Human Rights in Islam

he issue of human rights is one of the most fundamental human issues and also one of the most sensitive and controversial. During the recent decades, this problem was more political than either ethical or legal. Although the influence of political motives, rivalries, and considerations have made difficult the correct formulation of this problem , but this should not prevent thinkers and genuine humanists from probing into this problem and ultimately obtaining a solution.
In the West, though the issue of human rights was raised by the thinkers of the post-Renaissance period, it is only since the last two hundred years or so that it became an issue of prominence among the political and social issues of the Western society and an issue of fundamental significance. Perhaps, when we examine the causes of many social changes and political upheavals, we will find the marks of its presence and its principal ideals. During the last decades this emphasis reached its climax in the West. With the formation of the UNO after the Second World War and the subsequent drafting of the Universal Declaration of Human Rights, a concrete model came into existence as a result of this emphasis that can serve as a criterion and basis of our judgement and analysis of the ideals voiced in this regard during the last two hundred years and especially in the last few decades.
We Muslims, of course, know it very well that if the Western world and the Western civilization have paid attention to this matter in the recent centuries, Islam has dealt with it from all the various aspects many centuries back. The idea of human rights as a fundamental principle can be seen to underlie throughout Islamic teachings. And this does not need any elaboration for a Muslim audience. That the verses of the Quran and the traditions handed down from the Prophet (SA) and the Imams of his Household (AS) , each one of them emphasizes the fundamental rights of man something which has caught the attention of men in recent years- is known to Muslims, and there is no need for the scholars to be reminded about this fact. However, I would say , that today it is big responsibility on the shoulders of the Islamic society to make this reality known to the world , and not to allow those essential teachings of Islam to be lost in the storm of political clamor and ballyhoo.
There were some questions which can be raised in this regard, and to answer them is my principal aim today. Of course, in the course of the conference you scholars would carry on useful and profound discussions on various aspects of human rights, which will itself serve as a source of information for the Muslim world and enlighten them about the viewpoints of Islam in this regard.
The first question is Whether the efforts made during the decades since the Second World War, in the name of human rights have been successful in their purpose or not. The addresses, the assemblies and the sessions held in the United Nations, and the claims made regarding human rights have they succeeded in bringing men closer to their genuine rights, or to at least the major section of the deprived humanity? The answer to this question is not so difficult; for an observation of the present world conditions is enough to prove that these attempts have not been successful till now. A glance at the conditions of the underdeveloped societies of the world, who form the major part of the human population, is sufficient to reveal the fact that not only the major part of humanity could not achieve their true rights during the last fifty years, but the methods of encroaching upon the rights of the deprived nations have become more sophisticated and complex and more difficult of remedy. We cannot accept the claims made by those who claim to be champions of human rights, while the bitter realities of the African and Asian nations and the hungry millions of the human race are before our eyes, and watch the constant spectacle of violation of the rights of several nations. Those who have been outspoken in advocating human rights during these last forty years, have themselves grabbed the most fundamental of human rights from the people of the Third-World countries. It is with their connivance that certain governments and regimes that deny men their most primary rights have managed to survive. The dictators of today's world and also the despots of the last fifty years in Asia, Africa and Latin America- none of them could have established and preserved their dictatorships on their own without reliance upon the big powers. These big powers are exactly those who have coined most of the slogans concerning human rights; it is they who have brought into being the UNO, and even today the UN is at their service.
The economic poverty, hunger and loss of life in several countries of the world are of course the result of intervention, repression, usurpation on the part of the big powers. Who has caused Africa, the land of plenteous resources to see this day? Who has kept the people of Bangladesh and India for years and years under exploitation, and, despite their natural resources and great potentialities, has brought them to the point that today we hear people die of hunger in those countries? Who has plundered the wealth and resources of the Third-World countries, and has brought about hunger, poverty and misfortune for these nations, procuring sophisticated technologies and immense wealth for themselves? We see that the organizers of the United Nations Organization and the principal drafters of the Universal Declaration of Human Rights and those who even today shamelessly claim to be the supporters of this declaration are the real authors of those misfortunes. Otherwise there is no reason as to why Africa, the land of exuberance and bounties, Latin America with its natural wealth, and the great India, and many other Third- world countries should have lagged behind and remained backward in spite of sufficient man-power and natural resources. Today, the system of political domination of capital and power prevails in the world, and there is no doubt in it that this system of dominance of capital and power is controlled and steered by the same people who the fathers of the Declaration of Human Rights. Under their wheel of capital, power and machine we see the nations of the world being crushed and struggling helplessly. The UN is the most outstanding product of the efforts made for human rights, yet what has it done in the past for the nations of the world, and what is it doing today? What active role could the UN play hn solving the basic problems of nations and in relieving them of the calamities that befell them? In what instance did the UN emerge as a deliverer of the oppressed from the oppressor? At what point could the UN persuade the big tyrannical powers to refrain from making unjust demands? The UN has even lagged behind most of the nations in this regard. Today, despite all those claims, we are witnesses to the Apartheid regime in South Africa and to many instances of racism and racial discrimination in the advanced countries themselves. Therefore, it is clear that the TN despite its being the most outstanding example of the endeavor for human rights, has not done anything in this regard. It has intervened in international problems in the role of a preacher or priest. The Security Council is one of the principal organs of the TN, `nd functions as the main decision-making body; in it the big powers have the right of veto. That is, every decision that is taken in the TN and in the Security Council against the real agents who handicap the nations, the same agents themselves, the big powers, were able to