Understanding the Fitrah and the Mind

After reaching the belief in Allah (swt), the Creator, and that Muhammad (saw) is the Messenger of Allah (swt), and that the Qur'an is the speech of Allah (swt), the mind will change roles to that which tries to understand what Allah (swt) wishes worship to be, meaning to understand what is intended in the evidences, to realise how worship should be in all walks of life

Introduction


The understanding of the Da'wa carrier(Muslim activist) necessitates that he understands others, as the human self is one. Therefore, for us to understand how to direct our address and how to advise the hearts, we must understand man's reality. While pondering this reality, we would discover that man has a mind that he uses to think with, to link with, and to judge with. He has a heart that worries, becomes affected, becomes busied, and feels. But how is this thinking formed? How are these feelings formed? How are these thoughts linked to the feelings? Furthermore, how is the work of the mind linked to the work of the heart? This is what must be understood in order for the Da'wa carrier to comprehend the significance of its existence within himself, the Muslims, and all people. This is a prerequisite that will enable him to work on its basis. He needs this understanding so that he may carry his Da'wa by implementing the same method used by the Qur'an in address, and by the Messenger of Allah (saw) in his carrying of the Da'wa.

To understand this, we say that man has a natural disposition (Fitrah), which Allah (swt) has bestowed, and has no ability of releasing himself from it. It forces him to take a certain path and forms a part of his make-up.

In Surah ar-Rum we find the ayah, "So set you your face steadily and truly to the Deen, Hanifan (worshiping none other than Allah): Allah's Fitrah with which He has created mankind. There can be no change in the creation (Fitrah) of Allah: that is the true Deen, but most among mankind know not." [ Ar-Rum: 30]

And the Messenger of Allah (saw) said: "Every new-born is born upon the Fitrah, (then) his parents either make him a Jew, a Christian or a Majian."

The Fitrah is the feeling of the need for the Creator, which comes from the natural weakness and incapability of man. This is a matter of make-up, not of choice. It has a sensed reality inside him, thus he is capable of realising its reality and understanding how it works, and this understanding allows him to know exactly how to deal with it.

The existence of the Fitrah in man compels him to satisfy it. After all, man does not seek things for the sake of the thing itself, nor does he seek knowledge for the sake of knowledge itself, nor does he work, simply for the sake of work itself, rather he seeks and undertakes all these things to satisfy his Fitrah. His interests are linked to this satisfaction, and this satisfaction gives him a feeling of calm, tranquillity, and contentment. Without it he feels a pervading sense of agitation and discontent. For Allah (swt) created man seeking to understand that which is related to his Fitrah, and seeking, that which satisfies it.

So man possesses a natural desire to believe in a Creator. This deeply ingrained concept is characterised by its perfection and completeness. The desire within himself to worship this Creator is great. He also finds within himself many other natural feelings that agree with this desire every time it is agitated, such as feelings of spirituality, fear, piety, submission, recognising one's feebleness, acknowledging the Creator's might, power, greatness, and holiness. These inclinations require correct actions to be taken for man to become tranquil and satisfied. For if he does not satisfy them, or does not satisfy them correctly, then he will live in a state of discontent. Therefore, man needs to understand his Creator correctly, and to understand the system that organises the relationship between man and his Creator. It is only through this means that man can enjoy the relationship and attain complete satisfaction.

Man also finds within himself a natural drive to defend and protect his own life, so he works to achieve whatever ensures his safety and well-being. From this very drive also comes such feelings as fear, love of owning and accumulating property, a desire to defend one's self, curiosity, courage and cowardice, miserliness and generosity. These emotions cause man to seek laws that protect his life and that satisfy these desires correctly. After he attains these laws, he strives to implement them. Based on this we can see that the existence of these laws are due to these emotions man feels within himself, and these laws are meant to achieve the desired goal for which they were originally created.

Also ingrained in man is his natural drive to protect the human race so that he does not become extinct. Evidence for this is apparent within emotions such as attraction to the opposite gender, a desire to have offspring, and emotions amongst kin. The magnitude of these emotions is apparent when one loses his mother, father, or close loved one. There are also the emotions that drive one to help those in need, and to save someone in danger, or to feel sorrow for the poverty-stricken even though he does not know them. All these are natural emotions that aim to protect mankind. Man needs a correct system to achieve this aim in order to attain tranquillity; for its absence threatens to extinguish him and make him extinct.

Man is concerned, and is driven, according to what he finds within himself of natural emotions that represent needs that require satisfaction. What cannot be found within man, cannot make up any needs or concerns for him. Man's interests are directly linked to the satisfaction of these natural desires, a correct satisfaction and not just any satisfaction.

