Political and Social Terminology in the Quran

1. The Nation

Introduction :

The words of the Holy Quran are not like the words used in other books and speeches. In the Quran, each word has its own position that does not lag behind, and its timbre that calls for its shadows and suggestions to draw its own atmosphere, and its weight that makes it always prevail in the balance of reason, logic, feeling and morality.

Although it resembles the words of others in its letters, its organization and flow in the context of the noble verses transforms it into another being unique in its characteristics, expanding in its network of relationships with other words of the context, those visible relationships that the interpreters have already known and said, and the invisible ones that time will reveal and explain, it is, very briefly, the words of God.

Among those words that are mentioned in the Holy Quran and repeated in it, even to the point of being called a term, are the words (nation) and (village).

This research will aim to clarify the meanings of the term (Ummah) and its related topics and issues, in order to draw the basic features of the Holy Quran's social theory, and to indicate the general lines of that theory, and my tool was to achieve this goal:

1 - Collecting verses according to their significance.

2 - Categorizing these verses according to their significance.

3 - Drawing a holistic view from this categorization, and trying to discover the common bond between its categories

4 - Utilizing the data of social studies in looking at these noble verses.

5 - Moving on to details related to the main term in question, such as the difference between nations, how the Qur'an is presented, and the destruction of villages.

6 - Referring to some linguistic dictionaries specialized in meanings, such as the dictionary of the vocabulary of Gharib Al-Quran by Al-Ragheb, and Lassan Al-Arab by Ibn Manzoor, to determine the meaning of the term and its connotations.

7 - Reviewing some of the extended tafsirs, such as Tafsir al-Mizan, and summarized tafsirs, such as Tafsir Shabr, and taking advantage of them to complete the picture derived from the aforementioned language dictionaries.

8 - Coming out of all this with logical and organized results that approximate or represent the reality of the situation.

I have already said and lectured on some of the ideas and results of this research in radio interviews on the objective interpretation of the Holy Quran.

I thought that these sayings should be published in an independent book because of the importance of this research historically and socially.

My busy schedule had a major impact on the length of the research, which amounted to years between its two divergent ends.

It is my hope that this endeavor will be a step on this path, hoping that it will be followed by steps that complement this beginning or motivate others to add serious faithful additions, and my success is only by God.

Bootstrap :

The term (Ummah) is repeated in the Holy Quran fifty-five times, with multiple uses. Other terms referring to "community" are also used in the Qur'an, including:

Nais, people, clan, tribe, tribes, peoples, nations, country, village, mankind, centuries ..... It refers to a group of individuals in general.

It is noted that there are vocabulary words that refer to a group of individuals but within an ideological perspective, a political position, a moral characteristic, or an economic consideration, such as: Those who believe, believers, disbelievers, disbelievers, hypocrites, hypocrites, prodigals, liars, those who are underdogs, the mullahs, the former, the right-holders, the left-holders ....

The divisions based on ideological, political and economic measures are not related to the subject of our research in a fundamental way, as the research is in the general framework of the social theory in the Holy Quran, but I may introduce these terms when talking about secondary research branching from the basic terms "the subject of research".

It is clear to us through the reference of these terms "people" "tribes" "tribes" "people" ... The most important of them are the nation and the village, while the other terms do not rise to the terms "nation" and "village" in terms of their significance and the way the Qur'an deals with them.

Because of the importance of the term Ummah and the specificity of the Quran's presentation of this term, we will start by examining it.

Before that, we will briefly review some of the research data in recent society.

The reality of society in theory:

Research on society has not ended with a definitive statement, and is still the subject of debate. There are different theories in seminary circles and beyond, and multiple schools of thought.

In Sheikh Mutahhari's book "Society and History" and in Sheikh Mesbah's book "Society in the Holy Quran" and other books, where events revolve around the knowledge of the reality of society and its subjective and accidental qualities, and about the type of social structure and whether the existence of society is real or virtual. The events revolve around knowing the reality of society and its intrinsic and accidental qualities, the type of social structure, whether the existence of society is real or virtual, and the theories put forward in the formation of society.

The importance of these philosophical and historical researches comes from the fact that they form the theoretical basis for understanding social phenomena, from describing them in the context of their inherent laws, and then from interpreting the results, phenomena, and expectations associated with them.

To illustrate the importance of these researches, their scientific value and their theoretical implications, we give an example. If we consider the authenticity of society, as the author of Tafsir al-Mizan says, it will have some kind of real existence to which the rules of existence apply, including substantial movement if we say so, and thus society will be in a process of complementarity, and in an upward movement towards the best in its overall outcome.

Chapter I: The nation

In our research, we will focus on the term Ummah in its social dimension, as it is mentioned in the Holy Quran sometimes in the sense of period, duration and time {and mention after Ummah }, Yusuf / 45 and sometimes in the sense of method and approach { We found our fathers on Ummah } Al-Zukhraf / 22.

When we want to analyze this term "Ummah", it is advisable to refer to Al-Ragheb's Mafradat al-Gharib al-Quran as a specialized linguistic dictionary to find in it what helps us in our linguistic research, to move from it to the study of the contents of the term. The linguistic and Qur'anic terminology may coincide, or they may differ, as will be shown at the end of the research.

Al-Raghib al-Isfahani defines "ummah," which is repeated in the Qur'an more than fifty times, as

(Every group united by one command or religion, one time or one place, whether that unifying command is harnessed or chosen, and its plural is Ummah).

In this definition, we find that the definition of the nation includes the following:

The group that shares a religion, place or time, and this participation may be by choice, as in the case of religion, or by mission or method, as in the case of parties, associations and currents, or the meeting is not optional in time, place, blood or language, as in the case of peoples and nationalities.

Sociology agrees in its definition of the nation with Al-Ragheb's definition in its generality and fundamentals of the existence of common things that are common to this group of individuals, but sociology differs from this in its question about the most important and effective thing in bringing this group together and tightening it to form an interconnected existence, is it religion, language, blood, common history or common interests?

Each nation may have an overarching "order" that was a special reason for its meeting and unification, forming a special fabric and a cohesive existence that differs from other gatherings.

What is important in our research is to know what the Holy Qur'an refers to, whether it makes time or place the cornerstone and condition for the formation of the Ummah, or it notes in its presentation of the term Ummah the religion, method or goal as a collective thing that distinguishes it from other nations, and the time, place and race are secondary as the place of this gathering.

We note that the Holy Qur'an rejects space and time as a defining element of the Ummah, as in Al-Anbiya / 92, and this meaning will be further clarified during the research.

And the other dimension in this group that agreed and gathered on one thing, it is because of this unifying matter between them that was the reason for the meeting and the bond between the members of the one nation, this bond that makes this group not only a group of individuals (i.e. not Zayd + Umar + Osama), that is, not a numerical group only, that because of this unifying matter, something other than this simple addition between numbers or specific existences appeared, that matter is the gathering that forms an existence that has another consideration that makes it a social existence that has its own entity and nature, It is a cultural system, and a behavioral system that distinguishes it from others, so that if we take any individual from this nation or group gathered on this collective matter, randomly, we will clearly touch the identity and color of this intellectual, cultural and moral system of the nation in these individuals individually, albeit varying in intensity according to the difference in individuals in their intensity and interaction with this collective matter.

