Self Building
An Islamic guide for Spiritual Migration towards God
A detailed description of special deeds as performed by God's most devoted sincere servants during their lives, the self-restraint and asceticism practiced by them during these worships, and the spiritual purification achieved by them. Original Persian title: Khud Sazi wa Tahzib wa Tazkiyeh Nafs.
Author(s):
Ayatullah Ibrahim Amini
Translator(s):
Sayyid Hussein Alamdar
Publisher(s):
Ansariyan Publications - Qum
Translator’s Foreword
In the Name of God the Beneficent, The Merciful
The human being is the most complicated and astonishing creation of God-Almighty, the creation who in addition to having its primordial animalistic desires also possesses their peculiar nature and spiritual personality. The creation that has been assigned the Divine Viceregency upon earth, 1 accepted the Divine Trust 2 when heavens, the earth and the mountains shrank from bearing it, and in its upward heavenly ascent 3even surpassed the God's Favorite Angels.
A creation that selects and thinks, and through combination of his mental power and physical endeavors is capable of removing all obstacles from his path for betterment of his life. The one who creates his own life history through enrichment of knowledge inherited from his predecessors and makes, the path smoother for further advancement by the coming generations in the future.
But unfortunately, in the midst of man's struggle with nature for improving the quality of his living environment, the most precious reality that has been forgotten is the self and the jewel of human personality. Or in other words, what has been forgotten is the man himself, his training and self-purification and making him an ideal or perfect human being.
A human being who has been called by God-Almighty, the Most Superior Creation,4and about whose identification the authentic commentators of the revelations have said:
“Whoever has recognized his self -in reality has recognized his Creator.” 5
Self-forgetfulness, negligence shown towards recognizing the infinite dimensions of human celestial soul and under estimation of human inner potential for attaining self-purification or moral perfection is the pain which has inflicted plenty of suffering upon the modern human societies.
The domination of technology, fast pace of modern life, usurpation of power by materialists and world-worshippers over vast regions of the world on one hand and the failure and incompetency of various school and ideologies in presenting a clearly illuminated path and satisfactory interpretation of human being on the other hand have made this journey of retrogression and self alienation further complicated.
But in the Islamic Ideology, the greatest aim in the life's struggle is to become victorious over the self. In the Holy Qur’an the God Almighty after repeated oaths has emphasized the importance of spiritual purification as follows:
قَدْ أَفْلَحَ مَنْ زَكَّاهَا وَقَدْ خَابَ مَنْ دَسَّاهَا
“He is indeed successful who causeth it to grow, (the self) And he is indeed a failure who stunteth it.” (91: 9-10)
In accordance with Divine Islamic Ideology, the most exalted aim is training and guidance of human beings in their spiritual journey from the earthly temporary abode towards the Celestial Kingdom.
The aim consists of creation of a society and environment where only God-Almighty is worshipped; in which the light of servitude, devotion, and manifestation of faith towards the unseen will destroy the darkness of selfish whims and passions, thus, enabling the human eyes to witness God's Infinite Glory all over upon his existence and introducing the rule of Monotheism (Tawhid) and its relevant vast dimensions over all human relations and transactions. Of course, this is not possible without self-purification.
The Western people and the Muslim immigrants now settled in Western countries in general are curious to know more about Islamic Mysticism or Gnosticism (Irfan). Therefore, I had always desired to translate a suitable book dealing with the Islamic Gnosticism. Thanks God-the Almighty that He bestowed upon this humble servant His Special Grace for completing this translation of Ayatullah Amini's Persian Book –Khud Sazi, Tazkiyeh wa Tehzibe Nafs.
The book presents a detailed description of special deeds as per formed by God's most devoted sincere servants during their lives, the self- restraint and asceticism practiced by them during these worships, and the spiritual purification achieved by them. In their spiritual migration towards God-Almighty the more they endeavored to advance forward the more nearer they reached to God's Countenance (Laqa).
In Islamic Mysticism 6 the gnostic journey is called ‘sayr wa saluk’ and the wayfarer who undertakes this journey is called ‘salik’, who strives to utilize all his energy, strength and courage in his spiritual migration towards God-Almighty; takes all necessary precautions to remain purified in his march; is not tired of restrictions and limitations; guards his breaths day and night lest he transgresses and becomes deviated; strictly supervises all entries leading to heart's domain lest illicit desires, forbidden thoughts make their entries thus, making his beloved's promises contaminated with alien's presence.
The most famous mystic poet of Iran, Hafiz al-Shirazi7 has so beautifully summarized the wayfarer's above mentioned endeavors in his following verse:
“I remained vigilant guarding the heart’s premises every night. So that no alien thought (except my beloved's) could make its entry.”
