Alhassanain(p) Network for Heritage and Islamic Thought

Surah al-Najm, Chapter 53, Verses 1 - 32

(The Star)

Section (juz’): 27

Number of Verses: 62

General Overview of the Chapter

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

The Chapter, requiring obligatory prostration, has sixty two Verses and it was revealed in Mecca. The designation of the Chapter derives from the first Verse in which God Almighty swears by the star. Chapter 53 makes reference to the position of Revelation and the manner of its Revelation to the Noble Prophet's (S) heart and like Chapter 17 treats of the Noble Prophet's (S) Ascension to the heavens.

Another part of the Chapter deals with polytheists' superstitious and idolatrous customs and rituals and worshipping angels and the same is condemned herein. It also discusses the states of the virtuous and the evil people the standard of which is remembrance of the Resurrection Day and Divine Reward and Recompense.

Merits of the Recitation of the Chapter

Significant merits have been enumerated in traditions for recitation of the Chapter among which is a tradition narrated from Imam Sadiq (as):

"One who always recites Surah al-Najm every day and night is recognized amongst people as a meritorious person and God Almighty will forgive his sins and will win popularity amongst people."1

Other traditions in this vein are not mentioned for the sake of brevity. Undoubtedly such great rewards are bestowed upon those who recite the Chapter as a means of contemplation and acting upon its Injunctions such that the teachings may shed their light on their lives.

Surah al-Najm - Verses 1-2

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

وَالنَّجْمِ إِذَا هَوَی

مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَی

1. By the star when it goes down.

2. Indeed, your companion [Prophet Muhammad (S)] has neither gone astray nor has erred.

The Chapter opens with the word najm "star" by which God Almighty swears

("By the star when it goes down").

Exegetes provide many a view regarding the contextual meaning of the word. Some maintain that it makes a reference to the Holy Qur’an since such connotation is consistent with the following blessed Verses regarding Divine Revelation.

They hold that the expression alludes to the Arab's practice of terming as star what develops in time at different intervals.

Since the Holy Qur’an was revealed to the Noble Prophet (S) in a period of twenty three years at different intervals, it is referred to as 'star' and the expression:

"when it goes down"

makes a reference to its Revelation to the pure heart of the Messenger of Allah (S). However, some other exegetes maintain that it alludes to a star like Pleiades or Jupiter since they are of particular significance.

Some also hold that:

"the star"

refers to meteors through which devils are repelled from the heaven and Arabs term such meteors as najm.

However, no evident argument has been provided for any of the four interpretations, but the blessed Verse, as far as the application of the word,

"the star"

requires, serves as an oath to all the stars reflecting Divine Manifestations of God Almighty, the great mysteries of the world of creation, and the extraordinarily great creatures created by Allah. Swearing by the great creatures of the world of creation like the sun and the moon are attested elsewhere in the Holy Qur’an.

The ascent of the stars are more remarkable, but the emphasis laid on their "going down" is owing to the fact that their descent bears witness to their temporal contingence (huduth) and the negation of star worshippers beliefs.

Thus, God Almighty alludes to both the ascent and descent of stars, since such allusion substantiates their temporal contingence and their being checked by the laws of creation.

It is worthy of note that the inner, rather than the outer, meaning of the Verse as attested in traditions, is taken by some exegetes to allude to the Noble Prophet (S) and accordingly,

"going down"

refers to his descent from the heaven on the night of Ascent.

Now, let us turn toward the reason lying behind the oath.

The blessed second Verse thus expounds that your companion, Prophet Muhammad (S) has never gone astray nor has he been in error,

("Indeed, your companion [Prophet Muhammad (S)] has neither gone astray nor has erred").

He always treads the Path of Truth and the slightest error may not be found in his words and deeds.

The word:

"companion" (sahib)

may indicate that what he says is out of his compassion and love for you.

Many an exegete draw no distinction between the Arabic past tense forms dhalla and ghawa ("go astray; be in error") but regard the twain as laying emphasis on each other. However, some exegetes maintain that there is a difference between the twain such that the former connotes that one may never find the right path toward one's destination but the latter connotes that one proceeds on a path but his path happens not to be straight and free from error.

The former is like "disbelief" and the latter resembles committing sins and transgressing the bounds. It is worthy of note that in his Mufradat under gh-y-y, Raghib says that the latter signifies "ignorance accompanied by corrupt belief."

Thus, dhalala designates absolute ignorance but ghawaya signifies ignorance accompanied by false belief. However, in this blessed Verse, God Almighty intends to negate any form of error and ignorance from His Messenger (S) thereby repudiating the false accusations ascribed to him by his enemies.

Surah al-Najm - Verses 3-4

وَمَا يَنطِقُ عَنِ الْهَوَی

إِنْ هُوَ إِلاّ وَحْيٌ يُوحَی

3. Nor does he speak of concupiscent desire.

4. His word is only a Revelation revealed to him.

The words of the Noble Prophet (S) arise from neither personal desires nor social milieu. Thus, the blessed Verses in question say that the Noble Prophet (S) does not speak of concupiscent desires but he merely imparts Divine Revelation. In this respect, he is different from common people who speak out of their natural inclinations and concupiscent desires, rather his words arise from the Noble Prophet's (S) heart connected to the higher world.

In this vein, a number of traditions will be quoted.

The late scholar, Saduq in his Amali narrates a tradition according to which the Noble Prophet of Islam (S) turned to people after early and late evening prayers saying:

"A star (light) will descend upon the house of one of you at day break and the owner of the house will be my successor."

All people were awaiting the descent at day break. Ibn ‘Abbas is quoted as saying that his father, the Noble Prophet's paternal uncle, was most eager to see upon whose house the star will descend.

However, it descended upon the house of Imam ‘Ali (as) and the Noble Prophet (S) said:

"O ‘Ali! By Allah Who called me to Prophethood, it is certain that you will be my successor."

Some hypocrites claimed that the Noble Prophet (S) praised his cousin out of concupiscent desires when these blessed Verses were revealed to the Noble Prophet (S).2

Regarding the fact that the satisfaction of all people may not be obtained nor may their tongues be checked, Saduq in his Amali says that some people even attributed entertaining concupiscent desires to the Noble Prophet (S).

Thus, God Almighty defended his Messenger (S) by saying:

"Nor does he speak of concupiscent desire. His word is only a Revelation revealed to him."3

It is narrated that Hamza asked the Noble Prophet (S):

"Why did you blocked all the gates opening to the mosque but left intact that of ‘Ali's (as) house?"

The Noble Prophet (S) recited these Verses from Surah al-Najm:

"His word is only a Revelation revealed to him."

Thus, he intended to say that he did so based on Divine Command.4

According to the fourth tradition, in response to disbelievers who said that;

"Indeed, this [the Holy Qur'an] is not but the legends of the ancients"

God Almighty decisively says:

"His word is only a Revelation revealed to him."5

When Imam ‘Ali (as) was assigned as the Imam and successor of the Noble Prophet (S) at the Ghadir Khum, the latter was criticized, but he recited the blessed Verse:

"His word is only a Revelation revealed to him."6

Surah al-Najm - Verses 5-9

عَلَّمَهُ شَدِيدُ الْقُوَی

ذُو مِرَّةٍ فَاسْتَوَی

وَهُوَ بِالاُفُقِ الْأعْلَی

ثُمَّ دَنَا فَتَدَلَّی

فَكَانَ قَابَ قَوْسَيْنِ أوْ أدْنَی

5. He has been taught [Divine Revelation, namely the Holy Qur’an] by the Omnipotent Lord.

6. The Most Powerful Lord Who conquered all.

7. While he was in the higher horizon.

8. Then he approached and came closer,

9. And was at a distance of two bows length or closer.

The majority of Qur’an exegetes maintain that Gabriel, the trustee angel of Revelation who possesses utmost power, is being intended by:

"the one mighty of power" (shadid al-quwa).

Gabriel is so powerful that eradicated the city of the people of Lot (as) and levitated it and turned it awry and also caused the people of Thamud to perish by one horrible cry. "Dhu mirra" is another characteristic of Gabriel which designates that the angel possesses utmost power, intellect, intelligence, and delibration.

Philosophers maintain that Gabriel is the active intellect and the intellects of all intellectuals of the world are connected to it. The Arabic past tense verbal form fa-’stawa indicates that Gabriel rose and became stable and showed its original form unto the Noble Prophet (S).

According to a number of traditions, the Seal of Prophets (S) was the only Prophet who saw Gabriel in its original form. Once he saw its true form on the eastern side of the earth and another time, he saw it on the Night of Ascent close to Sidrat al-Muntaha, the lote tree of the Outer Boundary in the Seventh Heaven.

"While he was in the higher horizon"

may indicate that though Gbriel is in the metaphysical world,

"he approached and came closer"

to the Noble Prophet (S) while the proximity

"was at a distance of two bows length or closer"

which is seemingly an intellectible simile indicating perceptibility by which spiritual, rather than perceptive, proximity is being intended.

Surah al-Najm - Verses 10-11

فَأوْحَی إِلَی عَبْدِهِ مَا أوْحَی

مَا كَذَبَ الْفُؤَادُ مَا رَأی

10. Therefore, [Allah] revealed unto His servant whatever He revealed.

11. The [Prophet's] heart lied not in what he saw.

"Therefore, Allah revealed unto His servant, Muhammad (S), whatever He revealed.”

According to Tafsir Manhaj al-Sadiqin, some Qur’anic exegetes maintain that God Almighty is the antecedent of all pronouns in Verses five to ten and:

"the Most Powerful"

refers to the Omnipotent Lord, as it is also said elsewhere in the Holy Qur’an:

"He is the All-Provider, the Most Powerful, the Constant."

The Proximity of God Almighty to the Noble Prophet (S) reflects the latter's elevated state in the Presence of the One God, the Creator of the world.

"Came closer"

indicates that God Almighty attracted His friend, Muhammad (S) to Him and such interpretation is substantiated by the tradition of Ascent according to which Muhammad (S) came closer toward God Almighty then came so close in terms of spiritual, rather than perceptible, proximity, that the distance between the two was to the extent of two bows or less.

It is narrated by Hasan ibn Fadhl that Muhammad (S) came close to Divine Throne; then, since he had not put his foot on a footing, he grasped the curtains of the Throne and was levitated in the air and God Almighty revealed Divine Revelation unto him.

The blessed Verse in question is saying that Muhammad's (S) love for and proximity to God Almighty reached such an extent that Divine Satisfaction is his satisfaction and what is accepted by him is accepted by God Almighty.

It is narrated from the Commander of the Faithful, Imam ‘Ali (as) that replying to Dha‘lab Yamani he said:

"The outer eyes have never seen Him but hearts through the truth of faith have perceived Him."7

However, it should be borne in mind that inner vision falls into two categories: intellectual vision accrued through reasoning and argumentation and the state of intuition by heart that stands above intellectual perception as a vision beyond perceptible vision. Such state should be termed as the state of intuition rather than that of argumentation.

The point is that perception through heart and inward intuition is a state specific to saints possessing different hierarchies, since inward intuition is of many a hierarchy and degree the perception of its truth is hard for those who have not attained to such state.

Based on the preceding blessed Verses and with due attention to the aforesaid interpretation, it may be stated

that the Noble Prophet of Islam (S) had the state of intuition and during his blessed lifetime he soared so high that he attained to the state of perfect intuition which once occurred in the beginning of his Prophetic Call and the other time it happened at the time of his Ascent.

He proceeded so close toward God Almighty that many a distance and veil were removed and even the closest angel to God Almighty, Gabriel, the Divine trustee, failed to attain to such state of proximity.

Another tradition is also worthy of note in this vein according to which ‘Ayyashi narrates from Imam Baqir (as) that upon being asked regarding the Divinely revealed Verse:

"Then He revealed unto His servant what He revealed,"

the Noble Prophet (S) replied:

"It was revealed unto me that ‘Ali (as) is the master of the believers, the Imam of the God fearing, the most brilliant of the honorable, and the first successor to the Seal of the Prophets (S)."

Then people said:

"We believe in God and His Messenger (S)."8

The blessed Verse eleven is saying that in imparting what he had seen of his Lord's Signs, the heart of Prophet Muhammad (S) did not lie.