veto it. The United Nations and its organs, agencies and organizations, whether they `re cultural, economic or technical, all of them are under the influence and domination of the big powers. The US pressures its cultural agency like the UNESCO and others are known to everyone. Since a Muslim was the chief of the UNESCO who desired to maintain his own independence as well as that of the agency, you witnessed how the US subjected the UNESCO to pressures during these last two years. Consequently, we feel that the TN as the most significant outcome of the endeavor for human rights has proved to be an ineffectual and impotent element, which has been created as ` consolation for nation that has no practical benefit. On account of the interference of big powers, in cases it functions as their feudatory. We do not of course reject the UN; we believe that this organization ought to exist, and it must be reformed. We ourselves are its member. However, what I mean to say is that after all that effort, after all that clamor and the hopes that were attached to this organization, you can see how inadequate and ineffectual this organization has remained in securing human rights in the world today. Hence, the answer to the first question has become clear. We can say that the efforts made for procuring human rights and the claims made in the name of human rights through the last several centuries and especially during the last few decades did not bear any fruit; they have failed to secure human rights.
The second question is whether, basically, these efforts had any sincerity? This question is of course historical in nature and may not have much practical value. Hence, I do not intend to discuss it at length. It suffices to mention here that, in our view, these efforts were not sincere. It is true that there were philosophers, thinkers and social reformers among the exponents of human rights, but the arena was dominated by politicians. Even the efforts of those thinkers and reformers were taken into the service of the politicians. If, in the annals of history thinkers, sages, apostles of God, mystics and men are seen to raise the cry for rights of man, today when we behold politicians and statesmen to raise this cry vociferously, we are justified in serious doubting their sincerity. Look around and see as to who are those who plead the case nf human rights . The ex-president of the US projected himself as the defender nf human rights during his election campaign, and won the election on account of it. In the beginning, from some of the speeches he made and steps that he took, ht appeared as if he was serious in his intention; but we have seen that ultimately he stood by the cruelest, the most barbaric and tyrannical of rulers, and the most adamant opponents of human rights in this region. He supported the Shah and the tyrants of occupied Palestine and other infamous dictatorships of our days. Even now those who plead the case of human rights , the statesmen and politicians who vociferously voice their support for human rights in conferences and international forums are not more sincere than their former counterparts. We do not find `ny signs of sincerity in their efforts. Those who drafted the Declaration of Human Rights, and at their fore the USA, their aim was to extend their domination and hegemony over the world of that time. Their problem was not to safeguard the rights of men, the kind of rights that they had violated during the war, They are the same people who have wiped out tens of thousands of human beings by an atom bomb. They were the same persons who in order to fight a war which had nothing to do with the Asian and African nations had recruited the majority of soldiers from India, Algeria and other African and non-European countries. We do not believe that Roosevelt, Churchill and Stalin and their like had the smallest consideration for human rights in the true sense of the word and were sincere in forming the United Nations and drafting the Universal Declaration of human Rights. Accordingly, the answer to the second question is also clear: No! We do not believe that the efforts made by the politicians and the most vocal advocates of human rights were sincere at all.
The third question, which is the most basic of them all, is, what was the reason for the failure of these attempts? This is the point to which more attention should be paid, and I shall discuss it briefly here. I believe it is the most basic point, because whatever has presented in the name of human rights is done within the framework of a defective and crooked system, a system of dominance which is repressive and tyrannical.
Those who have created the UN and have drafted the Universal Declaration of human rights, and those who most vehemently and vociferously plead for it today, regrettably the majority of them are statesmen and politicians who believe in the system of dominance and have accepted it. The system of dominance means that a group of men dominates and should dominate another group of men . The system of dominance is backed by the culture of dominance. Today the world is divided into two groups: one is the group of those who dominate and the other is the group of the dominated. Both the groups have accepted the system of dominance, and the big powers believe that this system should be maintained. Even those who are dominated have accepted the system of dominance and have consented to its continuity. This is the biggest flaw in the existing world situation. Those who do not accept the system of dominance are those individuals or groups who are not satisfied with the social order in their countries or with the social and political state of world affairs, and rise in revolt against this system. The revolutionary groups who revolt against the global status quo or revolutionary governments are very few in number and are constantly subjected to pressures and victimized. The most illustrative example of it is the Islamic Republic of Iran , which has rejected domination in all its forms, and has not accepted anybody's domination. The East as well as the West are the same for it in this respect. It does not give any priority to the powerful of the world or to its rich, while making decisions. The whole world is witness to the kind of pressures it had to face during the period of the last eight years since the Islamic Republic of Iran was established. It was subjected to political as well as military and economic pressures, and the pressures of world-wide propaganda launched against it . The cause of such pressures is clear. It was all done for the reason that the Islamic Republic has taken a clear and independent stand against the system of dominance. If some progressive governments have resisted Western and US domination, in majority of cases, there were observable signs of acceptance of and surrender to Eastern domination. Of course, all of them are not the same in this regard. Some of them have completely surrendered themselves to the Eastern bloc and the USSR while some others show signs of independence in some cases. But if there is a government and a society that has never yielded to any pressures, it is the Islamic Republic, which has totally rejected the system of dominance.
