Man and Universe
Chapter6
Questions and Answers
Question: As you have said, it is true that the main subject of dispute between the Shi'ah and the Sunnis is the question of Khilafat and Wilayat. Unfortunately most Shi'ah who are not aware of the true nature of Imamat ask how it comes that the Qur'an mentions the word Wilayat only and the word Khilafat is not found in it, while Khilafat is different from Wilayat. That was the reason why I was keen to ascertain if the word 'Mawla' has been translated as Khalifah also. The other day I found that the well-known dictionary, al-Munjid has given 'Khalifa 'as one of the meanings of Mawla. As such in my opinion the question now stands resolved. In this connection I would like to know what the correct word is, Khalifah or Khalif. Of course the Qur’an has used the word Khalifah.
Answer: It is not correct. In the Qur’an the word Khalifah has not been used in the sense in which we normally use it, though in the Shi'ah tradition this word has been frequently used in this sense. Anyhow the use of a particular word is not very important.
The significance of the Khalifah in the construction Khalifatullah (vicegerent of Allah) is quite different from its significance in the construction Khalifatur Rasul (successor to the Holy Prophet). We must
not lay unnecessary stress on whether or not this word has been used in the Qur'an or the Sunnah. What is important is the sense of the word, not the word itself.
You have said that Khalif is one of the meanings of Mawla. That is not true. I think you have been mistaken. In al- Munjid the word is Halif, not Khalif. Halif means an ally or a supporter. Among the Arabs two or more individuals or tribes used to take oath to help each other. They were called Hulafa and each of them was called Halif of the others. As such if the word Mawla is used in the sense of Halif, it still means a helper and a supporter.
Chapter 38: Notes on Leadership and Management
point
1. If we want to find out the Islamic equivalents of the technical terms, leadership and management in their modern expanded sense, we should say irshad (direction) and rushd (maturity) , or hidayat (guidance) and rushd. According to Islamic terminology the capability of leadership is called hidayat and irshad, and the capability of management is the same as what is called rushd in Islamic jurisprudence.
In ordinary use and day to day Persian parlance 'rushd' is a physical quality relating to body and stature, but as a term of Islamic jurisprudence it is a quality related to mental development. It means maturity of understanding as distinguished from physical maturity. When a child has attained this maturity, his property is handed over to him. The jurists (Fuqaha) say that physical maturity is
not enough for contracting a marriage. Mental maturity is also required for this purpose. In this sense rushd means possessing discrimination and common sense and having the capacity of utilizing and taking care of the means of life.
2. The second point is that the guidance of man has two aspects, one stable and the other changing. While discussing Islam and the requirements of time we have said that human life has some stable aspects fitting in a stable framework. These aspects are represented by moral principles and inviolable Islamic laws. In other words human life has a fixed orbit as well as changing stages. The guidance and leadership of the Prophets fall within a fixed orbit, but human guidance and leadership operate within the range of specific questions and changeable details. For example the Holy Qur'an gives instructions about Jihad. It lays down against what people and under what circumstances holy war is to be waged, and under what conditions peace is to be concluded. This type of directions and guidance are given by the Prophets. But at what time, under whose command and with what equipment the army is to march, are the questions of detail. They are related to the movement within a fixed orbit.
3. We have said that the word, 'Wali' is synonymous with leader. It is possible that somebody says that 'Hidayat' means guidance, not leadership. Guidance has an instructional and propagative aspect, whereas leadership implies the sense of mobilization and giving a forward motion along
a certain path. The conception of leadership covers such acts as those of formulating the ideas, mobilizing the forces, organizing the individuals and launching a movement.
Our reply is that it is correct that the word 'Hidayat' signifies guidance but it is used in the sense of leadership also. Not only that, but it is used to convey the sense of leading to the desired goal too. Perhaps the words, Siyadat, Qiyadat and Imamat convey the sense of leadership better.
4. There is one more question. It is the question of the need of leadership and a leader. This pivotal point is the basis of the Prophets' teachings. In the Shi'ah creed the question of Imamat is based on the permanent need of the existence of an infallible and impeccable person.
5. Another question is that of the conditions, means and principles of leadership.
6. One more question is that of the objectives of leadership.
7. Another question is that of the types of leadership.
8. "Thorough knowledge of human physiognomy is essential for a leader, and for that matter for any man who works with other people on any level, whether in the house, in the school, in the factory or in any other organization". (Preface to Leadership, p. 25)
9. We have cited a well-known tradition regarding travelling. The Holy Prophet has said that if two (or three) persons travel together, they should choose one of them as their chief and the manager. This tradition shows how much importance Islam attaches to leadership and to
discipline.
10. Relationship between leadership on the one hand and organization and discipline on the other.
11. Leadership is an art that can be learnt like any other arts.
12. "Human behaviour has its own laws or mechanism. Every action produces a corresponding reaction. If we want to work smoothly with other people, we must know the laws and the mechanism that govern their behaviour. Men are like a mystery box, to open which a special key is required. Their cooperation can be secured by means of knowledge and graceful manners, not by force. The laws of human behaviour are not to be formulated. They are to be discovered like the laws of physics, chemistry and physiology. The rules and regulations made to guide human conduct will be received well only if they are in consonance with the laws of human nature and human behaviour". (Preface to Leadership, p. 25)
The same book quotes a high official of the secretariat as having said: "Our office equipment has been modernized, but unfortunately our men are worn out. "
13. Ref: No. 4 & 11: "Nowadays the need of leadership is discussed under the general heading of management. Industrial management, commercial management, technical management and administrative management are all probably classified as administrative sciences. Our age is the age of administration and management". (Preface to Leadership, p. 35)
14. "Do not cross this stage unaccompanied by a Khizr (true guide). It is a dark place; beware of going astray. "
15. "He will perish who does not have a wise man
to guide him and a foolish man to support him. "
16. The famous Persian poet, Hafiz says: "Try to learn if you do not know. Unless you walk yourself, how will you be able to lead others? "
17. Describing the qualifications required for a leader, Plato says that the kings must be philosophers. The eminence of a philosopher must be combined with the grandeur of a king.
18. Conditions and Means of Leadership
"A leader must be able to play a creative role in:
(i) Organizing divergent human forces,
(ii) And utilizing them for achieving the desired objectives, both individual and collective. " (Preface to Leadership, p. 45)
19. The following Qur'anic verse explicitly shows the active and reformative leadership of the Holy Prophet of Islam:
"It was by the Mercy of Allah that you were lenient with them, for if you had been stern and fierce of heart, they would have dispersed from you. So pardon them and seek forgiveness for them and consult with them upon the conduct of affairs. And when you are resolved, then put your trust in Allah. Surely Allah loves those who put their trust in Him. " (Surah Ale Imran, 3: 159)
20. The incident of Abu Lubabah and his repentance and the incident of the three persons who lagged behind at the time of the Battle of Tabuk, and were subsequently excommunicated by the order of the Holy Prophet. They were left isolated and so took shelter in the hills. "And to the three also (did He turn in mercy) who were left behind,
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when the earth, vast as it is, was straitened for them, and their own souls were straitened for them, till they bethought them that there is not refuge from Allah save towards Him. " (Surah at-Taubah, 9: 118)
The incidents of Sa'd ibn Rabi', Abuzar and Abdullah ibn Jumu' are unique examples of securing general cooperation and carrying out public affairs and relationship.
21. One of the requirements of a leader is his possessing of cooperative spirit and his practical participation in general effort. Initiative is all the more necessary. Example is more important than precept.
22. Relating to the importance of the right action at the right time, 'Preface To Leadership' says: '"nine factor plays the basic role in leadership. Time-consciousness is an essential quality of a successful leadership. "
23. The Holy Prophet was the bearer of the Divine Message and the leader of Divine movement. Imam Husayn son of Imam Ali was the leader of a revolutionary uprising in Islam. The Holy Prophet undertook the task of awakening a slumbering society and Imam Husayn rose to bring back a straying society to the right path. Both of them displayed high qualities of leadership. The Holy Prophet was a leader having a mission, a message and an ideology. He organized the necessary forces and mobilized them. He conveyed the Divine Message to the people of the world and shattered their ideological and social shackles. Imam Husayn led a Holy revolution against ostentation, hypocrisy and falsehood, and guided a reformatory uprising in order to enjoin what
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is right and to forbid what is wrong.
With reference to No. 22 - Ali and time-consciousness -- In reply to Abu Sufyan Imam Ali said: "Successful is he who either rose up with a wing or resigned and relaxed. This water is polluted. It is a morsel which chokes its eater. The one who plucks the fruit before it is ripe is like the man who sows in the land which does not belong to him. " (Nahjul Balagha, Sermon 5)
25. Self-confidence is one of the essential qualities of a leader. In other words a leader must have faith in his success. The Holy Prophet in the early days of his apostleship used to talk of the forthcoming submission of the Romans and the Iranians. At that time the Quraysh and the Bani Hashim ridiculed him. "The messenger believes in that which has been revealed to him from his Lord. " (Surah al-Baqarah, 2: 285) What had been revealed included this verse: "He it is who has sent His messenger with the guidance and the religion of truth, so that He may cause it to prevail over all religion. " (Surah al-Fath, 48: 28)
Imam Husayn was fully confident of the result of his uprising. He said to Abu Hirrah or someone else that his opponents would kill him, but afterwards they would be disgraced and would bring shame on themselves. On the day of Ashura (10th Muharram) he told his companions that they had only that much time left to them as a rider takes
in riding his horse and getting off it. He also said to his family members:
"Note that only Allah is your protector and saviour. "
26. For the essential qualities of a leader refer to the notes [1] on the qualities of a reformer, especially to Imam Ali's saying:
"Nobody can establish Allah's command except he who does not compromise on principles, is not a specimen of depravity and is not greedy. " (See Nahjul Balagha - Saying 109)
A number of positive and negative qualities of a leader have been mentioned in 'Preface to Leadership', p. 66. The positive qualities include correct and quick appraisal of the situation, being firm and quick in decision, bold and quick action, visualization of precautionary measures in case of failure, preparedness to face criticism, tolerance of opposite views, courage of taking responsibility and accepting the consequences in case of failure, fair distribution of human labour, handing over authority commensurate with ability, organization, eagerness to obtain the latest information relevant to his functions, leniency mixed with sternness, dignity accompanied with simplicity, encouragement of the subordinates and the promotion of their capabilities, attention to the emotional problems of the individuals and the feeling of delight at their success. [Some of these items are the duties of a
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[1]: A compromise on principles may be in the name of expedience which includes undue regard for someone. A compromise may also be due to making discrimination in showing favour or accepting an intercession. It is a known fact that the Holy Prophet awarded legal punishment even to prominent men of the Quraysh. He abstained from showing undue favour to anybody. There are three main reasons of a compromise on principles: One is fear; another is greed. Therefore a reformer must be bold, and must not be liable to be influenced by any kind of bribe including money, flattery, women etc. The third cause of compromise on principles is nepotism and showing undue favour to friends. A reformer's friendship must be for the sake of Allah only. It may be noted that undue favour has been described in the Qur'an as 'idhan' which originally meant lubricating and oiling, and hence includes flattery and deceit, and is used in the sense of compromising also. Who wish you to compromise so that they may also compromise.
