrifised to it generously thinking that- he can feel safe of its bursting volcanos, destructive earthquakes, sweeping floods and its burning thunder bolts. So the ideology worked towards purifying minds of their veils, opened the vast way to make use of nature and to make peace with it when it removed the thick veils between Man and nature, it has became clear to him that nature and what it includes of creatures and happiness are all emanated from Allah (be exalted), they are exploited creatures to serve him, he (Man) has nothing to do but to make use of them, think of them and their origin in order to reach through them to the Creator: “will they not then consider the camels, how they are created? And the heaven how it is reared aloft, and the mountains how they are firmly fixed and the earth how it is made a vast expanse?[22]

We must point out here that the procedure of the ideology in building human being is a “comprehensive procedure” it arranges Man’s relationship with himself, his creator, and nature around him. Every establishment or development in the relationship between man and his Creatorwill be reflected positively on the relationship between Man and nature, which is drudged by the hands of Allah.

So it grants the faithful man with blessings and benevolences.Hence the prophet “Hood” asked his people - who had deviated from the procedure of Heaven so it didn’t rain for three years till they were about to perish- to ask Allah’s forgiveness for their past sins and to repent to Him by correcting their course and arranging their relation with Allah (be exalted) then their relation with nature will be organized and it will grant them with rain and benevolences he said to them: “And, O my people’ ask forgiveness of your Lord, then turn to Him, He will send on you clouds pouring down abundance of rain and add strength to your strength, and don’t turn back guilty”[23]

So, real worship should be to Allah alone, fear should be of guilts, whichcause Allah’s rage and revenge, so He uses nature as a means to punishment, as Allah Has drowned pheroons into the sea, send the destructive wind which damaged the people of Aaad.Hence we find that most of the punishments which afflicted infidels had been fulfilled by the powers of nature which reveals to us the correlative relationship between Man an nature, in this concern Imam Al-Baaqir says: “we have found in the Book of the prophet (S.W.A)…when people abstain from praying “Zakaat” earth abstains its blessings such as plants, fruits and metals”[24] His son Imam Alsaadiq (A.S.) says “when adultry spreads out earthquicks appear, when “Zakaat” is not paid cattle perish, when judges decide unjustly rain doesn’t come down from heaven…”[25]

In brief, human fear must coneentrate on sins and misbehavior, which cause the destruction of societies and prevent heavenly blessings. As to the fear of nature, the belief that some of its phenomenons are evils whichdon’t harmonize with the worldly prevalent order firstly and with its wisdom and justice secondly it is originated from their limitedly narrow viewpoint to these issues.

Had they looked out to these incidents in the framework of the universal common order they would have given in to the idea that they are all good things. At the firstlook these incidents appear to be evil and disastrous, but he who contemplates deeply finds that they are motives for good and reform and they are not outside wisdom, justice and order.Dealing in detail with the subject of the philosophy of evils and aflictions in this world is related to the (Scholastic theology) but what is connected with our research we reemphasize that the Islamic ideology has restored the molding of man’s mind towards the nature around him in a way which makes him much freer, more interacting and feeling in peace with it.

Fourthly:

Fourthly: releasing Man from legendries and myths in belief and behavior in order to eradicate the fantastic deterrents, which prevent the right use of the energy the mind. Man in the pre-Islamic era e.g. had been regarding a good or a bad omen of the movements of bird, so he went optimistically to do some thing when bird takes the rightdirection and retreats and gives up the work when the bird takes the left direction.The class of parsons and diviners occupy the position of forefront in the social ladder and were cheating people by claiming that they know the unseen. Telling bad omen were chaining people with the ropes of fanaticism and prevent them from work and traveling, also the use of “azlaam” i-e if one wants to do something he takes three arrows writing on one of them (do) on the second (do not do) and leave the third free he stretches his hand to take one of them, if the first comes out he advances to his work, when he hits the second he does not do this work if the third comes out he repeats once again! Magic also has been prevalent among people foreshadowing a serious evil, the Islamic ideology made war against thesephenomenons, it has been a cause for opening the minds and elevation of spirits and to bring people out of the darknesses of illusion and legendry to the light of science and truth.

The prophet (S.W.A.) said:“ he is not of us who sees an evil omen or is told about evil omen, and he who foretold or was foretold, or made magic or was made to him[26] . He (A.S.) also said that He who gives up his work because of bad omen is a polytheist.[27]

Al Imam Alsaadiq (A.S.) said:“ bad omen is as you consider, if you regard it unimportant it becomes as such, if you regard it serious it becomes as such, if you regard it nothing it becomes as such too”[28]

From another side the Islamic ideology released the Moslem’s mind from the deductions of soothsayers as it considered a soothsayer like a foreteller, both of them try to restrict Man’s movement in life and to cheat his mind.

It is related from Abdilmalik bin A’ayon that he said: I said to Abiabdula (A.S.): I have been afflicted with this science-he means divinations- so when I look in the horoscope and I see the horoscope of evil I sit down and don’t go and if I see the horoscope of good luck I go to fulfill what I need he said to me: do you gain your need? I said: yes he said to me burn your books”[ 29]

We must state here that the Divine school of Ahlilbait (A.S.) does not criticize the stars as a natural science Man can discover by it the features of the sky which shadows him in order to discover through that the greatness of the creator, but it finds fault with these who claim that they know through them (stars) the unseen future.

One of the witnesses which reflects Ahlilbait’s striving to release Moslem human being from the habit of soothtelling which remained to a late centuries, what Ameeralmu’amineen said to some of his companions when he decided to setup to confront “Khawaarij” as it is said to him! If you setup in this time we fear that you will miss your aim through the science of stars. He (A.S.) said: “Do you claim that you guide to the hour where every one set up would avoid evil?And you threaten of the hour where every one sets up would suffer damage? He who believes you, then, has accused Qur’an of telling lie and has dispensed with depending on Allah in getting the wanted and getting of evil…. Then he (A.S.) turned to people and said:

O people’ beware of knowing the science of sooth telling except what is used to know the directions in land and sea- till he said to them- go on depending on Allah (be exalted).[30]

The second topic: BuildingMan’s Thought:

Mind has an important significance in the Islamic religion. It is a source to attain the right belief,it is one of the evidences of deriving laws (i- e- “ijtihaad”) the honored prophet (S.W.A.) said : “every thing has a prop the prop of religion is mind”[31]

From another side mind composes the prop of the faithful human being, the prophet (S.W.A.)said “he who has a mind has a religion and he who has a religion he entered paradise”[32]

The texts of “hadeeths” which deal with drawing attention to the role of mind reached hundreds we can discover, through a general look at thesetexts, that the procedure of Islam in giving mind its actual role passes through two stages, it begins with releasing it then it shifts to direct its energies.

Liberating the mind:

This is the first step of the mentioned Islamicprocedure which we can discover through the texts that have been directed to give up the bonds which enchain mind and confine its real activity and so lead it to serious errors. Thiscan be found in two clear examples:

The first: is giving up blind imitation: its examples in the Holy Qur’an are very much, we can read them in many verses and scenes..

While Qur’an emphasizes that they have not the smallest proof of what they believe of worshipping idols and false creeds it concentrated that all of their plea is that they have found their fathers worshipping these idols so they adhered to that…“Nay! They say: we found our fathers on a course and surely we are guided by their footsteps”[33]

Then it emphasizesthat this is the habit of this kind of people who has shut all the vents on his mind… “And thus we did not send before you any warner to a town but those who led easy life in it said: surely we found our fathers on a course and surely we are followers of their footsteps.”[34]Thus Qur’an recounted their plea twice in two successive verses to show the disintegration it contains and the inherited rooted ignorance in which they are drowned to the limit that they do not listen to any right call nor obvious proof rather they have no more than repeating their plea “ Have you come to us to turn us away from what we found our fathers upon ” [35]

Even though a challenger came to them showing that what they follow is an error (Hesaid: what! Even if I bring to you a better guide than that on which you found your fathers?” [36]

Even with such evocation they do not search for a proof nor do they open a vent to discussion, rather they insisted on their first fogy nature, “Surely we are unbelievers in that with which you are sent” and “They said that on which we found our fathers is sufficient for us”[37] , Qur’an repeats its condemnation of those in other positions because Qur’an confronts in its epistemic project theories that have been consolidated and taken roots wit successive nations and it is not far that there would be extended to the future of nations too. This theory has exceeded the excellent of knowledge and beliefs to the spheres of behavior and interactions. “And when they commit an indecency they say: we found our fathers doing so”[38]and “They say: Nay, we found our fathers doing so”[39]

