edDy sYrOl

Saturday, February 5, 2011


do we really know about fitrah...? as a human, fitrah is one among thousand words that we should understand about. as usual, with hope and basmallah, i was searched a few "sesawang" and found these information below :-

Muslims believe that God gave mankind an inborn natural predisposition which cannot change and which exists at birth in all human beings, the religio naturalis. This is called in Arabic as “fitrah” (instinct). This “fitrah” is the small voice inside each one of us which tells us “this does not feel right.” When we pick up a gun for the first time in order to kill someone, we have to fight mightily in order to overcome our fitrah which tells us that killing is wrong. In a similar manner, all mankind is born automatically knowing that “God is one.” As I recall, an Atheist once said to me that “God made me an atheist”. This is actually not true. This fitrah prevents them initially from disbelieving the existence of God. They must really fight themselves for a long time and be continually persuaded by those who are around them to believe otherwise. This is how they end up worshipping fire, stones, statues, multiple gods, and other things. It is forced upon them in spite of their fitrah as they grow up.

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.

credit to Mohd Elfie Nieshaem Juferi

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