| Inner
Psychic Aspects of Human Functionality:Bhaktivedanta
Swami Prabhupada says (‘Bhagavad-Gita As It Is’,
pp.443-476): “One who understands the difference between
body, the soul and the supersoul beyond them both, attains
liberation from this material world.” But this is an
example of partial approaches by different religions and philosophy.
They do not cover all aspects of human psyche, as we will
see in following discussion, which are analysed and presented
by the Quran with prescriptions for corrections of each subtlety
of human behaviour, both individual and collective. The Quran
makes an elaborate presentation of physical as well as metaphysical
mysteries, not yet captured under any super microscope. Man
has a special position in the universal scheme of things,
because he has been created as such, by design.
“Behold!
Your Lord-Master-Owner-Sustainer said to the angels:
‘I am about to create man, from sounding clay,
from mud, moulded into shape,
when I have fashioned him, and breathed into him of My spirit
(Ruuh),
fall you down in obedience, unto him.” 15- 28 &
29
Because of
special nature of creation of man, he has been endowed with
different faculties and functionalities, far more superior
and, in fact, quite widely different from other creatures.
Therefore, different words like Ruuh, Nafs, and Qalb have
been used for such inner psychic aspects of man.
Ruuh:“The
term Ruuh (literally spirit , soul, or breath of life) is
used in the Quran to refer to numerous metaphysical verities
like angels, revelation or divine inspiration. But quite often
it connotes the inner divine human nature or soul of metaphysical
parlance. (Here we are concerned with this meaning). Zamukhshari
while interpreting ‘Ruuh’ as divine inspiration,
points out that it gives life to hearts that were, as if,
dead in their ignorance. In religion it has the same function
as the soul has in a body. In Suufii expression, it is a divine
spark in man. Absar Ahmad, in ‘Quranic Concept of Human
Psyche”(pp.26-27), highlights immense metaphysical significance
of ‘Ruuh’ in ‘man’: “God’s
‘breathing of His Spirit’ into man is obviously
of immense metaphysical significance. Many modernist interpreters
and translators of the Quran do not at all seem to grasp the
deep-structured meanings and ontological significance of this..
Abdullah Yusuf Ali writes at this point: ‘Note that
here the emphasis is on three points: (i) the breathing of
God’s spirit into man, i.e., the faculty of God-like
knowledge and will, which if rightly used, would give man
superiority over other creatures, (ii) the origin of evil
in arrogance and jealousy on the part of Satan who saw only
the lower side of man (his clay i.e. somatic body) and failed
to see the higher side, the faculty brought in by the spirit
of God, (iii) that this evil only touches those who yield
to it, and has no power over God’s sincere servants
purified by His Grace.’(17-61 to 65).
“..Muhammad Asad in his explanatory note
devotes a single sentence to this part of the verse and takes
it as a metaphor for God’s endowing man with life and
consciousness.. To my mind, ‘breathing of His
spirit into man’ is a most explicit and categorical
assertion of a divine (i.e., spiritual) element or component
in man. Taking it as merely a ‘faculty of God-like
knowledge’ or ‘endowing man with life and consciousness’
tantamounts to a total negation of the two-component Quranic
conception of man and human personality”.
Therefore for understanding the inner psychic
nature of man ,Ruuh is the foremost aspect of it :
“They ask you concerning the Ruuh,
Say: The Ruuh is By the Command
of My Lord-Master--Sustainer.
And of knowledge, it is only a little, that
is communicated to you.” 17-85
Although
direct and detailed knowledge is not available about Ruuh,
but from various references in the Quran, we may be able to
understand, at least the term itself to the extent it is required.
It is the Ruuh that makes the basic difference, and elevates
man from baser to the elevated plank of humanity. Let us examine
another explanation in this regard by Zafar Afaq Ansari (‘Quranic
Concepts of Human Psyche’,pp.2-5): “..Human nature
has a base element not in keeping with the exalted place man
has been designated to occupy.
