The Culture of Shari’ah and the Nature of the Nasut

The Culture of Shari’ah and the Nature of the Nasut
An Explanation of Some Obstacles in Publishing Prestigious Scientific Works

The Culture of Shari’ah and the Nature of Nasut
(Our Lord Sanctify His Blessed Soul)
By Grand Ayatollah Mohammad-Reza Nekounam

Cataloguing Information:
Nekounam, Mohammad-Reza, b. 1327 (1948) –
Title: The Culture of Shari’ah and the Nature of Nasut
By Mohammad-Reza Nekounam
Published in: Islamshahr: Sobhe Farda Publications, 1401 (2022)
Physical Description: 85 pages
ISBN: 978-600-7347-31-7

Subject: Interviews – Mohammad-Reza Nekounam
Censorship – Iran – 1384-1388 (2005-2009)

Library of Congress Classification: 1401 5 A 8 N / 3 / 55BP
Dewey Decimal Classification: 996 / 297
National Bibliography Number: 3504566
Publisher: Sobhe Farda
Edition: Third, 1401 (2022)
Circulation: 5000 Copies
Price: 250,000 Rials
Distribution Centre: Qom, Boulevard Amin, Alley 24, Branch 1, Left Side, Building 76
Telephone: +98253289078
Website: www.nekounam.ir

Preface
The present book contains five discussions held on various dates: 12th of Ordibehesht, 1386 (2nd May 2007), 10th of Bahman, 1387 (30th January 2009), 20th of Esfand, 1387 (11th March 2009), 4th of Tir, 1387 (25th June 2008), and 4th of Mehr, 1388 (26th September 2009). Some of these discussions took place with officials from the Ministry of Culture and Islamic Guidance during the 9th and 10th administrations. Some of the talks, except for the first meeting, were set against the backdrop of obstacles placed by certain individuals or institutions which led to the discontinuation of the publication permits of the publisher and the related institution. Furthermore, efforts were made to scatter the team of collaborators, causing considerable difficulties in the publishing process. These restrictions followed the release of eighty-six volumes of our works on various topics such as Qur’anic studies, jurisprudence, philosophy, sociology, history, music, and literature. The publication of these works had a significant impact. Many academic institutions welcomed them, but some centres of power directly opposed them and banned their distribution. Subsequently, the censorship intensified, halting both our teaching activities and the publication of our writings. It is worth mentioning that a book titled “Meguha-ye Goya” (“The Silent Words”) and “Latafat-e Baran” (“The Delicacy of Rain”) have been written about this situation, and interested readers can explore the details in these works.

Meeting 1
The Kingdom of the Divine and the Guidance of the Nasut

This discussion took place on the 12th of Ordibehesht, 1386 (2nd May 2007) with some officials from the Ministry of Culture and Islamic Guidance at the time.
One of the participants:
“I have studied Hadith, but my determination was to dedicate time to critique the cultural movement which originates from the West. Our honour is to assist and serve those, like Your Eminence, who are active in this field. However, unfortunately, there are certain regulations or guidelines that restrict us. I personally am deeply interested, and I have seen your works, which are both up-to-date and necessary. However, we are limited by administrative regulations, and under such conditions, we cannot offer further assistance to those engaged in the production of knowledge and research. Nevertheless, we consider it a duty to continue with this work.”

Another speaker:
“In the Ministry, there are two perspectives: one for culture, and one for Islamic guidance. Despite various obstructions and difficulties, by the grace of God, the work continues. In 2007, paper restrictions were lifted. The release of free paper benefited the production and dissemination of knowledge because the cost of printing books was no longer a burden, except for those producing valuable content. However, this year, for the first time, the subsidy for Arabic section books at the Book Fair was removed. Every year, the government used to allocate significant foreign currency to support foreign publishers so that their books could be sold more affordably to the people, which essentially meant that the country’s currency was being spent to promote Western thinking or opposing Shia groups.”

