Hijab in French public schools

Hijab is now almost officially banned in French public schools. An anti-hijab ban was passed with an overwhelming majority in the French Parliament. What is next? Other European countries, such as the Netherlands, Belgium and Germany, are expected to follow in the French footsteps.
Oversimplified dogmas such as “Islamophobia,” “secular fundamentalism,” and even arguments such as “Handed to fanatics on a silver platter” or “This is a violation of my individual right” are no longer solutions to the size of the problem we now face. They will simply take us nowhere.
Victimization is now self-betrayal.
One needs to maturely assess what happened--paying attention to history, politics, law, society, demography, philosophy and culture. A truthful exercise of “self-examination” is the imperative problem-solving action at the moment. So far we have tried to take that path, in our attempt to act by a true and well-informed Islamic spirit, parting as much as possible from random misinformed ranting that does little but further fuel emotional bursts.
Both the particularity of the French political model and the French Muslim community should be examined, both in the global context and in comparison to their counterparts in other countries. It is not enough to criticize France without pinpointing some of the key characteristics of the distinctive French Muslim population. Problematic questions such as “assimilation,” “conspicuousness” and “defense of national values” partly underlie existing problems on the Muslim part.
Nonetheless, we should tactically look ahead. Plain and trouble-free as it appears to be to some, what happened is a sad chapter in the story of the demographic neutralization of Muslims in the “liberal” space of Europe. When tolerance is not an option, ideological indoctrination and “veiled” political freedom is not necessarily the right solution. This is at the heart of how far the secular nation-state project can go: to forcefully strip one of any differences to a one-sided perception of the norm.
Are Muslims now the new subjects to the experiments of modern statecraft?

The Prayer and the Importance of Prefaces (written by Maysam Ghasemi)

In the Name of God
As we've been created for eternity and we are going to finnish this life,we should
take supplies for afterlife.According to the holy Quran and traditiion the most necessary
provision for everyone's afterlife will be the "justifuied prayer". Based on the verses of
the holy Quran and tradition a justified prayer is the one wich is said with presence of
mind and to have presence of mind while saying prayers we should do the prefaces of
prayer such as taking ablution , saying supperogatory prayers and Azan & Eghamah
with presence of mind to be able to say the main prayers this way nevertheless we find
ourselves praying and thinking to everything and everyone eccept for God.
The first step of prefaces of the prayer in which we should have presence of mind,
is taking ablution.The final goal of inacting this deed as a preface of prayer is not just clarity
while praying but also it's been ordered to remind us the incidents of the day of judgment
and to make us ask for something that we need for that day from God ; the day in which
some faces are blackened and some are whitened as a sign of being hellish and paradisical.
Some people are given their deeds' report cards to their right hands and others are given to
their left hands as a sign of being paradisical and hellish . Some people are allowed to pass
the "Serat Bridge" to the paradise while others' feet slip and they fall from there to the hell ,
based on theirown deeds on the earth . And when we remember these devine promises we
naturally ask God to whiten our faces that day while washing our faces and to give us our
deeds' report cards to our right hands while washing our right hands and not to give them
to our left hands that day while washing our left hands . And to make us tight not to fall to
the hell while passing the bridge and to let us enter the paradise that day while wetting our
heads and feet . such an ablution would be an eligible preface for prayer and can prepare
us to pray .
The next step of prefaces in wich we should have presence of mind in order to perform
the main prayer with the same quality is saying superogatory prayers which was obligatory
to the prophet Mohammad (P.P.U.H) and an emphasized recommended one for us . The
prescription of this prayer is saying a "two units prayer" before the morning prayer and four
"two units prayer" before the noon and the afternoon prayer and two "two units prayer" after
the evening prayer stood and a "two units prayer" after vespers seated. If you could succeed
to have presence of mind while saying these thirty four units of prayer (counting the last one
as a one unit prayer) , then you are prepared to keep it while saying the main obligatory seventeen
units of prayer.
The last step of prefaces of prayer in wich we should have presence of mind is saying
"Azan & Eghamah". When you profess truly that the God is the greatest for ten times and there
is no devinity except for God for seven times and when you invite people to the prayer and
introduce it as the salvation and the best deed for four times by shouting Azan & Eghamah
you are notifying you and others that you are going to talk to the highest existent - God - with
the best means - prayer - which is performed with presence of mind.
Although the main prayer and its prefaces such as taking ablution, saying superogatory
prayers and Azan & Eghamah with presence of mind are good suplies for afterlife even with the
attention of earning the paradise and avoiding the hell , I think based on a story from Amir-ol-
moemnin (P.B.U.H) the best slaves pray their master with presence of mind just in order to earn
his satisfaction, the way which deserves him and will definitly imply the same result and will bring
them near the God in the paradise and will avoid them from the hell and evil.

Islam, religion of violence or religion of mercifulness

In the name of Allah

Islam, religion of violence or religion of mercifulness

Today we are encountering with two groups of misgivings about the subject of Islam and violence. We should distinct these two groups.
First group are those that claim there is relationship between violence and Islam in a whole (Islamic texts and Islamic injunctions and commandments like Jihad and law of retaliation). They say Moslems and non Moslems have the same potential for violence as others, and Islam as a religion and an ideology seeks to exploit that potential.
Also they claim that in Islam, there is no separation between religion and government -what in Christianity would be called the separation of church and state- and this lead to violence in Moslems.
They bring some evidences from Quran and other Islamic texts in support of their claim .like verses of Jihad and law of retaliation.
The second groups are misgivings about Moslems and Moslem countries and also their actions. This one also can be divided to two branches:
About countries like Palestine, Iraq and other Moslem countries that are occupied and they only defend from their country and family.
About some sects who do some violent actions in the name of Islam like what occurred in September 11, 2001 in America.
The role of media and propaganda -in which the Western world associates Islam more than any other religion with violence, Despite the presence of violence in many regions of the world ranging from Ireland to Lebanon to the Pacific Basin and involving many religions from Christianity to Hinduism- also had a big influence on giving violent face to Islam the religion of mercifulness.
And (O messenger) we have sent you as a mercy for the 'Alamîn (mankind and all that exists). Holy quran 21:107.
We also should study some historical evidences about non Moslem countries occurrences in the past like world war I , and world war II to see how many people were killed in those wars and who was the cause, Islam or other things?
We should consider this question too, if Islam is the religion of violence how Islam prophet attracted so many people in a short time?
In this essay I will investigate these questions and we want God's favor to understand the truth Islam.

Jihad

In the name of Allah

Jihad



The Legitimacy of Jihad
The first issue that we shall consider relating the legitimacy of jihad, whether it is correct for a law of war to exist within the context of religion and the text of its commands, or not? Protesters say, "No, war is evil, and religion must always be opposed to evil, so religion must always be opposed to war. It must always support Submission. And, since it intends to support Submission and peace, it must not have any laws about war, and it must never itself go to war.