A compromise on principles may be conscious but tacit or may be unconscious. Another form of a compromise on principles is the exploitation of the weak points of society instead of combating them, and being carried away by the prevailing trend of society. The examples of this attitude are the acceptance of the kissing of hands and showing too much sensitiveness to the questions of dispute between the Shi'ah and the Sunnis.
The story of the late Mirza Muhammad Arbab can be cited as an example. The following Qur'anic verse also refers to this subject: "My people, I delivered my Lord's message to you and gave you good advice, but you do not like those who give you good advice. " (Surah al-A'raf, 7: 79) Sufyan Thawri says: "If you find a scholar having many friends, you can be sure that he is indiscriminate. Had he been telling the truth only, people would not have liked him. " Abuzar said: "Enjoining the right and forbidding the wrong have left for me no friends. " Imam Ali said: "Do not try to use artificial manners to be intimate with me and do not address me with those words with which the tyrants are addressed. "
These words of the Imam show that to like flattery and the use of high sounding titles is also a sort of a compromise on principles. Those who like such cheap things do not succeed in reforming society. Imam Ali further said: "For me the strong is weak till I force him to restore the rights of others. " He means to say that he is not one of those who compromise on principles. We frequently meet with the word compromise in connection with the Mu'awiya affair and the proposals put to Imam Ali to come to terms with him. Imam Ali said that a leader must not be a specimen of the depravity of his people. "He should not be an impious man commanding others to piety or an ailing physician treating other people. " How can a man who is eating dates himself ask others not to eat them. "He who puts himself as a leader of the people, should begin the reform with himself.... " A leader must not be greedy for avarice means permanent bondage, which is contrary to spiritual and moral freedom. In respect of Christ Imam Ali says: "He had no wife to seduce him, no child to grieve him, no property to divert his attention and no cupidity to disgrace him. " (Nahjul Balagha, Sermon 160).
In short, a man who is morally a materialist cannot be a true reformer and a materialist philosopher cannot morally be a 100 per cent non materialistic. Other qualities of a reformer: Calmness in spite of sensitiveness. An example of calmness in Imam Ali's behaviour. A woman from Basrah and a Kharijite once abused him, but he paid no attention to their foul language. A reformer must be iron-clad. He should not be delicate, but he should be sensitive. An example of being sensitive without being delicate is the story of Sufiyan Ghamidi, who arrived in Anbar. "If any Muslim dies henceforth on account of sorrow........ "Should I pass the night while I have overeaten and there are hungry stomachs around me? "
good leader, not his essential qualities].
The negative qualities of a reformer are lack of self-confidence, faltering decisions, fear of the possible consequences, getting perplexed when faced with an unexpected development, intolerance of criticism and of the views contrary to his own, impatience for achieving
results, having a complex of leadership, demanding blind obedience from every body, self-praise, unsociability, abstaining from studies and acquiring information, getting depressed at the success of others and indifference to the human and emotional needs of the people.
He who lacks the above mentioned positive qualities cannot organize and mobilize the unfolded, but marvellous human forces for constructive purposes. Before everything else a man aspiring to become a leader should evaluate his positive and negative qualities.
Style of Leadership
27. The style of leadership may be despotic, dictatorial or 100 per cent individualistic. It may also be consultative, cooperative and based on common thinking.
Naturally ordinary people having individualistic and despotic tendencies dictate their laws and policies to their followers and do not care for the opinion of others. They encourage their followers and chide them in accordance with their own decisions and personal feelings. In the words of "The Preface to Leadership" such people are self- appointed leaders.
A consultative leadership always discovers the necessary solutions to the problems coming before it out of the suggestions advanced by its followers. Such a leadership, according to the same book is a popular and democratic leadership.
Besides, a leader who consults his followers and gives due importance to their suggestions, accords a personality to his followers, encourages them to follow him willingly and secures their whole-hearted cooperation.
"The style of a leader is different from his objectives. It is possible that the objectives of a leader may be noble, but his style of leadership be despotic and objectionable. It is also
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possible that his objectives may be objectionable, but the method adopted by him to implement them be democratic. " (p. 80)
28. There is another useful and interesting discussion in 'The Preface on Leadership'. "Some leaders pay exclusive attention to their objective and almost pay no attention to their followers. The policy of some other leaders is entirely contrary to that. The first group thinks of the desired results only and
pays no attention to the individual wishes, emotional longings and special aspirations of its followers. Not only that but occasionally treats them sternly. The second group regards the winning of the hearts of its followers more important than anything else and just to please them often deviates from its basic goal in the middle of the way.
To keep a balance between these two tendencies is one of the most basic duties of a good leader and his success depends on his finding a solution to this problem. " (p. 81)
29. Under the heading "Prosperity -A Common Desire Of All Men", this book makes an improper interpretation of the root-cause of the success of the great leaders. It says: "All men usually keep waiting for a better day and a more opportune time when they may secure every thing to their heart's liking and may find no trace of oppression and tyranny, corruption and poverty, grief and disease. After all what are all the uprisings, revolts, yearnings, hopes, vexations, excitements, waiting and suffering for? Are they not for a better day, a more prosperous time
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and a more dignified future? " (p. 86)
The writer does not explain what he means by a better day. Does he mean a day when better and more profuse means of living would be available or does he believe that man has a higher ideal also in the depth of his soul, for the achievement of which he is always consciously or unconsciously striving? Or is it that he does not go beyond the limits of bread and butter?
Discussing the impulse that induces man to look for a leader and a saviour, to admire the leader and the saviour and to indulge in hero-worship, the author says: "What usually induces man to look for a leader, is his desire to obtain prosperity. For this purpose man makes every effort to find the best possible leader, and when he thinks that he has found one, he does all that he can to praise him and applaud him.
The author believes that hero-worship results from man's desire to find a saviour. In his opinion man lauds a hero as a means of getting better livelihood. But this is a very debatable point. Hero-worship is different from admiring a hero. A hero-worshipper is willing to sacrifice himself for the sake of the hero whom he worships. He does not merely like him as a means of his own prosperity. The cause of the author's mistake is that he has not paid due attention to the sense of worship or has not attached enough importance to
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it.
30. The Qur'an says: "And (remember) when his Lord tried Ibrahim with His Commands, and he fulfilled them, He said: Surely I have appointed you an Imam for mankind. Ibrahim said: 'And of my offspring' (will there be Imams)? He said: 'My covenant includes not the wrongdoers. " (Surah al-Baqarah, 2: 124) This verse indicates the importance of leadership and man-management. Prophet Ibrahim had to pass through many trials because of his faith. He was thrown into a burning fire; he had to fight a whole nation single-handedly; he broke the idols and he went to the extent that he was about to slaughter his own son. After he had passed through all these trials successfully, Allah called him an Imam and a leader. From this an idea of the extraordinary importance of leadership can be easily gathered. There is a tradition which says: "Allah appointed Ibrahim a Prophet before He appointed him His Messenger; He appointed him His Messenger before He appointed him His Friend; and He appointed him His Friend before He appointed him an Imam. "
There is a well-known tradition according to which the Holy Prophet said: "If more than two persons travel together, let them elect one of them as their leader. " This tradition shows the importance which Islam attaches to organization, management and leadership.
It is a fact that to mobilize the dormant human forces and leading men along the path of perfection are the most noble and the most difficult tasks both from the viewpoint of this worldly
social life and from the viewpoint of moral and spiritual life. That is why no one is worthy of an all round and perfect leadership but such men as Prophet Ibrahim, the last Holy Prophet of Islam and Imam Ali (Peace be on them).
31. We have said that maturity means capability of utilizing and managing the assets and the means of life and looking after them. Now we say that the most important of all assets are human assets and the most important and the most basic type of maturity is one's capability of correctly exploiting and looking after one's own personal and moral resources. That is why we see that when Ibrahim asked Allah to appoint some of his descendants also Imams and leaders, he was told: "My covenant does not include the wrongdoers" (Surah al-Baqarah, 2: 124). In other words, those who lack individual and personal maturity, that is those who lack human and moral maturity cannot become the leaders of others. He who is not himself a man, cannot be a man-maker, man-engineer and a cultivator of men. (Like plants putting forth their shoots).
Organization of human resources, their exploitation and utilization, their motivation and mobilization means breaking off man's moral and spiritual shackles: "He will relieve them of their burden and the fetters that they used to wear. " (Surah al-A'raf, 7: 157). It is this maturity that is called today management or leadership.
In respect of individual maturity it must be made clear that man's mental and intellectual faculties are
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one of his assets. They require good management for being utilized well. For example there is a faculty of memory. How should it be utilized? Some people think that it is enough to have a good and strong memory. Others think that as their memory is weak, it is no use doing any intellectual work. They do not think that memory also requires management and training. It needs a special method to promote it. If it is supposed that memory was like an unorganized store, it would not be of much use. But if man guides his memory and uses it methodically, it will be like a well-managed library in which books have been arranged systematically in the racks and shelves according to their subjects and sizes and not heaped together haphazardly.
Those who study all sorts of books unmethodically and read a book of history today, a book of psychology next day, a political book on the third day and a religious book some other day, do not acquire any knowledge. The correct method is to select books for study consciously according to one's personal needs and not to leave the selection of books to any chance. One should not study whatever book falls into one's hand. The second point is that after studying a book, the reader should check whether its contents have actually been committed to his memory. The third point is that even if one has a very strong memory, it is not enough to study
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a book only once. Consecutive study of a book at least twice is necessary for a strong memory and more than two times for a weak memory.
The fourth point is that study must be subject wise. Every time a particular subject should be selected for deep study. A number of relevant books should be chosen and studied. Notes should be taken and a summary should be compiled. Then that summary and the results of that study should be deposited in one of the cages of memory. Only then it can be said that optimum use of memory has been made and that the person concerned has the capability of directing and managing one of the faculties at his disposal. There is a well-known sentence in Nahjul Balaghah, which throws some light on the method of study and the management of thinking. Imam Ali says: "Like the bodies the hearts also get bored. Therefore seek for them interesting pieces of knowledge. " (See Nahjul Balagha, Saying 91)
Another example of personal guidance and self-management is exercising a control over one's feelings, emotions and inclinations. We can say that a sensitive man who cannot control his feelings is as imperfect as a licentious man. Basically personality is nothing but the ability of self-control. A man who cannot manage his desires of eating and sleeping and cannot control his tongue, eyes, ears and sexual drive, is not a man in the real sense.
As we have stated in our treatise on Wilas and Wilayat (See: Master
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and Mastership, I. S. P. 1984) , sometimes man is able to acquire so much self-control that he becomes the master of his thoughts and thinking power, as the famous Persian poet Mowlawi says:
"I am master of my thoughts, not a slave of them,
Like a mason who is master of what he builds. "
Sometimes man may acquire so much self-control, that he can bring about any change he likes in his body. He can cast off his body if he so wants. Man can bring about changes in the outside world too, but that question is beyond the scope of what we are discussing now.
