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Evaluation of scientific views of Friedrich Nietzsche (3)

In the Name of God
Evaluation of scientific views of Friedrich Nietzsche (Part 3) 
What we present to you is the third part of the research-based subjects under interpretation booklets of holy Surah Hud which is the result of teachings of divine philosopher, Ostad Seyyed Ali Mousavi about the life and scientific methods of Friedrich Nietzsche, the philosopher of 19BC. 
Following the previous article on the principal of power according to Nietzsche's view, he believes that weak humans should not exist in the world; weakness is the disgrace of creation and the greatness of God will be ignored by weakness and physical poverty. Now, we want to know whether this idea is correct or not according to religion, philosophy, and morals.
It should be noted that most people who do not believe in weak existence in the world believe that a puny human is like a mushroom which has a shape, but is considered as an intruder on the earth. At first, we should say that the view of holy Quran does not reject all the poor; if a person appeared to be weak, he would not be blamed. 
Esteemed philosopher Ostad Mousavi says that we accept the general concept of poverty or weakness; however, we should analyze what the originality of weakness is. Have the poor and weak caused their own weaknesses and they should be blamed or all the factors were in his favor but he appears not to have reached his goal, because theosophy and the philosophy of his life is based on this condition? If you ask my opinion, I will answer you that I will not accept weakness which is based on negligence, misconduct and ignorance. We accept weakness whose owner is not inconsiderate and has not spent his time and life unknowingly. In the rest of this article we want to know what the word “weakness” means and who a puny person is. Ostad Mousavi in the difference between a “disabled" and "weak" person says, “Disabled is holy and respectable but a puny person is responsible for his weakness.” Also in the narration of Imam Alī ibn abi Talib (AS) and Prophet Muhammad (PBUH) which is for rejecting the poor in the society, they state three times, “Cursed, cursed, cursed is he who is a burden on the society.” (Bihar Al-Anwar, Vol. 74, p. 140).
Ostad Mousavi in the rest of his research under the word “weakness” with his scholarly view on the fifth Ayah of holy Surah Al-Qaşaş (Wa Nurīdu 'An Namunna Alá Al-Ladhīna Astuđifū FīAl-'Arđi Wa Najalahum 'A'immatan Wa NajalahumuAl-Wārithīna) says, “In this Ayah ‘Tazau’f’ (weakening) is referred to a person who is rich and has active powers, but a person is found who suppresses all his talents and steals away his wealth by force, while he does not have the right to protest. Therefore, this person actually is not weak, but is weakened by another like a baby who is born from a rich mother; however, his nanny steals his wealth and calls herself a nanny who is kinder than a mother. This kind of person is called Tadau’f “weakening” person. Therefore, Tadau’f is a holy thing because this person is oppressed and an oppressed person is holy in Islam. However, ‘weak’ is a person for whom the way is open but instead of staying on this path he goes astray and is led into the abyss. Now we want to know whether or not this kind of a person is worthy according to God, theosophy, philosophy and gnosis. The answer is negative. This person should be aware enough not to permit anyone to lock the door of perfection and fact onto him. Therefore, a puny person is responsible and has no right in the presence of God and is abandoned in the presence of creatures and also is responsible towards the blessings of God. We should also say that most beggars of the universe actually insult God by presenting their poverty and they ignore fifteen billion cells in their skulls which God has left in their trust. In another aspect, we can say that an example of ‘weakness’ is a person who does not work and wastes his time. However, ‘poor’ is a person who works but that job has no benefit for him and does not cause perfection for him. Therefore, he is not weak but rather needy and poor. This poverty is holy and such a person should not be blamed. However, ‘Mustađaf’ is a person whose right and share has not been given to him and as he is unable to get his share, he is called ‘Mustađaf’. Thus, we should ask Nietzsche who said the weak should be stamped over, what his goal was. Does weak include a needy person or ‘Mustađaf’’? It should be noted that the poor are dear according to the Quran. 
Nevertheless, if Nietzsche’s intention of 'weak’ is a person who wastes his life and is miserable because of not working, his view is acceptable. However, if he means ‘an oppressed person’ when he refers to the weak, such a person is very dear as stated in the fifth verse of holy surah Al-Qaşaş: “Wa Nurīdu 'An Namunna Alá Al-Ladhīna Astuđifū FīAl-'Arđi Wa Najalahum 'A'immatan Wa Naj`alahumuAl-Wārithīna” which means that We wished to be Gracious to those who were being oppressed in the land, to make them leaders (in Faith) and make them heirs. Thus, a weak person is completely hated, but he who is oppressed is completely respectable.


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