Then Qur’an states the punishment which waits those people who took this course pointing out that people must beware of such a course…” so we inflicted retribution on them, then consider how was the end of the rejectors”[40]

DIRECTING THE ENERGY OF THE MIND:

After Islamic ideology has released human mind from the chains which capture it, its ends it out onwards directing its energies through drawing attention and pondering over the universe and life in order to establish a complete building religiously and for this world…

We can state some groups of the Qur’anicverses which direct the mind towards several vast horizons, some of them are as follows:

Firstly: pondering on the evidences of Allah (be exalted) in horizons and souls:

“Most surely in the creation of heavens and earth and the alternation of the night and the day there are signs for men who understand. Those who remember Allah standing and sitting and lying on their sides and reflect on the creation of the heavens and the earth: Our Lord Thouhast not created this in vain! Glory is to Thee: save us then from the chastisement of the fire”[41]

“And in the earth there are signs for those who are sure and in your own souls too will you not then see?”[42]

“Say look what is there in heavens and earth..” [43]

“Let Man then think over of what he has been created”[44]

“Let Man then look at his food”[45]

“Will they not then consider the camels, how they are created and the heaven how it is reared aloft and the mountains how they are firmly fixed. And the earth how it is made vast expanse, therefore do remind for you are only a reminder”[46]

What is noticeable here is Qur’an’s great attention to mention the scenes of the universe through repeating their show in more than one “Surah” i-e (chapter) in different ways and its call for the human being to ponder on and contemplate them, to mediate on the run of its happenings, the most important of that Qur’an made this universe as starting point to reach to Allah (i- e to deduce His existence and to know Him) the creator and originator.

It is narrated from the prophet (S.W.A.) that he was reciting “most surely in the creation of heavens and the earth and he alternation of the night and the day there are signs for men who understand, those who remember Allah standing and sitting and lying on their sides and reflect on the creation of the heavens and the earth: Our Lord! Thou hast not created this in vain Glory be to Thee, save us then from the chastisement of the fire”[47] , he says “woe to him who reads it without contemplating it” and in another narration “woe to him who chewed it between his jaws without contemplating it”.

And it is related to Ameeral muamineen Ali (A.S.) that he said: “when the prophet (S.W.A.) wakes up at night he cleans his teeth then he looks at the sky then he says “most surely in the creation of heaven and the earth and the alternation of the night and the day there are signs for men who understand, those who remember Allah standing and sitting and lying on their sides and reflect on the creation of the heavens and the earth our Lord: Thou hast not created this in vain Glory be to Thee save us then from the chastisement of the fire”[48]

The purified Imams (A.S.) used the way of setting the proofs of the existence of Allah through intellectual contemplation of the universe and what precise order and wonderful harmony it contains whichis the proof called by scholars “the proof of order”.

Ameeral mu’amineen Ali (A.S.) said: Had they thought of the greatness of His power and the plentiness of benevolence they would have returned to the path and feared the chastisement of burning but minds are ill, hearts are disordered. Do they not see the small-created things He has created, how He had consolidated its creation, mastered its composition, opened to it hearing and sight and made to it bones and skins!Look at the aunt in its small body, delicate form which is difficult to be seen by the eye and to be recognized by realizing mind, how it has crept on its land and stored its sustenance…if you think of the runs of her food, its upper and lower part, what its balley includes of epigastriums” its head of eye and ear you will be full of amazement at its creation and feel tired of its description…

So look at the sun and the moon… the burst out of these seas and the plentiness of these mountains, the length of these deserts and the diversity of these languages and tongues.

So woe towhom he denies the predeterminer and rejects the designer, they alleged that they are like plants without a planter and there is no maker for their different images while they didn’t give any proof of what they claimed and no inspection in what they adopt…

“And can there be a building without a builder or a crime without a criminal!”[49]

From another side the Holy Qur’an draws forth in the minds the motives of sincere and fruitful thinking through what it displays of knowledge, one time it uses the interrogatory question, such as His saying (Be Glorified) “What! Did you then think that we had created you in vain”[ 50] , and by disavowal of shallow conceptions another time such as His saying (be Glorified) “And we didn’t create the heavens and the earth and what is between them in vain* we didn’t create them both but with the truth but most of them do not know”[51]

Itis known that according to the school of “Ahlilbait” (A.S.) thinking of the kingdom of the heavens and earth is a kind of worship, rather the best degree of worship. Imam Alsaadiq says: “the best worship is the continuous thinking of Allah and His omnipotence”[ 52]

The followers of this high school and its disciples were making much of this intellectualworship which plays a very important part in constructing the human being and enables him to reach very high Gnostic degrees. Forexample most of Abbizar’s (may Allah be mercy with him) worship was thinking and taking lessons, his mother was asked about Abbizar’s worship she said: “During his day time he was thinking away from people”[53]

It must be known that the general view point about being to which the two “rare things” (Althaqalain) guide - The Qur’an and “Ahlilbait”- is the origin from which all intellectual behavioral view points stem and it is the foundation of the diversion of civilizations and cultures.

Secondly: meditating on the laws of history:

the Islamic ideology has called us to ponder on the incidents of history with a shrewd sight, an inspecting intellect in order to discover the reasons which had led societies to destruction, the flourishment or down fall of civilizations, Allah Has said: “indeed there have been examples before you, therefore travel in the earth and see what was the end of the rejecters”[54]

Allah (be glorified) also said: “Do they don’t consider how many a generation we have destroyed before them, whom we have established in the earth as we haven’t established you and we sent the clouds pouring rain o them in abundance and we made the rivers to flow beneath them, then we destroyed them on account of their faults and we originated after them another generations”[55]

Allah (be glorified) also said: “And certainly we did destroy generations before you when they were unjust, and their apostles had shown them clear argument and they wouldn’t believe; thus do we recompense the guilty people.”[56]

It is a call which insists on people to move the wheel of their minds, to look in the history of their ancestors least they become like strayed herd that moves without a shepherd towards the unknown, it is a call with a drawn procedure in order to benefit from the practices of previous civilizations and to study the reasons of their down fall, especially that history repeat its courses, Allah (be glorified) Has said: “Such has been the course of Allah with respect to those who have gone before and you shall not find any change in the course of Allah”[57] we have to state here that, “The role of religion and its responsibility in Man’s life is to create the environment of appropriateness and harmony between Man’s thinking and behavior with the courses of Allah (i- e the laws Allah Has set in this universe to move with their course) and to direct the run of Man’s life to the current of these divine course which Allah Has set as an order for his creatures and creating in this universe.” [58]

So religion directsMan’s thinking towards the deep aimful look.Certainly there is a big difference between the superficial unsophisticated look to life and history and the deep examining look which is not satisfied with noticing the thing or the incident but it penetrates into its depths and observes its necessities and evidences in order to deduce the historical law which is applied to it, for example a tourist may pass through the pyramids of Egypt so he feels astonished at the marvelousness of its construction, and its highness and enjoys the beauty of its outer appearance and every thing ends.

As to the conscious thinker who is armed with belief, when he passes through the pyramids so many questions rise into his mind: about Man’s abilities, the injustice which was prevailing during those days through the phyrons’ exploitation of a great number of people to work in building these pyramids and what they had suffered of tiredness, weariness and chastisements. He also deduced the phyroon’s wrong concept of death and resurrection. Rather the believer, after having those pieces of knowledge deduces the beneficent lesson as he looks to their wreckages so he wonders where are their inhabitants and what was their fate?!

Therefore Ahlilbait (A.S.) draw the attention to the importance of the aware note and the deep look which is not restricted to the external matters it penetrates through the depths and sizes the dimensions they include as well as and implicational or correlative significances.

