معرفت

Islamic Morality and Gnosticism

Professer Misbah-e Yazdi

In this part of the series of discussions, professor Misbah deals with another subject to which Imam Sadiq (A. S.) points in his advice to Abdullah ibn Jundub.

Imam emphasizes that one¨s failure to make an achievement will not only lead to losing opportunities but will also provide other people with opportunities to benefit from, and if one pursues the worldly desires, one will obey his own enemy.

In addition to the purposeful efforts man makes when he intends to do something, he needs to hold fast to Allah remembering Him and knowing that it is to Him to determine and it is to Him to govern, and relying upon no one other than Him.

This kind of disposition is a good guarantee for diminishing worries and anxieties and for driving away troubles and hardships.

Faith teaches us to show gratitude for the favours bestowed upon us and thus multiplying them, and to be constant and patient when faced with affliction and thus be amply repaid. This conduct is rewarding not only in this world but in the hereafter as well.

Islamic Law and Muslim Life Dr. Muhammad Legenhawzin

trans. by Mansoor Nasiri

The writer seeks to prove that Islamic law is so broad that it extends to all aspects of human life. At the outset, the writer outlines the various kinds of responses shown by Muslim thinkers to the challenges to Islamic law in the period that followed colonization. He underlines two kinds of responses: the first is represented by the ideas put forward by Muhammad Abdah, who called for some kind of reform stressing the idea of the comprehensiveness of Islamic law, and the second, which is opposed to the first, sees Islamic law from a narrow angle assuming that it is merely concerned with worship.

Later, in his discussion, the writer draws attention to some important points to shed light on the area and contents of Islamic law and to mark the difference between the two. Afterwards, he considers those who advocate Islamic Protestantism to be among those who assume that Islamic law covers a narrow area, and he examines their arguments, critisizes them and regards futile the empty-mindedness of some.

He refers to the Christian Protestantism and its historial and ideological areas denying any kind of similarity beween the two. Meanwhile, he discusses in detail the arguments of those who claim that the area of Islamic law is narrow and he critisizes and reviews these arguments. Finally, by way of conclusion, he emphasizes the idea of the comprehensiveness of Islamic law and the necessity of investigating modern areas of study and western thoughts which are in conformity with Islamic thoughts. He also refers to the necessity of making use of the efforts and research of the by gone scholars to compare those findings with the modern scholars, findings.

The Political Cultivation of Ruling Staff in the School of Imam Ali (upon him be peace)

Muhammad Ihsani

Muslim scholars admit that Nahjul Balagha comes after the holy Qur¨an as a pure source which contains divine knowledge, a variety of political and social issues, historical events, moral codes and a large number of practical ways for solving social problems and settling crisis.

The offical decrees of the Commander of Faithful and his letters to the people in authority - whether those who support him or the opponents - give a vivid idea of the Imam¨s peculiar vision and God-given political far-sightedness. This invaluable collection of decrees and letters manifests the nice features of the Alawi government.

So, it is necessary for free thinkers to benefit from this Alawi source which deals with all areas and focuses on planning and determining the political system of a country. The letter of the Imam to Malik al-Ashtar represents a formulated project for an overall Islamic government. The instructions which the letter contains are significant guidelines for those ruling today. The letter stresses that morality, religiousity and divine values should go hand in hand with politics, and this is very significant in reforming the political conduct of governors and commanders.

This article attempts to shed light on the major aspects of the political cultivation of Islamic ruling and administrative staff viewed by Imam Ali (upon him be peace).

The Medina State, the Pathos It Suffered from, and Imam Ali¨s Views

Gholam Riza Sha¨abanpur

If you go over the contents of Nahjul Balagha, you will notice to what extent Imam Ali (upon him be peace) despises this world and how he strongly rejects worldliness.

In his speeches, letters and short sermons which are about 800 in number, one can find 152 references to "this world" and 135 references to the Imam¨s strong contempt for mundane life. This is an indication to the fact that there were some flaws and serious problems within the social and political system.

An investigation of the Islamic history and the period of the caliphate of Othman in particular may give a clear idea of how extravagantly the governing body behaved in using the Muslim Tresury, of the aristocratic style of life they led and of their lust for wealth.

Imam Ali (upon him be peace) considered this situation a critical social tragedy, and due to his responsiblity as a leader of Muslims, he sought to find a treatment for that abnormal condition, and to keep safe the principles and doctrines of the Medina State. So he refused the aristocratic style and led a simple kindof life to be a good example for others.

Consequently, the Imam always directed people¨s attention to that tragic situation, and warned them not to seek worldliness. Meanwhile he occasionally selected specific words of utmost contempt and degradation whenever he referred to the undesirable worldly consequences and to this transient life.

God and God¨s Attributes in Imama Ali¨s Words

Askari Sulaymani Amiri

According to the words of Imam Ali, is it possible to offer a discursive argument or a scientific evidence for the existence of God, the Almighty? If so, how can this idea be formulated? Can attributes be given to God?

The word God and its equivalents make one think that the entity which stands for God should include all kinds of perfect attributes. Thus, to say that God exists entails that all acts found in the universe belong to God due to the idea that every kind of perfection existing in the universe is but a radiation of the divine perfection, that is, God manifests Himself through Himself. Therefore, when one believes in God, one relates all phenomena to Him and so, the unity of Divine acts appears in his acts and words.

One the other hand, God¨s being perfect entails that He is free from limitation or flaw. Therefore all phenomena whatsoever belong to Him and are originated with Him, and the unity of Divie acts can be abundantly noticed in Imam Ali¨s words.

This article attempts to point out the arguments on the existence of God, God¨s Essence and God¨s attributes in Nahjul Balagha.