After endeavoring the hardships of his gnostic journey, those who succeed attain the nearness of their beloved (i.e. God-Almighty); the Commander of the Faithful Imam ‘Ali (a.s.) have described this gnostic stage in the following tradition:
“Truly when a wayfarer (salik) succeeds in making his wisdom alive and in letting his self die, his body becomes gradually weaker and thinner, his heaviness turning into slimness. A Divine illumination whose manifestation was intermittent becomes clearly visible for him, thus making his path clearly brightened, guiding and moving him through it; passing through various gates (of asceticism) he eventually reaches to the permanent abode of prosperity and with a tranquil and contented heart places his feet in a place of ease and comfort. This is because, he had utilized his reason properly and had made his Creator pleased.”8
A gnostic after attaining God's Learning (marefah) becomes some one whose physical body is with the people but his heart is always engaged in God's Remembrance. A gnostic is the trustee of God's Trust and is the treasurer of Divine-Mysteries; is the source of His Light and proof of His Blessings upon the mankind; is the carrier of Divine Knowledge and Scale of Divine Mercy and Justice; is needless of mankind, desires and world; does not have any other companion except God-Almighty; and does not have any indication, speech and breathing but by means of God, for the sake of God, from the God and with the God.
The main contents of the book as mentioned earlier are the etiquette and instructions of gnostic journey, ways and manners of servitude, detailed descriptions of deeds and worships that must be performed by a wayfarer, and what sort of behaviors and restrictions they must practice in order to attain the desired results. The book consists of preface and three parts covering the following topics:
Self-purification, Human Virtues, What to Be?, Heart in Qur’an, Hard-heartedness, Self-refinement, Self-struggle, Egotism, Wordliness, Piety, Characteristics of the Pious, Repentance or Self-cleansing, Training and Perfection of Self, Faith, Means of Achieving Perfection and God's Nearness, Invocations, Instructions, Obstacles of the Path, Nourishment of Moral Virtues, Righteous Deeds etc.
The most prevalent misunderstanding 9 about Islamic Mysticism which must be clarified is that relinquishment of worldly involvement, seclusion, and monasticism are not prerequisites for undertaking a spiritual migration towards God-Almighty; on the contrary, as it would be shown in the later part of this book, Islam demands from its followers that while living among the people a normal social life discharging the individual and collective obligations, they should not be negligent of their own selves and must pay special attention towards their spiritual purification.
I wish to thank all those who have contributed to the realization of this translation. I am indebted to Ayatullah Ibrahim Amini and Mr. Ansariyan for support, valuable suggestions, and guidance. I am sincerely indebted to my wife Fatimah Razavi for proof reading Arabic text and Mr. Soulat Parviz for his painstaking efforts in type-setting.
For the sake of convenience of readers who are not familiar with Arabic language the recital of important supplications have been written in English. Elucidatory footnotes and chapters added by the translator are identified with [Tr]. Due to pressure of time, as I am leaving tomorrow for Hajj pilgrimage there might be errors and omissions for which I apologize to my readers, and welcome their suggestions and comments.
Sayyid Hossein Alamdar
Dhiqadh, 23,1417 A.H.
April 2, 1997
Tehran
1. And when thy Lord said unto the angels: Lo! I am about to place a viceroy in the earth. (20: 30)
2. Lo! We offered the trust unto the heavens and the earth and the hills, but they shrank from bearing it and were afraid of it. And man assumed it. (33: 72)
3. When he was on the uppermost horizon
Then he drew nigh and came down
Till he was (distant) two bows' length or even nearer
And He revealed unto His slave that which He revealed. (53: 7-10)
4. So blessed be God, the Best of Creators! (23: 14)
5. A narration from the Infallible Imams (a.s.) of the Holy Prophet's (S) Ahlul Bayt.
6. In order to provide a further glimpse of Islamic Mysticism, the translation and commentary of a famous mystical verse of Imam Khomeini (RA) –the most eminent gnostic of our time, has been included at the end of this book.
7. Khuwaja Shamsuddin Hafiz-i-Shirazi the most eminent mystic poet of Iran, was born in the year 726 A.H. in Shiraz. All the Gnostics of the world humble themselves before the exaltedness and sacredness of Hafiz who is considered as their Qibleh-Gah (patron). His contentment, surrender, absolute freedom from wants, and truthfulness had bestowed a unique sacredness upon his poetry.
After passage of more than six hundred years his poetic work Diwan of Hafiz is widely used for Estekhara (consultation), but only those who have purified their souls thoroughly may receive guidance from his poetry. Following are some examples of his poetry:
شکر خدا چه طلب کردم ازخدا برمنتحمای مطلب خودکامران شدم
“Thanks God whatever I requested from God, eventually my wishes were granted.”
هرگنج سعادت که خدا داد بحافظ از يمن دعای شب ووردسحری يود
“Each treasurer of prosperity which was bestowed upon Hafiz by God was due to the blessings of night prayer and dawn supplications.”
Upon knowing Hafiz, Goethe wished to be one of his disciples. He said: Oh Hafiz, your word is as great as eternity for it has no beginning and no end. Your word as the canopy of heaven solely depends upon itself. It is all signs, beauty and excellence.”
After studying the lyric poems of Hafiz, Hitche wrote:
“O Hafiz, you have created a tavern of philosophy greater than any worldly palace. In it you provided a wine of grace and world beyond the capacity of the world to drink. The highest pinnacle of any amount is but a sign of your greatness and the unfathomable depth of any vortex is just a mark of your perfection, and the excellence of your world.”