Man must exercise self-control even in respect of his acts of worship. There is a well-known Prophetic tradition addressed to Jabir in respect of the preservation of interest in devotional acts. The Holy Prophet said: "Do not make worship of Allah hateful to yourself, for with coercion you can neither pass any stage, nor can keep the spirit intact. "
As for managing other people, the modern age believes in its importance so much that in Dr. Abu Talib's words, "our age is the age of management. " This importance given to management is based on several considerations:
(i) Human assets are the most important assets of every society. Imam Ali says that knowledge is more important than wealth, for knowledge is a human force and a human asset, whereas wealth is a non-human force and a non- human asset. Without this human asset that non-human asset is a calamity. If the non-human asset is
missing, it can be acquired with the help of human asset but not vice versa. We see today that illiterate but rich nations possessing huge subterranean resources like Iran [1] and Saudi Arabia are helpless before the world powers lacking these resources and are being exploited by them. A tradition says: "Men are like mines of gold and silver. "
(ii) Just like petrol, which is discovered, extracted, refined and then used, the human assets, that is men are also in need of being managed, guided, discovered and turned to account. Unlike the animals that are equipped with instinct, man lacks instinct and requires learning. In other words he is in need of guidance and being led. Man's - Page771 - Man and Universe
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[1]: It may be noted that these notes were written before Islamic revolution had taken place in Iran.
need of guidance is the basis of the teachings of the Prophets and the philosophy of their mission. The Holy Prophet's mission is also based on this philosophy.
(iii) The third point is that, as we have stated earlier, men, in their behaviour and their spiritual life, have special laws or mechanism and a special system of actions and reactions. If we want to work with human beings, we must know their mechanism and the laws governing their behaviour. Men are like mystery boxes. To open the box of their spirit and to gain their cooperation, more than anything else knowledge and tact are required, but not force. The laws of human behaviour are not to be formulated they are to be discovered like the laws of physics, chemistry and physiology.
It may clearly be seen
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that Islam has paid due attention to all these three points. The importance of human assets is illustrated by what Islam states about the position of man, who has been described as the vicegerent of Allah before whom the angels prostrate themselves and who has a Divine spirit in him. The Prophets have come to disclose the hidden treasures of human intellect. Allah says to man: "I have created all things for you and have created you for Myself. He has made available to you all that is in the heavens and the earth. We have created for you all that is in the earth. We have made your livelihood in it. He has created you from the earth and settled you in it. "
The second principle is that about which we have said that it is the basis of the Prophets' mission. The third principle is the same that is nowadays called the principle of management. It can be inferred from two Islamic sources, the first of them being the marvellous life account [1] of the Holy Prophet, Imam Ali and the rest of the Holy Imams, and the second source being the instructions issued by these great personalities to their representatives, whom they appointed them as the guides of the people. According to the Sirah Ibn Hisham the Holy Prophet told Mu'az bin Jabal: "Make things easy for the people; do not make them difficult; win their hearts by telling them pleasing things; do not scare them away; and
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when you offer prayers with them, your prayers should be such as suit the weakest of them. "
In the policy instructions issued by Imam Ali to his governors and administrators such as Uthman bin Hunaif, Qutham bin Abbas, Muhammad bin Abu Bakr, Abdullah bin Abbas and especially to Malik Ashtar, hundreds of psychological and social points relating to the principles of management and leadership can be discovered.
Unfortunately we are not aware of the philosophy of these instructions. For example we do not know the basic philosophy of austerity closely connected with leadership. We often describe voluntary austerity as an escape from this world and life. The well-known event of Imam Ali narrated in Nahjul Balagha, which we have reproduced in our article on ascetism, makes this philosophy quite clear. Imam Ali once went to 'Ala bin Ziyad Harithi's house where after some conversation 'Ala made a complain against his brother, Asim bin Ziyad. Imam Ali sent for him and addressed him as "0 enemy of yourself". The Imam reproached 'Asim for his self-imposed asceticism. In reply 'Asim cited Imam Ali's own example. The Imam said: "Allah has made it incumbent on the Imams of the Muslims to keep themselves at the level of the poorest men, so that the poor may not feel ashamed of their poverty. " (See: Nahjul Balagha, Sermon 209)
In the charter he issued to Malik Ashtar, Imam Ali throws light on the spirit of the elite and the masses. He says: "Do not rely on those who are
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self-satisfied, having two much expectations and ever demanding more and more. Instead of them rely on the masses who know the value of service and are ready to follow the truth. " (See Nahjul Balagha, Letter 53) In the same charter he discusses some points relating to administration and issues instructions in regard to the manner of dealing with different section of society such as the secretariat staff, army, craftsmen, judges, merchants etc. He throws light on the spirit and the value of each of them.
32. The capability of leadership is either innate or acquired. In fact it is innate as well as acquired. Some persons from childhood show a natural aptitude for leadership. They induce other children to follow their plans, both personal and general. They bring other children under their influence and make them obey them. It is, said that the Iranian king, Nadir while still a child used to draw his plans of invasion and conquest using his herd of sheep as his army. Some people believe that all or most upright Prophets have at some time in their life worked as shepherds in order to gain practical experience of leadership. Of course even an inherent leader if not infallible, needs to gain experience and learn the art of leadership. When Prophets have to be shepherds, it is evident what others will be required to do.
A point that shows ridiculous ignorance of our people is that anybody who for some time has studied jurisprudence and theology, acquired a limited
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knowledge in this field and writes a small book, is at once proclaimed by his followers the "outstanding leader of Shi'ism. " For this very reason the question of marja' (religious authority) is one of the basic problems of the Shi'ah world.
We propose to discuss it, Allah Willing, in a separate article under the heading "One of the Basic Problems of Divinity". The fact that our society regards as leaders even those divines who are at the most fit to convey only the formal religious opinion, has stagnated the Shi'ah forces. In fact those who convey the juristic opinion, are successors to the Holy Prophet (only as far as a section of the rules of law is concerned) whereas leadership means succession to the Imam. (A successor to the Imam is responsible for issuing juristic opinion as well as assuming leadership of the Muslims. )
33. Consequences of immaturity: [1] -- As we have stated in the article on Islamic Maturity, No. 5, he who does not possess financial maturity, a custodian and guardian is appointed for him. Similarly in the case of an immature nation another nation comes and immediately become its guardian either overtly or covertly. The old colonialism
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[1]: A part of the life account of the Holy Prophet should be studied from the viewpoint of the principles of leadership.
[1]: Item No. 33 deals with signs of immaturity, which have been mentioned in the article on Islamic maturity in the Book, Divine Succur in Human Life.
was an open and unconcealed guardianship whereas the new colonialism is a disguised and concealed one. The guardian nation carries away every thing including the religion of the world nation. What these guardian nations have given to the Muslim nations under their hegemony is only a distorted form of Islam.
In our article
on asceticism we have said that compassion is one of the rationales of austerity. In other words when it is not possible to render material help to the needy, at least moral help must be rendered. This sort of asceticism is incumbent, on the leaders.
To this effect we have quoted a tradition from Imam Ali. He said: "Allah, the Almighty has appointed me an Imam of His creation. As such He has made it incumbent on me to be on a level with the poorest so that a poor man may remain content with his poverty and the riches of a rich man may not distract him. "
Notes On Leadership In Islam
1. Imam Ali addressing to Uthman said:
"The best man in the sight of Allah is a just ruler, who has been guided by Islam and who guides others - towards it, who keeps up the Holy Prophet's traditions and who exterminates the vile innovations. The worst man in the sight of Allah is a despotic ruler, who himself is misguided and who misguides other, who exterminated the accepted traditions and reintroduces the discarded innovations. I beseech you in the Name of Allah not to be such a leader of this ummah as to be killed by the oppressed, for it has been predicted that a leader of the ummah who will open the gates of ever lasting bloodshed and sanguinary feuds, would be killed. He will create doubts among the ummah and will cause widespread disturbances, with the result that people will not be able to distinguish between what is
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right and what is wrong. They will be agitated and confused. Therefore with your age and experience do not be a pet animal to Marwan and do not allow him to drive you wherever he likes. " (See Nahjul Balagha - Sermon164)
The last sentence signifies that a leader must have an independent thinking and must not be a tool in the hands of the people surrounding him. The earlier sentences refer to the importance of the spirit of justice which a leader must possess.
2. Imam Ali's instructions to one of his functionaries whom he had sent to collect zakat.
After giving him certain instructions and advising him to be sincere in his words and deeds, Imam Ali said: "I order you not to be hostile to them, not to oppress them and not to keep yourself away from them, showing your superiority to them because you are a government officer. They are your brethren in faith and are expected to help you in the collection of dues...... Woe be to the person against whom the poor, the destitute, the beggars, the under-privileged, the sufferers and the way-farers complain before Allah! The worst form of treachery is the embezzlement of public funds and the most despicable form of faithlessness is to deceive the Imam. " (See Nahjul Balagha - Letter 26)
3. Imam Ali has said: "In comparison to enjoining what is right and restraining from what is evil, all virtuous deeds and Jihad in the way of Allah, are no more than a breath in an unfathomable ocean. Enjoining what is right and restraining
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from what is evil do not bring any one closer to his death nor do they diminish the subsistence of anybody. But what is more valuable than all this is a just word before a cruel ruler. "
Hence, internal reform (enjoining what is right and retraining from what is wrong) is more important than waging a holy war against the external infidels, but what is all the more important is the struggle against the deviations of a leader.
However, it may be noted that enjoining what is right is a stage of Jihad, and similarly a just word before a cruel ruler is also a sort of "enjoining right and forbidding wrong. "
4. "Imam Ali expressly says that the view of the Khawarij that the Qur’an is enough and that there is no need of a government, any administrative machinery and any leader is wrong. The Khawarij used to say that "there is no arbiter and judge except Allah". Imam Ali said: "Their slogan is right but they draw a wrong conclusion from it. They say that there should be no government except that of Allah. But the people must have a ruler, whether virtuous or wicked, under whose rule both the faithful and the disbeliever may work and enjoy life. " (See: Article - 10 on Nahjul Balagha, Murtaza Mutahhary)
The administrative machinery is called government because it maintains internal and external peace and enforces law and order. It is called Imamat because it is headed by a leader who mobilizes the dormant forces
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and unfolds the hidden capabilities.
In Nahjul Balaghah expression of Wali and Ra'iyyat has been used for the ruler and the subjects. The expression implies that the duty of the ruler is to protect and take care of his subjects. Imam Ali says: "The greatest claim prescribed by Allah is the claim of the ruler on the subjects and the claim of the subjects on the ruler. " (Nahjul Balagha, Sermon 216)
5. "The requirements of a human being are not confined to food and shelter. The requirements of man are entirely different from those of a pigeon or a deer. Man has a number of psychological needs also which must be attended to. Therefore it is not enough for a government which wants to be normal, popular and tolerable, to meet only the material needs of the people. It is equally necessary to pay attention to their human and spiritual needs also. What is important is how the government looks at the people. Does it regard them as lifeless tools - which are also incidentally to be maintained; or as beasts of burden and milk-giving animals - that require medical care too, or as human beings having equal rights and privileges. In short, are the people for the leader or the leader for the people? " (Article - 5 on Nahjul Balaghah)
In the above mentioned article we have said that the recognition of the rights of the people and abstinence from anything that is detrimental to their authority is the first essential condition
of a sound and normal leadership that wants to satisfy the people and gain their confidence.