War
But what is the truth about war? Is it always bad? If it is in defense of a right, against oppression, is it still bad? Obviously it is not. So we must regard the conditions and motives of war and consider for what motive and aim war is fought. There are times in which war is aggression from the view of Islam. When, for example, a group of people or a nation sets its greedy eyes on the rights, wealth and lands of other nations. Obviously, war for these reasons- To take possession of land, to seize ownership of national wealth, or due to contempt of others- is not correct, it is a war of aggression. These types of war are certainly evil, and there can be no doubt about it.
But if a war of defense is undertaken in the face of aggression - others have occupied our land, or have cast their eyes on our wealth and property, or on our freedom and self-esteem, which they want to deprive us of, and intend to impose their rule over us - in these cases, what is idea of religion? Is it to say, "War is absolutely evil, laying hands on a weapon is evil, picking up a sword is evil," and that it advocates peace? And we, when facing imminent attack and the risk of being destroyed, must we not go to war - If we do not, would it not mean failing to defend ourselves - on the pretext of peace? This would not be peace, this would be surrender. And you know peace and surrendering are different from each other. The meaning of peace is honorable coexistence with others, but surrender is not honorable coexistence; it is coexistence in which one side is absolutely dishonorable with injustice and oppression.
And if did not Allah Check one set of people by means of another, the earth would indeed be full of mischief: but Allah is full of bounty to all the worlds. Holy quran; (2:251)
And:
If Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, In which the name of Allah is commemorated In abundant measure. Allah will certainly aid those who aid His (cause);- for Verily Allah is full of strength, Exalted In Might, (able to enforce His Will). (22:40)
It is for this reason that all the countries of the world deem it necessary, essential for themselves to maintain armed forces for their defense.

who am I?

[O, Messenger] When your God stated to the Angels "I will appoint a Divine Governor on The earth" they said "[O, our creator]Do you appoint the kind of creature who will make Mischief therein and will shed blood? While we repeat the Remembrance of thanksgiving due to your Absolute purity and we celebrate Your Holiness." Allah stated:" indeed I know what you don't know." Holy Quran [2; 30].

how can I choose?

Choices are a lot but time is limited

We are encountering with lots of choices to select. We can only choose some of them. To have the best choose we should select with awareness, in which we are considering all choices and also our ultimate blissfulness.

judge about islam with awareness

Do not judge about islam without sufficient information

I want to present some general concepts about judging about Islam. I think these concepts can help you to have a real understanding about Islam.

1. Considering Islam as a whole.
We should see Islam as a system and regard Gods commandments as a whole. Islam isn’t only one or two sentences. We have to pay attention to all traditions and verse of Quran. Each of them interprets each other. And if we found a statement that is in front of whole we should construe that one.

2. Generality of laws.
When a lawgiver enacts a general law, it is impossible to consider all peoples benefits.
What is important is this: that he has to enact a law that its outcomes are better than others a whole. I mean he should consider public benefits.

3. Considering life's needs.
Maybe we think that logic is the important things in the life and because of this for example we say that man is privileged. But reality is something else. I mean our life needs two basic things: logic and affection. Man and woman have different among of these because of their responsibility. Each of man and woman are prevail in one and deficient in other. So in some position man do better than woman but in other places woman do better, so none of them (logic and affection) are not advantages for man or woman.

4. Differences between Islam's commandments and Moslems behavior.
Some actions in Moslems societies are not attributable to the laws in Islam and Quran and or Islam leaders' behaviors. sometimes we see a great disparity between what God advocates us and some accepted behaviors in Moslem society . For example it is a common sentence that man can divorce his wife without any problem but we read in quran : you should treat women honorably if you dislike them (be mindful that) you may dislike something and Allah brings through it a great deal of good for you.(4:19).

woman rights in Islam

In the name of God

Islam and woman rights

Islam appeared at a time when the society was denying the humanity of women. The woman was considered as a thing created for the humble service of the man. Islam has done a great service to woman. It gave woman freedom, personality and independence of thinking and opinion. while the western woman, till the end of the 19th century was denied the most elementary human rights, Islam has given these rights many years ago. For example the right of having property for self, which has been recognized by Islam from the very beginning, did not exist in western countries till recently centuries.
No doubt the recent movements in western countries have rectified many grievances of woman, but it has also brought many misfortunes to her. Why? Has she no way out of this vicious circle? She was suffered in the past mostly because it was forgotten that she was a human being. She is suffering now because her womanhood, her inborn requirements and her special capabilities have been ignored.
During the women's liberation movement attention was not paid to the point that, besides equality and liberty, there existed other questions also. Liberty and equality are no doubt essential, but they are not all in all everything in entirety. Equality of rights is one thing, but the similarity of rights quite another. The equality of man's and woman's rights from the viewpoint of material and moral values is quite different from the uniformity or similarity of their rights. During this movement, intentionally or unintentionally, equality has been used in the sense of similarity and thus quality has overshadowed quantity. It was stressed that a woman is a human being, but it was forgotten that she is a woman too.
So there are two basic differences between the steps taken by Islam and what is happening in the West and is being followed by others.
The first difference concerns the psychology of man and woman. Islam has done and revealed wonders in this respect.
The second difference is that, while Islam made the women aware of their rights and gave them an identity, a personality, freedom and independence; it did not instigate them to revolt and harbour malice against the male persons. It did not put an end to the respect in which the daughters held their fathers and the wives their husbands. It did not upset the basis of the family life and did not make women suspicious of their responsibilities in regard to their fathers and husbands. It did not snatch away the wives from their husbands and the daughters from their parents .
By this revolutionary changes in the west , the home wich is the basis of our social organization, the conjugal system , which prevented debauchery and gave stability to family life have been upset .
There the paternal protection has vanished. No one knows what to do with all the corruption that is rampant, with the ever-growing cases of infanticide and abortion, with 40 per cent illegitimate children and with those new-born infants whose fathers are not known and whose mothers do not want to have anything to do with them, because they were not born in lawful wedlock. The mothers of such children simply hand them over to some social organizations and then never come back to inquire about them.
In fact, this indifference was not the outcome of mere haste; there were other factors also, which impelled the exploitation of woman in the name of liberty.
One of them was the excessive greed of the industrialists, who wanted to lure woman from her house to a factory, in order to exploit her economic potentiality. For this purpose, they advocated woman's rights, her economic independence and her liberty and equality of rights with those of man
female workers were cheaper and the employers preferred them to strong-headed and costly male workers.
Obviously all these things have been done in the name of freedom for women and their equality with men and I think this is the problem of non divine laws.

woman in Quran

The Woman as Human Being in holy Quran

It is admitted by every friend and foe that the Holy Quran revived the rights of women. Even the adversaries admit, at least, that the Holy Quran at the time of its revelation took a long step towards improving the condition of women and restoring their human.
I want to write about the woman's position in the Quran. What rights has Quran given to the woman?
Quran treats this issue of equality from more than one perspective:

Origin of Humanity
Quran considered the woman as a worthy human being, with a share in humanity equal to that of the man. Both are two branches of a single tree and two children from the same father, Adam, and mother, Eve. Their single origin, their general human traits.
The Quran is devoid of the stories found in the Old Testament which denigrate women. There is no hint that the first woman created by God is a creature of lesser worth than the first male, Instead, male and female are created, from a single kind. We read:
and of Allah's sign of power is that he created mates for you from your own kind (30:21)
.and also:
[And that He (Allâh) creates the pairs, male and female [53:45]
O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allâh is that (believer) who has At-Taqwa [i.e. one of the Muttaqûn (pious - see V.2:2). Verily, Allâh is All-Knowing, All-Aware. [49:13]

Spiritual Status of Woman
The Quran deals with the pair with perfect equity. The Quran is not less clear in commanding equality for men and women in its directives regarding religious obligations and rewards. We read:
Lo! Men who surrender unto Allah, and women who surrender, and men who believe and women who believe, and men who obey and women who obey, and men who speak the truth and women who speak the truth, and men who persevere (in righteousness) and women who persevere and men who are humble and women who are humble, and men who give aims and women who give alms, and men who fast and women who fast, and men who guard their modesty and women who guard (their modesty), and men who remember Allah and women who remember-Allah hath prepared for them forgiveness and a vast reward. (33:35)
or :
And who so does good works, whether male or female, and he (or she) is a believer, such will enter Paradise and they will not be wronged the dint in a date-stone. (4:124)
And:
Whosoever does right, whether male or female, and is a believer, him verily We shall quicken with good life, and We shall pay them a recompense according to the best of what they do. (16:97)


Intellectual Status
Although the more specific commands for the equal rights of women and men to pursue education can be found in the hadith literature, the Quran does at least imply the pursuit of knowledge by all Muslims regardless of their sex. For example, it repeatedly commands all readers to read, to think, to contemplate, as well as to learn from the signs (aye) of Allah in nature. there can never be a restriction of this knowledge to one sex. It is the duty of every Muslim and every Muslimah to pursue knowledge throughout life, even if it should lead the seeker to go to China.

"The search for knowledge is a duty for every Muslim (male or female)".
"Seek knowledge from the cradle to the grave".
In Islam therefore, both men and women are credited with the capacity for learning and understanding and teaching, and one of the aims of acquiring knowledge is that of becoming more conscious of Allah.
"Only those of His Servants who are learned truly, fear Allah" (35:28)

social activity
On the basic social and religious responsibilities, the Quran establishes equality by this verse:

The believers, men and women, are helpers, supporters of one another, they enjoin good and forbid (people) from Evil; they perform As-Salât (Iqâmat-as-Salât) and give the Zakât, and obey Allâh and His Messenger. Allâh will have His Mercy on them. Surely Allâh is All-Mighty, All-Wise. [9:71]

Legal Rights
Evidence in the Quran for the equality of men and women is its specification of legal rights which are guaranteed for every individual from cradle to grave. Unlike the situation in the West, where until the last century it was impossible for a married woman to hold property on her own, to contract with other persons, or to dispose of her property without the consent of her husband, the Quran proclaims the right of every woman to buy and sell, to contract and to earn, and to hold and manage her own money and property. In addition to these rights, the Quran grants woman a share in the inheritance of the family (4:7-11), warns against depriving her of that inheritance (4:19), specifies that the dower (mahr) of her marriage should belong to her alone and never be taken by her husband (2:229; 4:19-21,25) unless offered by the woman as a free gift (4:44).
As with any privilege, these rights of women carry corresponding responsibilities. If she commits a civil offence, the Quran tells us, woman's penalty is no less or no more than that of a man in a similar case (24:2). If she is wronged or harmed, she is entitled to compensation just like a man.

humankind un Islam

In the name of Allah

Foundations and Principles of Education in Islam
And
Humankind from viewpoint of Islam

Ayatullah Mohammad Taqi Mesbah
Introduction
Each educational system is based on the idea and vision of its founders about a number of elements: the true nature and the ontological dimensions of human being, the objective(s) they consider for education, and their idea about how human beings develop and advance toward the given objective(s). In fact, these visions and understandings shape the foundations of education in every system of thought, even though they may not be consciously taken into consideration, or may not be explicitly mentioned.
Naturally, Islamic educational system is also based on a series of specific foundations, stemming from an Islamic vision about the aforementioned issues. Therefore, it is necessary for us to first and foremost pay attention to these theoretical bedrocks, and then explain educational practical principles on their basis before trying to elaborate on the Islamic educational system.
By deliberating upon the Islamic idea about the true nature of human beings, their ontological dimensions, the goal of their creation, their ultimate perfection, and the way they move towards this end, one is able to consider the following twelve points as cornerstones of an Islamic education. Of course, the ultimate goal of Islamic education is but preparing the ground for maximal perfection of human beings, and practical aims are understood in this direction.

