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| The Psychological
Implication of Fitrah Yasien Mohamed Although man is born in a state of fitrâh,
he also has the potential for wrong. In order to actualize his fitrâh, man
needs to gain control over this potential for wrong within himself.
Wrongdoing, kufr (rejection of tawhîd) and breaking the Divine law, are
all part of the Divine scheme of Creation; their functions are important
and decisive for man. Allâh has endowed man with the inborn capacity to
distinguish right from wrong. Through intellect, freewill and revelation
he can be guided to choose what is right and lawful and thus reawaken this
recognition in him. Although man is not born evil he is vulnerable to evil
stimuli or external sources of misguidance. This property of the human
constitution, to be vulnerable to wrong, is intrinsic to man and is
referred to as the psyche or the self (nafs) of man. The emotional and biological impulses of
man are not inherently evil, but are readily susceptible to evil stimuli.
They need to be controlled and directed in accordance with Divinely
prescribed laws so that the nafs can be transformed into the highest level
of spiritual achievement – an-nafs al-mutma’innah. The individual who has attained a highest
spiritual consciousness has passed through three broad levels of
psycho-spiritual growth. The Qur’ân uses the term nafs to denote the
psychic dimension (or the self) of man. It is a dynamic entity which, if
properly trained, can develop to the highest stage of spiritual awareness
and, ultimately, harmony with the rűh. The lowest level of psycho-spiritual state
of the nafs is an-nafs al-ammârah – the commanding self. This state is
the negative psychic force in man, the seat of the egotistic and selfish
drives. It may be contrasted with the qalb, the rűh and the
‘aql, which
represent the spiritual drive in man, always seeking the presence of Allâh.
Nafs has a negative character in the Qur’ân
through being called ‘an-nafs al-ammârah bi’s-su’’[1] (the
self commanding evil)…This aspect of the nafs is referred to as the
lower self, which at-Tustari grouped under four main headings:[2] (i) The selfish desire of the nafs: it
desires its own pleasures through its inborn lust (shahwah) and passion (hawâ’). (ii) The autonomous claim of the nafs: it
claims its own self-centered power (hawl) and strength (quwwah) and follows
its own planning (tadbîr) without regard for Allâh’s guidance. (iii) The antagonistic temper of the nafs:
it tempts man to act in accordance with his natural inclination for both
restless movement (harakah) and listless passivity (sukűn), in opposition
to Allâh’s command (amr) and prohibition (nahî). (iv) The nafs as man’s enemy and shaytân’s
companion: it is the worst enemy (‘adűw) of man and associates itself
with shaytân by taking heed of the whispering (waswasah). An-nafs al-lawwâmah (the reproachful self:
see Qur’ân 75:2) is the first major step in psycho-spiritual growth. It
is the inner guide that directs man to the truth, and stands mid-way
between the negative tendency of an-nafs al-ammârah and the positive
tendencies of rűh and ‘aql. At this stage, the slightest departure from
the straight path arouses in the believer the pains of conscience. Unlike the commanding self, the reproachful
self does not totally submit to carnal desire and whims. The motive force
of the reproachful self is fulfilled when it reaches the final stage of
psycho-spiritual growth, an-nafs al-mutma’innah (the contented self). At
this latter stage the individual is totally liberated from the carnal self
and attains the highest level of spiritual balance… The psychological or psychical implications
of fitrâh are associated with the nafs. Since the emotions and desires
form an integral part of the nafs of man, the psychological implications
are directly related to its emotional dimensions. Both the emotional and
the psychological dimensions of man have positive as well as negative
tendencies. If man’s emotions are controlled and directed to higher
spiritual ends, then his psychical nature is disciplined. Although the
biological constitution of man is completely different from the
psychological
constitution, the former nevertheless serves as an instrument for the
drives of the psyche…The lower self of the nafs must be transformed into
a positive, spiritually higher state so that the individual may be
liberated from bondage to the lower nafs, for it tends towards
gratification of the biological and emotional needs of the individual and
away from the service of Allâh. Two primary qualities of the nafs are
passion and anger. All other negative drives are derived from these two.
