[بيسميكا] [ألّلهوما]

التعريف [فيتره]

[موسليم] يصدقون أنّ أعطى إلهة جنس بشريّ استعداد فطريّة طبيعيّة أيّ يستطيع لا يغيّر وأيّ يتواجد في ولادة في كلّ [هومن بينغ], ال [رليجو] [نتثرليس]. هذا دعات في العربية بما أنّ "[فيتره]" (غريزة). هذا "[فيتره]" الصوة صغيرة في [إش ون] من نا أيّ يقولنا "لا يشعر هذا يصحّ." عندما يلتقط نحن فوق مسدّس مدفع [فور ث فيرست تيم] [إين وردر تو] قتلت أحد ما, نحن يضطرّ تنازعت بشدّة [إين وردر تو] قهرت نا [فيتره] أيّ يقولنا أنّ قتل خاطئة. في طريقة مماثلة, [بورن] كلّ جنس بشريّ تلقائيّا يعرف أنّ "إلهة واحدة." بما أنّ أنا أتذكّر, قال ملحدة مرّة إلى ي أنّ "جعلني إلهة [أثيست]". هذا ليس واقعيّا يصحّ. هذا [فيتره] يمنعهم في البداية من ينكر الوجود الإلهة. هم ينبغي حقّا تنازعتبنفسي [فور ا لونغ تيم] وكنت باستمرار أقنعت ب أنّ الذي يكون حول هم أن يصدق خلاف ذلك. هذا كيف هم ينهون فوق يعبد نار, أحجار, تماثيل, يتعدّد آلهات, وأخرى أشياء. هو قسريّة على هم [إين سبيت وف] هم [فيتره] بما أنّ هم ينموون فوق.

هذا أكّدت ب [قور]' 30:30 عندما يقرأ نحن أنّ:

ثبتت "هكذا غرض [ثي] ([و] [موهمّد]) لدين ([دين]) بما أنّ رجل بطبيعة قائمة الطبيعة (يشكّل) من الله في أيّ هو [هث] خلق رجل ([فيتره]). هناك ما من يغيّر (القانون من) الله خلق. أنّ الحق [دين], غير أنّ يعرف كثير رجال لا."

دعات إسلام أيضا [دين] [أل-فيتره], الدين من طبيعة إنسانيّة, لأنّ قانونه وتعليماته يكونون [إين فولّ] إنسجام مع المعدل والميل طبيعيّة من ال [فيتره] إنسانيّة أن يصدق داخل وقدّمت إلى المبتدعة. مثل الكلمة [أل-يسلم], الكلمة [دين] أيضا [منس], طاعة وخضوع, بين أخرى معان. الله يفيد أنّ:

[دين] "الذي يكون جيّدة في طاعة (في) من هو الذي [سورّندرث] غرضه إلى الله بينما يتمّ جيّدة (إلى رجال) و [فولّووث] التقليد [أبرهم], العمود? اختار الله (بنفسي) [أبرهم] لصديقة." ([قور]' 4:125)

[دين] "هناك ما من إجبار في طاعة (). ال يصحّ اتّجاه من الآن فصاعدا بارزة من خطأ." ([قور]' 2:256)

[أد-دين] implies religion in the widest sense of the word, embracing both the practical aspects of the acts of worship and ordinary transactions of life, and the teachings of religion; and it is a name for that whereby one serves Allah.

“Lo! religion (deen) with Allah (is) The Surrender¹ (to His will and guidance).” (Qur’an 3:19)

Particularly it means the religion of al-Islam. The synonyms of ad-deen are ash-shariah (the law), tawheed (Oneness of Allah and wara’ (caution). Ad-deen also comes from the verb dana, meaning “he had indebted”. This is significant, according to al-Attas, because man is indebted to Allah for his existence and sustenance. The believer will realise that his spirit acknowledged Allah in pre-existence, and that the debt that he must return is his self, and this can be done by service and submission to Allah. This return implies a return to man’s inherent spiritual nature, to his fitrah. The one who submits to Allah is called ‘abd (a slave) of Allah and his service is called ibadah (slavehood or conscious submission to the will of God). By worshipping Allah in such a manner, man in fulfilling the purpose of his creation and existence.

“I created the jinn and humankind only that they might worship Me.” ²

Fitrah and Human Responsibility

Man is distinguished from the rest of the creation because he has been endowed with intellect (’aql) and free-will (iradah). The intellect enables him to discern right from wrong. He can use these faculties to complement his fitrah and to please Allah or to be untrue to it and displease Allah The choice is his. The prophets and Divine revelation are external sources of guidance to guide the intellect and will of man. The Qur’an declares that the Prophet, may Allah bless him and grant him peace, enjoins the right and lawful things (ma’aruf and forbids the wrong and unlawful things (munkar). Man is responsible for his actions and accountable to Allah for every atom of right and wrong that he does. It is in this sense of accountability that guides man to act in accordance with the Divine Will. It empowers him to struggle against the wrong-doing of his lower self (nafs) as well as the negative influences of the social circumstances. The central hadith (quoted below) makes plain that it is the social circumstances after the birth of the child that causes the individual to diverge from fitrah. Hence if someone follows an aberrant path it is not because of any innate wrong within his nature, but because of the emergence of the lower self or nafs after birth, and negative effects in the social circumstances.

The concept of fitrah as original goodness and the most basic of human concience, in my view, does not merely connote a passive receptivity to good and right action, but an active inclination and a natural innate predisposition to know Allah to submit to Him and to do right. This is man’s natural tendency in the absence of contrary factors.

In a hadith³, the Prophet(P) is reported to have said:

“Every new-born child is born in a state of fitrah. Then his parents make him a Jew, a Christian or a Magian, just as an animal is born intact. Do you observe any among them that are maimed (at birth)?”

In the context of the hadith, according to Abu Haytham, fitrah means to be born either prosperous or unprosperous (in relation to the soul):

And if his parents are Jews, they make him a Jew, with respect to his worldly situation; [i.e. with respect to inheritance, etc.] and if Christians, they make him a Christian, with respect to that situation; and if Magians, they make him a Magian, with respect to that situation; his situation is the same as that of his parents until his tongue speaks for him; but if he dies before his attaining to the age when sexual maturity begins to show itself, he dies in a state of conformity to his preceding natural constitution, with which he was created in his mother’s womb.⁴

The situation is clear. Although all children are born in a state of fitrah, the influence of the environment is decisive; parents may influence the religion of the child by making him a Christian, Jew or Magian. If there are no adverse influences, then the child will continuously manifest his fitrah as his true nature. Since many infants are born with gross physical deformities, the maiming referred to in this hadith is not meant in the physical sense; it means that all children are born spiritually pure, in a state of fitrah. The reference to animals born intact in the central hadith should be viewed as an analogy to illustrate the parallel spiritual wholeness of children at birth.

Conclusions

It is precisely because of man’s free-will and intellect that he is able to overcome the negative influences of the environment and attain to the highest level of psycho-spiritual development, an-nafs al-mutma’innah, “the self made tranquil”. At this level, his inner and outer being, his soul and body, are able to conform to the requirements of his fitrah and the dictates of the shari’ah. He actualises his fitrah, and attains psycho-spiritual integration and inner peace.

And only God knows best.

1. The linguistic meaning of Islam in Arabic is “surrender” [back]
2. Qur’an 51:56 [back]
3. Sahih Muslim [back]
4. Ibn Manthur, Lisan al-Arab [back]