Theoretical Foundations of Education in Islam
1. The True Nature of Human Being:
From an Islamic point of view, human being is not merely a corporeal organism, but rather possesses a celestial element that remains after the dispersion of body1, and lives forever, either with perpetual beatitude or eternal misery. In fact, human being is human because of one’s soul, and body serves as a means of activity, or as a vehicle for action and motion; of course, the soundness and strength of an instrument is something that should be taken care of.
2. The Position of Human Being in the World:
Human being, from amongst the creatures of this world, is blessed with certain bounties and capacities that differentiates it from others. Subtleties that exist in human exterior and interior organs, especially in the brain and nervous system, and its unique psychological capabilities cannot be found in any other living organism. Due to these same characteristics, human being is able to manipulate natural events and to employ them in the service of its own progress and perfection. Bestowing such privileges upon human beings is a Divine veneration, as mentioned in the Qur’an.2
3. Human being on a crossroad (between two infinites):
Powers and potentialities, which the Almighty Allah has bestowed upon humankind, are one’s genetic and innate assets for moving forward towards the final goal. Nevertheless, putting these divine resources to work depends on one’s own will, choice, decision, and selection. One can take advantage of these bounties to travel the path to the actual perfection and obtain eternal beatitude, as one can also abuse them and hence, journey toward slump and baseness so much so one becomes less worthy than animals3, and buys eternal misery for oneself. Therefore, the human route can be mapped between two infinities, one ascending to infinite perfection and beatitude, and the other crashing into infinite wretchedness and anguish.4 So the ultimate human value and dignity is contingent upon choosing piety5, and hence, not all people would possess absolute and equal value, but rather believers and committed people who act properly, have positive value, and disbelievers who commit improper deeds gain negative value, each of whom have multilevel ranking6.
4. The aim of the creation of humankind (Ultimate perfection):
Humankind is created with unique qualities in order to travel the path to perfection with free will and conscious choice7, to be worthy of receiving specific blessings bestowed upon one as a result of one’s discretional move, and to reach the position of proximity to God, accompanied by perpetual beatitude. And since such a journey must be done at one’s discretion, there must be an opposite alternative path culminating in permanent misery and punishment.8
5. Temporal world as a prelude to the hereafter:
Considering the aim of human creation, it becomes evident that one’s life in this world is a limited and preparatory transience for self-realization, progress, and the objectification of potentialities. The stable and eternal result of this life appears in the hereafter. If people choose, in this world, the direction of perfection, they will reside in the edifice of everlasting bounty and mercy, and if they choose the opposite, they will go to the place of interminable torment and decay. According to the Qur’an, this world is “the stage of trial”9, so that the righteous are differentiated from the transgressors, and in the hereafter, all will meet what they deserve.
6. General means of movement:
Human ascent towards the summits of perfection and beatitude, or one’s descent into the canyons of decay and destruction are the results of one’s actions and behavior, whether internal (such as remembering God) or external. The most one acts freely and consciously, the most effective they will become upon one’s destiny by accelerating the movement. Such behaviors notwithstanding, no ethical good or evil exists, and hence no reward or punishment is deserved.10
7. Conditions for volitional movement:
Crystallizing one’s ascending or descending movement, human volitional behaviors stem from one’s instinctive and natural tendencies. Giving direction to such actions depends on knowing specific facts, believing in certain realities, and adopting special values.11 Moreover, human external actions are contingent upon natural and social possibilities and the availability of outward conditions too.
8. The bare minimum in effective choice:
Human primary behaviors (such as those in the age of infancy) stem from innate inclinations, information gathered through simple experiments, and the use of material conditions—which are provided without one’s volition. This kind of behaviors—though not totally devoid of some sort of decision and choice—has no final effect on one’s eternal beatitude or misery because they lack sufficient freedom and awareness. Gradually, behaviors become more complex, and fanning the flames of desires, acquiring knowledge and insights, and bringing about exterior means and conditions are more or less included in the domain of one’s volition and choice. These conditions, therefore, pave the way for taking long and decisive steps, which comes about when a person achieves one’s necessary cognitive development (the age of puberty and duty). At this point, the minimum necessary condition for conscious choice—effectual in perpetual beatitude and misery—is attained, and an individual becomes subject to serious responsibilities.12
9. The relation of individual differences with responsibilities:
Human individuals are not on a par regarding their God-given possessions (both physical abilities and psychological capabilities), as they vary in enjoying natural and social bounties as well as means for external activities. Such differences are the results of the cause-effect system that governs the world, and follows the wisely Divine plan.13 The quantity and quality of responsibilities, and the vastness or narrowness of the scope for ascension or descension differs respectively. The general law is that everyone is responsible before God who has bestowed these bounties upon him/her14 within the limits of one’s capacity and capability15, and according to the scope of one’s available choices and alternatives. Therefore, the extent of one’s possible progress and perfection and the degree of one’s potential relapse and regress would be symmetrical and proportionate.
10. The effect of education (the role of teacher and educator):
Human beings have the opportunity to receive help from others in acquiring knowledge, learning values, and actualizing their potentialities in general, as well as correcting their mistakes and misdeeds. Thereof, the important role of teachers and educators become evident, because they are the ones who can broaden the range of one’s knowledge and reasoning by teaching worthy knowledge and providing useful information16, and are able to assist their audience in choosing the right option, controlling their selfish desires, achieving moral virtues such as self-devotion and sacrifice, and in sum, to give them a hand to worship God. In this way, they grow to be precious means for applying the Divine goal in creating human beings, as well as taking long steps in the direction of their own perfection.17
11. The inevitability of social life and its requisites:
People need to cooperate and coexist with their fellow human beings in order to be able to continue their living, meet their life needs, and fight various threats. Social life, on its turn, rests on the division of labor, just distribution of benefits and products, laws and rulings, and an executing system for their implementation. Without such mechanisms, social life will be crippled by anarchy, and people are deprived of resources necessary for their journey toward perfection. On the other hand, the isolation of individuals makes their life miserable, or even impossible, as it leaves society without their cooperation, and both the consequences are against the expediency and rationale of the creation of humankind. Moreover, it is basically in the context of a social life that various efforts and conflicts become possible, and ordeals and decisions in different dimensions are given a chance.18
12. Social responsibilities:
Since the path an individual travels during one’s life is bilateral, and its direction depends upon the decision and choice made by the individual or community, there are always people who not only take steps against their own expediencies, toward misery and self-destruction, but also obstruct and hinder others from progress. They initiate various forms of injustices and aggressions, and if there is no effectual endeavor aiming at guiding the misled19, eliminating the mischief of aggressors, and standing up for the disadvantaged and victims, before long, aggression and misdeed will dominate the world, and there will remain no opportunity for philanthropists and those who are apt to advance towards perfection.20 As a consequence, different sorts of social responsibilities are respectively determined for individuals, groups, and official departments of the government.
The Practical Principles of Education in Islam
Based on the aforementioned foundations, one can conclude some general points for the quality of education, we call them here, “the practical principles of education” and they are as follow:
1. An accurate appraisal of the material and spiritual needs:
The content of education should be arranged in a way that the instructed recognize the essentiality of the psychological and spiritual dimension of human being, and regards material necessities as means (and not ends).21 At the same time, one has to avoid extremism in ascetic advices which may terminate in bodily harms, or even sometimes psychological abnormalities; one should not forget observing sanity principles, physical education, and rationally calculated recreation.
2. Provoking the sense of self-esteem and self-respect:
An educator should stimulate a sense of self-esteem and self-respect due to the unique position of human being amongst creatures, and exceptional bounties the Almighty God has bestowed upon humankind—whether physical and psychological, or external and social—as well as the dominance He has given to people over nature. A teacher, therefore, should make students cognizant of the fact that engaging in base actions is tantamount to soiling the jewel of humanity, and following selfish desires equals the enslavement and abatement of one’s intellect and heavenly spirit.22 On the other hand, because bodily organs and psychic forces are trusts of God, the same as the external bounties; therefore, one’s encounter with, and employment of, them has to be in accordance with the consent of their real owner, i.e. the Almighty God, so that His trust is not breached. A teacher and educator should also consider students as trusts of God, entrusted to him/her in order to be taught the best material by the best method and to be trained in the best manner.23
3. Struggle against oblivion:
As humankind is constantly on a crossing, one leading to infinite advancement and the other to infinite relapse, the instructed should always be made attentive to the significance of his/her situation, so that one is not conceited by the prime blessings of God and the temporal bounties.24 Such awareness prevents one both from being confused like some humanists who assume these privileges a reason for eternal pride, and from passing one’s time and entire life with negligence and vanity.25 Educators should also take advantage of the innate instincts of seeking self-interest and self-perfection, and avoiding harms in the process of speeding up one’s move toward perfection, as it is apparent in the teachings of the Holy Qur’an26 and the tradition of the infallibles (may God’s peace be upon them).

