 In the name of Allah, the Beneficent, the Merciful. Respected viewers, brothers and sisters in Islam, As-salamu alaykum wa rahmatullahi wa barakatuh. My name is Ahmed Ali and welcome to our new show, Pondering Upon the Pages. In this episode, we will examine Gran Ayatollah Muhammad Shirazi's book, the aspects on the theory of politics. But before we go on pondering upon the pages of that book, let's have a background information about the life of Gran Ayatollah Shirazi. Gran Ayatollah Muhammad Shirazi is the religious authority to millions of Muslims around the globe, a charismatic leader who is known for his high moral values, modesty and spirituality. He has made extensive contributions in various fields of learning, ranging from jurisprudence and theology, the politics, economics and sociology. Muhammad Shirazi was born in the Holy City of Najaf in 1347 after Hijrah and in 1927 A.D. He belongs to a distinguished family deeply rooted in Islamic sciences, literature and virtue. Gran Ayatollah Shirazi himself is distinguished for his intellectual ability and holistic vision. He is recognized for his clear ideas and realistic solutions for issues concerning mankind. For instance, he has approximately 1060 published books and only a few of them have been translated to English and other languages. A very significant book that we will discuss tonight is called The Aspects of the Political Theory. The first title of this book is under the name Freedom. Al Shirazi states that the fundamental principle in mankind is freedom. He states within the book that every theory must have a strong foundation to stand on, be it an ideological interpretation of things or a scientific explanation of cosmic or social and psychological happenings. Such a foundation is the starting point for the researcher or the ideologist which forms the basis of him to create and develop his vision. There can be no doubt that such a strong foundation would reflect positively on the ideas emanating from it. It is the same kind of relation we see between the root and the branch, the foundation and the advice, even between cause and effect to use philosophical terminology. In other words, it is safe to say that Grand Ayatollah Shirazi has a theoretical attitude towards freedom. Before stating the details of his vision, we must ask what is the basis of Shirazi's theoretical concept of freedom. In other words, and he summarizes it in one word which is fundamentalism, the innate originality of freedom. Mankind is created and molded to be free. Freedom is not something that can be given or gained. It is simply a necessity for mankind. As I stated before, Shirazi states that the fundamental principle in mankind is freedom. Why? He deals with this question philosophically which clarifies the real meaning. In his detailed commentary of Subzawari's long epic poem, Ayatollah Shirazi states that the articulate self is an active being willingly and by inspiration. It uses its powers and creates images deep inside its existence. The self therefore imagines, inclines towards or away from things and contemplates as well as meditates. He adds by stating that the self is a predetermining agent. This is so because man moves according to knowledge, will and intention. The word moves in the above statement is used to express the day-to-day life experiences in a broader sense, yet man can be forced and sometimes can be forced to do certain things. For this reason, mankind is free. Freedom emanates from the self, from within and from the depth of him in itself. However, what basis does Al-Shirazi build his foundation on? Unlike other Islamic philosophers who use conscience to confirm man's freedom, Al-Shirazi refers back to the Quran as well as the sayings and narrations of Prophet Muhammad and the Ahlul Bayt, peace be upon them. Referencing back, Al-Shirazi references back to the saying of Imam Ali, peace be upon him where he says, never be someone else's slave whereas Allah has made you free. This significant quote by Imam Ali, peace be upon him embodies the fundamental aspect of freedom. It means that freedom is a fundamental right and innate to mankind. Freedom is not an external addendum but a divine creation. The cosmic freedom, Al-Shirazi somewhat tries to explain freedom in a cosmic way where he says the cosmic freedom is what mankind is born with but this innate and essential deep rooted freedom in man is not a mere capability to choose from a number of options or alternatives. In this theory of freedom Al-Shirazi defines all forms of freedom as activities of the human self. Mankind is able to create mental ideas and images and after the process of thinking and calculation he may act. He yearns for perfection because he is a purposeful creation. Al-Shirazi states that every doer even doers by natural instinct must have a purpose or an aim. A human being therefore acts and moves for a purpose which means that purpose is the cause for his motion which in return requires predetermined thoughts and calculations as well as self-awareness. Moreover, Al-Shirazi presented the manifestation of freedom within Islam. Islam allows the enjoyment of life in its broadest meaning such allowance what defines and limits that freedom. Everything is clean and pure for man unless otherwise proven. Everything is allowed unless otherwise proven. In principle, everything is allowed in Islam and no one may harm or be harmed in Islam according to Islamic law. Hence, there is a cultural liberation for that every man has the right to attain whatever knowledge and education to what she achieves. A comprehensive and deep reading into these statements and the wording be it in the starting points the consequences or the contents would lead to the important conclusion that it is freedom that decides the form of law and not vice versa. Freedom restricts itself when it turns into harm for harm is not one of the components of freedom nor it is a requirement. Freedom here means lifting off restrictions. Laws are derived from it hence the words of Allah the Almighty uses the example from the Quran in Chapter 7 verse 157 where he states that he may relieve them of their pain and the chains inflicted upon them. Freedom restricts itself when it turns into harm for harm is not one of its components nor of its requirements. Freedom here means lifting of restrictions. Laws are derived from it hence the words of Allah we use an example and Shirazi uses the example from the Quran where he says where Allah swt says in Chapter 7 157 that he may relieve them of their pain and the chains inflicted upon them. Another verse that al-Shirazi references back to in the Quran in Chapter 109 verse 6 that you have your religion and I have mine. That's where the Prophet peace be upon him told the other followers of the other religions. All these verses gives freedom the priority over law as a civilized, intellectual, political and social value. Respected viewers welcome back and it is time to conclude our episode by summarizing the first chapter of al-Shirazi's book. Al-Shirazi's theory of freedom can therefore be summarized that freedom number one freedom is innate and a fundamental nature in man number two, liberation is the practical manifestation of freedom in real life number three, Islam combines together the iniqueness of freedom and the necessity for liberation and number four, it is freedom that defines social law. Brothers and sisters in Islam I would like to thank you for watching and stay tuned for the next chapter. Thank you.