We have said in the above mentioned article that the artificial link that the Church maintains between a belief in God and the rejection of the sovereignty of the people and as a corollary of that, between the sovereignty of the people and the rejection of God, has been an important factor in turning the people away from religion and faith.
The Roman Emperor Kaligola (the first century A. C. or the first century B. C. ) used to say that rulers had the
same kind of superiority over the people as the shepherd over the sheep. The rulers were like gods and the subjects like the cattle.
Some Western philosophers also believe that the rulers do not hold power for the benefit of their subjects. They think that the rulers have a divine right, that is to say that the subjects have been created for the convenience of the rulers.
6. In the above mentioned article we have said that although the word Ra'iyyat which has been used by Imam Ali, has in Persian lately acquired a disgusting sense, it actually implies the conception that the ruler is for the people, not that the people are for the ruler.
7. We have also said that it is gathered from the verse: "Allah commands you that you restore trusts to their owners, and if you judge between people, judge justly. " (Surah an-Nisa, 4: 58) that the rulers are the custodians of the people.
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In other words it enunciates the principle: the ruler for the people, not the people for the ruler. The book, Majma' quotes Imam Muhammad Baqir and Imam Ja'far Sadiq to have said that this verse is addressed to the Imams and the next verse: "Obey Allah and obey the Messenger" is addressed to the people. Imam Muhammad Baqir has said: "One of these two verses belongs to us (our rights) and the other belongs to you (your rights). "
Imam Ali has said: "It is essential for the Imam to judge according to what Allah has revealed and to restore the trust. If he does that it is incumbent on the people to listen to him, to obey him and to respond whenever they are called. " (al-Mizan quoted from Durr al-Manthur)
8. Imam Ali wrote to his governor in Azerbaijan: "Your job is not a juicy morsel provided to you. It is only a trust committed to your care. You have been appointed by your superior a shepherd (to look after the flock of people placed under you. ) As such you have no right to deal with the people in a despotic manner. " (See Nahjul Balagha, Letter 5).
In his circular letter addressed to all tax collectors, Imam Ali says:
"Do justice to the people on your part, and look after their needs patiently, for you are a treasurer of the people, a representatives of the Ummah and an ambassador of the Imams". (See Nahjul Balagha, Letter 51)
From what has been said in No. 6
- 9 it is clear that from the viewpoint of Nahjul Balaghah the basis of leadership is that the leader is for the people, not the people for the leader.
Leadership and Management
1. The sense of leadership is synonymous with that of Imamat. While Hidayat (guidance) means to guide to the goal and management is a sort of maturity.
2. The phrase financial maturity is generally used with reference to orphans, although it applies to other individuals also. Matrimonial maturity applies to everybody.
3. Definition of maturity: Competence to take care of and to exploit the existing potentialities. This requires knowledge on the one hand and will-power on the other. Knowledge means the knowledge of the meaning, objective, value and the result of a work and ability to choose it.
4. Life is an asset. Longevity is an asset. Man has a marvellous and untapped power. His limbs, organs, and physical and spiritual faculties are all assets. History, culture, time, literature, books, technology, arts and civilization also are assets.
5. Every kind of maturity means some kind of ability of management, but when the word management is used in the sense of man-management, its sense comes closer to that of Imamat.
6. Man-management and leadership are the art of better mobilization, better organization, better control and better employment of human forces.
It is the power of management that turns weakest nations into the most strong nations. The great world leaders are not those who curb their nation and do not allow it to raise its voice. The best leader
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is he who mobilize, the individuals forces, motivates them, co-ordinates them and create an ideal for all the people. For an ideal two things are necessary. First the people are made ideal-minded and secondly large groups of them are induced to accept the ideal introduced to them.
7. Management is required more by man than it is required by the animals. A flock of sheep can be managed by an illiterate shepherd who knows the pastures and watering places, can prevent the sheep from being scattered and protects them from being attacked by a wolf. If any sheep falls sick, he should be able to give it some treatment. But the sheep have no mysterious spiritual world. They neither have any restless forces stored within them nor do they have any complex morals to learn. They are not the vicegerents of Allah or the manifestations of His Names and Attributes, nor have they been "created of the best stature. " That is the reason why the sheep require a shepherd while man needs a leader, and that leader must be more superior to other men than a shepherd is to the sheep.
8. The difference between Prophethood and Imamat is that the first is guidance and the second is leadership. The first is conveying, intimating, apprising and showing the right path. The second is directing by going in front and mobilizing the available forces and organizing them. Some Prophets were guides as well as leaders like Ibrahim, Musa, 'Isa and the last Prophet
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Muhammad (Peace be on them). Some others were only guides, but the Imams are only leaders. They are guided by the guidance given by the last Prophet.
9. Difference between the concept of leadership in the modern world and in the terminology of Islam.
10. Three important points about men: (i) Men are great treasures. "They discover for them mental treasures. " (ii) Instinct is not enough for human being. (iii) The laws of man's spirit are so complex that a leader cannot be successful without knowing the laws governing human life. The knowledge of these laws is the key of dominating the hearts of the people. Often it is necessary to remove the complexes, fetters and shackles. "He will relieve them of their burden and the fetters that they used to wear. " (Surah al-A'raf, 7: 15). The Holy Prophet's man- management in his family, among his companions and in connection with preparing the troops. He knew how to manage and conduct man.
The Holy Prophet's inspiring instructions, regarding preaching and management, to Mu'az bin Jabal: "Make things easy; do not make them difficult; win the hearts of the people by telling them pleasing things; do not scare them away; and when you offer prayers with them, your prayers should be such as suit the weakest of them. "
The incident of Imam Ali and 'Asim bin Ziyad. Imam Ali's extraordinary austerity was a part of his administration.
11. The essential qualities of a leader are: Initiative, creative power of organization, power of attracting people and gaining their love
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and faith. (Refer to No. 15)
12. The Holy Prophet's leadership astonished Abu Sufyan. The story of three different persons at Tabuk - The story of Abuzhar.
13. The Holy Prophet has said that if three persons travel together, they should make one of them their leader. This shows the importance which Islam attaches to man-management. Addressing the Holy Prophet, Allah has said if he does not specify who would be the Leader, he would not have conveyed Allah's Message.
14. Imam Husayn's life is a superb example of leadership. 15. Qualities of a Leader:
(a) Initiative; (b) Sympathy - Story of Imam Ali and 'Asim ibn Ziyad - public life, (c) Power of organization, (d) Ability of selecting the right man for the right job, (e) Ability of gaining the love and loyalty of the people, (f) Ability of convincing people of the importance and necessity of achieving his objective. (g) Understanding the prevailing conditions..... "Brackish water and choking morsel. " (h) Faith and confidence in the objective, (i) Faith and confidence in the success - No wavering - Self confidence (The Holy Prophet and full faith in his mission. Imam Husayn also was confident of the result of what he was doing. (j) Correct choice of an action. (k) Correct choice, (k) Quick choice, (1) Firmness, (m) Determination No wavering in the choice of any step nor in the choice of the goal itself, (n) Boldness and no fear of the consequences, (o) Foresight, (p) Advance planning of the
measures to be taken in case of failure, (q) Magnanimity and broad-mindedness. "Broad-mindedness is essential for leadership. " (r) Courage of accepting defeat, (s) Appropriate distribution of work and human force, (t) Will- power and a personality strong enough to inspire and influence other people. A power of delivering the message in a convincing way goes along with such a personality. That was the reason why the pagans thought that the Holy Prophet possessed some mysterious magical power.
Imam Ali addressing to Ibn Abbas said: "This Caliphate is more trivial to me than an old shoe unless I restore a right or redress a wrong. " (Nahjul Balagha, Sermon - 33)
"The greatest right prescribed by Allah in that which the ruler can claim on the ruled and that which the ruled can claim on the ruler. It is an obligation prescribed by Allah which each of them owes to the other. This system has been set for the development of love between them and for the glory of their religion. The ruled will not be good unless the rulers are sound, and the rulers will not be good unless the ruled are honest. " (Nahjul Balagha, Sermon 216)
The real position of a ruler is that of a trustee.
Out of all the qualities of an Imam, the most important qualities are two: justice and guidance. These two are the main objectives for which the Prophets have been raised, so that the people may set up justice. The Holy Prophet has been described as a preacher calling
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to Allah and an illuminating lamp. From the viewpoint of justice an Imam is a protector and trustee; and from the viewpoint of guidance he is a leader and chief. From both the angles he is a model and an example. His personality is a perfect manifestation of justice as well as a perfect manifestation of progress, maturity and sound leadership.
The most pertinent question in regard to Imamat is what need it satisfies. As Prophethood is the product of a definite need, so is Imamat.
Four assignments of the Holy Prophet: Religious authority, political leadership, dispensation of justice and supervision of the condition and its idea.
The Qur’anic verse saying that the example of the Holy Prophet is to be followed.
The truth about infallibility and its connection with perfect faith. Hadith of Thaqalayn and its relation to infallibility. The verse, "Your master is only Allah" and its connection with infallibility.
Different uses of the word, "Imam" in connection with religious authority and political leadership - the rightful Imam and the false and despotic Imam.
Rational proof of Imamat and Wilayat in the sense of having power to take independent action - Wilayat a part of the cosmic laws. A Comparative study of the arguments advanced by such scholastic theologians as Allamah Hilli and Shaykh Mufid and the argument of Allamah Tabatabai which we have reproduced in the Khilafat and Wilayat, p. 380.
The Shi'ah discuss the question of Wilayat and Imamat from three angles: religious authority, political leadership and a belief in the perfect man
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and master of the time.
The question of the master of the time and the question of the friend of Allah - Ascribing administration to someone other than Allah - Ascribing failure to someone other than Allah - Ascribing revelation or bounties to someone other than Allah - There is no question of man's discretion - Meaning of the verse, "for myself I have no power to benefit. "
The Qur'an and man - What is the position of man according to the Qur'an? He is before whom the angels prostrated, themselves.
The discussion of 'Divine favour' (Lutf) and the 'more appropriate' - Through this discussion the existence of an infallible Imam is proved - The discussion of the real position of man - Imamat in the sense of spiritual guardianship shows man's importance, and hence its discussion is the discussion of man.
Man in fact has two lives, one external and the other spiritual. Both the lives are actual. It is not that man's spiritual life is something unreal or phenomenal.
Difference between Prophethood and Wilayat (The Khilafat and Wilayat, P. 379 and See, Master and Mastership).
The Holy Qur’an has given the reason why the Prophets have always been the human beings. The gist of the matter is that the Prophets besides being a medium of conveyance of the Divine message are a medium of imparting knowledge also. Man can receive knowledge from a non-human being but he can neither love him, nor can he emulate him.
"How comes it that religion has made history, brought
a culture into existence, trained innumerable men and many generations as it wanted, but it has not been able over history to bring into existence a single ideal city? The sociologists say and the historians admit that since Plato's time till today and even during Mesopotamian civilization, not a single ideal city of this type has ever existed. The reason is that an ideal city is that in which there should not be a Divine Leader (Imam) " (Ummah and Imam p. 100)
The question is why an ideal city as conceived by the philosophers does not have an Imam. Actually it is a drawback of the school of philosophers. Their school has no spiritual basis. It has only rational basis.
