Post by Islamic Revival on Apr 11, 2006 1:08:59 GMT -5
Forming an Islamic personality and building its two components (the mentality and behavior) are essential for the Muslims if we are to carry the Dawa'h and revive the Ummah. In this article we will examine what it means to form a personality, building both the mentality and the behavior, and the importance of keeping this as a continuous exercise.
Humans are created with three basic instincts, the religious instinct, the instinct of preserving the human race, and the survival instinct. These instincts have many outward manifestations which are called drives. The religious instinct manifests itself in the human's drive to worship God or glorify idols. The instinct of preserving the human race appears in sexual inclination, motherhood, and fatherhood. The survival instinct appears in ownership, selfishness, selflessness, the desire to dominate, fear, and curiosity. In addition to these three instincts, we have many biological needs. Together, they create the vital energy that must be dissipated through the satisfaction of these instincts and needs. This is done in either the wrong way or the right way -- in accordance with the commands or rules of Allah (what he obligated and what he prohibited).
The manner in which these needs are satisfied is referred to as the behavior or character of a person. As mentioned earlier, our personality is made up of a mentality (way of thinking) and a behavior (character). In order to build a viable personality, the mentality and the behavior should be complementary. In other words, they both must be extracted from the same source. As a result, things will be thought of and acted upon based on a common foundation that will serve as the basis for fulfilling one's instincts and biological needs.
If the human mentality and behavior are built on a comprehensive ideology that is sound and correct, and the mind is convinced of its soundness, and it satisfies the human instincts, a stable personality will be formed. This personality will have a greater ability to influence its surroundings, be more productive in the society, and will not degenerate inshallah.
The Islamic Aqeedah (creed) is the only faith that is based on the intellect, satisfies the human instincts, and provides peace of mind. It should be the only basis upon which the personality is built. The effects of basing the mentality and behavior on the Islamic aqeedah will be clearly evident in every aspect of life. Some of these aspects are related to the mentality, or way of thinking, and others are related to the behavior, or the means by which one satisfies one's needs.
To base the mentality on the Islamic aqeedah means to understand the role of the mind and its limitations and to see the clear line that separates the mind from the divine revelation (Wahy). In addition, it means to evaluate every idea from the point of view of the Islamic Aqeedah before accepting or rejecting it. Aqeedah (creed) as basis for mentality (way of thinking).
It is easy to understand how the aqeedah is the basis for one's actions and behaviors, but it is difficult to comprehend the meaning of making the aqeedah the basis for the mentality (way of thinking). It should not be forgotten that Islam guides the thinking and the behavior, and it limits the role of the mind. For example, the mind is not allowed to think of the ghayb (unseen, or what is beyond our senses) or to legislate. Rather, it has the role of interpreting and understanding the revealed text through a well defined methodology. Prophet Muhammad (saaw) used to clarify for the people the matters of law that dealt with their actions; however, he also directed their thinking and made clear for them the limitations of their thinking. This is seen in the incident when the sun was eclipsed on the same day that the Prophet's (saaw) son died. When people suggested that the sun eclipsed due to the death of his son, the Prophet (saaw) told them that the eclipse is a sign from Allah (swt), and it does not occur for anyone's death. Therefore, there is no relationship between the two events. Another example is when the prophet (saaw) cleared the misunderstanding of a group of his companions, when they kept saying what they used to say before Islam, that a star provided the rain. He told them to say that the Lord of the stars provided the rain.
Even the expressions of the Muslims were the subject of revelations, where Allah (swt) says in the Quran: "O ye who believe! Say not (to the prophet) Ra'ina, but say, 'Unthurna Islam also freed our thinking from the limitations of nationalism, of subservience to other, and of self benefit to the freedom and fulfillment that comes with servitude to Allah (swt). Clearly Islam came to guide not only our behavior but also our thinking. Consequently, there is a great need to look to the Islamic Aqeedah as the source of our concepts in order to build the Islamic personality.
After such a mentality is established, it becomes easy to develop it and to maintain it by learning and studying more about Islam. Aqeedah (creed) as basis for behavior To make the Islamic aqeedah the basis of the character part of the personality means to fulfill one's instincts and biological needs according to the law that is based on the Islamic aqeedah. Islam fulfills all the instincts and needs in an organized and coherent manner without suppression or looseness. For example, It does not prevent the human being from fearing; rather, it directs him/her to fear that which should be feared.