“Will You (Allah) place therein one, who
makes mischief therein and sheds blood?” 2-30
“This,
however, changed, and what caused the change was the breathing
into Adam ‘of My (Allah’s) Ruuh”. This is
the same phenomenon that has been referred to in Surat Al-Baqarah
(2- 31), as giving knowledge to Adam. It is significant that
it was after this episode that angels were asked to prostrate
themselves before Adam. The demonstration of having this knowledge
or being the recipient of Divine Ruuh is what elevated man
from his humble origins, enabled him to overcome the base
part of his nature, and made him a creature worthy of being
the vicegerent of Allah.. What, then, is Ruuh? One may venture
to say that Ruuh is a special capacity for acquiring knowledge.
[It appears quite obvious and noteworthy, that in verse 17-85,
immediately after the statement: ‘The Ruuh proceeds
from my Lord-Master-Owner-Sustainer’s Command (Amr)’,
the mention is made of the ‘Knowledge’ in the
same verse:
‘And of knowledge you have been vouchsafed
but little’. 17-85].
“It is a capacity which
was granted to man after his physical and biological creation
was complete...The most significant are the words that are
used to describe what was given to Adam. (Although a little
of the knowledge has been vouchsafed to Adam). It was not
the knowledge of a finite number of things; Adam was given
the knowledge of the totality of things (Allama Aadam Al-Asmaa’
Kullahaa)- ‘He (Allah) taught Adam
the names of all things.’ This can
only mean an immense and unlimited potential of knowledge.
This is further supported by what was said by the angels while
accepting the limits of their knowledge as compared to Adam.
The angels could have the knowledge that was specifically
given to them , while Adam was apparently given the
capacity to generate knowledge, and thus was not
subject to the limitations of other creatures. [Possibilities
of generating knowledge, information or data through faculties
of Qalb and Fuaad, or through the processes of thinking, understanding
and reasoning seem to be unlimited. Apart from this unlimited
capacity for knowledge, there is at least one other characteristic
that is associated with Ruuh – an intrinsic
knowledge of God. This God-consciousness
is vividly described in the Quran” (7-172)].
However, different scholars have given different
explanations and interpretations of the term Ruuh.
“Some people interpret the word spirit (Ruuh)
in the context of the verse 32-9.
“But He (Allah) fashioned him in due proportion,
and breathed into him something of His spirit.
And He gave you hearing and sight and feeling
.
Little thanks do you give!” 32-9
As the vital principle
or source of life only, but more than that it is reflective
of something unique to the humanbeings. In so far as life
is concerned, an animal, too, has got life. But what is unique
to human beings are some of the Divine attributes like wisdom,
creativity, vision and mercy. It, therefore, appeals to reason
that beside the basic source of life, the word spirit in the
verse also refers to these attributes, a fraction of which
might have come along with the spirit breathed into the humanbeings.
That is what the words “some of His spirit” in
the verse 32-9, among other things, imply. Beyond that we
can not say anything about the spirit for want of requisite
knowledge 17-85.
(“Purifying
the soul”, Haider Zaman, The Dawn, 12.9.2003)
While studying different
aspects of human personality and psyche, it is here that profoundity
becomes clear in the statement of the Prophet (Peace be upon
him), that :
“He who understands himself, understands God.”
Knowledge:In
view of above assertions and the fact that self-knowledge
leads to self-realisation, it may be appropriate to look into
different aspects of knowledge also.
The true knowledge is that concerns Reality. The
formulation for the testimony of Faith ‘Laa ilaaha illallaah’
(There is no god, but Allah) is a statement of knowledge of
the Real. All sciences, natural, social and all others, point
as evidence to the truth of this most basic statement of all
and the ultimate knowledge. They add scientific spirit to
the true knowledge and consciousness of the Truth. Generally
speaking, there are innumerable branches of knowledge and
there is no limit to it. In the Quranic context knowledge
is not a dead store of data. Man has been endowed with faculties
which generate knowledge. The Quran encourages logic and reasoning,
through out its discourse, by extensive and frequent invitation
for consideration of and reflection on scientific phenomena,
which further lead to necessary processes of observation,
experimentation, understanding and application of laws to
the advantage of society. Therefore, consciousness
of Tauhiid is the source of the scientific spirit in all domains
of knowledge.
(Osman Bakar,
Tawhid and Science: “Religious Consciousness and the
Scientific Spirit”, pp.1-11, Chapter-1).
