A Glance At the World of Youth

7. Youths and Politics ======================

With the advancemnent of civil life, and the intensification of the role of power and politics in the social and individual life, the relationship between the government and the people has increased.

Thus, the government takes care of the mission of education and teaching. It is the one which designs and determines information, and is responsible for security and planning, and it handles the economic and financial affairs. It is the one which presents services to people and the nation. It is the one which arranges the relationship of its subjects and other nations, interims of war or peace, friendliness or enmity, transactions or sanctions.

So, that is how the fate of an individual or a people becomes related to the government, and the relationship with the government means a relationship with politics and political life. Thus, politics and political life becomes an important part in the life of an individual. Therefore, it is necessary for him to give more effort and concentration toward the politico-governmental affairs and the type of system which it is governing; because it is the determiner of his fate and destiny, and has a say in all his wordly affirs, and his hereafter. Thus, Islam regards politics and political activities as a collective responsibility on the whole community. It is reported in a Prophetic Tradition that: "All of you are shepherds and all of you are responsible for your flocks (subjects)".(34) And it was also reported that he (s.a.w.) said: "Whoever wakes up and does not have concern for the Muslims' affairs, is not a Muslim."(35) And since politics is a guardianship of the society's affairs, so it is the most apparent affair which is necessary for the individual and society to put more attention on.

The struggle of peoples and nations against oppressive and dictatorial regimes and states is a continuous struggle. Surely, the oppression and dictatorship of some regimes has been, and will continue to be, the biggest problem facing humanity and against the well being and advancement of human beings, so this is what forces the society to rise against a cruel regime and to participate in politcial activities, in order to free itself and bring better living conditions, planning its fate and destiny and gives way to a regime which will take care of its life. And among the forerenners and vanguards of political activities and political life are the youths, and there are some reasons for this, among them are:

1. The youths represent both bodily and spiritual power which enables them to face struggles and challenges more than others. That is why they are more capable to resist against terrorism, opression and political dictatorship.

2. Political activities require an action under political groups, and in this stage, the youths look for collective inclination, i.e., collaboration with people, which pushes them instinctively towards political activities, in addition to intellectual satisfaction.

3. In the stage of youth and puberty, man faces inventions and changes, especially when the civil life circumstances rapidly advance in the field of knowledge, science and technology. Therefore, the youths turn toward political activities, as an expression of their desire to change and reform and shows their interest in development and civil advancement.

4. In the youth stage, the ambition of possessing a social role, i.e, position is power, is what pushes youths to join some groups and political parties, in order to gain social power and position in the society.

In 1971, a German analyst, Kavz, had stressed that: "There are differences between students and non-students among the youths, especially on matters of their concern in political activities, political as well as, ideological views...". Kavz also stressed that the demonstrations that occured in France in 1968 in which approximately 95% of those participating were students, while only 5% of them were non-students, shows that students are the most concerned about the political and ideological matters more than others from the ranks of the youth and other members of the society."(36) Indeed, among the most clearest proofs of the role of the youths in a political struggle is the Palestinian Intifatha against the Zionist's occupation, and their "stones" revolution which is frightening the terroristic Jews, even with all the power and weapons which they possess.

The youths are the vanguards of this revolution or uprising which has no weapons except rocks, but serves as a stumbling block to the aggressive Zionists, despite the thousands of Palestinian youths who were martyred or injured and tens of thousands which are in prison undergoing different kinds of inhumane torture and punishments.

Of course, these factors differ from one person to another, and from one environment to another and from one political atmosphere to another. Surely, Islam guides and trains all these stimulants and subjective motives, in order to act correctly and move according to the right views and complete intellectual, behaviorial, as well as, political line and path, and move under the pretext of worship and the general interests and services to the people, as well as, interplaying with the society, its aims and legal interests.