"Do ye fear them? Nay, it is Allah whom ye should more justly fear" (At-Tauba-13)
Also, satisfying the religious instinct with all of its manifestations has to be based on the rules that are related to prayer, fasting, pilgrimage, zakat and other things that strengthen the relationship between us and the Creator. This is the positive aspect of fulfilling the religious instinct. The negative aspect, on the other hand, is to avoid any sign of worship or submission to any other deity besides Allah (swt), the Creator. The Islamic rules came to clarify both aspects; the positive and the negative.
Fulfilling the instinct of preserving the human race is done by sexual relations within the framework that Islam prescribes, by being kind to the next of kin and by treating the parents in a good manner. This is the positive aspect of such fulfillment. It is also fulfilled by abstaining from fornication and adultery, by women shunning the act of uncovering themselves, for an unrelated male and female to avoid being alone together, and by avoiding the intermixing between the two sexes in an unlawful manner.
Similarly, fulfilling the survival instinct is done by abiding to the means of ownership positively (do what Allah allowed) and negatively (not to do what Allah (swt) prohibited in that regard). We can also respond by fearing only Allah (swt) and not fearing things that we are not allowed to fear. But the survival instinct has other aspects that need to be fulfilled according to the rules of Islam. This is because by its legislation, Islam directs the human being to fulfill his or her instincts and specifies the manner in which this should be done. Islam deals with this in two ways. First of all, it directs the humans to satisfy their instincts in the correct way, and secondly, it eliminates some selfish tendencies. This is done not by suppressing certain instincts, but rather by directing individuals towards the lawful means of fulfillment. By manifesting one means it eliminates the selfishness.
For example, Islam treats selfishness by encouraging sacrifice for others. Both, selfishness and sacrifices stem from the survival instinct. By overcoming selfishness with sacrifice, the survival instinct is still satisfied and the harmful effects of selfishness are eliminated. This also applies also to the tendency to dominate. This is a drive stemming from the survival instinct. Islam does not suppress this drive; rather, it directs it away from personal domination to the domination of the deen. Thus, an intellectually enlightened person works for the ideology to dominate and continually struggles for its domination, whereas the intellectually unenlightened wants to personally dominate others.
As the person becomes more involved and convinced with the Islamic aqeedah, and as ones intellectual level increases and one becomes more devoted and sincere to the cause, all of ones selfish and personal tendencies will become low until he/she reaches a state of pure sincerity. At that point, the inclination for self-domination goes away and one does not associate any personal aspects with the aqeedah, and "Allah (swt) and his prophet (saaw) become the most beloved to him" as the Hadith says and "so that Allah and his prophet will be beloved by him more than his wealth, children, himself, and all people." At that point, such a person will not feel angry for oneself, will not look at the people condescendingly, and will behave as a servant for the Ummah. If this is expected from all the Muslims, then the person who carries the Islamic Dawah would be expected to do much more. This is why in one battle, Ali (ra) was about to kill one of the kuffar (disbelievers) but stopped when the man spit on his, Ali's (ra), face. The man was surprised at such behavior because he expected his action to accelerate the killing. Imam Ali (ra) then told him that he initially wanted to kill him because he was an enemy of Allah (swt), but when the man spit on him, Imam Ali (ra) feared that he was killing him for personal revenge, and thus did not kill him. Such and other similar examples illustrate how the Islamic Aqeedah guides the behavioral aspect of the personality. The behavioral component is however more difficult to develop and maintain than the mental component. While developing and maintaining the thinking requires that the person knows more about Islam, however, developing and maintaining the behavioral aspect of the personality requires a continuous process of coming closer and closer to Allah (swt) through the ibadat (worship) and other actions (such as Nawafil, fasting, praying, and reciting Quran) that enhance our relationship with Allah (swt). As well as the continuous examination of one's desires and inclinations in order to make sure that they are subservient to the rules of Islam. In other words, one must be conscious of Allah (swt) when performing one's actions. It is dangerous for us to assume that some individuals have such strong instincts that it would be difficult to control them through the Islamic aqeedah. This assumption is false because if the human being is convinced beyond any doubt of the existence of Allah (swt) and His oneness, and he/she realizes that the relationship between oneself and the Creator includes His legislation as well as His creation, he/she will act based on his/her conviction.