Knowledge
(Ilm) leads to Hikmah which literally means Wisdom. And wisdom
is power. This is how man sustains his superiority over all
other creatures and control over all resources placed at his
disposal. The knowledge excelled by application and experience,
improves his power. The knowledge (guidance) in the Quran
is not just for existing or living but leads to the wisdom-power,
for governing from self to the super space. The knowledge
and correct understanding of the Quran and the Sunnah provide
power and ability to speak and act in the correct and right
way.
In this context it may be pertinent to clarify
here that Hikmah is generally defined as the knowledge of
the (i) Essence, (ii) Attributes, (iii) Specialities, and
(iv) Results of things as they exist and are seen with the
study of their (a) Cause, (b) Effect, and (c) Use. The term
knowledge is usually applied by muslim scholars to ‘Ilm’
as given in the Quran and the Sunnah. It is classified as:
(i) Elementary knowledge relating to the word and meaning
of the Quran and Sunnah, (ii) Perfected knowledge relating
to the understanding of Faith and Practice, (iii) Revealed
knowledge, i.e. direct revelation of the Truth’. It
is also differentiated on the basis of the mode of unfolding
of the knowledge, thus: (a) Acquired knowledge, includes all
science and learning, (Al-Mawrid), (b) Alqaa, includes delivered
and notified categories (Al-Mawrid), 50-37, (c) Ilhaam , includes
divine creative impulse: 91-7 to 10, (d). Wahii , Revealed
knowledge: 16-68
Prophet Muhammad (Peace be upon him) has divided
knowledge in three kinds: (i) Established Aayaat of Al-Quran.
[Other Aayaat, not revealing all details till the given time
frame, have to be studied without: (a) Ta’wiil, interpreting
their meaning into different things, or (b) Tashbiih, giving
resemblance or similarity to any of the creatures, or (c)
Ta’tiil completely ignoring or denying them.], (ii)
Correct Ahaadith, (iii) Lawful interpretation of the Quran
and Sunnah. (Mishkaat) Knowledge was first imparted by Allah
Himself to Adam (Peace be upon him), as already discussed.
It involves learning, which further implies understanding.
Knowledge without understanding and positive application may
be dangerous. All liturgical, verbal or vocal prayers and
charities without proper understanding may
go waste and fail to create the desired positive impact on
individual and society, or may even create negative impact
because of misapplication. It follows that there are limitations
in the knowledge ‘given’ and also restrictions
and restraints in its applications:
“Presumptuous” man, as Alexander Pope
calls him, fancies he has acquired all the knowledge about
a thing as soon as he makes some kind of a breakthrough in
some field, hitherto unknown. He presumes he has mastered
all the “information” about his discovery and
exults. In fact his own inventions and prescriptions keep
on changing rapidly. It means that:
i. Human knowledge is little
and never perfect, (17-85)
ii. Some people are endowed with
greater knowledge than others.
iii. The story of Musa (Peace
be upon him) and Khizr (Allah be pleased with him) proves
the point. The former was exalted messenger of Allah, as he
was given a Book and Miracles and Allah spoke to him directly.
Yet the knowledge of seeing into the future was given to the
latter.
“So they found one of Our (Allah’s)
servants, on whom
We (Allah) had bestowed Mercy from Ourselves,
and whom
We had taught Knowledge from Our Own Presence.”
18-65
Ultimately one comes to conclude that knowledge
is the sole prerogative of Allah. It is independent, even,
of education. The Prophet (Peace be upon him) didn’t
have any formal education – he was Ummii. Yet, no one
can question the light of his knowledge.
Qalb:Then
comes Qalb (Heart), which acts as the operating agency of
psyche, putting potentiality into actuality. Zafar Afaq Ansari
explains Qalb and its functions in ‘Introduction, Quranic
concepts of Human Psyche’,(p.6): “An important
characteristic of Qalb is that it represents that faculty
or that capacity of human personality which enables the person
to know and understand the reality of things, make evaluative
judgements, and sift the right from the wrong. The functions
of the Qalb are described quite frequently in the Quran along
with the sensory capacities of humanbeings, indicating that
what the Qalb does is an extension and a superior function
of what is being done at the lower level by the sensory organs
like eyes and ears... However, if the functions of
the Qalb are blocked, the sensory organs lose their utility.
