of Nokounam, (Session 921)
The cosmos is like a mirror wherein every pattern and design, be it good or evil, justice or oppression, is beautifully placed in its due position. The Holy Quran, with profound and wise expression, introduces this system as the best system of creation
, a system in which every phenomenon, even those seemingly unattractive or displeasing at first glance, holds a worthy place within the framework of Divine wisdom. The law of Retribution (Asbah), manifested in verses such as Ayah 165 of Surah Al-Imran, delineates a deep connection between human deeds and their consequences.
This treatise, reflecting on these concepts, examines the position of humanity within the best system and its role in the world of Retribution. In doing so, by employing Quranic verses, traditions, and mystical and philosophical contemplations, it endeavours to present a comprehensive and lucid portrayal of this system.
أَوَلَمَّآ أَصَٰبَتْكُم مُّصِيبَةٌ قَدْ أَصَبْتُم مِّثْلَيْهَا قُلْتُمْ أَنَّىٰ هَٰذَا ۖ قُلْ هُوَ مِنْ عِندِ أَنفُسِكُمْ ۗ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
And when a misfortune befell you, while you had inflicted twice as much upon them, you said: From where is this?
Say: It is from yourselves.
Indeed, Allah is over all things competent.
This verse presents the law of Retribution as a mirror reflecting that every affliction or consequence is the echo of human actions. This law not only highlights human responsibility vis--vis their deeds but also reveals Divine wisdom in the link between action and result. From the perspective of moral philosophy, the verse underscores human accountability; and from a theological standpoint, it alludes to Divine wisdom in the cosmoss system. Retribution is a system wherein Divine justice and mercy dynamically interact, not merely the rigid enforcement of lifeless justice.
The realm of Retribution, contrary to some perceptions, is not solely a field of justice but rather a space where Divine justice and mercy fly as two wings of a bird. This interaction endows the world of Retribution with dynamism and comprehensiveness. From the perspective of Islamic mysticism, Divine mercy predominates over justice; however, this mercy never implies overlooking the principles of lawfulness. In a metaphorical sense, the world of Retribution is like a garden in which every flower and thorn, in its place, enhances the gardens overall beauty.
The best system of creation, metaphorically, is like a painting in which every colour and pattern, be it good or evil, is beautifully situated in its proper place. This system is the most complete and optimal system possiblenot in the sense that everything within it is good, but in the sense that everything attains perfection in its own position. From the standpoint of Islamic theology, this system points to Divine wisdom in creation; from the perspective of existential philosophy, it pertains to the complete actualisation of the universe. As the poet has said:
The world is like lines, moles, eyes, and eyebrows
Where everything in its place is beautiful.
This couplet, which holds a special status in Islamic mysticism, alludes to Divine wisdom in the positioning of every phenomenon. However, the reference to the goodness of everything does not signify an endorsement of evil or injustice but rather concerns the ontological order and the underlying wisdom therein.
In mystical literature, the verse If you sit on Majnuns eye, you see nothing but Laylas beauty
refers to both the outward and inward beauty. Yet, this analogy is only complete if Layla is interpreted as the Truth (Al-Haqq). If, from the perspective of Shimaran enemy of the TruthLayla (the Truth) is also viewed, one must acknowledge Divine beauty; otherwise, this verse remains incomplete. This critique, from a mystical viewpoint, points to the unity of Divine beauty; from an aesthetic philosophy angle, it reveals the limitations of perceiving beauty.
Human beings, as the essence of the best system of creation, occupy a collective station that distinguishes them from angels, jinn, and other creatures. The Holy Quran in Surah Al-Muminun, Ayah 14, describes this position as follows:
Blessed is Allah, the best of creators.
This verse introduces humanity as the exemplar of the best of creators, not due to external beauty but because of their comprehensiveness in encompassing good and evil, virtue and vice. From the viewpoint of Islamic mysticism, this comprehensiveness relates to human vicegerency of God; from the perspective of moral philosophy, it addresses the duality of good and evil within human nature. Unlike angels, who are infallible due to their lack of comprehensiveness, humans possess will and free choice and may ascend to the highest heights or fall into loss.
إِنَّ ٱلْإِنسَٰنَ لَفِى خَسْرٍ
Indeed, mankind is in loss (Surah Al-Asr, Ayah 2).
This loss is due to human free will, which exposes humans to good and evil. From a psychological perspective, this free will corresponds to the responsibility of human choices; from a mystical perspective, it relates to the spiritual journey towards perfection.
In the Quranic narrative, Abel and Cain, the immediate sons of Adam and Eve, are both introduced as transgressors: Cain for his crime and Abel for his failure to defend the truth. This critique, rarely addressed in Islamic tradition, highlights human responsibility towards falsehood. Cain deviated from the path of truth by committing murder, and Abel by remaining silent against falsehood. From a moral philosophy perspective, this stresses the active duty to defend truth; from a historiographical standpoint, it analyses early human behaviour.
In the best system of creation, humans are obligated to stand against falsehood, even when weak. The Holy Quran mentions the ridicule faced by the prophets in Surah Az-Zukhruf, Ayah 7:
And there was no prophet who came but that they mocked him.