4. Vivifying God’s remembrance:
Taking the goal of human creation, i.e. attaining God’s proximity, into consideration, one has to vivify the remembrance of God in the heart of the instructed, so that the student is provided with spiritual peace and serenity27, as well as a direction-finder to determine and/or correct one’s itinerary. This also can serve one to enhance one’s actions by injecting into it a divine motivation.28
5. Exchange of finite with the infinite:
Considering the fact that the temporal life is a prelude to the hereafter, one should conclude two significant results: first, does not think of temporal pleasures and sufferings as cardinal; neither enamored with its joys, nor fear its pains.29 Secondly, one has to recognize the true value of every moment of one’s life, because by spending them in doing what God desires, one can attain eternal beatitude, as exhausting them in ways antagonist to values will lead to eternal misery. Therefore, every moment of life is priceless, not comparable to the value of tons of gold and diamond.
6. Fighting dependency:
Since one’s perfection and eternal beatitude is solely determined by one’s own willful activity30, and even liability for intercession (Shafa‘at) should also be acquired through proper deeds31, so the educator must revive the spirit of self-reliance and independence, reinforce a sense of responsibility and conscience, and struggle against encumberment, subjection, and subordination to others32, and remind the instructed this point in all behaviors and encounters (i.e. in writing homework, etc.).
7. Attentiveness toward freedom in action:
Considering the role of “free choice” in the human motion toward perfection, the instructed should be given the opportunity for freedom in action, instead of pushing him/her into passivity. An educator has to avoid making an imposition and infliction out of instructions and tutorials; instead, in cases that the expedience of the student necessitates an intervention by the educator, one has to be careful to do the job indirectly, so that the learner does not feel much pressure and limitation. For this reason, obligations should, as far as possible, accompany logical arguments and does not exceed the boundaries of guidance.
8. Observing the principle of graduality:
Taking the graduality of human progress and perfection, whether natural or acquired, into account, a teacher and educator should always be mindful about what the students’ age and natural/social factors necessitate. Accordingly, one has to try to elevate the instructed gradually and step by step, without expecting swift and sudden jumps, as he/she must take intelligent measures to prevent them from excessive academic or self-control activities which might result in physical ailment or spiritual disorder.33
9. Flexibility and equilibrium:
Because of individual and group differences, necessary and rational flexibility should be observed in both programming curriculum and its enforcement. One has to also avoid insistence on rigid and monotonous schedules and those that does not make distinctions between different students, culminating in breaching their rights, and the frustration of most of them. Therefore, one has to take account of equilibrium as a principle.
10. Giving priority to what is more important:
Educators/teachers play a significant role in growing young students and cultivating their potentialities. Bearing this in mind, they have to carefully take the expedience of each and every learner into account, as well as what is suitable for the whole of the Islamic society and the human society in general. Both curriculum planners and educators should steer clear of programs and courses that waste time and squander life, or record low compared to superior goals. They should pay more attention to issues more effective regarding human eternal wellbeing (e.g. Islamic beliefs and ethics), and teach them more suitably and more appealingly, and try to set themselves as good role models for the behavior of their students.
11. Natural and social knowledge:
Social life is inevitable and has its requirements and obligations. On the other hand, material enjoyment is necessary for providing individual and social needs34, and for sustaining the dignity and honor of the Islamic society35. These facts reveal the necessity of introducing natural, mathematical, and social sciences to a curriculum, by delineating general and specialized syllabi, carefully taking into consideration students’ age and mental requirements as well as society’s needs and possibilities. It is worth mentioning that in all cases, the main goal, namely, proximity to the Almighty God has to be given special attention and vehemence. A pedagogue should never lose any opportunity for reviving divine motivations and transcendent values, and for removing negligence and fighting egoism. In other words, all goals are to be dealt with as introductions to the ultimate end.
12. Reinforcing a sense of responsibility toward social expediency:
The variety of social duties requires the educational system to be directed toward solidarity and altruism. Strengthening such virtues as cooperation, mutual aid, self-sacrifice, disinterestedness, benevolence, and seeking justice; and fighting vigorously such vices as selfishness, and indifference towards social expediencies should be high on the agenda of both those planning curricula and teachers/educators in treating students.36 Special emphasis has to be put on cultivating in the instructed such morale as chivalry, combating injustice, struggling corruption, taking jihad against tyrants, and supporting the oppressed and the deprived. In this way, qualified and efficient people are trained for building an ideal society who can play their roles in actualizing the divine goals on earth.
1- سورة حجر/آية 29، سورة ص/آية 72: «و نفخت فيه من روحي»، سورة مؤمنون/ آية 14: «ثم انشأناه خلقً آخر فتبارك الله احسن الخالقين» سورة سجده/ آية 9: و ثم سوّاه و نفخ فيه من روحه»، سورة سجده/ آية 11، «قل يتوفّاكم ملك الموت الذي و كلّ بكم ثمّ الي ربّكم ترجعون».