People in such a condition have:
“eyes with which they do not see, ears
with which they do not hear.” 7-179
“According
to the Quran the perceptual processes- seeing and hearing
being the ones most often mentioned– can be reduced
to mere sensations. They can become stimulations without ‘meaning’,
because the Qalb is blocked or sealed. The process has been
described at several places in the Quran (see for instance
2-6 & 7, 7-100 & 101, 4-155, 63-3, and 16-106 to 108.)”
“Though
you hear My words repeatedly, you wont understand them.
Though you watch and watch, as I perform My miracles,
still you won’t know what they mean.
Dull their understanding, close their ears, and
shut their eyes.
I don’t want them to see or to hear or
to understand, or to turn to Me to heal them.” Isaiah,
6-9 & 10.
From above
it would be seen that Qalb is not just the heart as is usually
translated for the purpose of brevity. It denotes much more
and different from heart and brain , both. Let us have a look
at some scientific processes and aspects of intelligence and
mind.
Computer uses electrical impulses separated from
one another by empty gaps, as coded data based on 1 and 0.
The human brain also uses coded information, but the gaps
in between do not seem to be empty. It is still a hidden vast
world of mystery and wonder. Humans do not use their full
intelligence. William James thought that we use only 5 percent
of our intelligence. The brain does not just send impulses
traveling in straight lines down the trunks (axons) but it
freely transmits intelligence through out the entire body
through intelligent chemicals (Neurotransmitters and Neuropoplites).
Amazingly these are not only made by the brain, whose function
is to think, but by the ‘immune system’, also
whose primary role is to protect from disease.. The floating
‘intelligence’ - as against being localized in
the brain only – i.e., ‘stream of consciousness’
is possessed by the DNA in every cell. DNA builds RNA
(Ribonucleic acid), which is its nearly identical twin and
active counterpart. RNA is like active
knowledge, in comparison to DNA’s silent
intelligence. DNA works from ‘memory’.
Every word used in the Quran has its own standing
and stands the test of time and scientific advancement. Keeping
above statements in mind, when we look at the terminology
used in the Quran, how striking it is that “Al-Quran
does not localize intelligence in brain as is evident from
following words used in this regard.:
Fuaad: Enlightened Heart (Mufridaatul Quran),
Mind (F. Steingass).
Sadr : Prim, Chest, Breast, Thorax (Al-Mawrid),
Foremost or Upper part of anything (F.S).
Qalb : Centre, Core, Kernel, Marrow (F.S.)
Dr. Pert , Director of the Brain Bio-Chemistry
Division at the National Institute of Mental Health, pointed
out that it is quite arbitrary to say that a biochemical like
DNA or a Neurotransmitter belongs to the body rather than
the mind. DNA is almost as much knowledge
as it is matter. Dr Pert refers to the entire ‘mind-body’
system as a ‘network of information’ and prefers
to use one term for both - ‘bodymind’.
Zafar Afaq Ansari explains the process of cognitive
blockage, in scientific terms: “According to the Quranic
statements, the blocking of the cognitive processes takes
place under special circumstances; when a person is faced
with a situation of conflict and resorts to a special type
of defence mechanism in which he rationalizes actions that
are emotionally impelled. Such a person starts with a state
of conflict between what his moral judgement demands and what
is his need for immediate, unlimited and unjustified gratifications.
His belief and his practice become completely at variance.
Such people begin with a conflict between their conscience
and their overt behaviour. But behaviour is a public commitment,
and soon they are taken over by the need to resolve this conflict,
and to justify their behaviour. Their conscience is so weak
that they can not continue to keep to their belief, and have
to resolve this situation by believing in what they are practicing,
rather than the other way round. This is a special situation
when the belief is so subdued (sealed) that
it completely loses all practical meaning or relevance for
life.” The proof of this process emphasized with a Hadiith
(Ibn Maajah):
“When a ‘Mu’min’ (believer)
commits a sin, a dark spot (dot) appears on his heart. If
he repents and seeks forgiveness (of Allah), his heart becomes
spotless again. If he persists in sin, the dark spot increases.
This is the spot that has been mentioned in the Quran:
“But on their
hearts is the stain of (the ill) which they do.” 83-14
[What a beautiful and scientific explanation given about 1400
years ago! We can perhaps explain this in computer terminology.
