The definition of "justice" by Imam Sadiq (peace be upon him)
The objective and practical definition of justice, by Imam Sadiq and Imam Kazem (peace be upon them), quoting from the book named "Kafi", and something more about "justice":
Translator: Zahra Zamanloo
Source: rasekhoon.net
The objective and practical definition of justice, by Imam Sadiq and Imam Kazem (peace be upon them), quoting from the book named "Kafi", and something more about "justice": The philosophical and traditional scholars agree on the fact that talking about something is valid if it is narrated by infallible Imams, In other words, it is necessary to accept it upon the necessity of reason and analogy of infallible Imams in judgment "comparable proof", with the "early" preliminary and (not the theoretical ones).
Mullah Abdul Razzagh (M: 1072 AH) said: "Preliminaries that are learned from infallible Imam, through allegory, is as the first preliminary in comparable proof. And as comparable proof works, the demonstrative expression of certainty will work, because that is the word of innocent Imam that is true so this introduction is true.
And it is clear that this is because of the fact that the origin of science of innocent Imam is "divine knowledge" and the "Book" and "The latent", and the wisdom of innocent Imam is a general Intellect and not the partial human wisdom (the all people have it differently, including the philosophers and mystics), and the science of infallible Imam is the former science and there is no wrong in it, neither the science of theoretical discussion nor the science of austerity discoveries, that people reach it, and both are subject to conflict and controversy , and never and never they reach to the " first science ". And it is true if there is a common subject on this science, otherwise the difference between the evidence and contradictory arguments, and confrontation of discoveries will reduce its credit.
The especial, great philosopher, Mir Seyyed Abul Ghasem Fendereski (d. 1050 AH) says in this regard: "Philosophers sometimes make mistake in the science and practice and not the fault of the holy prophets never make mistake in the science and practice. And the way of philosophers to science is through practice and thought, and the way of prophets to science is inspiration and revelation, and they know things not by thinking that is the way of philosophers. And that is why they do not make mistake and philosophers make mistake.
The Islamic philosophers also in their works and discussions narrate the news and seek approval from them, and to establish or verify their opinion, bring the news on their issues, and they finally celebrated with regard to the content of the news, as we see in the works of Ibn Sina, Mir Damad, Mullah Sadra, Haji Hadi Sabzavari, Mr. Ali Madres (Hakim) and others. And this is clear in itself and it does not need more recall.
About Justice, and its meanings and terms for the various authorities, as well as its relationship with the "freedom" and "equality", and discussion of these types, so many words have been said about justice and the origin of each species, and to realize each there are so many narrations and in this paper I do not want to analyze them or determine their limits but here I want to remind one of the most important kinds of justice i.e. the economic justice, which has a deep and wide and very fundamental effect on all aspects of material and spiritual human life, educating human beings, and the development of "divine" Man.
About " livelihood and life Justice ", some statement have been said, and the thinkers and experts from all over the world and in the past and present history, and from different schools, in different occasions, have expressed ideas and definitions, but in this article, I want to bring and introduce the neglected and obsolete definition of "justice" that is narrated by two most oppressed religion leaders throughout human history that is available, and I ask the experts and scholars and justice seekers and revolutionaries of the world, with their different perspectives, to consider the large-scale dimensions and strange depths of this objective "definition", and in the event that it is the highest and most valuable and the most revolutionary definition of " livelihood and economy justice " in human life, upon their conscience and humanity and to pay tribute to the dedication and sacrifice to all human values and humanity, spread it everywhere, and teach it to everyone, so to vanish the " World poverty ", and it shall be considered as the symbol of outstanding actions and transforming revolutions, and follow-up the campaign to achieve it.
The objective definition The massive and short-mentioned objective definition with valid evidence that has been narrated from Imam Jafar Sadiq (peace upon him) is this:
“If people are treated fairly, they all will be rich.”
This "definition" surprisingly has been neglected and forgotten, by all Muslims; especially the followers of infallible Imams (peace be upon them). And if we speak of justice or write something about it, or researchers and experts talk about it, no one refers to this definition. And no one refers to their teachings, and this is one of the obvious and widespread oppressions toward imams (peace be upon them) and their various sciences.
The climax of this definition (excluding its divine depths and human dimensions, and also showing the divine purpose of bringing justice in the Holy Qur'an and the custom of the Prophet), is its objective, namely, in this definition, in no way there is " generalizations "and" subjectivism " but the objective reality and the concrete date, frankly it has been said (in the interpretation of people) so the point of matter will be clear and tangible to anyone, even the most philistine people, even the teenagers,...
Fortunately, this great tradition is narrated in the authoritative book like "Kafi", although its content does not need any document (except the comprehensive science and realism of infallible Imams and the divine teachings of Imams, which is full of respect for the people, i.e., God's servants), and it is enough to assign it to an innocent Imam.
And we should know that the mentioned subject in this great divine teaching is implied from tenth of verses and hadiths but in addition to what we said, another tradition has been narrated by the teacher of revealed truths and the guidance of Quranic sciences, Imam Musa Kazem (peace be upon him) that has always cleared the substantial natural relationship and the divine religious sciences in the school of Imams peace be upon them, Imam Kazem peace upon him says: ”God has not abandoned any money, but he has divided it, and he has given the right of each holder of a right (in the divine destiny). The properties and the Commons, the poor and the needy, and all strata of society… if justice was among the people, all were rich (and there would remain no poor and needy.)
Although the appearance of these two traditions shows the concept of economic and livelihoods justice, but may be, we can attribute these two hadiths to all forms of justice, because the phrase " people" and "do justice to people” also includes other forms of justice, because justice and its implementation as it is emancipating the society from the claws of poverty octopus, must be based on strong foundations. And these strong foundations will not be established and will not be firm except with "the presence of justice" in other aspects of society. if the "political Justice ", "judicial justice" and "social justice" would not be achieved in a society and in people's lives and if the financial corruptions of property would not be stopped, the justice of livelihood would not be fulfilled in the life of the people because the sum of the two anti is impossible. The multiplier and justice cannot be gathered together. Here we bring one teaching of Imam Ali Ibn Abi Talib (peace upon him), which is decisive and severe:
“Only one can lead people in "the right way" that has prevented them from the "wrong way".
This decisive teaching, is crying the fact in the essence of the moments, and it is the surge of fact in the crystallization of sunrises and sunsets ... Yes, when people walk in the wrong way how they can be brought to the true way? First they should abandon the wrong, then they will turn to the right. In life and livelihood, the multiplier (over-demanding and) and spoilage (drunk and nobility), is "invalid", and justice and enjoying all people from the blessings of life and society, is "right" and if the wrong (multiplier and spoilage) has not been vanished, the right (justice) will not be replaced. And as this Charter was quoted, this is an informative and training point and it is the lesson of life and the practical wisdom of the elite leader of right and justice, and it is unique in the amount of social education and building a Quranic society, and firming the people and organizing the human life namely we cannot go another way and replace something else for it and then achieve the same goal (removing the wrong and cruelty and spreading the truth and justice). It is clear that the backbone of a healthy and growth able lifestyle in any society is the administration of justice.
