Hollywood or Islam!
Because the human beings have a special goal in their lives and in achieving them he cerates some relationships with the others and thereby the social relationships form and the human beings search for their needs in these relationships; and since the human beings are cruel towards each other in case they gain power and ask for more than what they deserve, the laws and the governments are formed and the governments form so that they achieve their needs in equality. Every structure has got thinking and conceptual frames to which they refer as ideology. The ideologies, after specifying the system of the human life based on the intended goals, gave their followers some concrete models to follow. The materialists have a long history in the production of the culture industry; it deals in the produced 0films and plays with presenting models that have economical justification.
Because the human beings have a special goal in their lives and in achieving them he cerates some relationships with the others and thereby the social relationships form and the human beings search for their needs in these relationships; and since the human beings are cruel towards each other in case they gain power and ask for more than what they deserve, the laws and the governments are formed and the governments form so that they achieve their needs in equality. Every structure has got thinking and conceptual frames to which they refer as ideology. The ideologies, after specifying the system of the human life based on the intended goals, gave their followers some concrete models to follow. The materialists have a long history in the production of the culture industry; it deals in the produced 0films and plays with presenting models that have economical justification.
Films such as Spiderman and Batman as well as . . . . . . deal with a model of saving human beings and society as well as people from violence and cruelty. All the cultural industries are included in this model. In the beginning a film is made and then its computerized play comes to the market and the pictures of the main characters are printed on clothes and then their models of walking and behaviors as well as the way they look and . . . . . . . become the permanent and normal to be followed. It is in this way that a completely created character that was introduced in the films is placed within the mass culture. You might not have paid careful attention to the fact that most of the holy wood films deal with the social and imaginative criticism of the human society; they are trying to introduce a savior who has supernatural powers; in fact they are trying to introduce a savior for mankind.
But we have always to ask ourselves that how much of this complete human being is achievable and how we can follow him? In answering to this question one should say that the savior in these films are only the human minds or at least they are the pre – defined scenarios of hero making of some fake characters that are far from the social realities of the humanity; the productions of these models and films are just cures for the un - healed injuries of the human beings for the cure of which they been looking for a savior in all ages and in every century. . . . .
One should note that a culture and a civilization like that of the Islamic Republic of Iran is full of the heroes that are not imaginative like Rustam and Sohrab but are real such as Khomeini , Hemmat , Bakeri , and Sattar Khan as well as Mirza Kochik Khan that have created epical deeds and stood against the cruelty of the powerful oppressors times and times again. It is more than one thousand years that we are waiting for the real savior of mankind. The extension and the depth of the Iranian culture and civilization is so deep and extensive that the other nations have to cling themselves to imagination in order to fill in such vacancies or they try to damage the Iranian culture in such films as 300. Of course there are different reasons involved in why Iran is culturally attacked.
With a logical reasoning that is the result of the logical methods, one can prove that the human beings follow the complete human being. Human being is a creature and the world of creation surrendered him and therefore human being is not able to understand every thing and every reality; it was Albert Einstein, one of the greatest scientists of the world who said "the ratio of what human beings have so far discovered to those that he did not discover is like the ration of a spoon of water to a sea. In addition the human being is a creature and does not understand what will happen the next day so it is no possible for him to understand happiness. Therefore the human beings should get his life schedule from his creator who has power over the human beings as well as the world and His science is not limited in the constraints of time and place. . . . . . .
Islam has introduced Prophet Mohammad since the beginning of his mission as a complete human being and it has asked all the Muslims to follow him in his movements, behaviors as well as speeches; he says: " certainly you have in the messenger of Allah an excellent exemplar for him who hopes in Allah and the latter day and remembers Allah much (21). Nor does he speak out of desire (3) it is naught but revelation that is revealed, (4). Based on these two Ayahs there is purity in all the actions and behaviors as well as speeches of His Holiness Prophet Mohammad (S. A.) and reaching a happy life is not possible except by following his creeds.
Definition of Perfect:
Perfect is an adjective that is defined for every creature in proportion to it and to its aims and goals. Therefore complete and perfect should be defined for any thing separately. A perfect human being is something that is different from perfect animal as well as from perfect angel and . . . . . . but it can be concluded that "completeness is the fulfillment of the capabilities and energies".
