On the creation of the human soul in the material world

For the ease of understanding, all that appears in the material world from Nafs-e-kul is of three categories as the material world itself occupies the third place from the Aql-e-kul.

Nafs-e-kul occupies the second place.

Aql-e-kul is like the man and the Nafs-e-kul is like the woman And from them, the Hayula is like the sperm, while the material world is like a child-- potentially it contains many offsprings.

As the material world is the third after those higher principles, it contains everything that manifests through Nafs-e-kul with the support of Aql-e-kul. All that appears in the world can be divided into three categories.

The first category is the “vegetative soul” (Nafs-e-namiya) which exists in growing plants of the world like grasses and trees.

The second is the sensory soul which is contained in all herbivorous, carnivorous and aquatic speechless (mute) animals.

The third is the speaking or reasoning soul ( sukhanguy) which is in human beings who are endowed with the faculty of speech and receives influence from Aql-e-kul.

All these three types of nafs receive their influence from the Naf-e-kul.

However, the first two (plants and animals) do not receive their nourishment directly from Aql-e-kul as the human soul does.

As all that does not receive food from the Aql-e-kul does not return to it.

Similarly, that human soul which does not possess the faculty of speaking and has no share of reason will never return to that world.

The work of Nafs-e-kul is like the light which shines upon the earth from the sun so that the earth becomes lit by that light but when the sun sets, the light (brightness) also disappears.

When the sun shines upon a crystal or upon a mirror which can store a certain amount of light of the sun, the light becomes so bright through the action of the crystal or mirror that it can ignite a fire from which one may get light at any time. It can do the same work as the sun is doing, in terms of light and heat in proportion to its size.

Similarly, when the power of the Nafs-e-kul is manifested in the human body and it receives its nourishment from the Aql-e-kul by acquiring the knowledge of its own origin by knowing and recognizing the oneness of God (tawhid), then the human soul in that body becomes similar to Nafs-e-kul, its origin, just as the effect of the sunlight on the crystal or mirror would appear similar to the sun itself.

When the sun sets, the effects of that light also disappears.

Similarly, if the soul receives nourishment from the Aql-e-kul and becomes like it, then first it would return to Nafs-e-kul. And when the Nafs-e-kul rejoins the Aql-e-kul, then it receives eternal bliss (thawab).

Thus we have found in the material world, three forms of nafs - one vegetative as in plants which grow and develop.

The other 'eating' as in animals and the third found in human beings who speak. We see all three kinds of nafs in human beings.

From this, we can say that man is growing like the plants because by eating he increase in size. and he is eating like the animals, because he consumes food and drinks.

In addition to these two qualities, there is also a third quality which is speech. Therefore, we say that in man, the world has reached completion.

If completion or perfection of the world depends on man, it follows that the soul of man (nafs e mardum) should be detachable from its body and go to the higher world ( alam e alvi) from where it has come and not return again to this cycle of worldly existence because what has attained perfection, there is nothing left to do. It cannot also return to this world because what has attained perfection cannot acquire imperfection.

If the human soul was here, and through it the world became perfect, it would be impossible for it to be sent back here again because this would be excessive, and excess over perfection constitutes a defect.

Even if it were to be brought back here, the world would not become any different from what it is today.

Therefore we say that the force or power of Nafs-e-kul is spread over the entire corporeal world so that the world is full of it . But , being immaterial (latif-suksma), that energy does not occupy any visible space.

Although no place in the world remains free from Nafs-e-kul, it has no spatial existence (az jay khud hasti na-darad). Since the world originated from it.

Whenever something is produced from basic elements, the action of Nafs-e-kul accepts that production so that it becomes animated . Even a plant comes into existence from that action (jumbish).

A human being becomes like a plant in its mother’s womb and just as a plant grows unconsciously, it begins to grow unconsciously without any effort. When the mother gives birth to it, it resembles an animal who knows nothing except eating and sleeping.

Whatever it finds, it takes into its mouth, be it straw or aromatic grass. It does not make any difference.

It does not seek anything except what is eatable, eating whatever is put into its hand or mouth until the reasoning nafs (Aql-e-kul) exerts its influence on him and he (child) becomes capable of speaking. Then the child will learn to speak and know the names of everything.

