Session Sixteen, The First Stage: Examining the Existence or Non-Existence of Inherent Dignity in the Human Being
Session Sixteen
The First Stage: Examining the Existence or Non-Existence of Inherent Dignity in the Human Being — The Foundations of Inherent Human Dignity — The First Category: 4. The Finest Creation — The Meaning of the Finest State (Aḥsan Taqwīm) — Three Possibilities Regarding the Finest State
November 23, 2024
4. The Finest Creation
Our discussion concerned the first category of the foundations of inherent human dignity; thus far, we have mentioned three factors. The first was the intellect—the intellect in the sense of the faculty of perception and distinguishing matters, not the intellect in the sense of the fiṭrah. The second was will and choice; and the third was the fiṭrah.
The fourth factor, which is sometimes proposed as one of the foundations of inherent dignity, is that the human being possesses the finest creation. The finest creation is expressed in the language of the Qur’an as “the finest state” (aḥsan taqwīm). To be sure, all creatures in this world have been created in the best manner. According to the explicit text of the Qur’an, God the Almighty made beautiful everything He created: “Who made beautiful everything He created” (الَّذِي أَحْسَنَ كُلَّ شَيْءٍ خَلَقَهُ). At any rate, God created all entities in this world in the best and finest manner. This is itself a category—namely, that with respect to creatures, whatever was necessary has been granted to them.
However, concerning the human being in comparison to other creatures, He states: “Verily, We created the human being in the finest state” (لَقَدْ خَلَقْنَا الْإِنْسَانَ فِي أَحْسَنِ تَقْوِيمٍ). That the human being, in comparison to other creatures, was created in aḥsan taqwīm carries a specific meaning. When we say all creatures have been created without defect, this is the very meaning of the “best system” (al-niẓām al-aḥsan); meaning that it was inconceivable for any creature or component of this world to be created better than it was, and the system governing this world is the best system. It is impossible for it to be the best system unless the components are also the best. We take it as a given that all creatures have been created in the best manner—the best manner possible and conceivable for them. Yet concerning the human being, God states: “Verily, We created the human being in the finest state” (لَقَدْ خَلَقْنَا الْإِنْسَانَ فِي أَحْسَنِ تَقْوِيمٍ). This is assuredly meant to express a specific advantage, nobility, and dignity for the human being. It is as though, in comparison to all creatures, the human being possesses this advantage; otherwise, the finest creation exists for all. No creature, according to the explanation presented, possesses a defect with respect to its own potential capacity. But the human being, in comparison to other creatures, enjoys certain characteristics that others do not. Therefore, that the expression aḥsan taqwīm is used for the human being is of great importance, and we must elaborate on it somewhat.
Alongside this, consider also that God the Almighty, addressing the human being, states: We created everything in this world for the human being. That is, the human being was created in the finest creation, and at the same time, everything in the heavens and the earth was seemingly created for him. God, Blessed and Exalted is He, praised Himself on account of the creation of the human being, stating: “then We developed him into another creation. So blessed is Allah, the Best of creators” (ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ). Or: “He Who made the earth a resting place for you, and the heaven a canopy, and sent down rain from the sky, and brought forth therewith fruits as a provision for you” (الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَكُمْ)—He states that God made the earth a resting place and the heaven a canopy for you, sent down water from the sky, and brought forth fruits from the earth as a provision for you.
Of course, reference is also made to this aspect in the verses of subjugation (āyāt al-taskhīr); we have numerous verses in the Qur’an pointing to the subjugation of the earth and heaven by the human being: “Do you not see that Allah has subjected to you whatever is in the heavens and whatever is on the earth?” (أَلَمْ تَرَوْا أَنَّ اللَّهَ سَخَّرَ لَكُمْ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ). God, Blessed and Exalted is He, subjected the heavens and the earth to you. This subjugation of the heavens and the earth by the human being is by divine will, yet it is actualized through the human being’s intellect, will, and choice.
