The Political Dimension of Religion in Shiism

The Political Dimension of Religion in Shiism75%

The Political Dimension of Religion in Shiism Author:
Publisher: www.alhassanain.org/english
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The Political Dimension of Religion in Shiism
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The Political Dimension of Religion in Shiism

The Political Dimension of Religion in Shiism

Author:
Publisher: www.alhassanain.org/english
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

Overall Coverage of the 2006 Israeli-Hizbullah Conflict

Coverage of the 2006 Israeli-Hizbullah Conflict was very heavily skewed in favor of the Israelis. This trend was seen across the country. However, bearing in mind that south-east Michigan has the highest concentration of people from the Middle East outside of theregion, it was shocking to see that such negative images were presented on a daily basis by the Detroit Free Press and the Detroit News, especially at the beginning of the conflict.

One would think that having such large and vibrant Arab American and Jewish communities nearby, both newspapers would take seriously the issue of depicting the conflict sensitively. Editors and writers at both newspapers surely are aware of Metro-Detroit being the most ethnically segregated city in America.

Instead of being even-handed in local coverage of the conflict, Detroit's media invariably portrayed it as a struggle between good (Israel) and evil (anyone opposing Israel). The coverage of the month-long conflict covered a number of events, yet the tone through out the first half of the month was tremendously pro-Israeli. Stereotypes were also de rigueur.

Coverage of the conflict revolved around a number of themes: that the Israelis were attacked first, that the Shi'i militia Hizbullah was a "state-within-a-state," that Israeli civilians were bravely facing their enemies (while the Lebanese remained largely faceless) and, contrary to all evidence, that the Israeli response to Hizbullah's capture of two Israeli soldiers was not disproportionate and that it was a natural extension of the "right to self-defense."

In the case of the Detroit News, it seemed that editorial page Editor Nolan Finley put his pro-Israeli bias on display for all to see which spurned somewhat of a backlash, not only from Arab-Americans but from the public at large. Although the coverage in both papers improved as the conflict went on and afterwards as well, the damage had already been done.

Since the Detroit Free Press and the Detroit News are different publications, they are separated for the ease of the reader and to see the different ways in which pro-Israeli bias was present in each.

The Detroit Free Press Coverage

As mentioned, coverage revolved around a number of themes: that the Israelis were attacked first, that the Shi'i militia Hizbullah was a "state-within-a-state," that Israeli civilians were bravely facing their enemies while the Lebanese remained largely faceless and, contrary to all evidence, that the Israeli response to Hizbullah's capture of two Israeli soldiers was not disproportionate and that it was a natural extension of the "right to self-defense."

The Detroit Free Press' Niraj Warikoo-singled out largely in this paper as he was at least partially responsible for most of his newspaper's articles on the conflict-wrote in a July 14 article:

The second day of fighting between Israel and Hizballah militants quickly escalated into all-out warfare as Israel bombed the Lebanese capital's suburbs and crippled the airport, and bombed roads early today leading from Beirut to Damascus, Syria.Hizballah - the militant group that kidnapped two Israeli soldiers Wednesday, setting off the fierce Israeli response - responded by firing more than 100 missiles into northern Israel.

Warikoo went on to add, "Hizballah's audacious raid Tuesday into Israel to capture soldiers -which followed another operation in Gaza by Palestinian militants that accomplished the same goal - set up this round of violence."

The problem with the way Warikoo frames the conflict here is that it begins with Hizbullah's capture of the two Israeli soldiers. Hizbullah and Israel were sworn enemies since the creation of the Shi'i militia in the 80s as the Lebanese Civil War raged. The Shi'i militia was organized to fight Israel after the state occupied Lebanon. The conflict by no means began with the altercation repeated so often by the American media as the cause for the fighting.

Israel itself crosses Palestinian and Lebanese borders with impunity and has captured thousands of Palestinians and Lebanese it deems as being enemies. Not to ignore what Israel's enemies have done, but Israel has itself committed numerous atrocities throughout the course of its history.

None of these were mentioned in the above article to give any sense of the longer term struggle taking place between the two forces.

At the very beginning, Warikoo's articles indicated an attempt to mention both Israeli and opposing positions. He noted that Hizbullah is seen as heroic by many Lebanese for fighting the Israelis. However, Warikoo wrote about Hizbullah in such a way that one might think it was exclusively supported by the Shi'a when in fact the movement has often been supported by factions of other religious communities also.

This was especially true by the end of the conflict when many Christians who had initially criticized the Hizbullah for starting a war without consulting outsiders to the organization had their hometowns leveled and saw the Hizbullah's continued stand as either a source of hope, a vindication of the group's capture of the Israeli soldiers or both.

Christians, Druze and Sunnis Muslims throughout the conflict provided shelter to fellow Lebanese and sought to protect them from Israel's onslaught. This rapprochement was also largely absent from the discourse.

The question of who should be quoted during the conflict also showed considerable bias. When showing the Lebanese side of the conflict, almost invariably it was Lebanese residing in America who were asked their opinions, not citizens of Lebanon proper. Lebanese people living in Lebanon were almost entirely absent from the discourse analyzed for this project. Israeli citizens on the other hand were constantly being interviewed.

This is problematic in that all Israelis regardless of their political or religious affiliation were portrayed as victims united by a common enemy but Lebanese were reported as divided into factions, not helping one another. Here is a typical example of how Israelis were portrayed:

Israeli leaders have warned that the battle could be a long one. They say that Israel will not accept a return to the conditions that existed before the fighting broke out, with Hizballah, not the Lebanese army, controlling Lebanon's southern border with Israel. … Most northern Israeli cities are now ghost towns. Residents have fled south, taking refuge in bomb shelters or remaining inside their homes. 'We never dreamed the terror would arrive here', Kamisa said as he inspected the damaged home. One Israeli man, Rafi Cohen, traveled north to show solidarity with people in the coastal town of Nahariya, which has been hit hard. But when he showed up at the beach, which is usually crowded on Saturdays in the summer, he was alone and a bit surprised. 'We should show Hizballah how strong we are and live our lives as normal', Cohen said.

Wrote Warikoo on July 14: "Some Christian Lebanese-Americans in metro Detroit also blamed Hizballah for the latest conflict. ' Lebanon is being held hostage by an armed militia that has not listened to the world' nor to Lebanese peace agreements, said Milad Zohrob, 53, of Redford Township. 'They are leading the people into a really horrible situation. And the people paying the price are the Lebanese civilians, not the militias'. Zohrob and others also said that Iran and Syria are supporting Hizballah and fomenting the current trouble."

It is often mentioned in the American media that one of the reasons Hizbullah is considered a terrorist organization is that it bombed U.S. military barracks in Lebanon, killing over 200 soldiers. The issue of what the U.S. military was doing in Lebanon is not given the attention it deserves and it is often accorded the nebulous yet charitable title of "peace- keeping."

Warikoo did not make mention of that assertion in his July 14 article but he noted that the local Jewish population opposes Hizbullah and considers the militia a "terrorist organization." Yet this treatment of the issue did not go into the issue of Israel's presence in Lebanon being illegitimate and Hizbullah being created to drive out the Zionist state.

Hizbullah to its credit had evolved since its creation into a political party and held a number of seats in the Lebanese parliament. Despite that,its important role in providing valuable social services, especially in the south of the country, was not highlighted and often received passing mention. Affinity to Hizbullah was portrayed more often than not because of unreasonable hatred for Israel and not out of respect and affinity towards the organization's efforts to relieve poverty.

In this light, Hizbullah's "kidnapping"-and which was pointedly never referred to as a "capture"-of the Israeli soldiers is seen by unaware readers as a completely unprovoked attack, a fight by terrorists supported by Iran on one side against Israel, a peaceful and threatened democracy on the other.

The fact that the U.S. forks over one-third of its foreign aid budget to Israel and that the two countries enjoy a "special relationship" was not questioned in the media. How the news was framed with Iran's support of the Hizbullah being "ominous" while the mantra that "Israel had the right to defend itself" and that the U.S. would support Israel's right showed that Detroit newspapers had a serious agenda. Wrote Warikoo, "In [an] … ominous sign that the struggle could spread, Israel accused Iran of helping fire a missile that damaged an Israeli warship, a charge Hizballah and Iran both denied."

Warikoo, Suzzette Hackney and David Crumm wrote an article on one of the first gatherings of Lebanese in Dearborn. To see such a small article-Warikoo's next article ran over 1,000 words-on what was such an emotionally charged event, written in such sterile form, was shocking. The article about the Arab American event is in its entirety below.

Muslims attending a memorial service at a Dearborn mosque Sunday evening called upon businesses along Warren Avenue in Dearborn to shut down at 5 p.m. Tuesday to protest Israeli action in Lebanon and the Gaza Strip. About 1,500 people attended the service at the Islamic Center of America in memory of 12 family members of a Dearborn family who died after a building in Lebanon was struck last week by an Israeli warplane.

Speakers at the service criticized Israel and asked the U.S. government to help U.S. citizens trapped in Lebanon.

With picture slides behind him showing the attacks in Lebanon, Ned Fawaz, chairman of the board of the Islamic Center, urged the crowd to "call Washington, call all your senators send e-mails" voicing opposition to Israel's actions.

Mohammad Bazzi of Dearborn Heights said that business owners are planning to shut down at the start of a march scheduled for Tuesday along Warren Avenue - the main commercial strip in east Dearborn.