The difference between the religious ideology and other ideologies is not exclusively that of having and not having an Imam. Further, such a model should be looked for among the companions and the followers of the Holy Prophet, not in the exceptional personality of an Imam or the Prophet. If it is possible for everybody to become an Imam, then why one individual only? If it is not possible, then an Imam cannot be an example for others. Anyhow, he can be a supreme model.
It appears that the thesis of the book "Ummah and Imamah" has been drawn from A Preface to Leadership. The only difference is that the Ummah and Imamah is a book that is committed to the support of a religious theory, whereas the book, A Preface to Leadership
has no such commitment and is exclusively based on psychological aspects. It expressly says that Imam, especially the Hidden Imam meets the spiritual requirement of man, who needs a leader.
Imamat of Imams
One of the proofs of Imamat is the Divine knowledge of an Imam and the extraordinary respect that the eminent Alawis and others showed to the Imams while they were still children. When it was said to Ali ibn Jafar, an uncle of Imam Jawad's father: "In spite of being a grand old man and son of Ja'far ibn Muhammad you say so about this chief, " he said: "I think you are a devil. " He then took hold of his beard and said: "What can I do, when Allah considered him fit for this position and did not consider me fit in spite of my grey hair? " (Imam as Sadiq p. 150)
Part 8: Eternal Life
Life of the Next World
The principle of belief in the eternal life of the next world is one of the important points of Islamic conception of cosmos and a fundamental tenet of Islam. A belief in the next world is an essential condition of being a Muslim and anyone who denies that is not a Muslim.
Next to the confession of monotheism, this is the most important doctrine preached by all the Prophets without any exception. The scholastic theologians of Islam call it the doctrine of the Resurrection.
In the Holy Qur’an we come across hundreds of verses, which in some way or other deal with the Day of Judgement, the life after
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death, the resurrection of the dead, the great account, the deed-sheets, the heaven, the hell, the eternality of the next world and other questions relating to the world after death. In 12 verses a belief in the Last Day has been formally mentioned next to the belief in Allah.
The Holy Qur'an has used different expressions to denote the Day of Resurrection. Each one of these expressions is full of gnostic significance. The Last Day is one of them. By using this expression the Holy Qur’an wants to draw our attention to two points:
i. That human life, and for that matter the entire length of time of the existence of the world, is divided into two periods, each of which may be called a day. The First Day (the period of the duration of this world) will come to an end, but the Last Day (the period of the duration of the next world) is endless. The Qur'an has called this world life the first and the next world life the last. (Vide Surah al-Layl, 92: 13 and az-Zuha, 93: 4)
ii. That even now when we are passing through the first period and have not reached the second period and the second day, our success during this day as well as that day depends on our faith, which draws our attention to good deeds and their reaction. We must understand that like us our thoughts, words, deeds and habits also, from the slightest to the biggest, have the first day and the last
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day. It is not that our words and deeds vanish and are obliterated during the first day. They continue to exist and will have to be accounted for on the Day of Judgement. Therefore we must do our best to put right ourselves, our actions and our intentions, and abstain from bad thoughts and evil deeds. Thus we should always step forward on the way of righteousness and good behaviour, for on our faith depends our bliss on that day. It is man's conduct in this world that makes his life happy or miserable in the next. That is why the Qur'an regards the belief in the next world or the Last Day absolutely necessary for man's prosperity.
Source of Belief in the Life of the Next World
The chief source of belief in the eternal life of the next world is the Divine revelation conveyed to mankind through the Prophets.
Following his recognition of Allah, belief in the veracity of the Prophets and knowing for certain that what the Prophets convey as revelation has really come from Allah and is therefore true, man comes to believe in the Day of Resurrection and the eternal life of the next world. This doctrine has been described by the Prophets as the most important doctrine next to Monotheism.
As such, the degree of the faith a person has in the life of the next world depends, on the one hand, on the degree of his faith in Prophethood and the veracity of the Prophets, and on the other, on the degree of the correctness and
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rationality of his conception of the Hereafter, and its being free from vulgar and absurd ideas.
In addition to the Divine revelation conveyed by the Prophets, there are some other methods of acquiring belief in the Hereafter. Man through his intellectual and scientific efforts can get to, at least, some strong indications which support what the Prophets say about the next world. These methods are as under:
i. Through knowing Allah;
ii. Through knowing the World;
iii. Through knowing the spirit and mentality of man.
For the present we do not propose to enter into the discussion of these methods which requires lengthy philosophical and scientific arguments. We intend to confine our attention to considering the method of Prophethood and revelation only. But as the Qur'an itself has in some verses expressly mentioned these methods and in some other verses hinted at them, we will refer to them in a subsequent section under the heading, the Arguments of the Qur’an in Respect of the Next world. So that the question of eternal life in the next world may become clear from the viewpoint of Islam, it is necessary to consider the following questions:
i. Nature of death,
ii. Life after death,
iii. Purgatory or Barzakh,
iv. Resurrection,
v. Connection of this worldly life with the life after death, Eternal existence of human deeds in a corporeal form,
vii. Common and distinguishing features of the life of this world and the life of the next world, Arguments of the Qur’an in respect of the next world.
Nature of Death
What is death? Is it destruction, annihilation,
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and non-existence or is it a change, a development and a shifting from one world to another?
This is a question which has always engaged man's attention. Every one is keen either to find out an answer to it direct or to accept an answer already given.
By virtue of being Muslims we would like to draw the answer to this question from the Holy Qur'an and have faith in what the Qur'an has said in this respect.
The Qur'an has its own explanation regarding the nature of death. It has used the word, 'tawaffi' in this connection.
This word means to receive in full. In 14 verses the Qur'an has used this expression. All these verses, show that from the Qur'anic point of view death means gathering and receiving into custody. In other words man at the time of his death gets into the custody of the Divine authorities, who receive him in full. From this expression the following points may be inferred:
(i) Death does not mean annihilation and obliteration. It is just a shifting from one world to another world and from one stage of life to another stage. Human life continues after death, though in a different form.
(ii) What actually constitutes man and his self is not his body and his physical and ancillary systems, which gradually decay and decompose in this very world. What really constitutes his personality and ego is that which has been described by the Qur'an as 'self' and occasionally as soul.
(iii) Man's soul or his 'self'
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is the real constituent of his personality. Man is immortal because his soul is immortal. His soul rests and exists at a horizon above the horizon of matter and material things. Although it is an outcome of the evolution of the essence of natural phenomena which is transformed into the soul as the result of its evolution, its horizon is changed and it becomes a thing of another world which is extra-natural. With the death the soul shifts to a different category and class, that is the class of soul. In other words this extra-material reality is taken back and received into angelic custody.
The verses which deal with the genesis and are not concerned with the other worldly life, the Qur'an has advanced the
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point that man is a reality belonging to an extra-material class. The Qur’an in respect of Adam, the first man says: "I have breathed into him of My spirit. " (Surah al-Hijr 15: 29).
The question of soul and its survival after death is one of the basic teachings of Islam. One half of the undeniable teachings of Islam is based on the doctrine that soul is independent of the body and that it continues to exist after death. All real human values are based on this truth, without which they will be nothing more than a figment of imagination.
All the verses that speak of life immediately after death, a few examples of which we propose to quote, prove that the soul is a reality independent of the body and
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that it continues to exist even when the body has been annihilated.
Some people think that from the viewpoint of the Qur’an there exists no soul or spirit. The existence of man comes to an end with his death, after which he neither possesses consciousness nor has he any feeling of joy or pain. At the time of Resurrection man will get a new life and it is at that time alone that he will rediscover himself and the world. But this theory is totally belied by the verses which mention life immediately following death.
The exponents of this theory think that those who believe in the existence of soul or spirit base their claim on the verse: "Say: The spirit is by command of my Lord. " (Surah Bani Israil, 17: 55). They say that although the word, 'ruh' has been repeatedly mentioned in the Qur’an, yet it means something different from what is called soul. In this verse also it signifies the same thing as meant in other verses.
These people do not know that those who believe in the existence of soul do not base their argument on this verse. There are about 20 other verses, in which soul has been mentioned either absolutely or in the form of a possessive case, an adjectival phase etc. such as Our spirit, My spirit, holy spirit, a spirit by Our Command. Concerning man it has been said: And I breathed into him of My spirit. This expression shows that from the viewpoint of the
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Qur'an there exists a reality superior to the angels and the men and it is this reality which is called the spirit. As a blessing of Allah the angels and the men have this reality described as "by My Command". The verse, I breathed into him of My spirit along with other verses shows that the spirit of man has an extraordinary reality.
Not only many verses of the Qur'an confirm the independent existence of human soul, but this view is also corroborated by numerous reports of uninterrupted chain of transmission in the books of Ahadith as well as by many passages in Nahjul Balaghah (See: Peak of Eloquence, I. S. P. 1984) and the supplications of the holy Imams.
The fact is that the denial of the existence of soul is a filthy Western idea inspired by the materialism of the West. Unfortunately some well-intentioned followers of the Qur’an have also adopted it.
Now we quote by the way of examples, three out of the four verses in which the word 'tawaffi' (to gather or receive in full) has been used in connection with death. In some of these verses such actions have been attributed to the people immediately after their death as are performed by living persons (such as speaking, wishing and
demanding).
(i) "As for those whom the angels took (in death) while they wronged themselves, the angels said to them: In what were you engaged? They said: We were oppressed in the land. The angels said: Was not Allah's earth spacious so
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that you would have migrated therein? The dwelling of such people will be Hell fire, a terrible destination. " (Surah An Nisa', 4: 97)
This verse is in respect of those people who succumb to the pressure of their circumstances because they live in an unfavourable environment controlled by their opponents. Their excuse is that their environment being unfavourable to them, they cannot do anything. Instead of trying to bring about a change in their atmosphere and if that was not possible, shift to a better environment, they continue to live in the same corrupt environment and submerge themselves in its quagmire. After extracting their souls the angels of Allah talk to them and say that their plea was unsatisfactory, for they failed to at least emigrate to another environment. The angels remind them that they themselves are responsible for their acts of omission and commision.
The Holy Qur'an tells us in this verse that helplessness in a certain place cannot be a valid excuse unless the way of emigration from it to another place is also closed.
As we see, in this verse death, which is apparently annihilation and termination, has been expressed by the word, tawaffi which signifies receiving into custody. Further, this verse reports of a dialogue between the angels and a man after his death. Should the reality of man not continue after his death and should his reality become merely his insensitive and unconscious body, evidently this dialogue would be meaningless. This verse makes it clear that man after leaving
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this world and this life, can talk with the invisible creatures known as the angels, although with a different set of eyes, ears and tongue.
(ii) And they say: "When we are lost in the earth, how can we then be recreated? In fact, they have no faith in the Day of Judgement. Muhammad, say: 'The angel of death who has charge concerning you, will cause you to die and afterward to your Lord you will be returned. " (Surah as-Sajdah, 32: 10)
In this verse the Holy Qur'an removes the doubt of those who denied the Hereafter. They asked how they could be raised again when following their death every particle of them would have been totally decomposed and destroyed.
