Human and the World of Life

Human and the World of Life

Bibliographic Information:

Main Author: Niknam, Mohammad Reza (b. 1928)
Title: Human and the World of Life / Niknam
Publisher: Islamshahr: Sobhe Farda Publications, 2014
Physical Description: 72 pages
ISBN: 978-600-7347-53-9
Status of Cataloging: FIPA
Note: Second Edition
Previous Edition: Zohour-e-Shafaq, 2007
Subjects: Human (Islam), Human (Islam) – Qur’anic Aspects
Dewey Decimal Classification: 297/466
National Bibliography Number: 3672735

Preface

Praise be to Allah, the Lord of all worlds, and peace and blessings be upon Muhammad and his pure family, and eternal curse upon all their enemies.

Practical Wisdom explains how humans should act in all aspects of life, encompassing various branches and sciences. The present writing, through a discussion of different kinds of practical wisdom, delves into some of the most significant teachings of these sciences.

Topics such as repentance and the stages of human soul’s perfection, like the animal soul, conscience, soul’s formations, inspiration, and inner peace, are explored in this book. Additionally, it discusses justice, the balance of powers and traits in humanity, explaining how it leads to spiritual growth and the straight path, emphasizing that love is a consequence of justice, which is rooted in knowledge and reason, whereas love is born from mysticism and understanding.

The writing also covers matters such as the governance of the household, the political order of cities and states, the conditions of social leadership, the nature of society, its value, societal classes, and particularly the problems facing women—marking the conclusion of the exploration of practical wisdom.

Human and the World of Life

The Foundations of Practical Wisdom

Wisdom is the knowledge of things as they are, and acting in accordance with them as they should be. Wisdom is divided into two types: one is theoretical wisdom, which does not depend on the voluntary movements of humans, and the other is practical wisdom, which is dependent on the actions and management of individuals.

“Invite to the way of your Lord with wisdom and good advice, and argue with them in a way that is best…” (Qur’an 16:125).

“Do they think that by increasing them in wealth and children, We are hastening to them with good things? No, they do not perceive” (Qur’an 23:55).

“And indeed We gave Luqman wisdom” (Qur’an 31:12).

“Whomever Allah grants wisdom to, indeed has been given much good” (Qur’an 2:269).

The Types of Theoretical and Practical Wisdom

Each of theoretical and practical wisdom has divisions and prerequisites. Since the prerequisites of theoretical sciences are beyond the scope of this discussion, we will focus only on the prerequisites of practical sciences, which are divided into three categories:

Practical wisdom either discusses the individual’s soul—called moral refinement—or pertains to smaller groups, such as households, called household management; or discusses larger communities, such as cities and nations, called political philosophy.

The characteristics found in each of these three categories are either innate (by nature) or acquired (by society). If they are innate, they are unchangeable and derived from the experiences of wise individuals. If they are acquired or societal, they are called “customs and manners,” and if they are from prophets and imams, they are termed “divine laws” (known as nawamis). These divine laws are divided into three categories:

1. Laws of the individual soul, such as personal acts of worship.
2. Laws related to general rules, like marriage and transactions.
3. Laws concerning the people of a city or land, such as punishments, reparation, and politics.

All these laws fall under the discipline of jurisprudence, and it is the scholar’s responsibility to study and analyze them.

Essential Aspects of Human Nature

“Whoever is blind in this world will be blind in the Hereafter and even further from the right path” (Qur’an 17:72).

“Whoever does righteous deeds does so for themselves…” (Qur’an 41:46).

Practical Wisdom

Practical wisdom and ethics involve the management of personal, familial, and societal conduct. First, we discuss moral wisdom, which precedes the other two forms, because a community cannot be healthy until individuals have purified themselves. Therefore, a person must first know themselves, become aware of their true nature, and understand what is beneficial and harmful to them so they can manage their own affairs.

In general, humans are composed of two elements: body and soul. Both elements have their own benefits and challenges: bodily ailments and pleasures are addressed by medicine, while spiritual illnesses and vices are harmful to the soul and are treated through ethical practice.

While the body is material and perishable, the soul is eternal and immaterial. It is by firmly establishing the immortality of the soul—through undeniable evidence—that we understand that an individual will be forever accompanied by their virtues or vices, shaping their eternal fate.

Repentance and Surgery

Repentance is not an easy process—it is like a surgery that must be performed with great skill and under appropriate conditions for it to be effective. Repentance is not simply about uttering words; it requires action as well. True repentance comes from both the heart and the tongue, and without both, repentance is incomplete.