In actuality, the event had been tremendously emotional with anger among attendees at a fever pitch. None of that came out in the Detroit Free Press article quoted above.

Sayyid Ibrahim Saleh, a Shi'i religious scholar, noted that Lebanon is not Shi'i, Sunni, or Christian, but an Arab country encompassing all of these religious communities. Saleh spoke passionately, noting that Imam Hussain-the grandson of Muhammad whose stand against the Ummayad caliph Yazid is commemorated by the Shi'a-gave his blood, but is remembered for his principled stand against injustice even today. Christians and Muslims on the panel alike applauded him. In fact, it seemed almost everyone present in the audience, Christians and Muslims alike, applauded Saleh's remarks.

Saleh called for unity between Muslims and Christians to stand together and put an end to petty fighting and said that we are a people with "one position." Shouting, "Oh God, remove from us our horrible situation and make our feet firm to stand up for the truth," he received a standing ovation from the over 2,000 people present.

Reverend Rani Abdel Masseih of the Church of the Magnificent Life spoke next: "The truth that we are united behind has to do with truth and standing up for justice in the face of injustice. This is not just a Muslim or a Christian problem, it is affecting all of us Arabs," said Masseih.

Abed Hammoud, President of the Congress of Arab American Organizations and a Wayne County assistant prosecutor, gave the most impassioned speech of the evening. He said, "Those who are fighting us have no heart, and they have no mind, but we have a heart and a mind." Hammoud-who had two children trapped in Lebanon as he spoke-said, "Every kid deserves to be protected, not just American children. … Israel is going to hell!" As the crowd cheered, he added, "I don't want to hear any more about Hizbullah, you've got a problem with them, go get them, don't go bombing the bridges and kids."

Although coverage also began to be more focused on whether the Israeli position during the conflict was worthy of defense, perhaps in part because of critical letters from readers. The Arab-American community, principally those of Lebanese descent, was quite vocal about what it saw as Israel's "disproportional response" to what was supposed to be a "kidnapping." The local media coverage still was tremendously skewed in favor of the Israelis but in the Detroit Free Press at least there appeared to be more of an attempt to portray the events fairly.

The day after the above event, another article by Warikoo, Hackney and Crumm came out. Although the previous day's event was not mentioned, there was a recognition that the Lebanese were suffering greatly. However, the focus was still mostly upon Lebanese who were American citizens, not human beings suffering as how Israeli citizens were portrayed. Lebanese citizens were largely absent from the reports.

Warikoo and Ben Schmitt finally followed up their story about what happened at the Islamic Center with a much more intense article regarding a rally in which a mostly Lebanese crowd of over 10,000 protestors took to Dearborn's streets. The article, titled "Crisis in the Mideast - In Metro Detroit: 10,000 Rally in Dearborn in Support of Lebanon," was much more accurate in its portrayal of Arab-Americans feelings regarding the conflict. The article noted that over 220 Lebanese and about 25 Israelis had been killed. It began by saying,

Carrying banners saying 'Stop Israeli Terrorism' and chanting antiwar slogans, some 10,000 people rallied in the center of metro Detroit's Arab-American community in Dearborn on Tuesday, demanding that the U.S. government put pressure on Israel to halt attacks in Lebanon. Although the protesters were peaceful, their message was strong, representing a profound difference of opinion between two of metro Detroit's most vital communities.

In portraying the above event, Warikoo and Schmitt did a much better job of showing that Israeli policies were causing pain, even if it was mostly a portrayal of pained Lebanese-Americans, and that there were many locals who supported Hizbullah in principle if not in practice. If the title of the article did not show much condemnation of the Israeli response, it might have been because editors, not writers, generally come up with the headlines. Even if the writers of the Detroit Free Press began seeing the conflict differently and addressing it in a way sensitive to both the pro-Israeli camp and its opponents, that would not affect whether the editors at the paper had changed their stance in any way.

As is usually the case in American media reports about attacks on Israel, an attempt to link the Holocaust with support for Israel was made in the above article. That the Jews suffered greatly as a result of the Holocaust is without question, but that the Holocaust can be brought up to dominate whatever policy decision is made in support of Israel is problematic on a number of levels. It is an act of reductionism to present Zionist Jews as bravely carrying on in the face of horrors that they are all too familiar with while the Israeli government's aggression against Arabs, both within the state and outside, is given token representation or not even mentioned.

The Detroit Free Press duly presented the line of thinking that the Holocaust had something to do with the Israeli-Hizbullah conflict as seen in a quote made by a local whose relatives were in Israel.

… [In] Farmington Hills, Hannan Lis called his parents, aunts, uncles and cousins in Haifa several times a day. 'We talk a few times a day', Lis said. 'My parents are concerned by these constant threats of missiles, but my parents also survived the Holocaust and lived through all the major wars Israel has faced, plus the wave of suicide bombings in the last five or six years that have been so dangerous. 'So far, they've decided to stay in Haifa even though there is a threat of missiles'.

An event taking place-a pro-Israeli rally at Southfield's Congregation Shaarey Zedek-garnered a notice that was larger than the story on the event at the Islamic Center (233 words). That was before the pro-Israeli event even took place. The event at the synagogue was covered in a longer article (690 words) with the headline, "Mid East Crisis Comes Home in Support of Israel: Southfield Crowd Says Fight's Right - 4,000 Gather, Urge Israelis Not to Yield to Terrorists." The article presented the pro-Israeli Jews who attended the event as believing that they were under an attack similar to that made against Jews by the Nazis.

The article mentioned that "many members of the Jewish community-and the U.S. government-consider Hizballah a terrorist group. And at the rally, a host of speakers, including Michigan Attorney General Michael Cox, said Israel's fight is America's fight." Not only that but "[the speakers] repeatedly compared the threat of Islamic extremism with the Nazis. The speakers also promised to keep fighting against what some called 'Islamo-fascism'. 'When our backs are against the wall, we are going to fight', declared Rabbi Martin Peled-Flax, an Israeli official, to loud cheers."

The Holders of Authority and Legitimacy in Mahdism DoctrineThe Detroit News Coverage

Many in the business and political community view support of Israel as important. But what happens when news editors get in on the act? You end up with people like editorial page editor for the Detroit News Nolan Finley, who made many an incendiary comment against those who protested Israel's actions.

The Detroit News' coverage of the Israeli-Hizbullah conflict was similar to that of the Detroit Free Press although it seemed that the Detroit News was more sensitive to the feelings of the Lebanese early in the conflict. One July 13 Detroit News article was titled, "Local families fear for loved ones' safety - Metro Detroit Jews say Israel is doing what it has to do; Lebanese-Americans call actions aggressive."

The major difference in the coverage between the Detroit Free Press and the Detroit News was how Finley showed his colors in several editorials. Rather than seeing the conflict for what it was, a highly controversial event affecting many locals, Finley used his pen to make a series of highly alarmist and extreme articles in support of Israel.

Editors in most American newspapers do not generally sign their names to such articles out of fear of losing credibility-but not Finley. He was single-handedly responsible for virulently pro-Israel material while also presenting stereotypical views of Arabs and Muslims.

Finley didn't develop his aggressiveness as a result of the Israel-Hizbullah conflict-he was already far to the right even before the conflict began. In a June 25 Detroit News editorial, titled, "Use nukes to keep the bad boys in line," Finley grossly simplified America's relations with "rogue states." He did not give any room for those states to note their grievances with the U.S. and reduced nations of millions to a few bogeymen that needed to be wiped out.

Finley did not mention what the fallout from the use of such nuclear weapons could do to civilian populations and seemed to think that such ideas are a sign of weakness. He wrote:

Witness the fact that we're wringing our hands while Iran's insane mullah posse, all hopped up on jihad, push defiantly ahead with a nuclear program they boast will 'wipe Israel off the map'. … Or that our soldiers -- our sons and daughters -- are dying everyday in Iraq at the hands of an enemy that fights in sandals and makes bombs in the back of somebody's garage. Am I the only one whowonders:

Why don't we just nuke 'em? What good is all that shock and awe hardware if we aren't willing to use it to spare our own children from murderous butchers like the ones who mutilated two American soldiers in Iraq last week? Why do we waste our breath bargaining with nut balls like Kim JongIl when in a blink of an eye we could make him disappear? The answer: Because we know as well as our enemies do that we'll never push the button. And so our amazingly potent hardware does us no good in deterring threats from rogue regimes.

America will never launch the Big One, unless someone drops a big one on us first.

Finley's article is delusional on a number of levels, not least because the U.S. is the only country that has used nuclear weapons, not only once, but twice against Japan during WWII. This use of "shock and awe hardware" was started by the U.S.-America never was responding to a nuclear attack when it used its weapons of mass destruction on Hiroshima and Nagasaki. Finley goes on to state that the solution to deterring "regimes like Iran and North Korea" is the design and use of "smaller nukes" on those countries.

With such an openly aggressive pro-Israel stance, it should have been no surprise that Finley would have supported Israel's assault on Lebanon. In an article titled, "Israel's Right to Defense," Finley wrote, "The cries that Israel is wreaking a humanitarian disaster in Lebanon, wantonly killing innocents and destroying homes and infrastructure, are reaching a hysterical pitch." In a superb example of double-talk, Finley said that Israel had to be allowed to destroy Hizbullah, otherwise the "Lebanese people [would be] as vulnerable as they were before the fighting began."

Finely added:

When the smoke clears, Israel must have a wide buffer between itself and Hezbollah's Iranian supplied rockets. If Lebanon can't guarantee that safe space, then Israel must be free to do it itself.

