No one in Islam can dictate to another person, nor is there any exploitation of a class or a nation over an other one (religion has been along the Islamic history one of the most prominent factor of the appearance of liberation movements whatever the view point of the researcher towards religion he can not exclude the religious factor and its influence in building the revolutionary awareness during this era of Islamic history.
Abbizer’s and Alhussain’s (A.S.) revolutions had been nothing but a starting point of a concious tendency to correct the deviation in the history of Islam. In spite of all deviation from which Moslems had suffered along their long history they hadn’t lost in any era of this history a strong revolutionary tendency which strives to restore Islam to the runs of life to eliminate oppression, exploitation and to restore the rights of the Moslem and his dignity”. 7
The Islamic ideology has released Man from “defying people” such as worshipping monarchs and dynasties. This habit was prevented by some ancient nations like ancient Egyptians. Islam has abolished the theories of discrimination against any one on the basis of race or language or color or wealth or power. The measure of superiority is restricted within moral matters which are piety and virtue, Allah “be exalted” Has said: (O you men!
Surely we have created you of a male and a female and made you tribes and nations that you may know each other, surely the most honorable of you with Allah is the one among you most pious! Surely Allah is knowing aware) 8
Islam has preceded the French revolution in announcing the doctrine of liberty with ten centuries.
Ameeral Mu’amineen Ali (A.S.) says in one of his sermons (O people, Adam has not born a slave or a girl maid all people are free…) 9
But Islam has not made this granted freedom for Man unlimited so that man is free to do whatever he wishes. Rather it set controllers and curbs for freedom least it results in anarchy.
Hence, the difference between the Islamic ideology, which connects human freedom with slavery to Allah and the conscious and voluntary submission to His authority and between the legislation which throw Man in amazement that doesn’t accord with his ability and his nature.
From this, there must be a balance between freedom and servitude, there is no a balance in this concern which releases Man’s energies and preserves his nature at the same time but what we find in Islam; a servitude to Allah and liberty from other servitudes, these slave’s freedom does not become complete except through his servitude to Allah, his servitude to Allah does not become complete except through his freedom from worshipping other than Him, so there is a clear balance and consistency between the social side and the tiducial side in the character of Moslem through the way of freedom as Islam views it. 10
In the light of what has preceded, the ideology settles a basic truth which is the essence of the true freedom is the servitude to Allah because it means the freedom from all deviated authorities while in the servitude to Allah there is not any disgrace for human’s dignity rather it, on the contrary, consolidates his character and protects his dignity.
The prophet “s.w.a.” has been proud of his being a slave of Allah, he liked to be called the slave of Allah and refused the exaltation, which may lead to the false deity, as it had happened to “Ahlil Kitaab” (Christians and Jews) in spite of Allah’s warning them not to raise the personalities of their prophets, Allah said: “O followers of the Book! Don’t exceed the limits in your religion and don’t speak (lies) against Allah but speak the truth the Messiah Isa son of Maryam is only an apostle of Allah and His word, which he communicated to Maryam and a spirit from Him…” 11
The School of “Ahlil Bait” (A.S.) refuses strongly the idea of apotheosizing people through concentrating on the feature of servitude for sometimes…
Ameeralmu’amineen Ali (A.S.) said “I am the slave of Allah and the brother of His prophet” 12 Alimaam Alreza (A.S.) said: “I am proud of being Allah’s slave” 13. The idea of apothessizing people has been prevailing among other nations then it sneaked to the followers of heavenly religions and mixed with the beliefs of some of them.
Christianity for example claims AlMasseiah’s deity, Judaism claims that Auzair is the son of Allah!
Therefore Imam Ali’s wisdom and foresight becomes clear in his concentration on the feature of “servitude” and his challenge to withstand all the claims of exaggeration which attributed him to deity. It is narrated in “Hadeeth” that “some people came to Ameeral mu’amineen (A.S.) and said: Salutations be to you, our God! He called them to repent but they didn’t, he dug for them a hole, he kindled fire in it then he dug another hole beside it and connected them when they didn’t repent he threw them down in the hole and kindled fire in the other hole till they died. 14
In this concern he said: “In me two kinds of men perished an exaggerating lover and an extravagant hater” 15
Secondly: The Islamic ideology has released Moslem from his lusts after it has connected his heart with Allah and the next abode and it didn’t connect him with his wishes and caprices. The Islamic ideology has supplied the Moslem’s mind and will with the protective immunity from deviation or preferring the transient world to the remaining everlasting life. The spirit –according to Ahlilbait’s instructions- is the place of danger, so it took most of their attentions.
Thus, we find that the speech about the “spirit”, the necessity of controlling it, occupies a vast area of Ameeral Mu’amineen’s sayings, maxims and preachments, he didn’t miss any chance without speaking about the “soul” because it is the pivot of the mill in building the human being.
7. The role of the Religion in Man’s life, Sheikh Aasefei: 50 Dar Alta’aruf pub:2.
8. Al-Hujuraat [49:13].
9. Forou’a elkaafii 8: 69- Darsaamb 3rd pub.
10. The features of Moslem’s character, Dr. Yahya Ferghul: 79-80 Al Maktabba alasreiah publications, pub. 1399 h.
11. Alnissa’a 4: 271.
12. Kenzel aumaal 13: h’a 36410.
13. Behaar elanwar 49:129.
14. Wassaeil alsheiah 18: 552 Dar ehiaal turaathil arabi pub. 5
15. nehjilbalagha! Subhi alsaalih 558/ hikam 469.