Hafiz, after blessing the humanity with precious gift of his poetic works died at the age of 65 years in the year 791 A.H. His tomb is located in Shiraz. His verses like immortal sign still show light to the world’s deviated ones whose hearts are full of intense darkness.
8. Sharh Nahjul Balagha, Ibne abi al-Hadid, p.111-127
9. Regarding these misunderstandings Imam Khomeini (RA) in his last testament writes:
“Among the noticeable conspiracies during the present century and especially during the last few decades and since the victory of the Islamic Revolution is the vast worldwide propaganda for dismaying nations and especially the self-sacrificing people of Iran with a view to making them lose their confidence in Islam and eventually renounce it.
Sometimes they do it directly, albeit crudely, suggesting, for example, that the edicts of Islam which were established one thousand and four hundred years ago cannot possibly be relied on as laws on the basis of which to administer countries in the present century, that Islam is a reactionary religion opposed to every innovation and to the manifestation of modern civilization, or that in the present era the countries in the world cannot discard the world's civilization and its manifestations.
And similar foolish and occasionally malicious and vicious propaganda nicely wrapped and offered in the form of pro-Islamic propaganda and under the pretext of support for the sanctity of Islamic ways, among other things, that Islam and other divine religions are concerned about the spiritualities, about the moral rectification of mankind, that they invite them to resign earthly pursuits, that they invite man to renounce the material world and engage himself in acts of worship, saying prayers and devotions which, they argue, bring man nearer to God and distance him from the material world; that involvement in the administration of state and government and politics is against that lofty and spiritual goal because the latter activities are solely for this material world, which is against the teachings of the great prophets.” Imam's Final Discourse, pp. 22-23.
Biography of Ayatullah Ibrahim Amini
He was born in 1925 in the City of Najafabad in the Province of Esfahan. Having finished his primary studies in Najafabad, he joined the Religious Learning Center of Esfahan in 1942. After completing his curriculum of religious studies in Esfahan, he joined the most famous Religious Learning Center of Qum in 1947, where he learned Dars al-Kharij1, Jurisprudence and principles, under the tutorship of most eminent religious scholars of that period. He studied the Philosophy books:
Manzoomeh of Hakim Sabzavari, Isfar of Sadar al-Mutaleheen and Shifa of Avicena, under the tutorship of most eminent philosophers of that period. Also, he studied the religious sciences of Kalam (Discourse) and Tafseer (Commentary) during his stay over there.
While, pursuing his religious studies at Esfahan and Qum he also taught Literature, Jurisprudence and Philosophy. Because of his special attitude and inclination towards the sciences namely: Psychology, Child-Psychology, Education and Training, Family-rights, Family-ethics, and Traditions of Holy Prophet (S) and Infallible Imams (a.s.), he pursued advance studies and research in these areas.
Ayatullah Amini from the very beginning was interested in writing and academic research and therefore, since the year 1945 he has been engaged intensively in writing and research. Following is a list of some of his published works:
1. Dad-Gustar al-Jahan (World Administer of Justice) about the life of Imam al-Mahdi (a.s.).
2. Barrasi Masail al-Kulli Imamat (Over all review of affairs related to Divinely Appointed Viceregency).
3. Aayeen al-Hamsar Dari (the Code of Marital Relationship).
4. Aayeen al- Tarbiyat dar Tarbiyate-Kudak (The Code of Child-training).
5. Islam wa Talim wa Tarbiyat (Education and Training in Islam).
6. Intekhab al- Hamsar (Selection of Spouse).
7. Bano al-Namuna al-lslam (The Ideal Women of Islam), about the life of Fatimah az-Zahra (SA) the daughter of the Holy Prophet (S).
8. Khud Sazi dar Akhlaque (Moral Self-building).
9. Aamuzish al-Din (Religious-Education): Roots and Branches of religion, explained in simple language, consisting of seven volumes, are included in the curriculum of Primary Education.
10. Droos min al-Saqafateh al-Islamiyah: A complete course of Roots and Branches of Religion of Intermediate level.
11. Aashnai ba Masail al-Kulli Islam (Acquaintance with over all Islamic Affairs).
12. Hame Bayad Be Danand (Everybody should know); A small booklet containing the details of Roots and Branches of the Religion for younger people.
13. Islam wa Tammudan al-Gharb (Islam and Western Civilization): Translation from Arabic into Persian of Moududi's Book: Nahn wa al-Hazarate al-Gharbiyeh.
14. A lot of miscellaneous articles written on various: Ideological, Political, Social, Ethical and Educational topics for presentation at National and International Seminars and Conferences. The above listed books were written in Persian but so far many of them have been translated into various foreign languages.