This is the Fitrah. So how can man attain the understanding of the correct system related to its satisfaction and to bring himself to tranquillity? This is where the role of the mind comes in. Whether the mind achieves the correct answer alone, or through something else, the mind is the only tool man has capable of judgement, understanding, inquiring, choosing, differentiating, linking, deducing and examining. The Fitrah compels the mind to think of a method for satisfaction, and the mind responds to this pressure and works based on this information, focusing on its task.

For the Fitrah is simply the feeling of a need for a certain thing, without giving direction as to which part of it needs satisfaction, or what the method is to satisfy it. So the Fitrah, for example, is simply the feeling of a need to worship something that deserves worship, without defining who deserves to be worshipped, or how this action is to be carried out. The answer here comes, after research, through the mind.

The Fitrah is simply the feeling of needing to own property to survive; and, this too is not defined. As for what things are fit for ownership, or what are the types of property, or how property is to be owned, the answers to these questions are left for the mind to decide.

The Fitrah is simply the feeling of the need to satisfy one's sexual desires without defining the manner in which this would be accomplished. It is left to the mind that will research this to bring it to the correct action. From this we are able to say that the Fitrah is blind and mute and the mind is capable of sight and is the Fitrah's tongue.

Based on this, it is apparent that the mind does not work independently from the demands of the Fitrah, rather they both work together. So the Fitrah first, then the mind, as the Fitrah is the basis and the mind thinks in order to meet the Fitrah's demands. From this we see that thought and thinking exists for the sake of finding the correct system that organises the satisfaction of the demands of the Fitrah, to achieve tranquillity for man and to achieve his happiness, for happiness is the greatest desire.

This is how the mind is linked to the Fitrah, and it is necessary for the Da'wa carrier to understand this reality that exists in every human being so that he works to guide them in accordance with their needs. He must realise the existence of these needs within the person he is discussing with in order to find the correct solution, due to the pressure of the Fitrah. Awareness of this will force him to nurture these two elements while he discusses. This will help to ensure that his discussion will be in line with the Fitrah (nature of man) and the mind at once. The Da'wa carrier will be capable of making a greater impact and make the one who he is inviting to the call wholly taken by his discussion, since he will be discussing with him exactly according to the nature of man.

This issue is of great importance for the Da'wa carrier, as it is what ensures results, and it is enough to say that it is the method of address used by the Qur'an, as we will show this later on in our topic, and it is also the method used by the Messenger of Allah (saw) in his Da'wa.

It is important here to go into some detail to define the role of the mind in understanding an address and in absorbing information and thoughts, so that this is properly nurtured in the Da'wa. So the mind, in its link to the Fitrah, has two roles:

1. The role of the judge who gives his opinion on the subject being researched. The mind here works in an independent manner, and depends on the indisputable rational facts and the self-evident truths that all minds would have to agree upon. Through this role, the mind is capable of coming to the fundamental intellectual basis that is capable of offering answers for all questions on life, which defines a specific point of view on life, and that is fit to be used as a basis upon which all thoughts are formed and all actions are measured. After the mind reaches this fundamental basis, or comprehensive thought, the Fitrah becomes comfortable to follow this basis to satisfy all its demands. Then, the mind's desires can coincide with it and with its legislation, and with all that emanates from it of solutions. In this role, the work of the mind is to satisfy the Fitrah, and leads to the understanding in the existence of Allah (swt), the Organiser and Creator, and an increased amount of thought in His (swt) creations leads to strong belief (Iman) and to the satisfaction of the desire within one's self to worship. The mind in this role undertakes the contemplation over the existence of Allah (swt) and His capabilities, His greatness and His oneness, through the scrutiny of His creations, to come to the belief in the Creator, which is then linked to the belief that Muhammad (saw) is the Messenger of Allah (swt), and that the Qur'an is the speech of Allah (swt). The role of the mind here is to become enlightened in the way in which it thinks, then to come to the answers it is seeking, on its own, and therefore it is regarded as a judge.

2. The role of that which seeks to understand what it has arrived at. This is where, after reaching the belief in Allah (swt), the Creator, and that Muhammad (saw) is the Messenger of Allah (swt), and that the Qur'an is the speech of Allah (swt), the mind will change roles to that which tries to understand what Allah (swt) wishes worship to be, meaning to understand what is intended in the evidences, to realise how worship should be in all walks of life. Therefore, the role of the mind here is not independent in judging the evidences, giving its opinion on them, rather it is dependent and subject to them, following what the meanings of the evidences direct it to do, and therefore, does not reach the understanding of the correct system on its own, but rather this is achieved through Wahi (revelation). Hence, the role of the mind here is first to understand the reality that needs a solution, then to understand the evidences related to solving the specific problem, then to derive the Hukum Shar'i (Islamic law) through the understanding of the Arabic language and the principles and regulations of Islamic Jurisprudence (Usool Al-Fiqh). Thus, it depends on depth of thought. The role of the mind, after having reached the Hukum Shar'i, then becomes to implement this solution and to abide by it. Despite the importance of the mind in this role, as it is the only means to understanding the Hukum Shar'i, it remains a means and not a goal. The goal is for the Muslim to live within the folds of the Hukum Shar'i, and the role of the mind here is only to establish the issue. Therefore, the Muslim Da'wa carrier must not become busied with using his mind in this role, as he should be busy implementing the Hukum Shar'i, except for the amount required to establish the Hukum.