I do not wish to mention the subjugation of the heavens, earth, land, and sea as an independent dignity, since these are also of the aspects of that very intellect, will, and choice. Some scholars seek to multiply the foundations of inherent human dignity; this subjugation, and that the human being can subjugate this world and dominate physical nature, has also sometimes been mentioned as one of the foundations of inherent dignity. This matter is explicitly presented in the Qur’an and traditions, and possesses the capacity to be considered a foundation of inherent dignity. Nevertheless, it may be argued that this in reality arises from that very power of thought, intellect, will, and choice of the human being.
Question:
Professor: The fiṭrah was also given to the human being for this purpose: to be tested and tried… I am not presently discussing subjugation; I argue that it has agency, but perhaps it is not considered an independent factor, and lies in the vertical path (fī ṭūl) of the two factors we mentioned—especially since will and choice also trace back to the intellect. In my view, it has the capacity to be a foundation, whether you present it vertically in relation to the intellect, will, and choice, or horizontally (fī ʿarḍ) alongside them.
At any rate, that God states We created the human being in the finest creation is, without a doubt, the expression of an advantage and a nobility that is present in no other creature.
The Meaning of “The Finest State” (Aḥsan Taqwīm)
The main issue is what is meant by aḥsan taqwīm? Here lies a point of contention and conflict of views. After all, this verse appears in the Qur’an, and we have traditions to this effect—that the human being was created in the best manner. Thus, we need not search for extensive evidence here, as we did in the discussion of the fiṭrah, where we mentioned several categories of evidence. Here, a clear and explicit verse, or the apparent sense of some verses, conveys this very meaning; yet we must see what aḥsan taqwīm means. The analysis of this term helps us see whether this constitutes an inherent dignity or not.
Several meanings have been suggested for it. If I were to categorize the meanings suggested for aḥsan taqwīm, they fall into two classes: a general, comprehensive meaning, and a specific meaning. The general, comprehensive meaning encompasses both the human being’s inward dimension and his outward dimension; the comprehensiveness of aḥsan taqwīm applies to both aspects. The specific meaning signifies that aḥsan taqwīm either coincides with the outward dimension of the human being or coincides with his inward dimension. Thus, in a sense, from one perspective, two general positions exist concerning aḥsan taqwīm. I shall present examples of these two, or rather three, positions.
The First View
Some commentators and scholars, in light of certain contextual clues and evidence and mentioning various arguments, believe that it has a general meaning: aḥsan taqwīm encompasses both the human being’s outward dimension and his inward dimension. By the outward dimension is meant upright posture, and the organs present in the human being—such as eyes, hands, feet, and ears—such that every part of the human being is placed in a location and in a manner that if placed elsewhere, it would be inappropriate. Every organ has been created in the best position and best state. This meaning relates to the outward dimension. They state that animals are all downcast; we perhaps cannot consider these justifications as firm proofs, but they are aesthetic points they have mentioned—that animals typically have their heads down, whereas the giraffe, for example, is not so, and many birds are not so. Some have proposed this meaning; we shall point to why it has this general meaning.
By the inward dimensions is meant the intellect, will, choice, eloquence, speech, awareness, and so forth. Various expressions are used; among Sunni commentators, for example, Tanṭāwī states: intellect, eloquent speech, and vast knowledge. Zuḥaylī states: thought, management, wisdom, and the power of distinction, coupled with beauty, structure, and form. The late ʿAllāmah’s expression is that aḥsan taqwīm encompasses all existential dimensions of the human being, and all affairs of the human being are subject to taqwīm and are considered aḥsan taqwīm. A group of commentators have also proposed this meaning; the late Ṭabrisī in Majmaʿ al-Bayān states: moderation in limbs, organs, and human privileges, distinction, management of affairs, and whatever distinguishes the human being from other creatures are in perfection; aḥsan taqwīm resides in all of these—both organs and limbs, and the inward dimensions. Various expressions are used; at times they say will and choice, at times they say awareness, and at times they say the power of utterance and speech.