"Verily, His are the Creation and the Command" (Al-Ara'f-54)
When the human being believes in the Islamic aqeedah based on the instincts and mind together, i.e., the intellectual realization of Allah's (swt) existence is combined with the human instincts of feeling ones own limitations and shortcomings and ones need for the Creator who manages things, he/she then realizes the meaning of abiding by the Islamic commands. One knows the highest values in life and knows that after this life there will be a day of judgment and he or she will be held accountable by Allah (swt), and will end up either in paradise; "...whose width is that (of the whole) of the heavens and the earth" (Imran-133), or in the "Blazing fire plucking out (his being) Right to the skull" (Al-Ma'arij-15,16)
When the human being realizes all of this, it will become easier for him/her to abide by the commands of Allah (swt) even in the absence of an Islamic environment. Therefore, the Islamic aqeedah and the rules and regulations derived from it are enough to establish the behavior regardless of the strength of the human's instincts and their manifestations. It should suffice for each one of us to regard the saying of the Prophet Mohammed (saaw) to Muath Ibn Jabal, "...and are the people thrown in the hellfire on their faces (or he said on their noses) except as a result of what they said." Indeed, the Islamic aqeedah and the legislation stemming from it control the behavior and advances the human, not to mention the Muslim that carries the Dawa', to a higher standard, one that surpasses even the angels. In spite of all this, personal failure or ideological death can come suddenly. It is for this reason that a continuous reinforcement of the previously mentioned aspects of the personality is needed at all times. Here we quote the supplication of Prophet Mohammed when he said: "Oh Allah, don't leave me to myself for a moment," and, "I commanded you before not to visit the graveyard; do visit it because it reminds people of the Hereafter." Also, the supplication of Omar ibn Al Khatab (ra): "Oh Allah, give me the opportunity to mention you under all circumstances, and to remember death all the time."
What should be realized is that failure or death can come slowly or quickly. In all circumstances, the continual observation of these meanings should help, by the will of Allah (swt), to prevent the failures. It is true that laxity in the behavior of human beings may occur, but if it is dealt with promptly, the person goes back to having an Islamic personality. In the case where a problem goes untreated and is neglected or the person starts justifying things for oneself even on a matter like the inclination to dominate or say an offensive word, the problem becomes greater and could lead to other unwanted results. This calls to mind the saying of Omar Ibn Al Khatab (ra): "Hold yourselves accountable before you will be held accountable." The Islamic creed establishes a specific way of thinking; it specifies an objective for one's life, it places the human at a higher level, and it directs the human to fulfill all of this in an organized and controlled manner. It is crucial to note that all of this comes from the aqeedah, the rules stemming from it, what is built upon it from ideas, and the realization of all of this and the insistence on abiding by it. The result will be a better Islamic personality, and the creation of the Nahda (revival) in the society at large.
Hence, building the Islamic personality among the people who carry the Dawa' is the first step in advancing the society, and the march towards establishing Allah' Deen. Thereafter, interaction with the Ummah with the ideology and concentrating on the Islamic ideas will be the objective and cornerstone of this work. To discuss the subject of the mind and its role when discussing the Islamic divine rules with the people is more important than discussing a particular rule. This is due to the fact that people must realize the role of the mind and its limitations, and that the good and the bad are determined by Allah (swt) and not by our minds. After that, talking about a particular rule becomes a matter of teaching that rule. However, if a person keeps thinking that the mind has an absolute role, then the fundamental problem will remain within the person and in society even if one agrees with Islam on a particular command. The fundamental problem will remain because understanding the role of the mind is a cornerstone in building the Islamic personality and changing the society, while knowing a particular rule is needed during the dawa' work and is to be learned and abided by. In other words, we need to realize how we can reconstruct the thinking of the Ummah and how we can rebuild the Islamic personality. Since this is a very important issue in carrying the dawa', we should approach the dawa' with full knowledge and do things with the utmost awareness. Our role, as Muslims, is far beyond discussions and arguments. It is the heavy task of rebuilding and reformulating the way in which the Ummah thinks. This requires among other things, an awareness of where and how to start, and it requires that we be patient and persistent. Above all this, we need to rely on Allah (swt) in the right way, and to seek help from him alone. This is because the task of rebuilding and reformulating the thinking of the Ummah is very difficult and very precise, indeed, it is the most difficult work.