The blessed Verse reflects that God Almighty, rather than Gabriel, is the antecedent of the preceding Verses, since according to the consensus of Muslim community and consecutively transmitted traditions, upon receiving Divine Revelation through Gabriel, the Noble Prophet (S) was able to see Gabriel with his outward eyes and hear the angel through his outer ears and the blessed Verse in question attributes vision to the heart of the Noble Prophet (S).

The definite article al- in al-fu’ad may connote covenant (‘ahd), that is what Prophet Muhamamd's (S) saw was not a lie, but it was absolute Truth.

The article may indicate genus in that as a general rule, what man perceives through his heart, inward feeling, and conscience is not exposed to error, since outward senses, like vision and hearing, may err, but error may not penetrate intuitive cognition (wijdaniyyat) and the Noble Prophet (S) attained to such spiritual, rather than perceptible, proximity to God Almighty that inspired knowledge indirectly penetrated his heart.

It is narrated from Ibn ‘Abbas (as) that Prophet Muhammad (S) saw God Almighty through his heart rather than outward eyes. Muhammad Hanifa narrates from his noble father (as) that the Noble Prophet (S) perceived his Lord through certitude by sight (‘ayn al-yaqin) using crystal clear Signs and attained to such cognition through what he saw, though he was formerly aware of the same.

It is narrated from Abu Sa‘id al-Khudri in Manhaj al-Sadiqin that upon being asked about the meaning of the blessed Verse in question, the Noble Prophet (S) said:

"I saw the Light."

It is narrated from the Imam (as) in Tafsir Kanz al-Daqa’iq that the Imam was asked:

"Did the Prophet (S) see his Lord in his Ascent?"

The Imam (as) said:

"Yes, he saw God through his heart."

Then he recited the blessed Verse:

"The [Prophet's] heart lied not in what he saw."

It is narrated from Imam Ridha (as), as quoted by Tafsir Nur under the blessed Verse in question, that he said:

"The Verses

'Indeed he did see of the Greatest Signs of his Lord"9

and

"The [Prophet's] heart lied not in what he saw"

reflect that the Noble Prophet (S) saw Divine Signs rather than Divine Essence."

Surah al-Najm - Verses 12-15

أفَتُمَارُونَهُ عَلَی مَا يَرَی

وَلَقَدْ رَآهُ نَزْلَةً اُخْرَی

عِندَ سِدْرَةِ الْمُنْتَهَی

عِندَهَا جَنَّةُ الْمَأوَی

12. Will you then dispute with him about what he saw?

13. And indeed he saw him at another descent.

14. Near Sidrat al-Muntaha.

15. Near it is the Paradise of Refuge.

The Arabic verbal form fa-tumarunahu

("will you dispute with him")

is derived from mira’ ("dispute accompanied with doubt"). Nazlatan designates "being revealed in whole." Sidrat al-Muntaha is the name of a place close to the promised Paradise abounding in Divine Favors and according to traditions, none, but the Noble Prophet of Islam (S) was the only one who reached it.

According to traditions, Sidrat al-Muntaha is applied to the last state of the ascent of angels. It is also reflected in traditions that Sidrat al-Muntaha is the name of a Lote Tree with any one of whose leaves an angel glorifies God Almighty.

Since many people entertained doubts regarding the Ascent of the Noble Prophet (S) and it seemed incredible to them, God Almighty said in Surah al-Isra10 :

"Glorified is He Who took His servant for a journey at night from Masjid al-Haram to Masjid al-Aqsa, the neighborhood whereof We have blessed, so that We might show him Our Signs."

The blessed Verse is saying that he is not exposed to error and there is a very exalted cause for Ascent.

"Will you then dispute with him about what he saw?"

Disbelievers indubitably may not believe in the Revelations of the saints of God Almighty and engage pessimistically in disputes with them.

It is worthy of note that Sidrat al-Muntaha is so significant that Paradise with all its greatness stands beside it and there is a state still higher than Paradise.

“Near Sidrat al-Muntaha. Near it is the Paradise of Refuge."

Although God Almighty bestows His Grace upon all people, but He at times provides certain people with further privileges.

“And indeed he saw him at another descent"

indicates that upon His Messenger's (S) Ascent, God Almighty bestowed special privileges upon him in the same manner that God Almighty is with all people;

("and He is with you"),

but His being with His Messenger (S) is certainly different.

"Indeed Allah is with those who fear [Him]."

Divine Grace and being with His servants are at times general and at times particular. He invited His Messenger (S) to the heavens and provided him with special privileges beside Sidrat al-Muntaha and the Promised Paradise.11

Surah al-Najm - Verses 16-18

إِذْ يَغْشَی السِّدْرَةَ مَا يَغْشَی

مَا زَاغَ الْبَصَرُ وَمَا طَغَی

لَقَدْ رَأی مِنْ آيَاتِ رَبِّهِ الْكُبْرَی

16. When that covered the lote tree which did cover it!

17. The sight turned not aside nor did it transgress beyond the limit.

18. Verily, he did see of the Greatest Signs of his Lord.

"When that covered the lote tree"

reflects that Sidrat al-Muntaha is covered by a halo of light, beauty, and purity such that it is indescribable. It is said that a large number of angels cover the tree. It is narrated from the Noble Prophet that he had seen an angel standing on each leaf of Sidrat al-Muntaha glorifying God Almighty.

The blessed Verse is saying that the Noble Prophet (S) saw Gabriel by its original form on the Night of Ascent when the lote tree was covered by a large number of creatures reflecting Divine Greatness and Magnificence.

The blessed Verse 17 is saying that the Noble Prophet (S) did not gaze at Gabriel but he looked constantly at the angel without being perplexed or erring. His sight did not turn aside nor did it transgress the bounds.

"Verily, he did see"

in the blessed Verse 18 indicates that by God Almighty! Upon his Ascent unto the heaven, the Noble Prophet (S) saw Divine Signs in such manner that the Sign was the Greatest of Them. It was at that time that the wonders of the heavenly spheres were shown unto him. The Arabic partitive preposition min ("of, from") indicates that what the Noble Prophet (S) saw were some of Divine Signs rather than all of Them.

Surah al-Najm - Verses 19-22

أفَرَأيْتُمُ اللَآتَ وَالْعُزَّی

وَمَنَاةَ الثَّالِثَةَ الْاُخْرَی

ألَكُمُ الذَّكَرُ وَلَهُ الْاُنثَی

تِلْكَ إِذًا قِسْمَةٌ ضِيزَی

19. Have you then considered al-Lat and al-‘Uzza12

20. And Manat, the other third?

21. Is it for you the males and for Him the females?

22. That indeed is a division most unfair!

The Omnipotent God Who takes man to the highest point of the heavens and shows His Great Signs unto him is far different from useless stone idols. The names of nine idols are attested in the Holy Qur’an: Lat, ‘Uzza, and Manat in the blessed Chapter in question, Ya‘al in Chapter 37, and Wadd, Ya‘suq, Yaghuth, and Nasr in Chapter 71. Lat, ‘Uzza, and Manat were three important idols worshipped by Arabs in pre-Islamic times (jahiliyya).

There is consensus amongst Muslims that they were destroyed thanks to the Hashemite Messenger of Allah (S), but Qur’an exegetes are not unanimous on the nature of these idols, though their views are not mentioned herein for the sake of brevity.13

In short, since polytheists termed idols and angels the daughters of God, the blessed Verses in question were revealed to rebuke them through asking them rhetorical questions saying that Allah bestowed such exalted state to Prophet Muhammad (S) that He made him pass the lote tree such that the distance between Him and His Prophet (S) was the extent of two bows or less and bestowed Divine Emanation upon the pure soul of the Noble Prophet (S) and showed unto him the world of creation, but your idols may not provide you with such state.

Pagan Arabs are censured in rhetorical questions saying that you imagine that you have male offspring but attribute female offspring to God Almighty since you deem male offspring worthier and female offspring and you falsely claim that angels are daughters of God.

Surah al-Najm - Verse 23

إِنْ هِيَ إِلاّ أسْمَاء سَمَّيْتُمُوهَا أنتُمْ وَآبَاؤُكُم مَّا أنزَلَ اللَّهُ بِهَا مِن سُلْطَانٍ إِن يَتَّبِعُونَ إِلاّ الظَّنَّ وَمَا تَهْوَی الْأنفُسُ وَلَقَدْ جَاءهُم مِّن رَّبِّهِمُ الْهُدَی

23. They are but names which you have named, you and your fathers, for which Allah has sent down no authority as to their veracity. Polytheists follow but a guess and that which they themselves desire, whereas there has surely come unto them the Guidance from their Lord!

The Qur’anic term sultan designates 'argument' which results in scholarly authority. Idolaters maintained that each and every idol represented a certain issue, e.g. might, knowledge, love, and wrath. The Holy Qur’an says that such pompous titles are devoid of usefulness and these names bear no significance. Thus, the blessed Verse in question is saying that these idols which are your objects of worship to which you give rank and state are nothing but names devoid of significance.

They are inanimate objects devoid of truth. They lack authority and it is out of your ignorance and concupiscent desires that you imagine that they may be of any use and thereby take recourse to worshipping them in order to attain proximity to God Almighty. It is a source of surprise.

How may man who claims to possess intellect and knowledge and regards himself as the most superior creature bows down to an inanimate and manmade object and invokes it to answer his invocations and ascribes an exalted state to it without any proof and regards it as an intermediary between himself and God Almighty?

As it is reflected elsewhere in the Holy Qur’an14 :

"We worship them only that they may bring us near to Allah,"

but they were unaware that proximity to God Almighty is not attainable in such manner as one who purifies his heart from natural and moral impurities and obeys Divine Command and Messengers of Allah and fosters His love in his heart will attain to utmost closeness to God Almighty. It is also worthy of note that there is no need to intermediaries in attaining to Divine Favors.

Beliefs are supposed to rest upon arguments since conjecture and imitation are insufficient and error is consequent to fostering concupiscent desires. As it is reflected at the close of the blessed Verse, God Almighty has provided mankind with His Final and Decisive Argument through sending down His Revelation thereafter there remains no room for producing pretexts.

Surah al-Najm - Verses 24-25

أمْ لِلإِنسَانِ مَا تَمَنَّی

فَلِلَّهِ الْآخِرَةُ وَالْاُولَی

24. Or shall man have what he wishes?

25. But to Allah belong the Hereafter and the world.

The twain blessed Verses ask whether polytheists believe that such idols possess power and might to fulfill their wishes and answer their invocations. However, the point is that they are insignificant, essentially transient, and need the Necessary Being and the Absolutely Needless Lord for their survival.

Whether polytheists seek the world or the Hereafter, they have to turn toward the Absolutely Needless Being and invoke Him for His Favors. It may be noted in passing that the Arabic word tamanna designates wish and desire be them possible or impossible, plausible or groundless.

Surah al-Najm - Verse 26

وَكَم مِّن مَّلَكٍ فِي السَّمَاوَاتِ لَآ تُغْنِي شَفَاعَتُهُمْ شَيْئًا إِلاّ مِن بَعْدِ أن يَأذَنَ اللَّهُ لِمَن يَشَاء وَيَرْضَی

26. And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with.

The main emphasis in the blessed Verse in question is laid on the issue of polytheists saying that there are many angels in the heavens whose intercession is of no avail unless God Almighty gives leave for whom He wills and is pleased with.

When the angels of the heavens with their grandeur and greatness may not intercede with God Almighty unless He gives leave, such inanimate and insignificant idols may not be expected to be of any avail. When eagles swift in flight cannot soar that high, such ineffectual mosquitoes may not be expected to be of any use. Would it not be shameful that they say that they worship these idols so that they may intercede at Divine Threshold on our behalf?

The interrogative and exclamatory particle kam ("how many, how much") ad hoc designates generality, that is, none of the angels may intercede with God Almighty on anyone's behalf without His leave.

Surah al-Najm - Verses 27-28

إِنَّ الَّذِينَ لَآ يُؤْمِنُونَ بِالْآخِرَةِ لَيُسَمُّونَ الْـمَلَآئِكَةَ تَسْمِيَةَ الْاُنثَی

وَمَا لَهُم بِهِ مِنْ عِلْمٍ إِن يَتَّبِعُونَ إِلاّ الظَّنَّ وَإِنَّ الظَّنَّ لَآ يُغْنِي مِنَ الْحَقِّ شَيْئًا

27. Indeed, those who believe not in the Hereafter, name the angels with female names.

28. But they have no knowledge thereof. They follow but a conjecture and indeed conjecture may not indubitably render man needless of Truth.