Current Position of Our Country
“Our country is currently in a very sensitive position, not because of fear or danger, but because of the unique advantages it holds. The revolution, after enduring much hardship and sacrifice, is entering its fruit-bearing season. If we do not take advantage of it, this fruit may spoil, face problems, and eventually wither. Our country is growing scientifically and is still a young nation, yet these two factors are slowing down the pace of progress. I believe that the academic world is moving too slowly. We have around 15 million educated individuals who are the backbone of our society, and they are increasingly separating from us. However, the work being done is general and does not support these 15 million individuals. We are still reliant on the books of Martyr Motahhari and other past scholars, yet they can no longer meet the needs of today. For example, I sometimes see magazines and newspapers sent to our institution, and these are nothing more than a waste of funds, offering nothing beyond basic knowledge and repeating common information. These do not engage with serious scholarship. In the realm of knowledge, there must be innovation and invention. Yet much of the work done is a mere copying and compilation of old content.”

The Connection Between Rationality, Spirituality, and Shari’ah

This lecture was delivered a year after the publication ban had been imposed on our works, in a meeting with a group of seminarians at the Qom Seminary on 4th of Tir, 1387 (25th June 2008).
“God willing, may He grant goodness to all the seminaries. We have been in Qom for over forty years, having initially been in Tehran. In Qom, I had the privilege to serve Ayatollah Agha-Morteza Haeri, Ayatollah Mirza Hashem Amoli, Ayatollah Golpaygani, and Ayatollah Araki. Over these forty years, our primary goal has been to work on scholarly tasks aimed at purifying the religion. We have never taught fewer than four or five lessons in the seminary, even during holidays and summers. Currently, we have two books, “Tahrir al-Tahrir” and “Haqiqah al-Shari’ah fi Fiqh al-Urwah,” published, but due to certain obstacles, their distribution was banned, and the copies were collected.”

The Culture of Shariah and the Mundane Nature of Creation: An Explanation of Some Obstructions

On the Publication of Some of the Most Distinguished Scientific Works

The Culture of Shariah and the Mundane Nature of Creation
(Allah sanctify his pure soul)
Ayatollah Mohammad Reza Nekounam

Cataloguing Information
Author: Mohammad Reza Nekounam, 1327 –
Title: The Culture of Shariah and the Mundane Nature of Creation
Publisher: Sobh Farda Publishing, Islamshahr, 1401 (2022)
Page Count: 85
ISBN: 978-600-7347-31-7
Subjects: Nekounam, Mohammad Reza, 1327-; Interviews, Censorship in Iran (2005-2009)
National Bibliography Number: 3504566
Dewey Decimal Classification: 996 / 297

Preface

This book contains five meetings, which took place on the following dates: 12th of Ordibehesht (May) 1386 (2007), 10th of Bahman (January) 1387 (2008), 20th of Esfand (March) 1387 (2008), 4th of Tir (July) 1387 (2008), and 4th of Mehr (October) 1388 (2009). Some of these meetings occurred with officials from the Ministry of Culture and Islamic Guidance during the 9th and 10th administrations. Some discussions, aside from the first meeting, were held in an atmosphere where the publishing institution, Zuhur Shafaq, which had been responsible for the preparation and publication of our works, was confronted with obstacles that prevented the renewal of their operating license. Furthermore, there were efforts to disperse our team of collaborators. These prohibitions followed the publication of 86 volumes of our works in various fields, including Quranic studies, jurisprudence, principles, mysticism, philosophy, politics, social sciences, history, music, and literature. The publication of these works received widespread attention, and many institutions and academic centres showed great interest. However, some power centres directly opposed it, declaring a ban on the publication of all these works. Over time, the intensity of these restrictions increased, resulting in the suspension of our teaching activities and the complete withdrawal of our written works. It is worth mentioning that a book titled The Voiceless Speeches and also The Subtlety of Rain have been written, in which interested readers can find detailed accounts of the events.

Meeting 1: The Realm of Malakut and the Guidance of the Nasut

(Note: This discussion took place on 12/02/1386 with some officials of the Ministry of Culture and Islamic Guidance.)

One of the participants: “I have studied Hadith, but my personal judgment was that I should dedicate my time to critiquing the prevailing cultural movement, which is rooted in the West. Our pride is that we can serve the great individuals like Your Eminence, who are active in this field, and assist as much as we can, clearing the road. However, unfortunately, there are certain regulations, guidelines, and other issues that tie one’s hands. I myself am deeply interested and have seen Your Eminence’s works, which are timely and necessary in terms of topics; however, we have no choice, and the administrative guidelines and the circumstances are such that we cannot proceed further. We cannot help those who are engaged in scientific production and exerting effort. Yet, we feel it is our duty to do so.”

