The topic of social life in Islam has been the topic of discussion, which has been discussed and investigated so far. In the previous issue, the structure of the divine and atheistic society was explored and the authenticity of monotheism as the basis of the divine society was discussed, but in the atheistic society. It is based on materialism and limiting life to the natural world. In the following, the difference in logic and thinking of those who live in these two types of society is mentioned. And then we talk about Islam and its relationship with the world.
In the divine and atheistic society, there are two types of thinking and logic based on the two types of world view, monotheistic and atheistic. Atheistic worldview assigns originality to sense and divine worldview assigns originality to reason, and if originality is from that sense, the axis and motivation of the people’s activity in that society is utilitarian, and if originality is from reason, the axis of people’s activity is right-oriented and It is right-seeking, the scope of their activity is also different, based on the originality of the sense of activity, it is for the attention of the people, but based on the originality of the intellect, the scope of the activity is to seek the pleasure of God, Subhanahu wa Ta’ala, they are also different in their works and results, therefore, in this section, These differences are mentioned.
Since in an atheistic society, life is based on utilitarianism, a person in such a society moves in search of profit, whether it is right or wrong, lawful or forbidden, the motto of this society is to strive for the benefit of all. It is a side note, this idea was dominant both in the old ignorance and it is dominant in the new ignorance. In the old Jahiliyyah, the people’s slogan was that “Anser Akhak is oppressed, help your brothers and tribes, whether they are oppressed or oppressed, in the new Jahiliyyah, the same slogan is used.”
Islam tried to change the slogan of originality of sense and originality of profit to the slogan of originality of reason, revelation and truth. Therefore, instead of saying: “Anser Akhak is oppressed and he is oppressed” he said: Hasten to the help of the oppressed, whether it is your brother or a stranger, and he said: “Be an enemy to the oppressor and a helper to the oppressed” (1) Be an enemy of the oppressor and help the oppressed. “We are against those who fight in the cause of God, and those who are oppressed, men, women, and children, who say, “Our Lord, cast us out of this village, the oppressors of its people.”” (2)
Why don’t you fight in the way of God and in the way of men, women and children who have been weakened by the oppressors, the same oppressed people who say: Lord, take us out of this city whose people are oppressors.
First, Islam tried to take the slogan of ignorance from them and transform it into the mentioned slogan that is used in the Quran, and secondly, to create a change in its meaning and say: The meaning of “Ansir Ahak is oppressed and oppressed” is to bring Hurry up your brother, if he is oppressed, hurry to help him, and if he is an oppressor, stop him from oppressing by forbidding him from being oppressed, which is actually helping him.
It is based on the originality of sense and utilitarianism that the ignorant poet “Antara” writes: And the words of the word Jeshat and Jasht Makanek Tahmaddi, he rests (3) in every unfortunate incident when some people get anxious, I address myself and say that you should be steadfast and firm, because you will be killed or people will be angry with you. Or you kill and get rid of the evil of the enemy.
But against the atheistic system, the monotheistic system teaches on the authenticity of reason and revelation that people should act on the axis of truth, and against the ignorant thinking, it says: You defend the truth and resist the oppressor, or you will become a martyr and enjoy God’s sustenance, or you will be victorious and conqueror, and you will preserve the religion of God and cause it to develop, and in the words of “Ahadi Al-Husaneyin”. One of the two happiness is achieved, either the happiness of martyrdom or the happiness of victory, the Holy Quran says: “Say, “Do not befall us, except what Allah has written for us. He is our source, and in Allah, let us put our trust in the believers.”
say: Nothing happens to us except what God has written and ordained for us. He is our master and guardian, and believers should trust in God. say: Do you expect anything but one of two good things about us? Either victory or martyrdom, but we expect that God will punish you in that world or that you will be punished by us in this world. Now that it is like that, you have to wait. We are waiting with you.