Therefore, we can find the identity and personality of the nation in the identity of this or that individual from this nation and feel the features of the "collective order" in the behavior of individuals, their thought, culture, goals, and even in their social characteristics.

The common denominator that unites individuals within the nation can be defined by the political system, the prevailing social values, and, more broadly, the religion and ideal of the nation that unites all of these meanings.

This "umbrella thing", as Al-Ragheb puts it, unites individuals and transforms them into another existence, the Ummah, and colors this Ummah and turns it into a special fabric, distinguishing it from other nations that may share time and space with it, and may sometimes share a common population.

The important element in this "inclusive command" is not the temporal and spatial circumstance, but rather the goal and purpose, and the ideal that distinguishes the members of this nation from that nation.

You also see that the "universal order" dyes each individual in this nation with its color, dye and truth, so that each individual in it expresses in one way or another the color of this "universal order". ...

The question that scientists differ in answering: Is the melting of individuals in this social existence that consists of them so that the result is a new compound that differs in its characteristics from the characteristics of its constituent elements in its attributes, nature and reality from the nature and characteristics of the individuals from whom it is composed?

A real compound, such as water, has different qualities than its two elements, oxygen and hydrogen.

Or that the nation is nothing but a mixture of this group of individuals with their intellectual, psychological and behavioral characteristics and characteristics, and the result of this group is a mixture of all these cultural and behavioral qualities and characteristics of the group, so there is no real existence for the nation and society outside the existence of individuals and their characteristics and characteristics, the nation and society is like a mixture of dirt and water, in which we can find the character of dirt and water, and they can be isolated and not the case of a compound whose elements fuse and merge to form another compound different from its components.

Contemporary Muslim scholars differ in their answers to this question. You see some of them tend to believe that the nation or the community is a real compound, such as the owner of Tafsir al-Mizan, and others believe the opposite, such as Sheikh Misbah, while Shahid Sadr has a middle opinion on the subject, and this can be seen in his objective interpretation.

What is important in our research is to explore the Qur'anic conceptualization and what it defines in terms of descriptions, conditions or pillars for this term or this existence (the Ummah), and to identify the stages of this existence and the conditions that it can pass through or take on.

We may conclude from all the verses and what they reveal that brings us closer to this or that opinion of the scholars, but we are keen to understand the Qur'anic formulation of this term and the limits it defines, as the main objective of the research, in order to draw and define the most important features of the social theory in the Holy Qur'an and its parameters, and from there we reach the answer to the question: Is the Qur'anic term (nation) synonymous with the term society in social scientific expression, or are there differences between them?

In the Qur'an, there are multiple expressions for the group of individuals, and for individuals who have something in common and form a common social existence, and are called by one title, as in the case of peoples, tribes, people, nations, and villages, as we pointed out in the beginning of the article.

What is the difference between the nation and the village, between the nation and the people, or between the nation and the peoples from a purely Qur'anic point of view? In order to understand the Qur'anic social terms, the Qur'anic theory of society is crystallized and the correct understanding of the meaning of the Qur'an in these areas is clear.

In order to clarify the picture of the parameters of the nation and distinguish it from other social terms in the Holy Qur'an, we will review the Qur'anic uses of this term, and what can be deduced from it in its various resources.

Our approach is to determine how the Qur'an deals with this linguistic term "Ummah" and how it uses the specific content of this term, and from the sum of these uses we understand the specific content that the Qur'an places on this term.

Pillars and characteristics of the term Ummah in the Qur'an:

This Qur'anic affirmation is sometimes expressed with the word "whenever" and sometimes with the word "for each", thus proving the Qur'anic consistency in these characteristics of the nation, and from the sum of these consistent characteristics, we deduce the truth of this term and its concept within its Qur'anic limits.

We will review these continuities and correlations that the Holy Quran mentions in its mention of the Ummah.

Every nation has a messenger and a warning:

And there is no nation in which there is not a prophet in it {Fatir 24}.

(And We have sent in every nation a messenger that you should worship Allah (Al-Nahl / 6 / 3).

(And every nation has a messenger, and if their messenger comes, he will judge between them with justice) Yunus / 47.

From these blessed verses and other verses on this subject referring to the sending of prophets to nations and villages, especially the main villages that are the center of civilization or the central capital of all villages, which he calls "the mother", as if the other villages are branching plants and are linked by affiliation and respect to the old large village (the mother):

(And your Lord did not destroy the villages until He sent a messenger to their mothers.

(And if we wished, we would have sent a warning in every village) Al-Furqan/51.

The mission of the prophets is to the nation and not to individuals or groups of individuals, the mission is to the people in general and not to separate populations that are not linked by housing, place, or limited interests that are dispersed when they end, such as the Bedouin.

The Qur'anic emphases clearly indicate that the divine mercy in sending prophets and messengers was for the nations (if we have sent a messenger in every nation) Al-Nahl / 6 2.

The Holy Qur'an does not indicate that the sending of prophets and messengers was for individuals as individuals and separate personalities. The Holy Qur'an does not indicate that the sending of prophets and messengers was for individuals as individuals and separate personalities. . Rather, it is for individuals in their social capacity and within a group and nation, and according to their social affiliation and civilizational efforts, God's kindness and mercy included them in the sending of prophets.

If this assumption is correct, it opens up another understanding and a new perspective, and establishes a conceptualization that can help answer many issues and questions, and understand key issues in religious and jurisprudential knowledge.

For example, the issue of argument, statement and the arrival of the mandate, and the rule of the ugliness of punishment without statement, is the perspective that the mandate, argument and statement reaches each individual, or is it intended that the argument and statement reaches the nation that is personalized by the divine speech and the sending of the Messenger to it and not to each individual, and is the individual covered by the speech personally reached by the mandate or not?

Understanding this issue, i.e. the sending of messengers to nations and not to individuals, authorizes a philosophical and scientific research that society is a real existence that has the provisions of existence, and is covered by the essential movement of complementary and progressive integration, because if it is not, society would not be specialized in sending prophets, addressing it and covering it with divine mercy, all this considering that the nation is a real existence capable of speech, assignment, accountability, growth, death and the like, it is true that it consists of those who are addressed by the sum of the individuals, considering their life, rationality, growth, Hijrah and accountability. It is true that it consists of those to whom the speech is addressed from the group of individuals, considering their life, reasoning, growth, growth, Hijrah and accountability, as they are common provisions between the individuals and the nation, and since the basis for the existence of the nation are the individuals with these qualities, there is no need to transform them into the nation, as they are not other than the sum of the individuals with these qualities.

The answer to this statement is that the Qur'an emphasizes that the resurrection is "for the nation" as a nation, and that there is a correlation between the existence of the nation as a nation and their inclusion in the divine mercy by sending the prophets.

This correlation is a reference to the real existence of the Ummah, and its need for messengers and warners (and there is no nation without a prophet in it) (Fater /24).

The mission of religion and mission is not so much the good of individuals as it is the good of the group and society, which entails systems, programs and laws that go beyond the question of the moral goodness and superiority of the individual.

In any case, the law of sending prophets did not include every village, in other words, not every group of individuals as well as every individual, as evidenced by the generous verse (and if we had wished, we would have sent a prophet in every village) Al-Furqan / 1E.

The prophets are not sent to individuals or a group of them, unless these individuals are transformed into another, more developed qualitative existence, which is the Ummah, with the qualities that its truth represents.