Passion instinctively tends to weigh the individual down with an inertia
of complacency and indulgence, while, at the same time, it is expressive
and pulsates with its own energy. Dispersing waves of its activity beyond
itself. Anger is an emotion bent on glorification, arrogance and
domination. Its energy serves to stifle its own dynamic and confines free
emotional expression to forceful self-justification. These attributes
suggest an ambivalence in human emotional states: they have positive as
well as negative tendencies. They are, nonetheless, integral to the soul.
Passion may appeal to the individual’s sense of charisma, make him of a
pleasant disposition and produce in him a sense of serenity. Anger may
serve the function of self-preservation, seek to resist falsehood and to
establish harmony where there is discord. However, one must maintain balance in the
degree to which these drives influence the thought and behavior of the
individual. A lack of such drives may prove harmful for the soul and body,
while an excess of them may harm the individual’s intellect and faith.
Indeed, the refinement and discipline of the nafs consist in restoring the
qualities of anger and passion to a state of balance, in order to avoid
descent into bestial animal states and to prevent the emergence of other
blameworthy qualities. Regarding the way in which one can maintain this
state of balance, Najm ad-Dîn ar-Râzî (654 A.H./1256 C.E.) said: ‘In obedience to the Law (Sharî'ah),
man should earnestly fear Allâh and not to strive to seek dispensation,
for the Law and the fear of Allâh are a balance which maintain the
attributes in a state of equilibrium, preventing some from prevailing over
others. Disequilibrium would be in a state of animals and beasts of prey,
for in animals the attribute of passion prevails over that of anger, and
in beasts of prey the attribute of anger prevails over that of passion. Of
necessity, animals are given to greed and lust, and beasts of prey to
conquest, wrath, and dominance, to killing and hunting.’[3] According to Najm ad-Dîn ar-Râzî, Allâh
does not intend the ‘alchemy of the Law’ to eliminate blameworthy
qualities, for that would result in deficient spiritual and physical
well-being; herein lies the folly of those philosophers who sought to
completely eliminate anger, passion and lust. Instead, the property of Law
and the alchemy of the dîn are to restore each of these qualities to a
state of balance in the soul so that they may be exercised in accordance
with the sharî‘ah. Thereby they cause praiseworthy qualities to emerge
from within the self. The paradoxical nature of these drives is that their
energy, after being transformed so as to manifest its potential for good,
can elevate the individual to the highest level, an-nafs al-mutma’innah. With regard to the transformation of the
lower elements of the self, we again consider the drive of anger and
examine the distinction between the ‘holy anger’ of the saintly man
and the gross anger of the profane man. The fearfully obedient believer is
one who has actualized his fitrâh, by transforming it from its original
state within his being to an embodiment in reality. The influence of the actualized
fitrâh pervades and suffuses all experience, all thought and
all behavior. Although, anger, for example, derives its energy from
itself, the fearfully obedient and conscientious individual expresses it
with the direction and immutable Divine quality of guidance of fitrâh.
Whether consciously, subconsciously our unconsciously, the individual, by
his anger, seeks only to fulfill his actualized fitrâh and to resist evil
and establish good. Note here the connection between the emotional
experience and fitrâh; by means of this connection the transformation of
the believer’s anger takes place. The profane man, on the other hand,
experiences profane anger. His fitrâh is only in his being; it is not
actualized in his behavior. The relationship between his fitrâh and his
emotional experience is, at best, fleeting or, at worst, non-existent;
there is no real or substantial connection. The fitrâh of the profane man
remains a dormant potential, untapped by his conscious will, while with
his anger he may seek gratification for his own sake, for selfish,
cowardly or unjust motives. Consciously, subconsciously or unconsciously,
he has not allowed his fitrâh to orientate, direct and express his anger
in an Islâmic manner. Socially, anger plays a vital role in the
manifestation of the believer’s spiritual consciousness. The following
hadîth testifies to this: The above hadîth refers to the conduct of
the believer who experiences holy anger with respect to unjust social
conditions and wrongdoing, for example. Holy passion, like holy anger, is