The Qur'an clearly says that the doubt expressed by them is a mere pretext to conceal their obstinacy. Anyhow, replying to their question the Qur'an says that contrary to what they assert, their real personality and their real 'self' are not the things which, as they allege, are lost. Actually they with their entire personality are gathered by the angel of death.
Those who raised this doubt meant by being lost in the earth that when all the parts of their body would have been scattered and every particle of their body would have been decomposed, how would it be possible to recreate and revive it?
The same doubt has been mentioned in some other verses also and there a different answer has been given to this question. There it has been pointed out
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that the dead body is lost from the viewpoint of man only. No doubt it is impossible for a human being to recollect all its particles, but for Allah Who is Omnipotent and Omniscient, it is not difficult to do so.
In the previous verse the argument of those who deny Resurrection was based on the impossibility of the recollection of the particles of the dead bodies. But here their argument is different and that is why it has been answered differently. Here it has been argued that with the loss of the particles of his body, the real personality of man is also lost and no question of 'I' or 'We' is left. The Qur'an says that contrary to what they think, the real personality of man is never lost, and hence there is no need of finding it again. On the contrary man as well as his personality are gathered by the angels at the time of his death.
The following verse also expressly mentions the continuation of the real personality of man (his soul) after his death, although his body ceases to exist then:
(iii) "Allah receives man's souls at the time of their death. Their souls do not die when they are sleeping. During people's sleep He withholds those souls which He has decreed to die and releases the others for an appointed time. In this, in fact, there is an evidence (of truth) for the thoughtful people. " (Surah az Zumar, 39: 42)
This verse describes the similarity of
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sleep and death, and inter alia the similarity of waking and resurrection. Sleep is a slight and weak form of death and death is an intense and strong form of sleep. In both these cases the human soul shifts from one state of life to another. The difference is that in the case of sleep man usually does not notice the change and when he wakes up he does not realize that he has actually returned from some journey. In contrast in the case of death everything becomes clear to him.
It may be gathered from all these three verses put together that from the Qur'anic point of view, the nature of death is not annihilation, termination and non-existence. It is only shifting from one state of life to another.
Incidentally the last verse throws light on the viewpoint of the Qur'an about the nature of sleep also. Although physically sleep is the suspension of certain natural faculties, from spiritual point of view it is an escape to the kingdom of heaven. Like the question of death, the question of sleep is also one of those things the true nature of which is not fully known. All that is known in this connection is merely a part of the physical developments that
take place in the physical domain.
After Death
Does man immediately after death pass direct to the stage of resurrection and is his case finally decided then and there? Or does he during the period between death and resurrection pass through a special
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world to be resurrected only on the Day of Resurrection? We know that it is known to Allah only when the Day of Resurrection will arrive. Even the Prophets have expressed their unawareness in that respect.
It is gathered from the Qur'an and numerous reliable reports which have come down to us from the Holy Prophet and the Imams, that no one reaches the stage of Resurrection immediately after death, because that stage will be accompanied by so many upheavals and revolutionary changes in everything known to us, such as the mountains, the oceans, the moon, the sun, the stars and the galaxies. At that time nothing will be left intact. Further, at the time of Resurrection all men of the past and the present will be gathered together. But we see that the world is still intact and probably will remain so for another billions of years. Meanwhile innumerable human beings are still to be born.
Similarly it is gathered from the foregoing and so many other verses of the Qur’an that no one during the period between death and Resurrection shall remain motionless and unconscious. In other words, man shall not be in a torpid state, feeling neither pleasure or joy nor grief or pain. Immediately after his death man enters a new stage of life, in which he feels everything. Certain things give him pleasure and certain other things give him pain. Anyhow, his pleasure and pain are related to his conduct in this world only. This stage will
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continue till the Resurrection takes place. At that time so many upheavals will overtake the whole world in a moment that from the farthest stars to our earth every thing will be revolutionized. With this that world which is the intermediary stage between this world and the Resurrection will come to an end.
Thus from the viewpoint of the Qur'an the post-death world has two stages or, to be more exact, after his death man passes through two worlds. The world which will come to an end like the present world is called the barzakh or purgatory. The other is the post-resurrection world which shall never come to an end. Now let us briefly discuss these two worlds.
Barzakh or Purgatory
A thing which lies between two other things as a barrier and separates them is called barzakh. The Qur'an has used this word to indicate the life between death and the Resurrection. The Qur'an says:
"Until, when death comes to one of them, he says: My Lord, send me back, so that I may do some good I did not do (in the world). But nay! These are mere words which he utters and behind them is a barzakh until the day of their Resurrection. " (Surah al Mu'minun 23: 100)
This is the only verse that calls the interval between death and resurrection the barzakh. The Muslim scholars have borrowed this word from here and named the world between death and resurrection the barzakh.
About the continuity of life after death this verse says only that men
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after their death repent and request their return to the world, but their request is turned down. This verse shows specifically that man after his death has a sort of life. That is why he asks for being sent back to the earthly world, although his request is not accepted.
About the continuity of life after death this verse says only that men after their death repent and request their return to the world, but their request is turned down. This verse shows specifically that man after his death has a sort of life. That is why he asks for being sent back to the earthly world, although his request is not accepted.
There are many verses which indicate that man during the period, between his death and Resurrection is endowed with a sort of life in which he speaks, has feelings of pleasure and pain and can enjoy a sort of happy life. On the whole, there are about 15 verses in the Qur'an which in some way or other speak of a life process, from which it may be gathered that between the period of death and Resurrection man enjoys a full-fledged life. These verses may be divided into several categories.
(i) There are verses which quote some conversations between the righteous or the wicked men on the one hand and the angels on the other. These conversations took place immediately after death. Such verses are many. We have already cited the verse 97 of the surah an-Nisa' and the verse
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100 of the surah al-Mu'minun. (ii) There are some other verses according to which the angels talk to the righteous and tell them to enjoy the bounties of Allah from that time onward. They do not keep them waiting for the Day of Resurrection. The following two verses contain this point:
"They will be received by the angels of mercy with the greetings: Peace be on you! Enter the Garden as a reward for your good deeds. " (Surah an-Nahl, 16: 32)
It was said to him (after his death): Enter paradise. He said: "Would that my people knew that my Lord had pardoned me and made me of the honoured ones. " (Surah Yasin, 36: 26 - 27)
In the verses preceding to this verse a conversation of this believer with his people was quoted. He called upon his people to follow the Prophets who invited them towards monotheism in Antioch (Antakiyah). He announced his faith and asked others to listen to him and follow his example. But his people did not listen to him till he died, and went to the other world. When he saw that he was pardoned by Allah and honoured by Him he wished that his people who were still in the mundane world knew how happy he was in the other world. Evidently all this happened before Resurrection for after Resurrection none would be left on the earth.
Incidentally it may be noted that for the righteous after their death there are several paradises, not one single
paradise. In
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the next world they vary according to degree of their inmates' proximity to Allah. In addition to these paradises, there are some other paradises, as reported by the chosen descendants of the Holy Prophet which relate to the world of Barzakh, not to the Day of Judgement. Hence the paradise mentioned in the above quoted two verses should not give the wrong impression that it relates to the Day of Judgement.
(iii) The third group of verses do not report any conversation between the angels and the men. They only describe the happy life of the righteous and the miserable life of the wicked during the period between death and Resurrection. The following two verses belong to this category:
(i) "Think not of those who have been slain in the way of Allah as dead. Nay, they are living with their Lord and are being provided with the means of living. They are jubilant because of that which Allah has bestowed upon them of His bounty, and wish that those who have been left behind join them. " (Surah Ale Imran, 3: 169 - 170)
(ii) "A dreadful doom encompassed Firawn's folk. They will be exposed to the Fire mornings and evenings and on the Day of Resurrection it will be said: People of Firawn's folk suffer the most awful doom. " (Surah al-Mu'nim, 40: 45-46)
This verse mentions two kinds of punishment in respect of the Fir'awn's followers. The first is the pre- Resurrection punishment described as a dreadful doom. Fir'awn's men are exposed to the Fire
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two times everyday. The other punishment is the Post-Resurrection punishment described as the most awful doom. On the Day of Judgement an order will be given to throw these people into the Hell. Only in respect of the first punishment the time of morning and evening has been specified.
Interpreting this verse Imam Ali has said that the first punishment is meted out in the Barzakh where the same system of morning, evening, year and month prevails as in this world. In contrast, the second punishment relates to the post-Resurrection world where there is no morning, evening, week, month or year.
In the reports which have come down to us from the Holy Prophet, Imam Ali and other Imams in respect of the Barzakh, much stress has been laid on the life of the believers and the sinners during their stay in the Barzakh.
During the Battle of Badr a number of the Prominent leaders of Quraysh were killed. When fighting was over, the Holy Prophet ordered their bodies to be thrown into a well near Badr. Then the Holy Prophet himself went to that well, and putting his head inside the well and addressing the dead said: "We have found that what Allah had promised to us has come true. Have you also got what He had promised to you? "
Some companions of the Holy Prophet said: "Prophet of Allah, do you talk with those who have been slain and are dead? Do they hear what you say? " The Holy Prophet said: "Now
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they hear better than you. "
From this tradition and other similar traditions we can see that in spite of the separation between the body and the soul with death, the soul does not totally sever its relation with the body with which it was united for years.
On the 10th Muharram Imam Husayn offered his morning prayers in congregation. Then he turned to his companions and delivered a short speech in which he said: "Be calm and patient for a little while. Death is nothing but a bridge by means of which you cross from the bank of pain and grief to the bank of happiness, honour and vast paradise. "
There is a tradition which says that people are asleep. As soon as they die, they wake up. That means that the degree of life after death is higher than that before death. During sleep man's consciousness becomes weak. It is a state between life and death. When man is awake his life is more perfect. Similarly his life in the Barzakh is to some extent more perfect than that in this world.
There are two points worth mentioning here:
(i) According to the reports from the Imams, in the Barzakh man is interrogated about his faith and belief only. Other questions are left to the Day of Resurrection.
(ii) The meritorious deeds performed by his relatives with the intention that their reward should go to the dead person, make the dead person happy and are to his advantage. If alms and charities whether in the
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form of endowments or otherwise, are given with the intention that their reward should go to one's departed father, mother, friend, teacher or anyone else, these charities may be regarded as a gift to the deceased person concerned. They make him blissful. The same is the case with the invocation, asking for Allah's forgiveness, circumambulation of the Ka'bah and the pilgrimage to Makkah and other Holy place if performed on behalf of a dead person. It is possible for the children who have displeased their parents during their lifetime to do something to please them after their death. The other way round is also possible.
Resurrection
The second stage of the eternal life is Resurrection which, unlike the Barzakh, is not an individual affair but shall involve the entire mankind and the whole world. With Resurrection the whole universe shall enter a new stage and a new phase of life. The entire system will be changed.
Where the Qur'an has told us of this great event, it has said that at the time of the Resurrection the stars shall fade, the sun shall lose its brilliance, the oceans shall become dry, everything shall go flat, the mountains shall be obliterated and there shall be screams, yells and violent convulsions all over the world followed by unprecedented changes.