Chapter Two: Ummah Unity and Multiplicity

The Holy Quran talks about the one nation from different angles that we will address, and it also talks about the nations and the differences between nations in general, and deals with the difference in the laws, rituals and approaches of the faiths and religions, despite the fact that they are the nation of the one religion of God, we find that their laws and rituals are not the same, as the Holy Quran emphasizes: (For each of you we have made a law and a platform) Al-Ma'idah 48

The difference between nations:

Before referring to the Qur'an's conceptualization of this topic, it is useful to point out the characteristics by which nations and human groups differ.

These characteristics can be categorized and talked about under the following headings:

1- Formative and natural difference:

Human races and breeds differ among themselves in their characteristics and features, such as skin color, head size and shape, height, size of body parts and their proportion, and one of the manifestations of the difference is language {And one of His signs is the creation of the heavens and the earth and the difference of your tongues and colors, that in this are signs for the world {Rum / 22

This constitutive difference between the races with their black, yellow and white colors, and their gestures, is one of the signs and signs of the blessing of diversity in the divine gift, and the fertility of that gift towards motivating different nations and races to unite and seek perfection within their limits, through that difference, acquaintance is made between the different people and cross-fertilization between their ideas and integration, (and we made you peoples and tribes to know each other) Al-Hujrat / 13.

However, what governs man from birth is the limits of his abilities and potential."

2- Difference in location:

The effects of the place are reflected on human morality and behavior, as the inhabitants of hot regions differ in their moods from the inhabitants of cold regions, and the sum of these two formative and geographical factors may interact to form the phenomenon of difference in population groups, which is referred to in the generous verse (and there is no animal on earth and no bird that flies with its wings except nations like you) Al-Anam / 38.

And the verse "And of people and animals and ostriches of different colors as well" (Fater / 28).

It is true that national, racial and linguistic differentiation is a formative matter that cannot be overlooked, bypassed or fought against, but it is not correct for national differentiation to have a differential value among human beings because this differentiation is at the level of the differentiation between animals, as national, linguistic and ethnic affiliation and interest is acceptable, and a fact that cannot be bypassed because it is a divine creation, but the fact that the national or linguistic factor is a legislative, value or differential characteristic is National, linguistic and ethnic affiliation and interest is acceptable, and a fact that cannot be bypassed because it is a divine creation, but the national or linguistic factor being a legislative, value or differential characteristic is something that the Qur'an does not approve of, because the formative difference is a divine creation and the behavioral and moral differentiation is due to the race between humans in goodness and the degree of closeness to the truth, perfection and piety (and we made you peoples and tribes to know each other) for the sake of knowledge (that the most honorable of you before God is your piety). Al-Hujrat / 12

(And among His signs is the creation of the heavens and the earth and the difference of your tongues and colors.) Rum / 22

(And from people, animals, and plants of different colors) Fater / 28.

3-Difference in time

A third characteristic can be noted that can be added to the two previous ones to contribute to highlighting the colors of the difference between nations, and that is the difference in the time and siege in which the nation lives, the events and political conditions and difficulties that each nation has gone through, and the level of civilization it has reached, and the impact of this on the cultures of nations, their thinking, values and goals, and from the forms of difference, the difference in management, legislation and philosophical understanding of life, and this level in ethics expresses the difference in human understanding and perception.

Multiple approaches to worship:

However, the Qur'an does not consider this to be a difference and an object of conflict, differentiation and scramble, as there is another divine cause and destiny for diversity and diversity among human beings, through which the phenomenon of the multiplicity of nations and their differences emerges, along with their human unity - there is another divine cause and destiny for multiplicity and diversity among human beings. This diversity is referred to in the words of the Almighty (for every nation we have made a hermit they are hermits) Al-Hajj / 67, And in the words of the Almighty (If we sent down to you the book with the truth, ratifying what is between the hands of the book and dominating it, so judge between them by what God has sent down and do not follow their passions from what came to you from the truth, for each of us made a law and a methodology, and if God willed, He would have made you a single nation, but to test you in what you have received, so anticipate the good deeds, to God your reference all of you, and He will show you what you differed in it). Al-Ma'idah/48.

The two verses deal with the divine cause of diversity and difference in divine laws and rituals of worship.

The Qur'an considers it a constant phenomenon with the existence of nations, as the verse says (and for each nation), i.e. there is a divine decree and legislation, so the nation must have a devotional approach, and the other verse emphasizes the specificity of this devotional approach (for each of you we made you a law and a methodology) Al-Ma'idah 48. The Qur'an further emphasizes that this is a divine will and a divine decision, as they could have been within one curriculum, one nation and one devotional approach, but God willed that there should be multiplicity, (and if God had willed, He would have made you one nation (Article 8).

Why was this difference? The difference in legislation among the nations may be due to a temporal or spatial specificity or to certain situations, circumstances and situations that require this diversity in rulings, especially if we know that rulings and legislation are dependent on the interests and disadvantages, and if we also allow for the principle of phasing in legislation and that it is superseded by the final message. However, the issue remains in the wisdom of the difference in rituals, worship and ways that bring people closer to God Almighty, would it not be closer to this unity of believers if the form of their worship was the same? (This is your nation is one nation) Al-Anbiya 92.

If the doctrine and the philosophical and intellectual content are of the same origin in all messages of the prophets, as they are based on the monotheism, obedience and worship of God

(Worship, fear and obey God) Noah 3

(Worship God and fear Him) Al-Ankabut / 16.

Why were the rituals of worship different? The answer is indicated by the Almighty: "For each of you we have made you a law and a methodology, and if God had willed, He would have made you one nation, but to test you in what He has given you, so anticipate the good deeds, to God your reference all of you, and He will inform you of what you differed in." (Al-Maida). Al-Ma'idah/48.

The verse refers to the possibility of eliminating this difference between the nations, when they have one path and one law, but God willed that the difference in rituals and laws be for the wisdom of testing and scrutiny in adherence and action to the law, this differentiation between nations leads to development and race between them in their actions and motivates them towards integration while emphasizing that man's reference and destiny is to God (to God your reference is all) Al-Ma'idah / 48. The difference between nations may be due to the development in their lives, such as the difference in the laws in terms of their details related to the reality of life and evolving with its development, but the fundamentals are fixed in the rulings and laws, as well as the general principles in worship and rituals, which are the same in all divine approaches and laws. This diversity and multiplicity is noticeable in the conditions, customs and common sense in the nation, the place of the descent of the law and the historical situation with which the nation is associated, as all these factors have an impact on the formulation of some formalities and manifestations of the rituals to preserve their divine content, it is difficult - for example - to spread the call of Christ for his nation in Palestine to be associated with the Kaaba and Mecca, which his people do not find a bond linking them to it, and this difference may be a reference to the multiplicity of paths to God, and that they are all conducive to him and are not a cause for disagreement and conflict as long as they are made by Him, and the wisdom of this is to test commitment to what has arrived from the legislation, i.e. obedience and action, and therefore the measure of evaluation and differentiation between nations is the extent of their race in goodness and good deeds and not differentiation by rituals without commitment and as a result, this difference in nations in terms of laws and rituals is a divine order and a divine determination for a wisdom in it commensurate with the human process and this does not contradict the unity of religion.

