Session Eighteen, The First Stage: Examining the Existence or Non-Existence of Inherent Dignity in the Human Being
Session Eighteen
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: 5. The Subjugation (Taskhīr) of Creatures — Evidence — The Meaning of Subjugation — The First and Second Meanings and Their Difference — The Inherency of this Dignity
December 14, 2024
Summary of the Previous Session
We were discussing the foundations of the inherent dignity of the human being; this class was not held for approximately two weeks due to coincidences with holidays. We briefly noted that we are discussing two stages: first, the foundations of inherent dignity; and second, whether these foundations serve as a source for establishing rights or duties or not. Thereafter, we shall proceed to the proofs. Concerning the foundations, we stated that there are two categories of foundations. Within the first category, we have thus far mentioned and examined four foundations. There remain one or two other factors that we shall mention, and then, God willing, we shall enter into the second category of foundations. I shall explain the difference between these two categories of foundations.
5. The Subjugation (Taskhīr) of Creatures
One of the matters presented as an inherent dignity for the human being, and by which God the Almighty has specifically honored the human being, is dominion over the world of physical nature and the subjugation (taskhīr) of this world. Whether the subjugation or dominion over the world traces back to the aspect of the human being’s intellect and wisdom and is not considered an independent factor—or, for example, relates to the human being’s will and choice, or is independently considered a foundation—is a matter of discussion. However, at any rate, some have mentioned this under this title, and it appears that given the Qur’an’s explicit reference to this matter, it has the capacity to be mentioned independently as a foundation. To be sure, if we wish to be very precise, this might not be considered an aspect independent of the intellect (according to one possibility), and may trace back to that very issue of “the finest state” (aḥsan taqwīm), or to the human intellect and that God created the human being possessing wisdom, enabling him to discover the rules and laws governing this world.
In any case, the human being, among all creatures, is presented as a being possessing the capability and power to employ everything that exists in this world. No other creature in this world is thus; God the Almighty has nowhere stated that We created this world for such-and-such creature, but He has employed this expression for the human being: “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). God the Almighty has explicitly stated that the earth, the heaven, what descends from the sky—water—and the fruits you acquire from the earth have all been established as provision for you. This indicates the human being’s dominion and his power and capacity to dominate physical nature.
I am not concerned here with the detailed mechanics of this matter; nevertheless, the essence of this issue is something that undoubtedly belongs exclusively to the human being. The human being among all creatures has been ennobled with this capability; God has honored him with this power. Naturally, no other creature shares with the human being in this benefit.
Let me briefly explain this foundation; in none of these verses pointing to this subject is any specific aspect presented. The addressee is the generality of human beings, independent of any kind of tribal, racial, or even religious and doctrinal distinction. Please observe the verses indicating this meaning; there are several verses here.
Evidence
The first verse: “Do you not see that Allah has subjected to you whatever is in the heavens and whatever is on the earth, and has showered upon you His blessings, both outward and inward?” (أَلَمْ تَرَوْا أَنَّ اللَّهَ سَخَّرَ لَكُمْ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَأَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظَاهِرَةً وَبَاطِنَةً). Do you not see that God the Almighty has subjected to you whatever is in the heavens and the earth, and poured upon you His outward and inward blessings? Here, there is no reference to what group of human beings this subjugation is for; it is general and encompasses all human beings.
The second verse: “And He subjected for you the sun and the moon, both constantly pursuing their courses, and subjected for you the night and the day” (وَسَخَّرَ لَكُمُ الشَّمْسَ وَالْقَمَرَ دَائِبَيْنِ وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ).
The third verse: “And He it is Who subjected the sea, that you may eat fresh meat from it and bring forth from it ornaments that you wear” (وَهُوَ الَّذِي سَخَّرَ الْبَحْرِ لِتَأْكُلُوا مِنْهُ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُوا مِنْهُ حِلْيَةً تَلْبَسُونَهَا).
The fourth verse: “and He subjected for you the ships to sail through the sea by His command, and subjected for you the rivers” (وَسَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِيَ فِي الْبَحْرِ بِأَمْرِهِ وَسَخَّرَ لَكُمُ الْأَنْهَارَ).