Itis narrated from Alhassan Alsaiqal that he said: I said to Abi abdulah (A.S.): thinking for an hour is better than worshipping for a night? He said: Yes, the prophet (S.W.A.) said: thinking for an hour is better than worshipping for a night.” [59]

When Ameeralmu’amineen passed by the ruins of Almadaaen he gave his companions a lesson about the example of history in which, he (A.S.) said: those people had been heirs then they became testators, those people violated the immunities of Allah so they had been afflicted with His revenge, so do not violate Allah’s immunities so that you suffer His vengances”[60]

And He (A.S.) said: So take lesson from what the previous arrogant nations afflicted with of Allah’s agony, assaults, combats and examples..” [61]

Imam Ali (A.S.) went farther than that when he pointed out that the historic law is applied to all people, in every time and place and that it is not restricted to destroying infidels and the arrogant, rather it is applied to believers too, if they do not adhere-practically- to the Devin procedure in life and when they deviate from the right path when they disagree and dispute and controvers. In thisconcern he says:

“And reflect on the circumstances of the believers before you how were they in the state of examination and misfortune…so look in their circumstances when their wishes were unified and had the same aims; so look then their last circumstances when disagreement and dispute took place their wishes and hearts changed, they disputed and conflicted making war against one another, Allah has taken the cloth of His honor out of them and deprived them of His benevolence, there remains with you the stories of their narrations as lessons to their seekers”[62]

Some of his golden will to his son AlHassan (A.S.) in which he urges him on thinking of the circumstances of ancient nations which is called today “the philosophy of history” it is stated: “O my son’ although I haven’t lived as long as those before me had lived, I pondered on their actions, thought of their narrations, walked in their ruins till I have become one of them rather I have become - because of what I knew of them…as if I lived with their first till their last…” [63]

Thirdly: Thinking about the wisdom of the legislation:

The aim of that is to affirm Moslem’s certainty of his legislation, itsrightness and stating its applicability to every time and place in order that the clouds of suspicions, aroused by the enemy of Islam, fade away.If some of Islamic legislations are obligatory which call the Moslem to submit to them, and there is no benefit from pondering on them such as the worshipping matters; yet there are some legislations in Islam which have social dimensions, and the Qur’an has revealed to us the concealed wisdom of their legislations as there is social benefits related to the individual and the society as well such as His saying (be exalted): “And there is life for you in the law of retaliation, o men of understanding that you may guard yourselves.” [64]

And His saying (be exalted) ‘Allah doesn’t want to put on you any difficulty, but He wishes to purify you and that He may complete His favor on you”[65]

The “Sunnah” also has uncovered somay sides of the wisdom of the legislation.For example, Imam Ali Ibna Moussa Alrezza (A.S.) wrote to Mohammad Ibna Sinaan answering some of his questions: “Allah Has prohibited killing the human being because it leads to corruption and perhaps their extinction and chaos of order…Allah Has prohibited adultery because it leads to many kinds of corruption such as killing others and intermixing of peoples’ decendence, leaving children without bringing - up, the corruption of heritage …and other sides of corruption like these”[66]

Fourthly: directing the mind to consider, to be deliberate in one’s opinion and to be independent in thinking and determination:

The Prophet of Allah (S.W.A) said:

“Don’t be blind imitators who say: when people dogood we do good and when people oppress we do so but strive to do good when people do good and not to oppress when people do so”[67]

Allah Hassaid: “Do they not then reflect on the Qur’an? Nay there are locks on their hearts.”[68]

Here is a serious call to consider and think by first disapproving those shallow -minded, absent -minded, and stubborn people firstly, then secondly through severe scolding of those kinds of people.

Allah Has also said: “Say: Bring your proof if you are truthful”[69]

So there is no value of a claim without aproof, and if Al-Zamakhsharri had seen in that text the most destructive call for the course of imitators”.[70]It has what is more than that for the (word) maybe directed to those accustomed to imitations but this Qur’anic verses is applicable to the whole of human thinking with all of its parts and sides, as thinkers may fall in - and so often they had fallen in - serious errors because of their dependence on some general concepts which they thought to be axioms that do not need a proof while they had been no more than imaginations emanated from fantasies or falling short of mind. This happens so many times with the errors ofdisputants, rather it sometimes happens with those engaged with practical sciences when they consider some deductions to be scientific affirmed laws while they are deductions based on incomplete notices.

Hence we feel a wider range of the Qur’anic call to advance the complete proof for every concept and case weather they are in the mental or practical sciences.

It is doubtless that the field of thinking and contempt acting is as wide as the wideness of knowledge and attitudes, and here we state two important effects:

One of them is general such as the generality of the mentioned Qur’anic text: although it aimed generally at the imitative mind like the people whoare dominated with imitation in their faiths and attitudes.

The second effect, which was seen as a special kind of imitation, is the blind imitation of some people, who have gained an affirmed high positions in peoples’ hearts, whereas the role of mind and its function in thinking, viewing and criticism has vanished, as if those people had become in them-selves the measure for right, so it is not right to weight their speeches and actions or to be subjected to judgment and criticism. This kind ofimitation which had been and still the source of so many kinds of dangers in beliefs and attitudes…Ameeralmu’amineen uncovered the secret of the error in this imitation and showed the right way to learn knowledge, this happened when some people were astonitioned at seeing Talha, Zubair and A’aisha standing in one line against Ameeral mu’amineen, so he denied that people like those agree on some thing wrong, so he mentioned that to Ameeralmu’amineen (A.S.), and he (A.S.) replied beginning his answer with the source of false imagination then shifting to give him the right method in knowledge, he (A.S.) said: “You are deceived, Allah’s religion is not known by men, rather by the evidence of rightness: so do know the right then you know its followers”[71]

Fifthly: directing Man to attain science and knowledge:

It is indisputable that the Islamic religion urges on attaining science and knowledge.He who contemplates on the verses Qur’an finds that repeated clearly or by hint: “Say are those who know and those who do not know alike?

Only the men of understanding are mindful”[ 72] .

“Allah will exalt those of you who believe, and those who are given knowledge, in high degrees, and Allah is aware of what you do”[ 73]

“Say: O my Lord’ increase me in knowledge”[74]

“Those of His servants only who are possessed of knowledge”[75]

because of the importance of knowledge Allah Has taken the covenant of “Ahlilkitaab” to reveal it to people and not to monopolize it: “Allah Has made a covenant with those who were given the Book you should certainly made it known to people and don’t hide it”[76]

After the verses ofQur’an there come the “hadeeths” of the prophet (S.W.A.) and his purified progeny (A.S.) as they lead to this direction, and state that knowledge is the pillar of religion and the life of Islam is in it.

They prompt to gain it, uncover its merit, so the ink of scholar is superior to the blood of martyrs, and the superiority of a scholar to a worshiper is such as the superiority of the moon to other stars. In thisconcern the prophet (S.W.A.) says:

“Seeking knowledge is prior-with Allah- to prayer fasting “hajj” and striving in the path of Allah”[77]

it is enough to quote Ameeralmu’amineen’s (A.S.) saying:

“The value of every person is what good he does”[ 78] ; it gives evidence to Ahlilbait’s prompt to get science and knowledge.

Look closely at the excellent comparison which Imam Ali (A.S.) made for Kumail Ibn Zeyaad Alnekhaei about the superiority of knowledge to funds and money He (A.S.) says: “O Kumail’ knowledge is better than funds, knowledge guards you while you guard funds and money becomes less when you spend it while knowledge flourishes when you spend it and the favor done by wealth vanishes with its vanishing.

O Kumail bin Zeyaad’ attaining knowledge is a religion followed, withit one can achieve the course of Allah’s obedience in his life, and the good remembrance after his demise, knowledge is a governor while money is governed.

O Kumail, the treasurers of funds perished while they are alive, while Scholars are alive as long as there is time, their bodies are absent and their statues in the hearts are present.” [79]

Because of this rich epistemic sustenance the Moslem set off, being released from the shackles of ignorance and retardation, to the wide horizons of knowledge so he began to contemplate the universal phenomenon discover the secrets of nature through the empirical manner to which his ideology had directed; and this is the procedure on which modern science has been built.

Gebb says in his book “The modern directions in Islam”: “I think that it is agreed on that the detailed precise observation which Moslem researchers practiced had helped to achieve the scientific development in the material field, and that through these notices the empirical procedure had reached Europe in the middle ages”[80]

Man has the right to be astonished at the greatness of the Islamicideology which had brought in that civilizational revolution in the souls of the desert inhabitants till they have become the pioneers of the whole world in science and knowledge and other sides of civilization and culture.

Knowledge and faith:

It worthies stating that the ideology connects knowledge with faith, as knowledge without faith is like a plant without fruit. Knowledge calls to faith and faith prompts to knowledge.To separate one from the other leads to serious dangers. The martyr Murtaza Mutaharri says:

“Historical practices proved that separating knowledge from faith had resulted in damages which couldn’t be madeup, faith must be known in the light of knowledge faith draws for a way from legends in the light of knowledge. By separating knowledge from faith, faith changed into languidness and blind fanaticism, movingQuickly round itself without reaching anywhere. In theplace which is empty of science and knowledge the ignorant believers are turned into a tool at the hand of the big hypocrites and this was what we had seen of the examples of “Khawaarij” in the first period of Islam and the following ages in different forms.