Ayatullah Amini, an eminent scholar and jurisprudent is a professor at the Religious Learning Center at Qum where he is involved in teaching, writing and research activities. He very frequently represents the Islamic Republic of Iran at various international conferences. In addition to his teaching responsibilities he also holds many important national positions as follows:
Member and Vice President of Assembly of Experts (Majlis al-Khubrigan), Secretary-General of Office and Educational Research Center of Assembly of Experts, Member Academic Council of Religious Learning Center of Qum, and Chief of Cultural Affairs, Member Board of Trustees of World Center for Islamic Sciences, Member, board of Trustees Imam al-Sadiq University in Tehran and Member Supreme Council of World Assembly of Ahlul Bayt (a.s.)
1. Dars al-Kharij: The highest level of theological education related to jurisprudence in the form of lectures, beyond the limited boundaries of textbooks.
Preface
In the Name of God the Beneficent, The Merciful
Praise to the Lord of the Worlds, salutations and greetings be upon the most noble messenger and prophet, God's beloved, Abi al-Qasim Muhammad (S), who was appointed, to be a blessing for the mankind, to help them attaining spiritual purification, to teach them the book and wisdom and salutations be upon his Holy Household, Ahlul Bayt (a.s.)
Oh God! Please guide us towards the straight path leading to perfection: enlighten our darken hearts with the light of faith and Your Knowledge; remove the dark intense veils of egotism, selfishness, whims and passions of self; open our exoteric heart's eyes for witnessing Your Unique Beauty; strengthen us on the path of self-building and self-purification, remove from our hearts the love and desires of other than You; remove the veils of negligence and satisfy our thirst with the pure fountain of your Love and Nearness.
Oh God! Please enlighten our hearts with the heavenly light of faith and certainty by awakening us from the deep sleep of ignorance, so that we may discover our lost selves and do not waste our precious lives in ignorance like before.
Any how, this servant of God, confused, bewildered, entangled, captive of selfish whims and passions, ignorant of the existence of various spiritual stations of perfection and stages of mystical journey towards God-Almighty was suddenly inspired to move his feet inside this vast arena of spiritual fields dealing with self-building, refinement, and purification of human self.
By utilization of enlightened verses of the Holy Qur’an and instructions given by Holy Prophet (S) and infallible Imams (a.s.) of his Holy Progeny (Ahlul Bayt)1abstraction of the overall basic principles of self-purification and spiritual mystic journey towards God-Almighty was accomplished. May be these efforts would be of some help, and guidance for the truth seekers and wayfarers in their march on this road of spiritual perfection.
May Merciful God accept this insignificant work and may hold the hand of this deprived servant, leading from the intense darkness of ignorance and egotism towards the illuminated valley of invocations, love, enlightenment, and countenance of God-Almighty. And if it happened, may be it will compensate the omissions of the past for the coming life (if there is any left) of this servant.
An Important Reminder
Before entering into discussion, it must be emphasized that the monasticism, renunciation of worldly affairs, and unacceptance of social responsibilities are not pre requisite for undertaking a self-purification program, on the contrary, as will be shown in the book later on that seclusion and relinquishment of individual and social responsibilities are inconsistence with the spiritual self-building and self-purification program.
Islam demands from Muslims that simultaneous to living among the people and discharging their social obligations they should not be ignorant about their spiritual requirements and therefore, should pay special attention towards their self-building and self-refinement.
Ibrahim Amini
March, 1984
Qum, I.R. IRAN.
1. Ahlul Bayt (a.s.): It refers to the immediate descendants of a family or such a family of the same house or bayt. In this compound form, Ahlul Bayt is used in the Holy Qur’an especially in reference to the immediate family of Muhammad (S). In verse 33: 33 we hear:
“And God only wishes to remove from you all kind of uncleanliness, O members of the family (of Muhammad) and thoroughly purify you.”
All the commentators of the Holy Qur’an are unanimous in the opinion that the term Ahlul Bayt in this verse refers to Muhammad's daughter Fatimah, his cousin and son-in-law ‘Ali, and his two beloved grandsons, Hasan and Husayn [Tr].
Self-Purification, the Main Goal of Divine Messengers
The greatest aim of Divine Messengers was to emphasize the importance of refinement, purification, and training of human selves. God-Almighty said in the Holy Qur’an:
لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِّنْ أَنفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ
“God did confer a great favor on the believers when he sent among them an apostle from among themselves rehearsing unto them the signs of God, sanctifying them and instructing them in scripture and wisdom, while before that, they had been in manifest error. (3: 164)
Therefore, it is obvious that the subject of human education and training was of such vital importance that God-Almighty sent Divine Messengers especially for this purpose thus, conferring a great favor on the believers.
The individual as well as collective personality, prosperity or cruelty (of this world and Hereafter) of a human being depends upon how much efforts he had already made or is still making for self-building. It is from this consideration that self-building is regarded something of such vital importance because it determines ones eventual destiny.
The Divine Messengers came to teach human beings regarding the path of self-building, nourishment, and perfection of self, as well as to accompany them as their guide and helper in this vital and determinant task.
They came for cleansing and sanctifying human selves from their indecent moral characteristics and animal instincts, and bestowing upon them superior spiritual virtues. The prophets lectured human beings about the self-building program, acted as helper and knowledgeable guides in identifying the ugliness in their moral conducts, and showed them the ways and means for self-control against their selfish whims and passions.
