Islam’s View on the Essence of Human Society || Imam Reza (A.S.) Network

By: Ayatullah Professor Muhammad Taqi Misbah Yazdi
Before examining the reason behind the formation of human society, let me ask: Is man, like the termite or the bee, inherently a social being? Is social living something that man has selected and chosen by himself? There are many views but I shall touch upon two basic views in this regard. One is that social life has an optional humane objective. The second view is that social life has no purpose. For instance, it cannot be said why the bee has a social life and what its purpose in social life is.
Obviously, the bee has a natural and instinctive purpose and that is to produce honey and live. There is no other purpose of the bee’s social life. Of course, God, the Exalted, has a purpose in creating these creatures, one of which is to serve mankind. However, setting aside the creational and divine aspect, the bee is not pursuing a volitional objective in its social life. Is the social life of man also a natural process which has spontaneously arisen without having any purpose? Or, does it have a purpose which necessitates relations which, in turn, require orders?
From the religious point of view, the purpose of social life is human progress under the blessings of social living and getting closer to their objective. Then, you may ask: What is the purpose behind the creation of man? According to the divine perspective, the ultimate goal of man is nearness to God and this is the zenith of human perfection.
If we accept that the purpose behind creation is perfection attained under the auspices of nearness to God, then social life is a means for man to achieve this goal in the best way possible. In the absence of social life, human beings cannot acquire necessary knowledge and perform necessary acts of worship, nor attain ultimate perfection.
Therefore, it is under the blessings of collective life that teaching and learning are done; human beings identify better ways to live; conditions to continue on the way are provided; and as a result, human perfection becomes attainable. Once we accept these preliminary proofs, we can conclude that the objective of social living is to pave the way for human advancement and perfection not only in the material dimension but in all dimensions of man’s existence.
Man is a multi-dimensional being who has diverse facets and dimensions. Therefore, the perfection of all dimensions constitutes true perfection; not only material perfection, industrial advancement, social progress, and economic growth. So, the best law is that which paves the way for the growth of man in all these dimensions and gives priority to the ultimate goal which is nearness to God.

Necessary qualities of the legislator
The Islamic government has to implement laws that encompass all dimensions of man’s existence and ensure his interests in all dimensions, because such laws need perfect awareness of all aspects of man’s existence. Depending on his expertise, each of the human beings that we know is aware of only some aspects of his existence. Earlier the philosophers made such claims, but nowadays, the ignorance of man has become manifest to him. In some cases, economic progress may conflict with spiritual or religious advancement.
Of course, we believe that the great divine system guarantees all human interests. But it is possible that in a certain society at a given time or place, a sort of conflict among the interests of people might emerge. As such, these interests must be categorized so that in case of conflict, the concerned authorities know what needs priority. Thus, it is the duty of the legislator also to identify the priorities, and it is here that the impotence of man to discern such a law manifests itself.
Apart from having a complete knowledge of all dimensions of man’s existence, the more important quality of the legislator is that he should empty himself of all personal and group desires, and give priority to the interests of society over individual, group or factional interests. Nobody can do this. In case of conflict between his and others’ interests, and between his group’s interests and that of others’, any great man would overlook his personal and group’s interests and voluntarily give priority to the interests of society over his personal interests. To find such persons from among members of society is problematic, and perhaps impossible. So, the legislator should also have the capability of giving preference to the interests of society over his own.
It is here that the superiority of divine law over all man-made laws becomes clear because, firstly, God, the Exalted, is the One fully aware of all the interests of human beings. Secondly, God does not acquire any benefit or loss from the actions of human beings for His interest to conflict with that of others. In Islam, however, we say that assuming that all the interests of human beings are ensured in their mundane life and social relations, still that society is not desirable and ideal because the ultimate and loftier perfection is under the auspices of nearness to God. This nearness to God can materialize only through worship, devotion, servitude, and obedience to God.
Physical wellbeing, peace and order of society, defense against enemies, justice, and social rights of individuals are a prelude to man’s communication with God. The essence of humanity lies in this communication with God, and unless it is established, true humanity cannot materialize. Proximity to God is not a mere slogan. Rather, it is the true and spiritual communion of people with God. Human beings pass through different stages of life, traverse and ascend until they attain this station. Common people cannot discern that such a station exists for man, or that they can attain such a spiritual and celestial station.
Now, as God is not in need of our worship, why did He create man for worship and say, “I did not create the jinn and humans except that they may worship Me”?[5][170] The answer is that the ultimate perfection of man cannot be achieved except through the worship of God. So, one should recognize God and obey Him so that man can tread the path toward true perfection. It is through attention to these preliminaries that we say that the law desirable is that which, apart from ensuring the material needs of the active members of society, also guarantees the needs of those who make no contribution to society, such as the impotent, disabled and handicapped for, they also have rights. The Islamic state has to provide their needs for they are also servants of God and born in society. It is for this reason that in addition to justice, the Qur’an mentions kindness:

“Indeed Allah enjoins justice and kindness.”[6][171]
This injunction of God is not only a moral admonition. Rather, it is an obligatory command which must be obeyed. Thus, just as the observance of justice in society is obligatory, so is the observance of kindness because rights are not only established by rendering service. Rather, there is a series of rights that God has considered for every person. Even the one who is in the worst condition, deprived of eyes, ears and mobility has rights for the mere fact that he is alive. And the Islamic state must guarantee these rights.
So, we should not think that the sole responsibility of the state is the thing mentioned by Hobbes, Jean-Jacques Rousseau and other Western thinkers for, either they have not paid attention to the sublime stations of man, or they have imagined man to be wolf-like or an insect like the bee and termite. According to Islam, however, man is far ahead of such animals though they also live collectively.
Thus, law has to consider all the needs of man along his pursuit of ultimate perfection. Now, if law were to consider all interests, could it give man every kind of freedom? Can man move along any path and achieve this objective? Can those who have not recognized God, denied Him, stood up against Him and His worshippers, attain human perfection? Is not the worship of the One God the way to attain human perfection? If the duty of the Islamic state is to pave the ground for human perfection in all dimensions, the spiritual and religious dimension in particular, then the desires should, in a sense, be regulated, restrained and controlled, and a framework for them determined which does not conflict with sublime human interests.