The blessed twain Verses in question resume the discussion on the refutation of polytheists' beliefs, saying that those who do not believe in the Hereafter and name the angels as Allah's daughters.

Such shameful words are solely uttered by those who disbelieve in the Records and Recompense of deeds; otherwise they would not have taken the liberty to utter such words which are not substantiated by the least argument; nonetheless, logical arguments indicate that God Almighty has no offspring nor are angels female.

"Name the angels with female names"

makes a reference to the groundless words mentioned in the preceding blessed Verses such that these names are devoid of significance failing to transcend the bounds of nomenclature, since they are devoid of truth.

The blessed Verse 28 makes a reference to a crystal clear argument invalidating such nomenclature saying that they have neither knowledge nor certitude, but they follow their groundless conjectures. However, conjecture may not render man needless of the Truth and may not lead anyone to the Truth.

A believing and dutiful man never utters a word without knowledge and awareness nor does he ascribe any attribute to anyone without reason. Reliance upon conjecture belongs to Satan and his followers and acknowledgement of superstitions beacons error and insensibility.

Surah al-Najm - Verse 29

فَأعْرِضْ عَن مَّن تَوَلَّی عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلاّ الْحَيَاةَ الدُّنْيَا

29. Therefore, withdraw from him who turns away from Our Reminder and desires noting but the life of this world.

Muslims are bidden to withdraw from those who turn away from the religion of God Almighty and do not give ear to Divine Injunctions, since turning away from God Almighty and mammonism are the most obvious tokens of error.

Thus, the blessed Verse in question addressed to the Noble Prophet of Islam (S) bids him to withdraw from those who solely seek mundane life and reinforcement of bestial faculties and refrain from engaging in scholarly arguments and discussions, since their utmost extent of knowledge is to enjoy the pleasures of the flesh and they may not transcend perceptible bounds.

Surah al-Najm - Verse 30

ذَلِكَ مَبْلَغُهُم مِّنَ الْعِلْمِ إِنَّ رَبَّكَ هُوَ أعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أعْلَمُ بِمَنِ اهْتَدَی

30. That is their utmost extent of knowledge and cognition. Indeed, your Lord it is He Who knows best those who have gone astray from His Path and He knows best those who have received Guidance.

This is the utmost extent of the knowledge and efforts of those who have forgotten God Almighty, have turned toward mundane life, and have exchanged their human dignity and honor with mundane possessions. O Prophet Muhammad (S)! God Almighty is Omniscient and knows best those who have gone astray from the Path of Truth and may not receive Guidance and He also knows best those who deserve Guidance.

Your obligation solely rests in guiding all people toward the Path to Guidance so that thereby Divine Final Argument reaches everyone.

Surah al-Najm - Verse 31

وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأرْضِ لِيَجْزِيَ الَّذِينَ أسَاؤُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أحْسَنُوا بِالْحُسْنَی

31. And to Allah belong all that is in the heavens and all that is in the earth, that He may requite those who do evil with that which they have done and reward those who do good with what is best.

The blessed Verse in question proceeds with treating of Divine Omniscience as to the astray and the guided, saying that whatever exists in the heavens and the earth belongs to God Almighty. He is the Absolute Possessor and the Absolute Sovereign in the world of existence therefore He solely deserves to be worshipped and He is the only One of Whom man may expect intercession.

The main cause for the creation of the world of being is that man, the superior being in the world of existence, be guided toward the path of perfection through existential, legislative, and didactic schedules applied by Prophets. Thus, the blessed Verse in question closes with the consequence of such Possession by saying that the creation of the world aims at requiting those who do evil with that which they have done and reward those who do good with what is best.

Surah al-Najm - Verse 32

الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الإِثْمِ وَالْفَوَاحِشَ إِلاّ اللَّمَمَ إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ هُوَ أعْلَمُ بِكُمْ إِذْ أنشَأكُم مِّنَ الْأرْضِ وَإِذْ أنتُمْ أجِنَّةٌ فِي بُطُونِ اُمَّهَاتِكُمْ فَلَآ تُزَكُّوا أنفُسَكُمْ هُوَ أعْلَمُ بِمَنِ اتَّقَی

32. Those who avoid great sins and vices except the inadvertently committed sins, indeed your Lord is of Great Forgiveness. He knows you well when He created you from the earth and when you were fetuses in your mothers' wombs. Therefore, ascribe not purity to yourselves. He knows best him who fears Allah.

Following the promise given as to the Recompense and Reward for deeds, the blessed Verse in question is saying that God Almighty bestows further Favors upon those who have refrained from committing grave sins. Abstention from committing grave sins leads to Forgiving their lesser sins. It is worthy of note that persistence in committing lesser sins turns them into grave sins.

The Arabic word kaba’ir is the plural for of kabira

("grave sin")

and fawahish is the pluralized form of fahisha. The latter is applied to a sin whose vice is obvious to everyone, e.g. fornication. The Arabic word ithm originally denotes an act that makes man turn away from doing righteous good deeds. According to Raghib's Mufradat, the word lamam designates coming close to committing sins and the word is applied to lesser sins.

It is worthy of note that different senses have been attested for the Arabic word lamam in Usul Kafi15 and lexicographic and exegetic sources, including:

An inadvertently committed sin which is not repeated.

An intended but unfulfilled sin.

A sin which is followed by repentance and apology.

A sin for which there is no warning against its Recompense.

A sin without specified bounds.

The point is that disobedience against Divine Commands is something gross but all sins do not rest on the same degree. Some sins, e.g. lying and backbiting, are grosser and entail more severe Recompense. Furthermore, the time, place, intention, knowledge, and ignorance at the time of committing sins and persistence in committing them or failing to do so impact the nature of committed sins.

The issue of grave and lesser sins is recurrently attested in the Holy Qur’an16 .

According to the Holy Qur’an all human deeds are being recorded:

("all lesser and greater [issues] are recorded")

as are all grave and lesser sins and the record of human deeds shall be unrolled on the Day of Resurrection;

("We shall bring out for him a book which he will find wide open,"17 ).

It shall be at the time that a cry shall be heard:

("Woe unto us! What is this book in which all our greater and lesser deeds are recorded in it,"18 ).

Grave sins are enumerated by Imam Ridha (as) as the following:

1. Murder

2. Fornication

3. Theft

4. Drinking wine

5. Parents' dissatisfaction and curse as to disinheritance (‘aq)

6. Consumption of blood

7. Eating pork

8. Eating what is slaughtered in any name other than that of God Almighty

9. Usury

10. Bribery

11. Gambling

12. Dealing in fraud by selling deficiently

13. Accusing chaste women

14. Sodomy

15. Perjury

16. Desperation of Divine Mercy

17. Regarding himself saved from Divine torment

18. Bearing assistance to and reliance on tyrants

19. False oath

20. Mortification of property and rights of others

21. Lying

22. Arrogance

23. Prodigality and extravagance

24. Dissipation and squandering

25. Treason and betrayal

26. Deficiency in performing pilgrimage rites

27. Animosity against friends of God Almighty

28. Engaging in libidinous pleasures

29. Persistence in committing sins.19

Disbelief, polytheism, and failing to establish prayers are also mentioned as grave sins in a number of traditions. Qur’anic Verses and sound traditions have been mentioned in relevant sources, but they were not mentioned herein for the sake of brevity.20

It is narrated from Imam Baqir (as) that regarding:

"Do not consider yourselves pure"

he said:

"Do not take pride in establishing prayer, paying alms, taking fast, and invoking God Almighty since God knows best the God fearing."21

Imam Sadiq (as) was inquired:

"Is it lawful if one praises himself?"

He replied:

"If some emergency arises, there is no problem in doing the same."

It is also narrated that a Jew came unto the Messenger of Allah (S) and bragged about the miracles worked by Prophet Moses (as).

The Noble Prophet said:

"It is unbefitting to praise oneself, but for your information, I say unto you that Prophet Adam (as) for repentance, Prophet Noah (as) for being saved from drowning, Prophet Abraham (as) for deliverance from fire, and Prophet Moses (as) for being saved from God Almighty, swore to God on the right of the family of Muhammad (S).

O Jew! Had Moses (as) seen me, he would have believed in me. Imam Mahdi (as) is my descendant for whose assistance Jesus (as) descends from the heaven and established prayer behind him."22

Following an enumeration of grave sins, the blessed Verse in question treats of Divine Mercy and other Attributes. Addressing His Messenger (S), God Almighty says that His Forgiving is so great that He forgives lesser sins because of abstention from committing grave ones and He forgives the latter by repentance.

His pre-eternal Omniscience encompasses everything. He created man from earth. He knows him best when he is a fetus in his mother's womb. He is All-Aware of man's inner and outer states.

Thus, the blessed Verse says:

"He knows you well when he created you from the earth and when you were fetuses in your mother's wombs. Therefore, ascribe no purity to yourselves. He knows best him who fears Allah and keeps his duty to Him."

There is no need to conceal your defects, pretend to have faith, or be vain, since God Almighty knows best one who fears Him and possesses virtues.

Finally, it is also worthy of note that certain acts lead to turning lesser sins to grave ones, including persistence in committing the former, underestimation of committing sins, being happy when committing them, committing sins out of disobedience, vanity in expectation of Divine respites, committing sins in public, committing sins by prominent figures.

The consequences of committing sins may also be enumerated in passing:

1. Callousness

2. Deprivation of Divine Bounties

3. Rejection of invocations

4. Changes in daily provision and sustenance

5. Deprivation from certain prayers, like night prayer

6. Sudden afflictions

7. Lack of rainfall

8. Destruction of one's house

9. Disgrace and humility

10. Brevity of lifetime

11. Earthquake

12. Grief and ailment

13. Conquest of the villainous.

There are Qur’anic Verses and traditions regarding each of the above. It is also mentioned in traditions that the friend of the Noble Prophet (S) is one who obeys God Almighty even if he is no relation to him and the Noble Prophet's (S) enemy is one who disobeys God Almighty even if he happens to be his relation.23

Notes

1. Bihar al-Anwar, vol. 92, p. 305.

2. Tafsir Nur al-Thiqalayn and other Shi‘i and Sunni exegetic works.

3. Tafsir Kanz al-Daqa’iq.

4. Tafsir Durr al-Manshur by Suyuti.

5. Tafsir Nur, under the blessed Verse in question.

6. Tafsir Nur al-Thiqalayn and other exegetic works.

7. Nahj al-Balagha, Sermon 179.

8. Tafsir Makhzan al-‘Irfan; Tafsir Safi; Tafsir Burhan; Tafsir Atyab al-Bayan under the blessed Verse in question.

9. 53:18

10. 17:1

11. Majma‘ al-Bayan; Hidaya;Atyab al-Bayan; Safi; Burhan.

12. Tafsir Jami‘ al-Jawami‘, vol. 6, p. 62.

13. Tafsir Makhzan al-‘Irfan, vol. 6, p. 385.

14. 39:3

15. vol. 2, p. 433

16. e.g. 4:31; 18:49; 42:37:54:53

17. 17:13

18. 18:43

19. Tafsir Nur al-Thiqalayn, under the blessed Verse in question.

20. Tafsir Nur al-Thiqalayn; Burhan; Safi; Makhzan al-‘Irfan; Majma‘ al-Bayan; Usul Kafi.

21. Tafsir Kanz al-Daqa’iq.

22. Tafsir Nur, vol. 11, p. 325.

23. Wasa’il al-Shi‘a, vol. 15., p. 238.

2.Infulencing Factors in an Individual's Conduct

The human conduct, itself, forms a relatively objective unit, which is the outcome of different factors and activities, hence, the humanbehaviour , like mercy, honesty, justice, uttering good words, or telling lies,hypocracy , crime, murder, using drugs and practicing monopoly, are clear signs of how different factors are united in itself, thus, by it asymphathetic human being or a criminal one is made or a complicated one who suffers from a nervous andpychological disease. Indeed, the psychological studies and the researches of criminologists andpychologists have been able to present to us analyses and interpretations to the humanbehaviour and refers them to their original factors. These studies and researches discovered that the human conduct, being good or bad - isbiult from diverse factors and causes social, hereditary and natural instincts...etc

It is beneficial to summarize these factors, so as to shed light on some circumstancesepecially thepychological crises and complicated ones, and also the conditions of deviation and unnaturalbehaviours and manners which are clearly visible among the youths. The state of rebellion against the law, sexual deviation, crime, theft and aggressions, degradation of personality and wandering, taking alcohol and drugs, suicide and social vices; which usually turns to bodily diseases, can be attributed to the essential causes and stages that form the human personality.