Human Development and Perfection

The Qur’an outlines human development through stages—from sperm, blood clot, piece of flesh, bones, and flesh, to a complete human being. Every person has a physical life cycle, and similarly, the soul starts its journey free of blemishes, full of potential for goodness. However, throughout life, it is up to the individual to refine and perfect their soul. Just as physical growth must be completed for the body to stay healthy, the spiritual path must also follow its prescribed stages for the soul to reach its highest potential.

The stages of the soul’s perfection are five: the commanding soul (nafs al-ammara), the reproachful soul (nafs al-lawwama), the beautifying soul (nafs al-muzina), the inspired soul (nafs al-mulhamma), and the tranquil soul (nafs al-mutmainna).

The Animal Soul

The first stage of the soul is the “animal soul” that, influenced by bodily desires and impulses, becomes attached to material needs and pleasures. This soul is prone to forgetfulness and misguidance, unless guided by divine mercy.

Conscience

The second stage, the reproachful soul (nafs al-lawwama), acts as the conscience that warns individuals of their faults, reminding them that there is more to life than earthly desires. This soul can be a source of moral support and a guide to virtue.

Spiritual Crafting

The third stage of the soul involves spiritual crafting—transforming the soul and its desires. The soul at this stage creates an outward appearance of virtue, often masking its vices. It is a deceptive and dangerous part of the soul, often at odds with conscience and moral rectitude.

Inspiration and Spiritual Growth

The fourth stage, the inspired soul (nafs al-mulhamma), is achieved by the spiritually inclined, the devout, and the saints. Through purity of heart, they experience divine inspiration and find a connection to spiritual truths beyond the material world.

Certainty and the Highest Stages of Perfection

The fifth and highest stage of the soul is the tranquil soul (nafs al-mutmainna), where peace and certainty pervade the individual, enabling them to achieve spiritual completion and the highest form of divine proximity.

The Divine Governance and the Perfection of Humanity

Through divine governance and the proximity to the Lord, a person gains certainty, and truth settles in their heart and soul, leading them to embody the role of a servant of God. Although individuals who reach this rank are exceedingly few, their state of perfection is so elevated that they become the means of divine might and are entrusted with the role of God’s vicegerency over creation. The Qur’an reserves the highest rank of attainment for them. These individuals, after returning to the Lord, specifically the Lord addressed with the “kaf” particle (“إلى ربّك”), experience a special closeness and union with Him. With complete satisfaction (رضیة مرضیة), which reflects the unity of the pleased and the Pleaser, the lover and the Beloved, they receive the command “Enter” (فادخلی), which signifies entry into the realm of God’s special servants and His high manifestations: “Enter among My servants” (فادخلی فی عبادی). Those who attain this station ultimately receive the command to enter His special Paradise — the encounter with the divine individuality — and they achieve the direct union with God (وادخلی جنتی), where they attain the requisite proximity to divine necessity, experiencing the truth of His presence and the personal encounter with Him. It is in such a position that one must reflect upon these profound truths and grasp the distinct and elevated state of these seekers of perfection.

The Balance of Human Powers and Qualities

“O you who have believed, be steadfast in justice for the sake of God.” (1)

The infinite potential of humans is manifested through the theoretical and practical faculties, as well as through their dominating emotions of anger and desire, until the concept of “justice” and the ideal of “balance” in humanity are realised. From the rational faculty, theoretical wisdom is attained, and through the submission of the will to it, practical wisdom emerges. The balance of anger, when directed by reason, brings forth courage, while the proper control of desire, when guided by reason, gives rise to chastity. Once wisdom, courage, and chastity have been cultivated within an individual, justice then comes into being. The essence of justice is of such importance that every significant action of an individual or community is paired with it, such as leadership, the imamate of congregational prayers, divorce, testimony, and other similar matters.

The true essence of humanity lies in the rational soul, and all bodily faculties are seen as instruments of the human being. The dominance of animal-like faculties hinders the perfection of human potential, while the true perfection of humanity lies in the authority of the rational soul, expressed in both intellectual and practical forms. By understanding the faculties of the soul, one can attain real balance and realise human perfection. In this case, the rational soul manifests the thoughts and nature of the individual, making them knowledgeable and virtuous. The animal soul, driven by the anger faculty, gives strength to the individual in the face of adversity, while the appetitive faculty preserves lineage and fosters chastity. Thus, the harmony of these faculties leads to the completion of human potential.