Now we have understood that the creation of the world really originated from Nafs-i-Namiya, the vegetative force manifested chiefly in plants. Then came the sensory soul (hissiya) which is unique to animals and after that comes the speaking nafs and this is in human beings, to whom belongs superiority over plants and animals.

All these three kinds of energies have come together in man. The world has thus never produced anything better than man. From this we are assured that nothing more noble and greater than man has been created.

The rotation of the celestial spheres with the glittering of the stars was created for the sake of greater humanity because if the purpose of the creation had been already fulfilled by the existence of the world, then the rotation would have ceased to undergo further alterations.

The human body, receiving its nourishment from the material world, is bound to return to the elements when the soul becomes separated from it, because the elements are its source. For the same reason the human soul inevitably returns to Nafs-e-kul.

However, how and when this return happens depends on the level of perfection. If its return to its source is in harmony with it, the soul will attain the bliss(peace) which the ignorant regard as God himself, the All-High.

They think God himself created this world. But as we know, it was Nafs-e-kul that is reality created (tarkib karda ast) this world and therefore it is in Nafs-e-kul that the soul should return.

When the soul re-joins it, the faithful shall be like the creator of the world.

God is exalted, greatly exalted than what people say! God is exalted , much above what people say, far above !

If however the return of individual soul (Nafs-e-juj) to its source is not in harmony, it will meet with suffering and hardships whose painfulness is described as being placed in the midst of fire which is a state that will never end. May god protect us from the punishment of fire.

A momin is one who recognizes the principles (hudud - four hadd) and does not attribute to him anything that is incompatible with his greatness or make God similar to his creations, recognizing the position of every principle (hadd).

Therefore God says about such people in the Quran (surah 11, verse 3) “.And that you may seek pardon from your lord, then repent to him. He will cause you to enjoy a good provision to a named and appointed time, and will give privilege to everyone deserving privilege; but if you turn your backs, I fear for you the torment of a “great day.”

The “named and appointed day” means that He will show you the way towards the knowledge of the truth (ilm-i-haqiqat) in this world, when you acknowledge the lord of your time (khudawandi-i-zamana-i-khwish) who is the lord (parwardiger) of your souls, by knowledge (ilm).

Then he said, “fulfill your duty to your merciful superior (khudawand-i-fazl) according to his position. For this reason, each momin must recognize the true position (status) of every position of creation (hadd az hudud) in the material and spiritual world,

And never treating the lower one as the higher or the higher as the lower one. He must recognize them according to their true position, thus following the straight path (rah-i-rast).

Whosoever treats an inferior thing as the higher becomes of those, of whom God says in the Quran (surah 5, verse 76):- “indeed they are disbelievers”

All the people who have come into existence in the world were all together potentially contained in the Nafs-e-kul, gradually coming out in the world . The world itself, in its entirety was contained in the Nafs-e-kul before it came into existence but it had no visible form and was not differentiated ( with regard to individual things of which it consists) until it attained visible existence.

All humans are potentially contained within the spiritual world. The proof is that, they are produced from it and we know that what has not been contained in something, would not come into existence from it.

For example, in every grain of wheat there are potentially many grains which may gradually generate from it, while in sand, no wheat is contained.

Now that we are convinced that the world is one of the products of Nafs-e-kul, we may realize that, likewise , all creations have been originated by Nafse-e-kul. One of the proofs that the world is the product of Nafs-e-kul is the existence of human beings because they come into existence in the world that way.

This proves that all human beings were potentially contained in Nafs-e-kul and that potentiality (power) was received by Nafs-e-kul from Aql-e-kul.

Therefore, the origin(asliyat) of man is in the Word (kalima) in which, it was contained potentially, to be realized in the world. The purpose of this realization is to become similar to its origin (asl) and accept the knowledge(ilm) of the prophets (natiq), who in this world have the effective status of “Nafs-e-kul”.

When man, by accepting the knowledge of the principles of creation (hudud) and realizing the truth of the oneness of God (tawhid), becomes similar to Nafs-e-kul and thus re-unites with it and he will receive the reward.

It is like a drop of semen which falls into the womb of the mother and by receiving nourishment, becomes similar to its parents.

If however, man does not attain the recognition of the oneness of God (tawhid), if no divine guide meets him, he will remain in this world like an animal who only eats and then dies in this world, earning no reward.