Consequently, the Islamic political education, trains an individual to become mindful and give more concern to politics and the society's future as his ideological and legal duty, because he understands that the Islamic political view believes in the role of the society and nation in politics and joins relations between the state and the people based on consultation, respecting others' views and enjoining good and forbidding evil, respecting people's rights and will, and that power, society's interests, wealth and its future are in the hands of a leader, who is responsible for steering it toward the Islamic system.

The Holy Qur'an outlines this fact by saying:

"Surely Allah commands to make over trusts to their owners and that when you judge between people, you judge with justice..." Holy Qur'an (The Women 4:58)

The Almighty Allah, also, says: "And do not incline to those who are unjust, lest the fire touch you..." Holy Qur'an (Hud 11:113)

The Most High, also, says: "...And their rule is to take counsel among themselves..." Holy Qur'an (Consultation 42:38)

He, the Most High, says: "And from among you there should be a party who invites to good and enjoins what is right and forbids the wrong, and these it is that shall be successful." Holy Qur'an (The Family of Imran 3:104)

However, among the negative effects of political activities seen in the Muslim youths or what leads to evil and deviation, is the joining of political parties and institutions which have Western views, and ideologies, and under the shade of freedom is able to engulf a great number of youths. Also, a great number of them were dragged to the Marxism ideology during which a great number of lives were sacrificed for this sake. And how many times have the youths lost their lives, capabilities, and intellects because of the call to the Western and Marxist views and ideologies? These calls and propagations turned against the Muslim community and its ambitions, without any fruitful result, and still the Muslim nation and its subjects are faced with a state of concern and political anarchy and chaos.

Consequently, the problem of terrorism and political dictatorship, in our Islamic world, is among the most dangerous and complicated human problems in our present era. Surely, the hegemony and domination of the arrogant powers over the political power of the society, has portrayed all its weight and capability in order to prevent the Islamic current from existence and supremacy, and leading the society, especially in the circle of the intellectuals and the generation of the youths. It is worth mentioning that the present Islamic cautions and vigilance, has created an Islamic ideological and political awareness, capable of changing the path and future of the society.

8. Youths and Heritage

Heritage is a `present culture of civilization' terminology, which takes its course and role in the culture and intellect of the people, and becomes an object of debate and differences, in such a way, that even non-Islamic, intellectual writers are using it, as well as, the Islamic writers and intellectuals. The last two decades have witnessed various researches and critique, as well as, analytic studies on the intellectual and cultural heritage of the Muslims.

Thus, heritage is termed as `an intellectual and cultural inheritance, which the present generation inherits from the past generation'. This includes the methods of study, history, jurisprudence and its principles philosophy, ideology, morals, literature, grammar, interpretation, the science of hadith and chain of narrators. And, rather, some of the non-Islamic writers say that the history of the Prophet and his traditions and what is narrated from the holy twelve Imams (Ahlul-Bait) (a.s) are considered as a part of heritage. However, the criticism, which heritage faces by some secularist and Muslim writers, shows two extreme approaches:

1. An approach which sanctifies anything inherent, and defends everything called heritage.

2. Another approach tries to downgrade the importance of heritage, and works toward its destruction through creating doubts about its value. It tries to show that heritage is an exudation of the past which does not have a role in the present era, and as a result, it tries to separate the past a of nation and its present.

Both these approaches have passed the limits and made mistakes. There is a misunderstanding of what heritage is, and which must go under careful scrutiny and purification, to determine what is Shari'a and Divine values and what is not heritage. That which does not need purification is the Holy Qur'an and the authentic Traditions (sunna) (of the Holy Prophet (s.a.w.) and the infallible Imams (a.s)), but, since not all of what is ascribed to the Holy Prophet (s.a.w.) and the Holy Imams (a.s) is authentic and correct, they must be evaluated. Because all of what is left out by the philosophes, theologians, historians, interpreters and jurists concerning the affairs of jurisprudence, politics and narrations should be under criticism and purification, and none of these views, opinions and approaches will be termed as authentic, unless after thorough examination and investigation.