“In this ministry, there are two distinct perspectives: one is related to culture, and the other is related to Islamic guidance. There are various obstacles and hindrances, but thankfully, work continues. In 1386 (2007), paper was released amid the existing problems, which was beneficial for the production and publication of knowledge. Free paper means that the cost of printing a book does not burden those producing knowledge. This year, for the first time, the Book Fair eliminated subsidies for Arabic books. Every year, the government provided foreign currency for foreign books to be sold to the public at lower prices, which meant that the country’s foreign currency was being used to promote Western thought or to support groups opposed to Shiaism.”

“You mentioned having ten thousand hours of lecture material, and the cost to convert them to CDs is significant. Perhaps the ministry could support this. The software movement was also something no one pursued, and we couldn’t join it. A part of the administrative system is corrupt, and you cannot clean a glass with a dirty cloth. I apologise for taking up your valuable time.”

“The current situation of our country is highly sensitive, and it is not due to fear or danger, but because of the special advantages the country has, and now is the time to benefit from them. The revolution, after so much hardship and suffering, is now at the season of bearing fruit, and if it is not harvested, the fruit may spoil or get damaged. Our country is both scientifically growing and youthful, and these two positions and advantages have slowed down the speed of society. I believe the seminaries are working very slowly. We have around fifteen million intellectuals, who are the backbone of our country, and they are gradually becoming disconnected from us. However, the work being done is general, and it does not support these fifteen million. We are still relying on books by martyrs like Motahari and others, yet these are no longer sufficient. Sometimes I see some magazines and newspapers sent to our institute, and they are merely a waste of resources, offering only general knowledge, far from what you would expect. The field of knowledge is different from that of science. Knowledge is like a bag, gathering information, while science requires innovation and invention.”

Meeting 2: The Connection Between Rationality and Spirituality in Shariah

(Note: This speech was given a year after the ban on the publication of our works, during a meeting with a group of seminarians in Qom on 4/4/1387.)

We Mourn the Sufferings Imposed by the Tyrannical Caliphs on the Ahl al-Bayt

We are mourners of the calamities that were inflicted upon the Ahl al-Bayt by the tyrannical caliphs, who exploited the ignorance of the Muslim community to oppress them. For the injustice endured by those pure souls, every human being should cry, lament, wear black, and publicly announce their martyrdom. Our mourning is for the moment when a celestial man had a rope placed around his neck, a man whose call for freedom was meant to liberate humanity from the transient attachments of this world. We mourn for the dusty cloak of Imam Ali (peace be upon him), who was left alone, seeking refuge in his house of sorrow to cry over his isolation; the same Ali (peace be upon him), who envisioned a global justice for all people and is now dragged through the dirt by the very people he sought to save—people who could have shared his secret suffering if they had understood the depths of his pain. We mourn for the wounds of Lady Zaynab (peace be upon her), and we cannot drink water without feeling the pain of thirst alongside Imam Husayn (peace be upon him), and the sorrowful knots in our throats from his immense sufferings. However, this mourning should be embraced with love and affection for our children, not through harsh and dry regulations that have no scientific, religious, psychological, or sociological basis. You, who have a hand in the affairs, know full well that some actions in the government are done ceremonially and formally, but they are not rooted in reality and authenticity.

With the Islamic Revolution, we have stood against the global culture. Either we must overpower this culture and make them submit to our ideas, or they will impose their culture upon us. There is no middle ground in this struggle, and no one in the realm of culture can adopt a conservative political stance. Caution and prudence in dealing with foreigners only benefits the opposing side and weakens us. This battle cannot be won solely by relying on emotions and sentiments; rather, we must produce knowledge in the field of the humanities. We are in the midst of a cultural war, not merely a dialogue between civilizations. This war, however, can only be won through the weapon of knowledge production, which is rational and scientifically valid. It is clear that in this domain, one cannot be naïve or resort to tyranny, coercion, and bullying. Anyone who cannot engage in dialogue and issues commands and writes decrees is defeated even before their adversary acts. With their oppressive words and writings, which are not accepted by the global community or even by the younger generation within their own society, they have already failed. In this field, the aggressor is someone who possesses scientific vitality and presents their knowledge in a polite, dignified, and serious manner—knowledge that has been evaluated by experts from diverse fields, with full consideration of psychological and sociological aspects. As one of the countries with an ancient civilization and a deep-rooted culture, we cannot be subject to superficial impositions; our cultural actions must be rooted and pursued with serious commitment, not through marches, protests, and physical confrontations, or authoritarian commands.