And the fact that we said, the aforementioned two hadiths (hadith of Imam Sadiq and tradition of Imam Kazem peace be upon them), include other forms of justice, with another tradition, a huge and massive tradition is confirmed with a shocking Education, an informative narration that specifically refers to this matter, and I will bring it in this article after the introduction. I am aware of some ideas of eastern and western thinkers both the old ones and the new ones and also the ideas of social and economic scholars and I can bring their opinions in my paper but I try to write something on the basis of a sense of obligation and duty, not other affairs. Hence (except the main important point that I mentioned at the beginning about the certain value of infallible Imams' teachings that are about the recognition and guidance and salvation and education), and I will consider them from three aspects in this debate:
1. These hadiths and teachings are the most neglected and ignored sayings, and they receive no serious consideration or worthy contemplation. These teachings should be expressed even in writing and speaking and debate and research by Shiites and Iranian scholars, professors, jurists, thinkers and authors of this time, who feel the universal human need to these facts, and they must act to this word of Fatemeh Zahra (peace be upon her), "tell the message of prophets and Imams peace upon them to people ", and tell their message to everyone, at least the seekers of truth and justice reformers and revolutionaries of the world and experts in these issues and in human problems.
2. Some alone groups of disadvantaged youth and people of Muslim societies, are deprived from the teachings of salvation and emancipation and entrepreneurial traditions and they know nothing about the deep humanity. And perhaps they lose the most precious gem in the midst of the events of human life and eternal capital, i.e., the firm belief and consistent action (faith and good deeds) that there is no regret greater than it.
3. the essential task of publishing these teachings and truths so the people of all classes will know that the teachings of the Imams (peace upon them) have so many important and unknown facts whose following is the strengthening of Shiite beliefs and rituals on the basis of the holy Quran and the teachings of Muhammad peace upon him and the continuation of the Fatima and Ali and Imam Sadiq peace upon them), and today is the best time to mention them, now that our society contributes itself to the Imams (peace upon them). And certainly spreading the teachings and sayings of Imams among the people, especially the youth, and different social educators involved various social benefits, including:
1) Maintaining the transcendent dignity of the religion of Allah, the Exalted, and creating and maintaining the high values of "divine man".
2) Stability of Muslims on their faith and good deeds, by knowing the aspects of religious teachings and vital values of these teachings.
3. Reviving the mentality of seeking the justice in the Islamic society and considering it as a religious duty, so that certainly it is a religious duty for everyone, in everywhere, to seek justice and try to remove all obstacles.
4. The acceptance of these values and teachings by just non-Muslims, and so they can take advantage of the facts of the religion of Allah.
5. the disappointment of aliens and their friends to undermine the faith of the people, especially the youth ...
6. Conversion of people to revive the justice, the awareness of people, and bloody bodies of the martyrs who are still buried.
About each of these six important benefits we can bring some explanations, but to observe brevity and appropriate, i will pass them all and I only explain the second one (the stability of Muslims on their faith and good deeds), and I bring a short description that I might mention one point that is necessary.
Trying to keep the principles of faith and beliefs of the people, especially the younger generations, is one of the important tasks. And even at times this duty is done by writing a book, i.e. books and writings which are able to retain people's faith and belief of generations (especially those of young people, or others, who do not know much of the truths of religion and the teachings of the Holy prophets and Imams ( peace upon them) and their wishes of educating the honorable person and building the community and enforcement of Islam and writers should help people who do not know more about Islam and they are at risk of poisoning and toxic thoughts and beliefs are weakening factors of faith).
Grand Master of Shiite scholars, Sheikh Abu Jafar Saduq (d. 381 AH), has narrated in his book "the perfection of Religion" with a document from Imam Ja'far al-Sadiq (peace upon him), and from his noble father, the Prophet (peace upon him), who told Imam Ali Ibn Abi Talib (peace upon him):
“O Ali, know that some people will come in the end of time that have the most amazing faiths and deepest convictions, they are people who have not seen the prophet of God and the last Imam is hidden from their view, however, they believe him through writings and books (black line on white paper), and they remain constant on their faith in religion of Islam.
It is clear that “black lines on white paper" means the book and most likely, these true religious books maintain their faith and believes and sustain them. And this noble tradition that is awakening is in place one of the miracles, because the phrase "occultation", has been said in 1400 years ago and it has been traced. And whether there are books that do such a thing? And Tagore said: "these awakening books act like the sun of evening” and they revive the light of faith in the souls. It is hoped that such books are written a lot for young people and they would be cheap to be available for all youths, and they should have several conditions, including:
1) The writers should be committed, knowledgeable and competent, and they should be aware of first-hand knowledge of the content and practices of the Holy Prophet of Islam and Imams (peace upon him) and they should be familiar with circumstances of time.
2) A style compatible with the modern man and modern life (and real life).
3) A strong reference to the facts of Scripture and tradition that are two major components of both growth and training, guidance and happy according to the letter of Prophet Mohammad (peace upon him) and his successive hadith "the hadith of Saghalein"...
In such books writers should pay attention to the correct and comprehensive recognition and pure noble values of Islam documented in various dimensions (as mentioned above), and the truths of Islam and its teachings, both the Quran and the Hadith, which are not separated and they should be understood on the basis of conceptual understanding and Recognition, and they should have separate accounts, otherwise it would be a pretext for the wise enemies and foolish friends of Islam and so they can damage Islam.
But the important tradition, and still the great one that I said I will bring after the preface, is a necessary hadith that confirms the relationship of various justices with each other, and it shows that to achieve "living justice", the presence of other forms of justice is necessary, this hadith is from Imam Musa Kazem (peace upon him):
“No one can administer the justice, but one who knows it best.)
This noble Hadith can be translated in both species. It is clear and obvious that the concept of education is so important and it is a fundamental manufacturer:
One who does not administer the justice in its best way (and he shows weakness, or discriminates, or he is scared from the opposition), cannot be the executer of "Justice". one who does not understand the justice in its best way and does not know its dimensions and does not have a complete and true image from justice and one who does not know human as the goal of justice administration and he is ignorant about the “tangible life” and the falling effects of oppression and poverty, he cannot be the “executer of Justice", to say briefly the enforcement of justice is difficult, and needs "construction" and now here as the consecration to explain this hadith, I refer to some points:
Article 1- a religious society is a society in which the circumstances of growth are available and there are no barriers to growth. This is the simplest definition that can be said for a religious and Quranic community. And it is clear that the foundation for creating the circumstances of growth in a society is the administration of justice. A society in which there is no mental health, the growth does not appear. And mental health comes when individuals of a society and families are safe from "anxiety" and "failure" and "conflict". And removing the mental anxiety (that is the mother of disease, and its agents are the tensions that destroy spiritual peace) and failure (failure to reach the demands, the deprivation), and conflict (and obligatory choices), all depends on the administration of justice.
Article 2- The practical significance of each school is as well as facilities that could provide for human development. In the contemporary world with getting far from the horizons of true education, the importance of education have received more attention. From the beginning, Islam has paid attention to this very important fact, and he condemned the obstacles to growth to be able to establish the right education in the society.