… Compounding the hazard is Israel's tiny size. It's less than one-sixth the area of Michigan, with roughly the same amount of people. The enemy is always within shooting distance. If nothing else, we have relearned during the past two weeks that as long as there are Jews in the Middle East, someone will try to kill them.

Since when does a country being small mean that it is vulnerable? The American-backed Israel has the strongest military force in the Middle East. It is capable of easily crushing its neighbors whenever it sees fit. It would seem that Finley's notion of Israelis being beleaguered in relation to their neighbors is so lacking in evidence that he has to argue on the basis of the size of their country, an utterly clichéd and irrelevant point of debate.

Although there still were many letters to the Detroit News supporting Israel unconditionally, after Finley's "Support for Israel's defense" article, letters in opposition were seen more often. The Detroit News, to its credit, ran a number of letters criticizing Finley's position and also allowed guest editorials by Sheikh Mohammad Ali Elahi, the imam of Dearborn Heights' Islamic House of Wisdom, and Imad Hamad, director of the Michigan Chapter of the American Arab Anti-Discrimination Committee.

Both Elahi and Hamad were highly critical of Israel's actions against Lebanon. Hamad was even able to say, "The disturbing fact is that people who are justifiably critical of Israel immediately become targets of harassment." However, this did not undo what Finley had said and he never apologized for his comments.

Conclusion

Most editors who are part of the mainstream western media are much more subtle if they support Israel because readers do not like to feel they are perusing propaganda. Regarding reporters, they are sometimes biased but often times may be ignorant. The same may be said about film producers. However, in all cases, the negative portrayal of Arabs and Muslims can be seen as a direct attack on the interests of al-Imam al-Mahdi's movement, which must be addressed.

One may take hope in Warikoo. He visited Lebanon on behalf of the Detroit Free Press after the conflict and his reporting since the trip was of markedly better-in this case meaning more balanced-regarding incidents involving Arabs and Muslims. He wrote several stories that showed far more empathy for Arabs and Muslims, including a piece titled "Stares, whispers take toll on metro Muslims - They tire of defending religion, ethnicity."

Perhaps part of the solution to cutting through ignorance regarding the Arab and Muslim world is that the Shi'afacilitate meetings and visits by dignitaries. Israel is far ahead of us in this regard and savvy when it comes to winning the hearts and minds of undecided policy makers.

The Israelis have invested time and money into speaking English and French fluently whichare the lingua franca of intellectualism today just as Arabic and Persian were in the past. To speak Persian and Arabic is good and to be commended, but there is a time and place for everything and we must be flexible to address the rapidly evolving world we live in today.

Without our having a strong, principled media that operates with efficient and logical systems, it is difficult for nonbiased but ignorant reporters to maintain balance and hear our grievances. Reporters can be influenced by the same propaganda that many in the pro-Israeli lobby have skillfully produced and even very experienced and good hearted writers, although careful not to offend sensibilities ordinarily, may write the same kind of clichéd journalism that fuels stereotyping in the public. The world must know the truth about what we are, what we believe in and what we want to see.

American support of Israel may generally seem extreme and incomprehensible to outsiders, but it is the product of years of gradually ratcheting up paranoia in the American public about Arabs and Muslims.

Such paranoia does not make our cause any easier. In the days after 9/11, there was widespread support of the idea that Islam needed to be better understood and that by allowing terrorism to create splits in the public, the attackers/ terrorists would have achieved their goal of sowing chaos. There was sensitivity to the idea that perhaps Muslims and Islam would have to be addressed in more sophisticated terms than in the past. Sales of the Qur'an and books about Islam were all the rage.

However, today the bestsellers' lists are filled with anti-Islam and anti-Arab books, many relying upon the same old clichéd stereotypes of the past. Rather than address the important topics and address the rights and wrongs of both sides of the clash between the West and Islam, it is discouraging to see that for the most part, popular literature and media on the issue of Arabs and Islam are tremendously emotional, lacking in depth and perpetuating the notion that Arabs and Muslims are predisposed to violence.

The war on Iraq might not have taken place if emotional arguments based on conjecture rather than evidence had been screened out by the media. What the American media did was to amplify whatever anti-Arab and anti-Islam biases existed in the population, reducing very the complex issues to a bogeyman-Saddam was a vicious dictator to be sure but hardly an ally of Al Qaeda-who was to be seen as the source of terrorism in America. With the fall of Saddam, the Iraqi people were to receive the Americans with open arms, throwing flowers and rose water. This did not happen. In fact, the opposite occurred.

Outside America there was almost universal opposition to the war, based on most of the concerns that Bush and his ilk ignored or ridiculed but now are known to be valid. For example, the French voiced the concern that the war in Iraq was doomed to failure with no plan for a civil war or the struggle spreading to other countries.

Instead of taking the idea seriously, it popularly became a sign of patriotism to refer to criticism of the war effort as being "French-inspired," a stance that the American media did not oppose.

But because the French were sophisticated in making their stance known, they have greater leverage today on the issues that matter. So to for that matter does Qatar because of Al Jazeera's active involvement, however biased that also maybe. The same cannot be said for the followers of al-Imam al-Mehdi. Many Americans, even at the highest levels of the government cannot tell the difference between a Shi'ior a Sunni. We may laugh, but our lack of placing representatives across the western world, trained in the ways of the media, is part of the problem.

As followers of al-Imam al-Mahdi, our community must make a more concerted effort to reach out to the ordinary people of the western world and in their languages if we are to assist our Imam in creating a platform for action there. By merely perpetuating misinformation and emotional appeals rather than a plan for action in doing this ultimately everyone involved loses out-and that is not only the followers of al-Imam al-Mahdi but the people who might come to our side inside American and Israeli borders.

Chapter 8: The Multilateral influences of the belief in Resurrection

If, at a time, it was imagined that mind and intelligence taking the place of God and armed with knowledge, it is possible to lead the society to happiness and tranquility today, such an imagination and misconception, would find no place for itself in the human society. This is because experience has shown that the advancement of knowledge also cannot overcome the human problems. Indeed it cannot be denied that the efforts of the scholars have yielded great results in the field of inventions and discoveries, which have changed the lives of humans but in exchange have brought forward new, complex and bigger problems as presents. Problems such as weapons of mass destruction, devastating wars on the face of the earth, new and killing diseases, and spread of psychological sicknesses and suicides are some of these problems.

On the other hand, the passing of times and experience have shown that setting up of laws or external pressure for the purpose of training and controlling man is not very efficient. This is because those people who possess power and the others, each one trample the laws beneath their feet or find a way to escape from it. Whereas, if the factor which controls man is belief and internal to man, the results shall be definitely better. Accordingly, Islam has placed the training and controlling factor of man within himself, and with the faith in Allàh and a sincere conviction regarding Resurrection, it has paved and evened out the way for him to become a true human and so also for his development and perfection, such that should a person or a society, really act upon these Islamic teachings, or at the least, achieve a firm conviction regarding the Universal Resurrection and the life after death, then he has laid out the foundation for his and his society's happiness. Here, we shall mention concisely only a few examples of the influence of this liberating and constructive belief.

1. Spiritual Tranquility

It has been proven by experience that material luxuries, successes and pleasure seeking on his own, cannot take man to his objective and to ease and happiness. That which can make life sour for man in spite of having all the material luxuries is anxiety and mental and psychological disturbances. These anxieties and disturbances, more than anything, cause suffering to man and is the reason for an increase in suicide and drug tragedies, which threaten the present civilization.

Unfortunately, this present century of ours, in spite of the advancement of knowledge, sophistication of technology, the diminishing of the hours of work and also the simplification of the various works which previously were performed with great difficulty, and similarly the quantitative and qualitative increase in the various types of amusements, as also their being in the reach and use of the general public, have not only not reduced the anxiety and the disturbance of the mind, but according to the sociologists and the psychologists, the spiritual diseases are on the ascent. One of the main reasons for this new chaos and the spreading of the spiritual diseases is the feeling of emptiness in the life and it being without a purpose. The twentieth century man has, by turning away from religion and placing aside the necessary and life-constructing beliefs of it, entangled himself in an empty and purposeless life and has painted for himself a terrifying face of death and as a result has become caught in life-taking sufferings which he could never have even imagined.

Professor Young one of the famous psycho-analyst and one of the well-known assistants of Freud says: “Two thirds of the people, from all over the world, who have consulted me are people who are educated and successful in life, the major trouble of them being the emptiness and aimlessness in life and this major trouble is causing them suffering, anxiety and disturbance of mind. The reason for this problem of man in the twentieth century is haughtiness resulting from sophistication in technology, shortsightedness and prejudice which resulted in their losing their religion, and even now, until they do not revert to the correct religious beliefs, they shall not attain tranquility, because irreligiousness means emptiness and absence of purpose in life.”[71]

Not only does lack of belief in life after death, fill the life of man with anxiety, distress and purposelessness, but also tends to strike out at the instinct of the love for permanence of man. In other words, man who is always seeking perfection and eternity will never be satisfied with this limited material world and in no way shall achieve his tranquility in this cage. Whereas, the belief in resurrection and an eternal life fulfils this desire and in its light shall obtain the spiritual tranquility, and shall attain freedom from the sufferings and diseases resulting from this anxiety and disturbance of the mind.