Therefore, believers and monotheists in the divine society act on the basis of reason and revelation, on the axis of truth, not on the axis of profit and benefit, therefore, the truth rules over all aspects of their lives, they act justly, and generate income is halal. They pay, they fight against the oppressors and support the oppressed, but the atheists work on the axis of profit and benefit, it doesn’t matter to them whether it is right or wrong.
Those who work on the basis of originality and utilitarianism, due to the fact that their vision is limited to the realm of the world and the world of nature, they think what they do for material gain and the praise and praise of people in the world. Because their motivation based on their vision makes them work. And because the scope of his vision is nature, the world, sense and matter, his efforts are also the same.
But those who stand up on the basis of reason and truth, and their vision is not limited to the world of matter and nature, but have a vision of the supernatural, the world of the hereafter, and the eternal world. Their field of vision is very wide. It is communication and he knows that “and Allah is the environment behind them” (5) God Subhan surrounds them. And “Ho Mu’akm Inma Kontam” (6) He is with you wherever you are, and “No matter what, I am the scholar of an atom” (7) Not an atom’s weight of His knowledge is absent or hidden. And “over all things a martyr” (8) God Almighty is a witness and witness to everything “And if your Lord is forgetful” (9) your Lord is not forgetful of work and “let him not take the sunnah and sleep” (10) God Almighty is a doze and sleep in does not find
This monotheist deals with God who has these attributes and stands up for him whether people know the truth or not. They encourage the servants or not, whether people know or not. Prophets and their heirs are from this group.
According to the logic of the monotheists and the atheists, there are works on the logic before them, which are mentioned.
1- A person who works based on the originality of benefit and in the realm of sense and nature, if his hand reaches out to ruin and no one is aware of it, he has no motivation to introduce himself to compensate for that ruin. But a person who strives based on the originality of truth and reason, if he commits a sin, he tries to purify himself through repentance. In the same way that at the beginning of Islam, some people used to go to the presence of the Holy Prophet (PBUH) and asked him to give them the limit of God, because their logic was that they could not bear the fire of hell.
If someone judges based on the logic of reason, he is subject to the noble verse of Surah Fatir, which divided the people into three groups and said: “Therefore, the oppressor of the soul, and the frugal among them, and the former with charity, by the grace of God, that is al-Fadl al-Kabir” (11) from among them, some of them have oppressed themselves, and some of them were moderate, and a group, by the permission of God, in good deeds Everyone got ahead and this is the great virtue.
Below the honorable verse is a hadith that says: A group of “Yhoom around the self” is a self-centered group, and some “Yhoom around the heart” are heart-oriented, and some “Yhoom around the right” (12) are a truth-oriented group. Those who are in the past are righteous like the infallible imams and their followers. These are the examples of “the circle of the truth, those who move on the axis of the heart, it is not like they are always in the circle of truth, because sometimes they make mistakes in recognizing the truth and slip in action, but it should be noted that The highest group are those who are right-oriented.
So far, it has been proven that the formation of a human society has great importance and respect from the point of view of Islam, and Islam has a new word in this field, and the Islamic human society is the best society. The doubt that is raised in this context is that the overall course of religious matters shows that religion has nothing to do with social and worldly matters, because religion does all the work to get “reward from Allah” and a reward from God. He knows and this reward consists of reaching heaven and avoiding the torment of hell, so religion has nothing to do with social issues and meeting the needs of society, so how do you claim that religion calls people to communal life?
To answer this question, it is necessary to clarify the meaning of earning reward and asking for divine reward, so that it is clear that religion is not an individual matter, but also has a social aspect. Professor Allameh Tabatabayi said in response to this doubt: There are 3 theories about the direction of religion, one of which is extreme, the other is partial, and the third is the straight path: 1- An extreme opinion about religion is that religion considers the world as a temporary and fleeting bridge, and considers life in this world as slavery and necessity, and believes that the basis of work is for after death, and the full reward as well. In terms of salvation from the fire of hell and entering heaven, it is considered. With this extreme tendency, man is prevented from meeting individual needs, let alone being able to meet the collective needs of the society.