Article 3- the first stop to the spiritual growth of human that is the source of the full development of the human person as well, is incredulity, then cruelty. Thus, in religious teachings, both have been mentioned considered as the guiding slogans:
1) " believe in God and worship him, that there is no God except him and you have no other God that would be (worthy of worship) “
2) " In business, give the right of everyone completely (and behave according to justice) ...
Article 4- the problem of schools after achieving the power is the true understanding of the school and its correct implementation. Therefore, the correct understanding of religion and “its Recognition " have been emphasized, so the introduction will run properly. "Recognition", does not mean the science of jurisprudence and studying it, but rather to understand the true and comprehensive meaning of religion and its dimensions. Imam Ali Ibn Abi Talib (peace upon him) said: "O people, a religion that is not understood correctly (and the religion that is not due to the true understanding of religion), is not any good (and it is not the source for any good deed).”
Yes, the religion that is not understood correctly, and the religion that is not understood by wisdom, will not lead to any blessings and guidance and prosperity, not for the individual and not for the society and these are kinds of misunderstanding the religion:
1. The reactionary understanding of religion.
2. The eclectic understanding of religion.
3. The deviated understanding of the religion. 4. Understanding of the components of Religion (understanding the provisions of religion without understanding the purposes of religion, for example, the ownership provisions, by ignoring or ignorant of the fundamental principles of justice). 5. The aristocratic understanding of religion (understanding the religion from the perspective of capitalism that destroys all fields of justice and as a result, the growth areas, and the areas of religious and fundamental religiosity of people especially the young people ).
Article 5-for creating the circumstances of human growth and achieving the human education, understanding the time is very important too because the scholars and instructors who know the time will be safe against different attacks and they will provide security of society and such scholars will not be affected by the influence of injustice currents and they will preserve the values of the Quran.
Article 6- the true understanding of human and his value and dignity has also a preeminent role in achieving the education and justice. Religious understanding of man is as one that is mentioned in the "Treaty of Ashtar": "Human beings are two types: religious brothers (fellow) and the equals (fellow human beings)." And no one of them should be humiliated or wronged. Imam Ali (peace upon him) has said elsewhere on the Islamic Republic: "it is a government in which no one is wronged, neither Muslims nor non-Muslims."
Article 7-Most people in religious environments in which both people of faith and people of the world exist, talk about the religion and religious work process. One of the greatest losses that come to religion and cause tragedy is due to the same event because the worldly people hinder the justice. And when they make friend with the faithful people, prevent them to do justice and since they do this in a religious covering and in the name of religion and pay money for it and try to find the opportunity and they penetrate in some jobs, so they change the way of religion and they void the Quran's orientation, and they burn Islam and as a result, they mislead the aware generations and despair them. And if in the meantime, some people of faith and commitment and compassion ignore the reasons and forget the causes, and try to remedy the effects, and then they have established the effects.
Article 8- Everyone who has removed God from human life, does not know man, and everyone who does not consider justice as an important fact, does not life. And anyone who does not know life does not know the destination of human in life. Comprehensive understanding of human, life and the destination of life is the same understanding of prophets whose fullest understanding has mentioned in the teachings of the Qur'an and the custom of the prophets. And if we do not have this understanding we cannot do anything for human being and we cannot lead him to "the transcendent growth" because it is clear that without the knowledge of man, we cannot know him and his destination. So without the knowledge of man, life remains unknown, and various human needs is not well understood, and false needs will be replaced with main requirements, and the difference and discrimination against human cognition and human issues will be spread(and in the teachings of Islam discrimination has always been considered bad), and it makes the living space grim. So, as we mentioned in Article 6, first human should be well understood (i.e. the Quranic anthropology), and it should be known that:
1. for what he has come here? 2. This life, is which stage of his existence? 3. What is the purpose of the transition, from this stage and home? 4. What are his diverse needs in this life to reach the essential destination? 5. Where is the main destination? 6. What is the ultimate goal? 7. Can human achieve his main destination and his ultimate goal without meeting needs in this life?
If this knowledge is not acquired correctly and with all its dimensions, there will be no growth, no training and no guidance. Even the old Indian and Buddhist and Taoist and monastic schools that tolerated tough and painful austerities and abandoned the world and they did not meet their body needs based on the principles of natural reason and intellect, did not recognized human being and the physical world today...
Man has not been created to fight himself, but he has created to combat egoism, namely for the evolution in a moderate life and among the people. And achieving this movement is impossible without justice. So in the first step human being should be understood and human should be introduced to himself, especially to young people, and his different needs and different formations (and the rejection of false needs), at all stages and in all life of body and soul even before birth and after death should be understood.
And the most complete human knowledge as was mentioned is the knowledge of the Quran, by the explanation of infallible Imams peace upon them, the recognition that has mentioned in many verses of the Holy Quran and it has been interpreted in the Hadiths, and the peak of human perfection has been understood in "virtue" and the way of achieving virtue is justice, and the true justice is a society minus poverty, so that Imam Ali (peace upon him) has said about Kufa (the only city that was at his disposal and was not safe due to the influence of various factors): " in Kufa there is nobody whose life has not been comfortable and rich, Most people even the poorest one eat wheat bread, they have home, and they use the best drinking water. "
And this is so important that despite the influence of the war in Kufa on that day, all people had welfare and no poor could be found there, and if one poor even a non-Muslim was observed it was an unusual thing. Perhaps such a city would not exist again.
Article 9- it may be considered that an appeal for building a community without poverty, whose actual example is displayed above, is a mental demands and aspirations and it is not possible. This may be said and much has to be said, but it is not true, because as we told and there is no need to say it again, the holy Quran orders to justice, and it considers the justice necessary in the lives of people. And in the ‘’science of jurisprudence’’ it has been proved with rational and narrative reasons that ordering to something that is not feasible, and it is out of human ability, namely it is not possible so it is not obligatory. So it is obvious that justice implementation is feasible; hence God has obliged it.
The Holy Quran has introduced the social purpose of sending the prophets to "bringing the justice", which is the presence of justice among peoples fully and inclusively. Is it possible that God, the wise, merciful and just, has obliged something that is not possible, and has introduced it as the aim of his prophets? No, never, so bringing the justice and justice is possible and practical. What Is Justice
The two commentators speak of true justice and aware of the meaning of the Qur'an Allah, and two innocent Imams in the field of guidance and training, has introduced justice as the same society without poverty and people's livelihood and life is "disdain" (needlessness) and people reach a developing country, because there is no education without justice, and there is no growth without education, and there is no guidance without growth and there is no knowledge without guidance, and there is no worship without knowledge, and there is no happiness without worship, because the perfect happiness is achieved through the relationship between man and God. And one of the most important factors of creating the relationship between human and God is the implementation of justice. So the purpose of sending the prophets has been mentioned as (absorbing the attention of people to God and his knowledge and his worship and achieving the happiness), bringing the equity and justice among peoples. And that is why Imam Ali (peace upon him) has said: “the revival of religion and its provisions depends on justice."
