[1] That is what the English philosopher Thomas Hobbs maintains.

[2] Well-known theory of Descartes

[3] Extracts from The Holy Bible, AD 1611. The British and Foreign Bible Society London.

[4] The Pleasures of Philosophy pp. 240

[5] The Pleasures of Philosophy pp. 114 (New York, 1953).

[6] Celebrated English philosopher of the 19th century.

[7] The Pleasures of Philosophy, pp. 168, 169 (New York, 1953)

[8] Bertrand Russell, Marriage and Morals, p. 102. (London 1929)

[9] According to the Qur'an, these dissensions rose in Prophet Nuh's time.

[10] The term 'common people' is often misunderstood and considered to by synonymous with 'masses' as distinguished from higher classes. As Islam addresses the common people, it is claimed that Islam is the religion of the masses. Incidentally, this is considered to be a merit of Islam. But we must remember that Islam does not address its message to the masses only, nor is its ideology a class ideology. The real merit of Islam lies in the fact that it advanced with the support of the masses, not that it was addressed to them only. What is more meritorious is that Islam has worked up the sentiments of the well-to-do classes among the Muslims for the benefit of the underprivileged classes.

[11] "Surely We sent Our messengers with clear proofs, and revealed with them the Book and a criterion so that people may observe justice." (Surah al-Hadid, 57:25)
"Say: My Lord has ordered me to be fair." (Surah al-A'raf, 7:29).

[12] The Holy Qur'an says: "We shall (continue to) show Our signs to them in the horizons of the external world and within themselves, until it becomes clear to them that the Qur'an is the truth." (Surah Fussilat, 41:53)

[13] The Islamic Seminary has published this book in English language under the caption, Peak of Eloquence, 1984.

[14] Popularly known as Jamaluddin Afghani.

[15] Islamic conception of man's innate nature is different from that of Descartes, Kant, etc. Man's innate nature does not mean the actual existence of certain amount of understanding or the actual existence of certain tendencies and desires in him from his very birth, or as the philosophers say that man is born with rationality and will. Similarly Islam does not accept the theory of the Marxists and the Existentialists who deny the existence of innate nature and say that man is born like a blank sheet and is equally receptive to any idea which is imprinted on his mind. According to Islam in the beginning of the period following his birth man has certain potential tendencies towards the realization of which he wants to move. An inner force drives him towards his goal, of course with the help of, external conditions. If he actually achieves what is befitting of him, he secures what is called humanity. If an actuality other than that is imposed on him by compelling external factors, he becomes a deformed being. That is the only plausible explanation of the metamorphosis of man of which even the Marxists and the Existentialists talk. From the point of view of this school, the relation between man at the birth and the human values and virtues is similar to the relation between a sapling of pear and a fully grown tree of it. An inner link with the help of external factors turns a sapling into a tree. This relation is not similar to that existing between a plank of wood and a chair, for in this case only external factors turn the former into the latter.

[16] "Therefore woe to those who write the scripture with their own hands and then say: 'This is from Allah, in order to make some paltry gain. Woe to them for what their hands have written and woe to them for what they earn thereby!'" (Surah al-Baqarah, 2:79)

"Ignominy shall attend them wherever they are found, except in cases in which they came to terms with Allah and people. They have incurred the wrath of Allah and humiliation has been stamped on them. That is because they used to disbelieve the revelations of Allah and kill the Prophets wrongfully. That is because they disobeyed and used to transgress." (Surah Ale Imran, 3:112)

[17] This book was first written in French and then translated into Persian by Dr Anwar Khameh'i. He has exhibited profound wisdom in the treatment of the subject and praiseworthy capacity for evaluation and analysis of the problems involved. He himself has been once an ardent supporter and exponent of this school for many years.

[18] The Quran itself does not call them the mean, but simply quotes their opponents as calling them as such.

[19] The inquisitive may refer to Surah al-Zukhruf, 43:40-50, Surah al-Mu'min, 40:23-44, Surah Taha, 20:49-71, Surah al-Shu'ara, 26:16-49 and Surah al-Qasas, 28:36-39.