Wherever in the world there is any pressure, high-handedness and unjust demands made upon a certain nation by a big power in the world, we have made clear our stand and have openly and bluntly expressed our definite views without any reservations. But the majority of the world's nations have accepted this system. You can see that unfortunately the governments of the same countries which are subject to domination do not have the moral courage and guts to resist and oppose the domination of the big powers and fight them, while in our view it is quite possible. We believe that if the poor countries, the countries that have been under domination and in spite of their resources have been forced to fulfill the unjust demands made by the big powers- had they wished to stand against them, they could do so. No miracle is needed; it is sufficient that the governments should rely upon their own people.
Unfortunately, the weakness of will to resist, and more than weakness the treachery on the part of heads of some states in some cases, did not allow them to rise against the system of dominance. This system of dominance prevails over the world economy , culture, international relations and international rights. Naturally the issue of human rights has been posed within the framework of this system of dominance and developed in the background of this system and its outlook. As a result the very persons who strive to secure freedoms, opportunities and means of welfare for their citizens in European countries in the name of human rights, they bomb and kill human beings in other countries by thousands. What does it mean? Does it mean anything other than this that in the view of the culture of domination which prevails over the world, human beings are divided into two categories: the human beings whose rights are to be defended, and the human beings who have to rights whatsoever and it is permissible to kill, destroy, enslave and subjugate them and to seize their belongings. This system is prevalent all over the world and the conception of human rights is also the product of such a culture.
This is the framework of the system of rights in the world of today. Within this cultural and legal framework the superpowers constantly widen the gap between the weaker nations and themselves, and exert more and more pressure on them. The greater the rate of advancement in technology and its speed accelerates, the more are the weaker countries and nations threatened and subjected to mounting pressures. No one asks the big powers today as to what right they have to put greater pressure on other countries and nations than ever before with their greater advancement in technology and industrialization. Today the satellites launched into the space by the big powers are moving in their orbits around the globe, and gathering minutest details and probing into the secrets of other countries. Why? What gives them right to do that?
Today, most of the communications between people on the global level, especially those between statesmen and heads of states, and political and scientific communications are accessible to those who possess sophisticated technology. Why? Does anyone ask them? Does anyone raise any objection? Since the US has launched those satellite and possesses the means of gathering and benefiting from intelligence, it is given the right by all to obtain that information. Doesn't the eavesdropping on the communications between the world's people amount to a violation of their rights? Does anyone put this question to the US, USSR, UK, France and Germany? When this question is raised, will anyone affirm that such a question should be raised? No, everyone says to himself: they are strong so they can do it ; they are capable of doing it, so they must use the opportunity. Today, the problem of atom bomb and the use of nuclear weapons is an issue all over the world.
The superpowers themselves raise it because they are afraid of each other. They wrangle over it and each tries to dupe the other by limiting the nuclear arsenals of its rival while equipping itself with more and more. But, have the smaller countries ever thought of opposing the makers of nuclear bombs, by declaring that unless these bombs are destroyed and defused and unless peace of mind is restored to humanity, which is exposed to the nuclear danger every moment, they shall not have any relations with them, nor any trade nor any cooperation in any matter? Have the Third-World countries, the non-aligned nations and other countries of the world- have they ever thought of making use of some kind of leverage against the race for nuclear arms? No. If you suggest this idea to them, they will say that it is an advanced technology, they possess it; they can , and so must produce such weapons.
It means that they have accepted the logic of dominance. The absence of balance in the present world conditions has equally been accepted by the oppressor as well as the oppressed nations. The culture of dominance has been imposed on the minds. When we denounce the East and the West in international forum on account of their acts, we clearly perceive the astonishment of heads of the states and representatives of countries. They consider it something odd and rash, whereas it is a natural stand by an independent nation. All the nations and states should behave in a like manner, but they don't. The conclusion that we draw is that today the prevalence of the culture of dominance has become the biggest evil. It is something which has been greatly detrimental for the weaker nations, and encouraged the big powers to violate human rights.
Whether it is the US's aggression against Grenada, or the massacre of defenseless Lebanese civilians by the US supported Israel, or the ruthless suppression of the black population- who are the real masters of the land- by the government of South Africa, which is backed by the US and some European governments- all these violations of human rights are easily tolerated. But when a frustrated individual infuriated by this state of affairs in some corner of the world does something, if an explosion takes place or something happens, it is deplored as an act of terrorism. But the US's aggression against Libya, the bombardment of the residence of the president of a country and the violation upon its territory, is not condemned by the world. Whenever there is a mention of terrorism, mostly that which comes to the minds of people is some desperate act of a youth, a victim of oppression fed up with life, from Palestine, or Lebanon, or some African or Latin American country, rather than the acts of such big powers as the US, the UK, and others. This is nothing but the result of the culture of dominance, the culture that unfortunately dominates human mentality all over the world.
I n the culture of dominance, words also acquire peculiar connotations that suit the suit the system of dominance. For instance, 'terrorism' is defined in a way so that the US's aggression against Libya, or its intimidation of Nicaragua or the invasion of Grenada, etc. does not come under the definition of 'terrorism'. This is a big flaw in the present state of affairs. Therefore, the failure of the attempts made in the name of human right- even on behalf of those who are sincere and earnest- is on account of the nature of the framework within which they want to lay down and declare the rights of the human beings- something which is not possible. This framework is to be broken and the system of dominance to be condemned. States, nations and countries should resolutely reject the unfair and unjust domination of the big powers so that human rights may be understood, pursued and restored.