Those who think of promoting the religion and its provisions but ignore the justice and its implementation that is one of the greatest acts of God and religion, in fact they are far from the prophets' way, from the knowledge of human and life, from the understanding of the goals of the holy Quran, and from the knowledge of the "divine nature " of the teachings of Imams and their practices, the teachings that deny all such "distress" and "sin", and considers the ability of humans as the main condition to perform the necessary task, the teachings that are compatible with the logic of human material life on this planet, all needs and relevant and consistent dependencies and His Prophet says, " if there was no bread (there was no food to eat and feed we cannot gain energy), we cannot pray and fast,... ", and the same is true for other essential needs ... then the true action for the implementation of justice that is the introduction of doing all tasks and it is obligatory and within the scope and definition of religion and proselytizing religion, it is an incomplete introduction of the religion of God if we neglect justice, i.e. lack of the necessary factor for the development of individual and social progress, and we should not consider the apparent success as a real success, since it is another disaster.
Article 10- of course the implementation of justice is not an easy task, and it is not compatible with any conditions. In this article we mentioned that what we should do in the way of justice, and what omissions we should accept and what kinds of ties we should cut. Imam Ali peace upon him has explained the three groups who can fulfill the orders of Allah and only these three groups can do justice: the one who is not compromising, one who does not accept the sin (and he does not have the desire to wrongdoing), and one who wants nothing for himself (after all). "
Article 11- multiplier and a capitalist economy not only hinder the implementation of just, but also it is against humanity. Pay attention to this point: since the expansion of consumer culture, that has become a way for drug control, transnational corporations have established a monopoly system that deviate the actual course of treatment, so that many materials were used in the last degree of importance. This rule not only disrupted the therapy, but drug was considered as a trade commodity, even this material that makes up the second human need, was also used for political purposes. Comparing the information provided by the system, of a medicine in different countries show that each country is a wider arena to spread this culture, with hiding or exaggerating in the expression of medication facts, they have tried to oppress this product has culturally.
Now look at the way politicians and financiers act in the world and act anywhere in the world and how they look at the people. The reason that Holy Quran has fought with "multiplier" and "spoilage" and so many traditions have rejected these two anti-justice and anti-human phenomena is because of this fact to establish justice and humanity find his way to fulfill just in the community.
The spiritual deprivation of the oppressed people
Article 12- in recent days, sometimes the non-economic dimensions of "poverty" has been noted. From the beginning, Islam has paid attention to different effects of poverty and there are many traditions about it in the valid Islamic documents to the extent that the holy Prophet (peace be upon him) has said that: "poverty in human life will be soon changed to blasphemy and profanity that are the worst fall and degradation and they cause the worst damages to growth and education of individuals and society. this tradition and some other examples show well that the disaster of poverty and its calamity is not only one does not have the food or cloth but also the deprived man has nothing for hereafter that is the faith and good deeds to do various laws of religion and he is deprived of all material equipment and "arrangements" and "coincide", and his capital will be ruined forever ... and how much effort should be done to eliminate the spiritual poverty of poor people and their sons and daughters and their innocent children? And how the relevant agencies should act on this issue to fulfill their duties actively and unscrupulously?
Various consequences of poverty Article 13- we should not ignore that the evil consequences of poverty are not confined to individuals and households, but also it affects the community because the devastating effects and diverse consequences are attached to each other, they pass the disadvantaged individuals and families and hurt the society by certain species, because the various segments of society are related to each other such as dishes. So upon this obvious and tangible principle, poverty and oppression, is a terrible disaster, and a great social, religious and educational calamity whose effects will reach to the developers of oppression too, and face them with very spiritual and material losses and sometimes great dangers (and the otherworldly punishment is more painful and more lasting).
The cultural invasion and moral destruction
Article 14- For some time now the policy of colonization in dealing with the Muslim world who are considered the major threatening and alarmism factor for the colonialists is cultural invasion, moral assault, destroying the religious beliefs and moral degradation and undermining the foundations of Islamic youth faith to prohibit them from acting to Islam (whose aim is to fight with injustice as much martyrdom) and the colonization tries to make youth give up at least their beliefs and suspect about them, and forget fighting with colonizers and invaders because the youth generations everywhere have created the problem for invaders, and they have helped the others to enter the scenes of struggles with invaders.
So it is clear and tangible that people in Islamic countries have a social presence in the name of religion, either as scientists or as rulers, and they have taken place in the entrench of sacred beliefs and traditions and they are supported by the beliefs of faith, they must always consider their God and their last Imam Mahdi peace upon him, and they should never neglect him, and they should always strive for their purification in the areas of their presence and performance in all dimensions of existences and comments and managements and the social, cultural, political, economic, judicial and artistic actions…, and they should act in a way that no opponent can do anything and these beliefs and actions should be so strong and healthy that can be considered a strong support for the immunity of youth' believes and a reliable document for them.
Today the rule is considered as a religious rule, orphans of Muhammad (peace upon him) are supported mainly by the performance and by providing advanced and comprehensive views of scholars, they insist on their beliefs and faith against any cultural attack. And held in-depth discussions and compelling theological and ideological tools are certainly necessary and appropriate speeches and consistent sermons can be beneficial, but not enough, because the action steps and functions are considerable and the young generation sees this process further.
And it is from here that the divine teacher, Imam Jafar Sadiq (peace upon him), who is the embodiment of the Qur'an he is aware of the anthropology and the secrets and mysteries of the human spirit and human upbringing, says:
“Invite people by acting (in religion and religiosity), and do not call them [only] by talking. “
And it is clear that from the perspective of management and community in a religious society the implementation of just is the most important issue as I documented to the verses of holy Quran and hadiths and as I have experienced it myself. So this is a big factor in keeping young generations of Islam.
Economic and cultural liberalism
Article 15- In the words and attitudes, the negation of liberal and liberalism is emphasized, and they mean the "cultural liberalism". Based on the idea, provided that the main problem and the real Revolution Breakers are the economic liberals whose influence and domination on the affairs are not struggling with cultural liberalism if the true diagnosis is achieved, it is neither possible nor useful. The mother and source of all corruptions is the "economic liberalism" that inevitably has caused by the cultural liberalism. How is it possible in a society of economic liberalism, they avoid the cultural liberalism?
And it is from here that the Quran reminds us the life of Charon as the (symbol of economic liberalism) to clear his importance and the characteristics and properties, as well known, and after warning of a political tyrant Pharaoh, God mentions not only the Haman as a ( symbol of cultural liberalism) but also he help us to know Gharon. But unlike the Qur'an and prophetic position we limit all our fears (about the degradation of the revolution and the collapse of society and people slipping, and vanishing the sacrifice, and giving the opportunity to criminals), to the unique cultural liberalism (and our identification about issues and cases are often shallow), and we do not pay any attention to economic liberalism and the community that has been destroyed by it, and we do not fear its crimes.
In the end, for the consecration and the punishment, I mention the Hadith of the Prophet Muhammad (peace upon him) and I contribute the understanding of its greatness, in terms of justice and the building a Quranic society, and helping the human development, to my dear readers:
“One hour of implementing the justice, is better than seventy years of worship whose all nights are full of prayer, and all days full of fasting ...