But whatever the circumstances may be, we ought to understand that man is an existence which has desire and power of change and transformation, and the freedom to choose what is right, instead of deviation; that is why seeking forgiveness is decreed, as well as, enjoining good and prohibiting evil.

However, the main factors which contribute in the formation of individual conducts are:

a. The Family and the Circumstances of the First Upbringing

b. Genetic Composition

c. School Education

d. The Media and Its Affect on the Conduct of the Youths

e. Political Power and Authority

f. The Culture and Beliefs of the Youths

Later on, we will see the role of each of these factors, and their effect on the conduct of the youth in particular. This kind of enlightenment will give the youthvis -a-vis the condition ofcomtemplation and controversy, a forum of dispute and the stimulus of emotion and instinct, as well as, the impulses of conduct, before he attends to them, and takes any stance. Howmarvellous and superb is this guidance of the Holy Prophet, which says: "Should you set your mind on doing something think of its outcome. If it is good, go ahead, but if it is bad, refrain from doing it"(1)

We must understand that among the most important factors behind the corruption in the conduct of the young generation is their unconscious drift toward the stimulus and personal interests, and their submission to the pressures of the sexual instinct and otherbehaviours which affect the personality of the youth; aware or unaware.

However, we can understand this brief explanation, scientifically, by considering the relationship between the intellect, consciousness andbehaviours , as we can see it clearly in some reports and researches in this field, as well as, the record and statistics which show the spreading of crime, deviation and other irregular practices in a community covered by ignorance, intellectual and cultural retardation, disbelief in Allah, which is another result of human ignorance, and the misinterpretation of this world, thus, analyzing it negatively.

a. Family and the Circumstances of the First Upbringing

The Islamic view pointvis -a-vis the scientific perspective for the growing and formation of man through the stages of his existence manifest in the relationships between those stages, from the time of the uniting of the sperm and the egg up to the stages of elderliness. Islam shows that even the relationship between the different kinds of food eaten by the parents and the zygote, which forms the baby, as well as, the behaviors of the parents toward the child in his early stage and the community and the environment which surrounds him, all have a great role in the upbringing of a newly born child.

Accordingly, we see the holy prophet (s.a.w .) explains that a man's embracing a certain ideology andbehaviour in his maturity and responsibility is related to the way he was raised and educated by his parents.

Thus, a person becoming a Muslim, having goodbehaviour , or a person becoming a deviant, shows that his parents and the way he was raised has had a hand in it. But, a person is, initially, born with a pure and clean intellect.

Although his intellect is subject to adjustment and theaccomodating of different ideas andbehaviours , it is in the first stage that a person and his nature is formed from this the saying of the holy prophet (s.a.w .) will become clear, i.e., "Every man is born on moral constitution unless his parents' will causes him to become ajew orchristian or idol worshipper."(2) And the Holy Qur'an talks about this reality, i.e., the relationship between the early education given by the parents and the humanbehaviour after the grade of maturity and intellectually and bodily perfection.

Allah the most high is saying: "And Allah has brought you forth from the wombs of your mothers - when you knew nothing - and He gave you hearing and sight and the hearts that you may give thanks (to Him)". Holy Qur'an (The Bee 16:78)

"O You whobelieve : Save yourselves and your families from a fire whose fuel is men and stones..." Holy Qur'an (Prohibitions 66:6)

In this view, the Holy Qur'an connects what man learns and obtains in his early stage, what he hears, sees and comprehends and with what comes to him after that, hence, it enjoins the parents to educate and discipline their children aright and warns them against negligence and carelessness (toward their children).

Imam Ali (a.s .) in his sermon to his son Imam Hassan (a.s ) also connects between what man obtains and learns during the infancy stage and what his person will become in terms of thought and conduct at his puberty stage. He says: "Certainly, the heart of a young man is like uncultivated land. It accepts whatever is strewn upon it. So, I hastened to mold you properly before your heart hardened up and your mind became occupied, that you might be ready to accept, through your intelligence, the results of the experience of others and be saved from going through these experiences yourself..."(3)

Verily, by this, the Imam (a.s .) proves to us the basis of education, i.e., undertaking the education of a child (before his heart becomes hardened and his mind becomes occupied).

Certainly, this principle of education stands on a scientific or educational basis calling us to undertake the discipline of children and educating them before they grow up and their mind becomes busy with experiences and other corrupt teachings and ideologies, otherwise, we will have to start from the beginning and repeat the education once more. But, most likely, we cannot cure some deviations, and, if so, man becomes a victim and will be left in total distress the whole of his life. Thus, the foundation of most of the problems, social vices and corruption in conducts is the childhood stage which is not founded on the basis of goodness and piety.

The studies conducted on the rate of crimes in the U.S.A., in 1910, shows that 50 % of the 7,598 crimes came from family problems and separation, and that 50 % of the children in reformatorycentres in England and Scotland came from broken homes. Also, the studies conducted by a German researcher on 144criminals shows that all of them came from broken homes. And the research conducted by another German on some 2000 criminals shows that 26 % of them came from families in which the parents were separated for some reason or other. In 1942, a French researcher conducted research in the city of Paris on crime, and it shows that 88 % of the criminals came from separated families.( 4)

In general, the reason for good conduct is correct family education, and, likewise, most social vices, which a person practices in his puberty stage; like jealousy and having an inferiority complex, laziness,dependance , selfishness, aggression, drinking alcohol and using drugs, telling lies, stealing,hypocracy and showing bad behavior toward his fellow being, all these are attributed to the family education and discipline which herecieved in his puberty stage. Man'sbehaviour , morals and attributes grow, even though escaping from them and controlling them is possible. Thus, man is an existence having will, freedom of choice and power of change, although his education, if not undertaken properly, creates difficulties for him, and others may become victims of such erroneous education.

Hence, among the ways a man can understand his personality and the problems he faces or the positive side of his personality is that he should remember the nature of his first growth, and study the environment and atmosphere in which he grew up, in order to understand the source of his problems or the positive side of his personality.

b. Genetic Composition

Studies and field researches performed on the conduct of individuals, particularly the abnormal and unnatural ones, like of those who were inflicted with sexual deviations, tribalism,aggression ...etc. show that there are some biological, physiological, and hereditary factors which have anaffect on the conduct of a person, as well as, other educative, environmental and communal factors. Indeed, it iscomfirmed , scientifically, that the endocrine gland and hormones have a great effect on a person, and their effect increases - both in males and females, in the puberty and youth stages.

However, man, with his power, is able to change his stand and displace or divert his desires, selfishness and personal interests. These scientific studies confirm that the nature of the body structure of a person, and his composition, has an effect on his conduct and humanbehaviour . Therefore, the bodily structure of both a young boy and girl, like beauty and power, or weakness, simplicity and ugliness, has an effect on their variousbehaviours .

Like the affiliation to a certain class or social rank of a person, physicalstrenghth or weakness, and even thecolour and body size of a person, like the breasts and hair in young girls and the strength and height in body in young boys, and eveneloquency in speech, has a great effect on their conduct and humanbehaviour .

By considering all these, the bodily structure of a person has an effect on his conduct andbehaviour , or even in the formation of bad habits, like pride and arrogance, inferiority complex, zeal and jealousy, and the sense of wanting to oppress others. But, Islam has cured all these problems by warning man against pride and arrogance, as it warns him against zeal and jealousy and the feeling of inferiority, and emphasizing that man's value lies in his intellect, conduct andbehaviour . In view of this, humanity has value and worthiness which depends on the intellect, morals and will, not just on man's bodily structure or other material things whichdecieve him. Allah, the Most High, says: "Surely the mosthonourable of you in the sight of Allah is the one among you most careful (of his duty). Holy Qur'an (Inner Apartments 49:13)

Warning against the deception of the bodily structure in the case of theMunafiqeen (hypocrites), Allah, the Almighty, describes them: "When you see them, their exteriors please you; and if they speak; you listen to their words. They are as (worthless as hollow) pieces of wood clad with garments, (unable to stand on their own). They think that every cry is against them. They are the enemies; so beware of them. The curse of Allahbe on them; how are they deluded (away from the truth)." Holy Qur'an (Hypocrites 63:4)

In an advice,Luqman warns his son against pride andarrogancy : "And do not go about in the land exultingly, for you cannot cut through the earth nor reach the mountains in height." Holy Qur'an (Luqman 31:37)

In this respect, the Holy Prophet Muhammad (s.a.w .) says: "Surely the Almighty, Allah, does not look at your structure and wealth, but He looks at your hearts and deeds."(5) Also came a warning against pride and arrogance or pride of the body structure, like havingeloquency in speech, strength, health...etc., and likewise, another warning came against those who feel a sense of deficiency, because they have lost some part of their body. And the spirit of zeal and jealousy sometimes makes them feelembarassment and shame or creates a spirit of retaliation in some of them. Allah the Most High says: "Say: I seek refuge in the Lord of the Dawn, from the evil of what He has created; and from the evil of the utterly dark night when it comes; and from the evil of those who blow on knots, and from the evil of the envious when he envies." Holy Qur'an (The Dawn 113:1-5)

And Allah, the Almighty, also says:

"And do not covet that by which Allah has made some of you excel others. Men shall have the benefit of what they earned and women shall have the benefit of what they earn, and ask Allah of His grace, surely Allah knows all things." Holy Qur'an (Women 4:32)

Surely, the calling to self perfection, and perception of the self and essence without the feeling of inferiority or as a result of what a man has in his structure, is manifested in this supplication of ImamZain-ul Abideen Ali binHussain (a.s .): "O Allah put my wealth in myself."(6) Thus, the supplication summarizes the highest peak of relationship with the self and prevents it from feeling inferior, zealous or jealous. Therefore, in every man, there are certain specifications and qualities with which he enjoys and which are enough to make him satisfied with his personality if he makes good use them.

This is the justice of Allah, the Most high, and it is His wisdom to His creatures, and the feeling of superiority over others opens one's will to work hard and feel that he needs the hand of others. The Holy Qur'an sheds more light on this, when it says: "...And We have exalted some of them above others in degree, that some of them may take others in subjection..."

Holy Qur'an (Adornments 43:32)

Hence, we can see this enlightenment to a cure for this self problem, which came from the bodily structure of a person. In this regard, the Holy Prophet (s.a.w .), describing the attributes of a true believer, says: "Faith and jealousy cannot be gathered together in the heart of a person."(7)

c. School Education

The issue of education and its influence on the futurebehaviour of a person is not regarded as a scientific or practical issue, because it is among the clearest issues in the field of science. Therefore, the educational elements in school life have the most effect in the forming of one's personality and creating one's identity. Thus, a child, in our present world, spends the most important part of his life in the school atmosphere. He starts his life in its environment and from the nursery schools andkindergartens, it participates in the stages of his life through the primary and secondary schools, colleges anduniversites . Thus, he spends his childhood, puberty and youth in a system of life designed and arranged according to particular programs and purposes.

Therefore, he grows and forms his personality according to the philosophy of education and a life system governed by school, whether the schools are run by the state or by private funds and associations.

So, the school that adopts materialistic ideas or notions in its programs and does not give much concern to morals and belief in Allah, will produce licentious personalities who are craving after worldly gains without principles, and whose bases are built on social and political platforms. Surely, such schools will produce materialistic and capitalistic minds. General reforms and changes basically start from the school in its educational philosophy, programs and the ways of life in it and, also, the personality of the teachers who practice teaching. Thus, the school's elements - programs, methods, thebehaviours inside school and the teachers, will play a great role in the formation of one's personality.

Hence, the school teaches a student how to live with tens or hundreds of students and how to deal with different customs and cultures and how to gain from them.