Knowledge without faith is a torch at the hand of a thief at midnight to steal the best merchandise, so the person of knowledge without faith today doesn’t differ from the ignorant person without faith yesterday in the least difference concerning the nature of manners, practices and their essence”[81]

So knowledge needs faith as the body needs spirit because knowledge alone is unable -by its nature-to build the perfect human being, pure scientific education builds a half human not a perfect human, it can make a human being who may be powerful and able but he is not necessarily virtuous, it creates a human being with one dimension which the material dimension. As tofaith it molds one’s personality in its different dimensions.

Europeans’ deception by science has reached the limit of deification and worshipping although they did not perform its rituals in their churches and because religion depends on unseen foundations outside the extent ofmaterial they considered it to be an unscientific phenomenon.

On this basis the disease of separation between religion and knowledge appeared, this is a strange inclination to Islam “Nothing gives more evidence to this cohesion between religion and science than this urgent call by religion to get knowledge and to get more of it in all stages of the age and in all circumstances… and from this high evaluation of knowledge and Scholars by religion.

If there had been a conflict between religion and science in some eras of history, as it happened with the history of Christianity, that conflict had no connection with religion. Rather it had been a sort of deviation from religion, and religion is not responsible for the deviations people commit by its name”[82]

It is sorrowful that some voices rise here and there calling to separate religion from knowledge on the pretext that Europe had shun religion then it developed and we adhered to religion we failed. The minds of those people are either incapable of realizing the function of science which is a tool to uncover the objective truths and to give a neutral, precise and deep interpretation of the reality, or that those minds are ignorant of the Islamic procedure which doesn’t cease to inspire people to get knowledge. Most probably that they are mercenaried minds echoing the allegations of the grudged enemies of Islam and they overlook the serious spiritualresults which stemmed from separating science from religion:

“The clearest example of that is the age in which we live, the age in which the scientific and material development has reached its summit, and in which humanity had reached its lowest point in brutal fighting and enmity which severs the relations of humanity and makes it live in a lasting horror and fear of destruction, as it also has reached the lowest level in their depiction of the aims of life and the raise d’être of humanity restricting them to lust and enjoyments, reaching its lowest level -as a result of that thinking- of moral corruption and sexual disorder from which the animal abstains.”[83]

So the procedures of education bear a big obligation to the Islamic ideology for its insistence on the role of faith and knowledge in building Man’s personality. By separating knowledge fromfaith Man becomes like a magnetic needle swinging between the north and the south; therefore he needs a power which can stimulate a revolution in his conscience and give him a moral course that can actualize his humanity, this is a task which science can not perform without religion.

CHAPTER ONE: THE IDEOLIGICAL CONSTQUCTION

The first Topic: liberating Man’s mind:

The view of the Islamic Ideology relies the fact that Man is an honored creature: (And surely we have honored the Sons of Adam and We carry them in the land and the sea and We have given them of the good things and We have made them to excel by an appropriate excellence over most of those whom We have created) [17-7-].

He is the “Chaliph (i. E representative) of Allah on earth, he has the abilities which enable him to ascend to high degrees in sublimity and elevation: “And when your Lord said to the angels I am going to create in the earth a Kaliph, they said!What! Wilt Thou place in it such as shall make mischief in it and shed blood and we celebrate Thy praise and extol Thy Holiness? He said; surely I know what you don’t know.” [2:30]

Likewise, He can stoop and demean himselftill he reaches the rank of animal: “He clung to the earth and followed his law desires so his parable is as the parable of the dog, if you attack him he lolls out his tongue and if you leave him alone he lolls out his tongue…” [7:176].

“Then he falls down more and more till he reaches the rank of a solid body!“ Then your hearts hardened after that so that they were like rocks rather worse in hardness” [2;74 ].

So the Islamic ideology faces in consideration takes the strong and weak sides together in the human being as Man has been described in the Holy Book as has been created weak, dismayed and rash, he is surely in ordinate, and that he oppresses and is ignorant-[1]

On thisbasis the Islamic legislation does not attempt to overburden him by heavy incumbents which exceed his psychological and bodily abilities, Allah (be exalted) has said:

“Allah Does not impose on any soul a duty but to the extent of its ability”[2]

The prophet (s.w.a.): “Nine things from my nation are not requited: the mistake, forgetting, the thing to which they are obliged, what they do not know, what they do not endure, what they do under necessity jealously and evil omen, and thinking with a sense of misgiving about creation unless it is uttered”[ 3]

He also said “The pen had been lifted (i-e it doesn’t write) from three persons “the mad person who has lost his mind till he restores it, the sleeping person till he wakes up, and the young boy till he reaches sexual maturity”[4]

The Islamic belief, then, considers the sides of weakness in man as a natural state caused by his human construction and it does not consider it as very complicated to the degree that Man loses with it his ability to build and move, and to choose freely.

More than that the Islamic belief has attempted - while its motivating to construct and develop human being-to agitate in him a deep feeling of the positive side in his presence.

Sin is accidental:

From another side, the Islamic ideology considers sin as an accidental matter to human being and not on original subjective matter.So when Man falls into the holes of sin he is not changed into a devil whose develish nature prevents from returning to the vastnesses of humanity, rather Man remains a sinful person who can strive to repent, correct his fault and can rise from his misstep.

This is the secret of the greatness of the Islamic view point to man as it doesn’t put him under the mercy of the feeling of an imposed original sin as Christianity does, rather it tries to save him from the mud of sin and make him know his ability to progress, remind him always of Allah’s pardon and His vast mercy and not to feel disappointed of it.

There is no “confessional chair” in Islam as it is there inChristianity, rather the leaders of religion and theologians attempt to veil the defects and sins of people as much as possible because Allah loves concealing sins.

It is related from Assbagh Ebin Nabaatah that he said: A person came to Ameeral Mu’amineen and said: O Ameeral Mu’amineen, I have committed adultery so purify me (i-e punish me), Ameeral Mu’amineen turned his face away from him then he said to him: “Sit down, then Ali “A.S.” turned to his people and said: Poes the one of you fail to conceal his sin when he commits it as Allah Has concealed his sin?! …”[5]

Man is an honored creature:

From another side the Islamic ideology attempts to make Man feel-always- that he is an honored being who has his important position in this universe through the duty of “Caliphate which he should adopt and he has nothing to do but to carry out the duty of caliphate” (Allah’s representativeness on earth in the best way, to thank his Creator for his honor, enabling and guidance to the right religion.

A person asked Ameeral Mu’amineen (A.S.) about his love to meet Allah (be glorified), he said how do you love the meeting of Allah? He (Ali) said “When I found that He has chosen foe me the religion of His angles, apostles and prophets I knew that He has honored me with this does not forget me so I loved his meeting,”[ 6]

The symptoms of liberating:

The Islamic ideology played an active role in liberating Man on different axes:

Firstly: It has freed man from political dictatorship

No one in Islam can dictate to another person, nor is there any exploitation of a class or a nation over an other one (religion has been along the Islamic history one of the most prominent factor of the appearance of liberation movements whatever the view point of the researcher towards religion he can not exclude the religious factor and its influence in building the revolutionary awareness during this era of Islamic history.

Abbizer’s and Alhussain’s (A.S.) revolutions had been nothing but a starting point of a concious tendency to correct the deviation in the history of Islam. In spite of all deviation from which Moslems had suffered along their long history they hadn’t lost in any era of this history a strong revolutionary tendency which strives to restore Islam to the runs of life to eliminate oppression, exploitation and to restore the rights of the Moslem and his dignity”. [7]

The Islamic ideology has released Man from “defying people” such as worshipping monarchs and dynasties. This habitwas prevented by some ancient nations like ancient Egyptians. Islam has abolished the theories of discrimination against any oneon the basis of race or language or color or wealth or power. The measure of superiority is restricted within moralmatters which are piety and virtue, Allah “be exalted” Has said: (O you men! Surely we have created you of a male and a female and made you tribes and nations that you may know each other, surely the most honorable of you with Allah is the one among you most pious! Surely Allah is knowing aware)[ 8]

Islam has preceded the French revolution in announcing the doctrine of liberty with ten centuries.