Source: rasekhoon.net
The objective and practical definition of justice, by Imam Sadiq and Imam Kazem (peace be upon them), quoting from the book named "Kafi", and something more about "justice": The philosophical and traditional scholars agree on the fact that talking about something is valid if it is narrated by infallible Imams, In other words, it is necessary to accept it upon the necessity of reason and analogy of infallible Imams in judgment "comparable proof", with the "early" preliminary and (not the theoretical ones).
Mullah Abdul Razzagh (M: 1072 AH) said: "Preliminaries that are learned from infallible Imam, through allegory, is as the first preliminary in comparable proof. And as comparable proof works, the demonstrative expression of certainty will work, because that is the word of innocent Imam that is true so this introduction is true.
And it is clear that this is because of the fact that the origin of science of innocent Imam is "divine knowledge" and the "Book" and "The latent", and the wisdom of innocent Imam is a general Intellect and not the partial human wisdom (the all people have it differently, including the philosophers and mystics), and the science of infallible Imam is the former science and there is no wrong in it, neither the science of theoretical discussion nor the science of austerity discoveries, that people reach it, and both are subject to conflict and controversy , and never and never they reach to the " first science ". And it is true if there is a common subject on this science, otherwise the difference between the evidence and contradictory arguments, and confrontation of discoveries will reduce its credit.
The especial, great philosopher, Mir Seyyed Abul Ghasem Fendereski (d. 1050 AH) says in this regard: "Philosophers sometimes make mistake in the science and practice and not the fault of the holy prophets never make mistake in the science and practice. And the way of philosophers to science is through practice and thought, and the way of prophets to science is inspiration and revelation, and they know things not by thinking that is the way of philosophers. And that is why they do not make mistake and philosophers make mistake.
The Islamic philosophers also in their works and discussions narrate the news and seek approval from them, and to establish or verify their opinion, bring the news on their issues, and they finally celebrated with regard to the content of the news, as we see in the works of Ibn Sina, Mir Damad, Mullah Sadra, Haji Hadi Sabzavari, Mr. Ali Madres (Hakim) and others. And this is clear in itself and it does not need more recall.
About Justice, and its meanings and terms for the various authorities, as well as its relationship with the "freedom" and "equality", and discussion of these types, so many words have been said about justice and the origin of each species, and to realize each there are so many narrations and in this paper I do not want to analyze them or determine their limits but here I want to remind one of the most important kinds of justice i.e. the economic justice, which has a deep and wide and very fundamental effect on all aspects of material and spiritual human life, educating human beings, and the development of "divine" Man.
About " livelihood and life Justice ", some statement have been said, and the thinkers and experts from all over the world and in the past and present history, and from different schools, in different occasions, have expressed ideas and definitions, but in this article, I want to bring and introduce the neglected and obsolete definition of "justice" that is narrated by two most oppressed religion leaders throughout human history that is available, and I ask the experts and scholars and justice seekers and revolutionaries of the world, with their different perspectives, to consider the large-scale dimensions and strange depths of this objective "definition", and in the event that it is the highest and most valuable and the most revolutionary definition of " livelihood and economy justice " in human life, upon their conscience and humanity and to pay tribute to the dedication and sacrifice to all human values and humanity, spread it everywhere, and teach it to everyone, so to vanish the " World poverty ", and it shall be considered as the symbol of outstanding actions and transforming revolutions, and follow-up the campaign to achieve it.
The objective definition The massive and short-mentioned objective definition with valid evidence that has been narrated from Imam Jafar Sadiq (peace upon him) is this:
“If people are treated fairly, they all will be rich.”
This "definition" surprisingly has been neglected and forgotten, by all Muslims; especially the followers of infallible Imams (peace be upon them). And if we speak of justice or write something about it, or researchers and experts talk about it, no one refers to this definition. And no one refers to their teachings, and this is one of the obvious and widespread oppressions toward imams (peace be upon them) and their various sciences.
The climax of this definition (excluding its divine depths and human dimensions, and also showing the divine purpose of bringing justice in the Holy Qur'an and the custom of the Prophet), is its objective, namely, in this definition, in no way there is " generalizations "and" subjectivism " but the objective reality and the concrete date, frankly it has been said (in the interpretation of people) so the point of matter will be clear and tangible to anyone, even the most philistine people, even the teenagers,...
Fortunately, this great tradition is narrated in the authoritative book like "Kafi", although its content does not need any document (except the comprehensive science and realism of infallible Imams and the divine teachings of Imams, which is full of respect for the people, i.e., God's servants), and it is enough to assign it to an innocent Imam.
And we should know that the mentioned subject in this great divine teaching is implied from tenth of verses and hadiths but in addition to what we said, another tradition has been narrated by the teacher of revealed truths and the guidance of Quranic sciences, Imam Musa Kazem (peace be upon him) that has always cleared the substantial natural relationship and the divine religious sciences in the school of Imams peace be upon them, Imam Kazem peace upon him says: ”God has not abandoned any money, but he has divided it, and he has given the right of each holder of a right (in the divine destiny). The properties and the Commons, the poor and the needy, and all strata of society… if justice was among the people, all were rich (and there would remain no poor and needy.)
Although the appearance of these two traditions shows the concept of economic and livelihoods justice, but may be, we can attribute these two hadiths to all forms of justice, because the phrase " people" and "do justice to people” also includes other forms of justice, because justice and its implementation as it is emancipating the society from the claws of poverty octopus, must be based on strong foundations. And these strong foundations will not be established and will not be firm except with "the presence of justice" in other aspects of society. if the "political Justice ", "judicial justice" and "social justice" would not be achieved in a society and in people's lives and if the financial corruptions of property would not be stopped, the justice of livelihood would not be fulfilled in the life of the people because the sum of the two anti is impossible. The multiplier and justice cannot be gathered together. Here we bring one teaching of Imam Ali Ibn Abi Talib (peace upon him), which is decisive and severe:
“Only one can lead people in "the right way" that has prevented them from the "wrong way".
This decisive teaching, is crying the fact in the essence of the moments, and it is the surge of fact in the crystallization of sunrises and sunsets ... Yes, when people walk in the wrong way how they can be brought to the true way? First they should abandon the wrong, then they will turn to the right. In life and livelihood, the multiplier (over-demanding and) and spoilage (drunk and nobility), is "invalid", and justice and enjoying all people from the blessings of life and society, is "right" and if the wrong (multiplier and spoilage) has not been vanished, the right (justice) will not be replaced. And as this Charter was quoted, this is an informative and training point and it is the lesson of life and the practical wisdom of the elite leader of right and justice, and it is unique in the amount of social education and building a Quranic society, and firming the people and organizing the human life namely we cannot go another way and replace something else for it and then achieve the same goal (removing the wrong and cruelty and spreading the truth and justice). It is clear that the backbone of a healthy and growth able lifestyle in any society is the administration of justice.