The school builds its educational life on some certain principles and helps in forming the social conditions, choosing what suits its principles and refusing whatever is against its aims and purposes, therefore, it, in essence, is a small model of a community and a state. Certainly, it is more, in that, the school plays a vital role in the life of a student from the time he understands his self and starts to think about his future ambitions andexpections . So, the school becomes an essential source for him to achieve his future aspirations and ambitions. In view of this, the general opinion polls, among the students, will give us the knowledge of hope, opinions and the approaches of the student, as well as, where they are heading in the future. Likewise, failure in their studies will cause great problems for most of them, and can also affect their conduct and the future of their lives; even among their families and communities. Therefore, it is advantageous to study the problems of children and teenagers before they become more complicated and difficult to find solutions for and which may cause them to give up their studies in the primary or secondary stages, without gaining scientific training, culture and knowledge which may help them to achieve their future ambitions.

So often the teacher, or the method of education and the way of dealing with students, plays a vital role in creating problems for children and teenagers. Therefore, it demands that the school employ a social- psychology researcher to study the students' problems according to their ages and conditions, as well as, their problems from their childhood, young age and youth stages with the aim of solving them, before they become complicated anddistructive to the student and his studies, though most of the recent schools have already adopted this method. Also, bad economic conditions play a vital role in causing a student, at this age, to give his studies and his concentration to be fully focused on earning his living, or he gives up studying forever because of being unable to pay his school fees.

Bad companions and friends, also, participate greatly in the failure of the continuation of studies. Because, in this stage, it is easy to attract a child toward vices and bad habits, directing him towards loitering, vagrancy and playing in vain instead of thinking, seriously, to his respected future.

In addition, the culture of the parents and their appreciation of the future of their children, and their good relationship with them or bad habits and negligence toward them,has a great role in the failure or prosperity of their studies and life. All these show the importance of having good relationships with the youth and younger generations, because it helps them a lot in the success of their school life.

It is worth mentioning that Islam considers the seeking of knowledge compulsory for all Muslims on two levels; i.e.,Ainii andKifa'i .?????? It considers knowledge with its diverse branches, as a way to human perfection, faith in the Divine messages, knowing Allah, practicing good conduct, community's growth and life organization. This is clearly seen in thesayings of Allah, the Most High: "...Those truly fear Allah, among His servants, who have knowledge..." Holy Qur'an (The Originator 35:28)

And also says, "...Allah will raise up to (suitable) ranks (and degrees) those of you who believe and who have been granted (mystic) knowledge.." Holy Qur'an (The Woman WhoPleads 58:11) And also says: "Read and your Lord is MostHonourable . Who taught (to write) with the pen, taught man what he knew not." Holy Qur'an (The Clot 96:3-5)

Making a connection between ignorance and moral deterioration, the Almighty, Allah, says: "What! Do you indeed approach men lustfully rather than women? Nay, you are a people who act ignorantly." Holy Qur'an (The Ants 27:55)

And the Most High said: "...And if you turn not away their snare from me, I will yearn towards them and become (one) of the ignorant." Holy Qur'an (Joseph 12:33)

"...and man has turned unfaithful to it; surely he is unjust, ignorant." Holy Qur'an (The Allies 33:72)

"...surely I admonish you lest you may be of the ignorant." Holy Qur'an (Hud 11:46)

"...but I see you are a people who are ignorant." Holy Qur'an (The WindingSandtracts 46:23)

The Holy Qur'an founded the Islamic Message on the principles and basis of knowledge and education, and called for the establishment of faith on the basis of knowledge, evidence and proof. In view of this, the Holy Prophet Muhammad (s.a.w .) continued the call for seeking knowledge and motivated people towards it, and, in addition,he (s.a.w .), himself , propagated knowledge and education. Thus, after the battle ofBadr , the Holy Prophet (s.a.w .) demanded that each of theQuraish's prisoners of war should teach ten of the Muslims to read as a ransom from captivity, so as to show that being free from captivity is equal to being free from ignorance. At various times, we read in the Prophetic traditions, commandments andguidances , motivations and stimulations toward seeking knowledge, like in his (s.a.w .) saying: "Seeking knowledge is compulsory upon every Muslim."(8)

And: "The angels spread their wings to a seeker of knowledge."(9)

And: "Whoever prepares a way for seeking knowledge, Allah will prepare a way to Paradise for him." All thesehadiths , and the like, show us the importance, in Islam, of knowledge and seeking it. And also it makes clear, to us, the interest and concern Islam has toward biologicalknowledges , like pharmacology, engineering, physics, agriculture and chemistry, as well as,differnt professions and works, if we understand that IslamicShari'a regards thoseknowledges and professions as compulsory duties, i.e., it is compulsory to obtain it as much as permissible. Thus, we understand the importance of knowledge and Islam's aim in seeking knowledge.

Both the government and the individual should take the responsibility to execute this duty by preparing some people with knowledge, and teaching them different professions, so that the community will be acquainted with thoseknowledges and professions.

Islam puts great emphasis on the parents with regard to teaching their children, being merciful to them and, also, solving their problems. It is obvious that the family has a great role in providing a suitable atmosphere for their children's education, and encouraging them to seek knowledge, and preventing them from having relations with bad friends who disturb their studies. Likewise, the parents, by cooperating with the schools, can solve their children's problems.

In view of this, what we ought to give special attention to is directing the students toward the rules and principles ofstuding , showing them the importance of knowledge, encouraging them to continue their studies to the higher levels, and giving them advice and guidance which will prevent them from abandoning their studies and their professions. Likewise, the government should participate, greatly, and give a helping hand in education and solving the economic problems of the students which force them to leave their studies.

However, a young man should think, seriously, about his future and that the continuation of his studies and learning other works and having a profession are basic issues in his life, therefore, it is compulsory upon him to put forth more effort on his part and take a lesson from the life of those people who have lost their future, so that he will not become a victim like they.

d. The Media and Its Affect on the Conduct of the Youths

In our present world, the means of communication and conveying thoughts and information, has developed rapidly, seeming to travel at the speed of light and sound, and reaches every angle of the world within a few seconds. There are a great number of institutions, equipment and special devices for mass enlightenment, establishing general opinions and individual resolutions.

In addition, the means of communication and information, like television, radio, internal waves, computers, newspapers, books, magazines...have become the dominant power upon the thoughts and a means of establishing a pattern for conduct. Therefore, the media contributes in the establishment of political thoughts, as well as, individual positions and thoughts, and it contributes immensely, especially the pictorial type, like, television, cinema, Video, and pornographic magazines, in affecting the general thought and conduct of the people.

The youths - especially at the puberty stage - are active and ready, more than other people, to copy other personalities, and are influenced by the people who appear on the screen of television or cinema.

They are influenced by other people who play a vital role in the political, social and revolutionary arena, as well as, great historical heroes. This is because a youth - whether male or female - is in the stage of building his or her personality. Therefore, he or she needs someone to copy. Since instinct and desires, especially the sexual instinct, are at their highest peak and putting pressure on the youths, so they are looking for a solution to it, therefore, the media have contributed, immensely, in stirring and arousing the sexual instinct by means of pornographic and seductive films, pictures, stories, as well as, cultures, like the use of guerilla warfare tactics and aggression in films which contribute, a lot, in deviating the youths and teaching them criminal acts. In view of this, some governments are prohibiting the showing of pornographic and guerilla warfare films, often prohibiting the youth from attending the theaters where these films are shown.

The result of the statistics on viewing videos conducted by Dr. AlexanderAldila in Lebanon shows that: "The viewing of social and emotional films wins the first position while detective films win the second position..."(10)

Another report states that: The studies conducted in the U.S on 110 people in a corrections institute show that 49% of them got the desire of carrying weapons from watching the cinema and 12-21 % of them found the audacity to steal and kill police from the same source. While the studies conducted on 252 deviated young girls, between the ages of 14-18, shows that 25% of them had sexual relationships as a result of watchingpornoqraphic films in the cinema and 41 % of them were led to glamorous ceremonies, night theaters and 54% of them cut school in order to watch films, while 17% of them left their homes as a result of the conflict between them and their family on going to the cinema.

A W.H.O report and, also, a French Judge, about the factors of deviation, say: "I don't have any doubt that some films, especially detective films, play a great, harmful role in most of the cases."

A questionnaire and cross examination on 1344 personalities conducted in Britain on the relationship between the cinema and corruption of children under 16, found that 600 of them answered that there is a relationship between the cinema and children's deviation. Other studies also show that most of the stealing and robbing, which happens in the West, has an effect from the cinema.( 11) At last, it can be concluded that watching emotional films, pornographic and detective films is corrupting people, and furthermore, as scientific studiescomfirm , the youth at this stage, can be influenced by all this, because he is on the verge of his growth. From all these statistics, we can deduce that the work of the mass media in the formation of emotions and conduct involving instinct, as well as, copying the role of the heroes, is important.

e. Political Power and Authority

With the advancement of social living and civilization and its complications, the role of government and its importance in the life of an individual and community becomes high, and the interference of government in vital and necessary issues, becomes apparent, as well as, in social, intellectual, educational, economical, cultural and informative matters.

In addition, it is upon the government to undertake the responsibility of education and its organization, supervise the ministry of information and direct other ministries according to its general politics and aims, and enact rules and regulations governing its citizens, therefore, thegoverment plays a vital role in the formation of individual conduct and culture, positively or negatively.

Thus, the Islamic message considers the formation of an Islamic government as an obligatory matter, and defines Islamic government as: "A government established on the basis of Islam and its principles", and tries to make the government an instrument of execution,indvidual and community building and governing the community on the basis of IslamicShari'a . In view of this, the Islamic scholars term the existence of an Imam (a leader) as a mercy, i.e., he can encourage people toward obedience and submission (to Allah's Commands) and discourages them from sin and disobediences, because he is the one who coordinates life's construction and leads it on the basis of Islamic values and principles through his government.

The government contributes in the formation of an individual's conduct, and the political powers and parties also contribute in the formation of an individual's conduct, especially the youths, because they are more emotional and easy to be affiliated with a particular political group or movement and accept its thoughts and manifestations, whether it carries luminous ideas based on Islamic principles and its original values or being deviated parties, ideas and thoughts. Thus, it is the parents' duty to direct their children toward the right direction, and guard them against affiliating with deviated parties or groups.

f. The Culture and Beliefs of the Youths

"It is He Who brought you forth from the wombs of your mothers when you knew nothing and He gave you hearing and sight and the hearts; that you may give thanks (to Allah)."Holy Qur'an (The Bee 16:78) "Read! and your Lord is MostHonourable , Who taught (to write) with the pen, Taught man that which he knew not. Nay!man is most surely inordinate, because he sees himself free from want." Holy Qur'an (The Clot 96:4-7)

"...those truly fear Allah, among His servants, who have knowledge..." Holy Qur'an (The Originator 35:28)

These holy verses, among others, show the importance of knowledge and education, and the relationship between knowledge and conduct. For instance, thanksgiving and fear, i.e., submission and obedience to the laws and morals, before it transforms into reality, passes certain stages starting from imagination, which is the first step of an action, then, it inclines to this imagination, then, after being satisfied with it, chooses it and transforms it into action.

This is how imagination transforms into action through intellectual and psychological processes. It is clear that the belief and culture of a person contributes in creating the ideas and imaginations governing his stance and actions, as well as, depending on it.

The studies and researches conducted, in this field, show that the culture, ideas and beliefs of a person contribute immensely to his conduct, the statistics confirm that the aggression and deviation in the ignorant people, or who lack civilization and knowledge or who do not believe in Allah or theJudgement Day and the Hereafter, is related to their ignorance and unconsciousness.

Therefore, knowledge and cultural adaptation which a person bears, participate in guarding him against failure and practicing crimes and aggression, as it, also, participates, immensely, in the belief in Allah and the Hereafter, good conduct and morals. Thus, a person who is wise and conscious, socially and knowledgeably, about the actions that tempt him, and understands their bad consequences, both in this world and the Hereafter, will refrain from performing these acts due to the knowledge he has.

And a knowledgeable and civilizedperson who is conscious of his knowledge, respects his personality, because he knows the essence of his being in the society and evaluates his responsibilities before the Lord of the worlds Who bestowed on him knowledge and consciousness. Therefore, he refrains from committing crimes, sins and other immoral actions.