[20] Some contemporary so-called Muslim intellectuals absolutely deny the existence of even a single verse in the Quran referring to the Resurrection. Wherever in the Quran there is a mention of 'dunya' (this world), they interpret it as the lower system of life, that is the system of social discrimination and exploitation, and wherever there is a mention of 'Akhirah' (the next world) they interpret it as the higher system of life free from social discrimination, inequality, exploitation and private property. If 'Akhirah' really signifies this, then that means that the Quran one thousand years before the inception of materialist school gave up religion as the lost proposition.

[21] This shows that the Marxist theory that the use of force by the exploited class is moral, for it has an effective role in progress and its use by the class of the exploiters is immoral, because in this case it is a factor of stagnation is not a valid theory. When this school believes that the pressure of the exploiters plays as much role in the development as the revolutionary reaction of the exploited class, evidently the action of the exploiters should be as moral as the action of the exploited. The only difference between the two forces is that one looks to the past and the other to the future. Otherwise both of them play the same role in development. Hence the criterion of their morality and immorality should be the intention behind them and not that one looks to the past and the other to the future.

[22] See: E.H. Carr, What is History?; Will Durant, Studies in History, The Pleasures of Philosophy, pp. 291-312

[23] Some animals can transmit to others what they have learnt, but only on the level of daily events, not on the level of any scientific experience. The Quran also hints at this fact when it says: "When they (Sulayman's army) arrived in the valley of ants, one ant said to the others, 'Enter your dwellings lest you be carelessly crushed by Sulayman and his army." (Surah an-Naml, 27:18)

[24] Please refer to our footnote of the booklet, Wherefrom to Begin, page 39.

[25] In one of his footnotes on the booklet, Wherefrom to Begin, page 39.

[26] In his papers on "Alteration of the Quran" the author says that distortion of meaning indicates the retention of the wording of the Quran, but expounding it wrongly as, according to a well-known story Muawiyah did when he misinterpreted the wording of the prediction regarding the death of Ammar ibn Yasir. Another case of the distortion of meaning is the misinterpretation of the verse: "There is no hukm (decision, judgement) except by Allah." (Surah Yusuf 12: 90) On the basis of this verse the Khawarij raised the slogan: La hukma illaillah (There is no decision except by Allah). Commenting on this slogan Imam Ali said: "Right words, wrong meaning". (See Nahjul Balagha, Sermon 40). This intentional or unintentional misinterpretation was disastrous and caused so much damage in the history of Islam. Another case is the misinterpretation of the tradition: "If you know (Allah), do whatever you like."

[27] In this connection a reference may be made to Shaykh Qawam Wishnawahi's treatise appended to Risalatul Islam and to the Biharul Anwar, an account of the Prophet's life.

[28] Shaykh Qiwamuddin says that this tradition has been reproduced in Sahih Muslim, Vol. VII, p. 122, Sunan Tirmizi, Vol. II, p. 307, Sunan Abu Da'ud, Vol. V, pp. 182, 189; Mustadrak Hakim, Vol. III, pp. 14, 17, 26, 59, Vol. VI, pp. 366, 371, Vol. V, pp. 182, 189; Mustadrak Hakim, Vol. III, p. 109, Tabaqat of Ibn Sa'd, Vol. IV, p. 8; Usudul Ghabah, Vol. II, p.12, Vol. III, p. 147 and Ibn Abil Hadid.

[29] Some preachers have made a gross misuse of this tradition, for they invariably use it as a prelude to narrating the misfortunes of the Prophet's chosen descendants. One may think that when the Holy Prophet said that he was leaving two things behind him: The Qur'an and his descendants, what he meant was only that those two things were to be held in high respect and were not to be insulted at all. In fact what the Holy Prophet meant was that he was living behind two authorities to which all religious and social questions were to be referred. In the concluding part of this tradition the Holy Prophet has said: "So long as you adhere to them, you will not go astray." So the question is that of adherence. The Holy Prophet has declared his descendants equal with the Quran. He himself has said that the Qur'an was the major 'thaqal' and his descendants the minor 'thaqal'.