We must also regard our system as possessing the power to openly acknowledge and correct the mistakes of the past without feeling weak in this regard. The previous generations did not have a government capable of conducting extensive research. Even today, true scholars face restrictions imposed by the system, rather than receiving support from it. These studies could have been conducted with vast software and hardware resources and in well-equipped laboratories. Today’s scholars, much like those of the past, are in a state of exile and oppression. They write books in isolation, with no access to the necessary tools, such as computers, the internet, or research teams, which should be the minimum for their work. Instead, such resources are given to unqualified claimants, leaving the true scholars in a state of deprivation and oppression. With the limited resources available to us, we remain isolated and helpless. Modern scholars must, however, purify religion from distortions, analyze and critique every element, and make religion practical and applicable.

We intended to establish a university to provide authentic, documented education based on our interpretation of religion, but we have yet to succeed. We do not yet possess a well-structured and documented practical approach to present in the name of Shiism. We hoped that the students of this university would, over four years, develop the academic strength to not only learn a pure form of religion based on our works but also identify and critique the distortions that are propagated in the name of religion. I have been researching and writing in this field for nearly forty years without a single day off. The number of books I have written exceeds several hundred, each focusing on a specific topic or issue. About one hundred of these volumes have been published, and another one hundred and fifty are prepared for publication, with more works to be published in due course.

I claim that I can purify religion from distortions; however, when we published one hundred volumes of small works, ranging from jurisprudence to mysticism, we were suddenly attacked. They claimed that I had broken the central academic pride and used my book Irreversibility as an excuse to accuse me of absolute distortion. In this book, we defend the theory of irreversibility and the authority of the Quran by proposing a theory of non-damaging distortion. However, they selectively quoted parts of the book, taking them out of context and accusing me of advocating for total distortion, without even writing a rebuttal to the book itself. They aggressively attacked us without considering the broader context of our arguments. This theory of non-damaging distortion is found in the works of major Shia scholars, such as Allama Tabatabai, Imam Khomeini, and Ayatollah Khoei. However, they have written about it in Arabic, not Persian. This book became the pretext for the controversy, and we offered to engage in a debate with our critics in the presence of journalists and religious scholars, but we were denied permission, under the pretext that it coincided with the 18th of Tir, and the session was banned. This one-sided attack, in front of top officials and scholars, was an example of tyranny and violence. Unfortunately, in academic circles, there is no space for discussions, exchanges, or intellectual dialogues. Some individuals consider themselves the sole authorities on religious matters and issue commands as if the streets belong only to them. Such an environment cannot be considered academic or aligned with the conduct of Imam Ja’far al-Sadiq (peace be upon him).

We must create an environment where any scholar from anywhere in the world can present their views and defend their theories, after which they can be critiqued in a healthy and equitable atmosphere. Yet, some behave like the priests of the God of Ammon, suppressing all other views. The Shia scientific culture is not safeguarded by a box full of stories and coins; otherwise, the blood of martyrs from the early Islamic period until today will be upon those who cause the erosion of this culture, rather than its elevation. The seminary must purify itself from sectarianism, fanaticism, and baseless speech in order to strengthen its capacity for intellectual growth and responsiveness. Purification of religion is a crucial task that requires the efforts of many scholars from diverse fields. Every religious statement must be substantiated, and anything that lacks evidence and contradicts reason should be declared as such, unless the scholars’ research leads to a conclusion that must be preserved for future generations. In the past, religious scholars were captive to tyrants and caliphs, living in exile without the means to conduct extensive research. Today, however, with the support of the Islamic system and the diligence of our youth, the path to achieving anything is open. Shia Muslims, relying on the infinite power of God and the blessings of the Islamic system, can re-examine, reconsider, and reclaim their religious doctrines. This important goal is achievable.

We must speak about the unseen, the Throne, and the Kursi with evidence and reasoning, and we must interpret and explain the verses of the Quran through sound argumentation. The issues of music, hijab, and other cultural dilemmas are addressed and resolved from here, not from elsewhere.