Ameeral Mu’amineen Ali (A.S.) says in one of his sermons (O people, Adam has not born a slave or a girlmaid all people are free…)[9]

But Islam has not made this granted freedom for Man unlimited so that man is free to do whatever he wishes. Rather it set controllers and curbs for freedom least it results in anarchy.

Hence, the difference between the Islamic ideology, which connects human freedom with slavery to Allah and the conscious and voluntary submission to His authority and between thelegislation which throw Man in amazement that doesn’t accord with his ability and his nature.

From this, there must be a balance between freedom and servitude, there is no a balance in this concern which releases Man’s energies and preserves his nature at the same time but what we find in Islam; a servitude to Allah and liberty from other servitudes, these slave’s freedom does not become complete except through his servitude to Allah, his servitude to Allah does not become complete except through his freedom from worshipping other than Him, so there is a clear balance and consistency between the social side and the tiducial side in the character of Moslem through the way of freedom as Islam views it.[10]

In the light of what has preceded, the ideology settles a basic truth which is the essence of the true freedom is the servitude to Allah because it means the freedom from all deviated authorities while in the servitude to Allah there is not any disgrace for human’s dignity rather it, on the contrary, consolidates his character and protects his dignity.

The prophet “s.w.a.” has been proud of his being a slave of Allah, he liked to be called the slave of Allah and refused the exaltation, which may lead to the false deity, as it had happened to “Ahlil Kitaab” (Christians and Jews) in spite of Allah’s warning them not to raise the personalities of their prophets, Allah said: “O followers of the Book! Don’t exceed the limits in your religion and don’t speak (lies) against Allah but speak the truth the Messiah Isa son of Maryam is only an apostle of Allah and His word, which he communicated to Maryam and a spirit from Him…”[11]

The School of “Ahlil Bait” (A.S.) refuses strongly the idea of apotheosizing people through concentrating on the feature of servitude for sometimes…

Ameeralmu’amineen Ali (A.S.) said “I am the slave of Allah and the brother of His prophet”[12]Alimaam Alreza (A.S.) said: “I am proud of being Allah’s slave”[13] . The idea of apothessizing people has been prevailing among other nations then it sneaked to the followers of heavenly religions and mixed with the beliefs of some of them.

Christianity for example claims AlMasseiah’sdeity, Judaism claims that Auzair is the son of Allah!

Therefore Imam Ali’s wisdom and foresight becomes clear in his concentration on the feature of “servitude” and his challenge to withstand all the claims of exaggeration which attributed him to deity. It is narrated in “Hadeeth” that “some people came to Ameeral mu’amineen (A.S.) and said: Salutations be to you, our God! He called them to repent but they didn’t, he dug for them a hole, he kindled fire in it then he dug another hole beside it and connected them when they didn’t repent he threw them down in the hole and kindled fire in the other hole till they died.[14]

In this concern hesaid: “In me two kinds of men perished an exaggerating lover and an extravagant hater”[15]

Secondly:

Secondly: The Islamic ideology has released Moslem from his lusts after it has connected his heart with Allah and the next abode and itdidn’t connect him with his wishes and caprices. The Islamic ideology has supplied the Moslem’s mind and will with the protective immunity from deviation or preferring the transient world to the remaining everlasting life. The spirit - according to Ahlilbait’s instructions- is the place of danger, so it took most of their attentions.

Thus, we find that the speech about the “spirit”, the necessity of controlling it, occupies a vast area of Ameeral Mu’amineen’s sayings, maxims and preachments, he didn’t miss any chance without speaking about the “soul” because it is the pivot of the mill in building the human being.

The Holy Qur’an has told us: “Allah has never changed a favor which He has conferred upon a people until they changed their own conditions”[16] , so what is noteworthy is that Imam Ali (A.S.)-during the days of his just government- was ordering his governors and leaders to take control over their wishes, although he has chosen them precisely from virtue and that most of them had a recommended merits, from alter he (A.S.) wrote to Alashtar when he appointed him as a governor of Egypt: “this is what Abdullah Ameeralmu’amineen ordered Maalik bin AlHaarith Alashtar…he ordered him to fear Allah and to prefer His obedience… he ordered him to break his devotion to lusts…as the spirit longs for evils, except what Allah’s mercy helps…so take control over your wishes, keep your wishes back of what is not permitted to you as taking control of the spirit is the equity of what she loves and hates and feel sympathy to your subject. [17]

From a commandment to Shureih Ibna Haani, one of his millitary leaders when he appointed him on the vanguard of his army to Alsham: “…know that if you don’t hold yourself back from so much of what you like your wishes will guide you to so much damage. So would you prevent yourself and deter it..”[18] .

From a letter he wrote to Muaweia, he uncovered to him the secret of his mutiny against the legal leadership i-e his psychological deviations, he said to him- your spirit (wishes) has driven you in evils, pushed into sin, has led you to perils and has guided you through rough passageways”[19]

Psychological deviation has serious consequences especially from those who take power without legality and qualification.

“Ahlilbait” with their known infallibility were asking Allah to help them take conrol over their wishes in order to teach and refine others” some of what is cited in a supplication of Imam Zeinala’abideen (A.S.) “…And weaken our strength to do what enrages you to us, do not let our souls alone with its choice as it chooses false option except what You help, longs for evil except what you lead with Your mercy”. [20]

from all that we deduce that Man cannot be built except by taking control over the soul “wishes” about which we will speak later.

Thirdly:

Thirdly: the Islamic ideology has released Man from worshipping nature and sanctifying its phenomenon, and fear of it, Allah says: “of His signs night and day, sun and moon don’t kneel to the sun and to the moon…”[21]

Man has passed through the stage of confusion, inquiry and fear of the phenomenon of nature about him, he does not know any thing of its secrets and changes of its conditions so he began to sanctify it and sacrifised to it generously thinking that- he can feel safe of its bursting volcanos, destructive earthquakes, sweeping floods and its burning thunder bolts. So the ideology worked towards purifying minds of their veils, opened the vast way to make use of nature and to make peace with it when it removed the thick veils between Man and nature, it has became clear to him that nature and what it includes of creatures and happiness are all emanated from Allah (be exalted), they are exploited creatures to serve him, he (Man) has nothing to do but to make use of them, think of them and their origin in order to reach through them to the Creator: “will they not then consider the camels, how they are created? And the heaven how it is reared aloft, and the mountains how they are firmly fixed and the earth how it is made a vast expanse?[22]

We must point out here that the procedure of the ideology in building human being is a “comprehensive procedure” it arranges Man’s relationship with himself, his creator, and nature around him. Every establishment or development in the relationship between man and his Creatorwill be reflected positively on the relationship between Man and nature, which is drudged by the hands of Allah.

So it grants the faithful man with blessings and benevolences.Hence the prophet “Hood” asked his people - who had deviated from the procedure of Heaven so it didn’t rain for three years till they were about to perish- to ask Allah’s forgiveness for their past sins and to repent to Him by correcting their course and arranging their relation with Allah (be exalted) then their relation with nature will be organized and it will grant them with rain and benevolences he said to them: “And, O my people’ ask forgiveness of your Lord, then turn to Him, He will send on you clouds pouring down abundance of rain and add strength to your strength, and don’t turn back guilty”[23]

So, real worship should be to Allah alone, fear should be of guilts, whichcause Allah’s rage and revenge, so He uses nature as a means to punishment, as Allah Has drowned pheroons into the sea, send the destructive wind which damaged the people of Aaad.Hence we find that most of the punishments which afflicted infidels had been fulfilled by the powers of nature which reveals to us the correlative relationship between Man an nature, in this concern Imam Al-Baaqir says: “we have found in the Book of the prophet (S.W.A)…when people abstain from praying “Zakaat” earth abstains its blessings such as plants, fruits and metals”[24] His son Imam Alsaadiq (A.S.) says “when adultry spreads out earthquicks appear, when “Zakaat” is not paid cattle perish, when judges decide unjustly rain doesn’t come down from heaven…”[25]

In brief, human fear must coneentrate on sins and misbehavior, which cause the destruction of societies and prevent heavenly blessings. As to the fear of nature, the belief that some of its phenomenons are evils whichdon’t harmonize with the worldly prevalent order firstly and with its wisdom and justice secondly it is originated from their limitedly narrow viewpoint to these issues.