All that is written, in any computer language, appears on
the screen of a monitor, as a graphic presentation of dots
or pixels. (Pixel is a picture element. It is a dot of light
that appears on the monitor screen, as a result of any instruction
to, or processing of data by, the computer. Whatever appears
on the screen is a graphic arrangement or presentation of
pixels.)]
“It may be noted that here the Hadiith does not speak
of the sin committed by a non-believer. It describes what
happens when a believer commits a sin – knowing fully
well that it is a sin. The Quran says:
“This
is because they believed, then they rejected Faith:
So a seal was set on their hearts;
therefore they understand not.” 63-3
“At another
place this issue has been taken up in greater detail:
“Whoever unbelieved (disbelieved) in Allah after his
belief, except under compulsion, his heart remaining firm
in Faith –
but such as open their breast to unbelief (disbelief)–
on them is wrath from Allah , and theirs will
be, a dreadful penalty.
This because they love the life of this world,
better than the Here-after.
And Allah will not guide those who reject Faith.
Those are they whose Hearts, Ears and
Eyes Allah has sealed up,
And they take no heed.”
16- 106 to 108
“However
the Quran has not confined the process of ‘sealing of
the heart’ to the people who are believers in the formal
sense. At other places it includes those people who rejected
the truth from the very beginning, because of the emotional
blocking.”
(‘Introduction,
“Quranic concepts of Human Psyche”, pp.6-10)
For understanding
the term or the concept of ‘heart’ in the light
of the Quran, following verses may be carefully considered:
Allah comes in between the man and his heart:
8-24
Affection between hearts: 8-63, 3-103
Permeating the hearts: 2-93
Piety of the Hearts: 22-32
Hearts to be Reconciled: 9-60
Satisfaction of the Hearts:13-28, 5-113, 22-54,
3-126
Hearts becoming firm: 11-120
A void in the Heart: 14-42 & 43
Casting terror into the hearts of the unbelievers:
3-151
Hearts filled with disgust and horror: 39-45
The Heart’s Inclination: 6-113
The cause of sighs and heart-felt regret: 3-156
Saying things that are not in the Heart: 3-167
Keeping secrets in the Heart: 4-63
Hearts being cut into pieces: 9-110
Hearts Deviating: 3-8, 9-117
Hearts being alike: 2-118
Hearts that refuse: 9-8
Faith not entering into the Heart: 49-14
Disease in the Heart: 2-10, 5-52, 22-53
Hearts becoming Hardened: 2-74, 6-43, 39-22
A Seal on the Hearts:4-155, 47-24, 7-100 &
101, 2-7, 9-93, 6-46.
Nafs:“Some
scholars have translated ‘Nafs’ as Soul, Body,
Mind, Person, etc. The term ‘Nafs’ is used to
denote the reflective meaning. (Vocabulary of the Holy Quran,
Dr Abdullah Abbas Nadvi) ‘Nafs’ is the main animating
force in the human being. It works as the prime mover of all
human action. At the lowest level Nafs refers to the principle
of life and consciousness. It is also called
‘person’ or ‘self’. The Quran refers
to three conditions of Nafs, as mentioned earlier. Here we
will discuss in some detail: (i) Al-Nafs Al-Ammaarah bis-suu’
(12-53): The Nafs impelling towards evil, (ii) Al-Nafs Al-Lawwaamah
(75-2): The changing or blaming Nafs. It has inclination towards
realization and repentance, i.e. to realize immediately if
one does something wrong, and (iii) Al-Nafs Al-Mutma’innah
(89-27): The Nafs at peace. It has inclination towards doing
righteous good deeds.
Al-Nafs Al-Ammaarah demonstrates some of common
features of Nafs of human beings. Inclinations of Al-Nafs
Al-Ammaarah are influenced by frailties or weaknesses which
are common to all humanbeings, e.g., Inability to resist lust:
4-27 & 28, -Leanings towards unfairness and injustice:
14-34, -Hastiness: 17-11, -Ingratitude: 17-67, -Contentiousness:
18-54, -Nigardliness: 17-100, 70-21, -Anxiety: 70-19 &
20, etc., etc. In fact, the list is unending. These either
activate Al-Nafs Al-Ammaarah or suppress one or both of the
other states of Nafs.