Humans are created with three basic instincts, the religious instinct, the instinct of preserving the human race, and the survival instinct. These instincts have many outward manifestations which are called drives. The religious instinct manifests itself in the human's drive to worship God or glorify idols. The instinct of preserving the human race appears in sexual inclination, motherhood, and fatherhood. The survival instinct appears in ownership, selfishness, selflessness, the desire to dominate, fear, and curiosity. In addition to these three instincts, we have many biological needs. Together, they create the vital energy that must be dissipated through the satisfaction of these instincts and needs. This is done in either the wrong way or the right way -- in accordance with the commands or rules of Allah (what he obligated and what he prohibited).
The manner in which these needs are satisfied is referred to as the behavior or character of a person. As mentioned earlier, our personality is made up of a mentality (way of thinking) and a behavior (character). In order to build a viable personality, the mentality and the behavior should be complementary. In other words, they both must be extracted from the same source. As a result, things will be thought of and acted upon based on a common foundation that will serve as the basis for fulfilling one's instincts and biological needs.
If the human mentality and behavior are built on a comprehensive ideology that is sound and correct, and the mind is convinced of its soundness, and it satisfies the human instincts, a stable personality will be formed. This personality will have a greater ability to influence its surroundings, be more productive in the society, and will not degenerate inshallah.
The Islamic Aqeedah (creed) is the only faith that is based on the intellect, satisfies the human instincts, and provides peace of mind. It should be the only basis upon which the personality is built. The effects of basing the mentality and behavior on the Islamic aqeedah will be clearly evident in every aspect of life. Some of these aspects are related to the mentality, or way of thinking, and others are related to the behavior, or the means by which one satisfies one's needs.
To base the mentality on the Islamic aqeedah means to understand the role of the mind and its limitations and to see the clear line that separates the mind from the divine revelation (Wahy). In addition, it means to evaluate every idea from the point of view of the Islamic Aqeedah before accepting or rejecting it. Aqeedah (creed) as basis for mentality (way of thinking).
It is easy to understand how the aqeedah is the basis for one's actions and behaviors, but it is difficult to comprehend the meaning of making the aqeedah the basis for the mentality (way of thinking). It should not be forgotten that Islam guides the thinking and the behavior, and it limits the role of the mind. For example, the mind is not allowed to think of the ghayb (unseen, or what is beyond our senses) or to legislate. Rather, it has the role of interpreting and understanding the revealed text through a well defined methodology. Prophet Muhammad (saaw) used to clarify for the people the matters of law that dealt with their actions; however, he also directed their thinking and made clear for them the limitations of their thinking. This is seen in the incident when the sun was eclipsed on the same day that the Prophet's (saaw) son died. When people suggested that the sun eclipsed due to the death of his son, the Prophet (saaw) told them that the eclipse is a sign from Allah (swt), and it does not occur for anyone's death. Therefore, there is no relationship between the two events. Another example is when the prophet (saaw) cleared the misunderstanding of a group of his companions, when they kept saying what they used to say before Islam, that a star provided the rain. He told them to say that the Lord of the stars provided the rain.
Even the expressions of the Muslims were the subject of revelations, where Allah (swt) says in the Quran: "O ye who believe! Say not (to the prophet) Ra'ina, but say, 'Unthurna Islam also freed our thinking from the limitations of nationalism, of subservience to other, and of self benefit to the freedom and fulfillment that comes with servitude to Allah (swt). Clearly Islam came to guide not only our behavior but also our thinking. Consequently, there is a great need to look to the Islamic Aqeedah as the source of our concepts in order to build the Islamic personality.
After such a mentality is established, it becomes easy to develop it and to maintain it by learning and studying more about Islam. Aqeedah (creed) as basis for behavior To make the Islamic aqeedah the basis of the character part of the personality means to fulfill one's instincts and biological needs according to the law that is based on the Islamic aqeedah. Islam fulfills all the instincts and needs in an organized and coherent manner without suppression or looseness. For example, It does not prevent the human being from fearing; rather, it directs him/her to fear that which should be feared.