Had they looked out to these incidents in the framework of the universal common order they would have given in to the idea that they are all good things. At the firstlook these incidents appear to be evil and disastrous, but he who contemplates deeply finds that they are motives for good and reform and they are not outside wisdom, justice and order.Dealing in detail with the subject of the philosophy of evils and aflictions in this world is related to the (Scholastic theology) but what is connected with our research we reemphasize that the Islamic ideology has restored the molding of man’s mind towards the nature around him in a way which makes him much freer, more interacting and feeling in peace with it.

Fourthly:

Fourthly: releasing Man from legendries and myths in belief and behavior in order to eradicate the fantastic deterrents, which prevent the right use of the energy the mind. Man in the pre-Islamic era e.g. had been regarding a good or a bad omen of the movements of bird, so he went optimistically to do some thing when bird takes the rightdirection and retreats and gives up the work when the bird takes the left direction.The class of parsons and diviners occupy the position of forefront in the social ladder and were cheating people by claiming that they know the unseen. Telling bad omen were chaining people with the ropes of fanaticism and prevent them from work and traveling, also the use of “azlaam” i-e if one wants to do something he takes three arrows writing on one of them (do) on the second (do not do) and leave the third free he stretches his hand to take one of them, if the first comes out he advances to his work, when he hits the second he does not do this work if the third comes out he repeats once again! Magic also has been prevalent among people foreshadowing a serious evil, the Islamic ideology made war against thesephenomenons, it has been a cause for opening the minds and elevation of spirits and to bring people out of the darknesses of illusion and legendry to the light of science and truth.

The prophet (S.W.A.) said:“ he is not of us who sees an evil omen or is told about evil omen, and he who foretold or was foretold, or made magic or was made to him[26] . He (A.S.) also said that He who gives up his work because of bad omen is a polytheist.[27]

Al Imam Alsaadiq (A.S.) said:“ bad omen is as you consider, if you regard it unimportant it becomes as such, if you regard it serious it becomes as such, if you regard it nothing it becomes as such too”[28]

From another side the Islamic ideology released the Moslem’s mind from the deductions of soothsayers as it considered a soothsayer like a foreteller, both of them try to restrict Man’s movement in life and to cheat his mind.

It is related from Abdilmalik bin A’ayon that he said: I said to Abiabdula (A.S.): I have been afflicted with this science-he means divinations- so when I look in the horoscope and I see the horoscope of evil I sit down and don’t go and if I see the horoscope of good luck I go to fulfill what I need he said to me: do you gain your need? I said: yes he said to me burn your books”[ 29]

We must state here that the Divine school of Ahlilbait (A.S.) does not criticize the stars as a natural science Man can discover by it the features of the sky which shadows him in order to discover through that the greatness of the creator, but it finds fault with these who claim that they know through them (stars) the unseen future.

One of the witnesses which reflects Ahlilbait’s striving to release Moslem human being from the habit of soothtelling which remained to a late centuries, what Ameeralmu’amineen said to some of his companions when he decided to setup to confront “Khawaarij” as it is said to him! If you setup in this time we fear that you will miss your aim through the science of stars. He (A.S.) said: “Do you claim that you guide to the hour where every one set up would avoid evil?And you threaten of the hour where every one sets up would suffer damage? He who believes you, then, has accused Qur’an of telling lie and has dispensed with depending on Allah in getting the wanted and getting of evil…. Then he (A.S.) turned to people and said:

O people’ beware of knowing the science of sooth telling except what is used to know the directions in land and sea- till he said to them- go on depending on Allah (be exalted).[30]

The second topic: BuildingMan’s Thought:

Mind has an important significance in the Islamic religion. It is a source to attain the right belief,it is one of the evidences of deriving laws (i- e- “ijtihaad”) the honored prophet (S.W.A.) said : “every thing has a prop the prop of religion is mind”[31]

From another side mind composes the prop of the faithful human being, the prophet (S.W.A.)said “he who has a mind has a religion and he who has a religion he entered paradise”[32]

The texts of “hadeeths” which deal with drawing attention to the role of mind reached hundreds we can discover, through a general look at thesetexts, that the procedure of Islam in giving mind its actual role passes through two stages, it begins with releasing it then it shifts to direct its energies.

Liberating the mind:

This is the first step of the mentioned Islamicprocedure which we can discover through the texts that have been directed to give up the bonds which enchain mind and confine its real activity and so lead it to serious errors. Thiscan be found in two clear examples:

The first: is giving up blind imitation: its examples in the Holy Qur’an are very much, we can read them in many verses and scenes..

While Qur’an emphasizes that they have not the smallest proof of what they believe of worshipping idols and false creeds it concentrated that all of their plea is that they have found their fathers worshipping these idols so they adhered to that…“Nay! They say: we found our fathers on a course and surely we are guided by their footsteps”[33]

Then it emphasizesthat this is the habit of this kind of people who has shut all the vents on his mind… “And thus we did not send before you any warner to a town but those who led easy life in it said: surely we found our fathers on a course and surely we are followers of their footsteps.”[34]Thus Qur’an recounted their plea twice in two successive verses to show the disintegration it contains and the inherited rooted ignorance in which they are drowned to the limit that they do not listen to any right call nor obvious proof rather they have no more than repeating their plea “ Have you come to us to turn us away from what we found our fathers upon ” [35]

Even though a challenger came to them showing that what they follow is an error (Hesaid: what! Even if I bring to you a better guide than that on which you found your fathers?” [36]

Even with such evocation they do not search for a proof nor do they open a vent to discussion, rather they insisted on their first fogy nature, “Surely we are unbelievers in that with which you are sent” and “They said that on which we found our fathers is sufficient for us”[37] , Qur’an repeats its condemnation of those in other positions because Qur’an confronts in its epistemic project theories that have been consolidated and taken roots wit successive nations and it is not far that there would be extended to the future of nations too. This theory has exceeded the excellent of knowledge and beliefs to the spheres of behavior and interactions. “And when they commit an indecency they say: we found our fathers doing so”[38]and “They say: Nay, we found our fathers doing so”[39]

Then Qur’an states the punishment which waits those people who took this course pointing out that people must beware of such a course…” so we inflicted retribution on them, then consider how was the end of the rejectors”[40]

DIRECTING THE ENERGY OF THE MIND:

After Islamic ideology has released human mind from the chains which capture it, its ends it out onwards directing its energies through drawing attention and pondering over the universe and life in order to establish a complete building religiously and for this world…

We can state some groups of the Qur’anicverses which direct the mind towards several vast horizons, some of them are as follows:

Firstly: pondering on the evidences of Allah (be exalted) in horizons and souls:

“Most surely in the creation of heavens and earth and the alternation of the night and the day there are signs for men who understand. Those who remember Allah standing and sitting and lying on their sides and reflect on the creation of the heavens and the earth: Our Lord Thouhast not created this in vain! Glory is to Thee: save us then from the chastisement of the fire”[41]

“And in the earth there are signs for those who are sure and in your own souls too will you not then see?”[42]

“Say look what is there in heavens and earth..” [43]

“Let Man then think over of what he has been created”[44]

“Let Man then look at his food”[45]

“Will they not then consider the camels, how they are created and the heaven how it is reared aloft and the mountains how they are firmly fixed. And the earth how it is made vast expanse, therefore do remind for you are only a reminder”[46]

What is noticeable here is Qur’an’s great attention to mention the scenes of the universe through repeating their show in more than one “Surah” i-e (chapter) in different ways and its call for the human being to ponder on and contemplate them, to mediate on the run of its happenings, the most important of that Qur’an made this universe as starting point to reach to Allah (i- e to deduce His existence and to know Him) the creator and originator.

It is narrated from the prophet (S.W.A.) that he was reciting “most surely in the creation of heavens and the earth and he alternation of the night and the day there are signs for men who understand, those who remember Allah standing and sitting and lying on their sides and reflect on the creation of the heavens and the earth: Our Lord! Thou hast not created this in vain Glory be to Thee, save us then from the chastisement of the fire”[47] , he says “woe to him who reads it without contemplating it” and in another narration “woe to him who chewed it between his jaws without contemplating it”.

And it is related to Ameeral muamineen Ali (A.S.) that he said: “when the prophet (S.W.A.) wakes up at night he cleans his teeth then he looks at the sky then he says “most surely in the creation of heaven and the earth and the alternation of the night and the day there are signs for men who understand, those who remember Allah standing and sitting and lying on their sides and reflect on the creation of the heavens and the earth our Lord: Thou hast not created this in vain Glory be to Thee save us then from the chastisement of the fire”[48]

The purified Imams (A.S.) used the way of setting the proofs of the existence of Allah through intellectual contemplation of the universe and what precise order and wonderful harmony it contains whichis the proof called by scholars “the proof of order”.