Lastly, the fourth question: what is the remedy? In our view, the answer is return to Islam, and recourse to Divine revelation. This is a prescription equally valid for Muslims as well as for non-Muslims. For this, the Islamic societies do not have to wait for anything. Return to Islam, revival of the Quran and of Islamic mode of thinking in society, recourse to Islamic sources (the Quran and the Sunnah) in legal matters -these are the things and that will enable us to understand the meaning of human rights and help us to identify the those rights and guide us in our struggle to secure them. For the purpose of securing human rights, it is necessary once and for all to give up giving advice and lecturing, since they are of no use. The Quran says: "Take by force that which we have given you." (2:63). God Almighty has granted these rights to mankind, and they should secure these rights by force. The Islamic nations should resist the unjust demands and dominance of the big powers by relying upon the Islamic ideology. These are not the words of an idealist who speaks about Islamic issues and Islamic ideals from the corner of a theological seminary. These are the utterances of a revolution which has gone through experiences and has felt the actualities.
Our revolution is an experience that is available for study to all the nations. I do not say that we have solved all our problems. We haven't. There is no doubt that a great many problems have been created for us on account of the Revolution and on account of its Islamic character. But we have solved the problem of dominance. Today the Iranian nation and the Islamic Republic can claim that they have rid themselves of all domination and powers and that they can decide for themselves. Of course, when a nation tries to do away with all the forms of dependence, it has a long path to tread. And relations if not accompanied with domination, pushing around, and unjust demands are something natural and tolerable. It is quite obvious that our revolution and the Islamic Republic inherited the legacy of a decadent society, a shattered economy, and a degenerate culture. What was handed down to the Revolution by the rulers of the past centuries, especially of the last fifty or sixty years, was an Iran beleaguered from all sides. It is not to be expected that the Revolution will be able to lead this dissipated heritage in a short time to the heights of cultural, ethical and economic achievement and scientific and industrial advancement. We do not make such claims, but, of course, we do anticipate a good future. We believe that it is possible for a nation to reach a high level of material advancement only through independence, self-reliance and by using its manpower and material resources. But what we positively claim today is that the Islamic Republic is not under any political pressure or domination of any power whatsoever. Political pressures do not influence it to change its course or alter its decisions; it does not change its path or its momentum on account of any consideration for some superpower. It means that we have freed ourselves and our people from the domination of the big powers.
This is an experience, which, we believe, underlines the significance of the most basic and precious of human rights in Islam: the right to live, the right to be free, the right to benefit from justice, the right to welfare, and so on. These and other such fundamental rights can be secured in an Islamic society. They can be derived from the Islamic sources and Islam has incorporated them in its commands to Muslims and drawn man's attention towards them, much before Western thinkers gave thought to these rights and values. It is essential to return to Islam.
Muslim thinkers are charged with the responsibility of thoroughly examining and studying the subject of human rights or rather the general structure of the Islamic legal system. This is also the mission of the present conference, which, I hope, will be a new step taken in this direction, and , God willing , this work would continue. The nations of the world can benefit from the sublime outlook of Islam in this regard in coming closer to securing these rights. The Islamic governments may of course help their peoples in securing their rights, but on condition that they should have no reservations in regard to the big powers. Unfortunately, today we do not see such a state of affairs. Most of the regimes governing Islamic countries are under the influence of the big powers. The majority of them are dominated by the West and under US influence. Therefore, their actions and decisions comply neither with the Islamic principles, nor with the needs of Muslim nations.
A ready example in this regard is the conference held recently in Kuwait. You have seen that in this conference, instead of considering the basic problems of Muslims, what kinds of problems were discussed and what kind of resolution was passed. It was by no means compatible with an Islamic approach to the problem. Instead of rejecting over Iraq's aggression against a Muslim country and its waging of a war against an Islamic revolution, they should have denounced it and expelled it from the Conference. Instead of revealing the part played by the imperialist powers in igniting the flames of this imposed war, they came out with a hollow and insipid demand for peace, and even expressed their satisfaction for Iraq's positive response to the call for peace. They did it without going into the core of the problem, without appreciating the fact that a nation's resolve to defend its own rights is something commendable, and without recognizing that the willingness of a government and a regime to be influenced by the pressure of imperialist powers in creating obstacles in the path of a revolution is something condemnable.
Of course, these resolutions, decisions and opinions are much invalid and weightless as they are remote from Islamic principles and values. Accordingly, there is no nation or country in the world which looks forward to knowing what step the Islamic Conference takes in Kuwait so as to welcome it or be disappointed with it. It means that these decisions and resolution are so much so removed from reality, alien to the basic Islamic criteria, and the aspirations of nations that they remain completely indifferent to these. You will not find a single country in the world whose people should be waiting eagerly to know as to what the Islamic Conference has to say, so that its resolution promises a sense of obligation or the pleasure of receiving some good news. What is the reason? Why should a gathering of forty-six Islamic states organized on the highest level of heads of states and leaders be so ineffectual and so much devoid of consequence and content? It is on account of the unfortunate fact that most of these regimes are under the influence of the big powers. As long as this domination of the big powers and their awe and fear remain in their hearts, the affairs of the Muslim nations will be in disarray. If we wish to deliver the Muslim word form its present-day disarray and confusion, the first thing that is to be done is to drive this fear and awe from the hears, as God Almighty has said: "...So fear not mankind, but fear Me..." They should not be afraid of anyone except God. If this happens, the condition of the Islamic nations will move towards betterment.
I conclude my speech with the hope that, God willing, this Islamic Thought Conference, during the few days that it will hold its sessions, will be able to make a significant contribution towards the understanding of the Islamic verities regarding human rights. Besides, the exchange of opinions between the Iranian and non-Iranian brothers will help the communication of the experience of the Islamic Revolution and the Islamic Republic and their better understanding by the non-Iranian brothers. It will provide them the opportunity to study that experience, so that other nations may view the revolution brought about by their brethren in Iran as a model and as a new path that can be possibly trodden.
Wassalam 'alaykum wa rahmatullah wa barakatuh.