2. Justice and Social Security

Great efforts have taken place in various human societies, so that by some means, justice and social security be established and the violations and crimes diminish or cease altogether. However, one fundamental problem which exists in these efforts is that they desire to compel the individuals to a desired state by setting laws and building prisons and in short, by using an external control, but this method did not have any effectiveness, and was tested time and again. This is because if the control is only by means of laws and other controlling tools, which work on an individual externally, then the leaders and chiefs who exercise control over the people shall consider themselves exceptions to the law or may find means to escape from it and thus abscond.

In addition, in the courts also, important factors like recommendation, bribes presentation of forged documents and thousands of other deceptions, play a pivotal role. In short, that which is not exercised is the Truth and that which is not heard is the complaints of the oppressed. It is because of this lack of effectiveness of the laws and other methods of control, that the national security and the defense budgets are always on the increase and the prisons are increasing day by day, whereas if, alongside these measures and laws, an internal control also existed, the results would be much better. That is, if an individual (or a society) believes that after death, he would have to be present in a court in which he shall witness the reality of his deeds and their results without the slightest reduction and should he have any objection, the parts of his body which performed the deeds would stand witness against him and in addition to this, in such a court, no bribes, friendship, recommendation and reconsideration exist. In such a circumstance, how much would crime, violations and revolts diminish in the society? It is possible to claim that basically, with the presence of such a faith and belief, the occurrence of such acts of crime and violations, is strange and unanticipated and would, in all totality, become effaced and cease to exist. Of course, since varied instincts and numerous and at times contradictory, tendencies exist within man, violations and crime cannot be totally uprooted from the human society, however at the very least, the part played by these beliefs and the internal control with regards to the happenings which usually take place in material, godless and irreligious societies, is beyond question and denial.

Another point being, it should not be concluded that thus, no offence and crime exist in the Islamic and religious societies or that the state of these societies are, according to statistics, cent per cent better than the other societies (which indeed is), because two fundamental factors serve as a hindrance for the total uprootment of offences and crime in the human and religious societies, and they are as follows:

i) The varied and at times contrasting instincts of men, shall continue to incline man towards uncleanness.

ii) Weak beliefs of the people with respect to Allàh and Resurrection after death.

Hence, however much the beliefs of the people with respect to Allàh and life after death become stronger and deep-rooted, calmness and security shall increase in the society and as a result, the quantity of offences, crimes, treason, criminals and prisoners shall decrease.

3. Stimulus for service and performance of good deeds

One who does not have faith in Resurrection and life after death and seeks the rewards of his deeds in this very world, does not have sufficient stimulus for fulfilling the needs and wants of other individuals. Hence if he sees a miserable person, he shall not come forward to help him out of his misery, except if it has some benefit in store for him. For example, by providing this service, he can use that person to his benefit. On the contrary, one who has faith in life after death and knows that the rewards for his deeds shall be received by him completely in the other world, with regards to helping the poor and the helpless and fulfilling the needs of the needy and for all good deeds in general, is strongly motivated. His stimulus is not the worldly benefits, but seeks his rewards from Allàh and knows that Allàh shall grant the best of the rewards in this world and the hereafter (the day when he is most in need of the rewards).

Regarding this, Hazrat ‘Ali (‘a) says:

من أيقن بالخلف جاد بالعطيّه

“One who, with respect to the (rewards of) the day of Resurrection, has firm belief and conviction, shall behave in a goodly manner while serving others.”[72]

This sentence of Hazrat ‘Ali (‘a) very clearly relates the stimulus for serving others and the performance of good deeds in the light of the belief in resurrection. On the other hand, some of the Qur’ànic verses mention the lack of stimulus in the unbelievers and the deniers of the day of Resurrection, for serving others, in this fashion:

أَرَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ فَذَلِكَ الَّذِي يَدُعُّ الْيَتِيمَ وَلاَ يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ

“Have you considered him who calls the Final Judgement a lie? That is the one who repels the orphan. And does not urge the (others) to feed the poor.”[73]

The belief in the day of resurrection and the day of rewards and punishments become reason that man on the one hand, reforms his connection with Allàh, while on the other hand, adjusts and makes right his connection with the creations of Allàh. As a result, giving charity and helping others is not difficult for him, because he is convinced that the rewards for his deeds and much more than what he anticipated, shall be given by Allàh in this world and the hereafter.

In short, the belief in life after death also breathes a meaning into the life of this world, and instills a sense of responsibility into the hearts of the people. It compels them, to the understanding of the responsibilities, righteousness and truthfulness in serving others and performance of good deeds and helps them from refraining from the uncleanness in the same measure as the strength of their conviction in the rewards and punishment of the day of resurrection.

4. Liberation from baseness and pollution

One, who does not believe in his eternal life, cannot choose for himself objectives beyond his material and animal needs. As a result, all of his objectives shall be summarized in the fulfillment of his carnal instincts and attainment of the base and worldly lusts. Such individual or individuals cannot have a search for things other than profits, pleasures or attainment of wealth and power. Once such a thing happens, man is ready to indulge in every crime and submerge in every kind of lust and dirtiness, so as to achieve his base and materialistic objectives. As a result, laws, morals, piety and service of people and... do not mean anything to him. On the contrary, one who believes in resurrection, considers the life of the world to be a preamble to his eternal life and, all his efforts and strivations is directed towards the selection of high, lofty and eternal objectives which can help him in the future and which can make him happy and successful. Hence, he shall not drown himself in lust and base and transient worldly objectives. He shall not get entangled in uncleanness and shall not indulge in crimes and offences and shall not be willing to commit suicide or inflict injuries to his body and soul. He shall tolerate the difficulties and the sufferings of life for the purpose of reaching his lofty objectives. In short, he shall choose a clean life and a goodly path for himself.

The Holy Qur’àn mentions one of the reasons for the pollution of the polluted ones of the hell, in their own words, to be the lack of belief in resurrection and states:

قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ وَكُنَّا نَخُوضُ مَعَ الْخَائِضِينَ وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ

“They shall say: We were not of those who offered the regular prayers. And we used not to feed the poor. And we used to enter into vain discourse with those who entered into vain discourses. And we used to belie the Day of Judgement.” [74]

Thus, four basic reasons for facing the punishment and suffering on the day of resurrection has been mentioned, one of which is the lack of faith and the denial of the resurrection.

5. Moderation in the acquisition and consumption of Income

An individual or a society which does not believe in life after death, shall, in every economic matter, strive to increase its income by means of deceit, trickery, fraud and treachery, or by performing less shall try to achieve a greater benefit. In addition, when he has gathered wealth, he shall not spend it for the goodness of himself or the society, but indulge in extravagance and lavishness and in reality drags the financial resources of the society towards destruction. On the contrary, the individual or the society which has faith in life after death, not only takes into consideration the Divine and the human criteria for acquiring of the wealth and never strives to collect wealth in every manner possible, but even during consumption of the wealth, always takes into consideration the rights of the society.

Unfortunately, that which is destroying the material resources of this world in this era of ours is the lack of consideration of these two important points. In other words, in the twentieth century, the western civilization, and man in general, with the advancement of knowledge and technology, has extracted the god-given resources in every way possible, without giving thought to the protection of the environment or the rights of the coming generations and after that, in its consumption also has not exercised moderation and consideration to the social rights. Consequently, it has destroyed the economic resources and the environment of the world as well as corrupted them.

Here, it is interesting to note that man, after years of destruction of the economic resources and the environment, and extravagance in the consumption of the divine bounties, has now sat back to reflect upon the protection of the environment and more interesting is that the researches of the scholars have shown that the only serious and effective way to protect the environment and to give importance to the economic resources and to safeguard the rights of the future generations lies in the religious teachings and amongst them the belief in the continuation of life after death. With this and the other religious beliefs, it is possible to have an effective check on the pollution of the water, jungles, the incessant consumption of the underground resources and.... etc.

In addition, on the basis of this belief, it is possible to establish the foundations of a correct economic connection in the society and thus stop the economic trickery, fraud and treachery in check.

Hazrat ‘Ali (‘a) has very sweet and eloquent statements in this regard. Amongst them, in one of his letters to one of his governors, who had misused some funds from the public treasury, after reprimanding and rebuking him, says:

فسيبحان الله! أما تؤمن بالمعاد؟ أو ما تخاف نقاش الحساب؟""

“Glory be to God! Do you not believe in Resurrection and do you not fear the accounting and the questioning (of that day?”[75]

Hence, if one believes in the day of resurrection and does not forget it, he will never misappropriate the funds from the public treasury. A prominent example and a practical and perfect model of this reality is Hazrat ‘Ali (‘a) who has narrated the incident of himself and his brother Aqil, whereby he states: “ By God, I saw Aqil disturbed and in a state of abject poverty. He wanted me to give him some of your wheat (public treasury) and I saw his children whom due to poverty had their hair disheveled and their skin darkened, as if color had been applied to their faces. He would keep visiting me and repeat his request. He imagined that I had given in to his requests.