sanctified by the individual’s fitrâh. The natural energy of passion,
under the guidance of fitrâh, teaches the fearfully obedient believer the
difference between attachment to the Creator and His Divine guidance, and
attachment to all circumstances, events and things. He acknowledges and
appreciates all that is relative, mortal and transient, as the creation of
the Creator; nothing can detract from or diminish his admiration and
appreciation of such things in the physical world, for this is, after all,
relative to the absolute. Real passion, however, in all its intensity of
energy, is invested in the absolute itself. On the other hand, gross
worldly passion is, in the extreme, ignorant of the fleeting nature and
relativity of physical reality. At times profane man doubts even his own
physical morality. In his frame of reference, the Creator is relative or
does not feature at all; God is a consequence of or a means to his intense
and unconquerable attachment to this world. The energy of his passion
drowns his potential for reawakening, in inertia and it vibrates with
activity bent on greed, lust and the like. Profane passion is not
transformed and sanctified by fitrâh, but holy passion is, and the latter
seeks expression through spiritual values. Al-Ghazâlî’s picture of dynamic
interaction shows how the elements of anger and appetite, when controlled
and transmuted with the aid of the ‘aql, are able to transform the lower
nafs into the higher levels of psycho-spiritual development, and in so
doing actualize the state of fitrâh. Although the soul and the body are
separate entities, they affect each other. Al-Ghazâlî maintains that
every act produces an effect on the soul, if it is done deliberately and
repeatedly. As physical action influences the soul, so the soul influences
the body. This is known as the ‘interaction theory’.
An
act creates an effect on the soul; this effect causes the body to repeat
the same act which again produces an effect on the soul. The resultant
effect is added to the previous effect produced.[5] Degrees of Dominance over and Subservience to the Animal Forces of Anger and Appetite
Before I can discuss al-Ghazâlî’s
interaction picture, which deals with the dynamics of the self, I need to
introduce the faculties of the self in relation to the human constitution.
Most Muslim philosophers accepted Plato’s view that the soul consists of
three qualities. Al-Ghazâlî introduced a fourth quality, the quality of justice, the function of which is to maintain a balance between the other
qualities of anger, appetite and reason. The quality of anger is referred
to in the Qur’ân and hadîth as a passion (hawâ’). Appetite and
passion are also referred to as nafs (the carnal self). Al-Ghazâlî
regarded these as the source of wrongdoing. Like Najm ad-Din al-Râzî,
al-Ghazâlî also maintained that passion has been created for the benefit
of man, but that it serves a good purpose only when it is expressed within
the prescribed limits which are determined by ‘aql and sharî‘ah.
However, since nafs tends to exceed the limits because of its
vulnerability to impulsive behavior, it needs to be controlled and
directed by the quality of justice, which is referred to by al-Ghazâlî
as the ‘motive of religion’ (ba‘ith ad-dîn). These two motives of the nafs, the
susceptibility to irrational impulses and the quality of justice, compete
with each other in the self of every sane human being.[6] The introduction
of the quality of justice is important to al-Ghazâlî as it has a bearing
on his theory of root virtues, struggle with the self and moral
responsibilities. The faculty of justice is not yet present in man before
the age of discretion and he is not able to control his passion (hawâ’)
and cannot choose to refrain from wrongdoing. The four elements of bahimiyyah,
sab‘iyyah, rabbaniyyah and shaytâniyyah respectively determine the
natures and the extent of the forces of appetite, anger, intellect and
shaytân. Individuals possess these powers in different proportions. A
full appreciation of ar-Râzî’s and al-Ghazâlî’s views requires an
analysis of the dynamic interaction of the forces of appetite and anger
and of the satanic and angelic elements in man, (cf. diagram P which may
prove useful in understanding the dynamic nature of man’s nafs and its
discipline and transmutation into higher spiritual levels). Al-Ghazâlî's Theory of Dynamic Interaction
‘Aql ‘Aql and shaytâniyyah are opposing
forces of the soul that work through shahwah (appetite) and ghadab (anger)
towards a constructive and destructive purposes. The animal forces of
anger and appetite are instigated by shaytâniyyah to revolt against