Another view is the intellectual view of Tafrit, who says: The basis of religion is to maintain social justice, so whoever ensures social justice, he is religious, and worship is a secondary and personal matter that has no role in social justice, and if someone performs individual worship, he has attained perfection, but The principle is social justice.
In explaining and explaining the answer of the late Allamah-Quds Sarra, in the beginning, the inconsistency of this vision with the general lines of religion and its danger should be explained, then he went on to explain the vision of truth, which is immune from petrifying extremes and intellectual excesses.
A person who looks at the world in an ascetic manner and views religion in an ascetic and condemning way, between attachment to the world, which is a reprehensible and objectionable matter, and the correct use of God-given gifts, which is a praiseworthy and acceptable matter. , confused. There are many orders in Islam that he said: You people, do not be contaminated by the world. It is less an ayah or a narration that explains the issues of worldly life and does not order to abstain from the world. Abstaining from the world means not being contaminated by worldly interest, if someone does not infect himself with worldly interest, he is an ascetic, because asceticism does not mean laziness, unemployment, or isolation from society and isolation. Asceticism is isolation from “attachment to the world” and isolation from love for that which is “the root of all sin” (13). Therefore, it should not be confused between isolation from worldly affairs and giving up effort in the world, which is very bad, with isolation from interest in the world, which is very good.
The life of the Prophets and Imams of Athar, peace be upon them, is the best witness of this matter in how they look at the world:
On a very hot afternoon, he saw the ascetic or Sufi secretary of Imam Baqir (a.s.) who was farming in his garden. If you die like this, how will you meet God? said: “If I die in this situation, I have died while obeying God” (14) many narrations instruct believers to be satisfied, but the meaning of contentment is in consumption, not in production. They have never said to be content in work.
2- The late Shaykh Mufid – may God bless him and grant him peace – narrates that a passer-by asked Hazrat Amir (a.s.) what is the burden of this camel? Hazrat said: For example, three hundred date trees. The passer-by told the Prophet that this amount of trees cannot fit on a camel. This is an example of effort in production. Despite the fact that the Holy Prophet worked hard in production, his food was very simple, as he says: Saali tells me that if the food of Ali Ibn Abi Talib is this simple bread, he is in the scenes of war and warfare. He falls off his feet. Then the Prophet said: If all the Arabs gather and support each other in the war with me, I will not turn them away. (15) This is contentment in consumption.
The command to abstain from the world and asceticism is the negative language of religious evidence, but the language of proof is many narrations that state the virtues of animal husbandry, agriculture, horticulture, animal husbandry, fishing, and going to work early in the morning.
In such a way that if an expert hadith scholar collects this type of hadiths, as the late narrator Qumi – may God bless him and grant him peace – did regarding worship, he would have prepared the second volume of the Book of the Keys of Al-Junaan.
The keys to the heavens have now been written in a volume about acts of worship such as prayer, fasting, pilgrimage, and the like, but there have been many reports that if someone grows a tree, God will give him several trees in heaven. And if a container of water falls on the feet of a sapling, it is said that he has saved a believer from thirst.
“Ima rajleli saqqa talhaha o sidrarah, fkannama saqqa mumminaha min zama’i” So all the virtues and rewards are not for individual works, just as in individual works we are commanded to asceticism and abstinence in collective works, we also have asceticism, but asceticism is in consumption, not in production. 3- Many virtues have been achieved in the case of ongoing charity, such as endowment of gardens, fields, pastures, etc., which cannot be achieved without a lot of work and production.