By: Ayatullah al-Uzma Sayyid Ali Khamenei
Supreme Leader of the Islamic Revolution

Fasting advantages

Fasting is one of the Islamic Laws. Knowing of the fast benefits and understanding its philosophy is not possible for human being. Human’s limited science can not reveal all of the secrets and thought can not solve all of the problems.

Maybe, human’s science can open a new window for him in future. In that day, man is able to understand the philosophy of Islamic rules.

Therefore nonexistance of the knowledge of divine rules' philosophy, should not prevent us from obeying it. Because this obedience is not blindly, it is on the basis of science. Because Muslim knows that Allah is aware of every thing and there is no deficiency and requirement in his nature. He just wants prosperity and happiness for human beings. Then when he orders us to do something, we know that it is for our prosperity and our ideal perfection depends on it.

When Allah prohibits us from doing something, man must know it’s harmful for him and his life.

Fasting has many physical and spiritual benefits. It keeps away human being from animal desires. Fast is so effective in making a righteous man and society.

The medical advantages of fast are very much, so that it’s no need to explanation and repetition and most of people know its benefits.Here are some of these advantages:

Human’s stomach and digestive system are the active members of body. Their main task, is to digest the eaten foods. In fasting, these members rest and fatness which is harmful for body, will be diminished.

In Islamic narrations, it’s referred to the physical benefits of fast, Holy PROPHET (S) stated: “Fast is for health.” Also in many narrations, our Islamic Leaders stated: “Human being’s stomach likes the home of disease and avoidance of eating ,is its treatment.”

It is clear when these medical benefits are useful that a person who is fasting, avoids gluttony, at the time of fast"s breaking, because it hurts digestive system.

By making progress of medical sciences, physicians have found that, withholding from eating and drinking, is the best method of treatment. One of the physicians says: “Treatment by fast is so resultful.Then using it,will change medical and surgical programs.”

Fast open a new window to medical science. Fast gives an effective weapon to this science for fighting with diseases. The weapon in which we can use in different ways and human being will be the winner of this war. “By fasting and withholding we can treat disease.”

You should know that fast is not harmful for people"s health . If someone is sick , fast is not obligatory to him.

Some persons (who don’t fast) say that Peptic Ulcer disease is made by fast, but this is not correct and you should not attend to their opinion because stomach rests in fasting and when you fast your stomach acid is neutralized by Bile and Peptic Ulcer disease is not created.

Majority of Muslims fast in Ramadhan month and they don’t complain about this sickness and the number of Peptic Ulcer more than the others. But we should say that the most important advantages of fast are not its medical benefits, although some persons just consider this aspect. While fast spiritual benefits are better than its physical advantages.

Although fast medical advantage is like an evidence for Islam because this holy religion created the rules at Age of Ignorance in 1400 years ago as human being’s medical science understands it recently.

Fast as an obstacle against sin

Fast, especially Ramadhan fast is obligatory to all Muslims in Islam. It’s an effective factor in strengthening of piety and virtue. Holy Quran call this worship as an important factor for piety (Taqvaa). Piety has an important role in Islamic training of a Muslim. For reaching to piety, Islam has ordered Muslims to fast for avoiding of sins.

Holy Prophet (S) was speaking for Muslems, Hazrat-e Ali (Pbuh) asked: “What is the most important act in this month?” Prophet (S) answered: “Avoiding from sins.”

A person who fast, by doing these divines rules to live piety spirit in his heart. Since thirst and hunger and other fast limitations put out the flames of whimsy and instincts, then training of piety is easier in holy month of Ramadhan.

By continuous practice during Ramadhan month, piety creates in human’s heart and grows by passing of this program, he will be succeeded to remain pious.

Fast role in reinforcement of will

The governing of instincts and desires on human being’s heart is one of the most dangerous government. It misleads man and draws out him to low level . Fighting with desires, which have been called the Greater Jihad (Jihad-e Akbar), needs to firm will. A Fasting person fights with his desires by not eating and drinking. He resists against his instincts and practicing of this act ,strengthens decision and will.

Islamic leaders have stated: “The best man is one who fights with his desires and the strongest of them is one who destroys it.”

Then persons who fast, are the best people because they fight with their desires.

Heart Purity

Fast kindles the light of knowledge and information in heart. Ramadhan fast destroys the desires and put purity and piety instead of them.

In the shadow of this purity which is originated from fast, the person who fasts not only avoids from eating and drinking but also holds his hands, feet, eyes, ears, mouth and all members of his body from sin and it’s holy aspect of fast.

Hazrat-e Ali (Pbuh) states: “when heart avoids of thinking to sin, it’s higher than physical fast which avoids of eating and drinking.”

It is interesting that you know the physical fast creates spiritual revolution in the persons who fast. It has been proved that wickednesses and corruptions are diminished in Ramadhan month.

Fast and Patience

Patience is a character which is emphasized by Islamic ethics. Muslim fights for some aims in his social and personal life and he is countered with some problems. Victory and attaining of aims is not simple without patience. It increases man’s resistance and strengthens his will. If a society doesn’t bear difficulties, it can not gain a victory against its enemies. We can fight with cruels by patience and resistance. Fasting especially in hot days of summer in which thirst become intolerable, man learns patience and bears difficulties easily. Quran and Islamic leaders have called fast as patience.

Fast and Contentment

Islam differs from the West and the East material schools. It considers world as means for spiritual perfection and reaching to eternal prosperity. For this reason Islamic culture is not the culture of enjoyment and consumption.

It is the culture of contentment and self-sacrifice. In material schools, man considers his body and eating and sleeping but in Islam, man considers spirituality. One of the ways for reaching to humanity high level is contentment, self-sacrifice and devotion. Fast is a duty which saves human from material enjoyments and teaches him to help the others and to rule over his desires and also avoid of lavishment.

Fast teaches Muslim that he can live with a little thing and there is no need to pay attention to material enjoyment for living.

Sympathizing with the Poors

Our Islamic leaders have called Ramadhan as charity month. Stimulating of man’s sympathizing sense to the poor is one of conspicuous results of Ramadhan. Persons who live comfortably and don"t feel hunger and thirst, may forget the poors but fast is a means by which they can member and help them.

It has been recommended to pay alms in Ramadhan month. In this month rich man closes to poor man and society learns assistance. Charity means to share the provision with each other and for this reason Ramadhan has been called as charity month.