Humanity and Justice

These four attributes must be, in a relative and proportional sense, maintained in balance. Each of these qualities has two extremes, resulting in eight possible states:

1. Wisdom: Its extreme excess is “greed,” such as the continuous practice of a dancer; its excess deficiency is “foolishness,” like one who is ignorant of necessary religious matters.
2. Courage: Excessive courage is “recklessness,” such as engaging in excessive eating or extreme physical challenges, while its deficiency is cowardice, as seen in failing to speak out against wrongdoings.
3. Chastity: Its excess is “insatiability,” such as immodesty in men and women, while its deficiency is “apathy,” exemplified by improper ascetic practices.
4. Justice: Its excess is “tyranny,” like the oppression of the Yazidis and their ilk, while its deficiency is “complicity,” such as the silence of the Church in the face of injustice.

The straight path in Islam is understood in various ways, including as “knowledge of God” and “knowledge of the Imam.” Some say it has two manifestations: one in this world and one in the hereafter. Those who recognise their Imam in this world will pass the test of the straight path in the afterlife. Furthermore, the straight path is compared to a bridge over hell, which is finer than hair and sharper than a sword. The various descriptions of the straight path reflect the ideal of justice, and this ideal embodies the straightness of the path.

Human Management Under the Banner of Faith and Capability

“Remain steadfast as you have been commanded, and those who repent with you.” (2)

Just as each individual has a distinct natural excellence, such as the sharpness of a sword or the speed of a horse, human perfection lies in the cultivation of one’s unique gift: reason. A human should focus on refining this gift of speech and thought, for without it, they will fall into decline, just like an untamed horse or a broken sword. A person must cultivate their rational faculty, for the animal soul cannot be allowed to dominate. If one fails to nurture their rational abilities, they will be worse than animals, for at least animals excel in their natural abilities.

Perfection of Humanity

Human perfection requires the removal of deficiencies and the cultivation of virtues. Just as a physician or a dyer first removes impurities before applying the final colouring, an individual must first tame their animal desires and align them with reason to achieve their true human nature. Only then can they rise to a higher spiritual and moral level.

The Supremacy of Love Over Justice

“Whoever knows themselves knows their Lord.” (3)

The ultimate pursuit in wisdom is justice, but the greatest heights are reached through love. While justice is a necessary feature of the spiritual path, it is an external force that may easily dissipate. The ultimate path to divine perfection is through love, which transcends even justice. Through love, a person surpasses the need for strict justice, seeing the world as a manifestation of God’s beauty and majesty.

In Islamic teachings, love for God, oneself, and others is essential, with the highest form of love being that which is directed towards God. It is through this love that one achieves true spiritual liberation.

Love of the Divine

“I recognised God in everything, before it and after it.” (4)

The highest form of love is love for God. This love begins with contemplation of His blessings and deepens into a yearning for His presence. In the path of mystical devotion, love for the Divine leads to a profound realisation of His omnipresence.

Conclusion

Thus, love and hatred form the two fundamental principles of existence, both in this world and the hereafter. True love for God and for His creation leads one to transcend the need for justice and to walk the straight path. By cultivating this love, a person reaches the highest state of spiritual perfection and achieves closeness to the Divine.

This translation aims to capture the depth of the original text, maintaining its academic tone while conveying the philosophical and spiritual concepts discussed.

References:

1. Qur’an, An-Nisa 4:135.
2. Qur’an, Hud 11:111.
3. Bihar al-Anwar, Vol. 2, p. 32.
4. Nahj al-Balagha, Maxim 411.

On the Thorn Above the Wall

I understood from the thorn that rests upon the top of the wall,
That no one becomes a person of significance from sitting high above.

The Weaving of Fate

The tapestry of one’s fate, when woven in black,
Cannot be made white with the water of Zamzam and the River of Kawthar.

On the Education of the Unworthy

The upbringing of the unworthy is like the winding of a rope around the dome.
There are numerous verses related to this, such as:
“God has sealed their hearts and their hearing, and over their eyes is a veil” (Qur’an 2:7).
Indeed, God leads astray whom He wills and guides whom He wills (Qur’an 35:7).
These, among other verses, support the idea of the inherent nature of attributes and the lack of need for an external cause.
Such views were represented in the words of Akhund Khorasani, who argued that the attributes of the Divine are intrinsic and beyond the need for external explanation.

However, it must be known that this view is flawed, as the Divine verses retain their true meaning. The essence of sending messengers, along with reward and punishment, is a fundamental Qur’anic principle. Without the transformation of good into evil and vice versa, this principle remains meaningless and all religious truths are denied. Therefore, these statements must be interpreted in their true context, away from the constraints of determinism, causality, and the impossibility of transformation.