However, the more knowledge, piety, chasteness and self-respect in a person increases due to his civilization, social consciousness and his belief in Allah, the more his social dignity, respect for the laws that protect his interest, as well as, the interests of the community will increase. This will also help him in shunning the acts which downgrade his personality, put him under the divine and world by punishments, social contempt and general hatred.Whereas, an ignorant and uncultured person who does not know the essence of his carelessness to commit any kind of atrocity and crime will downgrade his own personality.

It is reported, in one of the traditions of the Holy Imams ofAhlul -Bait (a.s .) about the importance of respecting man's personality, and knowing the essence of his existence and consciousness about the consequences of his actions, thus: "Do not feel secure from the evil of a person who outrages his self."(12) Anotherhadith says: "An ignorant companion is an inconvenience."(13)

And it has come in anotherhadith ; an explanation of the difficulty of guiding an ignorant man after he has become deviated and changing his accustomed conduct, which shows the danger of ignorance and its effect on deviation and committing crimes. In ahadith , ImamJa'far al-Sadiq (a.s .) says: "Teaching an ignorant (person) and changing his accustomed conduct appears to be a miracle."(14) Certainly the researches, field statistics and scientific analyses reveal that self sincerity and conduct require three basic elements, they are: 1. Knowledge and awareness on the conduct and actions which a person will present, thus, a person who knows the harm of beer, drugs, smoking, gambling and recklessness, and the danger of fornication and adultery, will not go close to them talking of committing them. But, as for a person who is controlled by instinct and ignorance, will become the victim of thosedestuctive actions, destroying his wealth, health and dignity in them. Therefore, it is obligatory to enlighten the youths, and educate them on the incidents, statistics and experiences which victimized others (men and women), so that they can be of those who are alert and refrain from committing those acts.

And for strengthening the conduct of a person, there is a need to spread knowledge, awareness, and civilization and control ignorance and illiteracy. The school and cultural curriculum, or system for the people, should be a system which concerns itself with man's guidance against deviated, criminal acts.

Because knowledge gives man awareness on what is going on and understanding it in a true, scientific way, thus, he can have correct relations with it, far from deviation and ignorance. Likewise, it gives his self awareness and understanding of the essence of his existence andpersonality, therefore, he can have good relations with his person and guard his dignity and security. It gives him understanding of the actions and processes which stir in his self and direct him toward his actions, so as to study it and act consciously toward it in order to turn down those which direct him to evil and viciousness and to follow those that guide him to virtue.

Also, knowledge gives man the ability to understand the usefulness and harmfulness of an action which returns to him or his community. He responds to the useful and good ones and rejects the evil and vicious ones. It gives him anablity to understand his past, present and future and protects him against falling into danger, mistakes and wasting good opportunities, as it gives him the understanding of reality and his surroundings and he knows how to deal with it and guard himself against problems...this is how knowledge becomes man's protector and director in life.

2. Beliefs: Beliefs, ideas and civilization of a person forms a basic stimulant upon performing a particular action or refraining from it. Thus, malicious ideas and thoughts, likemarxism and capitalism, which call for unbridled freedom and the malicious ideas of psychologists and other ideas which were formed on a material basis deprived of morals and belief in Allah inflict a lot of damages on the community. Surely, the only pure and real ideology for the human generation is Islam, which has arranged human conduct on the basis of belief, because it prohibits everything which afflicts harmful results on the wellbeing of man, as well as, community interests.

In addition, Islam prohibits fornication, homosexuality, beer, gambling, drugs, slaughter, rape and violation of women, a stage that has reached untold proportions of selling millions of young girls for sexual purposes in Western countries. Therefore, the youth who believe in Allah and the Day ofRessurection , protect themselves against those actions which result in loss of health, wealth and dignity and often end with imprisonment and death, and the downgrading of the personality.

Furthermore, the researches and statistics conducted by some institutions confirmed that the percentage of crime, deviation and social problems and vices in Europe, America, Russia, Japan and other countries of the world, is increasing upon all the educational, scientific and economicaldevelpments enjoyed there. This is because the knowledge, awareness and social welfare (in those countries)does not safeguard man from crime, deviation and negativism.

Man can understand the evil and danger of lying, forgery, fornication, drugs, smoking, extravagance, oppression,manslaugther , stealing, raping, pride...etc., but he is practicing it, because the knowledge which is deprived him of the belief in Allah and the Hereafter will not protect against those crimes...in view of this, the holy Qur'an joins knowledge with belief, and says: "...Allah will raise up to (suitable) ranks (and degrees) those of you who believe and who have been granted (mystic) knowledge.." Holy Qur'an (The Woman Who Pleads 58:11) Therefore man's progress and priority will not be achieved unless through interaction between knowledge and belief.

3. Willingness: Will is the ability to perform an act or refrain from it. In short, it is that stance which shows a human's essence, and willingness is the basis ofsharia's responsibility of doing an act. Thus, a man who has the power of will is able to access the self stances and desires, and face the problems and events... forthis, his conduct will be well founded. The secret of personal power, basically, is will power, as will power is one of the effective ways of man's success, achieving his goals and the security of his future...thus, with the power of will, man can fight against fornication, forbidden wealth and those who want to direct him to evil work. And, likewise, with the power of will, man drinks alcohol, smokes, takes drugs, etc., hence, educating the power of will is Islam's interest and aims at it morally and through education.

Therefore, the youths need to respect their self will, so as to enter the world of life with full dignity founded on good conduct and behavior. Before taking any resolution, he has to weigh the consequences, and think, seriously, about what he wants to do, especially because he is on a dangerous stage. And the most important factors for strengthening the will are: belief in AllahTa'ala , patience, worshipping like Fasting, prayers and jihad, teaching the self to stand against prohibited things, practicing and preserving the obligatory acts, self satisfaction, struggling to achieve good acts and aims and expelling indecision and anxious ideas.

2.Infulencing Factors in an Individual's Conduct

The human conduct, itself, forms a relatively objective unit, which is the outcome of different factors and activities, hence, the humanbehaviour , like mercy, honesty, justice, uttering good words, or telling lies,hypocracy , crime, murder, using drugs and practicing monopoly, are clear signs of how different factors are united in itself, thus, by it asymphathetic human being or a criminal one is made or a complicated one who suffers from a nervous andpychological disease. Indeed, the psychological studies and the researches of criminologists andpychologists have been able to present to us analyses and interpretations to the humanbehaviour and refers them to their original factors. These studies and researches discovered that the human conduct, being good or bad - isbiult from diverse factors and causes social, hereditary and natural instincts...etc

It is beneficial to summarize these factors, so as to shed light on some circumstancesepecially thepychological crises and complicated ones, and also the conditions of deviation and unnaturalbehaviours and manners which are clearly visible among the youths. The state of rebellion against the law, sexual deviation, crime, theft and aggressions, degradation of personality and wandering, taking alcohol and drugs, suicide and social vices; which usually turns to bodily diseases, can be attributed to the essential causes and stages that form the human personality.

But whatever the circumstances may be, we ought to understand that man is an existence which has desire and power of change and transformation, and the freedom to choose what is right, instead of deviation; that is why seeking forgiveness is decreed, as well as, enjoining good and prohibiting evil.

However, the main factors which contribute in the formation of individual conducts are:

a. The Family and the Circumstances of the First Upbringing

b. Genetic Composition

c. School Education

d. The Media and Its Affect on the Conduct of the Youths

e. Political Power and Authority

f. The Culture and Beliefs of the Youths

Later on, we will see the role of each of these factors, and their effect on the conduct of the youth in particular. This kind of enlightenment will give the youthvis -a-vis the condition ofcomtemplation and controversy, a forum of dispute and the stimulus of emotion and instinct, as well as, the impulses of conduct, before he attends to them, and takes any stance. Howmarvellous and superb is this guidance of the Holy Prophet, which says: "Should you set your mind on doing something think of its outcome. If it is good, go ahead, but if it is bad, refrain from doing it"(1)

We must understand that among the most important factors behind the corruption in the conduct of the young generation is their unconscious drift toward the stimulus and personal interests, and their submission to the pressures of the sexual instinct and otherbehaviours which affect the personality of the youth; aware or unaware.

However, we can understand this brief explanation, scientifically, by considering the relationship between the intellect, consciousness andbehaviours , as we can see it clearly in some reports and researches in this field, as well as, the record and statistics which show the spreading of crime, deviation and other irregular practices in a community covered by ignorance, intellectual and cultural retardation, disbelief in Allah, which is another result of human ignorance, and the misinterpretation of this world, thus, analyzing it negatively.

a. Family and the Circumstances of the First Upbringing

The Islamic view pointvis -a-vis the scientific perspective for the growing and formation of man through the stages of his existence manifest in the relationships between those stages, from the time of the uniting of the sperm and the egg up to the stages of elderliness. Islam shows that even the relationship between the different kinds of food eaten by the parents and the zygote, which forms the baby, as well as, the behaviors of the parents toward the child in his early stage and the community and the environment which surrounds him, all have a great role in the upbringing of a newly born child.

Accordingly, we see the holy prophet (s.a.w .) explains that a man's embracing a certain ideology andbehaviour in his maturity and responsibility is related to the way he was raised and educated by his parents.

Thus, a person becoming a Muslim, having goodbehaviour , or a person becoming a deviant, shows that his parents and the way he was raised has had a hand in it. But, a person is, initially, born with a pure and clean intellect.

Although his intellect is subject to adjustment and theaccomodating of different ideas andbehaviours , it is in the first stage that a person and his nature is formed from this the saying of the holy prophet (s.a.w .) will become clear, i.e., "Every man is born on moral constitution unless his parents' will causes him to become ajew orchristian or idol worshipper."(2) And the Holy Qur'an talks about this reality, i.e., the relationship between the early education given by the parents and the humanbehaviour after the grade of maturity and intellectually and bodily perfection.

Allah the most high is saying: "And Allah has brought you forth from the wombs of your mothers - when you knew nothing - and He gave you hearing and sight and the hearts that you may give thanks (to Him)". Holy Qur'an (The Bee 16:78)

"O You whobelieve : Save yourselves and your families from a fire whose fuel is men and stones..." Holy Qur'an (Prohibitions 66:6)

In this view, the Holy Qur'an connects what man learns and obtains in his early stage, what he hears, sees and comprehends and with what comes to him after that, hence, it enjoins the parents to educate and discipline their children aright and warns them against negligence and carelessness (toward their children).

Imam Ali (a.s .) in his sermon to his son Imam Hassan (a.s ) also connects between what man obtains and learns during the infancy stage and what his person will become in terms of thought and conduct at his puberty stage. He says: "Certainly, the heart of a young man is like uncultivated land. It accepts whatever is strewn upon it. So, I hastened to mold you properly before your heart hardened up and your mind became occupied, that you might be ready to accept, through your intelligence, the results of the experience of others and be saved from going through these experiences yourself..."(3)

Verily, by this, the Imam (a.s .) proves to us the basis of education, i.e., undertaking the education of a child (before his heart becomes hardened and his mind becomes occupied).

Certainly, this principle of education stands on a scientific or educational basis calling us to undertake the discipline of children and educating them before they grow up and their mind becomes busy with experiences and other corrupt teachings and ideologies, otherwise, we will have to start from the beginning and repeat the education once more. But, most likely, we cannot cure some deviations, and, if so, man becomes a victim and will be left in total distress the whole of his life. Thus, the foundation of most of the problems, social vices and corruption in conducts is the childhood stage which is not founded on the basis of goodness and piety.

The studies conducted on the rate of crimes in the U.S.A., in 1910, shows that 50 % of the 7,598 crimes came from family problems and separation, and that 50 % of the children in reformatorycentres in England and Scotland came from broken homes. Also, the studies conducted by a German researcher on 144criminals shows that all of them came from broken homes. And the research conducted by another German on some 2000 criminals shows that 26 % of them came from families in which the parents were separated for some reason or other. In 1942, a French researcher conducted research in the city of Paris on crime, and it shows that 88 % of the criminals came from separated families.( 4)

In general, the reason for good conduct is correct family education, and, likewise, most social vices, which a person practices in his puberty stage; like jealousy and having an inferiority complex, laziness,dependance , selfishness, aggression, drinking alcohol and using drugs, telling lies, stealing,hypocracy and showing bad behavior toward his fellow being, all these are attributed to the family education and discipline which herecieved in his puberty stage. Man'sbehaviour , morals and attributes grow, even though escaping from them and controlling them is possible. Thus, man is an existence having will, freedom of choice and power of change, although his education, if not undertaken properly, creates difficulties for him, and others may become victims of such erroneous education.