In Ramadhan people do benevolence to each other and by this valuable character, their society is purified from abominations. The persons who fast, should consider these points till all of people use of these constitutional Islamic programs in Ramadhan month.

Someone asked Imam Hassan Askari(Pbuh): “Why is fast obligatory?” he answered: “For rich man understands hunger and helps the poor.”

Discipline

Punctuality and discipline are the manifestations of human being’s civilization and one of the most important factors in success and progress. May be some people think that these particulars are specialized for westerns’ life and their civilization, but discipline and punctuality are Islam’s instructions. Fast Ramadhan begins in the holy Ramadhan month by observing new moon. According to this problem that Ramadhan is in Arabic month, then it will happen in all seasons, sometimes in hot days of summer or in cold days of winter. A person who fast,should begins his fast before sun -rise and break it after sunset. This is a lesson which makes Muslim to be regular in his life.

Enthusiasm for the Divine Banquet

Once again a pleasant call invites us to a great banquet, and amidst the chaos of daily life, it guides us toward the eternal truth. It is the start of the month of Ramadhan when God spreads out His spiritual banquet for mankind. It is a month in which rewards abound. So let us all thank Almighty God for once granting us the opportunity to partake of His Mercy. Let us contemplate on the purpose of creation and the meaning of life.

The Almighty’s Last Messenger to mankind, Prophet Mohammad (blessings of Allah upon him and his progeny) has termed blessed Ramadhan as the month that opens the gates of heaven for the creatures of God.

Fasting has been prescribed for us from dawn to dusk during this month, so as to enable us to achieve the highest spiritual benefits. But attaining these spiritual pleasures requires conscious efforts. In part of his famous sermon on the advent of the blessed month of Ramadhan the Prophet said: "O People! The month of Allah has come with His mercies, blessings and forgiveness. God has decreed this month the best of all months.

Its days are the best of all days, its nights the best of all nights and its hours the best of all hours. In this month you have been invited by God to fast and to pray. Every breath you take is has the reward of glorifying God, your sleep is worship, your good deeds are accepted and your invocations answered.

Therefore, you must invoke your Lord in right earnest with hearts that are free from sin and evil, and pray that Allah may help you to keep fasts, and to recite the Holy Quran. Indeed, miserable is the one who is deprived of Allah's forgiveness in this great month. How unfortunate are those who deprive themselves of the mercy of God and forgiveness in this month. It is related that among the Israelites was a man who for years habitually disobeyed God and violated every divine commandment.

One day Prophet Moses (PBUH) went to Mount Sinai and on the way saw the sinner. The man sarcastically said to Moses: O’ Moses tell your God that I have no need of Him and I do not want His sustenance. Moses went to Mount Sinai but felt ashamed to convey the disobedient man’s blasphemous message. When God the All-Knowing and All-Hearing asked Moses why you have not conveyed to me the message of sinful servant? Moses said: "O God! You know better what he said." God replied: "O Moses! Tell him if he is ashamed of acknowledging me as God, I am not ashamed of having a creature like him. And if he does not want My sustenance, tell him that I give sustenance regardless of his desires." Moses on returning from Mount Sinai conveyed to the sinner the message of God the All-Merciful. The sinful Israelite on Moses’ statements got very ashamed of himself and began to cry. Then he said: "O Moses! I did not know that your God is so Kind and Merciful. But it is of no use since I have squandered away my life. I want you to teach me your beliefs. Moses who was amazed of the wisdom of the Almighty’s words guided that man to the divine religion. The man beseeched God for forgiveness and thanked the Almighty till the end of his life. What a wonderful lesson, isn’t it.

Thus it is prayers and fasting that build in us self control and restrain from wanton desires. This beautiful act of worship makes us feel the pangs of hunger of deprived people. Fasting prevents us form committing sins and abstinence from all evil.

Ramadhan inculcates in us urge to do good and serve humanity. The Prophet’s first infallible successor, Imam Ali (as) says concerning the blessings of Ramadhan: Pray and ask forgiveness as much as you can. Prayers and supplications keep calamities away from you, while forgiveness cleanses you of your sins.

Ramazan:Month of Quran

Fasting in the month of Ramadan, like Namaaz (prayers) is a divine command. Allah says in the Holy Quran, "O you who believe! Fasting is prescribed for you, as it was prescribed for those before you, so that you may guard (against evil)." (2:183)

It was reserved for Islam to formulate and perfect a form of spiritual purification for every one of its followers, notwithstanding the state of society they belonged to, and which could be performed without interfering with their normal avocations and callings in every day life.

Whatever calling or vocation he is engaged in, does not hinder a Muslim from carrying out this annual requirement of the Faith, the fast of this month of Ramadan, which incidentally, is also one of the five cardinal points of Islamic tenet.

The Muslim fast means a complete abstention from eating or drinking between daybreak and sunset. The sighting of the thin sickle of the new moon of Ramadan heralds for the Muslim the beginning of a month of glory and of spiritual elevation, when, at Allah's command, he voluntarily and of his own free will, denies himself between day-break and sunset, the blessing of food and drink, and surrenders himself up wholly to Allah, observing the same abstention throughout the whole month in his thoughts, his speech, his behavior, his every act.

For this month, for the Muslim, means the triumph of the spiritual and the pure in his nature over all the grossness and carnation, which is an inevitable component of our human make-up. The Holy Prophet Muhammad (SAW) in the following words beautifully explains the actual significance of the fast: -

"One who, while fasting, does not guard his tongue from telling lies, does not refrain from doing bad deeds, is not respecting his fast and Allah does not approve of mere abstention from food". When you are keeping fast, you should not speak ill of anybody, nor should you be boisterous and noisy. If anybody speaks ill of you or tries to pick a quarrel with you return him not, but say unto him that you are fasting.