This is one position—that they have mentioned a general meaning for aḥsan taqwīm that encompasses both the outward and inward dimensions of the human being, arguing that the meaning of aḥsan taqwīm is the best creation and the finest creation, which cannot be restricted to a single dimension among the human being’s dimensions. They derive this meaning primarily from the meaning of qiwām itself; they argue that taqwīm, which is from the root qiwām, requires nothing less. When He states that the qiwām of the human being is the best qiwām, why should we restrict it to a specific dimension or to the outward form, limbs, and organs? Because both aspects exist within the human being, aḥsan taqwīm consequently encompasses both.
The Second View
Another position is one adopted by some—namely, restricting aḥsan taqwīm to the outward dimensions. Those who have proposed the outward dimension are themselves divided. For example, some have expressed it as upright posture; they argue that God’s saying We created the human being in the best qiwām refers to upright posture—that the human being stands and walks on two feet, contrary to animals that either crawl on their bellies or walk on all fours. Some have said that by aḥsan taqwīm is meant a beautiful face; no other creature in this world possesses this beautiful face. What is meant is the genus of human beings; indeed, there are many who are ugly-faced, and their faces may be uglier than some animals. The genus of human beings possesses beautiful faces; Shaykh al-Ṭūsī also mentioned this in al-Tibyān.
They have relied on some verses; for this group, qiwām relates more to this outward form, limbs, and organs. Some verses also mention this, such as the verse: “And Allah has created every animal from water. Of them there are some that creep on their bellies, and some that walk on two legs, and some that walk on four. Allah creates what He wills. Verily, Allah is Able to do all things” (وَاللَّهُ خَلَقَ كُلَّ دَابَّةٍ مِنْ مَاءٍ فَمِنْهُمْ مَنْ يَمْشِي عَلَى بَطْنِهِ وَمِنْهُمْ مَنْ يَمْشِي عَلَى رِجْلَيْنِ وَمِنْهُمْ مَنْ يَمْشِي عَلَى أَرْبَعٍ يَخْلُقُ اللَّهُ مَا يَشَاءُ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ). Here, it points to Our having created creatures and beasts in this manner, whereas the human being is entirely different; he does not walk on all fours. The human being is unique and distinct among them. As I indicated, some have mentioned this possibility.
The Third View
The third position is restricting aḥsan taqwīm to the human being’s inward dimensions. This inward dimension may at times be specifically knowledge, awareness, will, and choice, as some have proposed; or it may mean the fiṭrah, as chosen by Imam [Khomeini]. We state that under the inward dimension, we consider all of these and do not wish to separate them one by one, for if we were to define the distinctions of these views and opinions with precision, it would take on a much wider scope.
Imam believes that aḥsan taqwīm is directed at the innate aspects of the human being and has nothing to do with the outward physical form—that very fiṭrah which is the foundation of the human being’s movement and activity. Let me make a brief reference to what Imam has stated: he believes the human being is created based on the fiṭrah—”the fitrah of Allah upon which He originated mankind” (فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا)—as we also indicated in the previous session. However, they state that the fiṭrah is in reality the origin of good and evil; the origin of good is the fiṭrah that has not become veiled, which they refer to as the primordial innate disposition (fiṭrah-yi makhmūrah). The origin of evil is the fiṭrah that is veiled and has become entangled in veils; by veils is meant the veil of physical nature and the world. The multiplicity present in the world automatically covers this fiṭrah, and the more the human being’s attention is directed toward the world of multiplicity, the more he is separated and distanced from the reality of spirituality and divine light.
The primordial innate disposition also has two branches, and everything traces back to them: 1. love of perfection; 2. hatred of defect. Love of perfection and hatred of evil—the human being possesses an inclination toward absolute perfection and is repulsed by defect. Consequently, he always wishes to remove his defects, acquire perfection, and ascend. This fiṭrah, so long as it is not entangled in the veil of the world, moves correctly; the more the worldly veil encompasses it, the more it errs in its instances. If he seeks absolute power in this world, this is an innate matter; however, he identifies absolute power with conquest, dominion over others, and dictating, commanding, and prohibiting others. If you recall, Imam remarked that this Mr. Reagan, without realizing it himself, was seeking God; because the root of the desire for greater dominance and dominion is that very absolute perfection that the human being naturally pursues, yet he errs in its instances—instead of searching for this perfection in the existence of God the Almighty, he identifies it with headship over lands, conquest, and victories.