Ameeral mu’amineen Ali (A.S.) said: Had they thought of the greatness of His power and the plentiness of benevolence they would have returned to the path and feared the chastisement of burning but minds are ill, hearts are disordered. Do they not see the small-created things He has created, how He had consolidated its creation, mastered its composition, opened to it hearing and sight and made to it bones and skins!Look at the aunt in its small body, delicate form which is difficult to be seen by the eye and to be recognized by realizing mind, how it has crept on its land and stored its sustenance…if you think of the runs of her food, its upper and lower part, what its balley includes of epigastriums” its head of eye and ear you will be full of amazement at its creation and feel tired of its description…

So look at the sun and the moon… the burst out of these seas and the plentiness of these mountains, the length of these deserts and the diversity of these languages and tongues.

So woe towhom he denies the predeterminer and rejects the designer, they alleged that they are like plants without a planter and there is no maker for their different images while they didn’t give any proof of what they claimed and no inspection in what they adopt…

“And can there be a building without a builder or a crime without a criminal!”[49]

From another side the Holy Qur’an draws forth in the minds the motives of sincere and fruitful thinking through what it displays of knowledge, one time it uses the interrogatory question, such as His saying (Be Glorified) “What! Did you then think that we had created you in vain”[ 50] , and by disavowal of shallow conceptions another time such as His saying (be Glorified) “And we didn’t create the heavens and the earth and what is between them in vain* we didn’t create them both but with the truth but most of them do not know”[51]

Itis known that according to the school of “Ahlilbait” (A.S.) thinking of the kingdom of the heavens and earth is a kind of worship, rather the best degree of worship. Imam Alsaadiq says: “the best worship is the continuous thinking of Allah and His omnipotence”[ 52]

The followers of this high school and its disciples were making much of this intellectualworship which plays a very important part in constructing the human being and enables him to reach very high Gnostic degrees. Forexample most of Abbizar’s (may Allah be mercy with him) worship was thinking and taking lessons, his mother was asked about Abbizar’s worship she said: “During his day time he was thinking away from people”[53]

It must be known that the general view point about being to which the two “rare things” (Althaqalain) guide - The Qur’an and “Ahlilbait”- is the origin from which all intellectual behavioral view points stem and it is the foundation of the diversion of civilizations and cultures.

Secondly: meditating on the laws of history:

the Islamic ideology has called us to ponder on the incidents of history with a shrewd sight, an inspecting intellect in order to discover the reasons which had led societies to destruction, the flourishment or down fall of civilizations, Allah Has said: “indeed there have been examples before you, therefore travel in the earth and see what was the end of the rejecters”[54]

Allah (be glorified) also said: “Do they don’t consider how many a generation we have destroyed before them, whom we have established in the earth as we haven’t established you and we sent the clouds pouring rain o them in abundance and we made the rivers to flow beneath them, then we destroyed them on account of their faults and we originated after them another generations”[55]

Allah (be glorified) also said: “And certainly we did destroy generations before you when they were unjust, and their apostles had shown them clear argument and they wouldn’t believe; thus do we recompense the guilty people.”[56]

It is a call which insists on people to move the wheel of their minds, to look in the history of their ancestors least they become like strayed herd that moves without a shepherd towards the unknown, it is a call with a drawn procedure in order to benefit from the practices of previous civilizations and to study the reasons of their down fall, especially that history repeat its courses, Allah (be glorified) Has said: “Such has been the course of Allah with respect to those who have gone before and you shall not find any change in the course of Allah”[57] we have to state here that, “The role of religion and its responsibility in Man’s life is to create the environment of appropriateness and harmony between Man’s thinking and behavior with the courses of Allah (i- e the laws Allah Has set in this universe to move with their course) and to direct the run of Man’s life to the current of these divine course which Allah Has set as an order for his creatures and creating in this universe.” [58]

So religion directsMan’s thinking towards the deep aimful look.Certainly there is a big difference between the superficial unsophisticated look to life and history and the deep examining look which is not satisfied with noticing the thing or the incident but it penetrates into its depths and observes its necessities and evidences in order to deduce the historical law which is applied to it, for example a tourist may pass through the pyramids of Egypt so he feels astonished at the marvelousness of its construction, and its highness and enjoys the beauty of its outer appearance and every thing ends.

As to the conscious thinker who is armed with belief, when he passes through the pyramids so many questions rise into his mind: about Man’s abilities, the injustice which was prevailing during those days through the phyrons’ exploitation of a great number of people to work in building these pyramids and what they had suffered of tiredness, weariness and chastisements. He also deduced the phyroon’s wrong concept of death and resurrection. Rather the believer, after having those pieces of knowledge deduces the beneficent lesson as he looks to their wreckages so he wonders where are their inhabitants and what was their fate?!

Therefore Ahlilbait (A.S.) draw the attention to the importance of the aware note and the deep look which is not restricted to the external matters it penetrates through the depths and sizes the dimensions they include as well as and implicational or correlative significances.

Itis narrated from Alhassan Alsaiqal that he said: I said to Abi abdulah (A.S.): thinking for an hour is better than worshipping for a night? He said: Yes, the prophet (S.W.A.) said: thinking for an hour is better than worshipping for a night.” [59]

When Ameeralmu’amineen passed by the ruins of Almadaaen he gave his companions a lesson about the example of history in which, he (A.S.) said: those people had been heirs then they became testators, those people violated the immunities of Allah so they had been afflicted with His revenge, so do not violate Allah’s immunities so that you suffer His vengances”[60]

And He (A.S.) said: So take lesson from what the previous arrogant nations afflicted with of Allah’s agony, assaults, combats and examples..” [61]

Imam Ali (A.S.) went farther than that when he pointed out that the historic law is applied to all people, in every time and place and that it is not restricted to destroying infidels and the arrogant, rather it is applied to believers too, if they do not adhere-practically- to the Devin procedure in life and when they deviate from the right path when they disagree and dispute and controvers. In thisconcern he says:

“And reflect on the circumstances of the believers before you how were they in the state of examination and misfortune…so look in their circumstances when their wishes were unified and had the same aims; so look then their last circumstances when disagreement and dispute took place their wishes and hearts changed, they disputed and conflicted making war against one another, Allah has taken the cloth of His honor out of them and deprived them of His benevolence, there remains with you the stories of their narrations as lessons to their seekers”[62]

Some of his golden will to his son AlHassan (A.S.) in which he urges him on thinking of the circumstances of ancient nations which is called today “the philosophy of history” it is stated: “O my son’ although I haven’t lived as long as those before me had lived, I pondered on their actions, thought of their narrations, walked in their ruins till I have become one of them rather I have become - because of what I knew of them…as if I lived with their first till their last…” [63]

Thirdly: Thinking about the wisdom of the legislation:

The aim of that is to affirm Moslem’s certainty of his legislation, itsrightness and stating its applicability to every time and place in order that the clouds of suspicions, aroused by the enemy of Islam, fade away.If some of Islamic legislations are obligatory which call the Moslem to submit to them, and there is no benefit from pondering on them such as the worshipping matters; yet there are some legislations in Islam which have social dimensions, and the Qur’an has revealed to us the concealed wisdom of their legislations as there is social benefits related to the individual and the society as well such as His saying (be exalted): “And there is life for you in the law of retaliation, o men of understanding that you may guard yourselves.” [64]

And His saying (be exalted) ‘Allah doesn’t want to put on you any difficulty, but He wishes to purify you and that He may complete His favor on you”[65]

The “Sunnah” also has uncovered somay sides of the wisdom of the legislation.For example, Imam Ali Ibna Moussa Alrezza (A.S.) wrote to Mohammad Ibna Sinaan answering some of his questions: “Allah Has prohibited killing the human being because it leads to corruption and perhaps their extinction and chaos of order…Allah Has prohibited adultery because it leads to many kinds of corruption such as killing others and intermixing of peoples’ decendence, leaving children without bringing - up, the corruption of heritage …and other sides of corruption like these”[66]

Fourthly: directing the mind to consider, to be deliberate in one’s opinion and to be independent in thinking and determination:

The Prophet of Allah (S.W.A) said:

“Don’t be blind imitators who say: when people dogood we do good and when people oppress we do so but strive to do good when people do good and not to oppress when people do so”[67]

Allah Hassaid: “Do they not then reflect on the Qur’an? Nay there are locks on their hearts.”[68]

Here is a serious call to consider and think by first disapproving those shallow -minded, absent -minded, and stubborn people firstly, then secondly through severe scolding of those kinds of people.