In all these verses, the issue of subjugation is presented (I shall presently explain what is meant by subjugation) and the addressee is the generality of human beings, with no specific group with a specific belief being mentioned here; God states that this is for you. Therefore, the verses indicating the human being’s dominion over the world of physical nature or the subjugating of this world for the human being undoubtedly possess this generality, and naturally, this is in the context of expressing a specific blessing to the human being; He does not wish to express this as an ordinary matter. The essence of the issue is that He mentions this as a specific and unique blessing for the human being; this is the meaning of honoring and the bestowment of dignity—it is a specific dignity to the human being.
The Meaning of Subjugation (Taskhīr)
First, concerning the subjugation of this world and what is referred to in these verses, two views exist:
- According to what al-Rāghib points to in his Mufradāt, subjugation (taskhīr) means making something submissive for a specific purpose, or taming something for a specific purpose. Or, for example, in Lisān al-ʿArab, it is stated that taskhīr means compelling submission; that is, if something submits and yields to another by compulsion, such that it possesses no will of its own and all its choice is in the hands of the subjugator and tamer, it is said to be subjugated (musakhkhar). This is like some human beings who are said to be possessed [subjugated] by the jinn—meaning they possess no will of their own and become tamed, calm, and obedient to the subjugator. Here, He states that this world has been tamed for the human being; meaning the reins of this world have been given to the human being. This is no small capability.
- Some believe that here, since subjugation is attributed to God the Almighty and He states “He subjected for you” (sakhkhara lakum), it does not mean that this world has been tamed for the human being, but rather means that God the Almighty created this world and placed it in such an arrangement and order that the human being is constantly benefiting from it—meaning they have been ordered in such a way that they are constantly yielding benefit to the human being.
The Difference Between the First and Second Meanings
According to the first meaning, He states: We have made you so powerful that you can bring this world under your subjugation. But according to the second, He states: We have so organized this world that it yields the utmost benefit and utility to you, and you derive benefit from it. These two perspectives are different. The evidence for the second perspective is that very attribution of subjugation to God, Blessed and Exalted is He.
Question:
Professor: All these benefits from the sun’s light… deriving benefit from the sun and the moon is sometimes a compulsory benefit; meaning that during the day one utilizes the light and heat of the sun, or, for example, the sun’s light causes plants to grow and crops to ripen in the fields. It goes far beyond this. Consider how much humanity has come to understand the sun and how he utilizes it… We stated that subjugation means taming for a purpose, but taming is not putting a rope around its neck, hitting it with a stick, and driving it forward like beasts; taming is appropriate to each case. That is, he has acquired such power that today he derives thousands of benefits from the sun’s light; he generates electricity from the sun’s light. This is subjugation; however, your perception of subjugation is that very perception they have in a village of subjugating a beast.
Between these two views, it appears that the truth is what most commentators have understood from this verse: subjugation in the sense of taming, employing, and compelling submission. Ultimately, when you utilize all components of physical nature and this world through various programs, this is subjugation, this is compelling submission, this is forcing to submit.
At any rate, we can understand from these verses that humanity has been the object of God’s special care and has been honored—whether disbeliever or Muslim, believer or non-believer, this is certain; meaning this is the ennobling of the human being and granting him nobility. The human being has been respected, honored, and magnified by God in this manner; this is for all human beings. However, regarding the people of piety and faith, specific privileges exist. The Qur’an states: “And if the people of the cities had believed and guarded against evil, We would have opened upon them blessings from the heaven and the earth” (وَلَوْ أَنَّ أَهْلَ الْقُرَى آمَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَيْهِمْ بَرَكَاتٍ مِنَ السَّمَاءِ وَالْأَرْضِ). Yes, this is a privilege unique to the people of piety and faith. This is higher than subjugation; subjugation is for all; everyone can subjugate… in a general sense, of course, and otherwise it is clear that a specific group benefits from this opportunity. This does not distinguish between believer and disbeliever, yet the believers possess a specific advantage.
The Inherency of this Dignity
The essence of dignity is clear, because it is unique to the human being and the verses of the Qur’an indicate this, and there is no doubt about it. But is this dignity inherent? In the sense of being granted to the human being qua human being, never being divested, and not changing—or is it divestible and subject to change? Do the characteristics we mentioned for the inherency of dignity exist here or not?