Difference and Conflict Among Nations

From all of the above, we come to the conclusion that the Qur'an emphasizes that people are one nation considering the grouping, concerns, goals and one religion, and then they split in front, and the reason for this is knowledge, disbelief, wills, whims and different interests, (And the people were one nation, so God sent the prophets with evangelists and warners and sent down with them the book with the truth to judge between people on what they differed on, and they disagreed except those who received it after the evidence came to them, out of spite. ) Al-Baqarah / 212

These differences between the Ummah are grouped under two broad general headings, as is the case in individual human life, namely the righteous and the unrighteous, or the nation of faith and the nation of polytheism: The righteous and the unrighteous, or the nation of faith and the nation of polytheism, or the blessed nation and the unjust and cursed nation, and this is the main common division of nations in the Holy Qur'an (and if God had willed, He would have made them one nation, but He enters whomever He wills into His mercy, and the unjust have no guardian or supporter). Shura / 8

(We cut them off from the earth as nations, some of whom are the righteous and some of whom are below that } Al-A'raf / 68. When the Qur'an refers to the difference between nations, it refers to the conflict between the call for good and righteousness on the one hand and the social injustice and abnormal conditions prevailing in society on the other hand, as if it refers to the conflict between two nations in one society, and the internal conflict that expresses integration and replacement {For there were no villages before you who had a remnant to prevent corruption in the earth, except a few of those we saved from them, and those who were wronged followed what they luxuriated in and were criminals } Hod / A to establish in this verse the year of difference.

One Nation

The Qur'an deals with the unity of the Ummah as well as the difference and multiplicity of nations, and it seems that the Qur'an presents this unity in two specific places and areas, as there are two forms and manifestations of the unity of the Ummah presented by the Qur'an:

1 - The One Nation at the Beginning of Creation

The Qur'an refers in more than one place to the fact that people used to be one nation, and it seems that the unifying factor in this one nation is not only the place and time, but also the common simple interests and understanding, in other words, ignorance, lack of knowledge, lack of legislation and lack of order, as is the case in simple societies, then human life develops through aggregation and multiplication so that interests and opinions multiply and the need for a social and administrative system appears for this broader gathering, and the need for legislation appears to preserve rights and interests. The need for a social and administrative system for this wider grouping, and the need for legislation to preserve rights and interests, and to determine the duties and what this entails in terms of determining the penalties when rights are violated, and the correct orientation of mankind towards its Creator. All these things required the revelation of divine mercy according to the kindness with which He described Himself, and the sending of prophets and messengers to guide mankind in its integrative journey, and to meet its necessary needs to continue in life, so the message was (People were one nation, so God sent the prophets as heralds and warners, and sent down with them the book with the truth to judge between people in what they differed in it, and what they differed in it except those who received it after they came to the proofs, so God guided those who believed in what they differed in it from the truth with His permission, and God guides whoever He wills to a straight path } Al-Baqarah / 212.

The verse is clear in explaining how the disagreement began, what it is about, and what it really is. This difference is innate and natural, and there was a need to send the prophets as heralds, warners, rulers and lifters of the difference, and then the unrighteousness occurred by withholding knowledge and legislative rulings or distorting them according to whims and interests or introducing the whims of rulers or bad scholars to the book, and that is what the Almighty says (and those who received the book did not differ except after they received knowledge), Al-Imran 19?

And do not be like those who dispersed and disagreed after they received proofs {Al Imran /105

He says: "So they disagreed until the knowledge came to them" (Yunus/93).

This difference is not innate, but rather a perversion that represents man's wickedness and failure to fulfill the one divine message.

2 - One Nation of Faith

The second nation that the Qur'an refers to in more than one place is the one nation of the prophets across ages and times and across different places. There was one nation expressing one command and one religion, and this nation is continuous with its one religion, its one system and its one formation, extending in length across time and breadth across space. This one nation may have different colors in legislation or rituals depending on the circumstances of time, place, and subject matter, but they all express one religion and the same fundamentals in perception and legislation, and a common view of the universe and mankind that calls for one main obligation. Each passage complements the other, or the process of Hashr, the Ummah, the presence of the witness and the book is a real process in the divine scale and is an important part of the process of human integration, as is the case in the sending of the prophets, as the sending of the martyrs complements the sending of the prophets, and the sending of the prophets is a prelude to the removal of the martyrs, and they proceed from one general wisdom, including the completion of the argument.

The sending of the prophets is God's argument to mankind and the removal of the martyrs completes the argument to mankind, and the selection of the prophet and the witness from the nation itself completes the full and complete argument.

Perhaps this Ummah account intercedes and complements the individual account where the individual is from the surviving, truthful and witnessing nation, as his individual account in the aggregate and the group - even if he falls short - is different from the individual account if this individual is from the unjust, deviant or negligent nation, and the topic needs further research.

Tenderness of the nation and its product

The Qur'an gives work a special and distinct value, and the Qur'an has a special conception of work, behavior and morality, as it considers work to be the expression of human identity and truth, and a revelation of human will and choice, especially since the content of every work lies in the intention (and the call that those are the paradise you have inherited by what you knew) Al-Araf/43.

The Qur'an also points to another aspect of the impact of work, namely that it is work that shapes a person's personality, and that every action has a reflection in the soul, which in turn shapes and crystallizes the personality of that person.

The End of Nations Every nation has a deadline.

All things are governed by time, with a duration to which they end. Existences, life, the universe, man and societies are governed by the year of death, the inevitable end and the deadline, as a law governing all these things, and this is confirmed by the Qur'an. There is a time limit for the movement of the universe and life, and the Almighty said, "And the sun and the moon, each running for a named time," Fater 13, and there is a time limit governing man, his existence and his movement, (He who created you from clay and then spent a time limit and a time limit called by Him) Al-An'am 2, a continuous and interconnected process, the first of which preaches the last, and explains each other, and this divine process was completed by the Final Prophet, this one religion and clarified by the final message.

This nation may be divided into groups, which the Qur'an calls "parties," and these parties may be within the circle of the one believing nation, but good deeds and piety remain a measure of distinction between these groups and parties, after recognizing the validity and legitimacy of what they have, but the trouble with each group is that it shrinks and fossilizes on what it has because it perceives it as the truth, and everything else is false This arrogance and admiration among the believing groups prevents them from recognizing the straight path, although each of them represents one of the paths towards God, but they are not the straight path. (O you messengers, eat of the good things and do good deeds, and I am aware of what you do, and that this is your nation is one nation, and I am your Lord, so do not divide them among themselves, each party with its own joy). The Believers/52-51

(And that this nation of yours is one nation, and I am your Lord, so worship me, and divide their affairs among them, for whoever does good deeds and is a believer, there is no disbelief in his endeavor, and I am his scribe). The Prophets /92 - 94.

Every nation has a witness

Gentile resurrection: The Holy Qur'an deals with a strange and important topic, in which there are many Qur'anic secrets, references and peculiarities, that is the topic of the Hashr of the nations, as the Qur'an deals with the nation, its end, its punishment, its Hashr, and how all nations will gather in the arena of Hashr and reckoning to await its resolution. and its end, its punishment, its Hashr and how all nations will gather in the arena of Hashr and reckoning to await its resolution, and how each nation is called by its Imam, its symbol and its leader expressed (on the day we call all people by their Imam) Al-Israa'a, 7

(And you will see every nation kneeling, every nation called to its book, today you will reward what you have been doing) Al-Jathiyah 28.