Now, if this fiṭrah becomes veiled and the veil encompasses it, he errs in the instances of defect; he deems something a defect which in reality is not a defect but a perfection. At any rate, he believes that this fiṭrah inclines toward God the Almighty, and that the aḥsan taqwīm of which God, Blessed and Exalted is He, speaks, refers to the fiṭrah, which in his expression represents the “station of human comprehensiveness” (maqām al-jāmiʿiyyah al-insāniyyah). Imam has stated this point in numerous places.
He says that God created the human being upon this fiṭrah, yet when he enters the world of physical nature—since he is the offspring of this world and nature—he is from the outset confronted with multiplicities; from the outset, he is confronted with diversions (ṣārifāt). Whatever he encounters diverts him from that reality. To preserve humanity from these diversions, God sent the prophets and the Shariah, scriptures were revealed, and the great divine prophets were maced to take humanity’s hand and serve as reminders of the fiṭrah. That is, God placed an internal resource and an external resource at the disposal of the human being.
Then, the interesting point he mentions is that rulings are of two types: those He has ordained in the Shariah, commands, and prohibitions. Some are in the direction of inclination toward absolute perfection, while others are in the direction of hatred of defect and repulsion. If He prohibited immoralities (fawāḥish), wine, and fornication, whatever He prohibited is to prevent defect from clinging to the human being. Some obligations are also for this purpose; charity, financial obligations, and fasting. He states that some obligations, whether financial or otherwise, are to distance the human being from defect. Some obligations, such as prayer (ṣalāh) and the pilgrimage (ḥajj), are of the former class… I am merely relating this now; I do not wish to evaluate it. I want to say that this perspective is itself a valuable one. Let us set aside the instances; that divine rulings conform precisely to the human being’s fiṭrah, and the Shariah conforms to the fiṭrah.
We must recognize that if God, Blessed and Exalted is He, sent the prophets, revealed the Qur’an, and sent down the Gospel and the Torah for humanity, it was solely to protect them from sinking into these multiplicities of the world of physical nature. He states that God observed and saw that if the human being were left to himself and his fiṭrah, he would achieve nothing. Yes, the human being’s fiṭrah inclines toward God and has a draw toward the truth; many commands and prohibitions are perceived by the human being himself, yet this is not sufficient because he is heavily encompassed by the multiplicities of physical nature; indeed, he enters existence within this nature. When a child is born, as he grows older, he becomes increasingly entangled in the laws of physical nature, and his need for the Shariah increases. All divine commands are for this purpose—meaning the prophets, saints, books, and commands are to keep the human being on a balanced path and regulate him; to let them be in this world, for after all they must live, yet also to prevent those diversions from leading them in a different direction.
Imam then states that “then We reduced him to the lowest of the low” (ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ) pertains to one who has entangled this fiṭrah in physical nature to such an extent, and whom the laws of animality and the darkness of physical nature have so completely enveloped, that he has descended to the lowest of the low (this is one meaning he suggests). The human being, who with that fiṭrah possesses the potential to reach the station of human comprehensiveness—meaning to become comprehensive of all the worlds of the unseen and the manifest, which in his expression means gathering a copy of all the worlds and all the assets of the macrocosm into a single place—when in the finest state (aḥsan taqwīm), the further that fiṭrah is from these veils, the more the station of human comprehensiveness (meaning a macrocosm gathering all assets of the universe within itself) is realized. This is aḥsan taqwīm. Thereafter, if it is veiled, anyone who becomes familiar with these laws and effects of physical nature descends to the lowest of the low.
Discussion of the Next Session
These are the three main views concerning aḥsan taqwīm. Our discussion has not yet reached its conclusion; we wish to see which meaning of this verse is intended and whether aḥsan taqwīm is genuinely considered an inherent dignity for the human being or not in the next session.