It is necessary to point out here that the Da'wa carrier, after having believed in his 'Aqeeda (creed) as a fundamental basis upon which he builds all his thoughts, and from which emanates all his solutions, will begin to form a specific method of thinking that he follows when contemplating things and actions. This is called his mentality ('Aqliyyah); and will also find his inclinations towards things and actions in accordance with his concepts that were formed based on this fundamental basis. In other words, his drives for satisfaction become linked to the concepts he is convinced of. The manner in which he links these two is referred to as his emotional disposition (Nafsiyyah). If one were to look closely at the role of the mind, one would find that it is like a calculator, due to the fact that it works only with previous information inputted into it. It depends on this information to come to the answers.

There are the two distinct roles that the mind employs. The first role is required for the benefit of the role itself, where every time the Muslim undertakes this role and deepens his understanding, clarifying the proofs and evidences, his Iman becomes stronger, and he grows closer to Allah (swt), loving Him (swt) more, and submitting to His (swt) will more. Whatever this role brings of effects in the self of the Da'wa carrier is also carried over into all those around him. This brings the people around him to accept his call with conviction, enabling him to pass onto them what he carries, so that they can carry it to others around them. Whereas we see the second role is required for other than the role itself, meaning that seeking the Hukum Shar'i and taking care to implement it leads to the strengthening of one's 'Aqliyyah, increasing his capability of thinking, and discussing using stronger arguments, as well as deriving legislation; and whenever the Da'wa carrier increased his submission to what he derived, his Nafs becomes purer, his heart becomes stronger, and his soul becomes filled with contentment and tranquillity.

From this it becomes clear that it is necessary for the Da'wa carrier to achieve a balance between his 'Aqliyyah and his Nafsiyyah, where he does not busy himself with merely establishing the Ahkam, without focusing on himself and on his abiding by these Ahkam. Rather, it is incumbent that he focuses on the two together, strengthening his 'Aqliyyah with Islamic culture, and his Nafsiyyah by abiding by Allah's (swt) orders, fearing Allah (swt) and performing recommended deeds. In doing this, he is truthful to himself and to that which he calls others; thus, making himself a worthy example of what he is calling to.

From this we find that the Da'wa carrier, who adopted Islam through thought and sound evidence by using his mind as a judge, and who understood the Ahkam of Allah (swt) correctly, by using his mind to understand the evidences in a correct manner, and who implements the Ahkam Shar'i upon himself by linking all his actions to the relevant Hukum Shar'i, will have an influential Islamic personality. He will be known amongst people by his characteristics that make him shine like a gem. When the Da'wa carrier is characterised by the Islamic personality, he becomes ready to be a soldier and a general all at once. He combines mercy with harshness, and abstinence with pleasure. He understands life correctly, taking control of it, and eventually, winning reward in his afterlife because he owns the reins of correct understanding and accurate, continual adherence. But this understanding has its worldly limits and its extreme limits, and the Da'wa carrier must become elevated in his 'Aqliyyah and Nafsiyyah until his personality becomes similar to that of the Sahaba and the Tabi'een, so that it can truly be said of him that he is one of those who follow their path, and so that the characteristic of worship of Allah (swt) becomes dominant within him in its most beautiful of pictures, a picture which all Da'wa carriers long to achieve, and which the Muslims long to see in reality.

Truly, the Da'wa carrier is taught by the difficult atmosphere of the Da'wa, its laborious method, and the lack of support, to become submissive to only his Creator, turning to Him (swt) alone for help, keeping piety in his heart while praying, pleading for His (swt) mercy openly and in secret, contemplating over His (swt) generosity and blessings, fasting through the hot days fearing the hotter ones, paying his Zakat, lowering his gaze, protecting his trusts, fulfilling his promises, fighting for the sake of Allah (swt), and if he is not capable of doing so, then he is speaking to himself of it, praying to Allah for what is best, speaking to Allah (swt) with his reading of the Qur'an and his Qiyam (praying late at night). After all, Allah (swt) has described the qualities that He loves in the believer; these are the qualities that bring the believer closer to his Lord (swt), closer to His (swt) victory, closer to His (swt) mercy and closer to achieving His (swt) pleasure and paradise.

