As
a result they number no more than three fundamentals or origins and they
include every aspect of the human’s life. They are: Firstly, his love for
continuance (i.e. to remain/survive) which includes his attention and care that
he attaches to this. Secondly, his love for the human species and the continuance
of reproduction including the attention and care that he attaches to this. And
thirdly, his love for security (feeling of safety) and tranquillity and the
care and attention he attaches to this. For each of these origins there are a
great number of manifestations and each one of them appears or manifests in the
presence of that which instigates them. So he fears when an incentive for fear
exists which could either be from a represented reality in front of him that causes
fear or it could be from associating the thoughts of fear with a represented
reality that is in the mind which exists externally and as a result he pays
special attention and care upon his survival, well being and continuation of
his life.
Also
he inclines towards the female when she is present or if he thinks about the
girl in his mind which relates to his internal dispositional attentiveness to
the continuation of the human species and kind. And he dedicates himself to
Du’aa and continuous pleading to Allah when he finds himself in a tight spot or
dilemma and he cannot find anyone or anything to fix it for him or get rid of
it from him, or when he is thinking about obtaining or attaining something that
is hard to achieve or reach. Each of these three Gharaa’iz (instincts) have a
number of manifestations from which feelings are emitted that apply pressure upon
the Nafs (inner-self) of the person whenever an instinctual hunger from any of
these three instincts or one of its manifestations occurs within him. He is
then driven to satisfy this hunger or goes in search of a means to satisfy it.
It will remain a source of pressure upon the human inner-self and cause worry
and stress for him until he is able to remove the reasons provoking that hunger
or satisfy that hunger or prepare a means for its satisfaction.
And
it should not be said: That these matters are not originally in the Nafs (self)
but rather they are acquired characteristics or attributes and accrued in the
person as a result of living circumstances or conditions and the nature of
life. This is not said because it is noticeable that the child from the moment
of its birth has these matters existing within him and this reality has been
witnessed by the senses. This evidence of this in a child is apparent before he
has gained the ability to imitate or make such an acquisition. His longing towards
his mother, his crying out due to pain and his love for grabbing hold and
taking possession of everything that he sees around him, all of this confirms
the Fitrah (nature) of these matters within him and that they are not
attributes that are acquired from his society. None other than the blindly
arrogant would deny this and refuge is sought in Allah from such arrogance.
And
is there anyone more arrogant than the one who says that the instinct of
possession or ownership arises from the capitalist society and the concepts
that it brings whilst in origin the human has no such instinct and they are only
characteristics or attributes that the child picks up from his childhood and
onwards? So who then taught the child how to take milk from his mother and to
pay special care and attention to the breast of his mother, and who taught him
to pay special attention to his toy and provided him with the ardent zeal to
attempt to take ownership of another child’s toy when he comes across it? The
above is a brief snapshot of the reality of the human composition, the natural
(Fitriy) composition that cannot under any circumstances be overlooked,
neglected or changed. Allah (swt) says: [Adhere to] the Fitrah (nature) of
Allah upon which He has created [all] people. No change should there be in the
creation of Allah (Ar-Room 30). Otherwise this would lead to the end of the
human being and his extinction as a result of overlooking his organic needs or
by overlooking the instinct of the species (i.e. procreation). Or it would leave
the human locked in his obsessions, worry, stress and instability due to not
being able to satisfy his instinctual hungers and natural internal sensations
that apply pressure upon his nerves leading to his unhappiness and misery.
Download the book An-Nahdah (Revival) from here
or here