According to the nature and creation of any phenomenon its abilities and capabilities as well as their fulfillments are defined; and thereby its completeness will be identified. Because every identity according to its identity and based on its nature is in accordance with some special descriptions and therefore it has the capabilities of these groups of mental abilities. According to Sheikh Al – Rais, Ibn – e – Sina any creature has got special ways and capabilities to achieve some fulfillments which are in accordance with that subject and its nature and its inner mentalities ( Ibn - e – Sina , Al Entisharat Va Al TAshbihat ) . . . . . . .
Seeking perfection and welfare, natural, internal as well as innate inclination of any creature as well as efforts to answer this aptitude is common among all the creatures.
Plants, on the basis of their nature, try to follow their path towards perfection. The factor that moves the animals towards perfection is based on the love of the self and it has its origins in the innate of these beings. But in the human beings the perfection as well as the fulfillment of the aptitudes as well as the consecutive and opposite abilities will not be possible except from the point of view of selection, choosing, and trying hard; it is not possible unless one devotes a lot of energy ( Refer to: Enshghagh ( 84 ) : 6 ) . In contrast to the other animals the perfection of the human beings is acquisitive and it is not possible to achieve it unless by the use of will and wish along with fighting with the obstacles and practical movement to fulfill all the aptitudes and its innate capabilities. Therefore it is easy to talk about the perfection of the other beings but it is not that easy to talk about the perfection of the human beings.
Shahid Motahhari says: human being is the only creature that is able to separate himself from him; this means that it is not possible to have a stone which has not stoniness in it or to have a cat without cattiness; to have a dog without dogginess; to have a leopard without its being a leopard. Every leopard has got those characteristics which we think a leopard should have according to its innate characteristics. But it is human beings that has not its humanity with itself and should acquire it. Being a human does not have any relationship with the biological and living characteristics . . . . . . . . .Humanity is something absolutely separate from biology. (Motahhari, perfect human being P. P. 155 , 156 ).
Seeking perfection is an original and independent and of course innate and natural inclination and all the human beings have the capability and are able to have it. The humanity and perfection of the human being is as much as to perfect and fulfill these aptitudes. Human beings, from the beginning of creation, has got its own special way to fulfill these missions as do the other animals; he has got eyes, ears; tongue and . . . . . . . . but from the point of view of personality and humanity he has got no defining characteristic from the beginning of its creation; of course he has aptitudes, capabilities and very grand capacities that can not be filled or be overwhelmed unless through his Jihad and efforts; thus they can not be fully reached at.
If go to see any creature then you will see that he is for himself something separable . . . . . . . . but it is human beings that can be a human beings without humanity because those things that we call the humanity of the human beings are those things that give value and personality to the humans (they are not the characteristics that are the criteria for being human) Because first of all these are not things that might be created by the materials of the human beings rather they are not concrete things and secondly those things that are the criteria for the humanity of the human beings and give personality to the human beings or are considered as virtues or they are the criteria for the virtuosity of the human beings are not made by the nature; they are not made by any one rather they are made just by the human beings . . . . . . . (Ibid. 41 , 72 ) .
Religion draws the method of a happy and fortunate life and even it enters into the details of every stage in the human life; the orders and decrees that it gives about the cleanliness of the face and purity or those orders that are available about sleeping, wearing clothes and walking and all these are done to differentiate between the human and animal life. Now is the perfect human being that is introduced by Islam to be in the heavens equal to the superior human being that is introduced by Holy Wood Filns or the imaginary forces? . .
Now this question come to one's mind that how is possible to follow a human being that was living in the 14th C. hegira while there has been a lot of changes in the human life and in the time and place of the human beings as well as in their daily life requirements ? In answering to this question it should be said that the vital requirements have always been extent in the lives of the human beings. But some phenomena such as the created technologies of the modern age have created some changes in the human society and hereby we face another question and it is how is possible to make a model out of the perfect human being of the 14th C. hegira? In answering to this question one should say that: the human beings has to lead some explorations in to the phenomena and one has to become aware of the new phenomena in life and by looking at the perfect human being that had understood its meanings and values understand the better ways of leading life in the present conditions. Again we face another question and it is if we could understand all the aspects of the life of a perfect human being? Here we have to say that the knowledgeable cleric has got the duty of a fortunate life as well as the meanest things that have to be met in the life of the individuals. And therefore we have to follow what the clerics say. But again we have to review and recognize the behaviors and approaches of the innocent. Of course what Imam Asr ( A. S. ) has said about the referring to the narrators of the speeches one should say that the narrators of the speeches are those which have happened in the events; they have understood the approach of the innocent imams and have led the other human beings to it. Therefore we have to refer to a cleric in the absence of the Imam Asr so that we may be able to follow the perfect human being.