Sūrah 2ijr, Āyah 29 & Sūrah ād, Āyah 72: “And I breathed into him of My spirit,” Sūrah Mu’minum, Āyah 14: “Then We produced him as [yet] another creature, so blessed is Allah, the best of creators,” Sūrah Sajdah, Āyah 9: “Then He proportioned him and breathed into him of His spirit,” and Sūrah Sajdah, Āyah 11: “Say, you will be taken away by the angel of death who has been charged with you, then you will be brought back to your Lord.”.
2- سورة اسراء/ آية 70: «ولقد كرّمنا بني‌آدم و حملناهم في البرّ و البحر و رزقناهم من الطبات و فضّلناهم علي كثير ممّن خلقنا تفضيلا».
Sūrah Isra’, Āyah 70: “Certainly We have honored the Children of Adam and carried them over land and sea, and provided them with all the good things, and given them an advantage over many of those We have created with a complete preference.”
3- سورة اعراف/ آية 179: « ولقد ذرأنا لجهنّم كثيراً من الجنّ و الانس لهم قلوب لايفقهون بها و لهم اعين لايبصرون بها و لهم آذان لا يسمعون بها اولئك كالانعام بل هم اضل اولئك هم الغافلون»، سورة انفال/ آية 22: «انّ شرّ الدوابّ عندالله الصمّ البكم الذين لايعقلون»، سورة انفال/ آية 55: «انّ شرّ الدوابّ عندالله الذين كفروا فهم لايؤمنون»
Sūrah A‘rāf, Āyah 179: “Certainly We have created for hell many of the jinn and humans: they have hearts with which they do not understand, they have eyes with which they do not see, they have ears with which they do not hear. They are like cattle; rather they are more astray. It is they who are the heedless.”
4- سورة تين/ آية 4ـ6: «لقد خلقنا الانسان في احسن تقويم. ثمّ رددناه اسفل سافلين. الاّ الذين آمنوا و عملوا الصالحات فلهم اجر غيرممنون».
Sūrah Tīn, Āyah 4-6: “Certainly We created human in the best of forms; then We relegated him to the lowest of the low, except those who have faith and do righteous deeds. There will be an everlasting reward for them.”
5- سورة حجرات/ آية 13: «انّ اكرمكم عندالله اتقيكم».
Sūrah 2ujurāt, Āyah 13: “Indeed the noblest of you in the sight of Allah is the most Godwary among you.”
6- سورة آل عمران/ آية 163: «هم درجات عندالله»، سورة انعام/ آية 132، سورة احقاف/ آية 19: «و لكلّ درجاتٌ ممّا عملوا»، سورة هود/ 105ـ108: «فمنهم شقيّ و سعيد...»
Sūrah Āl-‘Imrān, Āyah 163: “They have ranks with Allah,” Sūrah An‘ām, Āyah 132 & Sūrah A1qāf, Āyah 19: “For everyone there are ranks in accordance with what they have done,” & Sūrah Hūd, Āyah 105-108: “…some of them will be wretched and [some] felicitous. As for the wretched, they shall be in the Fire: their lot therein will be groaning and wailing. They shall remain in it for as long as the heavens and the earth endure—except what your Lord may wish—indeed your Lord does whatever He desires. As for the felicitous, they will in paradise. They will remain in it for as long as the heavens and earth endure—except what your Lord may wish—an endless bounty.”
7- سورة كهف/ آية 29: «فمن شاء فليؤمن و من شاء فليكفر»، سورة انفال/ آية 42: «ليهلك من هلك عن بيّنة و يحيي من حيّعن جنّة»، سورة انسان/ آية 2 «انّا خلقنا الانسان من نطفة امشاج نبتليه فجعلناه سميعاً بصيراً».
Sūrah Kahf, Āyah 29: “…let anyone who wishes believe it, and let anyone who wishes disbelieve it,” and Sūrah Anfāl, Āyah 42: “…so that he who perishes might perish by a manifest proof, and he who live may live on by a manifest proof,” & Sūrah Insān, Āyah 2: “Indeed We created man from the drop of a mixed fluid so that We may test him. So We made him endowed with hearing and sight.”
8- سورة بلد/ آية 10: «و هديناه النجدين»، سورة يس/ آية 60ـ61: «الم اعهد اليكم يا بني‌آدم ان لا تعبدوا الشيطان انّه لكم عدوّ مبين. و ان اعبدوني هذا صراط مستقيم».
Sūrah Balad: Āyah 10: “And [have We not] shown him the two paths [of good and evil]?” & Sūrah Yāsīn, Āyah 60-61: “Did I not exhort you, O children of Adam, saying, “Do not worship Satan. He is indeed your manifest enemy. Worship Me. That is a straight path?”
9- سورة هود/ آية 7: «لنبلوهم ايّهم احسن عماد»، سورة انبياء/ آية 35: «ونبلوكم بالشرّ و الخير فتنة و الينا ترجعون».
Sūrah Hūd, Āyah 7 & Sūrah Mulk, Āyah 2: “…that He may test you [to see] which of you is best in conduct;” & Sūrah Kahf, Āyah 7: “…so that We may try them [to see] which of them is best in conduct;” & Sūrah Anbīya’, Āyah 35: “…and We will try you with ill and good by way of test, and to Us you will be brought back.”
10- سورة بقره/ آية 286: «لها ما كسبت و عليها ما اكتسبت«، سورة آل عمران/ آية 25: «و وفّيت كلّ نفس ما كسبت و هم لايظلمون»، سورة ابراهيم/ آية 51: «ليجزي الله كلّ نفس ما كسبت» و ....
Sūrah Baqarah, Āyah 286: “Whatever [good] it earns is to its benefit, and whatever [evil] it incurs is to its harm;” Sūrah Āl-i ‘Imrān, Āyah 25: “…and every soul shall be recompensed fully for what it has earned, and they will not be wronged;” & Sūrah Ibrāhīm, Āyah 51: “…so that Allah may reward every soul for what it has earned;” & …
11- سورة انسان/ آية 3: «انا هديناه السبيل امّا شاكراً و امّا كفورا»، سورة الشمس/ آية 8: «فالهمها فجورها و تقواها».
Sūrah Insān, ­­Āyah 3: “Indeed We have guided him to the way, be he grateful or ungrateful;” Sūrah Shams, Āyah 8: “And inspired it with [discernment between] its vices and virtues.”
12- سورة نساء/ آية 6: «وابتلوا اليتامي حتّي اذا بلغوا النكاح فان آنستم منهم رشداً فادفعوا اليهم اموالهم».
Sūrah Nisā’, Āyah 6: “Test the orphans when they reach the age of marriage. Then if you discern in them maturity, deliver to them their property.”
13- سورة انعام/ آية 156: «و رفع بعضكم فوق بعض درجات ليبلوكم في ما اتاكم»، سورة نحل/ آية 71: «و الله فضّل بعضكم علي بعض في الرزق»، سورة نساء/ آية 32: «و لا تتمنّوا ما فضّل الله بعضكم علي بعض» و ...
Sūrah An‘ām, Āyah 165: “…and raised some of you in rank above others so that He may test you in respect to what He has given you;” Sūrah Na1l, Āyah 71: “And Allah has granted some of you an advantage over others in [respect of] provision;” Sūrah Nisā’, Āyah 32: “Do not covet the advantage which Allah has given some of you over others;” etc.
14- سورة نحل/ آية 93: «و لتُسألنّ عمّا كنتم تعملون»، سورة تكاثر/ آية 8: «ثمّ لتسألنّ يومئذ عن النعيم»، سورة اسراء/ آية 36: «ان السمع و البصر و الفؤاد كلّ اولئك كان عنه مسؤولا»، سورة صافّات/ آية 24: «وقِفوهم انّهم مسؤولون».
Sūrah Na1l, Āyah 93: “…and you will surely be questioned concerning what you used to do;” Sūrah Takāthur, Āyah 8: “Then, that day, you will surely be questioned concerning the blessing;” Sūrah Isrā’, Āyah 36: “Indeed the hearing, the eyesight, and the heart—all of these are accountable;” Sūrah āffāt, Āyah 24: “Stop them! For they must be questioned.”
