Some of his golden will to his son AlHassan (A.S.) in which he urges him on thinking of the circumstances of ancient nations which is called today “the philosophy of history” it is stated: “O my son’ although I haven’t lived as long as those before me had lived, I pondered on their actions, thought of their narrations, walked in their ruins till I have become one of them rather I have become –because of what I knew of them…as if I lived with their first till their last ...” 63
Thirdly: Thinking about the wisdom of the legislation:
The aim of that is to affirm Moslem’s certainty of his legislation, its rightness and stating its applicability to every time and place in order that the clouds of suspicions, aroused by the enemy of Islam, fade away. If some of Islamic legislations are obligatory which call the Moslem to submit to them, and there is no benefit from pondering on them such as the worshipping matters; yet there are some legislations in Islam which have social dimensions, and the Qur’an has revealed to us the concealed wisdom of their legislations as there is social benefits related to the individual and the society as well such as His saying (be exalted): “And there is life for you in the law of retaliation, o men of understanding that you may guard yourselves.” 64
And His saying (be exalted) ‘Allah doesn’t want to put on you any difficulty, but He wishes to purify you and that He may complete His favor on you” 65
The “Sunnah” also has uncovered so may sides of the wisdom of the legislation. For example, Imam Ali Ibna Moussa Alrezza (A.S.) wrote to Mohammad Ibna Sinaan answering some of his questions: “Allah Has prohibited killing the human being because it leads to corruption and perhaps their extinction and chaos of order…Allah Has prohibited adultery because it leads to many kinds of corruption such as killing others and intermixing of peoples’ decendence, leaving children without bringing –up, the corruption of heritage …and other sides of corruption like these” 66
Fourthly: directing the mind to consider, to be deliberate in one’s opinion and to be independent in thinking and determination:
The Prophet of Allah (S.W.A) said:
“Don’t be blind imitators who say: when people do good we do good and when people oppress we do so but strive to do good when people do good and not to oppress when people do so” 67
Allah Has said: “Do they not then reflect on the Qur’an? Nay there are locks on their hearts.” 68
Here is a serious call to consider and think by first disapproving those shallow -minded, absent –minded, and stubborn people firstly, then secondly through severe scolding of those kinds of people.
Allah Has also said: “Say: Bring your proof if you are truthful” 69
So there is no value of a claim without a proof, and if Al-Zamakhsharri had seen in that text the most destructive call for the course of imitators”. 70 It has what is more than that for the (word) maybe directed to those accustomed to imitations but this Qur’anic verses is applicable to the whole of human thinking with all of its parts and sides, as thinkers may fall in- and so often they had fallen in- serious errors because of their dependence on some general concepts which they thought to be axioms that do not need a proof while they had been no more than imaginations emanated from fantasies or falling short of mind.
This happens so many times with the errors of disputants, rather it sometimes happens with those engaged with practical sciences when they consider some deductions to be scientific affirmed laws while they are deductions based on incomplete notices.
Hence we feel a wider range of the Qur’anic call to advance the complete proof for every concept and case weather they are in the mental or practical sciences.
It is doubtless that the field of thinking and contempt acting is as wide as the wideness of knowledge and attitudes, and here we state two important effects:
One of them is general such as the generality of the mentioned Qur’anic text: although it aimed generally at the imitative mind like the people who are dominated with imitation in their faiths and attitudes.
The second effect, which was seen as a special kind of imitation, is the blind imitation of some people, who have gained an affirmed high positions in peoples’ hearts, whereas the role of mind and its function in thinking, viewing and criticism has vanished, as if those people had become in them-selves the measure for right, so it is not right to weight their speeches and actions or to be subjected to judgment and criticism.
This kind of imitation which had been and still the source of so many kinds of dangers in beliefs and attitudes… Ameeralmu’amineen uncovered the secret of the error in this imitation and showed the right way to learn knowledge, this happened when some people were astonitioned at seeing Talha, Zubair and A’aisha standing in one line against Ameeral mu’amineen, so he denied that people like those agree on some thing wrong,
so he mentioned that to Ameeralmu’amineen (A.S.), and he (A.S.) replied beginning his answer with the source of false imagination then shifting to give him the right method in knowledge, he (A.S.) said: “You are deceived, Allah’s religion is not known by men, rather by the evidence of rightness: so do know the right then you know its followers” 71
63. Nehjil balaghah: 393-394.
64. Albakarrah 2: 179.
65. Almaeidah 5: 6.
66. Manlaayahzurahul fakeeh 3: 369.
67. Meezaanil hikmah 8:254 from Tergheeb and terheeb 3: 341.
68. Mohammad 47: 24.
69. Albagharah 2: 111, An-Naml: 27: 64.
70. Alkeshshaaf: 1: 178.
71. Amaali Altoosi: 625/ 1292, Alba’atha foundation, Behaarel anwaar 39: 239/ 28.