The main duty and purpose of human life is to seek understanding. The effort of doing so, known as education, is a perfecting process though which we earn, in the spiritual, intellectual, and physical dimensions of their beings, the rank appointed for us as the perfect pattern of creation. At birth, the outset of the earthly phase of our journey from the world of spirits to eternity, we are wholly impotent and needy. By contrast, most animals come into the world as if matured or perfected beforehand. Within a few hours or days or months, they learn everything necessary for their survival, as well as how to relate to their environment and with other creatures. For example, sparrows or bees acquire maturity and all the physical and social skills they need within about twenty days; we need twenty years or more to acquire a comparable level of maturity.
We are born helpless as well as ignorant of the laws of life and must cry out to get the help we need. After a year or so, we can stand on our feet and walk a little. When we are about fifteen, we are expected to have understood the difference between good and evil, the beneficial and the harmful. However, it will take us our whole lives to acquire intellectual and spiritual perfection. Our principal duty in life is to acquire perfection and purity in our thinking, conceptions, and belief. By fulfilling our duty of servanthood to the Creator, Nourisher, and Protector, and by penetrating the mystery of creation through our potentials and faculties, we seek to attain to the rank of true humanity and become worthy of a blissful, eternal life in another, exalted world.
Our humanity is directly proportional to our emotions' purity. Although those who are full of bad feelings and whose souls are influenced by egoism look like human beings, whether they really are human is doubtful. Almost everyone can train their bodies, but few can educate their minds and feelings. The former training produces strong bodies, while the latter produces spiritual people.
Since the time of Ibn Miskawayh, human faculties or "drives" have been dealt with in three categories: reason, anger, and lust. Reason encompasses all of our powers of conception, imagination, calculation, memory, learning, and so on. Anger covers our power of self-defense, which Islamic jurisprudence defines as that needed to defend our faith and religion, sanity, possessions, life and family, and other sacred values. Lust is the name for the driving force of our animal appetites: Decked out for humanity is the passionate love of desires for the opposite sex and offspring; for hoarded treasures of gold and silver; for branded horses, cattle, and plantations; and for all kinds of worldly things (3:14).
These drives are found in other creatures. However, whether in their desires, intelligence, or determination to defend life and territory, these drives are limited in all creatures but humanity. Each of us is uniquely endowed with free will and the consequent obligation to discipline our powers. This struggle for discipline determines our humanity. In combination with each other and with circumstances, our faculties often are expressed through jealousy, hatred, enmity, hypocrisy, and show. They also need to be disciplined.
We are not only composed of body and mind. Each of us has a spirit that needs satisfaction. Without this, we cannot find true happiness and perfection. Spiritual satisfaction is possible only through knowledge of God and belief in Him. Confined within the physical world, our own particular carnal self, time, and place can be experienced as a dungeon. We can escape it through belief and regular worship, and by refraining from extremes while using our faculties or powers. We must not seek to annul our drives, but to use our free will to contain and purify them, to channel and direct them toward virtue. For example, we are not expected to eliminate lust, but to satisfy it lawfully through reproduction. Happiness lies in confining our lust to the lawful bounds of decency and chastity, not in engaging in debauchery and dissipation.
Similarly, jealousy can be channeled into emulation free of rancor, which inspires us to emulate those who excel in goodness and good deeds. Applying the proper discipline to our reason results in the acquisition of knowledge, and ultimately of understanding or wisdom. Purifying and training anger leads to courage and forbearance. Disciplining our passion and desire develops our chastity.
If every virtue is thought of as the center of a circle, and any movement away from the center as a vice, the vice becomes greater as we move further away from the center. Every virtue therefore has innumerable vices, since there is only one center in a circle but an infinite number of points around it. It is irrelevant in which direction the deviation occurs, for deviation from the center, in whatever direction, is a vice.