What is gathered from the Qur’an is that the whole world shall be devastated and everything shall be obliterated. Then a new world shall be born which shall be basically different from the existing world. The new
world shall have absolutely different laws and different systems, and shall continue to exist for ever.
In the Holy Qur’an Resurrection has been given various names, each name representing a certain characteristic of it. As it is the day of which the whole mankind will be gathered together, it is called the Day of Assemblage, the Day of Gathering and the Day of Meeting. As on that day all secrets will be disclosed and all realities will be laid bare it is called the day of unfolding and the day when the hidden thoughts will be searched out. As it is the day that will last for ever, it is called the day of eternity. As it is the day when men will be disillusioned and win be repenting and regretting, it is called the day of grief and the day of mutual disillusion. And as the Resurrection is the greatest event and the biggest piece of news, it is called the Great Tidings.
Relation Between This Life and the Next
A very basic point to which the revealed Books have drawn our attention is the relation between the life of these two worlds. The life of the next world is inseparable from the life of this world. The seed of the life after death is sown in this world by man himself, who determines in this life what is going to happen to him in the next life.
Pure faith, correct belief, realistic conception of the world, excellent human habits free from jealousy, cheating, malice, hatred and fraud, as
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well as the good deeds conducive to the development of the individual and society performed with sincerity of purpose, are the things which ensure happy eternal life. In contrast, disbelief, wrong conceptions, dirty habits, selfishness, self-importance, self-conceitedness, tyranny, oppression, hypocrisy, taking usury, telling lies, calumny, back-biting, fault-finding, creating rift, abstention from the worship of the Creator and other similar qualities and habits are the things which make one's life very miserable in the next world.
There is a beautiful saying of the Holy Prophet. He said: "This world is the cultivation field of the next world. As you sow in this world, so you will reap in the next. "
AS it is not possible for anyone to sow barley and reap wheat, to sow thorns and pluck flowers, or to sow colocynth and pick dates, similarly it is also impossible for a man whose conduct is bad in this world, to be happy and comfortable in the next.
Embodiment and Eternity of Human Deeds
It is gathered from the Holy Qur’an and the sayings of the Imams that not only man continues to exist after his death, but his deeds and works are also so preserved that they do not disappear. In his post-Resurrection life man will see all his past deeds depicted and embodied. Good deeds will have very beautiful, attractive and pleasing forms. They will be a source of delight and enjoyment. The forms of the evil deeds will be very ugly, repulsive and horrible. They will be a source of pain, suffering and torture.
Here we confine
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ourselves to the mention of three verses of the Qur’an and two sayings of the Holy Prophet in this connection:
(i) "On the Day when every soul will find itself confronted with all that it has done of good and all that it has done of evil. Every soul will long that there might be a mighty space between it and that evil. " (Surah Ale Imran, 3: 30)
This verse expressly says that man will find before him the actual good and bad deeds of his. The good deeds will be presented in pleasing and attractive forms, but the forms in which bad deeds will appear will be so repulsive and loathsome, that man would like to remove them from his sight or to run away from them. But he would not be able to do either, because in that world man's deeds are almost a part of his existence and cannot be separated from him.
(ii) "They will find before them whatever they did in this world. " (Surah al-Kahf, 18: 49)
This verse says exactly the same thing as the previous one.
(iii) "That day mankind will issue forth in scattered groups to be shown their deeds (in the display centre of the deeds). And whosoever does an atom's weight of good will see it then, and whosoever does an atom's weight of evil will see it then. " (Surah Zilzal, 99: 6-8)
Man is immortal and eternal, and so are his deeds and works. In the next world he will be living with
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the deeds with which he has lived in this world. Man's deeds are his good or bad assets. It depends on them whether his everlasting life in the next world will be happy or miserable.
Traditions (Ahadith)
(i) Some Muslims who came from a distant place were received by the Holy Prophet. In the course of their conversation with him they asked the Holy Prophet to prescribe for them some useful rules of conduct. Among other things the Holy Prophet counselled them to take immediate action to choose good companions for the next world, where the living companions of everybody would be the embodiments of his own deeds.
A man who has a belief in the eternal life of the next world is always very particular about his thoughts, habits and actions, for he knows that these things should not be looked upon as transient affairs. They constitute his baggage which he sends to the next world in advance. He will have to live with it.
Common and Uncommon Points of This Life and the Next
A point common to the life of this world and to the life of the next is that both the lives are real and exist actually. In both the lives man is conscious of himself and whatever
relates to him. In both the lives he feels pain and pleasure and is happy and miserable. In both the lives his actions are governed by his instincts, both animal and purely human. In both the lives he lives with his body and all his limbs and organs. Anyhow, there are some basic
differences also.
In this world there is a system of procreation and reproduction as well as that of childhood, youth and old age followed by death. These systems do not exist in the next world. In this world it is necessary to work, to sow seeds and prepare the ground. In the next world that which was sown in this world will be reaped. This world is the
place of doing work and the next world is the place of drawing results and giving account. In this world man can change his destiny by changing the course of his actions. In the next world there is no such possibility. In this world life is mixed with death. Every life is entwined with lifeless matter.
In addition to that, the dead comes out of the living and the living comes out of the dead. The lifeless matter under certain conditions turns into the living organism and the living organism turns into the lifeless matter. But in that world pure life prevails. The matter of that world is also living. The earth and the sky of that world are living. The gardens and their fruits are living as much as man's own embodied works. The fire and its chastisement are also living and conscious. Here everything is governed by its causes and spatial and temporal conditions. This world is that of motion and development. In that world there exist only Divine Will and Divine sovereignty.
There man's perception and his consciousness are stronger
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and his faculties of sight and hearing sharper than in this world. In other words, there the curtains will be lifted and man will see the inner truths far better. The Holy Qur’an says: "Now we have removed from you your covering and piercing is your sight this day. " (Surah Qaf, 55: 22)
Here in this world man always had a feeling of being dejected, tired and fed up, especially of monotony. It appears as if he has lost something and is looking for it. Anything he comes across he takes it to be his lost thing, and feels happy for a while. But soon he realizes that it is not what he wanted. He again begins to feel dejected and goes after something else. Man always wants something which he has not and is fed up with that which he has.
But in the next world, where man will get what he has wanted from the depth of his heart and what he has really missed, that is eternal life in the proximity of Allah, there will be no question of being tired, fed up or dejected. The Qur'an hints at this very point when it says: "They have no desire to be removed from there. " (Surah al-Khaf, 18: 108)
Unlike this world, in the next world people will not wish any change. In spite of abiding in Paradise for ever, its inmates will never be bored. As everything they may desire will be available to them, they will not be troubled by any
unsatisfied craving.
Arguments of the Qur’an
Although our belief in Resurrection is a corollary of our belief in the Holy Qur’an and the teachings of the Prophets and hence it is not necessary to advance any arguments or to produce any scientific evidence in respect of it, yet in view of the fact that the Qur'an itself in order to impress the point logically on our minds, has put forward some arguments, we propose to mention them here briefly.
The arguments of the Qur’an consist of a series of replies to those who denied Resurrection. Some of these replies have been given to show that there is nothing wrong with the idea of Resurrection. They have been given to those who claimed that Resurrection was impossible to take place. Some other verses go a step further and say that even in this world there exist certain phenomena resembling Resurrection and hence there is no reason why it should be regarded as impossible or improbable. Some verses go even further and declare that Resurrection is an inevitable and natural result of the judicious scheme of the creation of the universe. Thus these verses can be arranged into three groups. We mention them here one by one.
I. The Holy Qur’an says: "He has coined for Us a similitude and forgotten the fact of his creation, saying: 'Who will revive them bones when they have rotten away. ' Say: 'He will revive them who produced them for the first time. He is the Knower of every creation. " (Surah Yasin 36
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: 78)
This verse is in reply to that disbeliever who came to the Holy Prophet with a rotten bone in his hand. He pressed the bone and powdered it. Then he scattered the powder in the air. Thereafter he asked: 'Who will revive these scattered particles'. The Qur’an answers: 'He who created the bones at the first. '
Sometimes man judges the things by the standard of his own capacity and on this basis divides them into those that are possible and those that are impossible. When he finds a thing to be beyond his power he declares it to be impossible in itself. The Qur'an says that to accomplish a thing may be impossible for man, but that cannot be impossible for the Power that created life in the dead matter for the first time. For that Power it is possible to revive the dead also.
II. The second group of the verses which mention some instances of the revival is further divided into two sets of verses.
(i) There are verses which recount a particular event of the past when a dead body was revived, like the verses which narrate the story of Prophet Ibrahim, who said to Allah:
"My Lord, show me how You give life to the dead. He said: 'Do you not believe? 'Ibrahim said: 'Yes, but I ask in order that my heart be at ease. ' His Lord said: 'Take four of the birds, cut off their heads and cut their bodies into pieces. Then place a part
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of them on each hill. Then call those birds. You will see that the birds will come to life and will rush to you. " (Surah al Baqarah 2: 260)
(ii) There are other verses which are not based on any supernatural event. They cite the existing system known to everybody. The grass which withers and dies during autumn and winter, again comes to life during spring. As it is observed by everybody, the earth after being verdant and full of life loses its vitality and vigour and dies, and when the conditions change with the change of season, it once again comes to life and the plants, the trees and the grass begin to thrive and blossom. A time will come when the entire system of the world will shrivel and dry up. The sun and the stars will be blown up. The whole world will die, but not for ever. Everything will come to life again, though in a different form and under different conditions.
At present we, human beings live on the earth. We see that in 365 days the earth passes through a cycle of death and life. Normally we live up to 50, 60 or 70 and sometime even up to 100 years or more. During this period we see this cycle of life an death dozens of times. That is why it causes us no surprise that the earth dies and again comes to life. Suppose the duration of our life had been only a few
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months as is the case with some insects, and suppose we had not known how to read and were not aware of the annual revolution of the earth, we would not have believed that the dead earth comes to life again, because we would not have observed this phenomenon. Naturally for a mosquito that appears in the spring and dies in the autumn and winter the conception of the renewal of the life of a garden is unimaginable.
Can a worm living in a tree or a mosquito living in a garden, whose entire world is that tree or that garden, imagine that that tree or that garden is a subordinate part of a bigger system called farm, that farm in its turn is a part of another system called district, that district is a part of another system called province, that province is apart of another system called country, that country is a part of another system called the system of the earth and that the earth is a part of our solar system?
How can we be sure that our solar system, the stars and the galaxies of which we know are not a part of an overall bigger system? May be that millions and billions years of the existence of the universe known to us are equivalent to just a part or just a day of an overall season. May be that the present season of life is to be followed by another season of silence and dullness, and
thereafter once again the entire system including our solar system, the stars and the galaxies will acquire a new lease of life in some other form.
The Prophets have told us on behalf of Allah of an all round destruction and silence followed by a new life and the Resurrection of the dead under a new system. As we are sure of their truthfulness, we believe what they have said is true, including what they have said about the universal renewal of life.
The Qur'an has cited an example of the system of life and death on the face of the earth so that we may regard it as
a small specimen of the universal system of life and may not think that Resurrection is improbable and inconsistent with the total system of creation.
The Qur'an says that Resurrection is a renewal of life and the renewal of life is a thing of which a small specimen we see on the face of the earth. The Holy Prophet has said:
"When you see the spring, think much of Resurrection. " In other words the spring is a specimen of Resurrection.