15- سورة بقره/ آية 233: «لا تكلّف نفساً الاّ وسعها»، سورة بقره/ آية 286: «لا يكلف الله نفساً الا وسعها»، سورة طلاق/ آية 7: «لا يكلف الله نفساً الا ما آتاها».
Sūrah Baqarah, Āyah 233: “No one is to be tasked except according to its capacity;” Sūrah Baqarah, Āyah 286: “Allah does not task anybody beyond its capacity;” Sūrah alāq, Āyah 7: “Allah does not task anybody except proportionate to what He has given them.”
16- سورة كهف/ آية 66: «هل أتّبعُك علي ان تعلّمنِ ممّا عُلّمتَ رُشداً».
Sūrah Kahf, Āyah 66: “… May I follow you for the purpose that you teach me some of the probity you have been taught?”
17- قال رسول الله(ص) لاميرالمؤمنين(ع): يا عليّ، لأن يهدي الله بك رجلاً خيرر لك ممّا طلعت عليه الشمس. و قال (ص): انّ معلّم الخير يستغفر له دوات الارض و حيتان البحر و كل ذي روح في الهواء و جميع اهل السماء و الارض. و انّ العالم و المتعلّم في الاجر سواد. و قال (ص): العالم و المتعلّم شريكان في الاجر: للعالم اجران، و للمتعلّم اجر، و لا خير في سوي ذلك. ر.ك: بحارالانوار، عوالم، اصول كافي، بصائر الدرجات و ...
The Apostle of Allah told Amīr al-Mu’minīn, “O Ali! For sure, if Allah guided someone through you, it would be better for you than [the possession of] all that are under the sunshine.” (Bi1ār al-Anwār, vol. 32, p.447, Ch. 12, No. 394 & U{ūl al-Kāfi, vol. 5, p. 28); He also says, “The animals of earth, aquatic fishes, every living organism in the air, and all inhabitants of heavens and earth ask Allah forgiveness for a teacher who teaches goodness. And the scholar and the student are equal in their rewards.” (Bi1ār al-Anwār, vol. 1, p.217, Ch. 6, No. 40 & Ba{ā’ir al-Darajāt, p. 3); He also is narrated as saying, “The teacher and the student share the reward: there are two rewards for the teacher and one for the student, and there is no good in anything else.” (Bi1ār al-Anwār, vol. 1, p.173, Ch. 1, No. 35), etc.
18- قال رسول الله(ص) لاميرالمؤمنين(ع): يا عليّ، لأن يهدي الله بك رجلاً خيرر لك ممّا طلعت عليه الشمس. و قال (ص): انّ معلّم الخير يستغفر له دوات الارض و حيتان البحر و كل ذي روح في الهواء و جميع اهل السماء و الارض. و انّ العالم و المتعلّم في الاجر سواد. و قال (ص): العالم و المتعلّم شريكان في الاجر: للعالم اجران، و للمتعلّم اجر، و لا خير في سوي ذلك. ر.ك: بحارالانوار، عوالم، اصول كافي، بصائر الدرجات و ...
Sūrah Mu1ammad, Āyah 4: “…but that He may test some of you by means of others;” Sūrah Mu1ammad, Āyah 31: “We will surely test you until We ascertain those of you who wage jihād and those who are patient;” Sūrah Āl-i ‘Imrān, Āyah 186: “You will surely be tested in your possessions and your lives;” Sūrah Baqarah, Āyah 155: “We will surely test you with a measure of fear and hunger and a loss of wealth, lives, and fruits; and give good news to the patient;” Sūrah Āl-i ‘Imrān, Āyah 154: “…so that Allah may test what is in your breasts, and that He may purge what is in your hearts;” etc.
19- سورة آل عمران/ آية 104: «ولتكن منكم امّة يدعون الي الخير و يأمرون بالمعروف و ينهون عن المنكر ...» و ... .
Sūrah Āl-i ‘Imrān, Āyah 104: “There has to be a nation among you summoning to the good, bidding what is right, and forbidding what is wrong;” etc.
20- سورة بقره/ آية 251: «و لولا دفع الله الناس بعضهم ببعض لفسدت الارض» سورة‌حج/ آية 40: «و لولا دفع الله الناس من بعضهم ببعض لهدّمت صوامع و بيع و صلوات و مساجد يذكر فيها اسم الله كثيراً».
Sūrah Baqarah, Āyah 251: “Were it not for Allah’s repelling the people by means of one another, the earth would surely have been corrupted;” Sūrah 2ajj, Āyah 40: “…Had not Allah repulsed the people from one another, ruin would have befallen the monasteries, churches, synagogues and mosques in which Allah’s Name is mentioned greatly.”
21- سورة آل عمران/ آية 14: «زيّن الناس حبّ الشهوات من النساء و البنين و القناطير المقنطرة من الذهب و الفضّة و الخيل المسوّمة و الانعام و الحرث ذلك متاع الحياة الدنيا والله عنده حسن المآب»، آل عمران/ 185: «وما الحياة الدنيا الاّ متاع الغرور»، سورة قصص/ آية 60: «وما اوتيتم من شئ فمتاع الحياة الدنيا و زينتها و ما عندالله خير و ابقي افلا تعقلون».
Sūrah Āl-i ‘Imrān, Āyah 14: “To mankind has been made to seem decorous the love of [worldly] desires, including women and children, accumulated piles of gold and silver, horses or mark, livestock, and farms. Those are the wares of the life of this world; but Allah—with Him is a good destination.” Sūrah Āl-i ‘Imrān, Āyah 185: “…The life of this world is nothing but the wares of delusion;” Sūrah Qa{a{, Āyah 60: “Whatever things you have been given are only the wares of the life of this world and its glitter, and what is with Allah is better and more lasting; will you not apply reason?”
22- الشمس/ 9ـ10: «قد افلح من زكّاها. وقد خاب من دسّاها.» «من كرمت عليه نفسه هانت عليه الشهوات».
Sūrah Shams: Āyah 9-10: “One who purifies it [one’s soul] is certainly felicitous, and one who betrays it certainly fails.” Amīr al-mu’minīn says: “Whoever honors oneself, disregarding one’s desires becomes easy for him/her” (Ibn Abi-al-2adīd’s exegesis on Nahj al-Balāghah, vol. 20, p. 99).
23- كلّكم راع و كلّكم مسؤول عن رعيّته.
وفي رسالة الحقوق لزين العابدين(ع): وامّا حقّ رعيّتك بالعلم فأن تعلم انّ الله عزوجل انّما جعلك قيّما لهم فيها آتاك من العلم و فتح لك من خزائنه، فان احسنت في تعليم الناس و لم‌تخرق بهم و لم‌تضجر عليهم زادك الله من فضله، وان انت منعت الناس علمك و خرّقت بهم عند طلبهم العلم منك كان حقّاً علي الله عزوجل ان يسلبك العلم و بهاءه، و يسقط من القلوب محلّك.
The Apostel of Allah says: “All of you are shepherds, and each and every one of you is responsible for your sheep” (Bi1ār al-Anwār, vol. 72, p. 38). Imām Zayn al-‘ābidīn writes in his Risālat al-2uqūq, “The right of those whom you teach is that you should realize that the Almighty Allah has given you authority over them regarding the knowledge He has bestowed upon you and its treasuries He has opened for you. Therefore, if you do your best in teaching people, not treating them roughly or annoying them, Allah will given you more of His blessing, but if you withhold your knowledge from people, and treat them roughly when asked for it, it is the right of God to remove your knowledge and its associated honor, and displace your esteem from the hearts of the people.” (Man lā Ya1zdur-uh al-Faqīh, vol. 2, p. 621)