Ability to say no to undesirable impulses, wishes,
wills, motivations, etc, is one of the most difficult tasks
which expose human weaknesses. This demonstrates human weakness
against external temptations and lures. Thus, ‘inability’
to resist ‘desire’ becomes main moving force of
Al-Nafs Al-Ammaarah and basic cause of evils which humanbeings
do. ‘Desire’ by itself may not be bad or evil
in itself. It is part of human nature and one of signs of
life. It also generates very important motivating force. But
it is definitely bad when it becomes a weakness of human behaviour
and slides man from his own stature of higher ideals of humanity
to lower rungs of animality. It has been bracketed with ‘Shirk’
by the Quran when it hardens into ‘lust’ of evil,
overpowering human faculties and his conscience (“who
takes his own lust as his god.” 45-23), and assuming
the status of ‘god’ with him. Also see 28-50,
30-29 and 38-26. The Quran also refers to the ‘vanity’
of ‘desire’, being the satanic influence or intervention.
(22-52). Also see references to envy (5-30), craze and greed
for more (102-1), and so on.
Inclinations of Al-Nafs Al-Ammaarah also directly
impact human faculties like wisdom, creativity, vision, conscience,
affection, mercy, etc., e.g.. some of them elaborated in the
Quran: (16-78, 91-8). At the same time all these inclinations
can also directly be impacted by guidance: (76-3). The main
effect of Al-Nafs Al-Ammaarah bis-suu’ is to paralyze
the cognitive processes of where these faculties are blocked:
“They have hearts, wherewith they understand
not, eyes wherewith they see not, ears wherewith they
hear not.
They are like cattle; Nay, more misguided:
For, they are heedless”. 7-179
“Truly,
it is not their eyes that are blind, but their hearts which
are in their breasts.” 22-46
“Allah
has set a seal on their hearts, and on their hearing , and
on their eyes is a veil, great is the penalty they (incur).”
2-7
The Quran
enjoins purification of Nafs (91-9), the pre-requisite for
success. It necessitates suppression of Al-Nafs Al-Ammaarah
and effort for improvement and activation of the other two
conditions, i.e. Al-Nafs Al-Lawwaamah and Al-Nafs Al-Mutma’innah,
with the aid of ‘faculties’ and ‘guidance’,
mentioned above. Both these factors work well only when one
‘fears’ Allah :
“O believers if you fear Allah, He will
provide you with criterion.
(to judge between right and wrong)” 8-29
“On the other hand Al-Nafs Al-Lawwaamah
is a state of constant awareness. It indicates Nafs in a state
of change and flux, always conscious and vigilant, constantly
examining and scrutinizing actions, fighting against the baser
desires, never heedless and sordid.
“By
the ‘self ’ (soul) and the proportion and order
given to it. (7),
And to its enlightenment (awareness),
As to its wrong, and its right. (8)
Truly he succeeds that purifies it. (9)
And he fails that corrupts it! (10) 91- 7 to
10
“This
constant contention is the first stage of Al-Nafs Al-Mutma’innah.
The Quran has used this term only at one place: 89- 27 to
30. The condition of Al-Nafs Al-Mutma’innah is reached
after.. long but successful struggle against evil, in which
one emerges triumphant.. It is not clear how the Devil affects
man. [The ‘Devil’ has many names: ‘Ibliis’,
‘Shaytaan’, ‘Satan’ and ‘Wiswaas’
(one who conducts a persistent malicious whispering in people’s
mind)]. One is aware of a psychological side of the human
mind called ‘id’, from the Greek
word ‘idios’ (peculiar). Freud
used this term to describe man’s self-preservative tendencies
and instincts as a totality – the true unconscious.
It is the reservoir of instinctive impulses and is dominated
by the pleasure principle. The Devil seems to play an important
role in influencing such instinctive impulses (114-4 &
5). It is a psychologically accepted phenomenon that remembering
the Name of God will cancel the Devil’s influence (41-36).
A person who intends to commit an evil act may be dissuaded
from doing so (e.g.) by a virtuous idea, music, a picture
of a friend, and so on. Remembering God has a spiritual, virtuous,
and calming effect on many people..”(Adel M.A. Abbas,
“His Throne was on Water”, Amana Publications,
Beltsville, Maryland USA, pp.69-71).
“O you children of Adam!
Let not Satan seduce you, in the same manner,
as he got your parents out of the Garden,
stripping them of their raiment, to expose their
shame.