[30] The Shi'ah attach great importance to the religious aspect of Imamat. As we said earlier in our times Imamat who mostly considered to be tantamount to the administration of government, but that was a wrong notion. Imamat is mostly a religious question and the administration of government is only a function which it involves. In a sense Imamat and administration of government are two terms which in certain respects overlap each other. But basically Imamat is one question and administration of government, although a part of the functions which an Imam should discharge, a different question. It is funny that during the period of occultation we talk about the administration of government, but keep quiet about the real significance of Imamat, which must not be considered to be equivalent to the administration of government. According to the terminology of the Shi'ah scholars an Imam is in charge of religious as well as secular affairs. Being in charge of religious affairs, he automatically holds the charge of worldly affairs also, just like the Holy Prophet, who being the religious head, was the head of the government too. If we suppose hypothetically that no Imam existed at any time or if we know that the Imam is in occultation, in both these cases no religious head would be present. Therefore in these cases the question would of course arise how should be the head of the government.

[31] The months of Zil Qa'dah, Zil Hijjah, Muharram and Rajab are the sacred months, during which fighting was kept suspended and vengeance was not sought. Routes were safe during these months and coming and going of persons and goods normal. An annual fair was also held at a Place near Makkah named 'Ukaz.

[32] The Holy Prophet referred to the following verse, "The Prophet has more authority over the believers than they themselves have." (Surah al Ahzab 33:6)
Being a Prophet of Allah, the Holy Prophet had authority over the life, property and everything of the people. He had more authority over the people than the people themselves had. Of course he never exercised this authority for his own selfish ends. Allah appointed him the representative of the whole Muslim society and as such he had authority over the life and property of the Muslims on behalf of Muslim society as a whole.

[33] Last year we had a chance to go to Khayber. Till then we had no idea how far Khayber and Tabuk were from Medina by the direct route via Shusa. The whole distance was found to be exactly 600 kilometers. By the ancient routes the distance might have been greater. The distance between Medina and Khayber is 360 kilometers. We were really astonished by the courage and resolution of the Muslims who traversed this long distance with the poor means available to them at that time.

[34] The reason why it has been reported by a very large number of transmitters is that at that time the sayings of the Holy Prophet were only remembered and not written. Naturally the traditions containing Imam Ali's name could be remembered by more people than any other traditions.

[35] The first part of the book, Khilafat and Wilayat, which has recently been published, contains Muhammad Taqi Shari'ati's lectures which he delivered at Husayniyah Irshad some four years ago. In his lectures he dealt with the same subject with which I am dealing. Therefore the two books maybe considered to be supplementary to each other.

[36] The Holy Prophet performed his farewell pilgrimage during th6 last year of his life, some two months before his demise. He died on 28 Safar or according to the Sunnis on 12 Rabi'ul Awwal. He reached Ghadir al-Khum on 18th Zil Hijjah, that is two months and 10 days before his demise or two months and 24 days according to what the Sunnis say.

[37] Some of you might have been to Juhfah. I visited the place during my second Hajj journey. Our visit to Medina was delayed. So we took an opportunity to visit Jaddah. There is some difference in the juristic opinion whether or not one can assume the ritual state of ihram at jaddah. Actually it may be said that this is not a juristic difference but a geographical one. The ritual state of ihram can be assumed from any point lying parallel to any of the miqats. A man who is well-versed in the geography of Arabia, may be able to say definitely whether or not Jaddah fulfils this condition. In the beginning we ourselves did not believe that it did, but later when we obtained maps of Arabia in Makkah and Medina, we found that Jaddah was parallel to one of the miqats, provided those maps were accurate. If those who proceed from Jaddah to Makkah, want to assume the ritual state of ihram from one of the actual miqats, they come from Jaddah to Juhfah, which lies on the way to Medina and is the miqat of the people of Syria. Ghadir al-Khum is situated near Juhfah. It is the place at which the Muslims returning from Makkah after performing pilgrimage disperse. Some go to Medina and others to their respective places.

[38] She is held in very high respect by the Shi'ah and is regarded as the most eminent wife of the Holy Prophet (SA) after Khadijah. She is greatly respected by the Sunnis also. According to them, she ranks next to Khadijah and 'Ayishah.