Hence, among the ways a man can understand his personality and the problems he faces or the positive side of his personality is that he should remember the nature of his first growth, and study the environment and atmosphere in which he grew up, in order to understand the source of his problems or the positive side of his personality.

b. Genetic Composition

Studies and field researches performed on the conduct of individuals, particularly the abnormal and unnatural ones, like of those who were inflicted with sexual deviations, tribalism,aggression ...etc. show that there are some biological, physiological, and hereditary factors which have anaffect on the conduct of a person, as well as, other educative, environmental and communal factors. Indeed, it iscomfirmed , scientifically, that the endocrine gland and hormones have a great effect on a person, and their effect increases - both in males and females, in the puberty and youth stages.

However, man, with his power, is able to change his stand and displace or divert his desires, selfishness and personal interests. These scientific studies confirm that the nature of the body structure of a person, and his composition, has an effect on his conduct and humanbehaviour . Therefore, the bodily structure of both a young boy and girl, like beauty and power, or weakness, simplicity and ugliness, has an effect on their variousbehaviours .

Like the affiliation to a certain class or social rank of a person, physicalstrenghth or weakness, and even thecolour and body size of a person, like the breasts and hair in young girls and the strength and height in body in young boys, and eveneloquency in speech, has a great effect on their conduct and humanbehaviour .

By considering all these, the bodily structure of a person has an effect on his conduct andbehaviour , or even in the formation of bad habits, like pride and arrogance, inferiority complex, zeal and jealousy, and the sense of wanting to oppress others. But, Islam has cured all these problems by warning man against pride and arrogance, as it warns him against zeal and jealousy and the feeling of inferiority, and emphasizing that man's value lies in his intellect, conduct andbehaviour . In view of this, humanity has value and worthiness which depends on the intellect, morals and will, not just on man's bodily structure or other material things whichdecieve him. Allah, the Most High, says: "Surely the mosthonourable of you in the sight of Allah is the one among you most careful (of his duty). Holy Qur'an (Inner Apartments 49:13)

Warning against the deception of the bodily structure in the case of theMunafiqeen (hypocrites), Allah, the Almighty, describes them: "When you see them, their exteriors please you; and if they speak; you listen to their words. They are as (worthless as hollow) pieces of wood clad with garments, (unable to stand on their own). They think that every cry is against them. They are the enemies; so beware of them. The curse of Allahbe on them; how are they deluded (away from the truth)." Holy Qur'an (Hypocrites 63:4)

In an advice,Luqman warns his son against pride andarrogancy : "And do not go about in the land exultingly, for you cannot cut through the earth nor reach the mountains in height." Holy Qur'an (Luqman 31:37)

In this respect, the Holy Prophet Muhammad (s.a.w .) says: "Surely the Almighty, Allah, does not look at your structure and wealth, but He looks at your hearts and deeds."(5) Also came a warning against pride and arrogance or pride of the body structure, like havingeloquency in speech, strength, health...etc., and likewise, another warning came against those who feel a sense of deficiency, because they have lost some part of their body. And the spirit of zeal and jealousy sometimes makes them feelembarassment and shame or creates a spirit of retaliation in some of them. Allah the Most High says: "Say: I seek refuge in the Lord of the Dawn, from the evil of what He has created; and from the evil of the utterly dark night when it comes; and from the evil of those who blow on knots, and from the evil of the envious when he envies." Holy Qur'an (The Dawn 113:1-5)

And Allah, the Almighty, also says:

"And do not covet that by which Allah has made some of you excel others. Men shall have the benefit of what they earned and women shall have the benefit of what they earn, and ask Allah of His grace, surely Allah knows all things." Holy Qur'an (Women 4:32)

Surely, the calling to self perfection, and perception of the self and essence without the feeling of inferiority or as a result of what a man has in his structure, is manifested in this supplication of ImamZain-ul Abideen Ali binHussain (a.s .): "O Allah put my wealth in myself."(6) Thus, the supplication summarizes the highest peak of relationship with the self and prevents it from feeling inferior, zealous or jealous. Therefore, in every man, there are certain specifications and qualities with which he enjoys and which are enough to make him satisfied with his personality if he makes good use them.

This is the justice of Allah, the Most high, and it is His wisdom to His creatures, and the feeling of superiority over others opens one's will to work hard and feel that he needs the hand of others. The Holy Qur'an sheds more light on this, when it says: "...And We have exalted some of them above others in degree, that some of them may take others in subjection..."

Holy Qur'an (Adornments 43:32)

Hence, we can see this enlightenment to a cure for this self problem, which came from the bodily structure of a person. In this regard, the Holy Prophet (s.a.w .), describing the attributes of a true believer, says: "Faith and jealousy cannot be gathered together in the heart of a person."(7)

c. School Education

The issue of education and its influence on the futurebehaviour of a person is not regarded as a scientific or practical issue, because it is among the clearest issues in the field of science. Therefore, the educational elements in school life have the most effect in the forming of one's personality and creating one's identity. Thus, a child, in our present world, spends the most important part of his life in the school atmosphere. He starts his life in its environment and from the nursery schools andkindergartens, it participates in the stages of his life through the primary and secondary schools, colleges anduniversites . Thus, he spends his childhood, puberty and youth in a system of life designed and arranged according to particular programs and purposes.

Therefore, he grows and forms his personality according to the philosophy of education and a life system governed by school, whether the schools are run by the state or by private funds and associations.

So, the school that adopts materialistic ideas or notions in its programs and does not give much concern to morals and belief in Allah, will produce licentious personalities who are craving after worldly gains without principles, and whose bases are built on social and political platforms. Surely, such schools will produce materialistic and capitalistic minds. General reforms and changes basically start from the school in its educational philosophy, programs and the ways of life in it and, also, the personality of the teachers who practice teaching. Thus, the school's elements - programs, methods, thebehaviours inside school and the teachers, will play a great role in the formation of one's personality.

Hence, the school teaches a student how to live with tens or hundreds of students and how to deal with different customs and cultures and how to gain from them.

The school builds its educational life on some certain principles and helps in forming the social conditions, choosing what suits its principles and refusing whatever is against its aims and purposes, therefore, it, in essence, is a small model of a community and a state. Certainly, it is more, in that, the school plays a vital role in the life of a student from the time he understands his self and starts to think about his future ambitions andexpections . So, the school becomes an essential source for him to achieve his future aspirations and ambitions. In view of this, the general opinion polls, among the students, will give us the knowledge of hope, opinions and the approaches of the student, as well as, where they are heading in the future. Likewise, failure in their studies will cause great problems for most of them, and can also affect their conduct and the future of their lives; even among their families and communities. Therefore, it is advantageous to study the problems of children and teenagers before they become more complicated and difficult to find solutions for and which may cause them to give up their studies in the primary or secondary stages, without gaining scientific training, culture and knowledge which may help them to achieve their future ambitions.

So often the teacher, or the method of education and the way of dealing with students, plays a vital role in creating problems for children and teenagers. Therefore, it demands that the school employ a social- psychology researcher to study the students' problems according to their ages and conditions, as well as, their problems from their childhood, young age and youth stages with the aim of solving them, before they become complicated anddistructive to the student and his studies, though most of the recent schools have already adopted this method. Also, bad economic conditions play a vital role in causing a student, at this age, to give his studies and his concentration to be fully focused on earning his living, or he gives up studying forever because of being unable to pay his school fees.

Bad companions and friends, also, participate greatly in the failure of the continuation of studies. Because, in this stage, it is easy to attract a child toward vices and bad habits, directing him towards loitering, vagrancy and playing in vain instead of thinking, seriously, to his respected future.

In addition, the culture of the parents and their appreciation of the future of their children, and their good relationship with them or bad habits and negligence toward them,has a great role in the failure or prosperity of their studies and life. All these show the importance of having good relationships with the youth and younger generations, because it helps them a lot in the success of their school life.

It is worth mentioning that Islam considers the seeking of knowledge compulsory for all Muslims on two levels; i.e.,Ainii andKifa'i .?????? It considers knowledge with its diverse branches, as a way to human perfection, faith in the Divine messages, knowing Allah, practicing good conduct, community's growth and life organization. This is clearly seen in thesayings of Allah, the Most High: "...Those truly fear Allah, among His servants, who have knowledge..." Holy Qur'an (The Originator 35:28)

And also says, "...Allah will raise up to (suitable) ranks (and degrees) those of you who believe and who have been granted (mystic) knowledge.." Holy Qur'an (The Woman WhoPleads 58:11) And also says: "Read and your Lord is MostHonourable . Who taught (to write) with the pen, taught man what he knew not." Holy Qur'an (The Clot 96:3-5)

Making a connection between ignorance and moral deterioration, the Almighty, Allah, says: "What! Do you indeed approach men lustfully rather than women? Nay, you are a people who act ignorantly." Holy Qur'an (The Ants 27:55)

And the Most High said: "...And if you turn not away their snare from me, I will yearn towards them and become (one) of the ignorant." Holy Qur'an (Joseph 12:33)

"...and man has turned unfaithful to it; surely he is unjust, ignorant." Holy Qur'an (The Allies 33:72)

"...surely I admonish you lest you may be of the ignorant." Holy Qur'an (Hud 11:46)

"...but I see you are a people who are ignorant." Holy Qur'an (The WindingSandtracts 46:23)

The Holy Qur'an founded the Islamic Message on the principles and basis of knowledge and education, and called for the establishment of faith on the basis of knowledge, evidence and proof. In view of this, the Holy Prophet Muhammad (s.a.w .) continued the call for seeking knowledge and motivated people towards it, and, in addition,he (s.a.w .), himself , propagated knowledge and education. Thus, after the battle ofBadr , the Holy Prophet (s.a.w .) demanded that each of theQuraish's prisoners of war should teach ten of the Muslims to read as a ransom from captivity, so as to show that being free from captivity is equal to being free from ignorance. At various times, we read in the Prophetic traditions, commandments andguidances , motivations and stimulations toward seeking knowledge, like in his (s.a.w .) saying: "Seeking knowledge is compulsory upon every Muslim."(8)

And: "The angels spread their wings to a seeker of knowledge."(9)

And: "Whoever prepares a way for seeking knowledge, Allah will prepare a way to Paradise for him." All thesehadiths , and the like, show us the importance, in Islam, of knowledge and seeking it. And also it makes clear, to us, the interest and concern Islam has toward biologicalknowledges , like pharmacology, engineering, physics, agriculture and chemistry, as well as,differnt professions and works, if we understand that IslamicShari'a regards thoseknowledges and professions as compulsory duties, i.e., it is compulsory to obtain it as much as permissible. Thus, we understand the importance of knowledge and Islam's aim in seeking knowledge.

Both the government and the individual should take the responsibility to execute this duty by preparing some people with knowledge, and teaching them different professions, so that the community will be acquainted with thoseknowledges and professions.

Islam puts great emphasis on the parents with regard to teaching their children, being merciful to them and, also, solving their problems. It is obvious that the family has a great role in providing a suitable atmosphere for their children's education, and encouraging them to seek knowledge, and preventing them from having relations with bad friends who disturb their studies. Likewise, the parents, by cooperating with the schools, can solve their children's problems.

In view of this, what we ought to give special attention to is directing the students toward the rules and principles ofstuding , showing them the importance of knowledge, encouraging them to continue their studies to the higher levels, and giving them advice and guidance which will prevent them from abandoning their studies and their professions. Likewise, the government should participate, greatly, and give a helping hand in education and solving the economic problems of the students which force them to leave their studies.

However, a young man should think, seriously, about his future and that the continuation of his studies and learning other works and having a profession are basic issues in his life, therefore, it is compulsory upon him to put forth more effort on his part and take a lesson from the life of those people who have lost their future, so that he will not become a victim like they.

d. The Media and Its Affect on the Conduct of the Youths

In our present world, the means of communication and conveying thoughts and information, has developed rapidly, seeming to travel at the speed of light and sound, and reaches every angle of the world within a few seconds. There are a great number of institutions, equipment and special devices for mass enlightenment, establishing general opinions and individual resolutions.