Reality and Superstition

Thus, moral change is possible, and notions of luck, fortune, stars, and chance are baseless. One should not adhere to beliefs like the superstition surrounding the number “thirteen,” while, in reality, training wild animals is now an established practice. However, it is crucial to understand that the moral faculties in individuals vary in strength and weakness based on current and reactive factors. There are three basic types of temperament:

• Hard and coarse
• Soft and delicate
• Moderate, like stones which can be hard, medium, or weak.

Traits such as inheritance, nature, environment, and education have an impact on the individual’s disposition. Internal factors (such as inheritance and temperament) may be stable and permanent, or they may be variable and transient, depending on circumstances.

The environment and the style of education impact the formation of habits or artificial behavior, both of which influence the individual’s nature. These factors significantly shape a person’s character and potential.

Social Life and the Family

A person’s life has three key points:

1. Their “individual self,”
2. Their “middle and familial life,”
3. Their “social life and ultimate existence.”
   In their individual life, a person discovers themselves, while in familial life, they experiment with relationships and come to understand their social role.

Though familial life is considered a midpoint, it is also the sweetest part of life, for it is the ultimate unity between the individual and society. Without family and home, the individual has no true value. All personal and social efforts are rendered meaningless without family. In family life, complete unity and affection arise, providing a sense of belonging and community.

The Home and the City

In the small community of a person’s life, each individual needs a family to survive, as humans, unlike animals, have different relations to food, clothing, and lifestyle. Humans, therefore, are naturally inclined to form families, choosing a mate and having children. Thus, individuals, by nature, need resources and must provide for them through economy, wealth, and other life necessities. The five fundamental pillars of a family are: father, mother, children, resources, and wealth.

The head of the family must be capable of managing it effectively; otherwise, they are not fit for marriage. The home must have a leader who takes charge of financial matters and ensures that there is enough wealth for the family’s needs.

The Value of Family and Social Life

The need for resources is primarily for maintaining personal life and ensuring the survival of humanity, not just for acquiring beauty or amassing wealth. Although these things may hold limited merit, they can bring about personal and societal harms. The husband must have three key relationships with the wife: dignity, respect, and provisions—resources being the most essential. The proper upbringing of children involves everything from selecting a good name to fostering independence and preparing them for marriage.

Social Life

Social life represents the peak of an individual’s growth. Here, they present their abilities to the world and compare themselves to others. After passing through personal and familial stages, the individual engages in the social realm, where society tests their value and defines their position.

The Value of Community

The value of a society lies in two main elements: the “way of truth” and “competent, worthy leadership.” A society’s worth is determined by following the Qur’an and selecting a worthy leader like Imam Ali (A.S.). Only under such leadership can a society achieve its true potential. In societies where such principles are neglected, prosperity remains out of reach, even if they possess material wealth.

Leadership and Impeccability

A society must have a leader; otherwise, it is akin to a flock without a shepherd, vulnerable to predation. However, not just any leader will suffice. A true leader must be infallible, for only such leadership provides the stability and trust needed. Leaders must be either infallible or appointed by them. Any other leadership risks destabilizing the community and leading it astray. Only in the presence of the Imams or those truly guided by them can one hope for true salvation and guidance, whether during their physical presence or in their absence.

The Concept of “Tawalli” and “Tabarra”

One of the key concepts that plays a crucial role in establishing a strong, virtuous community is the idea of “tawalli” (allyship) and “tabarra” (disassociation). The true meaning and significance of these terms are profound and can be difficult to grasp fully. However, it is essential to recognize their importance in establishing leadership and forming a righteous community.

“Tawalli” refers to a close, intrinsic bond with the beloved (the Divine or the Imam), built through genuine love and friendship. It requires a journey and a specific path, and without such a connection, true union is unattainable. In contrast, “tabarra” involves distancing oneself from the enemy of the beloved, not just in body but through complete disavowal of their actions and thoughts.

It is possible to be near the enemy and yet still exhibit disavowal (Tabarri), or to be distant from the enemy and not show disavowal. This is because the proximity and distance from the enemy are not based on the visible appearance or physical proximity but on animosity. One can be near the enemy and still maintain disavowal, or conversely, be far from them and not show disavowal. This is because enmity with the enemy and distancing from them, along with the manner of this distancing and the nature of the enmity, inherently reflect one’s attachment to the beloved (the divine).

The proximity and distance from the enemy are determined by animosity, and the animosity itself is a manifestation of the majesty of the beloved. The presence of the beloved’s anger, wherever it may be directed, inherently leads to disavowal.

The establishment of a monotheistic and leadership-based society is realised through the concepts of Tawalli (affection and loyalty to the beloved) and Tabarri (disavowal of the enemy), which only become truly manifest when the love and hatred of all members of society align with that of the beloved. Furthermore, the love and hatred of individuals should possess philosophical vitality and an existential trajectory, manifesting in both the spirit and the body of the individual and society as a concrete reflection of that love.