Allah Has also said: “Say: Bring your proof if you are truthful”[69]

So there is no value of a claim without aproof, and if Al-Zamakhsharri had seen in that text the most destructive call for the course of imitators”.[70]It has what is more than that for the (word) maybe directed to those accustomed to imitations but this Qur’anic verses is applicable to the whole of human thinking with all of its parts and sides, as thinkers may fall in - and so often they had fallen in - serious errors because of their dependence on some general concepts which they thought to be axioms that do not need a proof while they had been no more than imaginations emanated from fantasies or falling short of mind. This happens so many times with the errors ofdisputants, rather it sometimes happens with those engaged with practical sciences when they consider some deductions to be scientific affirmed laws while they are deductions based on incomplete notices.

Hence we feel a wider range of the Qur’anic call to advance the complete proof for every concept and case weather they are in the mental or practical sciences.

It is doubtless that the field of thinking and contempt acting is as wide as the wideness of knowledge and attitudes, and here we state two important effects:

One of them is general such as the generality of the mentioned Qur’anic text: although it aimed generally at the imitative mind like the people whoare dominated with imitation in their faiths and attitudes.

The second effect, which was seen as a special kind of imitation, is the blind imitation of some people, who have gained an affirmed high positions in peoples’ hearts, whereas the role of mind and its function in thinking, viewing and criticism has vanished, as if those people had become in them-selves the measure for right, so it is not right to weight their speeches and actions or to be subjected to judgment and criticism. This kind ofimitation which had been and still the source of so many kinds of dangers in beliefs and attitudes…Ameeralmu’amineen uncovered the secret of the error in this imitation and showed the right way to learn knowledge, this happened when some people were astonitioned at seeing Talha, Zubair and A’aisha standing in one line against Ameeral mu’amineen, so he denied that people like those agree on some thing wrong, so he mentioned that to Ameeralmu’amineen (A.S.), and he (A.S.) replied beginning his answer with the source of false imagination then shifting to give him the right method in knowledge, he (A.S.) said: “You are deceived, Allah’s religion is not known by men, rather by the evidence of rightness: so do know the right then you know its followers”[71]

Fifthly: directing Man to attain science and knowledge:

It is indisputable that the Islamic religion urges on attaining science and knowledge.He who contemplates on the verses Qur’an finds that repeated clearly or by hint: “Say are those who know and those who do not know alike?

Only the men of understanding are mindful”[ 72] .

“Allah will exalt those of you who believe, and those who are given knowledge, in high degrees, and Allah is aware of what you do”[ 73]

“Say: O my Lord’ increase me in knowledge”[74]

“Those of His servants only who are possessed of knowledge”[75]

because of the importance of knowledge Allah Has taken the covenant of “Ahlilkitaab” to reveal it to people and not to monopolize it: “Allah Has made a covenant with those who were given the Book you should certainly made it known to people and don’t hide it”[76]

After the verses ofQur’an there come the “hadeeths” of the prophet (S.W.A.) and his purified progeny (A.S.) as they lead to this direction, and state that knowledge is the pillar of religion and the life of Islam is in it.

They prompt to gain it, uncover its merit, so the ink of scholar is superior to the blood of martyrs, and the superiority of a scholar to a worshiper is such as the superiority of the moon to other stars. In thisconcern the prophet (S.W.A.) says:

“Seeking knowledge is prior-with Allah- to prayer fasting “hajj” and striving in the path of Allah”[77]

it is enough to quote Ameeralmu’amineen’s (A.S.) saying:

“The value of every person is what good he does”[ 78] ; it gives evidence to Ahlilbait’s prompt to get science and knowledge.

Look closely at the excellent comparison which Imam Ali (A.S.) made for Kumail Ibn Zeyaad Alnekhaei about the superiority of knowledge to funds and money He (A.S.) says: “O Kumail’ knowledge is better than funds, knowledge guards you while you guard funds and money becomes less when you spend it while knowledge flourishes when you spend it and the favor done by wealth vanishes with its vanishing.

O Kumail bin Zeyaad’ attaining knowledge is a religion followed, withit one can achieve the course of Allah’s obedience in his life, and the good remembrance after his demise, knowledge is a governor while money is governed.

O Kumail, the treasurers of funds perished while they are alive, while Scholars are alive as long as there is time, their bodies are absent and their statues in the hearts are present.” [79]

Because of this rich epistemic sustenance the Moslem set off, being released from the shackles of ignorance and retardation, to the wide horizons of knowledge so he began to contemplate the universal phenomenon discover the secrets of nature through the empirical manner to which his ideology had directed; and this is the procedure on which modern science has been built.

Gebb says in his book “The modern directions in Islam”: “I think that it is agreed on that the detailed precise observation which Moslem researchers practiced had helped to achieve the scientific development in the material field, and that through these notices the empirical procedure had reached Europe in the middle ages”[80]

Man has the right to be astonished at the greatness of the Islamicideology which had brought in that civilizational revolution in the souls of the desert inhabitants till they have become the pioneers of the whole world in science and knowledge and other sides of civilization and culture.

Knowledge and faith:

It worthies stating that the ideology connects knowledge with faith, as knowledge without faith is like a plant without fruit. Knowledge calls to faith and faith prompts to knowledge.To separate one from the other leads to serious dangers. The martyr Murtaza Mutaharri says:

“Historical practices proved that separating knowledge from faith had resulted in damages which couldn’t be madeup, faith must be known in the light of knowledge faith draws for a way from legends in the light of knowledge. By separating knowledge from faith, faith changed into languidness and blind fanaticism, movingQuickly round itself without reaching anywhere. In theplace which is empty of science and knowledge the ignorant believers are turned into a tool at the hand of the big hypocrites and this was what we had seen of the examples of “Khawaarij” in the first period of Islam and the following ages in different forms.

Knowledge without faith is a torch at the hand of a thief at midnight to steal the best merchandise, so the person of knowledge without faith today doesn’t differ from the ignorant person without faith yesterday in the least difference concerning the nature of manners, practices and their essence”[81]

So knowledge needs faith as the body needs spirit because knowledge alone is unable -by its nature-to build the perfect human being, pure scientific education builds a half human not a perfect human, it can make a human being who may be powerful and able but he is not necessarily virtuous, it creates a human being with one dimension which the material dimension. As tofaith it molds one’s personality in its different dimensions.

Europeans’ deception by science has reached the limit of deification and worshipping although they did not perform its rituals in their churches and because religion depends on unseen foundations outside the extent ofmaterial they considered it to be an unscientific phenomenon.

On this basis the disease of separation between religion and knowledge appeared, this is a strange inclination to Islam “Nothing gives more evidence to this cohesion between religion and science than this urgent call by religion to get knowledge and to get more of it in all stages of the age and in all circumstances… and from this high evaluation of knowledge and Scholars by religion.

If there had been a conflict between religion and science in some eras of history, as it happened with the history of Christianity, that conflict had no connection with religion. Rather it had been a sort of deviation from religion, and religion is not responsible for the deviations people commit by its name”[82]

It is sorrowful that some voices rise here and there calling to separate religion from knowledge on the pretext that Europe had shun religion then it developed and we adhered to religion we failed. The minds of those people are either incapable of realizing the function of science which is a tool to uncover the objective truths and to give a neutral, precise and deep interpretation of the reality, or that those minds are ignorant of the Islamic procedure which doesn’t cease to inspire people to get knowledge. Most probably that they are mercenaried minds echoing the allegations of the grudged enemies of Islam and they overlook the serious spiritualresults which stemmed from separating science from religion:

“The clearest example of that is the age in which we live, the age in which the scientific and material development has reached its summit, and in which humanity had reached its lowest point in brutal fighting and enmity which severs the relations of humanity and makes it live in a lasting horror and fear of destruction, as it also has reached the lowest level in their depiction of the aims of life and the raise d’être of humanity restricting them to lust and enjoyments, reaching its lowest level -as a result of that thinking- of moral corruption and sexual disorder from which the animal abstains.”[83]

So the procedures of education bear a big obligation to the Islamic ideology for its insistence on the role of faith and knowledge in building Man’s personality. By separating knowledge fromfaith Man becomes like a magnetic needle swinging between the north and the south; therefore he needs a power which can stimulate a revolution in his conscience and give him a moral course that can actualize his humanity, this is a task which science can not perform without religion.