Religious Education of the Younger Generation

At present the problem of imparting religious education to our children is exercising the minds of many parents and guardians. Those who are con- concerned about the weal, welfare and spiritual well-being of our budding youths feel concerned that, in the absence of proper understanding of the fundamental beliefs and cardinal principles of religion, our children may become preys to the scepticism and disbelief which is destroying the moral fabric of our society—society which is euphemistically called "permissive society". This concern is felt in all parts of the world where people hold fast to their religious beliefs and cherish them as the storehouse of best moral values. In particular, in countries of the West, where our people are settled with their families, this concern is more vocally, and at times vociferously, expressed; and rightly so, because our children are amenable to extraneous influences which keep on assailing and undermining their religious beliefs, dogmas and susceptibilities.
Whilst I fully endorse the proposition that there is a crying need for impart- ing knowledge of the fundamentals of our religion and its cardinal principles to the new generation, I join issue with the proponents of these ideas on the methods to be adopted for achieving this end. My purpose in writing this article is to sound a note of warning that religious education of the conven- tional type which makes children of 6 to 10 memorise the "Usool-e-Deen" and "Furoo-e-Deen" with the dogmatic comments on them handed down to us from generation to generation, will not in the least serve the purpose we have in view, namely, to prepare our future generations for the onslaught from various quarters on their religious beliefs and practices. When I say this, I am speaking from personal knowledge having attended such a "Maktab" (school) in my childhood where venerable preachers religiously repeated and reiterated all that they were expected to impart to their young pupils and, in fulfilment of what they thought to be part of their duty, made the pupils memorise them, and even chant them with all the zeal and fervour the young souls were capable of.
It is said that: "Truth is bitter but its fruit is sweet". I know that what I am trying to expound may be unpalatable or may seem to be gall and wormwood to the taste of many who are steeped in orthodoxy; but in the larger interest of truth it must be said for whatever it is worth . Present day knowledge of chi Id psychology has led many advanced countries to modify and revise their con- cepts of children's education at the earliest stage. It is now well-recognised that highly learned, capable and understanding teachers are required to handle children just when they embark on their studies because, during their formative years, they must be given every encouragement and opportunity to develop their enquiring minds. When we talk about the religious education of our children, do we have in mind selection and appointment of persons possessing aptitude and education of the highest standard both religious and secular, and capability to mould the character and develop the reasoning faculties of our children in the best of traditions? Are we not thinking of taking unction to our souls by entrusting them to the care of half-baked teachers of theology who accept the appointments more for earning their livelihood than with the high motives of inculcating love of religion amongst the pupils by explaining and expounding the undercurrent of truth and love of God and His creatures which pervades His universe and which is the essence of our religion? When we ask the parents to send their children to religious schools, do we tell them to whose care they will be entrusted, or are we presuming that it does not matter a whit who is to be entrusted this sacred duty so long as he is having a smattering of the fundamental principles of our religion?I am sincerely of the view that imparting of religious knowledge in a perfunctory manner will not serve the purpose and those who receive it will remain as vulnerable as those who never attend such schools or classes. It would be like laying the foundation of a house on quicksand—building an edifice with a tottering base.
It may appear to quite a few that I am over-emphasising one particular aspect of the matter and magnifying it manifold, but I honestly believe that, so far, very little has been done to produce the right type of religious teachers who can handle the education of our younger generation and equip them with sound knowledge and beliefs that can withstand attacks of outsiders, and emerge successfully in later life with unflinching faith and unshakeable belief in the righteousness of our creed.
Some years back I got an English translation of "Bab-ul-Ahada Ashara" which is an exposition of the Eleventh Chapter of Allama Hilli's work on the fundamental principles of Shi'a beliefs by Miqdad-e-Fazil al-Hilli, one of the foremost disciples of Allama Hilli. According to the translator, this book is being taught in a large number of Shi'a religious schools because it explains and clarifies the fundamental principles of Islam as understood and applied by Shi'a theologians. The translator mentions that the Eleventh Chapter of the treatise of Allama Hilli is so difficult to understand that even scholars of religion cannot properly comprehend it and, for that reason, the com- mentator has expounded and elaborated the matters set out in it so as to make them easily understandable. With all due deference to the learned commentator, the book is full of puerile arguments developed in a laboured manner, reminiscent of the style of Greek logicians of yore. These syllo gistic exercises appear to be far below the standard to be expected in a work associated with the name of one of the most respected and learned Shi'a divines, Allama Hilli. Only very recently the late Agha Mirza Mehdi Pooya published his "Fundamentals of Islam" in English for the younger generation to meet a long-felt want. In my view, every person who wants his children to understand the fundamental principles of Islam, as enunciated by the Shi'a School, must make this book available to them. I may hasten to add that the work is not meant for children of very tender age but for those who have reached sufficient maturity and are capable of discernment. To me it seems that religious knowledge, in the right sense of the word, as distinct and distinguished from religious jingoism, can be imparted only to children who have reached such age. Agha Pooya's "Fundamentalsof Islam" may, perhaps serve a far better purpose than the classes conducted by religious teachers whose scholastic credentials are suspect and whose own knowledge is strictly limited, and who, more often than not, are so hide-bound in their approach that they generate more heat than light in the course of the discussions and discourses. Lest I am misunderstood, I may clarify that I am all for selection and appointment of really learned and competent teachers of religious principles and doctrinces, in the true sense of the term, who can inculcate and develop a taste and kindle a yearning for religion in their pupils and not merely teach as a fulfilment of their professional duty during the appointed hours; persons who can clear mental cobwebs and aberrations by encourag- ing questions and arguments and not stifle them by snubs and scorn, persons who, like Tennyson, feel:
There is more truth in honest doubts
Believe me, than in all your creeds.
