3:30:33 
2018-04-17 
605
Continuing from where we left off, Imam Zain Al-Abidin (AS) then proceeds to talk about the rights of one’s self. Regarding this the Imam says:
He has given your tongue a right against you, your hearing a right against you, your sight a right against you, your hand a right against you, your leg a right against you, your stomach a right against you, and your private part a right against you. These are the seven organs through which acts (af'al) take place.
Therefore, we must respect the rights of our body parts that God has given us in order to honor ourselves. We should seek God’s help in doing so.
As Sheikh Tabarsi said the Arabic word ‘nafs’ meaning ‘self’ is used to mean the spirit or the soul as we can read in the following verse:
“It is God that takes the souls (of men) at death; and those that die not (He takes) during their sleep: those on whom He has passed the decree of death, He keeps back (from returning to life), but the rest He sends (to their bodies) for a term appointed verily in this are Signs for those who reflect.” [The Holy Qur’an, al-Zumar 39:42]
Another example where self is used to mean the soul is found in the following verse:
“Then guard yourselves against a day when one soul shall not avail another nor shall intercession be accepted for her, nor shall compensation be taken from her, nor shall anyone be helped (from outside).” [The Holy Qur’an, al-Baqarah 2:48]
Sadr ul-Muta’alliheen Shirazi quoted al-Sheikh ul-Raees Abu Ali Sina from Shafa: “There are three divisions for the self. At first we have the plant self, that is the first degree of perfection for an organic natural being having the ability to feed and grow. The second division is the animal self, that is the first perfection of an organic natural being which only has the ability to feel and move combined with will. The third is the human self which is the perfection of an organic natural being with the ability to think, understand and draw conclusions. Then the various properties and characteristics of these divisions are presented.”
In the twenty-second chapter of Risalat Fosoos al-Hikam, Abu Nasr Farabi known as “the second teacher” said the following regarding the self: “Indeed the perfection of the self is in the recognition of God’s first right incumbent upon oneself. This will result in a state of self-confidence.”
Mr. Elahi Ghomsheyee made the following comments on this: “There are many aspects of the speaking self. It is called the lascivious self because it is highly inclined to animal lustful desires. As lust overtakes it, the self considers obscene acts to be beautiful ones. Thus, it is called the adorning self. As it uses trickery to do his animalistic acts, and is deceitful: it is called the deceitful self. As it returns to his own nature and blames himself whenever he commits a wicked act, it is called the reproachful self.
As whenever it is freed from his eagerness for animalistic lustful desires it benefits from mental pleasures it is called the confident self. Whenever it totally submits to the will and pleasure of his true lover being God and destroys his own will and pleasure, then it is called the pleased self. For a confident self, the only form of pleasure and perfection is derived from the recognition of God’s first right, that is to purify the soul from the filthiness of the body.” We shall discuss these aspects of the self as viewed in the Qur’an.
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