It is within this framework that the society becomes realised in a truly monotheistic and leadership-driven form, where the leadership acquires a unique power and authority. In this way, the enemy, at any level, is subdued, and the governance of leadership and the flourishing of the Islamic community find their true form. May the Islamic Ummah and the leadership-based society recognise this truth and strive to actualise it, ensuring that the concepts of love, hatred, loyalty, and disavowal are not mere thoughts but become the living reality of the community.

Necessary Factors for a Healthy Society

Following the discussion on the characteristics of leadership, it is necessary to point out three fundamental issues for a healthy society:

1. The articulation of truths and the propagation of legal rulings in relation to the duties and rights within the system, between the leadership and the people.
2. A proper financial and economic system, ensuring personal and societal well-being, not merely in the short term but for the long run.
3. The cultivation of scientific and practical capabilities, enabling self-sacrifice of life and wealth in various stages such as in warfare, defence, martyrdom, selflessness, and other individual and common tasks.

The propagating system should begin at the household level and extend to the highest levels, employing correct empirical, rhetorical, and argumentative methods with an ethical and Islamic content that suits various social tiers.

Financial power must be earned through the proper reform of society, establishing an appropriate taxation system. At the same time, it should aim at the welfare of the community and the comfort of its weaker members, while ensuring that all individuals are engaged in continual charity and sacrifice for the fundamental goals, not shirking from self-struggle for the realisation of the objective, should there be a need.

Social Classes

Human society consists of five main groups:

1. Women, children, and the elderly.
2. Farmers and workers.
3. Military personnel and guardians of the community, those who protect the homeland.
4. Artisans and traders.
5. Scholars and students of knowledge.

Of course, the term here refers to a broad understanding. Women are part of the society, and while they may have an essential role in specific social duties, they cannot bear all the burdens of necessary work like men, and thus their social responsibilities should be adjusted accordingly. The first four groups represent the practical forces of society, while the fifth group represents its intellectual and theoretical forces. In every progressive society, it is natural that a group of thinkers governs at all levels of authority, and all other social classes follow this intellectual class, which in turn, operates in accordance with the duties of each class. If a society is not healthy and lacks an active intellectual class, especially in scientific and technological domains, its scholars will become sidelined, and the society will neither be open nor peaceful, and its people will not experience comfort or security.

Women and Society

There has been extensive discussion on the topic of women in society. In the creation of the universe, all things are created in pairs, and in terms of creation and rights, there is no inherent difference between males and females. Although there are distinct and reasonable differences, historically, many have viewed women unfairly, exploiting them based on personal or group interests. Women have often been confined to domestic roles or treated like servants, especially in patriarchal societies. In developed nations, women still face similar forms of exploitation, albeit in different guises. Women, historically, were denied inheritance rights, buried alive, or subjected to other extreme measures. Such attitudes persist in various forms in the modern world, often without adequate recognition of the underlying oppression.

However, Islam is the only system that considers men and women equal in fundamental rights, although it recognises differences in certain specific rights due to their inherent biological and social roles. The Qur’an, in verses like “badhukum min baadh” (Some of you are from others) and “ya ayyuhal-nas inna khalaqnakum min dhakarin wa untha” (O mankind, indeed We have created you from male and female), makes clear that both genders are equal in spiritual and social responsibilities, with men and women both able to earn merit through righteous actions.

Misconceptions and Criticisms Regarding Women

Several criticisms and misconceptions have been raised regarding women’s roles in Islam. These include questions such as: Why is the testimony of two women equivalent to that of one man? Why does the man have the right to divorce, when both parties agreed at the time of marriage? Why is a woman’s inheritance half that of a man’s? Why can a man marry up to four wives, but a woman can only marry one man? Why can’t a woman be a judge, ruler, or religious authority?

To address these questions: Women, by nature, are emotional, and men are more inclined towards reason. This difference is why men have certain responsibilities in managing family and society. For example, the right to divorce and inheritance laws take into account the financial responsibilities placed on men, whereas women are not burdened with the same economic obligations. Women are given dowries, which partially offset the inheritance disparity. Additionally, the right to marry multiple wives in Islam is not obligatory but permissible under specific conditions to address social needs, particularly in situations where there is a shortage of men, such as in times of war.

In Islam, a woman can be a scholar and can even make legal rulings for herself, but the necessity of others following her rulings is less pressing. Therefore, restrictions on certain roles, such as being a judge or ruling authority, should not be interpreted as a denial of women’s worth but as part of a broader system that ensures the well-being of society.