My genuine apprehension is that such dedicated persons are so rare and difficult to find that, instead of searching for them far and wide, we may compromise by settling for and selecting persons who, to us, may seem to be second or third best but who, in reality, may be the very antithesis of what is needed by the yearning hearts and inquiring minds of our talented youths whose appetite for information and knowledge is whetted by the present day discoveries of science and progress in methods of education.
The topic of religious education cannot be discussed without mentioning the role of Majalis-e-Imam Husain which have acquired the status of a religious institution in our society. The platforms which they provide during the months of Muharram and Safar can be very effectively used for the purpose in view, but unfortunately it must be admitted in all honesty that they have not even touched the fringe of the problem. They have fallen far short of expectation, mainly due to the fact that many of the venerable gentlemen who adorn the pulpits and deliver lectures are so steeped in outworn con- cepts, wrongly called traditions, that, if I may be excused the use of the expression in connection with the performance of these august persons, they simply get "inebriated by the exuberance of their own verbosity". More often than not, their sermons are "full of sound and fury, signifying nothing". Times out of number they put forward arguments which cannot bear scrutiny, knowing full well that what they say will go unchallenged because time-worn, unwritten rules of behaviour in such Majalis require the audience to mutely suffer such travesties of facts. They expound the view of some of the Ulema of bygone days who, with due deference to the very valuable work done by them and contributions made in the course of development of religious thoughts, have made many patent mistakes and errors of judgment. This is because they were of earth, earthly. This is because they were fallible human beings like us. I am not saying these things to denigrate these learned masters of the past who have earned our respect and esteem by their voluminous positive contributions. The fault lies squarely with their successors who have not used their reasoning faculties, the most precious gift of God to mankind, and evading and avoiding all research, have adopted a subservient and even atavistic attitude in using the material handed down to them by the past generation of religious scholars. If many of the learned Ulema of the past made mistakes, they can well be attributed to the circum- stances in which they were working, to the fact that they did not have at their disposal all the facilities for research that we have today. In those days, general knowledge in various fields was strictly limited, means of communication were scant and meagre. If our present day religious scholars fail to do research in various aspects and facets of religion and take shelter behind the works of past scholars, placing them on pedestals which facts and circumstances do not warrant, who is to be blamed for it? It is such un- questioning attitude that is likely to alienate our younger generation from religion and all that it stands for. We find that in sermons delivered from the pulpits often there are glaring contradictions which create not only credibility gaps but also lead to the impression, albeit wrong, that what are narrated as facts of history are fibs, mere myths and figments of imagination. If sweeping statements are made in the course of these sermons which, on the face of them, are patently illogical and untrue, and they go un- challenged, many of our intelligent and discerning youths may begin to doubt and question the veracity of other facts and principles which are placed in juxtaposition with them. Such sermons prove counter-productive.
It is true that to the vast majority of people who attend the Majalis-e-Aza whatever is preached from the pulpit is the essence of truth and they just keep on gaping with admiration, unmindful of the correctness or otherwise of the utterances in the tradition of the admiration of the young pupils of Goldsmith for their teacher about which he has said:
And still they gazed and still their wonder grew
How one small head could carry all he knew.
But it is not what these majority of simple souls think or believe that really matters. It is what the thinking, brooding, reflecting intelligentsia amongst our younger generation think and believe that counts. It is these intellectual elites who can really mould and influence the future generations of our people and so it is our religious duty to cater for their spiritual needs and to ensure that they get ample opportunity to challenge all assertions and aver- ments made in the course of the perorations. This can be possible if we divide the time of our 1l/lajalis into two parts—one for delivery of the lectures as at present and the other, immediately following it, for discussions on various aspects of religion, including questioning of facts and principles enunciated during the harangue but not necessarily confined to it. Such symposia can be held with two or three participants, including the speaker of that day, with some learned man presiding as compere to regulate the proceedings and ensure that the discussion is held at an intellectual level and there are no frivolities. Such programmes must, at the same time, provide utmost freedom to the participants to air their views without any recrimina- tion and rancour, subject, however, to maintenance of standards of decency and decorum associated with such solemn functions. Out of such functions and discussions, more often than not, considerable benefits are likely to accrue to the audience as well as the participants. It is possible that some of the other participants may be more knowledgeable than the main speaker of the day and the latter may himself gain the most from such discussions. At least, when he knows that he will not be able to get away with his "terminological inexactitudes" he will think twice before taking liberty with facts and common sense. Has not Firdousi the immortal poet of Iran, said:
I have heard from the wise man that there is a lot of wisdom (in this world) But it is scattered amongst a very large number of people.)
Unless we convert our Majalis-e-Aza into forums of such religious discussions, of course, retaining the essential characteristic of it by allocating a reason- able time for Azadaree-e-Husain, one of the most important purposes of it will be lost and frustrated.
I have made bold to say several things which may be unpalatable to many because I feel that truth transcends all other considerations. I am reminded of the verse of Sadi:
Sadi do not tread the path of formality
If you know the truth, speak it up and be done with it
Speak out what you know as the truth for it is better that way
Neither indulge in graft nor in blandishments.

Zakir
Vol IV No. 1, 1398

INTRODUCTION

Respected Viewers.
Asalam u Alaikum Wa Rehmatullahi Wabarakatuh.
Dear viewers, I have collected valuable articles from renowned Islamic and non-Islamic scholars on different topics. My aim is to send real Islamic message to the youth and share with them Islamic knowledge especially what are the Islamic views and lessons about different aspects of life. I have added some topics which I think are need to know if you feel there should be other topics, just write to me
So get knowledge and send your valuable comments . Waiting

S.M.HADI MOOSVI