In some of the narrations that have come down to us from the infallibles (peace be upon them), trade and business have been described as honor: Ma’ali bin Khanis says: Imam Sadiq (a.s.) saw me coming to the market later than others. I am going, the Prophet said to me: Go to your honor, that is, the center of your earning: “And it was narrated from Ma’ali bin Khanis that Abu Abd Allah (peace be upon him) told me, and you were late for the market, so he said to him: “Aghd to your honor.”” (16) “Taghdi” means going to work first thing in the morning, the Prophet said: Go to your honor first thing in the morning and he did not say “Aghd al-Kasbak” (17) The late Sadouq – may God bless him and grant him peace – in his book Sharif Man Lai Hazra Al-Faqih, had narrations entitled “Bab Al-Tijara and manners, virtues and jurisprudence” states that with narrations such as “Al-Tijara Tazid fi al-Aql” meaning that trade increases the intellect and “Turk al-Tajara Madhhabah Lal-Aql” leaving trade causes dementia. (18) Therefore, business is a source of honor because God does not like low-handedness: “Allah loves the most exalted and hates idle things” (19). “Allah Loves the Most High.” The lower hand is the same as holding the hand, which is reprehensible in the sight of God. A person who is not a workaholic and his eyes are on other people’s hands and purses, inevitably lives humiliatingly, although he does not express it, but the one who has a superior hand is dear, that is, he who gives a hand is dear, and it is ordered in the narration. To do something with your hand up means to be a giver and not a receiver. You provide for the lives of others, not for others to try to provide for your life: “Fan estteat en tekken yedak al-olaya fafeal” (20), with such knowledge, a person finds a wide view of the rules of religion, that other religion is within the scope of works. It does not summarize the individual and the spiritual, because just as Nafilah, first prayer and fasting for 3 days every month have many virtues, cultivating the earth, making water flow, fishing and conquering the seas also have virtues.
What has been stated so far has been an extreme view of religion’s view of the world and its response.
However, the view mixed with the intellectual abstraction that says that religion has come to establish social justice and the rest of the affairs are part of the branches and does not have a constructive role, leads to the logic of feeling and illusion, because the basis of all works is worship, and if one considers religious matters as a As a secondary matter, his social issues do not necessarily take on a religious color, that is, his industry, horticulture and production are no longer to meet the needs of the society, but to make “an ummah hi arbi min ummah” (21), that is, you You strive for excellence in life.
The “middle way” and the way of moderation in the attitude towards Islamic rulings is that Islam is the good family tree that considers monotheism as the principle, and ethics as the stem and trunk of that tree, both in individual and collective issues. The branches of this morality and those beliefs and the development of society are drawn by the fruit of this blessed family tree.
The verses of the Holy Qur’an and the narrations of the Innocents (peace be upon them) show that the structure of the Islamic society is both free from that petrifying excess and exempt from this intellectual extravagance, and religion, just as it expresses countless virtues for collective works, just as it does for individual and religious works. He also stated many virtues: Examples of which are mentioned.
1- Regarding seafaring, shipbuilding, fishing, and similar verses that mention the conquest of the sea, there is a good document: “Allah, who has made the sea for you, so that the stars may run in it with its fullness, and may you seek for me waste, and may you be grateful, and make you give thanks to us in the heavens and us on the earth.” All of them are thinking about it for the verses of the people” (22) God, Glory be to Him, is the one who made the sea your slave so that the ships can move in it at his command and you can benefit from his bounty and maybe you can thank him for his blessings. What is in the heavens and what is on the earth, He has made all of them your slaves. In this system of existence and their conquest for humans are important signs for those who think.
The interpretation of “Bamre” (23) is similar to the issue of “Aqimwa al-Salwa and Atu al-Zakwa” in the issue of shipping and fishing, and this indicates the spirit of monotheism that is present in individual and collective issues, and the meaning of the flow of ships in the sea is not that people are patient. like the story of Noah, God will provide a ship through a miracle, but these verses are an encouragement to shipbuilding and sailing industries and exploiting the sea.
The interpretation of “God bless you” and “Let me ask for waste” in this noble verse, like “God bless you” and “God bless you” are under the verses of prayer and fasting, “and conquering us in the heavens and the earth” (what is in the heavens and the earth) includes All industries can be done, Nahl says in Surah Mubarakah: “And He is the One who gave you the sea to eat tender meat from me, and you took out of it an ornament to wear, and you saw the stars in it, and you looked for waste from me, and you will be grateful” (24). Extract it. And you see the ships that split the breast of the sea so that you (engage in business) benefit from God’s grace, maybe you can fulfill His blessings. Traveling to the depths of the seas and using their gems and fishes and sea tables by boat is for the purpose of being grateful for God’s blessings and making good use of those blessings, which in fact The harmony is with “Lalkum Tashkrun” and “Letbatghwa Man Fazlah”.