24- لقمان/ 33، فاطر/ 5: «فلاتغرنّكم الحياة الدنيا ولايغرّنّكم بالله الغرور»
Sūrah Luqmān, Āyah 33 & Sūrah Fā}ir, Āyah 5: “…So do not let the life of the world deceive you, nor let the Deceiver deceive you concerning Allah.”
25- روم/ 7: «يعلمون ظاهراً من الحياة الدنيا و هم عن الآخرة هم غافلون»، اعراف/ 205: «ولا تكن من الغافلين»، انبياء/ 1: «اقترب الناس حسابهم و هم في غفلة معرضون»، منافقون/ 9: «يا ايها الذين آمنوا لاتلهكم اموالكم ولا اولادكم عن ذكر الله و من يفعل ذلك فاولئك هم الخاسرون»، سورة حجر/ آية 3: «ذرهم يأكلوا و يتمتّعوا ويلههم الامل فسوف يعلمون.»
Sūrah Rūm, Āyah 7: “They know just an outward aspect of the life of the world, but they are oblivious of the Hereafter,” Sūrah A‘rāf, Āyah 205: “…and do not be among the heedless;” Sūrah Anbīyā’, Āyah 1: “Mankind’s reckoning has drawn near to them, yet they are disregardful in [their] obliviousness.” Sūrah Munāfiqūn, Āyah 9: “O you who have faith! Do not let your possessions and children distract you from the remembrance of Allah, and whoever does that—it is they who are the losers;” Sūrah 2ijr, Āyah 3: “Leave them to eat and enjoy and to be diverted by longings. Soon they will know.”
26- بقره/ 213: «فبعث الله النبيّين مبشّرين و منذرين»، نساء/ 165: «رسلاً مبشّرين و منذرين» و...
Sūrah Baqarah, Āyah 213: “…then Allah sent the prophets as bearers of good news and as warners;” Sūrah Nisā’, Āyah 165: “Apostles, as bearers of good news and warners;” etc.
27- رعد/ 28: «الذين آمنوا و تطمئنّ قلوبهم بذكر الله لا بذكر الله تطمئن القلوب».
Sūrah Ra‘d, Āyah 28: “Those who have faith, and whose hearts find rest in the remembrance of Allah. Look! The hearts find rest in Allah’s remembrance!”
28- مائده/ 2، فتح/ 29، حشر/ 8: «يتبغون فضلاً من الله و رضوانا»، نور/ 37: «رجال لاتلهيهم تجارة ولا بيع عن ذكر الله»، بقره/ 207: «و من الناس من يشري نفسه ابتغاء مرضات الله»، رعد/ 22: «والذين صبروا ابتغاء وجه ربّهم»، روم/ 38: «ذلك خير الذين يريدون وجه الله»، الليل/ 20: «الاّ ابتغاء وجه ربّه الاعلي».
Sūrah Mā’idah, Āyah 2, Sūrah Fat1, Āyah 29, & Sūrah 2ashr, Āyah 8: “They seek Allah’s grace and [His] pleasure;” Sūrah Nūr, Āyah 37: “By men whom neither trading not bargaining distracts from the remembrance of Allah;” Sūrah Baqarah, Āyah 207: “And among the people is he who sells his soul seeking the pleasure of Allah;” Sūrah Ra‘d, Āyah 22: “Those who are patient for the sake of their Lord’s pleasure;” Sūrah Rūm, Āyah 38: “That is better for those who seek Allah’s pleasure;” Sūrah Layl, Āyah 20: “…but seeks only the pleasure of his Lord, the Most Exalted.”
29- توبه/ 111: « ان الله اشتري من المؤمنين انفسهم و اموالهم بانّ لهم الجنّة»، حديد/ 23: «لكيلا تأسوا علي ما فاتكم و لاتفرحوا بما آتاكم والله لايحبّ كل مختال فخور».
Sūrah Tawbah, Āyah 111: “Indeed Allah has bought from the faithful their souls and their possessions for paradise to be theirs;” Sūrah 2adīd, Āyah 23: “So that you may not grieve for what escapes you, not exult for what Allah gives you, and Allah does not like any swaggering braggart.”
30- نجم/ 39: «وان ليس للانسان الاّ ما سعي».
Sūrah Najm, Āyah 39: “And that nothing benefits man except what he strives for.”
31- انبياء/ 28: «ولا يشفعون الاّ لمن ارتضي».
Sūrah Anbīyā’, Āyah 28: “And they do not intercede except for someone He approves of.”
32- ر.ك: اصول كافي، ج2، ص148ـ149: «قال الصادق(ع): طلب الحوائج الي الناس استلاب العزّ، و مذهبة للحياء، واليأس ممّا في ايدي الناس عزّ المؤمن في دينه، والطمع هو الفقر الحاضر». و كان اميرالمؤمنين(ع) يقول: «ليجتمع في قلبك الافتقار الي الناس والاستغناء عنهم، فيكون افتقارك اليهم لين كلامك و حسن بشرك، و يكون استغناؤك عنهم في نزاهة عرضك و بقاء عزّك».
Imām ādiq says, “Asking people for one’s needs is tantamount to begging for the removal of ones respect, as it destroys modesty. Disregarding what others have is equivalent to the awe for the faithful due to one’s religiosity, and coveting is a present poverty.” Imām Ali used to say, “You should combine in your heart both a need for people and a self-sufficiency: your need for them is [crystallized] in your lenient talk with them and your affability, and your self-sufficiency is [revealed through] your unstained honor and continuous veneration.” (U{ūl al-Kāfi, vol. 2, pp. 148-49)
33- ر.ك: اصول كافي، ج2، ص86ـ87: «قال رسول الله(ص): انّ هذا الذين متين فاوغلوا فيه برفق و لاتكرهوا عبادة الله الي عبادالله فتكونوا كالراكب المنبّت الذي لا سفراً قطع و لا ظهراً ابقي».
The Apostle of Allah says, “This religion [of Islam] is exalted, so enter it with lenity, and do not impose the worshiping of Allah on His servants so that you are like the horse rider who falls short of destination, exhausted without completing his journey.” (U{ūl al-Kāfi, vol. 2, pp. 86-87)
34- سورة بقره/ آية 29: «هو الذي خلق لكم ما في الارض جميعاً»، سورة حديد/ آية 25: «لقد ارسلنا بالبيّنات و انزلنا معهم الكتاب و الميزان ليقوم الناس بالقسط و انزلنا الحديد فيه بأس شديد و منافع للناس و ليعلم الله من ينصره و رسله بالغيب ان الله قويّ عزيز».
Sūrah Baqarah, Āyah 29: “It is He who created for you all that is in the earth;” Sūrah 2adīd, Āyah 25: “Certainly We sent Our apostles with manifest proofs, and We sent down with them the Book and the Balalnce, so that mankind may maintain justice; and We sent down iron, in which there is great might and uses for mankind, and so that Allah may know those who help Him and His apostles in [their] absence. Indeed Allah is all-strong, all-mighty.”
35- سورة منافقون/ آية 8: «ولله العزّة و لرسوله و للمؤمنين»، سورة نساء/ آية 141: «ولن يجعل الله للكافرين علي المؤمنين سبيلا»، سورة انفال/ آية 60:‌ «و اعدّوا لهم ما استطعتم من قوّة و من رباط الخيل ترهبون به عدوّ الله و عدوّكم».
Sūrah Munāfiqūn, Āyah 8: “Yet all might belong to Allah and His Apostle, and the faithful;” Sūrah Nisā’, Āyah 141: “…And Allah will never provide the faithless any way [to prevail] over the faithful;” Sūrah Anfāl, Āyah 60: “And prepare against them whatever you can of [military] power and war-horses, awing thereby the enemy of Allah, and your enemy.”
36- من اصبح لايهتمّ بامور المسلمين فليس بمسلم.
The Apostle of Allah says: “Whoever begins one’s day without being concerned for the affairs of Muslims, he is not a Muslim.” (U{ūl al-Kāfi, vol. 2, p. 163)