And the fact that we said, the aforementioned two hadiths (hadith of Imam Sadiq and tradition of Imam Kazem peace be upon them), include other forms of justice, with another tradition, a huge and massive tradition is confirmed with a shocking Education, an informative narration that specifically refers to this matter, and I will bring it in this article after the introduction. I am aware of some ideas of eastern and western thinkers both the old ones and the new ones and also the ideas of social and economic scholars and I can bring their opinions in my paper but I try to write something on the basis of a sense of obligation and duty, not other affairs. Hence (except the main important point that I mentioned at the beginning about the certain value of infallible Imams' teachings that are about the recognition and guidance and salvation and education), and I will consider them from three aspects in this debate:
1. These hadiths and teachings are the most neglected and ignored sayings, and they receive no serious consideration or worthy contemplation. These teachings should be expressed even in writing and speaking and debate and research by Shiites and Iranian scholars, professors, jurists, thinkers and authors of this time, who feel the universal human need to these facts, and they must act to this word of Fatemeh Zahra (peace be upon her), "tell the message of prophets and Imams peace upon them to people ", and tell their message to everyone, at least the seekers of truth and justice reformers and revolutionaries of the world and experts in these issues and in human problems.
2. Some alone groups of disadvantaged youth and people of Muslim societies, are deprived from the teachings of salvation and emancipation and entrepreneurial traditions and they know nothing about the deep humanity. And perhaps they lose the most precious gem in the midst of the events of human life and eternal capital, i.e., the firm belief and consistent action (faith and good deeds) that there is no regret greater than it.
3. the essential task of publishing these teachings and truths so the people of all classes will know that the teachings of the Imams (peace upon them) have so many important and unknown facts whose following is the strengthening of Shiite beliefs and rituals on the basis of the holy Quran and the teachings of Muhammad peace upon him and the continuation of the Fatima and Ali and Imam Sadiq peace upon them), and today is the best time to mention them, now that our society contributes itself to the Imams (peace upon them). And certainly spreading the teachings and sayings of Imams among the people, especially the youth, and different social educators involved various social benefits, including:
1) Maintaining the transcendent dignity of the religion of Allah, the Exalted, and creating and maintaining the high values of "divine man".
2) Stability of Muslims on their faith and good deeds, by knowing the aspects of religious teachings and vital values of these teachings.
3. Reviving the mentality of seeking the justice in the Islamic society and considering it as a religious duty, so that certainly it is a religious duty for everyone, in everywhere, to seek justice and try to remove all obstacles.
4. The acceptance of these values and teachings by just non-Muslims, and so they can take advantage of the facts of the religion of Allah.
5. the disappointment of aliens and their friends to undermine the faith of the people, especially the youth ...
6. Conversion of people to revive the justice, the awareness of people, and bloody bodies of the martyrs who are still buried.
About each of these six important benefits we can bring some explanations, but to observe brevity and appropriate, i will pass them all and I only explain the second one (the stability of Muslims on their faith and good deeds), and I bring a short description that I might mention one point that is necessary.
Trying to keep the principles of faith and beliefs of the people, especially the younger generations, is one of the important tasks. And even at times this duty is done by writing a book, i.e. books and writings which are able to retain people's faith and belief of generations (especially those of young people, or others, who do not know much of the truths of religion and the teachings of the Holy prophets and Imams ( peace upon them) and their wishes of educating the honorable person and building the community and enforcement of Islam and writers should help people who do not know more about Islam and they are at risk of poisoning and toxic thoughts and beliefs are weakening factors of faith).
Grand Master of Shiite scholars, Sheikh Abu Jafar Saduq (d. 381 AH), has narrated in his book "the perfection of Religion" with a document from Imam Ja'far al-Sadiq (peace upon him), and from his noble father, the Prophet (peace upon him), who told Imam Ali Ibn Abi Talib (peace upon him):
“O Ali, know that some people will come in the end of time that have the most amazing faiths and deepest convictions, they are people who have not seen the prophet of God and the last Imam is hidden from their view, however, they believe him through writings and books (black line on white paper), and they remain constant on their faith in religion of Islam.
It is clear that “black lines on white paper" means the book and most likely, these true religious books maintain their faith and believes and sustain them. And this noble tradition that is awakening is in place one of the miracles, because the phrase "occultation", has been said in 1400 years ago and it has been traced. And whether there are books that do such a thing? And Tagore said: "these awakening books act like the sun of evening” and they revive the light of faith in the souls. It is hoped that such books are written a lot for young people and they would be cheap to be available for all youths, and they should have several conditions, including:
1) The writers should be committed, knowledgeable and competent, and they should be aware of first-hand knowledge of the content and practices of the Holy Prophet of Islam and Imams (peace upon him) and they should be familiar with circumstances of time.
2) A style compatible with the modern man and modern life (and real life).
3) A strong reference to the facts of Scripture and tradition that are two major components of both growth and training, guidance and happy according to the letter of Prophet Mohammad (peace upon him) and his successive hadith "the hadith of Saghalein"...
In such books writers should pay attention to the correct and comprehensive recognition and pure noble values of Islam documented in various dimensions (as mentioned above), and the truths of Islam and its teachings, both the Quran and the Hadith, which are not separated and they should be understood on the basis of conceptual understanding and Recognition, and they should have separate accounts, otherwise it would be a pretext for the wise enemies and foolish friends of Islam and so they can damage Islam.
But the important tradition, and still the great one that I said I will bring after the preface, is a necessary hadith that confirms the relationship of various justices with each other, and it shows that to achieve "living justice", the presence of other forms of justice is necessary, this hadith is from Imam Musa Kazem (peace upon him):
“No one can administer the justice, but one who knows it best.)
This noble Hadith can be translated in both species. It is clear and obvious that the concept of education is so important and it is a fundamental manufacturer:
One who does not administer the justice in its best way (and he shows weakness, or discriminates, or he is scared from the opposition), cannot be the executer of "Justice". one who does not understand the justice in its best way and does not know its dimensions and does not have a complete and true image from justice and one who does not know human as the goal of justice administration and he is ignorant about the “tangible life” and the falling effects of oppression and poverty, he cannot be the “executer of Justice", to say briefly the enforcement of justice is difficult, and needs "construction" and now here as the consecration to explain this hadith, I refer to some points:
Article 1- a religious society is a society in which the circumstances of growth are available and there are no barriers to growth. This is the simplest definition that can be said for a religious and Quranic community. And it is clear that the foundation for creating the circumstances of growth in a society is the administration of justice. A society in which there is no mental health, the growth does not appear. And mental health comes when individuals of a society and families are safe from "anxiety" and "failure" and "conflict". And removing the mental anxiety (that is the mother of disease, and its agents are the tensions that destroy spiritual peace) and failure (failure to reach the demands, the deprivation), and conflict (and obligatory choices), all depends on the administration of justice.
Article 2- The practical significance of each school is as well as facilities that could provide for human development. In the contemporary world with getting far from the horizons of true education, the importance of education have received more attention. From the beginning, Islam has paid attention to this very important fact, and he condemned the obstacles to growth to be able to establish the right education in the society.
Article 3- the first stop to the spiritual growth of human that is the source of the full development of the human person as well, is incredulity, then cruelty. Thus, in religious teachings, both have been mentioned considered as the guiding slogans:
1) " believe in God and worship him, that there is no God except him and you have no other God that would be (worthy of worship) “
2) " In business, give the right of everyone completely (and behave according to justice) ...