“And He cast in the earth a scepter, that it may be comforted by you, and that it may fall, and that it may be shaken by the sword, and by signs, and by the stars, that they may be guided, and that He may create a snare for the creation of remembrance, and that the abundance of the blessings of God may not be counted; for God is Forgiving, Merciful” (25) and He placed firm and firm mountains to make it vibrate towards you and created streams and paths for you to be guided and also placed signs and they are guided by the stars at night. Is the person who creates such creatures the same as the person who does not create? Don’t you remember? And if you count the blessings of God. You can never count them, God is forgiving and kind.
In Surah Mubaraka Ibrahim, he first raises the issue of conquering the sea and other parts of nature, and then harmonizes these structural issues with legislative issues:
“Allah, who created the heavens and the earth and sent down water from the sky, bring forth for me fruits as a sustenance for you, and give you the stars to flow in the sea, and give you the rivers, and give you the sun and the eternal moon, and give you the night and the day, and give me all of us. “The blessings of Allah are innumerable, and the people are oppressed by the infidels” (26)
God Subhan created the heavens and the earth and sent down water from the sky and brought out different fruits from the earth for your sustenance and made the ships your slaves to move on the surface of the sea at his command and the rivers He also made the sun and the moon – which work according to a regular plan – yours, and he made the night and the day also yours, and he gave you everything you asked of him, and if the blessings of God Count them, you can never count them. Man is an ungrateful oppressor.
In these verses, the first parts refer to the formation issues and the last sentence (An-Insan…) refers to the legislation, that is, if someone is not righteous, united and pious, he is an ungrateful oppressor.
These verses compel man to take advantage of natural gifts and ask for thanks and praise from him.
The late Sadouq – may God be pleased with him – narrated many narrations in his honorable book “Man Lay Hazara Al-Faqih” chapter “Al-Maaish, Al-Mukasab, Al-Faidah, and Industries” in which he considers business as a virtue and encourages it:
“On the authority of Abi Abdullah – peace be upon him – in the saying of Allah Almighty (Our Lord is good in this world and in the Hereafter) He said: God’s pleasure and Jannah and the Hereafter and the abundance of sustenance and sustenance and good behavior in this world.” (27) In the meaning of the verse, he said: God’s pleasure and heaven is the good of the hereafter and development in sustenance and living, good character and good in this world.
In this hadith, Imam Sadiq (a.s.) has compared good deeds in the world to development in life and sustenance.
“On the authority of Abi Abd Allah (pbuh) who said: Noam al-Awun Al-Dunya Ali Al-Akhira” (28)
Imam Sadiq (a.s.) said: This world is the best help for the hereafter. We all want to live well and be comfortable, but the innocents – peace be upon them – taught us that life is good and simple, and the difference between an ascetic and a wise man is that an ascetic is a trader because he avoids worldly pleasures. , to reach the highest pleasures in heaven, and he is in fact a merchant, but the wise avoids the world in order to be wealthy, because there is no comfort in luxurious life. As long as one’s dignity and honor are preserved to a reasonable extent, a person is comfortable. It is from the enlightening statements of Hazrat Amir, may God bless him and grant him peace, that: “Astighnak an al-shi’a khair man istighanak ba” means if instead of making yourself needy with something, you make yourself needy of that thing, you will be more comfortable. This guide is the real prosperity, so you should live simply, although it is necessary to produce complexly.
“And the Prophet, peace be upon him, said, “Lis Mena, I leave this world for the hereafter, and there is no hereafter for the world.”
And on the authority of the scholar, peace be upon him, he said: “Act for the future so that you live forever and act for the hereafter so that you die tomorrow” (30) This narration has two meanings: One is that: “Postponing the affairs of this world as if you will live forever, but postpone the affairs of the hereafter as if you will die tomorrow”, but this narration may not bear this meaning. The second meaning is that “you don’t know when you will die, maybe you lived for a long time, so work so that you don’t need others during this whole time.”