For, he and his tribe watch you from a position
where you cannot see them.
We made the evil ones friends to those without
faith.” 7-27
Let us examine certain related scientific facts,
which may help understand the material frame of functionality
or the operative material equipment and tools that compose
a vehicle or engine (in computer terminology) of ‘Nafs’.
It would be seen that the term ‘Self’ may perhaps
convey somewhat closer meaning. The knowledge of the Human
Genome (set of all genes in a body) may,
however, lead closer to understanding Nafs and its functions
(91- 7 to 10) under the Decree of Allah (Amr, i.e. Ruuh, 17-85)
inspired into it. Scientists are, however, continuing their
efforts to unravel mysteries of mind through
neurons, net-working and wiring in the brain. Following will
give an idea about some of effort going on in this direction:
Los Angeles: “A computerized Atlas of the brain is for
the first time giving researchers and medical experts a map
for unlocking the puzzles of the mind.. The brain
is different in every single person. There is a tremendous
amount of variance. The atlas .. will allow specialists to
compare a patient’s brain with those in the data base.
This may enable them to detect crucial differences in the
brains of sick people.. diagnose and treat them. Layered over
the anatomical maps are animations of memory, emotion,
language and speech.” (Reuters, The Dawn, August
13, 2003.)
Manners
in Supplication:In Al-Faatihah, "after
reciting the Praise of Allah it is only appropriate to make
a request to Him on behalf of self and other fellow beings
collectively. It may be argued that since a ‘Momin'
(‘Mu’min’, believer) is already expected
to have received the guidance from Allah, why is then this
request made for it? In elucidation it may be said that a
‘Momin' should always request Allah for continuance
of His Guidance and for grant of strength and fortitude to
keep to the straight path. He is always in need of Allah's
patronage. In fact a good ‘Momin' is he who supplicates
to Allah for His continued Grace. This is actually what is
contemplated in this verse.. Allah has not created any obstructions,
physical or spiritual, for us in this world. In fact He made
ideal conditions for our settlement. Nay, He even placed all
earthly (and celestial) objects at our service. In addition..
He is always ready to guide us in the right direction, only
that we should sincerely seek His guidance as per this verse."
(A.M.Yaqoob, The Holy Quran Translation, Vol-I, pp.30-31)
“He (Allah) is the Ever Living One. There
is no god save Him.
So call upon Him, making religion (devotion-pure)
pure for Him.
Praise be to Allah Alone,
Lord-Master-Owner-Sustainer of the worlds.”
40-65,
“Then Adam received from his Lord-Master-Sustainer
(Allah) Words, and He relented toward him.
Lo! He is The Ever All-Relenting The Ever All-Merciful”.
2-37
“Seek
help in patience and prayer, and truly it is hard, save
for the humble minded.” 2-45
“Call
upon your Lord-Master-Sustainer (Allah) humbly and in secret.
Lo! He loves not the transgressors.” 7-55
Through special mode and style of expression,
Al-Faatihah teaches how to pray and how to make a petition
to Allah. The proper way has been shown to begin by fulfilling
the obligation sincerely for offering thankful praises to
Allah, then renew the pledge of complete allegiance to Allah
for pure worship and for seeking support. Finally an all comprehensive
request is submitted. It covers all affairs of the individual,
his company, society and the world at large with clear vision
for success, and with rekindled faith in the Ever All-Mighty
and Ever All-Powerful Ability and Benevolence of Allah Who
has already been Favouring his servants.
No One Can Intercede
Without Allah’s Permission
Shafaa-atun : Intercession, Mediation, Protection,
(J.G.Hava)
“Intercede”: Interpose or Intervene
on behalf of another, Plead
(The Concise
Oxford Dictionary)
Al-Faatihah gives a universal
message for collective approach and effort for common good.
It encourages praying for self and others also. But it may
be clearly understood that no one can ‘intercede’
without Allah’s permission and that the prayer has to
be made in submission and in a ‘word (which) is acceptable
to Him’. Furthermore it is a matter of responsibility,
on moral grounds, to be carefully seen that it is for a good
cause. Following verses may be carefully considered: 2-255,
20-109 to 110, 21-28, 34-23, 39-43 to 45, 40-18, 40-20, 43-86
& 87, 53-26.
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