(He said, "Enter into the nations that have gone before you from the jinn and mankind into the Fire, every nation that enters the Fire curses its sister, until when they are all caught up in it, the last of them will say to the first of them, 'Lord, they have led us astray, so give them a double punishment from the Fire.) Al-A'raf / 28. And every nation will be called to its book. Before the individual account, there was an individual account, an account and punishment for nations, and thus an account for the human age, civilizations and the human march

The testimony of the Imam and the Prophet over the Ummah

Just as each individual in his individual account has a book and a witness, { Read your book, it is enough for yourself today to be accountable to yourself } Al-Israa / 4 1, so will the nation, the "witness" will be drawn from the general life of the nation and its struggles and suffering, knowing its conditions, situations, positions and trends in it, ( And on the day we send in every nation a witness against them from themselves and we brought you as a witness against these ) Al-Naml / 89.

The Almighty says: "And we took from each nation a witness, so we said, 'Give us your proof. This witness must be worthy of witnessing, from the presence of witnesses and living with the nation and its conditions, and this entails that the witness must have characteristics and qualities, including: Perhaps in the Qur'an's choice of the word "witness", there is a reference to all these meanings (and we took from each nation a witness) Al-Qur'an / 75.

This martyr must be from the nation itself, from its era, and present in its situations

He is not from another era or another nation, all in order for the testimony to be truthful, truthful, more powerful and more influential than the testimony that is from outside the nation or the era, and that testimony is similar to the testimony of man against himself or the testimony of his neighbors, so every nation must have a witness, as the Qur'an indicates, and every nation must go through the stage of the Ummah Hashr and the Ummah Account to establish the testimony from within it, and from itself with this martyr. (So how if we come from each nation with a martyr) Al-Nisa / 41.

Just as every nation has a messenger or prophet who performs the role of informing, warning and guiding in this life, this prophet or messenger completes his role in the next life by bearing witness to this nation in which he lived, reported, suffered and struggled for, and just as every era and every period of this life has a Hujjah or Imam. this Imam al-Hijjah will complete his role in the process of the life of nations, civilizations and entities in the world of Hashr and Ummah by witnessing, evaluating and defining the nation and its positions, and by witnessing the year of conflict in its depth between the righteous and the unrighteous.

Nation on Nation Testimony

Just as the Holy Quran refers to the witness to the nation, which is the Imam, the Prophet or the Messenger, it also refers to another level of testimony, namely the testimony of one nation to another nation in Al-Baqarah / 42, and we made you a middle nation to be witnesses to the people (and the Messenger will be a witness to you).

Because of the privilege of this testimony and its reference to a position that is usually limited to the prophets, and because the witness assumes presence, knowledge, accuracy, honesty and truthfulness, God has singled out the Ummah, the final nation and the perfect religion, which God endowed with the perfect grace, so God made the Ummah of Islam the witnessing nation that testifies to the people contemporary to it until the Day of Judgment, as the final and perfect nation, as it is the final and perfect Ummah. It fulfills the role of the prophets in the previous ummah, because of its commitment, suffering and jihad in carrying the message, but the Ummah of Islam, with its privileged position in witnessing the people and the world contemporary to it, remains in need of a witness on it, and on the extent of its commitment or failure, and on its march and integration, and that martyr is the Prophet, the final prophet, may Allah bless him and his family and peace be upon him.

Before you complete the study of the martyr witness, it is necessary to refer to the role of the martyr and the importance of this role in the afterlife, and to the divine wisdom that required that there be an international account for each nation, and that there be a witness for each nation, and a book according to which the nation is held accountable, and this research and question leads us to question the existence of a collective punishment or general torment for each nation that includes all its members who fall short and others, as is the case in the world when the law of time and replacement is included, or that the massing and accounting of nations is a review process and a kind of division of the human process through the different ages, as is the case with the review of sports teams before holding individual or collective competitions, in order to give a general picture of the participants of the competitions and their types and colors. As is the case in the review of sports teams before individual or team competitions, in order to give a general picture of the participants in the competitions and their types and colors, so it is the case that the process of Hashr and reckoning of the nations and the presence of the witness and the Book is a real process in the divine scale And the book is a real process in the divine scale, and it is an important part in the process of human integration, as is the case in the sending of the prophets, as the sending of the martyrs is complementary to the sending of the prophets, and the sending of the prophets is a prelude to the removal of the martyrs, and it proceeds from one general wisdom, which includes the completion of the argument. The sending of the prophets is an argument from God to mankind, and the removal of the martyrs is a completion of the argument to mankind, and the selection of the messenger and the witness from the illiterate nation itself is a completion of the full and complete argument. Perhaps this international account intercedes and completes the individual account where the individual is from the surviving, truthful and witnessing nation, as his individual account is different from the individual account if this individual is from the unjust, deviant or negligent nation, and the situation needs further research."

Ummah's Giving and Producing

The Qur'an gives workers a special and distinctive value, and the Qur'an has a special conception of work, behavior and morality, as it considers work to be the expression of human identity and truth, and a revelation of human will and choice, especially since the content of all work lies in the intention (and we call that paradise you have inherited by what you used to do). 43

The Qur'an also points to another aspect of the effects of work, namely that it is work that shapes a person's personality, and that every action has a reflection in the soul, which in turn shapes and crystallizes that person's personality.

The life of man in the afterlife, from his resurrection to his account and reward, as the verses and narrations indicate, is the product of the effect of man's work, but he is the hand of his work, he finds his personality, in other words, he embodies himself, as his competitors materialize all his works, and he finds them present and reproduced, expressing the work with its content and content, as indicated by these two verses: (This is our book that speaks the truth to you, we were copying what you were doing) Al-Jathiyah/29.

(And set the scales of justice for the Day of Judgment, so that nothing is injustice to the soul, and if it is the weight of a grain of mustard seed, we will take care of it, and it is enough for us to be accountable (Al-Anbiya / 4).

This is all with regard to the life of the individual, but what is related to the life of the nation, its work and its output, and in a more comprehensive expression, its personality is represented by the sum of the events and influences that have passed and happened to it, as well as its giving, attitudes, orientations and actions throughout the time it has lived, and in evaluating nations, both parties should observe what It is not correct to observe and evaluate the giving without paying attention to the circumstances and factors that it has gone through (that nation has passed away, it has what it earned and you have what you earned, and you will not be asked about what they were doing) Al-Baqarah / 124

It is true that there is cross-fertilization between nations, and that the gifts of nations are transmitted, successive and interconnected, but this does not prevent each nation from having its own existence, personality, its own gain and its own identity that expresses the truth of its personality, ( she has what she earned and you have what you earned, and you will not be asked what they did ) Al-Baqarah/134

The cultural and civilizational exchange between nations does not prevent each nation from formulating its own personality, even if it is a beneficiary of the work of others, as it formulates and represents that gift in a way that makes it part of its own system and personality, the connection between the nation's work and its identity: The Holy Qur'an refers to each nation, its giving, its luxuries and the independence of each nation in its work expresses a system of interdependence between the nation and its work, but there is a state of tension and pride for the nation in its work, which is a natural state and Sunnah that you find in the life of the individual, as well as in the life of the Imam, as it is a state of pride for the nation in its work, earnings, production and performance, which is evident from Almighty God {who decorated his bad work and saw it good } Fater / 8 (then to their Lord their reference, then he will inform them of what they did) Al-Anam / 108.