“The Messenger of God, may God’s prayers and peace be upon him, said, ‘Naam al-Awan is the piety of God the Almighty.'” (31) The Holy Prophet of Islam (PBUH) said: The best help for the piety of God is abundance and lack of need.
On the authority of al-Sadiq, peace be upon him, he said: Indeed, God, blessed and exalted, loves aliens in seeking sustenance.” (32) Imam Sadiq (a.s.) said: God Almighty loves sojourn and distance from home to seek sustenance and sustenance.
That is, Allah wants that if a person is unable to provide sustenance in his city, he must bear the suffering of exile and migrate to study for a living.
“And the Prophet, peace be upon him, said: “I have a person (journey) until a day is fixed for you.”(33)
On the authority of Ali bin Abdul Aziz on the authority of Abi Abdullah, peace be upon him, he said: I love that you see the man perverted in seeking sustenance. The Messenger of God, peace and blessings of God be upon him, said: May Allah bless the first-born” (34) Imam Sadiq (a.s.) said: I would like to see a person use words to seek sustenance because the Prophet (PBUH) said: God has blessed my nation in the early morning.
“And he, peace be upon him, said: If one of you wants to have a need, let him pray for it first, because the glory of God Almighty blesses the first-born.” (35) That is, if someone wants to fulfill his need, he should rush to it early in the morning, because I asked God Almighty to bless my nation
And he, peace be upon him, said: If someone wants to have a need, let him ask for it and let him walk to it quickly” (36).
On the authority of Abi Abdullah, peace be upon him, he said: Latakslava, in seeking my life, our parents are high, they are asking for it” (37) he says: You will never get bored in your studies because our ancestors were looking for work with effort and speed.
And al-Sadiq, peace be upon him, said: “I am in need of something other than ablution, he did not fulfill his need, so he does not know except himself” (38) If someone goes to seek his needs without ablution and his need is not fulfilled, he should not blame anyone but himself.
This honorable hadith connects religion and world: If you want to conquer the seas and mines and do agriculture and cattle breeding, do ablution, this shows the spirit of monotheism that is present in all individual and collective works and rejects that intellectual view. If the spirit of monotheism is present in the work, man will be careful about what is halal and what is forbidden in production, and he will be careful about asceticism and contentment in consumption. This hadith says: “If you go for a job without ablution and your need is not met, blame only yourself” it is clear that the only job is in the hands of the Lord of the worlds and humans are obliged to act through the causes and external means that are the channels of the grace of truth. .
“Abu Ja’far, peace be upon him, said, “Ajdni, the almighty of the man, excuses himself from the gains, so he fell on the Qafah and said: O Allah, give me sustenance and pray that it spreads in the earth and begs from me for the bounty of God, and the grain comes out of me from the stones, begging for sustenance” (39); That is, I don’t like someone being lazy and lying on his back and saying: God, give me a day, he has to look for work, doesn’t he see that an ant has left its nest and is looking for work.
“Amir al-Mu’minin – peace be upon him – said, “Allah is blessed and exalted, he loves the professional of the worlds” (40); That is, God loves a trustworthy professional.
On the authority of Muhammad bin Azafar on the authority of Abiyyah Qal: Abu Abd Allah, peace be upon him, sent seven hundred dinars and said: We do this because of my anger, but I love you, may God bless and exalted be He, for the benefit of it. Farbaht is worth a dinar. Faklat Leh: in tawaf: He said: Proofs in capital” (41).
Muhammad bin Azafar narrates from his father that Imam Sadiq (peace be upon him) gave me seven hundred dinars and I made a profit on that one hundred dinars. I saw Imam Sadiq (peace be upon him) during Tawaf and I said to him: We used one hundred dinars. Hazrat said: Add it to my capital, this is the effort in production.
