ভূমিকা
Shiavault - a Vault of Shia Islamic Books Self-knowledge Introduction Perhaps no school of thought has emphasized the nobility and value of humanity to the extent that Islam has. In Islam, man has the highest Possibilities for perfection and closeness to Allah. The divine spirit is breathed into him and he is the representative of Allah on earth. Man will be satisfied with nothing short of closeness to Allah and His pleasure. Nothing can calm the spirit of man but the remembrance of Allah.
He can find no rest, but in meeting Allah. The value of man is due to his voluntary relationship to the absolute Truth and to the degree of his similarity that Truth. Both rebellious humanism and despairing pessimism are distorted perspectives on this jewel of creation. The "straight path" of the Glorious Qur'an, which passes between these two extremes, is servitude and worship of Allah.
According to Islam, all perfections and values may be traced back to this, for it is only by servitude and worship of Allah that man can realize his true status and move without interruption toward the Source of the Light. The creation and strengthening of the spirit of servitude to Allah in man withers the roots of all moral vices and adorns him with all beauties. This is the quick route, the profound and miraculous way prescribed by the Glorious Qur'an for the training of man.
Could anything less than this be expected of the Glorious Qur'an, the final message of Allah for mankind? The Noble Prophet, may the Peace and blessing of Allah be with him and with his household, actually shows that a pure servant of Allah can display all conceivable human perfections.
On the one hand, he invited people to tawhid saying, "Say there is no god but Allah and you will be felicitous," and on the other hand, he said, "I have been sent to complete noble characters." How beautifully tawhid is interwoven with virtue, and faith with practice. What a religion this is that ties together doctrine with jurisprudence and morals, individual affairs with social affairs, piety with economic development and mysticism ('irfan) with politics!
It is so amazing to find these dimensions interrelated that one wonders how is possible for a person with a bit of information about Islam, who has tasted its comprehensiveness, to seek another way of life?