‘aql and conquer it. ‘Aql, on the other hand, because of its inherent
angelic element, seeks to control these animal forces and drive them
through proper channels in order to make them useful to the soul. If
‘aql succeeds in subjugating them, the satanic influence on man is
weakened and rendered ineffective, and a state of harmony conducive to the
realization of God prevails. The tendency towards wrongdoing is subdued
and the animal forces are harmonized, which permits the soul to pursue its
goal without interruption. It is this state of peace and harmony in the
soul which is referred to in the Qur’ân as an-nafs al-mutma’innah. However, if the animal forces are
instigated by shaytâniyyah, they rebel against ‘aql and conquer it,
strengthening the wrong influence on man until it has complete control
over the ‘aql, thus weakening the angelic element in man. All the other
faculties then become subservient to shaytân; and reason becomes the
slave of anger, passion and lust. The wrongdoing tendency becomes
stronger, with a correspondingly increased desire for self-gratification
through the physical expression of wrongdoing at the expense of the good
of the soul. Shaytân devises means for the satisfaction of these wrong
needs. When this tendency reaches its maximum potential it becomes the
active principle in an-nafs al-ammârah, the lowest level of spiritual
development. Nevertheless, the angelic element opposes
these animal forces and is seldom totally subdued. It is when the angelic
element of the soul is engaged in this kind of struggle that it is
referred to by the Qur’ân as the admonishing or reproachful soul –
an-nafs al-lawwâmah.[7] These conditions of the soul represent the
spiritual consequences of the interaction of these elements. A balance of
power is maintained when anger and appetite are controlled by ‘aql. The
equilibrium of the three phases of the soul’s development produces
ethical consequences that are conducive to the realization of the ideal.
If shahwah, for example, is controlled and expressed in moderation,
qualities such as chastity, contentment and modesty emerge. If ghadab is
controlled, qualities such as courage, generosity, fortitude, endurance
and forgiveness emerge. If both shahwah and ghadab are subordinated to the
angelic element, qualities such as knowledge, wisdom, faith and certainty
develop. However, if shahwah dominates, the progress of the soul towards
its goal is affected; bestial characteristics such as greed, gluttony,
wickedness, hypocrisy and jealousy then emerge. If ghadab dominates,
characteristics of ferocious animals such as enmity, hatred, contempt,
pride and love of self-aggrandisement are acquired. If the angelic element
transcends its limits then qualities such as claiming lordship (rubűbiyyah),
despotism and making claims to special privilege are displayed.[8] Man stands midway between animals and
angels and his unique characteristic is intelligence – ‘aql. He can rise to the levels of the angels with the help of the intellect or stoop to the level of the animals by permitting his anger and lust to dominate him. The foregoing psychological analysis makes it clear that Allâh has created all bodily organs and faculties of the self to help him realise his fitrah. However, al-Ghazâlî emphasized that the realization of fitrah can be achieved only when the intellect has been fully applied. Thorough knowledge is, to al-Ghazâlî, a prerequisite for the application of the intellect.
Notes and references: [1] Qur’ân 12:53 [2] Gerhard Böwering, The Mystical Vision
in Classical Islam, (Berlin: Walter de Gruyter, 1980), p. 243. (i) The
Selfish Desire of the Nafs: it desires its own pleasures through its
innate tendencies of lust (shahwah) and passion (hawâ’). (ii) The
Autonomous Claim of the Nafs: it makes claim over its self-centered power (hawl)
and strength (quwwah), and to follow its own planning (tadbîr) without
regard for Allâh’s guidance. (iii)
The Antagonistic Temper of the Nafs: it tempts man to act in
accordance with his natural inclination for restless movement (harakah)
and listless passivity (sukűn) in opposition to Allâh’s command (amr)
and prohibition (nahî). [3] Najm al Dîn ar-Râzî, The Path to
God’s Bondsman from Origin to Return, (New York: Caravan Books, 1982),
trans. Hamid Algar, p. 195. [4] An-Nawawî, Forty Hadîth, (Lahore:
Kazi Publications, no date), trans. Ibrahim and Davies, p. 110. [5] A. Quasem, The Nature of al-Ghazali’s
Ethics, (Edinburgh, 1973), pp. 50-51. [6] Ibid., pp. 50-51. [7] M. Umaruddin, The Ethical Philosophy of
Al-Ghazali, op. cit., pp. 63-64. [8] Ibid., pp. 63-64.
Adapted with some modifications from “Fitra: The Islamic Concept of Human Nature” © 1996 TA-HA Publishers Ltd. reprinted with permission from: |