There are two extremes related to each moral virtue: deficiency or excess. The two extremes connected with wisdom are stupidity and cunning. For courage they are cowardice and rashness, and for chastity they are lethargy and uncontrolled lust. So a person's perfection, the ultimate purpose of our existence, lies in maintaining a condition of balance and moderation between the two extremes relating to every virtue. 'Ali ibn Abi Talib is reported to have said:
"God has characterized angels by intellect without sexual desire, passion, and anger, and animals with anger and desire without intellect. He exalted humanity by bestowing upon them all of these qualities. Accordingly, if a person's intellect dominates his or her desire and ferocity, he or she rises to a station above that of angels, because this station is attained by a human being in spite of the existence of obstacles that do not vex angels.
"Improving a community is possible only by elevating the young generations to the rank of humanity, not by obliterating the bad ones. Unless a seed composed of religion, tradition, and historical consciousness is germinated throughout the country, new evil elements will appear and grow in the place of each eradicated bad one."
Education through learning and a commendable way of life is a sublime duty that manifests the Divine Name Rabb (Upbringer and Sustainer). By fulfilling it, we attain the rank of true humanity and become a beneficial element of society.
Education is vital for both societies and individuals. First, our humanity is directly proportional to our emotions' purity. Although those who are full of bad feelings and whose souls are influenced by egoism look like human beings, whether they really are so is questionable. Almost anyone can be successful in physical training, but few can educate their minds and feelings. Second, improving a community is possible by elevating the coming generations to the rank of humanity, not by obliterating the bad ones. Unless the seeds of religion, traditional values, and historical consciousness germinate throughout the country, new bad elements will inevitably grow up in the place of every bad element that has been eradicated.
A nation's future depends on its youth. Any people who want to secure their future should apply as much energy to raising their children as they devote to other issues. A nation that fails its youth, that abandons them to foreign cultural influences, jeopardizes their identity and is subject to cultural and political weakness.
The reasons for the vices observed in today's generation, as well as the incompetence of some administrators and other nation-wide troubles, lie in the prevailing conditions and ruling elite of 25 years ago. Likewise, those who are charged with educating today's young people will be responsible for the vices and virtues that will appear in another 25 years. Those who wish to predict a nation's future can do so correctly by taking a full account of the education and upbringing given to its young people. "Real" life is possible only through knowledge. Thus, those who neglect learning and teaching should be counted as "dead" even though they are living, for we were created to learn and communicate to others what we have learned.
Right decisions depend on having a sound mind and being capable of sound thought. Science and knowledge illuminate and develop the mind. For this reason, a mind deprived of science and knowledge cannot reach right decisions, is always exposed to deception, and is subject to being misled.
We are only truly human if we learn, teach, and inspire others. It is difficult to regard those who are ignorant and without desire to learn as truly human. It is also questionable whether learned people who do not renew and reform themselves in order to set an example for others are truly human. Status and merit acquired through knowledge and science are higher and more lasting than those obtained through other means.
Given the great importance of learning and teaching, we must determine what is to be learned and taught, and when and how to do so. Although knowledge is a value in itself, the purpose of learning is to make knowledge a guide in life and illuminate the road to human betterment. Thus, any knowledge not appropriated for the self is a burden to the learner, and a science that does not direct one toward sublime goals is a deception.
But knowledge acquired for a right purpose is an inexhaustible source of blessings for the learner. Those who possess such a source are always sought by people, like a source of fresh water, and lead people to the good. Knowledge limited to empty theories and unabsorbed pieces of learning, which arouses suspicions in minds and darkens hearts, is a "heap of garbage" around which desperate and confused souls flounder. Therefore, science and knowledge should seek to uncover humanity's nature and creation's mysteries. Any knowledge, even "scientific," is true only if it sheds light on the mysteries of human nature and the dark areas of existence.
People who want to guarantee their future cannot be indifferent how their children are being educated. The family, school, environment, and mass media should cooperate to ensure the desired result. Opposing tendencies among these vital institutions will subject young people to contradictory influences that will distract them and dissipate their energy. In particular, the mass media should contribute to young people's education by following the education policy approved by the community. The school must be as perfect as possible with respect to curriculum, its teachers' scientific and moral standards of teachers, and its physical conditions. A family must provide the necessary warmth and quality of atmosphere in which the children are raised.