Rumi says:
"Spring time after the falling of leaves from the trees is a proof of the Resurrection. Fire, air, clouds, water and sun dispel many illusions. In the spring season many mysteries are unveiled. The earth springs up what it has absorbed. "
There are so many Qur'anic verses which cite the existing system of life and death as an evidence:
"Allah it is who sends the winds and
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they raise a cloud; then We lead it to a dead land and revive therewith the earth after its death. Such is the Resurrection. " (Surah Fatir 35: 9)
"You see the earth barren, but when We send down water thereon, it does thrill and swell and put forth every lovely kind of growth. That is because only Allah is the Truth. He brings the dead to life. Surely He is Able to do everything. And surely the Hour will come. There is no doubt about that. And Allah will surely raise those who are in the graves. " (Surah al-Hajj 22: 5-7)
There are many other verses which consider Resurrection a part of the system of life and death prevailing in the universe. We see a small specimen of Resurrection ourselves on the face of the earth. Here we confine ourselves to quoting two verses only. These verses differ from the verses of the first set in as much as these verses do not exclusively rely on Allah's ability. They also cite a specimen resembling Resurrection to show that in the perceptible world also Allah's Power has been manifesting itself on the same pattern.
The third group of verses describe the Resurrection as inevitable. Should there be no Resurrection, that would amount to something improper on Allah's part. This point has been elaborated in two ways:
(i) On the Basis of Divine Justice - Allah bestows on every creation of His what that creation deserves and what is befitting of that creation;
(ii) On the basis
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of Infinite Divine Wisdom - Allah has created everything for a purpose. The Divine wisdom requires that everything should be led to its appropriate perfection and target.
The Qur'an says that it would be a sort of injustice if there were no Resurrection, eternal life, ever-lasting bliss and Divine retribution, and injustice cannot be imputed to Allah because that would be contrary to the principle of Divine justice. It also says that if there was no eternal life the creation would be futile, and it is wrong to say that Allah does anything in vain.
There are so many verses in which return to Allah and eternal life have been described as inevitable and unfailing either because of Divine justice or because of Divine wisdom.
Here we quote verses from two surahs of the Qur'an in which the argument has been based either on Divine justice or Divine wisdom or both.
(i) The Holy Qur’an, after declaring that those who deviate from the right path and forget the Day of Reckoning will be severely punished, says:
"We created not the heavens and the earth and all that is between them in vain. That is the opinion of those who disbelieve. And woe unto those who disbelieve from the Fire. Shall We regard those who believe and do good works as those who spread corruption in the earth or shall we treat the pious as the wicked? " (Surah Sad, 38: 27-28)
As we see, in the first one of these two verses the argument is based on Divine
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wisdom and sensibility of the creation and in the second verse it is based on Divine justice.
III. "Do those who commit evil deeds suppose that We shall make them as those who believe and do good deeds, while their life and death is just the same? Bad is their judgement! And Allah has created the heavens and the earth with truth, and that everyone may be repaid what he has earned. And they will not be wronged. " (Surah al Jathiyah, 45: 21 - 22)
In the first of these two verse a reference has been made to the principle of justice and in the second to the principle of wisdom. Then in the second verse also Divine justice has been mentioned once again and described as the ultimate aim of the Resurrection.
Explanation: Here it is necessary to give an explanation as to how the two principles of Divine justice and Divine wisdom necessitate eternal life, and how it is that if we presume that the limited life of this world is not going to be followed by an eternal life, the creation of man cannot be justified, neither from the angle of Divine justice nor from that of Divine wisdom. Let us begin with Divine justice.
Divine Justice: Justice in its wider sense means to render everyone his due without any discrimination. As it is against justice not to give anyone his due, it is also against justice to make a discrimination in this regard and to give what is their due to
some and not to give it to some others.
It would be injustice if a teacher at the time of examination gives to the students less marks than they deserve or gives to some of them as many as they deserve but gives to some other less.
Justice is in a way concomitant with equality, which means to treat all equally and not to believe in discrimination. Such an equality results in justice, that is giving everyone as much as is his due. But equality in giving in disregard of what is due and how much is due is tantamount to injustice. Similarly equality in withholding is also contrary to justice. It is also objectionable to deprive all of what is due to them without any discrimination.
As such Divine justice means that the blessing of Allah is extended to every existing thing in accordance with the degree of its potential capacity and ability to receive it.
If any existing thing lacks some quality, that means that under the existing conditions it has not the capacity of possessing it.
We may further say that it would have been contrary to Divine justice if favours befitting their potential capacity were permanently withheld from any existing things. Justice requires that favours appropriate to and commensurate with their ability and merit should be conferred on all existing things without any discrimination.
Among existing things man has been furnished with a specially high degree of capacity and potentiality. Man is not motivated merely by his animal instincts and propensities. Animals
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have only those instincts which are related to their material life. On the other hand, man has, as we explained earlier, certain higher instincts also, which are of the level of eternity and not of this world.
Man has moral, scientific, aesthetic and religious motives. He accomplishes so many things under the impact of these motives, and sometimes even sacrifices his material and animal life for the sake of his high human objectives.
It is man who sets up, in the words of the Qur'an, his system of actions' on the basis of faith and good deeds, and aims at attaining eternal life and Allah's good pleasure. The idea of eternity and a desire to achieve it. His instincts push him in that direction.
All this indicates that man is capable of being eternal, and that his soul is not material. This means that in this world man is like an embryo. A foetus in the mother's womb is furnished with certain systems and faculties, such as respiratory system, circulatory system, nervous system, reproductive system, hearing system and the system of vision. But all these systems are in keeping only with the requirements of the post-natal world. They are not consistent with the temporary nine-month life of the womb.
It is true that in this world also man is benefitted by the system of faith and good deeds. But this benefit is of secondary importance. Actually this system is tantamount to a seed which can grow and bear fruit only in the happy eternal
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life. In other words, the real significance of this system is only in relation with the life of the other world.
Not only in the system of faith and good deeds man soars above nature and scatters the seeds of supernatural relations but also in the opposite system called by the Qur’an the system of disbelief and wickedness his actions go outside the domain of natural calculations and physical needs, and acquire spiritual and eternal aspect, although in a devious way. Thus the disbelievers and the wicked also in a way become fit to attain eternal life, but unfortunately their eternal life brings to them pain and grief and in religious terms, consigns them to Hell.
If man does not move in the orbit of faith and good deeds, it is not that he confines himself to the orbit of the animals, but he falls below zero. In the words of the Qur'an such people are lower in rank and more erroneous than the animals.
Should there be no eternal life, those who work under the system of faith and good deeds and those who work under the opposite system will be like the students some of whom did their duty well and some of whom wasted their time in joking and gossip, but the teacher treated them all alike and gave no marks to anyone of them. This whole-sale depriving obviously is bad and against the principle of justice.
To explain this point in simpler terms it may be said that Allah has
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called people to faith and piety. Some people have accepted this call and modified their conduct, their way of thinking and their moral system accordingly. Some others have not responded to the call and have taken to evil- doing and corruption. But in this world we see no such system wherein all good deeds be rewarded and all wicked men be punished. Therefore there must be another world where the righteous and the wicked could be retributed according to their deeds. Otherwise, there can be no Divine justice.
Divine Wisdom: Our acts that is the acts of the human beings are of two kinds:
(i) Frivolous Acts, which are of no real advantage to us and are ineffectual in helping us attain the virtues latent in us; and
(ii) Wise and Rational Acts, which produce good results and help us attain the befitting virtues.
The first kind of acts are futile and meaningless and the second kind of acts are wise and judicious. As such our wise acts are those which lead us to a perfection befitting us. Now what about the wise acts of Allah? Are His wise acts also those which lead Him to perfection and His frivolous acts those which do not lead Him to perfection? No, that is not valid in the case of Allah, who is above all needs, wants and imperfections.
Whatever He does is His favour, blessing and benevolence. He does not do anything to meet any need of His or to gain anything for Himself. His wise
acts are those which lead any of His creation to a perfection befitting it. A futile act may be imputed to Him only in the sense that He may create something And may not lead it to a perfection befitting it. Thus the conception of wisdom in respect of Allah is different from that which applies to man.
Wisdom of man consists in his sagacity and his taking steps to advance towards human perfection. Wisdom of Allah consists in leading His creation to perfection befitting it or, in other words, creating things on the basis of pushing them to a goal befitting them.
As wisdom in so far as it concerns man, means his doing things with a view to achieve his own betterment, it is not necessary that there should be any real relationship between what he does and the result that he desires. In other words, it is not necessary that the desired result should be a natural consequence of his actions or that it should be regarded as the merit of his actions. For example, man makes so many useful things of clay, wood, stone, metal, leather, wool, cotton etc. and obtains sensible results.
For instance, he makes a chair, a house, a motor car or some cloth. But a chair cannot be considered a merit of wood, nor a house a merit of stones, bricks and mortar, nor a motor car of a number of different metals used in its manufacture, for these stuffs themselves do not move
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towards their final forms and shapes. Of course, the results which man obtains from these products such as sitting on the chair, living in the house, moving in the car or wearing the clothes may be regarded as his merit or at least something useful to him.
In the case of Allah, on the other hand, there exists a real and natural relationship between His action and the results which they produce. In other words, the result of every action of His is really a merit of that action. As we see, every seed and every grain in this world moves itself to its goal and its best form.
Now the position is that this world and everything in it is unstable and liable to a change. Any final shape of anything which we may take into consideration is not final, and is liable to a change in its turn. In other words, everything is temporary, transient and will come to an end. All stages of nature are halting places on the way and none of them is the final destination.
From here some people have got the idea that the creation has no definite purpose or plan. The world is a caravan which is always on the move, going from one stage to another. Obviously a journey can be meaningful only if it has some destination in view. A journey can have no meaning if all destinations are no more than halting places and there is no possibility of finally reaching anywhere.
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As every existence in the world is followed by its non-existence and every construction is followed by its destruction, the whole system governing the world is nothing but a bewilderment and a repetition of what has already been repeated. Thus the whole system of life and existence is based on frivolity.
The Qur'an's reply is that this specious argument would have been correct if there had been this world alone, all births had ended in death and the fate of all that grew and bloomed had been to dry up and vanish. But such a view is short sighted and based on the presumption that life is confined to this world, while the fact is that life is not so confined. This world is the First Day. It will be followed by the Last Day. As Imam Ali has put it, this world is the abode of passing and the next world will be the abode of staying. It is the next world which gives a meaning to the present world. It is the next world which is the destination and which gives a meaning to the motion and the hustle and bustle of this world.
Had not there been the next world, which is eternal, there would have been no final destination, this world would have been a sort of labyrinth, and the creation, in the words of the Qur'an, would have been in vain, futile and a mere pastime. But the Prophets have come to remove any doubts in this
respect and to acquaint us with the truth, the ignorance of which would have made the entire world meaningless in our eyes. With the fixation of this idea of frivolity in our minds, our own existence becomes meaningless and to no purpose. One effect of the belief in the next world is that it delivers us from thinking that our existence has no purpose and gives a meaning to ourselves, our thinking and our life.