"Do ye fear them? Nay, it is Allah whom ye should more justly fear" (At-Tauba-13)
Also, satisfying the religious instinct with all of its manifestations has to be based on the rules that are related to prayer, fasting, pilgrimage, zakat and other things that strengthen the relationship between us and the Creator. This is the positive aspect of fulfilling the religious instinct. The negative aspect, on the other hand, is to avoid any sign of worship or submission to any other deity besides Allah (swt), the Creator. The Islamic rules came to clarify both aspects; the positive and the negative.
Fulfilling the instinct of preserving the human race is done by sexual relations within the framework that Islam prescribes, by being kind to the next of kin and by treating the parents in a good manner. This is the positive aspect of such fulfillment. It is also fulfilled by abstaining from fornication and adultery, by women shunning the act of uncovering themselves, for an unrelated male and female to avoid being alone together, and by avoiding the intermixing between the two sexes in an unlawful manner.
Similarly, fulfilling the survival instinct is done by abiding to the means of ownership positively (do what Allah allowed) and negatively (not to do what Allah (swt) prohibited in that regard). We can also respond by fearing only Allah (swt) and not fearing things that we are not allowed to fear. But the survival instinct has other aspects that need to be fulfilled according to the rules of Islam. This is because by its legislation, Islam directs the human being to fulfill his or her instincts and specifies the manner in which this should be done. Islam deals with this in two ways. First of all, it directs the humans to satisfy their instincts in the correct way, and secondly, it eliminates some selfish tendencies. This is done not by suppressing certain instincts, but rather by directing individuals towards the lawful means of fulfillment. By manifesting one means it eliminates the selfishness.
For example, Islam treats selfishness by encouraging sacrifice for others. Both, selfishness and sacrifices stem from the survival instinct. By overcoming selfishness with sacrifice, the survival instinct is still satisfied and the harmful effects of selfishness are eliminated. This also applies also to the tendency to dominate. This is a drive stemming from the survival instinct. Islam does not suppress this drive; rather, it directs it away from personal domination to the domination of the deen. Thus, an intellectually enlightened person works for the ideology to dominate and continually struggles for its domination, whereas the intellectually unenlightened wants to personally dominate others.
As the person becomes more involved and convinced with the Islamic aqeedah, and as ones intellectual level increases and one becomes more devoted and sincere to the cause, all of ones selfish and personal tendencies will become low until he/she reaches a state of pure sincerity. At that point, the inclination for self-domination goes away and one does not associate any personal aspects with the aqeedah, and "Allah (swt) and his prophet (saaw) become the most beloved to him" as the Hadith says and "so that Allah and his prophet will be beloved by him more than his wealth, children, himself, and all people." At that point, such a person will not feel angry for oneself, will not look at the people condescendingly, and will behave as a servant for the Ummah. If this is expected from all the Muslims, then the person who carries the Islamic Dawah would be expected to do much more. This is why in one battle, Ali (ra) was about to kill one of the kuffar (disbelievers) but stopped when the man spit on his, Ali's (ra), face. The man was surprised at such behavior because he expected his action to accelerate the killing. Imam Ali (ra) then told him that he initially wanted to kill him because he was an enemy of Allah (swt), but when the man spit on him, Imam Ali (ra) feared that he was killing him for personal revenge, and thus did not kill him. Such and other similar examples illustrate how the Islamic Aqeedah guides the behavioral aspect of the personality. The behavioral component is however more difficult to develop and maintain than the mental component. While developing and maintaining the thinking requires that the person knows more about Islam, however, developing and maintaining the behavioral aspect of the personality requires a continuous process of coming closer and closer to Allah (swt) through the ibadat (worship) and other actions (such as Nawafil, fasting, praying, and reciting Quran) that enhance our relationship with Allah (swt). As well as the continuous examination of one's desires and inclinations in order to make sure that they are subservient to the rules of Islam. In other words, one must be conscious of Allah (swt) when performing one's actions. It is dangerous for us to assume that some individuals have such strong instincts that it would be difficult to control them through the Islamic aqeedah. This assumption is false because if the human being is convinced beyond any doubt of the existence of Allah (swt) and His oneness, and he/she realizes that the relationship between oneself and the Creator includes His legislation as well as His creation, he/she will act based on his/her conviction.
