خلاصة:
Social life is an ancient matter and, in Quranic terms, is on par with the creation of the primordial human in the form of a single community. However, the main issue is: what is the basis and reason for social life? The present writing has attempted, by examining old and common theories regarding the naturally political (madani bi-al-tab') nature of man in the views of past sages, to present a new theory: "the innate guiding nature" of human social life. The method of the present article, according to the pattern of Transcendent Wisdom (Hikmat al-Muta'aliyah), is based on a combined rational method—based on general implications and demonstrative necessity—and a traditional (naqli) method. Purely judicial (argumentative) reports, under the influence of Greek wisdom, have interpreted the 'naturally political' nature solely based on the system of human worldly needs. The latest instance of these reports is the view of Allameh Tabataba'i, which has been presented in the form of the discussion on 'natural employment.' Ayatollah Javadi Amoli has also spoken of being 'naturally social' without expanding the view. Based on the theory of 'innately guiding,' the requirement of Divine Wisdom is the equipping and preparation of humanity for guidance and growth, and such a goal is reflected as the goal of the Divine act in the creation of man and his social life. Such a perspective, in addition to being new and important in social theory itself, also has implications for value-orientation in how the social and political lives of humans are organized.
ملخص الجهاز:
The present writing has attempted, by examining old and common theories of man being "naturally political" (Madani bi-al-Tab') in the view of past sages, to present a new theory of the "instructive innate nature" of human social life.
Based on the theory of "innate instruction" (Istirshadi bi-al-Fitra), the requirement of Divine Wisdom is the equipping and preparation of humanity for guidance and growth, and such a purpose is reflected as the purpose of the Divine act in the creation of man and his social life.
In short, the "theory of the instructive nature of social life" claims that social life, based on the divine innate nature (Fitra) of man, has taken shape in the direction of orientation toward guidance and growth and, according to the Holy Quran and the hadiths of the infallible ones (AS), is based on the centrality of a guide and leader, namely the Imam, so that imperfect individuals, or the followers, reach guidance through acquiring light and guidance from the guide or Imam.
"The fatwa of the Master regarding this theory has not been presented in a coherent manner; however, by carefully examining the various discussions in the interpretation 'Al-Mizan', especially what has been stated regarding man's need for revelation and prophethood, and by considering his philosophical foundations in the firm proofs of 'Transcendent Wisdom' such as the 'corporeality of origin and spirituality of subsistence' of the human soul, one can reach an explanation that satisfies the meaning of man being 'naturally inclined and innately civil'" (Javadi Amoli, 1386: 210).
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