This law governs the individual and the nation in this worldly life, so the nation finds itself and its existence through its giving and work, and thus competes and differentiates itself from others, so it records its immortality through it, and finds in its work a preference over the work of others, so it cherishes it and continues its journey through it.

Year of decoration:

It seems that the year of adorning the work of the nation comes after the nation crystallizes, coherent and develops in its existence and activity, so that it has performance, successes and continued existence, and accumulates experiences and expertise through events, so that the nation emerges a coherent approach and a perception of its work and personality, and the nation finds itself, and finds that what it has reached in terms of status, development and existence is : Without this approach and methodology, the nation would not have achieved these achievements and would not have reached this level of giving, so this methodology becomes a high value, and acquires a kind of sanctity and respect in the Qur'anic expression (Zayn for him), and this natural process of integration of the nation's existence and giving arises in the souls of all the children of the nation. The year of adornment is one of the stages that the nation goes through before its end. The process of adornment is a process of beautification that does not stem from the essence of the thing and its reality, but rather it is an external process that attempts to intentionally put elements of moral or material beauty to things, people, actions or situations, as it is an unreal process, and it is external and not subjective. It does not express a degree of integration and real development. It is used when the thesis is unable to address the developments of life, and is unable to move the nation even one step forward, and the deception is exposed, and the thesis falls and the ideal collapses after the failure of the decorating process to camouflage reality in the eyes of the nation.

The End of Nations Every nation has an end:

All things are governed by time, with a duration to which they end. Existences, life, the universe, human beings and societies are governed by the year of death, the inevitable end and the specific time limit, as a law governing all these things, and this is what the Qur'an emphasizes. . There is a time limit for the movement of the universe and life, the Almighty said, "And the sun and the moon, each running for a named time," Fater/13, and there is a time limit governing man, his existence and his movement, {He who created you from clay and then a time limit and a time limit named by Him } Al-An'am / 2

Just as man has a time limit, the nation also has a time limit ... (And every nation has a time limit, and when their time comes, they are not delayed for an hour, nor are they advanced) Al-Araf / 34.

The law of time and the year of the limited duration of things is general and comprehensive and does not lag behind, in the universe, in man and in nations. It - in the universe - represents its end, and the end of the movement of its existence, it is in constant change and movement, and this movement will end and its existential and life manifestation will stop with another existence and life, and through another state and another manifestation, on the day when the earth changes the earth and the heavens, and the one almighty God emerges, Ibrahim 4. Just as the movement of the universe and life in it ends to start another life with another system, and just as the universe witnesses death and new births of its constituent parts from the fall of stars and the expansion of the universe, so also the individual life of man runs within a movement from the beginning to the end, with a change in his physical existence and development until he reaches his term and end, with new births and the continuation of general human life until this worldly life ends at the time of the end of the movement of the universe to start another life march with another system and existence. This law - the law of movement and exchange - applies to the Ummah, and we do not mean by the Ummah here a group of people in one place and time, but a distinct social existence that has its own integrity, its interconnected cultural and social entity and its ideal that governs its relations and the pattern of its march, this social existence of the Ummah This social existence of the nation has a deadline to which it ends to start another march for another nation that has another social existence, and so the movement of nations continues with death and birth, and each nation goes through the stages of its existence, development and integration, and just as man goes through childhood, youth, adolescence, manhood and old age to end with death, so does the nation begin

From a point and proceeds with advanced manifestations of its existence to end its term, and another nation begins its movement from its principle to its stability and end, until this life ends, to begin another life with another system for this existence "the nation" where the resurrection, reckoning and reward, as we indicated earlier, (and you see every nation kneeling every nation called to its book) Al-Jathiya / 28, (whenever a nation enters, it curses its sister) Al-Araf / 38) Al-Araf / 38.

In the year of death and termination, conditions and a general law govern death as a natural process and a general cosmic phenomenon and a creature with its own elements, conditions, circumstances and system (who created death and life to test you which of you is the best worker) King / 2.

As is the case in the process of creation, which takes place according to a general law and is interconnected with other phenomena within integrated laws governing the entire universe and the fate of man and nations, there are conditions, circumstances and provisions for the death of celestial bodies and their end that can be monitored within the circle of astronomy. Similarly, there are terms, conditions and provisions for the death of human beings governed by the science of physiology and related sciences, and we find the same case of terms and conditions in the end of nations and the end of their effectiveness within laws and conditions determined by social science and the laws of the movement of society. Natural and material phenomena can be monitored, studied and know their laws, because they can be controlled and followed up, but this is not the case in the sign of the astronomy, as it is not possible to control the celestial criminal and its movement, but it can be followed up and monitor all the conditions and conditions in which an incident or phenomenon takes place. As for the nation and the moral life of man, the matter is very different because of the difficulty of blocking psychological and intellectual phenomena, because of the complexity of these phenomena and their relationships, and because the study of these phenomena is influenced by many hopes, including the subjective factors of man.

The psychological state and intellectual background of the researcher:

However, there is no doubt about the existence of the phenomenon of the death of nations and that there is a limited time limit governing each nation, which the Qur'an emphasizes and repeats, (Every nation has a time limit) Al-Araf / 4, (Every nation has a time limit) Yunus / 4, (What precedes a nation for its time and what delays them) Al-Hajar / 5.

After the Holy Qur'an establishes the fact of death and the time limit for nations, it moves on to the time of the time limit and its conditions, where the Qur'an emphasizes that at the time of the time limit (they are not delayed for an hour nor advanced) Al-Araf /34.

In the subject of generations and its time, it conflicts with two things, and after identifying them, we need to seek a conceptualization that can give a holistic and interconnected explanation.

The first thing: {The time of God, if it comes, will not be delayed if you know it } Noah / 4.

The second thing: "And had it not been for a word preceded by your Lord for a certain time, I would have decided between them." Al-Shuri / 14

(He calls you to forgive you of your sins and delay you until a certain time) Ibrahim / 1

(And they hasten you with torment, and had it not been for a certain time, they would have come to torment) Al-Ankabut / 53.

(When their time comes, they will not delay an hour, nor will they advance) Al-A'raf 34.

The first thing indicates that there is a reverence and timing attributed to God, and this specific timing, if its condition is fulfilled (if it comes), the result will not be delayed, and there is a timing for the end of the nation's evening and period of existence. There are two possibilities for this timing and deadline: The first : If the time of the end of the nation comes by the end of its years and centuries, it will not be delayed.

And the second possibility : If the conditions for the end of the term and the death of the nation are fulfilled, then the penalty (the term

The second thing that the above verses refer to with regard to the term is the possibility of delaying the term until a specified time, according to God, the Creator of the heavens and the earth (He calls you to forgive you of your sins and delay you until a specified time) Ibrahim / 10.