Therefore, authentic is what is confirmed to be authentic, by clear proofs and scientific examination. In view of this, not all of what reaches us from the Prophet's companions, followers, religious scholars, from books and other scientific sources, and what is reported from historical events, and the traditions of the Holy Prophet (s.a.w.) and the twelve Imams (a.s) are solely authentic, rather, they are authentic and non-authentic.

Likewise, not all of what we inherit from views and opinions of the religious scholars in the fields of politics, ideology, history, culture and Qur'anic explanation is sacred and pure. Rather, the scientific method proved by the Holy Qur'an, is the correct method of proof and reasoning and scientific criticism. Therefore, it is necessary for us to embrace heritage and deal with it as a method and with the present thought and views of the Islamists, as well as, non-Islamists. However, the youths face two opposite powers: A power which tries to separate the present generation from the heritage, and isolate it from its past, and at last from its ideology and Islamic values, under the guise that heritage is only useful to the past. And another power which tries to impose solidification and backwardness on the intellect under the guise of protecting the heritage, in all its contents, even those that need purification, with the excuse that doubting these heritages will end in doubting the ideology and the sanctity of the past.

Hence, the generation of youths stands between two attractive powers being pulled, by each, to their own respective power. The present terminologies, inventions and transfering from the past to the present, has attracted and seduced a great number of the youths. Also, the secularist writers, and those who are creating doubt about the value of the inherit Islamic thought, have taken advantage of the limited civilization and intellect of the youths to create doubts about the heritage. Thus, it is necessary for the youths to understand and know the value and greatness of their nation and its past thoughts and views, and what the Muslims present in the field of science and technology, the scientific methods of research and the thinking for the human race, in general, and their own present advancements.

Consequently, the roots and foundations of the present advancements, in reality, depend on what the Islamic intellectuals and scholars offered to the scientific, as well as, intellectual foundations, and the method of scientific studies which was transferred to Europe through Spain, and translating the books of Muslim scholars after the dark ages witnessed by the West in the Middle Ages. Hence, Islam is the path finder and pace setter of scientific advancement and the helper of the mind and the founder of human civilization.

And what the generation of youths should believe is that the correct method of dealing with the heritage, and the greatness of the nation's heritage depends on scientific research and proofs. This can be achieved by the spreading and publishing of scientific and inherited works in the field of thought, civilization, technology and morals, and the new and present subsistence. Activating the criticism movement and purifying the heritage from the mistakes it carries is another way of dealing with the problem. Separating Islam, as a belief and great Shari'a from the results of the researches of religious scholars (Ulama), researchers and the people of views and opinions of the past generations, helps so that we cannot ascribe anything to Islam unless it is proved and confirmed by proofs through the pure argumentative and deductive method.

Thus, it is necessary for the youths to be conscious of the great conspiracies and plots against Islam and humanity, through the intellectual thesis and treatise which carries the present terminologies and hide under the guise of intellectual freedom, which, in its real sense, is an attempt to destroy the intellectual structure and essence of the nation and dissolve its cultural identity, being the secret of its power, advancement and dignity in life.

The Islamic ummah (community) has lived in a period of intellectual loss, and the generation of youths and the intellectuals live in this loss, influenced by the present, material culture and civilization, which shielded humanity with war and colonization, and the exploitation of its wealth; oppressing it.

But, this does not mean that we should not use the present scientific technology witnessed by Western countries, rather, the required thing is to choose the pure thought and culture which corresponds with our Islamic culture and civilization. Surely, the superpowers fear the greatness of Islam and the Islamic intellectual ability in building a strong nation and a pure civilization, which goes hand in hand with knowledge, beliefs and morals. Consequently, the mass media and cultural institutions, as well as, writers have subjugated the Islamic thought by mixing and mingling matters and concepts, exploiting the spirit of the intellectual impulse, desire of studying for invention and the good future of the youths.