By timely issuance of warning and intimidating they succeeded in sanctifying the human selves from the moral obscenities and indecencies. They came for plantation of sapling of higher moral virtues within human souls, nurtured and protected it for its eventual blooming, and in doing so acted as guides, friends, and helpers of the people by encouraging and pursuing them towards the desired sublime' objectives. The Holy Prophet (S) has said:
“I emphasize the importance of good morals for you because God-Almighty has sent me especially for this purpose.”1
He further said:
عن النبي صلى الله عليه وآله انه قال: إنما بعثت لا تمم مكارم الاخلاق
“I was appointed for the Prophethood so that I may accomplish the important task of moral perfection within human souls.”2
Imam al-Sadiq3 (a.s.) said:
قال أبوعبدالله عليه السلام: ان الله تبارك وتعالى خص الانبيا بمكارم الاخلاق, فمن كانت فيه فليحمد الله على ذلك, ومن لم يكن فليتضرع الى الله وليسيله.
“God-Almighty appointed prophets with good morals; therefore, whoever discovers these virtues within himself should be thankful to God for this bounty, whoever lacks these virtues must pray, cry, and shed tears before God Almighty asking for such blessing.”4
The commander of faithful Imam ‘Ali5 (a.s.) said:
قال امير المؤمنين عليه السلام: لو كنا لا نرجو جنة ولا نخشى نارا ولا ثوابا ولا عقابا لكان ينبغي لنا ان نطلب مكارم الاخلاق فإنها مما تذل على سبيل النجاح.
“Supposedly, if neither there was any desire for Paradise nor there was any fear of Hell, and also there would have not been any belief about the reward and punishment in the Next World; even then it would have been be fitting to strive for moral perfection, because, good morals are the path towards prosperity and victory.”6
Imam Baqir 7 said:
عن ابي جعفر عليه السلام قال: ان اكمل المومنين ايمانا احسنهم خلقا.
“The most perfect believers from the point of view of faith are the ones who excel in moral conduct.”8
The Holy Prophet (S) said:
قال رسول الله صلى الله عليه وآله: ما يوضع في ميزان امرى يوم القيامة أفضل من حسن الخلق.
“There is nothing better than good moral conduct which could be written on the “Letter of Deeds” on the Day of Resurrection.” 9
And said
قال رسول الله (ص): اكثر ما تلج به امتى الجنة تقوى الله وحسن الخلق.
“My Ummah will enter into Paradise mostly on the basis of piety and excellence in moral conduct.”10
And the following narration:
جا رجل الى رسول الله عليه وآله من بين يديه فقال: يا رسول الله ما الدين؟ فقال: حسن الخلق. ثم اتاه من قبل يمينه فقال: يا رسول الله ماالدين؟ فقال: حسن الخلق. ثم اتاه من قبل شماله فقال: ما الدين؟ فقال: حسن الخلق. ثم اتاه من ورايه فقال: ما الدين؟ فالفتف اليه فقال: اما تفقه؟ هوان لا تغضب.
“A man approached the Holy Prophet (S) and asked: 'What is religion?' The Holy Prophet (S) replied: 'Good moral conduct.' The man asked the same questions from the Holy Prophet (S) alternatively by appearing from right, left, and behind the Messenger. Finally the Holy Prophet (S) took a deep look at him and said: 'Why don't you understand?' Religion is defined as never to get angry.”11
Islam has attached special importance for moral ethics, and because of these consideration the Holy Qur’an contains relatively more verses regarding ethics as compared verses related to obligation. Inside the books of narrations, one may finds thousands of narrations regarding ethics as compared to narrations dealing with other topics; if this number is not regarded greater in quantity, certainly it is not smaller either.
The rewards and promises mentioned for good moral deeds are certainly not lesser than the rewards prescribed for other actions, and likewise the warnings and punishments described for indecent moral actions are certainly not less than the punishments for other actions.
Therefore, in Islam, ethics constitutes the basics and should not be treated simply as secondary religious obligations or something related to the beautification and decoration of religious persons. If religion has defined do's and don'ts for obligations, it has defined the same for ethics. If encouragement, persuasion, rewards, punishment, and warnings have been utilized for obligations, the same approach has been applied for ethics as well as.
Therefore, there exists no difference between ethics and obligations as for as religious recommendations are concerned, and in order to achieve perfection and prosperity one cannot remain ignorant of ethical matters.
The moral obligations cannot be ignored by taking the excuse of treating them simply as moral obligations, likewise forbidden moral acts should not be performed either. If performance of daily-prayers is compulsory and their non-performance is prohibited and brings Divine-Punishment, equally important is the fulfillment of a promise and its breach is prohibited and brings Divine-Wrath.
The real religious and prosperous is some one who is committed to his religious obligation as well as is honest in fulfillment of his moral commitments. On the contrary ethics play an important role for achieving prosperity and spiritual perfection that will be explained in the book later on.
1. Self-awareness and Self-building
Although a human being is not more than a single reality, but is the possessor of different dimensions within his single existence –the existence which starts from the insignificant dusty material lacking any sort of sense and feelings and ultimately terminates into a precious celestial jewel.
