Understanding
the human requires an understanding of the motivating factor for the actions
and behaviours, understanding the manner in which they proceed in addition to
that which controls the behaviour of this human and his conformity to the
behaviour of the group or collective from amongst those who surround him. Yes,
it is correct to say that taking a view of the human falls under the overall
view of the universe as a whole and what is included within it in terms of life
however the human who fits into this universe differs from all other creations
with characteristics and attributes that are unique to him. Despite being a
material part of the universe and creation and from the forms of life that
walks upon the earth, he does however differ completely from this creation due
to what Allah (swt) made special with him in terms of his ‘Aql (mind) and that
which has been bestowed upon him in terms of comprehension and understanding.
This
is the reason for subjecting that which exists in the creation to the service
of man, as a mercy and favour from Allah (swt) to him. And He has subjected for
you all tha t is in the heavens and all that is on the earth -from Him. Indeed
in that are signs for a people who give thought (Al - Jaathiyah 13). And He
subjected for you the sun and the moon, continuous [in orbit], and subjected
for you the night and the day (Ibrahim 33). And He subjected for you the ships
to sail through the sea by His command and subjected for you the rivers
(Ibrahim 32). There are in addition to these other Aayaat (verses) which
explain that which Allah (swt) has bestowed out of his favour upon this human
being in terms of the blessing of the mind and comprehension and what follows
this in terms of providing and subjugating all that is in existence to him and
allowing him to seek benefit from what he wishes and in whatever way he can
find to utilise them. So the human is a living body and has everything that any
other living body has in terms of attributes. So he develops, grows, eats,
drinks, rests, produces offspring, populates, he takes care and protects himself,
he senses and feels his inabilities and need whilst seeking to cater for this.
Similarly he feels compassion and tenderness, paternity and sonship, just as he
feels fear and security, love of the self, of authority and ownership and he
gets angry and pleased, he celebrates and he is sad amongst other sensations or
feelings that generate within him the desire and provide for him an incentive
to go forth in order to satisfy these wants and deal with these hungers, that
are a product of the life energy that lies inherently within him.
Also
this body that resembles a motor has needs in terms of its movement,
continuation, building, forming, fixing what is broken or damaged and removing
that which causes it damage in terms of waste. As such the Taaqah Al-Hayyawiyah
(Life energy/force) drives him to obtain nourishment and water whenever the body
requires this or to remove that which burns or is damaged within it. Therefore this
human from the time of his birth until the time of his death is in a state of
continuous and sustained movement and due to this he requires what he needs in
terms of energy for this movement and what the body requires in terms of
components and tools. The human is as such always busy in securing his need or
driving away his hunger that is demanded from this body in its organ structure
and instinctive structure, and in this way he is like any other living entity or
being. However he differs from all other creatures or living things in regards
to the manner in which he fulfils the attainment of that which satisfies his
hungers and in regards to the manner of satisfying them. Other living things
and creatures act by instinctive reaction (Raj’i Ghareezi) according to the
Fitrah (nature) that Allah (swt) has given them. And (the One) who gave
proportion and guided (AL - ‘Aalaa 3). So these creatures behave in specific
ways to maintain their life, to preserve themselves and maintain their species
or to fulfil their hungers with mind boggling and wondrous styles and means.
However
the human being differs from them because he acts in accordance to his mind
that Allah (swt) has bestowed upon him and not in accordance to instinctive
reaction like the other living creatures. When he goes forth to satisfy his
hunger or fulfil his need or desire he only does this based on a intellectual
comprehension and by forming a concept about a matter that he is addressing, in
regards to whether it can lead to satisfaction or not? And whether it is permitted
for him to seek utilisation by it or not? As such the human does not proceed
upon a matter from amongst matters until he has posed two questions to himself.
The first question: Does this thing or matter contain that which satisfies his
hungers, meets his needs or satisfies his desires? And the answer to this
question rests upon the concepts that he carries, so if his concept about the
matter is that is satisfies his hunger or meets a need or satisfies his desire
(whether this concept has originated from him or has been taken from others)
then by this concept alone that he possesses, he will attain the inclination
towards it and will feel the pressure and hunger towards taking it and this is
what we call ‘the concept about a thing or matter’.
However
he refrains from engaging in taking it and seeking utility from it until he has
heard the answer to the second question which is: Is it permissible to utilise
or benefit from this thing or matter and satisfy his hunger from or by it or is
it not permissible to do so? Then if the answer to this is negative he will
incline away from it, turn his inclination away from it or attempt to do so
because it is not permissible to benefit from it or meet his hunger by it. If
however the answer is positive in the case where it is permissible to benefit
from its use, then he will take it, perform it and satisfy his hunger by it.
This is what we call ‘The concept about life’. Therefore that which determines
the conduct or behaviour of a person is his concepts about things or matters in
terms of them being satisfying or not satisfying and then his concepts about
life in terms of the matter being permissible or not.
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