“On the authority of Abi Abdullah, peace be upon him, he asked a man, and he said to him: I heard people say: ‘Agriculture is abhorred.’ (42)
A group thought that agriculture is abominable. Hazrat said: Azrawa means farming, and Agarswa means gardening, because by God, there is nothing more lawful and pure than this, and agriculture and gardening will appear after the Dajjal’s departure, because Hazrat Mahdi – may Allah have mercy on him – based on production. He governs the country, and therefore it is not possible for that Prophet to rule the country with a miracle, so agriculture and horticulture and the like will be strengthened at the time of his appearance.
As for asceticism and contentment in consumption, the life of the pure Imams – peace be upon them – are the best examples for it; According to the example of Hazrat Imam Hasan Mujtaba (peace be upon him) in Medina, he spread a table that was not more colorful than his table, but no one’s life in Medina was simpler than that Imam, because he He had a colorful table, but not a colorful one. He lived a simple life like Hazrat Amir, peace be upon him, and he also prepared those tables for others.
The result is that seeking divine reward is a spirit that is present in all individual and collective material and spiritual, worshipful and non-worshipful works, that is, just as prayer and fasting are “God’s” agriculture, animal husbandry, horticulture, fishing and boating are also “God’s”.
Religion does not order laziness and petrified bodybuilding, which is an extreme view of the rules of religion, nor does it order an intellectual extravagance that social justice is the basis of religion and worship is on the sidelines of life.
The basis of religion is monotheism, and this spirit of monotheism is present in all religious rules, as he says about prayer: “Laslawa illa Bathori” (43) also says about agriculture, animal husbandry, industry and the like, “If someone goes to work without ablution and his needs are not met, he should not blame anyone but himself” (44) however, this ablution and Purification in the first as a religious act is a condition for the correctness of the act, and in the second it is a condition for the effect of the act.
۱٫ Nahj al-Balagha, letter 17.
2. Surah Nisa, verse 75.
3. Al-Mizan, vol. 4, p. 112.
4. Surah Towbah, verses 50 and 51.
5. Surah Buruj, verse 20.
6. Surah Hadid, verse 4.
7. Surah Saba, verse 3.
8. Surah Hajj, verse 17.
9. Surah Maryam, verse 64.
10. Surah Baqarah, verse 255.
11. Surah Fatir, verse 32.
12. Nur al-Saqlain, vol. 4, p. 363.
13. Usul Kafi, vol. 3, p. 465, chapter on worldly love.
14. Wafi, vol. 17, p. 29.
15. Nahj al-Balagheh, Sobhi al-Saleh, letter 45.
16. I Laihzara al-Faqih, vol. 3, p. 192.
17. The meaning of morning is after sunrise, because before sunrise, it is the end and the work of Satan.
18. I Laihzara al-Faqih, vol. 3, p. 191.
19. Ibid., p. 92.
20. Aliya in this honorable hadith does not mean seeking superiority in the world. Below the honorable verse “Talk al-Dar Al-Khalara Najaalha for those who do not come to the earth and in corruption” it is stated that if someone seeks superiority even with the shoelace, he will not have a share in the Hereafter. That is, he should say that my shoelace is more beautiful and expensive than another’s shoelace (Shisa is the Arab shoelace that is placed on the toes, not the thread with which laced shoes are tied).
21. Surah Nahl, verse 92.
22. Surah Jathiyah, verse 12 and 13.
23. “Bamrah” means “Baznah” which is a formative permission and is the same for the believer and the unbeliever, and “Letbatghwa min Fazlah” and “Lalkum Tashkrun” refer to legal issues, that is, your monotheism, morals and worship appear in this matter. .
24. Surah Nahl, verse 14.
25. Surah Nahl, verses 15 to 18.
26. Surah Ibrahim, verses 32 to 34.
27. Volume 3, page 156.
28. and 29. and 30. and 31. and 32. and 33. and 34. and 35. and 36. and 37. The same.
38. and 39. and 40. and 41. Vol. 3, p. 157.
42. I Laihzara al-Faqih, Vol. 3, 158.
43. The same, vol. 157