In our book Teaching the Stages of Music, we discuss the Shushtari and Abu Atta modes, and some conservatives criticized us for discussing these topics. They have such limited thinking that they fail to understand that a system grows by moving through all scientific paths. This is like Bushehr, which has a nuclear and petrochemical site, but its bathrooms still use pitchers instead of hoses, which shows that they do not view scientific progress as fundamental. Those who hold such views know only tyranny, violence, and harshness, and they want to stifle any dissent. Such attitudes only exacerbate stubbornness, taking scientific work away from knowledgeable people and placing it in the hands of the unqualified, promoting ignorance and distancing the scientific community from religion. The harshness of their methods leads to either religious hostility or, at the very least, anti-clerical sentiments, and the consequences of these pressures cannot easily be reversed. The blow that should never strike the face of Shi’a culture is being delivered, not by our enemies, but by those within our own ranks. As Salman al-Farsi said, “What must not happen has happened, and what should have happened has not.” As Imam Khomeini said, “If Islam is struck in this country, it will not rise again so quickly.”

We must remember that our society is young. If the youth are not attracted with gentleness, they will turn to stubbornness. What could have been the greatest force for the advancement of the Islamic Revolution has turned into a threat against it.

I am 60 years old and spent 30 years before the victory of the Islamic Revolution. At that time, Imam Khomeini was unknown to anyone, and many things were said about him. We, during those times, defended Mr. Khomeini; we were both beaten and beat others, we fought and engaged in debates. Mr. Khomeini was known in the seminary as a scholar who taught, and some people regarded him as impure just because he spoke about philosophy and mysticism. However, after that, he achieved such dignity that he was even taken to the moon. Although, Mr. Khomeini himself remains a figure within the scientific realm. For us, the outcome is not important; what matters is what we do and how we do it. We must stand firm in our actions, strong and resilient, and consider the work as an obligation.

In the past, one of the young people who left our group said, “I consider this work obligatory.” I replied, “You consider this work obligatory but show negligence in performing it? I am not like that. I consider it obligatory, and I do it without hesitation.”

You all know that here, nothing is done for the good, nor is there any worldly gain. As one of our friends said, “What can we rely on from you: the harshness you show or the money you don’t give?” I told him, “Well, go from here.” He replied, “Where should I go? I can’t leave.” I said, “If it’s love, you shouldn’t expect anything; but if it’s not love, nothing you do will be of any benefit.”

The world doesn’t stay for anyone. Believe me, when I was young, I used to curl my hair and look in the mirror and enjoy it. But now, when I look at myself, I feel scared. I was very stylish and well-dressed back then, but now I look at myself and realise it’s all over. You too will be the same tomorrow; the world passes quickly, whether sweet or bitter, and nothing from it remains. Youth doesn’t return, and a person’s strength diminishes year by year. Many things that were easily done last year, this year require effort to accomplish. I am very grateful to all of you who are working day and night. Sometimes, I smile to myself and wonder why these people are working so hard.

The world’s sweetness and bitterness coexist. We have nothing; we have no name, no title, no game, no politics, and no worldly possessions.

If you have issues with a book, come and critique it, like the book “Women; the Perpetual Victims of History,” which was criticised. The person who critiqued it was a seminarian whom I personally introduced and guided. He meant well. I told him, “I wish you had told me so that you could have written better critiques; many of the critiques you made were not well-written, especially since this book was a spoken text, not a written manuscript, and during editing, some mistakes were made, which were later corrected in the book ‘Family Laws.’ I also asked him, “If this book were by famous scholars or prominent maraji, would you still write critiques on it, or would a group, with a targeted agenda, have asked you to do so?”

Of course, we are of no real use to anything; neither for prison nor for execution. It is you who may find yourself in such situations. What matters is that you stand firm on your goal and have perseverance, regardless of what happens. We should remember that we have no issues with anyone, and if someone has a problem with us, it is for the sake of God, and we too seek God’s pleasure, forgive them, and both we and they will find the good. May God make the end of all things good. I am thankful to all the children. Some things still need to be organised. Some people call several times to get a tape or notes, but they wait for days and suffer. They want to work on these tapes, even for free. Why don’t you give them the right answers? They are simple-hearted and get upset, thinking that we don’t trust them. But don’t say that it’s confusing or suspended. Nearly one hundred copies of these notes have been printed, and another one hundred fifty titles are ready for printing, but they are not allowing us to publish them. We must prepare these, which are entrusted to us by God, and fulfil our duty in this matter, as much as we can. With God’s will. May God bless Muhammad and the family of Muhammad.