God-Almighty said in the Holy Qur’an:
الَّذِي أَحْسَنَ كُلَّ شَيْءٍ خَلَقَهُ ۖ وَبَدَأَ خَلْقَ الْإِنسَانِ مِن طِينٍ ثُمَّ جَعَلَ نَسْلَهُ مِن سُلَالَةٍ مِّن مَّاءٍ مَّهِينٍ
ثُمَّ سَوَّاهُ وَنَفَخَ فِيهِ مِن رُّوحِهِ ۖ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۚ قَلِيلًا مَّا تَشْكُرُون
“Who made all things good which He created, and He began the creation of man from clay, then He made his seed from a draught of despised fluid; then he fashioned him and breathed into him of his spirit; and appointed for you hearing and sights and hearts; small thanks give ye” (32: 7-9)
A human being is the possessor of various facts and parameters within his existence. From one aspect he is the possessor of physical body and a name, while from another aspect he is possessor of animal instincts as well as. Eventually overall, he is a human being possessing superior human virtues which are not found in other animals.
Therefore, human being is a single reality, a reality that possesses various dimensions and facts within his single existence. When it is said: My weight and my face, it is indicative of his body and name; when it is said: My food and my health, it is also related to his body; when it is said: movement, anger, and sexual passion, it indicates his animal self; and lastly when it is said; my wisdom, my thinking and my thoughts, it indicates to his superior human virtues.
Therefore, a human being possesses different kinds of selves namely; self related to his physical body, self related to his animal instincts, and the human-self, but the most valuable and precious self is his -human-self. What had made human beings, “Vicegerent of God” upon earth and has distinguished them over other creatures is nothing but the single heavenly “Spirit” blown into his existence by God-Almighty, called Human Soul. The wise God has explained the creation of human beings in the Holy Qur’an as follows:
وَلَقَدْ خَلَقْنَا الْإِنسَانَ مِن سُلَالَةٍ مِّن طِينٍ ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَّكِينٍ ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَامًا فَكَسَوْنَا الْعِظَامَ لَحْمًا ثُمَّ أَنشَأْنَاهُ خَلْقًا آخَرَ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ
“Verily we created man from a product of wet earth; then placed him as a drop (of seed) in a safe lodging; then fashioned we the drop a clot, then fashioned we the little lump bones, then clothed the bones with flesh,. and then produced it as another creation. So blessed the God, the Best of Creators.” (23:12-14)
It is about the creation of human being that God-Almighty has said:
تَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ
“So blessed the God -the Best of Creators.” (23:14)
It was because of this Heavenly Spirit that human being reaches to an exalted position that God-Almighty orders the angels as follows:
فإذا سويته ونفخت من روحي فقعوا له ساجدين.
“So when I have made him and have breathed unto him of My Spirit, do ye fall down prostrating yourself unto him.” (15: 29)
If, human beings were bestowed distinction over other creatures and God-Almighty said about them as follows:
وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُم مِّنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَىٰ كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلًا
“Verily, we have honored the children of Adam. We carry them on the land and the sea, and have made provision of good things for them, and have preferred them above many of those whom we created with a marked preferment.” (17: 70)
Therefore, if a human being should strive for self-building he must build his human-self and not his animal or physical-self. The aims of prophets had been to strengthen the human beings in their endeavors for perfecting their human selves. The Prophets said to the human-beings:
Don't forget that your self is your human-self; in case you sacrificed your human-self for the sake of whims and passions of your animal-self; you will inflict upon yourself a terrible loss.
God-Almighty has said in the Holy Qur’an:
قُلْ إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُوا أَنفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ الْقِيَامَةِ ۗ أَلَا ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ
“Say: the losers will be those who loose themselves and their house folk on the Day of Resurrection. Ah, that will be the manifest loss.” (39:15)
Those who never think about any thing except their animal existence have indeed lost their human personality and are not striving for their recovery either. The Commander of the Faithful Imam ‘Ali (a.s.) has said:
قال على عليه السلام: عجبت لمن ينشد ضالته وقداضل نفسه فلا يطلبها.
“It is indeed strange to see someone so desperately looking for lost personal things, while making absolutely no efforts to find his lost (human) self.”11
There can not be more severe and painful loss than some one's loosing his human personality and real self; for such a person nothing is left except animalism.
2. Human-soul and Animal-self
The verses of the Holy Qur’an and narrations about human-self could be divided into two categories. Some of the verses define human-self as a precious valuable jewel possessing Heavenly excellence, descended from Heaven, which is the source of all superior characteristics and human virtues. These verses recommend that human beings must strive for achieving self-refinement and self-perfection through training, and must be careful for its protection, never to loose such a precious Heavenly gift. For example God-Almighty in Holy Qur’an defines this precious jewel as follows:
وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّيوَمَا أُوتِيتُم مِّنَ الْعِلْمِ إِلَّا قَلِيلًا
“They will ask the (of Muhammad) concerning the spirit. Say: The spirit is by command of my Lord, and knowledge ye have been vouchsafed but little.”(17:85)
In the above verse the spirit has been defined as an existence belonging to the celestial world that is superior than the material world. The Commander of the Faithful Imam ‘Ali (a.s.) about the self said:
قال على عليه السلام: ان النفس لجوهرة تهمنية من صانها رفعها ومن ابتذلها وضعها.