The verse refers to the possibility of delaying the deadline by a process carried out by the individual in the case of the individual, and by a process carried out by the nation as a whole in the case of the nation in the case of the nation. From these two things, we arrive at the conclusion that there is an inevitable deadline for the nation and the individual that does not change and does not change, and it is named and specified by the Almighty in a preserved book that is known only to him or whoever shows it to him from an angel or prophet, and this deadline named and specified by him is not violated, delayed or advanced, and a number of things may have contributed to its determination, including: This deadline is determined in the case of the individual on the night of destiny, as some narrations indicate, and there is a time limit that depends on many things, including the absence of an obstacle of interest or the like, so it is subject to beginning and change, it can be brought forward or delayed, and its place is in the tablet of the preserved. And proof, and it may appear to some of the guardians, so a person and the nation can contribute to changing their deadlines that are suspended on something, and that are determined by something that changes that the deadline that actually occurs in the individual or the nation is a named and inevitable deadline, whether it is a precautionary timer unexpectedly, or a deadline calculated by habit and nature, or a death that is not precautionary, so its occurrence.

Although the Sahib al-Mizan notes the time limit for the individual, many of the verses he cites refer to the Ummah in particular. It is useful to point out at the conclusion of the research that the term of the individual is clear and defined by death, which is the end of the body and the transition of the soul from the body, and the body is inherent to the death of the souls, but the death of the nations and the fulfillment of their term It seems that there are two general methods for the death and termination of nations, and there are multiple images for each of these methods, (we may be able to research them in the future). For the first method : Destruction and physical annihilation: This method is similar to the individual fate of human destruction, and this destruction and annihilation of the entire nation and a specific community is usually rare in every age, although it is multiple in all the ages that humanity has gone through. Sometimes it is a generalized disease, sometimes an earthquake or celestial torment, so that the nation ends the existence of the sum of individuals, and the Holy Qur'an mentions these forms of death usually in relation to villages, and does not mention them in relation to the nation. We will come to this in the discussion of villages. The second way : Which we can refer to as the moral death of the nation, or the loss of its ability and association and the vanishing of its action, giving and ending, which tightens the arena of action and accountability among the nations, and this is not realized by the end of the existence of individuals in the first way - as - but there are several images, see Tafsir al-Mizan / Tafsir al-Mizan /

To achieve it, including : The Qur'an calls some of these images replacement, substitution and change. The destruction in this method is not of the physiological existence of the nation through the destruction of its individuals, but rather it is the demise of the nation's personality and the end of its existence, with the survival of the physiological existence and civilization of its individuals, and this destruction is achieved by the emergence of another manifestation of this nation (replacement) or the end of the title of this and the exchange of its evening identity and the dispersion of its individuals.

Is there a correlation between the time of the universe, the time of individuals, and the time of nations?

It may be useful to look closely at revealing the interconnection between the three timelines, the timelines of the universe, individuals and nations, in all the verses that talk about creation and death and their purpose, noting the narratives and ahadith that deal with this topic. Is there a relationship between these timelines? Or is each law independent of the other? Is there a conjunction and a causal relationship between them? He has harnessed for you what is in the heavens and what is in the earth } Luqman / . 2 . Who created death and life to test you to see which of you is the best worker } King / 2 I did not create the jinn and mankind except to worship Dhariyat / 56. (We have written in the Zabur that the righteous will inherit it). 1 Earth, my servant, with reference to these verses, we may reach the age of the universe and its term depends on the realization of the goal of its creation (and the whole universe is harnessed to serve man).

The judgment will be based on the responsibility assigned to each nation in creation, whether they are animals, humans or jinn, as mentioned earlier. After the Holy Qur'an proved the multiplicity of nations and the origin of this multiplicity and divided the difference into different nations on the basis of composition and races, and on the basis of methodology and belief, and made it the basis for evaluating nations and peoples, In this regard, he addresses the issue of the relationship between these nations and the nature of this relationship and its effects on the lives of nations, whether in this life or in the next life, and in this regard he addresses the following The deviant accumulation of nations and the influence of deviant imams in deepening deviation and darkness in the world, and shows the interconnectedness between the line of deviation across different ages, which makes This accumulation of deviation through the ages is a bad weight in the heritage of mankind to justify the deviation of subsequent nations, says Almighty God {He said, "Enter into the nations that have gone before you of the jinn and mankind in the fire whenever one nation enters its sister's curse until when they are all caught up in it, the last of them said to the first of them, 'Lord, these have led us astray, let them suffer a double punishment from the fire } Al-Araf / 38. And he said (He said for each double, but you do not know) Al-Araf / 28

On the other hand, the Qur'an refers to the year of disbelief in the nations and their rejection of the invitations of the messengers and their negative attitude in the face of the process of improving their situation towards the good, and their drift behind their prevailing conditions, customs and whims, and the ability of the elders and masters to take charge of things and face the divine call that wants to shake their positions, and the repeated mention of this situation for the Prophet and the people is a comfort to the preachers and informers and a belittling of the position of the violators.

The verse refers to what we mentioned earlier that there will be Hashr, reckoning and retribution for the nations as they are nations, and it confirms this theme in the entry of the unbelievers and the unjust into the Fire, and their entry will be in groups, and the common denominator is their goal and orientation and being in a common age and time, and this succession It is according to the context a chronological sequence and succession, and not by the president and position as presidents, leaders and followers - as the owner of the balance, a little before you at the beginning of the verse that addresses the polytheists from the people of Makkah. What concerns us in the verse regarding the subject of communication between nations is that this cursing between nations reveals the realities of things in the hereafter, as it reflects the relationship and interdependence between nations in the world, which was based on unity of orientation and purpose and communication between sons and fathers and between the later and earlier ones, and this cursing of the later ones to the earlier ones on the day of judgment reveals the influence, dominance and sense of dependence that prevailed in the Sunnah. As if revealing this fact will lift the consequences of their deeds from the later ones and mitigate the evils of what they earned, and the fact that the first ones, since they were the ones who took the bad initiative and dared against the truth, will make their torment more severe and greater than the torment of the later nation, so the later nation calls on the first nation (Lord, give them two times the torment) Al-Ahzab / 68.

This shows the depth of regret, bitterness, sorrow and blame that prevails among the later ones for their greatness and ancestors (and there is no time to turn back) (p / 3).

The state of rivalry between those who follow and those who follow is referred to elsewhere in the Qur'an, and is commented on by saying, "This is the righteousness of the people of the Fire" (p. 64). On the issue of which of the two groups is more criminal and therefore more tormented, are the founders of the deviant principles and ideas of the elders, princes and heads of deviation, or are the followers and supporters of them? Some may believe that the one who started the darkness and deviation is more tormented because he bears the effects of this work over the years, because he is the cause of darkness and delusion, and because he was the initiator and the first time. Others may argue that the response of the people and their drift with the tyrant, the deviant scientist and the owners of misguided principles reinforces the deviation and injustice of the first elders and masters. The susceptibility to symptoms and the degrading auxiliary conditions for their crystallization were the basis for the process of deviation and its consequences and effects. But the Qur'an rejects both views and sees both groups on the same level of responsibility and choice for their work, regardless of the external circumstances and atmosphere surrounding the work. Since both are out of compliance with the divine command, the responsibility is the same, and the punishment accordingly is also the same, since the trust offered to man is the same regardless of time, place and social rank, (He said for each double (Al-Araf 38).