Despite mockery and persecution, the prophets stood firm against falsehood, setting an example for humans in the best system. The analogy of Hasan Ghushi, who was persecuted but the prophets stood dignified, points to spiritual resilience. From a psychological perspective, this steadfastness embodies moral courage; from a mystical perspective, it exemplifies spiritual dignity.
In Islamic jurisprudence, the concept of Tatarras refers to the defence of rights, even by employing coercive force if necessary. This concept, which is documented in jurisprudential texts such as Lum'at al-Dimashqiyya, emphasises the priority of defending rights over the preservation of life. Examples of some women who defend their rights with limited tools are regarded sociologically as civil resistance and psychologically as courage under constraint.
The realm of Nast, in contrast to the realm of Haqq which is free from all deficiency, encompasses injustice, oppression, good, and evil. This realm, in which humanity occupies a central position, is termed the nizm asan (the best system) due to its comprehensiveness. Angels, by virtue of their lack of comprehensiveness, are infallible, whereas humans, owing to free will, are subject to good and evil. From the perspective of metaphysical philosophy, this distinction relates to ontological degrees, and from the mystical standpoint, it denotes the limitations of Nast.
Angels and jinn are distinguished from humans by their ability to assume various forms; however, their essence relates to either infallibility or existential limitation. Humans are inherently comprehensive beings capable of transforming into true good or evil. From the perspective of moral philosophy, this transformation pertains to human free will, and from the mystical viewpoint, it corresponds to the spiritual journey.
The Holy Quran, in Srah Al-Isr, verse 85, alludes to the limitation of human knowledge:
وَمَآ أُوتِيتُم مِّنَ ٱلْعِلْمِ إِلَّا قَلِيلًا
And you have not been given of knowledge except a little.
This verse indicates human incapacity to fully comprehend the nizm asan and the law of causality (ul abah). From the perspective of epistemology, this limitation is regarded as compounded ignorance, and from the theological viewpoint, it necessitates humility before divine wisdom.
Religious knowledge, due to improper understanding, has underutilised the immense capacity of the Holy Quran. This critique, from the hermeneutics of the Quran, stresses the need for rational methodology in interpretation, and from the philosophy of religion, emphasises rationality in engaging with sacred texts.
Humanity is defined in three stages: the nasns, the ns and nasns, and the perfected human. The current era corresponds to the ns and nasns stages where good and evil coexist. The future era will witness the perfected human, wherein the majority will be virtuous. From the perspective of philosophy of history, these stages reflect human evolution, and from the mystical viewpoint, the existential progression of the soul.
The nizm asan of creation includes saints such as Lady Maryam and Lady Fatimah (peace be upon them), who, due to their exalted spiritual rank, have been preserved from the nasns. It is narrated that, were it not for the Commander of the Faithful, no man would have been worthy to be the spouse of Lady Fatimah (peace be upon her). From the Shiite theological standpoint, this rank indicates their superiority, and from the mystical viewpoint, it reflects spiritual perfection.
Jibrl appeared in the form of a pure human to Lady Maryam to protect her from the reach of the nasns. This manifestation, from the perspective of Quranic exegesis, signifies divine wisdom, and from the mystical viewpoint, the dignity of Maryam.
Even sinners such as armala and Shimar possess virtues not found in others. From the standpoint of moral philosophy, these virtues pertain to human comprehensiveness, and from psychology, they indicate the complexity of personality. Conversely, the virtuous possess flaws absent in sinners, which refers to the limitation inherent in Nast.
Ibls, due to his defiance against the right, holds a certain grandeur; however, his ignorance is revealed in his failure to perceive the superiority of clay over fire. From the philosophy of science perspective, clays permanence grants it superiority over fire, and from the theological standpoint, this superiority reflects the wisdom underlying human creation.
No engineer can create a system comparable to the nizm asan of creation. Artificial humans lack the comprehensiveness of the nizm asan. From the philosophy of technology perspective, this limitation evidences human incapacity, and from ethics, it highlights the dangers of technology.
Phenomena such as Daesh, whether real or hypocritical, form part of the nizm asan, but they are appropriate in their own place. Sociologically, this phenomenon represents social violence, and from the perspective of moral philosophy, it illustrates the role of evil within the cosmic order.
In the realm of causality (lam abah), justice and mercy operate variably. Metaphorically, it is like a river that is sometimes calm and sometimes turbulent, yet always flows within the path of divine wisdom. This dynamism, from the theological viewpoint, pertains to divine wisdom, and from philosophy, to the dynamism of the cosmic system.
The nizm asan of creation is like a garden wherein every flower and thorn is appropriate in its place. The law of causality delineates the relationship between human actions and their consequences within this system. Humanity, in its collective station, is central to this system and is obliged, through free will, to stand against falsehood. Divine saints such as Lady Maryam and Lady Fatimah (peace be upon them) embody perfection within this system, and even sinners possess virtues that reflect the comprehensiveness of creation. The limitations of human knowledge call for humility before divine wisdom. This treatise, by reflecting on Quranic verses and narrations, endeavours to present these concepts in a clear and exalted language, serving as a guide for deeper contemplation in this domain.
Under the supervision of Sadegh Khademi