Indeed, critical studies on other's thoughts which face Islam, will give the youths an understanding of the falseness and forgery of the claims and allegations of such treatise against the Islamic Ummah. A thorough study of Islamic thought from its original source, and with the spirit of knowledge and the intellectual method, will disclose the greatness of Islam and its ability to head the human race and reform its affairs. Finally, there is a basic issue in the study of Islam, and this is the differentiating of Islam and the backward state of the Muslims. The required thing is to upgrade the Muslims to the ideological, legal, as well as, moral standards of Islam, and not measuring Islam on the Muslims endeavours and dealings which is against Islamic teachings.

9. Youths and Friendship

Whoever thinks and ponders on Islamic ideology, rules, worships, morals, values and teachings, will surely find it complete without any shortcoming, and it works towards the building of a condusive social atmosphere and joining relationships between the human race. In view of this, it calls to choose friends and companions and form brotherhoods and love relations between the members of the Islamic society. Islam, after thorough cosiderations, has, also, enacted laws and fundamentals for arranging and organizing the friendship relationship. The Holy Qur'an, in different places, talks about friends and friendship. In this regard, Allah, the Most High, says:

"The friends shall on that Day be enemies one to another, except those who guard (against evil)." Holy Qur'an (Adornments 43:67)

"And the Day when the unjust one shall bite his hands, saying: O! would that I had taken a way with the Apostle. O woe is me! would that I had not taken such a one for a friend! Certainly he led me astray from the reminder after it had come to me; and Satan fails to aid man." Holy Qur'an (The Criterion 25:27-29)

In these verses, the Holy Qur'an talks about two types of friends:

1. The good friends are those who benefit their friends and companions through their sincere friendship and call them towards goodness.

2. And the bad friends are those who direct their companions towards evil, corruption and crime, and will change to enimies and are a cause of harm and calamities.

The social facts confirm that bad friends and companions are secret enemies who carry evil and enmity towards their companions. And how many times does a thorough study of crime and experiences disclose aggressive crimes, such as, manslaughter, theft and assaults occuring from the bad friends toward their companions, whether both parties are evil doers or their victims who deceive their friendship. Therefore, it is necessary for the youths to know the personality of that person and his social, and moral identity and the reasons for his friendship and his personal behaviour. They should not choose anyone as a friend unless he is good and can help and lead him towards good, love and security.

The Holy Qur'an warns against such bad friends, as the Almighty's saying:

"Then shall some of them advance to others, questioning each other. A speaker from among them shall say: Surely I had a comrade of mine, who said: What! Are you indeed of those who accept (the truth?) What! When we are dead and have become dust and bones, shall we then be certainly brought to judgement? He shall say: Will you look on? Then He looked down and saw him in the midst of Hell. He shall say: By Allah! You had almost caused me to perish: And had it not been for the favour of my Lord, I would have certainly been among those brought up." Holy Qur'an (Those Ranged in Ranks 37:50-57)

The Holy Qur'an has outlined how a bad friend will transgress over his companion, and does bad things to him. He will neither protect him nor sacrifice for his friends in times of difficulties, nor will he be faithful for his friendship and brotherhood. By this explanation, the Holy Qur'an shows that good friends are few in number, and that most of the bad friends oppress their companions. Allah, the Almighty, says:

"...and most surely most of the partners act wrongfully towards one another, save those who believe and do good and very few are they..." Holy Qur'an (Suad 38:24)

And surely we will understand Islamic concerns towards social friendship and brotherhood through the deeds of the Holy Prophet (s.a.w.), because he is the one who founded the system of brotherhood and friendship between the Muhajirin (emigrants) and the Ansar (helpers - People of Medina) and ordered them in his saying: "Make brotherhood for the sake of Allah: Two brothers two brothers; there upon he took the hand of Ali bin Abi Talib (a.s.) and said: `This is my brother', then he made a brotherhood between the Muhajirin and Ansar: He made Hamzah a brother to Zaid bin Harith, Ja'afar al-Tayyar to Mu'az bin Jabal, Abu bakr to Kharijah bin Zuhair and...etc.'"(37) And, thus, he established brotherhood among his companions. The religious scholars have outlined the social and ideological aims of this brotherhood. As-Sahili said:

"The Prophet (s.a.w.) had established brotherhood among his companions when they reached Medina, so as to wipe away the painfulness of being strangers and as a relief for them from the sorrow of separation from their families and relatives and to join the strength of each other..."(38) In one of his sermons, Imam Ali (a.s) recommended the choosing of brothers, where he said: "I am enjoining you (to choose) brothers, because they are the instruments of this world, as well as, the Hereafter; do you not hear the saying of the dwellers of hell: `We have no intercessor and, likewise, not a good companion."(39) Imam Ja'far bin Muhammad as-Sadiq (a.s.) also talks on the importance of brotherhood and friendship, when he says: "A servant will not be a brother for Allah's sake except for that he has a place in Paradise."(40)

From these teachings and social guidelines, we can understand the value of friendship and brotherhood in its meaning and foundations. Islam sees man as a social being in his nature, who has social instinct and harmony in his self, and hates isolation and loneliness. Because the condition of isolation and introversion is harmful for the individual, his social and psychological conditions and human life in its nature, especially in our present era, witnesses continuous human activity.

Hence, man starts intermingling with others from the beginning of the stage of childhood. A child, in the beginning of his life, starts to intermingle with other small children in kindergarten and primary school and with the children in his neighborhood.

And in the youth and puberty stage, the social instinct grows and the social effects increase, and push a youth toward the formation of relationship and friendship with others, as well as, joining political and social groups and, likewise, sports and work clubs...etc. He also intermingles with others in schools, universities and districts, thereby he chooses friends and companions as an impulse of his social nature. This friendship and companionship has its own psychological impulse and effect on the psychological condition and behaviour, as well as, on the individual's future and his thoughts in life. It may also possess negative effects which will direct the youth toward evil, deviation and calamity which has no solution, and it has its own positive results on the individual and his mode of life if such a social instinct and having relationship with friends, is directed in a good manner, like the intermingling of a young man with friends having good and right behaviour or a young girl with other good and righteous girls.

A man gains from others, especially in this stage, and be influenced by them, as they also gain from him and are influenced by him even though the rate of the influence depends on the individual's power and the capability of acceptance. It can be said that the impulses of friendship, in the youth and puberty stage, can be seen in: 1. Occupying the psychological vaccum, and a cure for the feelings of loneliness and isolation. Imam as-Sadiq (a.s.) outlined the role of friendship and companionship in solving this psychological problem, when he said: "If one lives in the state of distress, he should inform his brother, and should not depend on his self."(41)

2. Exchanging the feelings of love and affection. Because a man, in this stage, has a great capability of sentiment, therefore, he is in need of such feelings of others' love toward himself and his love toward others and disclosing what is in his mind and self. Disclosing secrets is a dangerous issue, and, although, it is necessary for him, whatever the stage of his confidence with others, he should hide his most important secrets. However, love in Islam depends on the basis of loyalty and allegiance, pure conduct and spritual relation.