“Self is like a precious jewel, whoever strives for his protection, he will help him attaining exalted positions, and whoever acted negligently in his protection he shall pull him towards humiliation.”12
And said:
قال على عليه السلام: من عرف نفسه لم يهنها بالفانيات.
“Whoever knows the worth of his self will never allow himself to be indulging into passing worldly amusements and shameful deeds.”13
And said:
قال على عليه السلام: من عرف شرف معانة عن دنأة سهوته و زورمناه.
“Whoever discovers the nobility of self shall guard him against lowness of passions and false desires.”14
And said:
قال على عليه السلام: من شرفت نفسه كثرت عواطفه.
“Whoever possesses the nobility of self will have more compassion.”15
He also said:
قال على عليه السلام: من شرفت نفسه نزهها عن ذلة الطالب.
“Whoever possesses the nobility of self will become free from Wants.”16
From the above quoted verses and narrations whose examples are frequent, it can be derived that human self is a valuable and precious jewel which should be carefully guarded protected and nourished.
The second category of verses and narrations defines the self as something wicked and dangerous enemy responsible for all sorts of evils, against whom we are supposed to wage a great struggle (Jihad al-Akbar) till it becomes completely submissive, otherwise it will inflict terrible misfortune and cruelty upon the defeated person.
Following are some examples:
وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ
“But as far him who feared to stand before his lord and restrained his soul from lust, Lo! The garden will be his home.” (79:40-41)
The Holy Qur’an quotes from Prophet Joseph (a.s.):
وَمَا أُبَرِّئُ نَفْسِي ۚ إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي ۚ
“I don't exculpate myself Lo! the (human) soul enjoineth unto evil, save that whereon my Lord hath mercy. Lo! My Lord is Forgiving, Merciful.” (12: 53)
The Holy Prophet (S) said:
قال النبي الله صلى الله عليه وآله: اعتدى عدوك نفسك التي بين جنبيك.
“Your's greatest enemy is your self, which is located between your two sides.”17
Imam ‘Ali (a.s.) said:
قال على عليه السلام: إن النفس لامارة بالسؤ فمن ايتمنها خائنة ومن استنام اليها أهلكته ومن رضي عنها اوردته شر الموارد.
“Self commands you continuously to indulge into evil deeds, therefore, whoever trusted his self -he will deceit him, whoever believed his self -he will destroy him; and whoever is satisfied with his self –he will lead him to face worst kind of disasters.”18
He further said:
قال على عليه السلام: الثقة بالنفس من أوثق فرص الشيطان.
“Trusting the self provides the most dependable opportunities for devil's entrance”19
Imam al-Sajjad 20(a.s.) said:
قال علي بن الحسين عليه السلام في دعائه: الهي اليك أشكو نفسا بإلسو امارة والى الخطيئة مبادرة وبمعاصيك مولعة ولسخطك متعرضة تسلك بي مسالك المهالك.
“Oh God! I do complain to you against the self –which continuously commands; to indulge into sinful acts and deviations,. Stands up against Your wrath and punishment; and pulls me towards the path of absolute destruction.”21
From the above quoted verses and narrations whose examples are frequent, it can be derived that human self constitutes an evil existence which is the source of all sort of sins and therefore, should be made submissive through efforts and waging greater struggle (Jihad al-Akbar).
Here it is quite possible that some may consider that these two categories of verses and narrations are incompatible and contradict each other; or one might imagine that a human being possesses two selves, namely: human- self which is the source of all goodness and blessing, and the other one animal-self which is the source of all evil and sinfulness.
Both of the above mentioned interpretations are incorrect because firstly there exists no conflict between the above mentioned verses and narrations of two categories; secondly, the sciences had already proved that a human being is not more than a single reality possessing a single self and it is not such that his animalism and humanism are separate from each other.
But human self comprises of two stages and two dimensions of his single existence. At lower the stage, self is an animal possessing all animalistic characteristic, while at higher stage, the self is a human possessing Divine-spirit -descended from the Celestial Heavenly Kingdom. When it is said: Self is noble, precious, source of all virtues and blessings; one must endeavor for his nourishment and perfection -here the higher stage of self has been indicated.
But when it is said: Self is your greatest enemy; don't trust him because he will lead you to eventual destruction, control and make him submissive through greater struggle -here his animal and lower stage have been pointed out. If it is said: Nourish and strengthen your self here the human dimension of the self is meant. When it is said: Wage greater struggle for his total submission, here the animal dimension of the self is meant.
There exists a continuous confrontation between these two selves or two stages of human existence. The animal self continuously strives to dominate by keeping human being amused with whims, passions and lower animal desires, thus, closing the path of advancement perfection, exaltation and movement towards God-Almighty and making a human being captive of his animal self.