Article 4- the problem of schools after achieving the power is the true understanding of the school and its correct implementation. Therefore, the correct understanding of religion and “its Recognition " have been emphasized, so the introduction will run properly. "Recognition", does not mean the science of jurisprudence and studying it, but rather to understand the true and comprehensive meaning of religion and its dimensions. Imam Ali Ibn Abi Talib (peace upon him) said: "O people, a religion that is not understood correctly (and the religion that is not due to the true understanding of religion), is not any good (and it is not the source for any good deed).”
Yes, the religion that is not understood correctly, and the religion that is not understood by wisdom, will not lead to any blessings and guidance and prosperity, not for the individual and not for the society and these are kinds of misunderstanding the religion:
1. The reactionary understanding of religion.
2. The eclectic understanding of religion.
3. The deviated understanding of the religion. 4. Understanding of the components of Religion (understanding the provisions of religion without understanding the purposes of religion, for example, the ownership provisions, by ignoring or ignorant of the fundamental principles of justice). 5. The aristocratic understanding of religion (understanding the religion from the perspective of capitalism that destroys all fields of justice and as a result, the growth areas, and the areas of religious and fundamental religiosity of people especially the young people ).
Article 5-for creating the circumstances of human growth and achieving the human education, understanding the time is very important too because the scholars and instructors who know the time will be safe against different attacks and they will provide security of society and such scholars will not be affected by the influence of injustice currents and they will preserve the values of the Quran.
Article 6- the true understanding of human and his value and dignity has also a preeminent role in achieving the education and justice. Religious understanding of man is as one that is mentioned in the "Treaty of Ashtar": "Human beings are two types: religious brothers (fellow) and the equals (fellow human beings)." And no one of them should be humiliated or wronged. Imam Ali (peace upon him) has said elsewhere on the Islamic Republic: "it is a government in which no one is wronged, neither Muslims nor non-Muslims."
Article 7-Most people in religious environments in which both people of faith and people of the world exist, talk about the religion and religious work process. One of the greatest losses that come to religion and cause tragedy is due to the same event because the worldly people hinder the justice. And when they make friend with the faithful people, prevent them to do justice and since they do this in a religious covering and in the name of religion and pay money for it and try to find the opportunity and they penetrate in some jobs, so they change the way of religion and they void the Quran's orientation, and they burn Islam and as a result, they mislead the aware generations and despair them. And if in the meantime, some people of faith and commitment and compassion ignore the reasons and forget the causes, and try to remedy the effects, and then they have established the effects.
Article 8- Everyone who has removed God from human life, does not know man, and everyone who does not consider justice as an important fact, does not life. And anyone who does not know life does not know the destination of human in life. Comprehensive understanding of human, life and the destination of life is the same understanding of prophets whose fullest understanding has mentioned in the teachings of the Qur'an and the custom of the prophets. And if we do not have this understanding we cannot do anything for human being and we cannot lead him to "the transcendent growth" because it is clear that without the knowledge of man, we cannot know him and his destination. So without the knowledge of man, life remains unknown, and various human needs is not well understood, and false needs will be replaced with main requirements, and the difference and discrimination against human cognition and human issues will be spread(and in the teachings of Islam discrimination has always been considered bad), and it makes the living space grim. So, as we mentioned in Article 6, first human should be well understood (i.e. the Quranic anthropology), and it should be known that:
1. for what he has come here? 2. This life, is which stage of his existence? 3. What is the purpose of the transition, from this stage and home? 4. What are his diverse needs in this life to reach the essential destination? 5. Where is the main destination? 6. What is the ultimate goal? 7. Can human achieve his main destination and his ultimate goal without meeting needs in this life?
If this knowledge is not acquired correctly and with all its dimensions, there will be no growth, no training and no guidance. Even the old Indian and Buddhist and Taoist and monastic schools that tolerated tough and painful austerities and abandoned the world and they did not meet their body needs based on the principles of natural reason and intellect, did not recognized human being and the physical world today...
Man has not been created to fight himself, but he has created to combat egoism, namely for the evolution in a moderate life and among the people. And achieving this movement is impossible without justice. So in the first step human being should be understood and human should be introduced to himself, especially to young people, and his different needs and different formations (and the rejection of false needs), at all stages and in all life of body and soul even before birth and after death should be understood.
And the most complete human knowledge as was mentioned is the knowledge of the Quran, by the explanation of infallible Imams peace upon them, the recognition that has mentioned in many verses of the Holy Quran and it has been interpreted in the Hadiths, and the peak of human perfection has been understood in "virtue" and the way of achieving virtue is justice, and the true justice is a society minus poverty, so that Imam Ali (peace upon him) has said about Kufa (the only city that was at his disposal and was not safe due to the influence of various factors): " in Kufa there is nobody whose life has not been comfortable and rich, Most people even the poorest one eat wheat bread, they have home, and they use the best drinking water. "
And this is so important that despite the influence of the war in Kufa on that day, all people had welfare and no poor could be found there, and if one poor even a non-Muslim was observed it was an unusual thing. Perhaps such a city would not exist again.
Article 9- it may be considered that an appeal for building a community without poverty, whose actual example is displayed above, is a mental demands and aspirations and it is not possible. This may be said and much has to be said, but it is not true, because as we told and there is no need to say it again, the holy Quran orders to justice, and it considers the justice necessary in the lives of people. And in the ‘’science of jurisprudence’’ it has been proved with rational and narrative reasons that ordering to something that is not feasible, and it is out of human ability, namely it is not possible so it is not obligatory. So it is obvious that justice implementation is feasible; hence God has obliged it.
The Holy Quran has introduced the social purpose of sending the prophets to "bringing the justice", which is the presence of justice among peoples fully and inclusively. Is it possible that God, the wise, merciful and just, has obliged something that is not possible, and has introduced it as the aim of his prophets? No, never, so bringing the justice and justice is possible and practical. What Is Justice
The two commentators speak of true justice and aware of the meaning of the Qur'an Allah, and two innocent Imams in the field of guidance and training, has introduced justice as the same society without poverty and people's livelihood and life is "disdain" (needlessness) and people reach a developing country, because there is no education without justice, and there is no growth without education, and there is no guidance without growth and there is no knowledge without guidance, and there is no worship without knowledge, and there is no happiness without worship, because the perfect happiness is achieved through the relationship between man and God. And one of the most important factors of creating the relationship between human and God is the implementation of justice. So the purpose of sending the prophets has been mentioned as (absorbing the attention of people to God and his knowledge and his worship and achieving the happiness), bringing the equity and justice among peoples. And that is why Imam Ali (peace upon him) has said: “the revival of religion and its provisions depends on justice."
Those who think of promoting the religion and its provisions but ignore the justice and its implementation that is one of the greatest acts of God and religion, in fact they are far from the prophets' way, from the knowledge of human and life, from the understanding of the goals of the holy Quran, and from the knowledge of the "divine nature " of the teachings of Imams and their practices, the teachings that deny all such "distress" and "sin", and considers the ability of humans as the main condition to perform the necessary task, the teachings that are compatible with the logic of human material life on this planet, all needs and relevant and consistent dependencies and His Prophet says, " if there was no bread (there was no food to eat and feed we cannot gain energy), we cannot pray and fast,... ", and the same is true for other essential needs ... then the true action for the implementation of justice that is the introduction of doing all tasks and it is obligatory and within the scope and definition of religion and proselytizing religion, it is an incomplete introduction of the religion of God if we neglect justice, i.e. lack of the necessary factor for the development of individual and social progress, and we should not consider the apparent success as a real success, since it is another disaster.