"Muhammad is the Messenger of Allah; and those who are with him are severe against disbelievers (and) merciful amongst themselves. You see them bowing and prostrating (in prayer), seeking Grace from Allah and (His) Good Pleasure. On their faces are their marks, (being) the traces of their prostration."
[ Al-Fath: 29]

And in another Ayah,

"And those foremost to embrace Islam of the Muhajirun and the Ansar, and (also) those who follow them in (all) good deeds, well-pleased is Allah with them, as are they with Him." [ At-Taubah: 100]

And, "Successful indeed are the believers; those who offer their Salat with piety and submissiveness; and those who turn away from false, vain talk (Laghw); and those who pay the Zakat" [ Al-Mu'minun: 1-4]

And in Surah al-Furqaan,

"And the servants of (Allah) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, "Salam"; and those who spend the night in worship of their Lord, prostrate and standing"
[Al-Furqaan: 63-64]

And in Surah at-Taubah "But the Messenger, and those who believe with him, strive and fight with their wealth and their persons: for them are (all) good things: and it is they who will prosper. Allah has prepared for them Gardens under which rivers flow, to dwell therein: that is the supreme success." [ Al-Taubah: 88-89]

And, "Those that turn (to Allah) in repentance; that worship Him, and praise Him; that wander in devotion to the Cause of Allah; that bow down and prostrate themselves in prayer; that enjoin the good and forbid the evil; and observe the limits set by Allah; (these do rejoice). So proclaim the glad tidings to the Believers."
[ At-Taubah: 112]

This is the make-up of the Shakhsiyyah (personality) and the method of developing it. This is the same method used by the Messenger of Allah (saw), where he (saw) would call the people to Islam by calling them to the Islamic 'Aqeeda, and when they would believe, he would work to strengthen this 'Aqeeda within them. He (saw) was careful to build their 'Aqliyyahs and Nafsiyyas upon this 'Aqeeda, and would then begin to clarify the Ayat of Qur'an revealed upon him to them, and explain the Ahkam and teach the Muslims Islam.

In Surah al-Baqarah we find the verse, "Similarly, (to complete My blessings on you), We have sent among you a Messenger of your own, reciting to you Our verses and purifying you, and teaching you the Book and Hikmah (Sunnah, Islamic law, Fiqh) and teaching you that which you knew not." [ Al-Baqarah: 151]

Where Islamic personalities were produced between his (saw) hands and through those who came after him of the greatest personalities in the universe after the personalities of the Prophets and Messengers. This is the ascending line that every Da'wa carrier must take notice of and find where he stands upon it, where every time he rises upon it, he comes closer to Allah (swt).

The Muslims incline to accept from the truthful Da'wa carrier whose words and actions are one, for there is no doubt that when the Da'wa carrier begins to show signs of Taqwa, adherence and piety, and displays the forgiving nature of Islam and its radiance, then Allah (swt) will open peoples' attentions and minds to him, softening their hearts and making the souls desire to accept his call. With this, the gift of the Da'wa is made complete, its acquisition is realised and its goals are conveyed, saving himself and others.

Thus, if it is required that all Muslims please Allah (swt), then it can only be more pressing upon the Da'wa carrier. If it is required of all Muslims to carry out Allah's (swt) right upon them of carrying the Da'wa, then the Da'wa carrier is their Imam, and if it is required of the Muslims to strengthen their relationship with their Lord, then the Da'wa carrier should be at the forefront of this. Where if the Da'wa carrier looked at what he calls with and what he calls to, he would find that he calls to the belief in Allah (swt) the All-Knowing, All-Powerful, All-Capable, Everlasting and Eternal Creator, who deserves all worship, and who the soul finds pleasure in being occupied in His (swt) worship and seeking His (swt) pleasure, distancing itself from anything that may displease Him (swt). This is what he calls to, and he is more deserving of believing in it, since he reached this belief through conviction, gathering the many proofs and evidences that confirm the accuracy of what he calls to, and dedicated so much time to calling to it. Therefore, each time the Da'wa carrier calls to Allah (swt), he strengthens his Iman, increasing the tranquillity in his heart and the conviction in his mind. Whenever the soul of the Da'wa carrier becomes filled with Iman in Allah (swt), his love for Allah (swt) also increases, as does his love for submitting to His (swt) orders, prostrating before Allah (swt) with full submission. Therefore, we find that the work of the Da'wa carrier must coincide and be performed side-by-side with the work on his heart, added to this is the adherence to the extremities.

This discussion on the work of the Fitrah and the role of the mind, and their link, and on the make-up of the Aqliyyah and the Nafsiyyah and how to develop them, and going into such detail, is for the Da'wa carrier to understand how an opinion is formed in a Muslim and how a stance is built, so that he is able to work in light of this and is guided by it, and so that the Da'wa carrier adheres to what is required of him out of conviction, becoming an example and a guide for all those around him.

And the last of our prayers is Al-Hamdu Lillahi Rabb Al-'Alameen.

Further Reading
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