In the early centuries of Islam, minds, hearts, and souls strove to understand that which the Lord of the heavens and the Earth approves. Each conversation, discussion, correspondence, and event was directed to that end. As a result, whoever could do so imbibed the right values and spirit from the surrounding environment. It was as if everything was a teacher to prepare the individual's mind and soul and develop his or her capacity to attain a high level in Islamic sciences. The first school in which we receive the necessary education to be perfected is the home.
The home is vital to raising of a healthy generation and ensuring a healthy social system or structure. This responsibility continues throughout life. The impressions we receive from our family cannot be deleted later in life. Furthermore, the family's control over the child at home, with respect to other siblings and toys, continues at school, with respect to the child's friends, books, and places visited. Parents must feed their children's minds with knowledge and science before their minds become engaged in useless things, for souls without truth and knowledge are fields in which evil thoughts are cultivated and grown.
Children can receive a good education at home only if there is a healthy family life. Thus marriage should be undertaken to form a healthy family life and so contribute to the permanence of one's nation in particular, and of the human population in general. Peace, happiness, and security at home is the mutual accord between the spouses in thought, morals, and belief. Couples who decide to marry should know each other very well and consider purity of feelings, chastity, morality, and virtue rather than wealth and physical charm. Children's mischief and impudence reflect the atmosphere in which they are being raised. A dysfunctional family life increasingly reflects upon the child's spirit, and therefore upon society.
In the family, elders should treat those younger than them with compassion, and the young should show respect for their elders. Parents should love and respect each other, and treat their children with compassion and due consideration of their feelings. They must treat each child justly and not discriminate among them. If parents encourage their children to develop their abilities and be useful to themselves and the community, they have given the nation a strong new pillar. If they do not cultivate the proper feelings in their children, they release scorpions into the community.
A school may be considered a laboratory that offers an elixir that can prevent or heal the ills of life. Those who have the knowledge and wisdom to prepare and administer it are the teachers.
A school is a place of learning about everything related to this life and the next. It can shed light on vital ideas and events, and enable its students to understand their natural and human environment. It also can quickly open the way to unveiling the meaning of things and events, thereby leading a student to wholeness of thought and contemplation. In essence, a school is a kind of place of worship whose "holy people" are teachers.
Real teachers sow the pure seed and preserve it. They occupy themselves with what is good and wholesome, and lead and guide the children in life and whatever events they encounter. For a school to be a true institution of education, students first should be equipped with an ideal, a love of their language and how to use it most effectively, good morals, and perennial human values. Their social identity must be built on these foundations.
Education is different from teaching. Most people can teach, but only a very few can educate. Communities composed of individuals devoid of a sublime ideal, good manners, and human values are like rude individuals who have no loyalty in friendship or consistency in enmity. Those who trust such people are always disappointed, and those who depend upon them are sooner or later left without support. The best way of equipping one with such values is a sound religious education.
A community's survival depends on idealism and good morals, as well as on reaching the necessary level in scientific and technological progress. For this reason, trades and crafts should be taught beginning at least in the elementary level. A good school is not a building where only theoretical information is given, but an institution or a laboratory where students are prepared for life.
Patience is of great importance in education. Educating people is the most sacred, but also the most difficult, task in life. In addition to setting a good personal example, teachers should be patient enough to obtain the desired result. They should know their students very well, and address their intellects and their hearts, spirits, and feelings. The best way to educate people is to show a special concern for every individual, not forgetting that each individual is a different "world."
School provides its pupils with the possibilities of continuous reading, and speaks even when it is silent. Because of this, although it seems to occupy only one phase of life, school actually dominates all times and events. For the rest of their lives, pupils re-enact what they learned at school and derive continuous influence therefrom. Teachers should know how to find a way to the student's heart and leave indelible imprints upon his or her mind. They should test the information to be passed on to students by refining their own minds and the prisms of their hearts. A good lesson is one that does more than provide pupils with useful information or skills; it should elevate them into the presence of the unknown. This enables the students to acquire a penetrating vision into the reality of things, and to see each event as a sign of the unseen world.