Writer: Saied Mehdi Husseini
Sources:
1 . Motahhari , Morteza . Perfect Human Being ( Ensan – e – Kamel ) . Tehran : Sadra ) .
Haji Sadeqi , Abdollah . The Perfect Human Being in the Thinking of Motahhari ( Ensan – e – Kamel dar Andishe Motahari ) , Qom : Ghabsat . No : 30 , 31 ) .
Films such as Spiderman and Batman as well as . . . . . . deal with a model of saving human beings and society as well as people from violence and cruelty. All the cultural industries are included in this model. In the beginning a film is made and then its computerized play comes to the market and the pictures of the main characters are printed on clothes and then their models of walking and behaviors as well as the way they look and . . . . . . . become the permanent and normal to be followed. It is in this way that a completely created character that was introduced in the films is placed within the mass culture. You might not have paid careful attention to the fact that most of the holy wood films deal with the social and imaginative criticism of the human society; they are trying to introduce a savior who has supernatural powers; in fact they are trying to introduce a savior for mankind.
But we have always to ask ourselves that how much of this complete human being is achievable and how we can follow him? In answering to this question one should say that the savior in these films are only the human minds or at least they are the pre – defined scenarios of hero making of some fake characters that are far from the social realities of the humanity; the productions of these models and films are just cures for the un - healed injuries of the human beings for the cure of which they been looking for a savior in all ages and in every century. . . . .
One should note that a culture and a civilization like that of the Islamic Republic of Iran is full of the heroes that are not imaginative like Rustam and Sohrab but are real such as Khomeini , Hemmat , Bakeri , and Sattar Khan as well as Mirza Kochik Khan that have created epical deeds and stood against the cruelty of the powerful oppressors times and times again. It is more than one thousand years that we are waiting for the real savior of mankind. The extension and the depth of the Iranian culture and civilization is so deep and extensive that the other nations have to cling themselves to imagination in order to fill in such vacancies or they try to damage the Iranian culture in such films as 300. Of course there are different reasons involved in why Iran is culturally attacked.
With a logical reasoning that is the result of the logical methods, one can prove that the human beings follow the complete human being. Human being is a creature and the world of creation surrendered him and therefore human being is not able to understand every thing and every reality; it was Albert Einstein, one of the greatest scientists of the world who said "the ratio of what human beings have so far discovered to those that he did not discover is like the ration of a spoon of water to a sea. In addition the human being is a creature and does not understand what will happen the next day so it is no possible for him to understand happiness. Therefore the human beings should get his life schedule from his creator who has power over the human beings as well as the world and His science is not limited in the constraints of time and place. . . . . . .
Islam has introduced Prophet Mohammad since the beginning of his mission as a complete human being and it has asked all the Muslims to follow him in his movements, behaviors as well as speeches; he says: " certainly you have in the messenger of Allah an excellent exemplar for him who hopes in Allah and the latter day and remembers Allah much (21). Nor does he speak out of desire (3) it is naught but revelation that is revealed, (4). Based on these two Ayahs there is purity in all the actions and behaviors as well as speeches of His Holiness Prophet Mohammad (S. A.) and reaching a happy life is not possible except by following his creeds.
Definition of Perfect:
Perfect is an adjective that is defined for every creature in proportion to it and to its aims and goals. Therefore complete and perfect should be defined for any thing separately. A perfect human being is something that is different from perfect animal as well as from perfect angel and . . . . . . but it can be concluded that "completeness is the fulfillment of the capabilities and energies".
According to the nature and creation of any phenomenon its abilities and capabilities as well as their fulfillments are defined; and thereby its completeness will be identified. Because every identity according to its identity and based on its nature is in accordance with some special descriptions and therefore it has the capabilities of these groups of mental abilities. According to Sheikh Al – Rais, Ibn – e – Sina any creature has got special ways and capabilities to achieve some fulfillments which are in accordance with that subject and its nature and its inner mentalities ( Ibn - e – Sina , Al Entisharat Va Al TAshbihat ) . . . . . . .
Seeking perfection and welfare, natural, internal as well as innate inclination of any creature as well as efforts to answer this aptitude is common among all the creatures.