Then I heated an iron piece and brought it close to him. He wailed out in a manner as a sick person would in pain. He was near to be scalded by the heated iron. I told him “May the criers cry over you as a mother cries over her burnt child. You wail of the iron which man has playfully made hot and wish to drag me into the fire, which the Powerful God has heated by His anger? You moan due to the suffering and I should not moan from the burning due to the anger of the Creator?”[76]

The Holy Qur’àn also, after threatening them with the sentence, “Woe unto the defrauders in measuring”, says:

أَلاَ يَظُنُّ أُولَئِكَ أَنَّهُمْ مَبْعُوثُونَ لِيَوْمٍ عَظِيمٍ يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ

“What! Think they not that they shall be raised. For a Mighty Day. On the day when men shall stand before the Lord of the worlds?”[77]

From these verses, it can be clearly understood that the belief in Resurrection refrains man from overcharging and other illegal economic actions. Perhaps the reason that the Holy Qur’àn mentions the name of the overchargers and threatens them, could be that one of the important economic problems and offences during the time of the revelation of the Holy Qur’àn and also throughout the eras, was and is, overcharging.

Anyway, one of the most important results and effects of the belief of Resurrection, is moderation in the consumption, and non-performance of treachery and offence in the way of acquisition of income and also non-destruction of the economic resources and the environment.

6. Steadfastness in Jihad and the battlefield

One of the other most important effects of the belief in Resurrection is steadfastness in the battlefield and perseverance on the path of Truth. This is because, one not having faith in life after death, when confronted by an adversary, does not have the stimulus for being steadfast and at times being killed. As a result, he is always in a state of fear, hesitation and disturbance and at an opportune time shall readily take to flight.

Such a person shall not only not show steadfastness in the battle-field, but also, during his entire life, whenever he encounters any obstacle in the course of a divine or human objective, he shall change his course and altogether deviate from his path, objective and ideas. But one who believes in the life after death and considers it to be better, wider and more perfect, in the battle-field, not only does he not choose flight, but even fear does not overcome him. He believes in the Holy Qur’àn, which mentions the final outcome of a soldier of a religious war and knows that eventually, he would either be victorious, or attain martyrdom and eternal happiness. The Holy Qur’àn mentions the final outcome of a soldier fighting for truth as:

قُلْ هَلْ تَتَربَّصُونَ بِنَا إِلاَ إِحْدَى الْحُسْنَيَيْنِ وَنَحْنُ نَتَرَبَّصُ بِكُمْ أَنْ يُصِيبَكُمْ اللَّهُ بِعَذَابٍ مِنْ عِنْدِهِ أَوْ بِأَيْدِينَا فَتَرَبَّصُوا إِنَّا مَعَكُمْ مُتَرَبِّصُونَ

“Say: Do you wait for us but one of two most excellent things? And we wait for you that Allàh will afflict you with punishment from Himself or by our hands. So wait; we too will wait with you.”[78]

In short, the belief in the life after death is the cause for steadfastness, perseverance and incessant strivations in the battlefield and also during the entire life of a person and in all occasions which demand strife and struggle. The Holy Qur’àn while mentioning the incident of a group from the Bani Israel who were under the command of Hazrat Saul (Talut) when embarking on a war with Goliath (Jalut) explains beautifully and subtly the mentality and the characteristics of those accompanying Hazrat Saul and the part played by the belief and the lack of belief in Resurrection saying:

فَلَمَّا فَصَلَ طَالُوتُ بِالْجُنُودِ قَالَ إِنَّ اللَّهَ مُبْتَلِيكُمْ بِنَهَرٍ فَمَنْ شَرِبَ مِنْهُ فَلَيْسَ مِنِّي وَمَنْ لَمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي إِلاَ مَنْ اغْتَرَفَ غُرْفَةً بِيَدِهِ فَشَرِبُوا مِنْهُ إِلاَّ قَلِيلًا مِنْهُمْ فَلَمَّا جَاوَزَهُ هُوَ وَالَّذِينَ آمَنُوا مَعَهُ قَالُوا لاَ طَاقَةَ لَنَا الْيَوْمَ بِجَالُوتَ وَجُنُودِهِ قَالَ الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلاَقُو اللَّهِ كَمْ مِنْ فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّابِرِينَ وَلَمَّا بَرَزُوا لِجَالُوتَ وَجُنُودِهِ قَالُوا رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ فَهَزَمُوهُمْ بِإِذْنِ اللَّهِ وَقَتَلَ دَاوُودُ جَالُوتَ وَآتَاهُ اللَّهُ الْمُلْكَ وَالْحِكْمَةَ وَعَلَّمَهُ مِمَّا يَشَاءُ وَلَوْلاَ دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَفَسَدَتْ الْأَرْضُ وَلَكِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعَالَمِينَ

“So when Talut departed with the forces, he said: Surely Allàh will try you with a river; Whoever then drinks from it, he is not of me, and whoever does not taste of it, he is surely of me, except he who takes with his hand as much of it as fills the hand; but with the exception of a few of them they drank from it. So when he had crossed it, he and those who believed with him, they said: We have today no power against Jalut and his forces. Those who were sure that they would meet their Lord said; How often has a small party vanquished a numerous host by Allàh’s permission and Allàh is with the patient. And when they went out against Jalut and his forces they said: Our Lord pour down upon us patience, and make our steps firm and assist us against the unbelieving people. So they put them to flight by Allàh’s permission. And Dawood slew Jalut...”[79]

The faith and belief in resurrection and life after death, made the Muslims and the soldiers at the time of the advent of Islam so much desirous of martyrdom that they did not in the least fear death and without any fear, alarm or disturbance of mind, they would bravely rush into the ranks of their enemies. This unbelievable morale and bravery was a cause for astonishment and perplexity for the unbelievers. As a result, the hypocrites, for justifying their fearfulness and the fearlessness of the real soldiers of Islam, said:

إِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ غَرَّ هَؤُلَاءِ دِينُهُمْ…

“And when the hypocrites and those whom in their hearts is a disease said amongst themselves: Their religion has beguiled them.”[80]

The purport of the hypocrites from the above sentence was that the real soldiers and Muslims have been deceived by the faith in the resurrection and are warring, with manifest bravery and valor, for the purpose of the meeting their Lord.

It is interesting to know that during the Revolution and especially in the 8 years of the Holy Defense, we ourselves were witness to such morale and bravery that no justification other than the love for martyrdom, exists for it. And more interesting, the enemies and those weak in faith also made the same judgement as that made by the hypocrites of the era of the advent of Islam, that “these adolescents and youths have been deceived.”

Nevertheless, in spite of the fact that the effects of the belief in the resurrection are exhaustive, we shall content ourselves with these few examples, with the hope that we ourselves be among the true believers of the day of resurrection and also with the hope that Allàh, in every state and circumstance, especially on that Day, be our Helper.

Was-salaam.

Chapter 9: Bibliography

1. The Holy Qur’àn

2. Nahjul Balàghah - Research: Subhi Sàleh, First Edition, Nashr Dàr Al-°ijrah

3. A group of writers under the supervision of Makàrim Shiràzi, Tafsir-e- Namuneh, Eleventh Edition, Dàr Al-Kitàb Al-Islàmiyah, 1372

4. Jawàdi Amu-li, Abdullàh, Deh Maqàleh Piràmu-n Mabda' wa Ma'àd, First Edition, Inteshàràt Farhangi Raja

5. °usaini Tehràni, Syed Muh^ammad °usain, Ma'ad Shanàsi, Inteshàràt °ekmat

6. Howaizi, Juma'h Al-A'rusi, Tafsir Nu-r At-Thaqalain, Fourth Edition, Qum, Inteshàràt Ismailiyàn, 1374

7. Khorramshàhi, Bahà Ad-Din, Qur’àn Pazhohi, First Edition

8. Subhàni, Ja'far, Manshu-re Jàvid (Vol. 9), Inteshàràt Mu’assaseh Sayyed As-Shohadà, 1374

9. Saifi, ‘Ali Akbar, Burhan Qate' Piràmu-n Qiyàmat, First Edition, Inteshàràt Daftare Tablighate Islàmi, 1365

10. Shafi'i Kodkoni, Doctor Muh^ammad Re¤a, Guzide Ghazaliyàt Shams, Seventh Edition, Tehràn, Inteshàràt Shirkat Sahàmi Kitàbe Jaibi, 1367

11. Saduq, Ibn Babwaih As-Sadu-q, Muh^ammad ibn ‘Ali ibn Al-°usain, Ma'ani Al-Akhbàr, First Edition, Inteshàràt Jàme' Mudarrasin, 1361

12. Tahiri, °abibullàh, Sairi Dar Jahàn Pas az Marg, Second Edition, Daftare Inteshàràte Islàmi, 1376

13. Tabà§abà’i, Muh^ammad °usain, Al-Mizàn Fi Tafsir Al-Qur’àn, Fourth Edition, Dar Al-Kutub Al-Islàmiyah. 1362

14. Tabà§abà’i, Muh^ammad °usain, Rasàil Al-Tauhidiyah, Edition - °ekmat, Publisher - Bunyad 'Ilmi wa Fikr Adliyah

15. Falsafi, Muh^ammad Taqi, Ma'ad Az Nazre Ru-h wa Jism, Fifth Edition, Offset - Marwi, 1360

16. Qirà'ati , Muhsin, Ma'ad, Muassaseh Dar Rah-e-°aq, 1373

17. Qurbani, Zain Al-Abedin, Be Suey Jahane Abadi, Second Edition, Muassaseh Matbuaati Tabatabai, 1387 A.H.

18. Peterson, Michael, and others, ‘Aql wa I'teqàde Dini, Translation – Ah^mad Naràqi and Ibràhim Sultàni, First Edition, Tehràn. Publisher - Tarhe Nu-