In addition, the means of communication and information, like television, radio, internal waves, computers, newspapers, books, magazines...have become the dominant power upon the thoughts and a means of establishing a pattern for conduct. Therefore, the media contributes in the establishment of political thoughts, as well as, individual positions and thoughts, and it contributes immensely, especially the pictorial type, like, television, cinema, Video, and pornographic magazines, in affecting the general thought and conduct of the people.

The youths - especially at the puberty stage - are active and ready, more than other people, to copy other personalities, and are influenced by the people who appear on the screen of television or cinema.

They are influenced by other people who play a vital role in the political, social and revolutionary arena, as well as, great historical heroes. This is because a youth - whether male or female - is in the stage of building his or her personality. Therefore, he or she needs someone to copy. Since instinct and desires, especially the sexual instinct, are at their highest peak and putting pressure on the youths, so they are looking for a solution to it, therefore, the media have contributed, immensely, in stirring and arousing the sexual instinct by means of pornographic and seductive films, pictures, stories, as well as, cultures, like the use of guerilla warfare tactics and aggression in films which contribute, a lot, in deviating the youths and teaching them criminal acts. In view of this, some governments are prohibiting the showing of pornographic and guerilla warfare films, often prohibiting the youth from attending the theaters where these films are shown.

The result of the statistics on viewing videos conducted by Dr. AlexanderAldila in Lebanon shows that: "The viewing of social and emotional films wins the first position while detective films win the second position..."(10)

Another report states that: The studies conducted in the U.S on 110 people in a corrections institute show that 49% of them got the desire of carrying weapons from watching the cinema and 12-21 % of them found the audacity to steal and kill police from the same source. While the studies conducted on 252 deviated young girls, between the ages of 14-18, shows that 25% of them had sexual relationships as a result of watchingpornoqraphic films in the cinema and 41 % of them were led to glamorous ceremonies, night theaters and 54% of them cut school in order to watch films, while 17% of them left their homes as a result of the conflict between them and their family on going to the cinema.

A W.H.O report and, also, a French Judge, about the factors of deviation, say: "I don't have any doubt that some films, especially detective films, play a great, harmful role in most of the cases."

A questionnaire and cross examination on 1344 personalities conducted in Britain on the relationship between the cinema and corruption of children under 16, found that 600 of them answered that there is a relationship between the cinema and children's deviation. Other studies also show that most of the stealing and robbing, which happens in the West, has an effect from the cinema.( 11) At last, it can be concluded that watching emotional films, pornographic and detective films is corrupting people, and furthermore, as scientific studiescomfirm , the youth at this stage, can be influenced by all this, because he is on the verge of his growth. From all these statistics, we can deduce that the work of the mass media in the formation of emotions and conduct involving instinct, as well as, copying the role of the heroes, is important.

e. Political Power and Authority

With the advancement of social living and civilization and its complications, the role of government and its importance in the life of an individual and community becomes high, and the interference of government in vital and necessary issues, becomes apparent, as well as, in social, intellectual, educational, economical, cultural and informative matters.

In addition, it is upon the government to undertake the responsibility of education and its organization, supervise the ministry of information and direct other ministries according to its general politics and aims, and enact rules and regulations governing its citizens, therefore, thegoverment plays a vital role in the formation of individual conduct and culture, positively or negatively.

Thus, the Islamic message considers the formation of an Islamic government as an obligatory matter, and defines Islamic government as: "A government established on the basis of Islam and its principles", and tries to make the government an instrument of execution,indvidual and community building and governing the community on the basis of IslamicShari'a . In view of this, the Islamic scholars term the existence of an Imam (a leader) as a mercy, i.e., he can encourage people toward obedience and submission (to Allah's Commands) and discourages them from sin and disobediences, because he is the one who coordinates life's construction and leads it on the basis of Islamic values and principles through his government.

The government contributes in the formation of an individual's conduct, and the political powers and parties also contribute in the formation of an individual's conduct, especially the youths, because they are more emotional and easy to be affiliated with a particular political group or movement and accept its thoughts and manifestations, whether it carries luminous ideas based on Islamic principles and its original values or being deviated parties, ideas and thoughts. Thus, it is the parents' duty to direct their children toward the right direction, and guard them against affiliating with deviated parties or groups.

f. The Culture and Beliefs of the Youths

"It is He Who brought you forth from the wombs of your mothers when you knew nothing and He gave you hearing and sight and the hearts; that you may give thanks (to Allah)."Holy Qur'an (The Bee 16:78) "Read! and your Lord is MostHonourable , Who taught (to write) with the pen, Taught man that which he knew not. Nay!man is most surely inordinate, because he sees himself free from want." Holy Qur'an (The Clot 96:4-7)

"...those truly fear Allah, among His servants, who have knowledge..." Holy Qur'an (The Originator 35:28)

These holy verses, among others, show the importance of knowledge and education, and the relationship between knowledge and conduct. For instance, thanksgiving and fear, i.e., submission and obedience to the laws and morals, before it transforms into reality, passes certain stages starting from imagination, which is the first step of an action, then, it inclines to this imagination, then, after being satisfied with it, chooses it and transforms it into action.

This is how imagination transforms into action through intellectual and psychological processes. It is clear that the belief and culture of a person contributes in creating the ideas and imaginations governing his stance and actions, as well as, depending on it.

The studies and researches conducted, in this field, show that the culture, ideas and beliefs of a person contribute immensely to his conduct, the statistics confirm that the aggression and deviation in the ignorant people, or who lack civilization and knowledge or who do not believe in Allah or theJudgement Day and the Hereafter, is related to their ignorance and unconsciousness.

Therefore, knowledge and cultural adaptation which a person bears, participate in guarding him against failure and practicing crimes and aggression, as it, also, participates, immensely, in the belief in Allah and the Hereafter, good conduct and morals. Thus, a person who is wise and conscious, socially and knowledgeably, about the actions that tempt him, and understands their bad consequences, both in this world and the Hereafter, will refrain from performing these acts due to the knowledge he has.

And a knowledgeable and civilizedperson who is conscious of his knowledge, respects his personality, because he knows the essence of his being in the society and evaluates his responsibilities before the Lord of the worlds Who bestowed on him knowledge and consciousness. Therefore, he refrains from committing crimes, sins and other immoral actions.

However, the more knowledge, piety, chasteness and self-respect in a person increases due to his civilization, social consciousness and his belief in Allah, the more his social dignity, respect for the laws that protect his interest, as well as, the interests of the community will increase. This will also help him in shunning the acts which downgrade his personality, put him under the divine and world by punishments, social contempt and general hatred.Whereas, an ignorant and uncultured person who does not know the essence of his carelessness to commit any kind of atrocity and crime will downgrade his own personality.

It is reported, in one of the traditions of the Holy Imams ofAhlul -Bait (a.s .) about the importance of respecting man's personality, and knowing the essence of his existence and consciousness about the consequences of his actions, thus: "Do not feel secure from the evil of a person who outrages his self."(12) Anotherhadith says: "An ignorant companion is an inconvenience."(13)

And it has come in anotherhadith ; an explanation of the difficulty of guiding an ignorant man after he has become deviated and changing his accustomed conduct, which shows the danger of ignorance and its effect on deviation and committing crimes. In ahadith , ImamJa'far al-Sadiq (a.s .) says: "Teaching an ignorant (person) and changing his accustomed conduct appears to be a miracle."(14) Certainly the researches, field statistics and scientific analyses reveal that self sincerity and conduct require three basic elements, they are: 1. Knowledge and awareness on the conduct and actions which a person will present, thus, a person who knows the harm of beer, drugs, smoking, gambling and recklessness, and the danger of fornication and adultery, will not go close to them talking of committing them. But, as for a person who is controlled by instinct and ignorance, will become the victim of thosedestuctive actions, destroying his wealth, health and dignity in them. Therefore, it is obligatory to enlighten the youths, and educate them on the incidents, statistics and experiences which victimized others (men and women), so that they can be of those who are alert and refrain from committing those acts.

And for strengthening the conduct of a person, there is a need to spread knowledge, awareness, and civilization and control ignorance and illiteracy. The school and cultural curriculum, or system for the people, should be a system which concerns itself with man's guidance against deviated, criminal acts.

Because knowledge gives man awareness on what is going on and understanding it in a true, scientific way, thus, he can have correct relations with it, far from deviation and ignorance. Likewise, it gives his self awareness and understanding of the essence of his existence andpersonality, therefore, he can have good relations with his person and guard his dignity and security. It gives him understanding of the actions and processes which stir in his self and direct him toward his actions, so as to study it and act consciously toward it in order to turn down those which direct him to evil and viciousness and to follow those that guide him to virtue.

Also, knowledge gives man the ability to understand the usefulness and harmfulness of an action which returns to him or his community. He responds to the useful and good ones and rejects the evil and vicious ones. It gives him anablity to understand his past, present and future and protects him against falling into danger, mistakes and wasting good opportunities, as it gives him the understanding of reality and his surroundings and he knows how to deal with it and guard himself against problems...this is how knowledge becomes man's protector and director in life.

2. Beliefs: Beliefs, ideas and civilization of a person forms a basic stimulant upon performing a particular action or refraining from it. Thus, malicious ideas and thoughts, likemarxism and capitalism, which call for unbridled freedom and the malicious ideas of psychologists and other ideas which were formed on a material basis deprived of morals and belief in Allah inflict a lot of damages on the community. Surely, the only pure and real ideology for the human generation is Islam, which has arranged human conduct on the basis of belief, because it prohibits everything which afflicts harmful results on the wellbeing of man, as well as, community interests.

In addition, Islam prohibits fornication, homosexuality, beer, gambling, drugs, slaughter, rape and violation of women, a stage that has reached untold proportions of selling millions of young girls for sexual purposes in Western countries. Therefore, the youth who believe in Allah and the Day ofRessurection , protect themselves against those actions which result in loss of health, wealth and dignity and often end with imprisonment and death, and the downgrading of the personality.

Furthermore, the researches and statistics conducted by some institutions confirmed that the percentage of crime, deviation and social problems and vices in Europe, America, Russia, Japan and other countries of the world, is increasing upon all the educational, scientific and economicaldevelpments enjoyed there. This is because the knowledge, awareness and social welfare (in those countries)does not safeguard man from crime, deviation and negativism.

Man can understand the evil and danger of lying, forgery, fornication, drugs, smoking, extravagance, oppression,manslaugther , stealing, raping, pride...etc., but he is practicing it, because the knowledge which is deprived him of the belief in Allah and the Hereafter will not protect against those crimes...in view of this, the holy Qur'an joins knowledge with belief, and says: "...Allah will raise up to (suitable) ranks (and degrees) those of you who believe and who have been granted (mystic) knowledge.." Holy Qur'an (The Woman Who Pleads 58:11) Therefore man's progress and priority will not be achieved unless through interaction between knowledge and belief.

3. Willingness: Will is the ability to perform an act or refrain from it. In short, it is that stance which shows a human's essence, and willingness is the basis ofsharia's responsibility of doing an act. Thus, a man who has the power of will is able to access the self stances and desires, and face the problems and events... forthis, his conduct will be well founded. The secret of personal power, basically, is will power, as will power is one of the effective ways of man's success, achieving his goals and the security of his future...thus, with the power of will, man can fight against fornication, forbidden wealth and those who want to direct him to evil work. And, likewise, with the power of will, man drinks alcohol, smokes, takes drugs, etc., hence, educating the power of will is Islam's interest and aims at it morally and through education.

Therefore, the youths need to respect their self will, so as to enter the world of life with full dignity founded on good conduct and behavior. Before taking any resolution, he has to weigh the consequences, and think, seriously, about what he wants to do, especially because he is on a dangerous stage. And the most important factors for strengthening the will are: belief in AllahTa'ala , patience, worshipping like Fasting, prayers and jihad, teaching the self to stand against prohibited things, practicing and preserving the obligatory acts, self satisfaction, struggling to achieve good acts and aims and expelling indecision and anxious ideas.