The Session on the Misinterpretation of the “Infallibility and Authority of the Quran.”

Note: The following dialogue took place with a journalist from the daily Resalat on the 4th of July, 2009. He mentions, “We’ve heard that the Ministry of Culture and Islamic Guidance has created problems for you for the past two years. Could you please elaborate on this?” The newspaper, however, did not publish this interview.

Additionally, we have nine volumes of contemporary and modern issues, the permits for which have not been granted to us, and these have been pending at the Ministry of Culture for several years. We also have six volumes on the laws of guardianship and leadership, sound economics and poverty alleviation, the management of religious seminaries, macro-government management, family management, and the judiciary. These books contain fatwas that are applicable today and, in light of the Islamic system of governance, are lawful; unlike matters that disregard the laws of the system, recommending to followers how to intervene in the body of a deceased pregnant woman, suggesting which direction to cut to extract the fetus. In the presence of modern medical systems, such fatwas are no longer relevant.

We seek a culture that combines both piety and civilisation. Our civilisation should be centred around our faith, not one in which religion is used to hinder progress. The people of today, even if not specialised in every field, are well-informed and perceptive, understanding everything with clarity. Therefore, we must present them with a descriptive and analytical religion, not a commanding or dictatorial one that evokes force, lacking analysis, clarification, and justification. We must guide society with this awareness, becoming pioneers in helping them achieve deeper understanding.

Of course, our Arabic fatwas have been published, and we also have a two-volume Persian practical guide (risālah-yi ‘amaliyyah). This guide has provided a new structure to the chapters and sections of Islamic jurisprudence. The text has been written in standard language, and its fatwas are explicit and clear, similar to the language of law, devoid of any ambiguity. The economic and social issues addressed are well-organised, and some of the criteria of the rulings, as well as their philosophical and reasoning aspects, are briefly explained in accordance with the practical guide, in a way that a thirteen-year-old girl or a fifteen-year-old boy, upon reaching puberty, would not become fearful of the rulings related to deceased persons, which are typically found in other guides under the sections of purity and impurity. These issues are approached with a sociological and psychological perspective.

Unfortunately, instead of utilising these books, some individuals claim that “he has broken the pride of academic centres.” I am a simple seminary student who has published a hundred volumes of books beneficial to religious seminaries, yet sometimes you publish books that simply rearrange old ideas without adding any new insights, serving only as a poor compilation that repeats outdated matters. This occurs while the growth of empirical sciences in universities has been prominent and striking. This growth is also a result of the system, and thanks to the cooperation of the people, the blood of martyrs, and the youth of our society. In the meantime, religious books and, in general, the humanities have not experienced the same growth and have failed to find an audience among the academic class in the country. This is because they do not read just anything and carefully select what they read, based on whether it is scientific and documented, or fanciful, like a novel. These books were written for the twenty million university students to see religion in a new light, to encounter innovation and freshness, rather than old religious texts that have expired, and not fall victim to the false propaganda of the enemies of faith who are promoting permissiveness and forming a solid front against spirituality and the unseen world.

Indeed, there are some reactionary ideas among certain segments of the clergy that oppose these works, but we have sought to address the issues of religion, pointing out its misinterpretations, and to show that religion can be a good guide and mentor for the people. However, some may not understand its guidance correctly, and this does not negate the essence of religion. Religion is like a well of water: you must have a bucket and rope to draw water from it. Understanding religion is systematic, scientific, and governed by rules, but some people lack the tools to comprehend it and consider themselves as guardians of religion.

Bibliographic Details:

• Author: Mohammadreza Nikoonam (b. 1327 AH)
• Title: The Culture of Shari’ah and the Nature of the Physical World: A Discussion on Some of the Obstructions to the Publication of Some of the Finest Scholarly Works
• Publisher: Sobhe Farda Publications, Islamshahr, 1393 AH (2014)
• Physical Description: 96 pages
• ISBN: 978-600-7347-31-7
• Subject Areas: Nikoonam, Mohammadreza (b. 1327 AH) – Interviews; Censorship – Iran – History (2005–2009)
• Dewey Decimal Classification: 297.996
• National Bibliography Number: 3504566