“We also want to know if we should worship the high principles (hudud) as per the command of God Almighty ?” The answer to this question is this: You must know that the recognition of the oneness of God (tawhid) requires that you should not take, or wish to take as God any principle (hadd), either high or low. As “limits” they cannot be God. As the hadds cannot be divine, worship cannot be due to them.

Worship to God first comes from Aql-e-kul which is the worship of thanksgiving (gratitude).

No other creature can offer worship such as that. By its great essence,purity, might and wisdom, its worship has no limits.

Next, after it , is the worship by Nafs-e-kul in the form of this great created world which it has produced. This is its form of worship of the glorious God. All that it had power to do was combined in that worship of God.

It produces many great souls (nafs-i-hay-i-buzurgwar) at present and will do at all times until Qiyamat, when it will produce that noblest of all creations, the Qaim - the choicest greetings be due to him.

The worship by every high principle (hudud-i-alvi) is in accordance with its powers.

In the material (religious) world, the first place belongs to the worship of the Natiq, peace be upon him, which is the noblest and most perfect form of worship in this world, as no slave of God can practice it.

Next comes the worship by the Asas, in which are combined the ultimate limits of the worship of all worshippers.

Then comes the worship of the true imam (imam-i-ba-haqq), then that of the babb, of the hujjats, dais, madhuns and the mustajibs, in proper sequence.

The more educated and advanced is the worshipper, worship is more pleasant and more substantial ( buzurg-tar-wa bisj-tar) to God.

From Aql-e-kul to Mustajib, all strive to worship God and earn a reward. God does not benefit from people worshipping him or acquiring knowledge, nor does he suffer any harm from their disobedience.

It has been asked why man receives a reward for worship and acquiring knowledge (ilm) ?

The answer is as follows: Worship is like a body in the other world and knowledge (ilm) is like a soul.

Every worshipper’s spiritual body becomes STRONGER as his KNOWLEDGE grows and is purified.

WHEN HIS ACTIONS (AMAL) ARE IN HARMONY WITH HIS KNOWLEDGE (ILM), THE CONSTITUTION OF HIS SOUL BECOMES PERFECT.

It will receive in the higher world (alam-i-ulwi) all the pleasures and enjoyments of that world just as a sound body, in this world completely enjoys the pleasures of this world.

Therefore the search for knowledge (ilm) and right behaviour in this world helps man put things right in the life after death.

His behaviour is like a BODY and his knowledge like a SOUL.

As God says in the holy Quran (surah 35, verse 10):- “To him good words ascend and He takes up a righteous deed” i.e. pure speech is stronger and good actions support it.

Therefore whoever sends a strong form there, he enjoys more happiness there. As God Almighty says in the holy Quran (surah 73, verse 20):- “Then be steadfast in prayer, pay the zakat, and lend to God a goodly loan, for what you send forward for yourselves of good, you will find it with God. It is better and more generous in return”

Therefore we may say that the advantage derived from worship and loss resulting from disobedience refers to the soul itself, not to God.

Such is the purpose for which the human soul has come into the material world, as has been described above.

The momin will realize that he was brought here so that he can grow up nourished by KNOWLEDGE and ultimately return to his source. His existence is due to that defect which distinguishes Nafs-e-kul from Aql-e-kul.

Until the SOUL comes into this world, it neither possesses a separate existence nor can it possess substance, nor develop distinctive qualities (isharat).

Now that it has acquired existence, it has also acquired the power to attain the idea of its original source (surat-l-kul-i-kwish).

If it errs, spoiling by this the creation, it becomes deserving of all kinds of punishment. If it follows the guidance of the lords of the truth i.e. the IMAM (khudawande-i-haq) and discovers the idea of its ORIGINAL SOURCE, its knowledge (ILM) will all prove to be TRUE when it reaches the higher world

According to that knowledge, it (soul) will not perish but will receive the reward which it deserves.

As God says (in surah 9, verse 120):- “Verily, God wastes not the reward of those who act righteously.”

So much is quite enough for those who would consider this without prejudice. For those, however who are prejudiced and who in any case intend to deny what is true, proofs and arguments, speaking much or remaining silent would be equally ineffective.

Ya Ali Madad.