Plants, on the basis of their nature, try to follow their path towards perfection. The factor that moves the animals towards perfection is based on the love of the self and it has its origins in the innate of these beings. But in the human beings the perfection as well as the fulfillment of the aptitudes as well as the consecutive and opposite abilities will not be possible except from the point of view of selection, choosing, and trying hard; it is not possible unless one devotes a lot of energy ( Refer to: Enshghagh ( 84 ) : 6 ) . In contrast to the other animals the perfection of the human beings is acquisitive and it is not possible to achieve it unless by the use of will and wish along with fighting with the obstacles and practical movement to fulfill all the aptitudes and its innate capabilities. Therefore it is easy to talk about the perfection of the other beings but it is not that easy to talk about the perfection of the human beings.
Shahid Motahhari says: human being is the only creature that is able to separate himself from him; this means that it is not possible to have a stone which has not stoniness in it or to have a cat without cattiness; to have a dog without dogginess; to have a leopard without its being a leopard. Every leopard has got those characteristics which we think a leopard should have according to its innate characteristics. But it is human beings that has not its humanity with itself and should acquire it. Being a human does not have any relationship with the biological and living characteristics . . . . . . . . .Humanity is something absolutely separate from biology. (Motahhari, perfect human being P. P. 155 , 156 ).
Seeking perfection is an original and independent and of course innate and natural inclination and all the human beings have the capability and are able to have it. The humanity and perfection of the human being is as much as to perfect and fulfill these aptitudes. Human beings, from the beginning of creation, has got its own special way to fulfill these missions as do the other animals; he has got eyes, ears; tongue and . . . . . . . . but from the point of view of personality and humanity he has got no defining characteristic from the beginning of its creation; of course he has aptitudes, capabilities and very grand capacities that can not be filled or be overwhelmed unless through his Jihad and efforts; thus they can not be fully reached at.
If go to see any creature then you will see that he is for himself something separable . . . . . . . . but it is human beings that can be a human beings without humanity because those things that we call the humanity of the human beings are those things that give value and personality to the humans (they are not the characteristics that are the criteria for being human) Because first of all these are not things that might be created by the materials of the human beings rather they are not concrete things and secondly those things that are the criteria for the humanity of the human beings and give personality to the human beings or are considered as virtues or they are the criteria for the virtuosity of the human beings are not made by the nature; they are not made by any one rather they are made just by the human beings . . . . . . . (Ibid. 41 , 72 ) .
Religion draws the method of a happy and fortunate life and even it enters into the details of every stage in the human life; the orders and decrees that it gives about the cleanliness of the face and purity or those orders that are available about sleeping, wearing clothes and walking and all these are done to differentiate between the human and animal life. Now is the perfect human being that is introduced by Islam to be in the heavens equal to the superior human being that is introduced by Holy Wood Filns or the imaginary forces? . .
Now this question come to one's mind that how is possible to follow a human being that was living in the 14th C. hegira while there has been a lot of changes in the human life and in the time and place of the human beings as well as in their daily life requirements ? In answering to this question it should be said that the vital requirements have always been extent in the lives of the human beings. But some phenomena such as the created technologies of the modern age have created some changes in the human society and hereby we face another question and it is how is possible to make a model out of the perfect human being of the 14th C. hegira? In answering to this question one should say that: the human beings has to lead some explorations in to the phenomena and one has to become aware of the new phenomena in life and by looking at the perfect human being that had understood its meanings and values understand the better ways of leading life in the present conditions. Again we face another question and it is if we could understand all the aspects of the life of a perfect human being? Here we have to say that the knowledgeable cleric has got the duty of a fortunate life as well as the meanest things that have to be met in the life of the individuals. And therefore we have to follow what the clerics say. But again we have to review and recognize the behaviors and approaches of the innocent. Of course what Imam Asr ( A. S. ) has said about the referring to the narrators of the speeches one should say that the narrators of the speeches are those which have happened in the events; they have understood the approach of the innocent imams and have led the other human beings to it. Therefore we have to refer to a cleric in the absence of the Imam Asr so that we may be able to follow the perfect human being.
Writer: Saied Mehdi Husseini
Sources:
1 . Motahhari , Morteza . Perfect Human Being ( Ensan – e – Kamel ) . Tehran : Sadra ) .
Haji Sadeqi , Abdollah . The Perfect Human Being in the Thinking of Motahhari ( Ensan – e – Kamel dar Andishe Motahari ) , Qom : Ghabsat . No : 30 , 31 ) .
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