In this regard, Imam As-Sadiq (a.s.) summarises the greatness of love in Islam, when he says:

"Is there anything in religion other than love that Allah, the Most High, says: `If you love Allah, then follow Me, Allah will love you.'"(42) Hence, Islam regards love and mutual harmony as an introduction to good and righteousness in mankind. 3. Feeling of the neccessity of mutual cooperation with others, and living together with them. Indeed, the feeling for the need of others and cooperating with them in life's problems, is a major issue in man's life, and which will occupy himself, whether he feels it or not. However, choosing friends and companions, is among the sources of satisfying this psychological need, therefore, man needs the help of others, materially and spiritually. The existence of brothers and friends plays a great role in solving the material and spiritual problems, because so often, friends return to their friends and companions in order to rescue themselves from their own calamities, as well as, solving their problems. Surely, Islam has urged (mankind) toward solving others' needs, helping them and cooperating with them. Allah, the Most High says: "...and help one another in goodness and piety, and do not help one another in sin and aggression;..." Holy Qur'an (The Table Spread 5:2)

This verse explains that bad friends are those who cooperate in the committing of crimes and wrongdoing and prohibits this, then, it calls for the cooperation in good things and righteousness. Indeed, satisfying others' needs is among the greatest evidence and proof of good and righteousness. It is reported from Imam As-Sadiq (a.s.) that: "Whoever strives toward satisfying his brother's need is like the one who performs circumbulation around Safa and Marwa."(43)

All Praise be to Allah, the Lord of the Worlds.

References

(1). Bihar-ul Anwar, vol. 71, page 342. (2). Al-Tabari, Majma'ul Bayan, explanation of verse 30 of Surat-ur Rum. (3). Nahjul Balagah, Composition of Subhi Salihi, page 393. (4). Dr. Ali Muhammad Ja'afar, andath-ul Munharifun, page 60 - 62. (5). al-Jami's sagir of al-Suyuti, vol.1, hadith number 1832, page 276. (6). Imam Zain-ul Abidin's, Sahifat-us Sajjadiyya. (7). Sunanun Nisa', sharli as-Suyuti, vol. 6, Kitab al-Jihad, The chapter on Virtue of Work for Allah's sake. Dar-ul-Fikr, Lebanon. (8). al-Kafi, vol. 1, page 30. (9). Ibid, page 34. (10). The Role of Communication and Information in a Complete Personality, page 315. (11). Ali Muhammad Ja'afar, Abdath al-Munharifun, page 81. (12). al-Khaza'i, Tuhf-ul Uqul, page 483. (13). Ibid, page 489. (14). Ibid, page 489. (15). Dr. Faisol Muhammad Ar-Zarrad, The Problems of Youths, page 101-102. (16). Nahjul Balagah, composition of Subhi Salihi, page 393. (17). Sheikh Saduq, Kitab al-Mawa'iz, page 43. (18). al-Harrani, Tuhf-ul Uqul an Aali al-Rasul, page 70. (19). al-Hur al-Amili, Wasail al-Shi'a, vol. 7, page 9. (20). Ibid., vol. 7 page 5. (21). Ibid, page 6. (22). Ibid, page 8-9. (23). Sunan Abi Dawud, vol. 3, page 328. (24). Mabkol Arjabel, Psychological Bliss, page 76 translated by Dr. Faisl Abdul Qadir Yunus. (25). al-Kulaini, al-Kafi, vol. 5, page 89. (26). Ibid. (27). Ibid. (28). Ibid, vol 5, Kitab-ul Maisha, page 67. (29). Ibid. (30). Ibid, page 76. (31). Ibid, page 74. (32). al-Muhasin, page 409. (33). Sunan al-Tirmidhi, Kitab al-Bir was sadaqa, hadith number 2007. (34). Jami'ul Ahadith, page 111. (35). al-Kafi, vol. 2, page 163. (36). Dr. Faisal Muhammad Khair al-Zarrad, The Problems of Youths, page 102. (37). Sirat ibn Hisham, vol. 2, page. 150. (38). Footnote of sirat ibn Hisham, vol. 2 page 150. (39). al-Tabari, Mishkat-ul Anwar, page 187. 1385 A.H. edition. (40). Ibid, page 188. (41). Ibid, chapter for, part one - Choosing brothers, page 186, 1385 A.H. edition. (42). al-Majlisi, Bhar-ul Anwar, vol. 69, page 237. (43). Ibid, vol. 78, page 281.