[39] Imam Ali (AS) is reported to have said so. (Safinat ul Bihar, vol. 2)

[40] At that time the word, 'zindiq' was not an abusive term as it is now. In those days a number of people were called zindiqs and they did not think it insulting to be called so. In our times the same is the case with the word, materialist. Of course a monotheist would never like to be called so, but he who is a materialist, may even be proud of this appellation. As regards the origin of the word, zindiq, there are various theories. Mostly it is believed that the zindiqs were Manichieans who appeared in the beginning of the second century, that is the century in which Imam Sadiq lived. Many westerners and other scholars have discussed the question of the zindiqs in Islam. They have come to the conclusion that the zindiqs were the followers of Mani. It may be remembered that Mani's creed was not anti-God. Mini himself claimed to be a Prophet. Anyhow, he was a dualist, not a monotheist, and for that matter, more dualist than Zoroaster, for some people believe that Zoroaster was possibly a monotheist, who at least believed in one eternal source of the whole universe, though it cannot be proved from his writings that he believed in one Creator. In contrast, Mani was definitely a dualist and claimed to be a Prophet raised by the god of good. But later Manichiaean tended towards materialism and naturalism, and ceased to believe in anything spiritual.

[41] A compromise on principles may be in the name of expedience which includes undue regard for someone. A compromise may also be due to making discrimination in showing favour or accepting an intercession. It is a known fact that the Holy Prophet awarded legal punishment even to prominent men of the Quraysh. He abstained from showing undue favour to anybody. There are three main reasons of a compromise on principles: One is fear; another is greed. Therefore a reformer must be bold, and must not be liable to be influenced by any kind of bribe including money, flattery, women etc. The third cause of compromise on principles is nepotism and showing undue favour to friends. A reformer's friendship must be for the sake of Allah only. It may be noted that undue favour has been described in the Qur'an as 'idhan' which originally meant lubricating and oiling, and hence includes flattery and deceit, and is used in the sense of compromising also. Who wish you to compromise so that they may also compromise. A compromise on principles may be conscious but tacit or may be unconscious. Another form of a compromise on principles is the exploitation of the weak points of society instead of combating them, and being carried away by the prevailing trend of society. The examples of this attitude are the acceptance of the kissing of hands and showing too much sensitiveness to the questions of dispute between the Shi'ah and the Sunnis. The story of the late Mirza Muhammad Arbab can be cited as an example. The following Qur'anic verse also refers to this subject: "My people, I delivered my Lord's message to you and gave you good advice, but you do not like those who give you good advice." (Surah al-A'raf, 7:79) Sufyan Thawri says: "If you find a scholar having many friends, you can be sure that he is indiscriminate. Had he been telling the truth only, people would not have liked him." Abuzar said: "Enjoining the right and forbidding the wrong have left for me no friends." Imam Ali said: "Do not try to use artificial manners to be intimate with me and do not address me with those words with which the tyrants are addressed." These words of the Imam show that to like flattery and the use of high sounding titles is also a sort of a compromise on principles. Those who like such cheap things do not succeed in reforming society. Imam Ali further said: "For me the strong is weak till I force him to restore the rights of others." He means to say that he is not one of those who compromise on principles. We frequently meet with the word compromise in connection with the Mu'awiya affair and the proposals put to Imam Ali to come to terms with him. Imam Ali said that a leader must not be a specimen of the depravity of his people. "He should not be an impious man commanding others to piety or an ailing physician treating other people." How can a man who is eating dates himself ask others not to eat them. "He who puts himself as a leader of the people, should begin the reform with himself...." A leader must not be greedy for avarice means permanent bondage, which is contrary to spiritual and moral freedom. In respect of Christ Imam Ali says: "He had no wife to seduce him, no child to grieve him, no property to divert his attention and no cupidity to disgrace him." (Nahjul Balagha, Sermon 160). In short, a man who is morally a materialist cannot be a true reformer and a materialist philosopher cannot morally be a 100 per cent non materialistic. Other qualities of a reformer: Calmness in spite of sensitiveness. An example of calmness in Imam Ali's behaviour. A woman from Basrah and a Kharijite once abused him, but he paid no attention to their foul language. A reformer must be iron-clad. He should not be delicate, but he should be sensitive. An example of being sensitive without being delicate is the story of Sufiyan Ghamidi, who arrived in Anbar. "If any Muslim dies henceforth on account of sorrow ........ "Should I pass the night while I have overeaten and there are hungry stomachs around me?"

[42] It may be noted that these notes were written before Islamic revolution had taken place in Iran.

[43] A part of the life account of the Holy Prophet should be studied from the viewpoint of the principles of leadership.

[44] Item No. 33 deals with signs of immaturity, which have been mentioned in the article on Islamic maturity in the Book, Divine Succur in Human Life.