The other indication that is derived from the mentioned foundations is that the civilization of tyranny and deviation or the righteous nation, although it is multiple and diverse, but there is interconnectedness, entanglement and affiliation among them (whenever a nation enters, it curses its sister until they are realized in them all, the last of them says the first of them) as if it were one chain and one interconnected caravan or in other words, deviation was one article by a writer. This differentiation and divergence of civilization and security, which may appear in the world, does not constitute a real state of affairs, but rather it is close and influenced by nations and civilizations and the breakdowns presented among the people of each age, as well as between each age and the next. The phenomenon of disbelief (and if you lie, nations before you have lied, and the Messenger has only the clear communication) Al-Ankabut / 8a (Those who have been rightly told in the nations that have gone before them from the jinn and mankind, that they were losers) Al-Ahkaf / 18, as well as (We sent you in a nation that was preceded by nations, so that you may recite to them what we have revealed to you) Al-Ra'd / Al-Ra'd / . 3 .

From all these verses, we find that there is an emphasis on the phenomenon of interconnectedness and similarity between nations, and that any nation is not isolated or isolated from other nations, and so we find the Qur'an referring to this in more than one place. This reference to historical continuity {as we have sent you in a nation that has had nations before it. } may be used in the year of sending messengers to the nations on the one hand, and it is from the context of the sand. It may be used in the common phenomenon of disbelieving the messengers of the previous and subsequent nations and in that

To strengthen the resolve of the prophets and mitigate the value of the lies, the habit of imitation and the state of dependence: To the prophets will end the nations, because it expresses our determination to triumph and spread their light and guidance, { We found our fathers on 22 Asa, and we are on their footsteps guided } Al-Zukhraf / , ( and we are on their footsteps imitated } Al-Zukhraf / 22 . From these verses and their affirmations, it may be concluded that the march of mankind is one, even if the nations are diverse and have different forms and different approaches, and that the chain of prophets is one interconnected and complements each other and is from one source and calls to one source.

Movement of the Nation

Transformation and change in the journey of the nation:

The Holy Qur'an deals with an important and complex subject related to change and change in the nation's march, its march towards the truth and its integration into itself, in other words, the subject of the nation's movement and its attitude towards the ideal. The Holy Qur'an describes in detail the stages and states that the unjust and deviant nation goes through, from the beginning of its symptoms until its destruction, due to its distance, ingratitude and deviation, and this can be discerned from the blessed verses: We have sent us to nations before you. } the general year in the sending of the prophets. We took them by affliction. We took them by misfortune and affliction } /

(This is a stage so that they may supplicate } / Turning to God to remove the misery and its purpose is to supplicate.

(If it had not come to them, they would have supplicated) / The coming of the affliction and its end is supplication.

(But their hearts were hardened) / Hardness and ungrateful attitude

(And Satan decorated for them what they were doing)

(And when they forgot what they remembered, they forgot).

(We opened to them the doors of everything until they rejoiced in what they had) Dictation and tyranny with the blessings.

(We took them by surprise, so they were caught unawares) / Replacement, destruction and torment.

(Just cut off those who were unjust) / The end of injustice and the unjust nation.

(Praise be to Allah, the Lord of the Worlds) / a wise, wise and beautiful command worthy of praise and praise be to Allah Al-An'am / 42 stanza 4.

The Qur'an emphasizes in these verses that there is a repetition of a certain phenomenon, correlation, progression and transformation. This repetition rises to the degree of the phenomenon, as it has a link between causes and causes that can be called a social law or a year, which can be understood from the saying (and we sent us to nations before you), and the form of all and the past tense indicate the continuation and permanence of the situation.

Feeling the need for a message and a savior

In the social circumstance that the nation lives in before the message is removed and the presence of the messenger and during that appears the state of feeling the need for a savior to address the pain, troubles and loss of the nation {We took them with misery and distress} and all that so that the psychological trend in the nation is to seek salvation and feel the need for a certain, and turn to a destination waiting for the solution, and be worthy of rescue. (Perhaps the reason for the lack of revelation of the Qur'an and the sending of the Prophet in the Persian and Russian civilizations, as well as the lack of success of invitations in some societies, is the lack of supplication and the feeling of need for a savior in certain areas and under certain circumstances, where there is no feeling of need for an alternative and a savior as long as the religion of the Prophet does not exist. As long as the dominant religion, the ruling thesis, or the ideal, in the words of Sayyid al-Shahid al-Sadr, around which the nation gathers, still possesses the effectiveness to move and gather the nation, until the ideal loses its effectiveness, the thesis fulfills its purpose, and the religion loses its ability to deal with new problems, some of which result from the limitations of the religion. (So we took them by misfortune and hardship) and the nation is scattered and lost because the ideal loses its sanctity and glow in the souls of the people, so the nation is then between dissolving into a religion and an ideal that is stronger than the nation. Hinduism, Buddhism and Marxism in front of Western civilization, or a new ideal and a new thesis emerges from within the nation and its theses, history and culture, so there must be a journey of misery and distress and a feeling of supplication and turning to a savior, the birth of a new lazy format for the emergence of a new doctrine or an alternative thesis.

Strength and decorativeness:

When a nation is in a state of distress and distress, it is supposed to turn to a solution and a savior other than what is in its hands, but outside the scope of man for his failure to solve it, so it turns to the absolute ideal, to God, or to another ideal higher than what the nation lives by, to move it and take its hand towards progress, development and salvation, even if for a long time. Sometimes, however, the nation may not supplicate, but on the contrary, it fossilizes on what it has, and claims that the solution is what it inherited from the fathers and learned from them, and that the development reached by the nation in this thesis represents the maximum of what it seeks and the best of what it asks for, because Satan decorated for them what they were doing

This psychological and social state of fossilization on a wrong position, false embellishment and deception by making noise about the new savior and alternative and by seeking to mislead and falsify the feeling of supplication, describing it as deviation and defeat, false efforts may succeed in their endeavor (they have forgotten what they were reminded of) and the nation rushes back to its ideals and its defeated thesis, and tries to revitalize its slogans out of laziness and this may have some success. The nation tries to revitalize its slogans out of laziness, and there may be some success for the state of restoration, reconstruction, corrective revolutions and similar sayings, and the nation walks with joy and hope that its life will return again as it was in the days when its ideal and its thesis owned the street and the hearts of the people, and they imagined that life had returned to them. We opened to them the doors of everything until they rejoiced in what they had. ) They rejoice in what they have, and their eyes are saddened by what they have, and things enable them after this shock and remember {the misfortune and hardship } and supplication, but it enables the dying, and the disease with which the previous painkillers and slogans do not work. And the patient dependent on steroids, to fall completely bewildered, dead and hollow (we took them suddenly, so they are dull), so they imitate without a solution, without an example and without a thesis for their lives, and the nation dies completely and ends its giving, growth and communication. And then it does not die, but is only abolished and cut off (only those who were wronged), and praise be to Allah, the Lord of the Worlds.

Conclusion

Through this research, the first opinion emerges, and therefore it is governed by the intrinsic movement of growth and integration, which is why it became the object of divine care by sending prophets to the nations, and directing the speech to them, and this movement and growth of the nation is also governed by death and termination, and is also governed by the resurrection, reckoning and Ummah Hashr.

There are Quranic references to the correlation between the end of individuals and the end of nations - and the outcome of the movement of the nation with the rise of the righteous nation and its sovereignty. The other important topic is the relationship between the village and the nation, the laws common to both, and the laws specific to each of them. Another important topic is the relationship between the village and the nation, and the laws common to both, and the laws specific to each of them. The topic needs further elaboration and research, and we hope to complete it with God's blessings.

The research is published in the zero issue of Dialogue of Thought, May 2005.