Article 10- of course the implementation of justice is not an easy task, and it is not compatible with any conditions. In this article we mentioned that what we should do in the way of justice, and what omissions we should accept and what kinds of ties we should cut. Imam Ali peace upon him has explained the three groups who can fulfill the orders of Allah and only these three groups can do justice: the one who is not compromising, one who does not accept the sin (and he does not have the desire to wrongdoing), and one who wants nothing for himself (after all). "
Article 11- multiplier and a capitalist economy not only hinder the implementation of just, but also it is against humanity. Pay attention to this point: since the expansion of consumer culture, that has become a way for drug control, transnational corporations have established a monopoly system that deviate the actual course of treatment, so that many materials were used in the last degree of importance. This rule not only disrupted the therapy, but drug was considered as a trade commodity, even this material that makes up the second human need, was also used for political purposes. Comparing the information provided by the system, of a medicine in different countries show that each country is a wider arena to spread this culture, with hiding or exaggerating in the expression of medication facts, they have tried to oppress this product has culturally.
Now look at the way politicians and financiers act in the world and act anywhere in the world and how they look at the people. The reason that Holy Quran has fought with "multiplier" and "spoilage" and so many traditions have rejected these two anti-justice and anti-human phenomena is because of this fact to establish justice and humanity find his way to fulfill just in the community.
The spiritual deprivation of the oppressed people
Article 12- in recent days, sometimes the non-economic dimensions of "poverty" has been noted. From the beginning, Islam has paid attention to different effects of poverty and there are many traditions about it in the valid Islamic documents to the extent that the holy Prophet (peace be upon him) has said that: "poverty in human life will be soon changed to blasphemy and profanity that are the worst fall and degradation and they cause the worst damages to growth and education of individuals and society. this tradition and some other examples show well that the disaster of poverty and its calamity is not only one does not have the food or cloth but also the deprived man has nothing for hereafter that is the faith and good deeds to do various laws of religion and he is deprived of all material equipment and "arrangements" and "coincide", and his capital will be ruined forever ... and how much effort should be done to eliminate the spiritual poverty of poor people and their sons and daughters and their innocent children? And how the relevant agencies should act on this issue to fulfill their duties actively and unscrupulously?
Various consequences of poverty Article 13- we should not ignore that the evil consequences of poverty are not confined to individuals and households, but also it affects the community because the devastating effects and diverse consequences are attached to each other, they pass the disadvantaged individuals and families and hurt the society by certain species, because the various segments of society are related to each other such as dishes. So upon this obvious and tangible principle, poverty and oppression, is a terrible disaster, and a great social, religious and educational calamity whose effects will reach to the developers of oppression too, and face them with very spiritual and material losses and sometimes great dangers (and the otherworldly punishment is more painful and more lasting).
The cultural invasion and moral destruction
Article 14- For some time now the policy of colonization in dealing with the Muslim world who are considered the major threatening and alarmism factor for the colonialists is cultural invasion, moral assault, destroying the religious beliefs and moral degradation and undermining the foundations of Islamic youth faith to prohibit them from acting to Islam (whose aim is to fight with injustice as much martyrdom) and the colonization tries to make youth give up at least their beliefs and suspect about them, and forget fighting with colonizers and invaders because the youth generations everywhere have created the problem for invaders, and they have helped the others to enter the scenes of struggles with invaders.
So it is clear and tangible that people in Islamic countries have a social presence in the name of religion, either as scientists or as rulers, and they have taken place in the entrench of sacred beliefs and traditions and they are supported by the beliefs of faith, they must always consider their God and their last Imam Mahdi peace upon him, and they should never neglect him, and they should always strive for their purification in the areas of their presence and performance in all dimensions of existences and comments and managements and the social, cultural, political, economic, judicial and artistic actions…, and they should act in a way that no opponent can do anything and these beliefs and actions should be so strong and healthy that can be considered a strong support for the immunity of youth' believes and a reliable document for them.
Today the rule is considered as a religious rule, orphans of Muhammad (peace upon him) are supported mainly by the performance and by providing advanced and comprehensive views of scholars, they insist on their beliefs and faith against any cultural attack. And held in-depth discussions and compelling theological and ideological tools are certainly necessary and appropriate speeches and consistent sermons can be beneficial, but not enough, because the action steps and functions are considerable and the young generation sees this process further.
And it is from here that the divine teacher, Imam Jafar Sadiq (peace upon him), who is the embodiment of the Qur'an he is aware of the anthropology and the secrets and mysteries of the human spirit and human upbringing, says:
“Invite people by acting (in religion and religiosity), and do not call them [only] by talking. “
And it is clear that from the perspective of management and community in a religious society the implementation of just is the most important issue as I documented to the verses of holy Quran and hadiths and as I have experienced it myself. So this is a big factor in keeping young generations of Islam.
Economic and cultural liberalism
Article 15- In the words and attitudes, the negation of liberal and liberalism is emphasized, and they mean the "cultural liberalism". Based on the idea, provided that the main problem and the real Revolution Breakers are the economic liberals whose influence and domination on the affairs are not struggling with cultural liberalism if the true diagnosis is achieved, it is neither possible nor useful. The mother and source of all corruptions is the "economic liberalism" that inevitably has caused by the cultural liberalism. How is it possible in a society of economic liberalism, they avoid the cultural liberalism?
And it is from here that the Quran reminds us the life of Charon as the (symbol of economic liberalism) to clear his importance and the characteristics and properties, as well known, and after warning of a political tyrant Pharaoh, God mentions not only the Haman as a ( symbol of cultural liberalism) but also he help us to know Gharon. But unlike the Qur'an and prophetic position we limit all our fears (about the degradation of the revolution and the collapse of society and people slipping, and vanishing the sacrifice, and giving the opportunity to criminals), to the unique cultural liberalism (and our identification about issues and cases are often shallow), and we do not pay any attention to economic liberalism and the community that has been destroyed by it, and we do not fear its crimes.
In the end, for the consecration and the punishment, I mention the Hadith of the Prophet Muhammad (peace upon him) and I contribute the understanding of its greatness, in terms of justice and the building a Quranic society, and helping the human development, to my dear readers:
“One hour of implementing the justice, is better than seventy years of worship whose all nights are full of prayer, and all days full of fasting ...
Reminder:
After receiving the questionnaire of magazine "review", and the message that because this number is about "justice", dear operators have asked me to write a few pages, despite a little time and limited opportunities, and fatigue, and some unfinished works (although, according to poet the work of the whole never ends, before your life ends, end yourself) ... so hopefully some scholars and friends who are active in scientific, research and magazine efforts do not ask me to write something that is beyond my ability and I may be able to finish my unfinished works ./J
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