"Verily, His are the Creation and the Command" (Al-Ara'f-54)
When the human being believes in the Islamic aqeedah based on the instincts and mind together, i.e., the intellectual realization of Allah's (swt) existence is combined with the human instincts of feeling ones own limitations and shortcomings and ones need for the Creator who manages things, he/she then realizes the meaning of abiding by the Islamic commands. One knows the highest values in life and knows that after this life there will be a day of judgment and he or she will be held accountable by Allah (swt), and will end up either in paradise; "...whose width is that (of the whole) of the heavens and the earth" (Imran-133), or in the "Blazing fire plucking out (his being) Right to the skull" (Al-Ma'arij-15,16)
When the human being realizes all of this, it will become easier for him/her to abide by the commands of Allah (swt) even in the absence of an Islamic environment. Therefore, the Islamic aqeedah and the rules and regulations derived from it are enough to establish the behavior regardless of the strength of the human's instincts and their manifestations. It should suffice for each one of us to regard the saying of the Prophet Mohammed (saaw) to Muath Ibn Jabal, "...and are the people thrown in the hellfire on their faces (or he said on their noses) except as a result of what they said." Indeed, the Islamic aqeedah and the legislation stemming from it control the behavior and advances the human, not to mention the Muslim that carries the Dawa', to a higher standard, one that surpasses even the angels. In spite of all this, personal failure or ideological death can come suddenly. It is for this reason that a continuous reinforcement of the previously mentioned aspects of the personality is needed at all times. Here we quote the supplication of Prophet Mohammed when he said: "Oh Allah, don't leave me to myself for a moment," and, "I commanded you before not to visit the graveyard; do visit it because it reminds people of the Hereafter." Also, the supplication of Omar ibn Al Khatab (ra): "Oh Allah, give me the opportunity to mention you under all circumstances, and to remember death all the time."
What should be realized is that failure or death can come slowly or quickly. In all circumstances, the continual observation of these meanings should help, by the will of Allah (swt), to prevent the failures. It is true that laxity in the behavior of human beings may occur, but if it is dealt with promptly, the person goes back to having an Islamic personality. In the case where a problem goes untreated and is neglected or the person starts justifying things for oneself even on a matter like the inclination to dominate or say an offensive word, the problem becomes greater and could lead to other unwanted results. This calls to mind the saying of Omar Ibn Al Khatab (ra): "Hold yourselves accountable before you will be held accountable." The Islamic creed establishes a specific way of thinking; it specifies an objective for one's life, it places the human at a higher level, and it directs the human to fulfill all of this in an organized and controlled manner. It is crucial to note that all of this comes from the aqeedah, the rules stemming from it, what is built upon it from ideas, and the realization of all of this and the insistence on abiding by it. The result will be a better Islamic personality, and the creation of the Nahda (revival) in the society at large.
Hence, building the Islamic personality among the people who carry the Dawa' is the first step in advancing the society, and the march towards establishing Allah' Deen. Thereafter, interaction with the Ummah with the ideology and concentrating on the Islamic ideas will be the objective and cornerstone of this work. To discuss the subject of the mind and its role when discussing the Islamic divine rules with the people is more important than discussing a particular rule. This is due to the fact that people must realize the role of the mind and its limitations, and that the good and the bad are determined by Allah (swt) and not by our minds. After that, talking about a particular rule becomes a matter of teaching that rule. However, if a person keeps thinking that the mind has an absolute role, then the fundamental problem will remain within the person and in society even if one agrees with Islam on a particular command. The fundamental problem will remain because understanding the role of the mind is a cornerstone in building the Islamic personality and changing the society, while knowing a particular rule is needed during the dawa' work and is to be learned and abided by. In other words, we need to realize how we can reconstruct the thinking of the Ummah and how we can rebuild the Islamic personality. Since this is a very important issue in carrying the dawa', we should approach the dawa' with full knowledge and do things with the utmost awareness. Our role, as Muslims, is far beyond discussions and arguments. It is the heavy task of rebuilding and reformulating the way in which the Ummah thinks. This requires among other things, an awareness of where and how to start, and it requires that we be patient and persistent. Above all this, we need to rely on Allah (swt) in the right way, and to seek help from him alone. This is because the task of rebuilding and reformulating the thinking of the Ummah is very difficult and very precise, indeed, it is the most difficult work.