- Published on Friday, 25 October 2013 21:13
- Written by Ar-Risaleh Center
It is known that according to the school of “Ahlilbait” (A.S.) thinking of the kingdom of the heavens and earth is a kind of worship, rather the best degree of worship. Imam Alsaadiq says: “the best worship is the continuous thinking of Allah and His omnipotence” 52
The followers of this high school and its disciples were making much of this intellectual worship which plays a very important part in constructing the human being and enables him to reach very high Gnostic degrees. For example most of Abbizar’s (may Allah be mercy with him) worship was thinking and taking lessons, his mother was asked about Abbizar’s worship she said: “During his day time he was thinking away from people” 53
It must be known that the general view point about being to which the two “rare things” (Althaqalain) guide –The Qur’an and “Ahlilbait”- is the origin from which all intellectual behavioral view points stem and it is the foundation of the diversion of civilizations and cultures.
Secondly: meditating on the laws of history: the Islamic ideology has called us to ponder on the incidents of history with a shrewd sight, an inspecting intellect in order to discover the reasons which had led societies to destruction, the flourishment or down fall of civilizations, Allah Has said: “indeed there have been examples before you, therefore travel in the earth and see what was the end of the rejecters” 54
Allah (be glorified) also said: “Do they don’t consider how many a generation we have destroyed before them, whom we have established in the earth as we haven’t established you and we sent the clouds pouring rain o them in abundance and we made the rivers to flow beneath them, then we destroyed them on account of their faults and we originated after them another generations” 55
Allah (be glorified) also said: “And certainly we did destroy generations before you when they were unjust, and their apostles had shown them clear argument and they wouldn’t believe; thus do we recompense the guilty people.” 56
It is a call which insists on people to move the wheel of their minds, to look in the history of their ancestors least they become like strayed herd that moves without a shepherd towards the unknown, it is a call with a drawn procedure in order to benefit from the practices of previous civilizations and to study the reasons of their down fall,
especially that history repeat its courses, Allah (be glorified) Has said: “Such has been the course of Allah with respect to those who have gone before and you shall not find any change in the course of Allah” 57 we have to state here that,
“The role of religion and its responsibility in Man’s life is to create the environment of appropriateness and harmony between Man’s thinking and behavior with the courses of Allah (i- e the laws Allah Has set in this universe to move with their course) and to direct the run of Man’s life to the current of these divine course which Allah Has set as an order for his creatures and creating in this universe.” 58
So religion directs Man’s thinking towards the deep aimful look. Certainly there is a big difference between the superficial unsophisticated look to life and history and the deep examining look which is not satisfied with noticing the thing or the incident but it penetrates into its depths and observes its necessities and evidences in order to deduce the historical law which is applied to it, for example a tourist may pass through the pyramids of Egypt so he feels astonished at the marvelousness of its construction, and its highness and enjoys the beauty of its outer appearance and every thing ends.
As to the conscious thinker who is armed with belief, when he passes through the pyramids so many questions rise into his mind: about Man’s abilities, the injustice which was prevailing during those days through the phyrons’ exploitation of a great number of people to work in building these pyramids and what they had suffered of tiredness, weariness and chastisements. He also deduced the phyroon’s wrong concept of death and resurrection. Rather the believer, after having those pieces of knowledge deduces the beneficent lesson as he looks to their wreckages so he wonders where are their inhabitants and what was their fate?!
Therefore Ahlilbait (A.S.) draw the attention to the importance of the aware note and the deep look which is not restricted to the external matters it penetrates through the depths and sizes the dimensions they include as well as and implicational or correlative significances.
It is narrated from Alhassan Alsaiqal that he said: I said to Abi abdulah (A.S.): thinking for an hour is better than worshipping for a night? He said: Yes, the prophet (S.W.A.) said: thinking for an hour is better than worshipping for a night.” 59
When Ameeralmu’amineen passed by the ruins of Almadaaen he gave his companions a lesson about the example of history in which, he (A.S.) said: those people had been heirs then they became testators, those people violated the immunities of Allah so they had been afflicted with His revenge, so do not violate Allah’s immunities so that you suffer His vengances” 60
And He (A.S.) said: So take lesson from what the previous arrogant nations afflicted with of Allah’s agony, assaults, combats and examples ...” 61
Imam Ali (A.S.) went farther than that when he pointed out that the historic law is applied to all people, in every time and place and that it is not restricted to destroying infidels and the arrogant, rather it is applied to believers too, if they do not adhere-practically- to the Devin procedure in life and when they deviate from the right path when they disagree and dispute and controvers. In this concern he says:
“And reflect on the circumstances of the believers before you how were they in the state of examination and misfortune…so look in their circumstances when their wishes were unified and had the same aims; so look then their last circumstances when disagreement and dispute took place their wishes and hearts changed, they disputed and conflicted making war against one another, Allah has taken the cloth of His honor out of them and deprived them of His benevolence, there remains with you the stories of their narrations as lessons to their seekers” 62
52. Ausoul alkaafi 2: 55/ 3 the Book of faith infidelity.
53. Tenbeehil Khawaatir, the prince , Warraam ibnaabi farraas 1: 250, chapter of thinking, saaub pub.
54. Aali Aumraan 3:137.
55. Alan’aam 6: 6.
56. Younus 10: 13.
57. Alahzaab 33: 62.
58. The role of religion in Man’s life, Sheikh Ala’aseffi 121-122, Darel taa’aruf pub.2.
59. behaar elanwaar 71: 325, almahaasin: 26.
60. Kenzel aumaal 16:205.
61. Nehjiel balagha: Subhi Alsaalih: 290.
62. Nehjil balagha: 296-297.
Adapted from: "The Role of Ideology in Constructing The Human Being" by: "Ar-Risaleh Center"