19. Majlisi, Muh^ammad Bàqir, Bihàr Al-Anwàr (Vol. 8, 70,73) Second Edition, Inteshàràte Islàmiyah

20. MiSbàh Yazdi, Muh^ammad Taqi, Ma'arife Qur’àn, Muassasah Dar Rah-e-°aq, 1373

21. Mutahhari, Murta¤a, Zindagie Jàved Ya Hayàte Ukhrawi, Inteshàràte Sadra, 1360

22. Mazàhiri, °usain, Ma’ad Dar Qur’àn

23. Shiràzi Makàrim and a group of writers, Payàm-e-Qur’àn (Vol. 5,6), 4th Edition, Qum, Madresah Amir Al-Mu’minin, 1374

24. Maulavi, Jalal Ad-Din Muh^ammad, Mathnavi Ma'nvi, Corrected by - Reynold Nicholson, First Edition, Tehràn, Inteshàràte Quqnu-s, 1376

Notes

[1] Ya Sin (36):81

[2] Isra (17):51

[3] Yà Sin (36):78-79

[4]حكم المثال في ما يجوز و ما لا يجوز واحد

[5]It is apparent that, these words or terminologies, possess meanings, with respect to us, the finite creations and humans but are devoid of any meaning or concept with respect to Allàh, the Infinite. Hazrat ‘Ali (‘a) referring to this fact that Allàh was not in need of any reflection or experience for creating his creations says :“Allàh created the things and the creations and started without reflecting or investigating or seeking benefit from experience.” Nahjul Balaghah, Speech. No. 1

[6] Fàtir (35):9

[7] Qiyàmat (75):37-40

[8] Yà Sin (36):78-80

[9] Extract from Payàm-e-Quràn, Vol. 5, Pg. 194

[10] Qiyamat (75):3-5

[11] Naml (27):67-68

[56] Sajdah (32):11

[57]Zariyat (51):56

Of course, in our traditions, this worship has been compared to recognition of Allàh, because worship with awareness is a consequence of recognition

[58] Mulk (67):2

[59] Kahf (18):110.

[60]Baqarah (2):156

[61]Sajdah (32):11

60 Ma’anil Akhbàr, Pg. 289

[62] Ma'anil Akhbàr, Pg. 289

[63] Ma'anil Akhbar, Pg. 289

[64] Ma'anil Akhbàr, Pg. 290

[65] Ma'anil Akhbar, Pg. 289

[71] Muh^ammad Taqi Falsafi, Ma'ad az Nazar Rùh wa Jism, Vol. 1, Pg., 24.

[72] Nahjul Balàghah, Short sayings, Wisdom 138

[73] Ma'un (107):1-3

[74] Muddassir (74):43-46

[75]Nahjul Balàghah, Subhi Saleh, Letter No, 41

[76] Nahjul Balàghah, Subhi Saleh, Sermon No. 224. Translation by Doctor Syed Ja’far Shahidi.

[77] Mutaffifeen (83):4-6

[78] Taubah (9):52

[79] Baqarah (2):249-251

[80] Anfàl (8):49

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Chapter 8: The Multilateral influences of the belief in Resurrection

If, at a time, it was imagined that mind and intelligence taking the place of God and armed with knowledge, it is possible to lead the society to happiness and tranquility today, such an imagination and misconception, would find no place for itself in the human society. This is because experience has shown that the advancement of knowledge also cannot overcome the human problems. Indeed it cannot be denied that the efforts of the scholars have yielded great results in the field of inventions and discoveries, which have changed the lives of humans but in exchange have brought forward new, complex and bigger problems as presents. Problems such as weapons of mass destruction, devastating wars on the face of the earth, new and killing diseases, and spread of psychological sicknesses and suicides are some of these problems.

On the other hand, the passing of times and experience have shown that setting up of laws or external pressure for the purpose of training and controlling man is not very efficient. This is because those people who possess power and the others, each one trample the laws beneath their feet or find a way to escape from it. Whereas, if the factor which controls man is belief and internal to man, the results shall be definitely better. Accordingly, Islam has placed the training and controlling factor of man within himself, and with the faith in Allàh and a sincere conviction regarding Resurrection, it has paved and evened out the way for him to become a true human and so also for his development and perfection, such that should a person or a society, really act upon these Islamic teachings, or at the least, achieve a firm conviction regarding the Universal Resurrection and the life after death, then he has laid out the foundation for his and his society's happiness. Here, we shall mention concisely only a few examples of the influence of this liberating and constructive belief.

1. Spiritual Tranquility

It has been proven by experience that material luxuries, successes and pleasure seeking on his own, cannot take man to his objective and to ease and happiness. That which can make life sour for man in spite of having all the material luxuries is anxiety and mental and psychological disturbances. These anxieties and disturbances, more than anything, cause suffering to man and is the reason for an increase in suicide and drug tragedies, which threaten the present civilization.

Unfortunately, this present century of ours, in spite of the advancement of knowledge, sophistication of technology, the diminishing of the hours of work and also the simplification of the various works which previously were performed with great difficulty, and similarly the quantitative and qualitative increase in the various types of amusements, as also their being in the reach and use of the general public, have not only not reduced the anxiety and the disturbance of the mind, but according to the sociologists and the psychologists, the spiritual diseases are on the ascent. One of the main reasons for this new chaos and the spreading of the spiritual diseases is the feeling of emptiness in the life and it being without a purpose. The twentieth century man has, by turning away from religion and placing aside the necessary and life-constructing beliefs of it, entangled himself in an empty and purposeless life and has painted for himself a terrifying face of death and as a result has become caught in life-taking sufferings which he could never have even imagined.

Professor Young one of the famous psycho-analyst and one of the well-known assistants of Freud says: “Two thirds of the people, from all over the world, who have consulted me are people who are educated and successful in life, the major trouble of them being the emptiness and aimlessness in life and this major trouble is causing them suffering, anxiety and disturbance of mind. The reason for this problem of man in the twentieth century is haughtiness resulting from sophistication in technology, shortsightedness and prejudice which resulted in their losing their religion, and even now, until they do not revert to the correct religious beliefs, they shall not attain tranquility, because irreligiousness means emptiness and absence of purpose in life.”[71]

Not only does lack of belief in life after death, fill the life of man with anxiety, distress and purposelessness, but also tends to strike out at the instinct of the love for permanence of man. In other words, man who is always seeking perfection and eternity will never be satisfied with this limited material world and in no way shall achieve his tranquility in this cage. Whereas, the belief in resurrection and an eternal life fulfils this desire and in its light shall obtain the spiritual tranquility, and shall attain freedom from the sufferings and diseases resulting from this anxiety and disturbance of the mind.

2. Justice and Social Security

Great efforts have taken place in various human societies, so that by some means, justice and social security be established and the violations and crimes diminish or cease altogether. However, one fundamental problem which exists in these efforts is that they desire to compel the individuals to a desired state by setting laws and building prisons and in short, by using an external control, but this method did not have any effectiveness, and was tested time and again. This is because if the control is only by means of laws and other controlling tools, which work on an individual externally, then the leaders and chiefs who exercise control over the people shall consider themselves exceptions to the law or may find means to escape from it and thus abscond.

In addition, in the courts also, important factors like recommendation, bribes presentation of forged documents and thousands of other deceptions, play a pivotal role. In short, that which is not exercised is the Truth and that which is not heard is the complaints of the oppressed. It is because of this lack of effectiveness of the laws and other methods of control, that the national security and the defense budgets are always on the increase and the prisons are increasing day by day, whereas if, alongside these measures and laws, an internal control also existed, the results would be much better. That is, if an individual (or a society) believes that after death, he would have to be present in a court in which he shall witness the reality of his deeds and their results without the slightest reduction and should he have any objection, the parts of his body which performed the deeds would stand witness against him and in addition to this, in such a court, no bribes, friendship, recommendation and reconsideration exist. In such a circumstance, how much would crime, violations and revolts diminish in the society? It is possible to claim that basically, with the presence of such a faith and belief, the occurrence of such acts of crime and violations, is strange and unanticipated and would, in all totality, become effaced and cease to exist. Of course, since varied instincts and numerous and at times contradictory, tendencies exist within man, violations and crime cannot be totally uprooted from the human society, however at the very least, the part played by these beliefs and the internal control with regards to the happenings which usually take place in material, godless and irreligious societies, is beyond question and denial.

Another point being, it should not be concluded that thus, no offence and crime exist in the Islamic and religious societies or that the state of these societies are, according to statistics, cent per cent better than the other societies (which indeed is), because two fundamental factors serve as a hindrance for the total uprootment of offences and crime in the human and religious societies, and they are as follows:

i) The varied and at times contrasting instincts of men, shall continue to incline man towards uncleanness.

ii) Weak beliefs of the people with respect to Allàh and Resurrection after death.

Hence, however much the beliefs of the people with respect to Allàh and life after death become stronger and deep-rooted, calmness and security shall increase in the society and as a result, the quantity of offences, crimes, treason, criminals and prisoners shall decrease.

3. Stimulus for service and performance of good deeds

One who does not have faith in Resurrection and life after death and seeks the rewards of his deeds in this very world, does not have sufficient stimulus for fulfilling the needs and wants of other individuals. Hence if he sees a miserable person, he shall not come forward to help him out of his misery, except if it has some benefit in store for him. For example, by providing this service, he can use that person to his benefit. On the contrary, one who has faith in life after death and knows that the rewards for his deeds shall be received by him completely in the other world, with regards to helping the poor and the helpless and fulfilling the needs of the needy and for all good deeds in general, is strongly motivated. His stimulus is not the worldly benefits, but seeks his rewards from Allàh and knows that Allàh shall grant the best of the rewards in this world and the hereafter (the day when he is most in need of the rewards).