While on the contrary his human self or the higher stage of his existence continuously strives for attaining the higher sublime spiritual stations of human perfection leading towards God's Countenance, and in order to accomplish his cherished goal, tries to control, and forces the animal-self for his absolute submission. This internal struggle, within the human existence continues until one of the combatant becomes victorious defeating his opponent.
If the human or celestial-self gets upper hand -the human values become alive, thus, leading human being towards the road of spiritual excellence and perfection ultimately achieving the highest position of God's Countenance. But, on the contrary if the animal-self becomes victorious -he turns off the light of wisdom, thus, throwing the human being into the deepest valley of darkness confusion and deviation. It was because of this internal confrontation within human existence that Divine Prophets came to help guide and support the human beings in their holy struggle which ultimately determines their destiny.
3. Human Virtues
A human being possesses two types of selves: the human self and the animal self, but the value of a human being is related to his human-self and has nothing to do with his animal self. The animal-self may be regarded some sort of parasitic existence, or like an uninvited guest, and in reality is the unconscious-self.
Although, a human being is an animal and is obligated to fulfill his animalistic requirements, but he has not been created to live in this world like an animal, instead he has been created with the aims and objectives of utilizing and commissioning his animal existence for perfecting his human existence.
A human being have some genuine requirements incorporated within his inner existence for the sake of his animal as well as human existence. Since he is an animal, he requires food, water, clothing and shelter in order to motivate him for making serious endeavors for their search, feelings of thirst and hunger have been incorporated within his existence.
Similarly, for the sake of continuation of human race, sexual desires and love for female partner have been incorporated within his nature.
Since men like to live and in order to sustain his life he has no other choice except to take care of means of living required for his animal existence. When he sees food he feels hungry and desires to eat and therefore, he tells himself: I must arrange food for my own consumption and whatever obstacles are encountered in this path I must try to remove them.
Of course, these feelings are not bad because for sustenance of life one must work, eat and drink. In Islam not only this has not been forbidden, on the contrary it has been recommended and encouraged. But parallel to that it must be clearly understood that the animal life is a preliminary and not the desired goal. Or in other words, the animal life is not the main guest rather some one accompanying him.
Therefore, if some one assigns authenticity to animal existence, strives and endeavors seriously day and night to fulfill his animal lower desires and passions; considers the aims of life simply eating, drinking, sleeping, and reproducing -has indeed fallen into intense darkness of deviation and wanderness. Because, he has removed the human wisdom and Heavenly spirit from the position of power and have confined them into a forgotten place.
Such an individual does not deserve to be called as a human being -rather he is an animal with a human face. He possesses wisdom but by his perverted deeds has become so isolated that he can no longer recognize and follow the superior human virtues and characteristics. In spite of having eyes he is unable to see the realities; in spite of possessing ears he cannot hear the facts.
The Holy Qur’an considers such an individual as an animal and even worse and more deviated than the animals because animal lacks wisdom and does not understand, while the above mentioned person in spite of having wisdom does not understand.
The Holy Qur’an describes such individuals, as follows:
فَإِن لَّمْ يَسْتَجِيبُوا لَكَ فَاعْلَمْ أَنَّمَا يَتَّبِعُونَ أَهْوَاءَهُمْ ۚ وَمَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَوَاهُ بِغَيْرِ هُدًى مِّنَ اللَّهِ ۚ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
“And if they answer thee not, then know that what they follow is their lusts. And who goes farther astray than he who followeth his lust without guidance from God? Lo! God guideth not wondering folk.” (28:50)
And:
وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِّنَ الْجِنِّ وَالْإِنسِ ۖ لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَّا يَسْمَعُونَ بِهَا ۚ أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ
“Already have we urged unto Hell many of the Jinn and humankind, having hearts wherewith they understand not, and having eyes wherewith they see not, and having ears wherewith they hear not. These are as the cattle -nay but they are worse! These are the neglectful.” (7: 179)
The Holy Qur’an further defines these creatures as follows:
“Hast thou seen him who maketh his desire his god, and God sendeth him astray purposely and sealeth up his hearing and his heart, and setteth on his sight a covering ? Than who will lead him after God (hath condemned him) ? Will you not then heed ?(45: 23)
How unfortunate and losers are those who have sacrificed their heavenly-self, prosperity, and human perfection for the sake of passions and desires of their animal existence? They have exchanged their human self with their animalistic pleasures. 22
The Commander of the Faithful Imam ‘Ali (a.s.) said:
“Whoever becomes involved into world's allurements, thus giving up his gains from his immortal life in the Next World -has indeed been cheated.”23
He also said:
قال على عليه السلام: اكرم نفسك من كل دنية وان ساقتك الى الرغئب, فانك لن تعتاض بما تبذل من نفسك عوضا ولاتكن عبد غيرك وقد جعلك الله حرا وما خير خيرلا ينال الا بشر ويسر لاينال الا بعصر.
“Restrain your self from indulgence into lower shameful deeds no matter how attractive or appealing they might appear because, in this exchange or trade you do not receive the genuine value of your self Do not allow y