It appears that the issue of subjugation and dominion over the world of physical nature—whether we assume it to be independent (meaning an aspect and position beyond the intellect, i.e., an independent aspect) or consider it to arise from the power of reasoning and wisdom of the human being—is in any case a specific ennoblement from God for the human being. This also does not change. This power, capability, and dominion—this employing, taming, and compelling submission of the world of physical nature—just as it was initially established generally for all human beings and no selection was made among human beings, particularly for the believers, remains so in its continuation.
That is, human beings, even if they are disbelievers or the most disbelief of people, ultimately benefit from this advantage, and this world submits before them—even if by the aid of the efforts of others, yet ultimately this power exists. This dignity is inherent; it neither changes, nor is it divested, nor do faith and disbelief influence it. This can serve as a foundation for inherent dignity.
If it is argued that this is nothing separate from the intellect, the ruling here is clear; we discussed this regarding the intellect as well. Meaning that if you refer it to that aspect, the issue is fully clear. If it is not referred to that aspect and is considered independent, it can still, with the explanations we have presented, be considered an inherent dignity.
Question:
Professor: If you take subjugation in the second sense and from the second perspective, yes… Does the mule that is tamed not sometimes bolt? In a zoo and circus, they say a lion is tamed, yet at times it also rebels… compelling submission is not absolute. Is the utility a human being of the twenty-first century derives from the sun identical to the utility a human being of the first century derived? Do you accept the instances for which subjugation is mentioned in the Qur’an—the sea, the earth, the ships? Is the benefit of a twenty-first-century animal identical to that of the first animal? What, then, exists here? Is it that, by virtue of the variety and expansiveness of the human being’s benefit—and that, too, through his own management, reasoning, and solution-finding—he has increased that utility from one and two to a million; is this where subjugation has been realized?
It is clear that it is metaphorical and not literal. If we use the term subjugation, is it incorrect? This is definitely not present in the animal, because in the animal, those very same one and two benefits present at the beginning of creation have not differed at all until now. That is, that the human being has acquired this capability, such that from a sun from which the animal can only utilize light and perhaps heat, the human being has the ability to derive thousands upon thousands of benefits—can this not be called subjugation? If we use the word subjugation for this, is it incorrect?
At any rate, subjugation in this sense we have explained is exclusive to the human being and is mentioned as an advantage and nobility for him. Yes, God the Almighty had a purpose in this matter, which is also clear: when all human beings—disbeliever, believer, Muslim—possess this capability and God has granted them this capability, this is a dignity, and it is also inherent, because this capability is not divestible. Yes, sometimes he utilizes this capability correctly and is also of the people of faith and piety, in which case He states: “We would have opened upon them blessings…” But at other times, he utilizes it incorrectly, being of the people of disbelief, disobedience, deviation, and rebellion against God the Almighty, in which case he experiences a depressed life; this is another discussion. But God granted him this capability, and this is a dignity.
I emphasize this once again—that thus far, we are proving inherent dignity, and we have not yet stated whether this inherent dignity establishes anything specific within the domain of rights and duties; this is the second stage of our discussion. We are presently discussing the first category of the foundations of inherent dignity; the second category still remains.
Discussion of the Next Session
The sixth foundation for inherent dignity is moral conscience (wijdān-i akhlāqī), or moral good, or in the words of some, emotions and feelings.
Question:
Professor: This is other than the fiṭrah. Yes, there is a discussion—and you have certainly studied it in the principles of jurisprudence—as to whether conscience (wijdān) and fiṭrah are one and the same; the late Akhund in al-Kifāyah and others refer matters to the conscience and trace them back to the conscience as a proof. At other times, he says this is innate; he uses both expressions in al-Kifāyah. He even uses the term instinctual (jibiliyy) in some places… in another place, he uses the term conscience, or intuitive, or of the intuitive things (wijdāniyyāt). Here, the discussion is whether these are identical—whether innate (fiṭrī) and intuitive (wijdānī) are one and the same. In a sense, we can refer the conscience to the fiṭrah; and in another sense, we can separate them. What we presently refer to here as moral conscience and human conscience—some also call it moral good—is other than the fiṭrah, so we mention it independently. Emotions and feelings are things the human being possesses and non-humans lack. God granted these to the human being. Our discussion has not yet reached its conclusion, and we shall examine this in the next session.