Regarding this, Hazrat ‘Ali (‘a) says:

من أيقن بالخلف جاد بالعطيّه

“One who, with respect to the (rewards of) the day of Resurrection, has firm belief and conviction, shall behave in a goodly manner while serving others.”[72]

This sentence of Hazrat ‘Ali (‘a) very clearly relates the stimulus for serving others and the performance of good deeds in the light of the belief in resurrection. On the other hand, some of the Qur’ànic verses mention the lack of stimulus in the unbelievers and the deniers of the day of Resurrection, for serving others, in this fashion:

أَرَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ فَذَلِكَ الَّذِي يَدُعُّ الْيَتِيمَ وَلاَ يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ

“Have you considered him who calls the Final Judgement a lie? That is the one who repels the orphan. And does not urge the (others) to feed the poor.”[73]

The belief in the day of resurrection and the day of rewards and punishments become reason that man on the one hand, reforms his connection with Allàh, while on the other hand, adjusts and makes right his connection with the creations of Allàh. As a result, giving charity and helping others is not difficult for him, because he is convinced that the rewards for his deeds and much more than what he anticipated, shall be given by Allàh in this world and the hereafter.

In short, the belief in life after death also breathes a meaning into the life of this world, and instills a sense of responsibility into the hearts of the people. It compels them, to the understanding of the responsibilities, righteousness and truthfulness in serving others and performance of good deeds and helps them from refraining from the uncleanness in the same measure as the strength of their conviction in the rewards and punishment of the day of resurrection.

4. Liberation from baseness and pollution

One, who does not believe in his eternal life, cannot choose for himself objectives beyond his material and animal needs. As a result, all of his objectives shall be summarized in the fulfillment of his carnal instincts and attainment of the base and worldly lusts. Such individual or individuals cannot have a search for things other than profits, pleasures or attainment of wealth and power. Once such a thing happens, man is ready to indulge in every crime and submerge in every kind of lust and dirtiness, so as to achieve his base and materialistic objectives. As a result, laws, morals, piety and service of people and... do not mean anything to him. On the contrary, one who believes in resurrection, considers the life of the world to be a preamble to his eternal life and, all his efforts and strivations is directed towards the selection of high, lofty and eternal objectives which can help him in the future and which can make him happy and successful. Hence, he shall not drown himself in lust and base and transient worldly objectives. He shall not get entangled in uncleanness and shall not indulge in crimes and offences and shall not be willing to commit suicide or inflict injuries to his body and soul. He shall tolerate the difficulties and the sufferings of life for the purpose of reaching his lofty objectives. In short, he shall choose a clean life and a goodly path for himself.

The Holy Qur’àn mentions one of the reasons for the pollution of the polluted ones of the hell, in their own words, to be the lack of belief in resurrection and states:

قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ وَكُنَّا نَخُوضُ مَعَ الْخَائِضِينَ وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ

“They shall say: We were not of those who offered the regular prayers. And we used not to feed the poor. And we used to enter into vain discourse with those who entered into vain discourses. And we used to belie the Day of Judgement.” [74]

Thus, four basic reasons for facing the punishment and suffering on the day of resurrection has been mentioned, one of which is the lack of faith and the denial of the resurrection.

5. Moderation in the acquisition and consumption of Income

An individual or a society which does not believe in life after death, shall, in every economic matter, strive to increase its income by means of deceit, trickery, fraud and treachery, or by performing less shall try to achieve a greater benefit. In addition, when he has gathered wealth, he shall not spend it for the goodness of himself or the society, but indulge in extravagance and lavishness and in reality drags the financial resources of the society towards destruction. On the contrary, the individual or the society which has faith in life after death, not only takes into consideration the Divine and the human criteria for acquiring of the wealth and never strives to collect wealth in every manner possible, but even during consumption of the wealth, always takes into consideration the rights of the society.

Unfortunately, that which is destroying the material resources of this world in this era of ours is the lack of consideration of these two important points. In other words, in the twentieth century, the western civilization, and man in general, with the advancement of knowledge and technology, has extracted the god-given resources in every way possible, without giving thought to the protection of the environment or the rights of the coming generations and after that, in its consumption also has not exercised moderation and consideration to the social rights. Consequently, it has destroyed the economic resources and the environment of the world as well as corrupted them.

Here, it is interesting to note that man, after years of destruction of the economic resources and the environment, and extravagance in the consumption of the divine bounties, has now sat back to reflect upon the protection of the environment and more interesting is that the researches of the scholars have shown that the only serious and effective way to protect the environment and to give importance to the economic resources and to safeguard the rights of the future generations lies in the religious teachings and amongst them the belief in the continuation of life after death. With this and the other religious beliefs, it is possible to have an effective check on the pollution of the water, jungles, the incessant consumption of the underground resources and.... etc.

In addition, on the basis of this belief, it is possible to establish the foundations of a correct economic connection in the society and thus stop the economic trickery, fraud and treachery in check.

Hazrat ‘Ali (‘a) has very sweet and eloquent statements in this regard. Amongst them, in one of his letters to one of his governors, who had misused some funds from the public treasury, after reprimanding and rebuking him, says:

فسيبحان الله! أما تؤمن بالمعاد؟ أو ما تخاف نقاش الحساب؟""

“Glory be to God! Do you not believe in Resurrection and do you not fear the accounting and the questioning (of that day?”[75]

Hence, if one believes in the day of resurrection and does not forget it, he will never misappropriate the funds from the public treasury. A prominent example and a practical and perfect model of this reality is Hazrat ‘Ali (‘a) who has narrated the incident of himself and his brother Aqil, whereby he states: “ By God, I saw Aqil disturbed and in a state of abject poverty. He wanted me to give him some of your wheat (public treasury) and I saw his children whom due to poverty had their hair disheveled and their skin darkened, as if color had been applied to their faces. He would keep visiting me and repeat his request. He imagined that I had given in to his requests.

Then I heated an iron piece and brought it close to him. He wailed out in a manner as a sick person would in pain. He was near to be scalded by the heated iron. I told him “May the criers cry over you as a mother cries over her burnt child. You wail of the iron which man has playfully made hot and wish to drag me into the fire, which the Powerful God has heated by His anger? You moan due to the suffering and I should not moan from the burning due to the anger of the Creator?”[76]

The Holy Qur’àn also, after threatening them with the sentence, “Woe unto the defrauders in measuring”, says:

أَلاَ يَظُنُّ أُولَئِكَ أَنَّهُمْ مَبْعُوثُونَ لِيَوْمٍ عَظِيمٍ يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ

“What! Think they not that they shall be raised. For a Mighty Day. On the day when men shall stand before the Lord of the worlds?”[77]

From these verses, it can be clearly understood that the belief in Resurrection refrains man from overcharging and other illegal economic actions. Perhaps the reason that the Holy Qur’àn mentions the name of the overchargers and threatens them, could be that one of the important economic problems and offences during the time of the revelation of the Holy Qur’àn and also throughout the eras, was and is, overcharging.

Anyway, one of the most important results and effects of the belief of Resurrection, is moderation in the consumption, and non-performance of treachery and offence in the way of acquisition of income and also non-destruction of the economic resources and the environment.

6. Steadfastness in Jihad and the battlefield

One of the other most important effects of the belief in Resurrection is steadfastness in the battlefield and perseverance on the path of Truth. This is because, one not having faith in life after death, when confronted by an adversary, does not have the stimulus for being steadfast and at times being killed. As a result, he is always in a state of fear, hesitation and disturbance and at an opportune time shall readily take to flight.

Such a person shall not only not show steadfastness in the battle-field, but also, during his entire life, whenever he encounters any obstacle in the course of a divine or human objective, he shall change his course and altogether deviate from his path, objective and ideas. But one who believes in the life after death and considers it to be better, wider and more perfect, in the battle-field, not only does he not choose flight, but even fear does not overcome him. He believes in the Holy Qur’àn, which mentions the final outcome of a soldier of a religious war and knows that eventually, he would either be victorious, or attain martyrdom and eternal happiness. The Holy Qur’àn mentions the final outcome of a soldier fighting for truth as:

قُلْ هَلْ تَتَربَّصُونَ بِنَا إِلاَ إِحْدَى الْحُسْنَيَيْنِ وَنَحْنُ نَتَرَبَّصُ بِكُمْ أَنْ يُصِيبَكُمْ اللَّهُ بِعَذَابٍ مِنْ عِنْدِهِ أَوْ بِأَيْدِينَا فَتَرَبَّصُوا إِنَّا مَعَكُمْ مُتَرَبِّصُونَ

“Say: Do you wait for us but one of two most excellent things? And we wait for you that Allàh will afflict you with punishment from Himself or by our hands. So wait; we too will wait with you.”[78]

In short, the belief in the life after death is the cause for steadfastness, perseverance and incessant strivations in the battlefield and also during the entire life of a person and in all occasions which demand strife and struggle. The Holy Qur’àn while mentioning the incident of a group from the Bani Israel who were under the command of Hazrat Saul (Talut) when embarking on a war with Goliath (Jalut) explains beautifully and subtly the mentality and the characteristics of those accompanying Hazrat Saul and the part played by the belief and the lack of belief in Resurrection saying:

فَلَمَّا فَصَلَ طَالُوتُ بِالْجُنُودِ قَالَ إِنَّ اللَّهَ مُبْتَلِيكُمْ بِنَهَرٍ فَمَنْ شَرِبَ مِنْهُ فَلَيْسَ مِنِّي وَمَنْ لَمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي إِلاَ مَنْ اغْتَرَفَ غُرْفَةً بِيَدِهِ فَشَرِبُوا مِنْهُ إِلاَّ قَلِيلًا مِنْهُمْ فَلَمَّا جَاوَزَهُ هُوَ وَالَّذِينَ آمَنُوا مَعَهُ قَالُوا لاَ طَاقَةَ لَنَا الْيَوْمَ بِجَالُوتَ وَجُنُودِهِ قَالَ الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلاَقُو اللَّهِ كَمْ مِنْ فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّابِرِينَ وَلَمَّا بَرَزُوا لِجَالُوتَ وَجُنُودِهِ قَالُوا رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ فَهَزَمُوهُمْ بِإِذْنِ اللَّهِ وَقَتَلَ دَاوُودُ جَالُوتَ وَآتَاهُ اللَّهُ الْمُلْكَ وَالْحِكْمَةَ وَعَلَّمَهُ مِمَّا يَشَاءُ وَلَوْلاَ دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَفَسَدَتْ الْأَرْضُ وَلَكِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعَالَمِينَ

“So when Talut departed with the forces, he said: Surely Allàh will try you with a river; Whoever then drinks from it, he is not of me, and whoever does not taste of it, he is surely of me, except he who takes with his hand as much of it as fills the hand; but with the exception of a few of them they drank from it. So when he had crossed it, he and those who believed with him, they said: We have today no power against Jalut and his forces. Those who were sure that they would meet their Lord said; How often has a small party vanquished a numerous host by Allàh’s permission and Allàh is with the patient. And when they went out against Jalut and his forces they said: Our Lord pour down upon us patience, and make our steps firm and assist us against the unbelieving people. So they put them to flight by Allàh’s permission. And Dawood slew Jalut...”[79]

The faith and belief in resurrection and life after death, made the Muslims and the soldiers at the time of the advent of Islam so much desirous of martyrdom that they did not in the least fear death and without any fear, alarm or disturbance of mind, they would bravely rush into the ranks of their enemies. This unbelievable morale and bravery was a cause for astonishment and perplexity for the unbelievers. As a result, the hypocrites, for justifying their fearfulness and the fearlessness of the real soldiers of Islam, said:

إِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ غَرَّ هَؤُلَاءِ دِينُهُمْ…

“And when the hypocrites and those whom in their hearts is a disease said amongst themselves: Their religion has beguiled them.”[80]

The purport of the hypocrites from the above sentence was that the real soldiers and Muslims have been deceived by the faith in the resurrection and are warring, with manifest bravery and valor, for the purpose of the meeting their Lord.

It is interesting to know that during the Revolution and especially in the 8 years of the Holy Defense, we ourselves were witness to such morale and bravery that no justification other than the love for martyrdom, exists for it. And more interesting, the enemies and those weak in faith also made the same judgement as that made by the hypocrites of the era of the advent of Islam, that “these adolescents and youths have been deceived.”

Nevertheless, in spite of the fact that the effects of the belief in the resurrection are exhaustive, we shall content ourselves with these few examples, with the hope that we ourselves be among the true believers of the day of resurrection and also with the hope that Allàh, in every state and circumstance, especially on that Day, be our Helper.

Was-salaam.

Chapter 9: Bibliography

1. The Holy Qur’àn

2. Nahjul Balàghah - Research: Subhi Sàleh, First Edition, Nashr Dàr Al-°ijrah

3. A group of writers under the supervision of Makàrim Shiràzi, Tafsir-e- Namuneh, Eleventh Edition, Dàr Al-Kitàb Al-Islàmiyah, 1372

4. Jawàdi Amu-li, Abdullàh, Deh Maqàleh Piràmu-n Mabda' wa Ma'àd, First Edition, Inteshàràt Farhangi Raja

5. °usaini Tehràni, Syed Muh^ammad °usain, Ma'ad Shanàsi, Inteshàràt °ekmat

6. Howaizi, Juma'h Al-A'rusi, Tafsir Nu-r At-Thaqalain, Fourth Edition, Qum, Inteshàràt Ismailiyàn, 1374

7. Khorramshàhi, Bahà Ad-Din, Qur’àn Pazhohi, First Edition

8. Subhàni, Ja'far, Manshu-re Jàvid (Vol. 9), Inteshàràt Mu’assaseh Sayyed As-Shohadà, 1374

9. Saifi, ‘Ali Akbar, Burhan Qate' Piràmu-n Qiyàmat, First Edition, Inteshàràt Daftare Tablighate Islàmi, 1365

10. Shafi'i Kodkoni, Doctor Muh^ammad Re¤a, Guzide Ghazaliyàt Shams, Seventh Edition, Tehràn, Inteshàràt Shirkat Sahàmi Kitàbe Jaibi, 1367

11. Saduq, Ibn Babwaih As-Sadu-q, Muh^ammad ibn ‘Ali ibn Al-°usain, Ma'ani Al-Akhbàr, First Edition, Inteshàràt Jàme' Mudarrasin, 1361

12. Tahiri, °abibullàh, Sairi Dar Jahàn Pas az Marg, Second Edition, Daftare Inteshàràte Islàmi, 1376

13. Tabà§abà’i, Muh^ammad °usain, Al-Mizàn Fi Tafsir Al-Qur’àn, Fourth Edition, Dar Al-Kutub Al-Islàmiyah. 1362

14. Tabà§abà’i, Muh^ammad °usain, Rasàil Al-Tauhidiyah, Edition - °ekmat, Publisher - Bunyad 'Ilmi wa Fikr Adliyah

15. Falsafi, Muh^ammad Taqi, Ma'ad Az Nazre Ru-h wa Jism, Fifth Edition, Offset - Marwi, 1360

16. Qirà'ati , Muhsin, Ma'ad, Muassaseh Dar Rah-e-°aq, 1373

17. Qurbani, Zain Al-Abedin, Be Suey Jahane Abadi, Second Edition, Muassaseh Matbuaati Tabatabai, 1387 A.H.

18. Peterson, Michael, and others, ‘Aql wa I'teqàde Dini, Translation – Ah^mad Naràqi and Ibràhim Sultàni, First Edition, Tehràn. Publisher - Tarhe Nu-

19. Majlisi, Muh^ammad Bàqir, Bihàr Al-Anwàr (Vol. 8, 70,73) Second Edition, Inteshàràte Islàmiyah

20. MiSbàh Yazdi, Muh^ammad Taqi, Ma'arife Qur’àn, Muassasah Dar Rah-e-°aq, 1373

21. Mutahhari, Murta¤a, Zindagie Jàved Ya Hayàte Ukhrawi, Inteshàràte Sadra, 1360

22. Mazàhiri, °usain, Ma’ad Dar Qur’àn

23. Shiràzi Makàrim and a group of writers, Payàm-e-Qur’àn (Vol. 5,6), 4th Edition, Qum, Madresah Amir Al-Mu’minin, 1374

24. Maulavi, Jalal Ad-Din Muh^ammad, Mathnavi Ma'nvi, Corrected by - Reynold Nicholson, First Edition, Tehràn, Inteshàràte Quqnu-s, 1376

Notes

[1] Ya Sin (36):81

[2] Isra (17):51

[3] Yà Sin (36):78-79

[4]حكم المثال في ما يجوز و ما لا يجوز واحد

[5]It is apparent that, these words or terminologies, possess meanings, with respect to us, the finite creations and humans but are devoid of any meaning or concept with respect to Allàh, the Infinite. Hazrat ‘Ali (‘a) referring to this fact that Allàh was not in need of any reflection or experience for creating his creations says :“Allàh created the things and the creations and started without reflecting or investigating or seeking benefit from experience.” Nahjul Balaghah, Speech. No. 1

[6] Fàtir (35):9

[7] Qiyàmat (75):37-40

[8] Yà Sin (36):78-80

[9] Extract from Payàm-e-Quràn, Vol. 5, Pg. 194

[10] Qiyamat (75):3-5

[11] Naml (27):67-68

[56] Sajdah (32):11

[57]Zariyat (51):56

Of course, in our traditions, this worship has been compared to recognition of Allàh, because worship with awareness is a consequence of recognition

[58] Mulk (67):2

[59] Kahf (18):110.

[60]Baqarah (2):156

[61]Sajdah (32):11

60 Ma’anil Akhbàr, Pg. 289

[62] Ma'anil Akhbàr, Pg. 289

[63] Ma'anil Akhbar, Pg. 289

[64] Ma'anil Akhbàr, Pg. 290

[65] Ma'anil Akhbar, Pg. 289

[71] Muh^ammad Taqi Falsafi, Ma'ad az Nazar Rùh wa Jism, Vol. 1, Pg., 24.

[72] Nahjul Balàghah, Short sayings, Wisdom 138

[73] Ma'un (107):1-3

[74] Muddassir (74):43-46

[75]Nahjul Balàghah, Subhi Saleh, Letter No, 41

[76] Nahjul Balàghah, Subhi Saleh, Sermon No. 224. Translation by Doctor Syed Ja’far Shahidi.

[77] Mutaffifeen (83):4-6

[78] Taubah (9):52

[79] Baqarah (2):249-251

[80] Anfàl (8):49

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