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Monday, January 12, 2009

Guidance Of Inspiration


Most of human activities and deeds in this life are motivated, inspired directed and guided by the need of human nature ( al fit rah) that is coming in two forms: primary and secondary. Primary needs of human nature is that of basic necessity of this life like food, cloth, shelter, where his activities in life generally aims at securing the above needs for himself and his family.[1]

While secondary need of human nature is his desire to fulfill the requirement of his self esteem such as appreciation, recognition, acknowledgement, wealth, luxuries and so on, failing to fulfill is resulted in his lack of self confidence, demoralization, pitilessness, disappointment, and so on. Therefore the aspiration for recognition, acknowledgment, wealth, and so on are not wrong in Islamic point of view, because firstly it is the need of human nature, and secondly, it is in general, an indication of the level of a person’s usefulness and beneficially in this life, as the level of his usefulness is in fact an indication of his status in eyes of Allah (S.W.T), as the prophet Muhammad (P.B.U.H) said:

  1. Human usefulness high, status in the eyes of Allah also high.

للناس انفعهم الناس خير

The translation :

The best one in the eyes of Allah among the human being is the most useful one among them. [2]

In another Hadith the prophet said:

لعياله انفعهم الله الي العباد واحب الله عيال الخلق

  1. Effort of human not only for basic necessities also for his wish.

The translation

All human kind is the dependents on Allah (S.W.T) and the most loved slave of Allah (S.W.T) to him is the most useful one to them (all human kind)[3]

However, all the above ambitions are not needed for themselves, but they are needed to be used as the yardstick of the level of our usefulness and beneficially in this life. Therefore, in case of failing to obtain it, we as a Muslim may be disappointed but this disappointment not because of the failure to obtain appreciation or acknowledgment itself, but because we realize that our performance has not yet reached the level required which can be realized only through the reaction showed by the people with which we are dealing.

So, human effort and struggle in this life is not only aiming at securing the basic necessities of life for him and for his family, but also motivated and directed by his wish, and desire for the fulfillment of the needs and requirements of his self-esteem.

Therefore, in Islam as a religion of Fit rah, the fulfillment of the needs of Fit rah, is required, either primary or secondary ones, i.e. the response to the urge and impulse of needs of Fit rah is required, because the urge of Fit rah is one form of guidance and direction (al-hid ayah) provided by Allah SWT for human being, as mentioned by

Allah SWT says:

زين للناس حب الشهوات من النساء والبنين والقناطير المقنطرة من الذهب والفضة

والخيل المسومة و الأنعام والحرث ذلك متاع الحياة الدنيا والله عنده حسن المآب

(al-Imran (3): 14)

  1. The entire thing desired by human make the effort to get it.

The translation:

It is made beautiful in the eyes of human being to like what they desire for naturally; women, children, huge quantity of gold and silver (ready money), branded horses (luxuries means of transportation), cattle(farm), good agricultural land, these are the pleasure of life in this world, and with Allah best place to return.

In the above Ayah, Allah SWT mentions all the needs desired by human kind in this life, which naturally direct them towards exerting their effort in order to obtain these aspired things, which are described by Allah SWT as something beautiful in the eyes of human kind to like or to have a desire for it, that means indirectly, it is more and much beautiful to have and to enjoy it. And if we look at all the above desired things, we can notice that they are not only for securing natural basic necessities but they are also for the purpose of securing the necessities of self-esteem.

[1] Based on the book “Al-Quran: The book of Al-Hidayah.

[2] Abu Al-Qassim, Sulaiman b Ahmad b. Ayyub al-Lakhmi, Al-Syami, Al-mu’jam, al-Kabir, Beirut: Dar al-Turath, v.11, p307, hadith no:665

[3] ‘Ali b.Abi Bakr al Haithami (1407H), majma’ al zawa’id, Beirut: Dar al Turath, v.8, p.191.

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