Session Fourteen, The First Stage: Examining the Existence or Non-Existence of Inherent Dignity in the Human Being
Session Fourteen
The First Stage: Examining the Existence or Non-Existence of Inherent Dignity in the Human Being — The Foundations of Inherent Human Dignity — The First Category: 3. Innate Disposition (Fiṭrah) — The Meaning of Fiṭrah — The Difference Between Fiṭrah, Instinct (Gharīzah), and Nature (Ṭabīʿah) — Types of Innate Matters — 1. Innate Matters Related to Cognitions — 2. Innate Matters Related to Inclinations — Conclusion
November 9, 2024
3. Innate Disposition (Fiṭrah)
The third matter that can serve as the foundation of inherent dignity—and in other words, the third instance among the instances of the inherent dignity of the human being—is the issue of the innate disposition (fiṭrah). From one aspect, fiṭrah in some of its branches may overlap with the intellect, coincide with it, or some may fundamentally define fiṭrah as the intellect—particularly given the second meaning we ascribed to the intellect or the expansion they grant to the meaning of fiṭrah. We are not concerned here with these matters, which can in some way be the source of a question or ambiguity; we have merely recalled them so that what we say is not with neglect of this subject. I shall now explain that fiṭrah is a specific dignity for the human being, and how it is distinguished from the intellect in part (fī-l-jumlah), if not entirely (bi-l-jumlah).
The Meaning of Fiṭrah
Fiṭrah, which appears in the verse: “the fitrah of Allah upon which He originated mankind” (فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا), is in the sense of creation, origination, and invention—meaning creation without precedent or prior model. The noun fiṭrah, on the paradigm of fiʿlah, which appears only in this verse and nowhere else in the Qur’an, means a specific mode of creation. “So set your face steadily to the religion, as a Hanif: the fitrah of Allah upon which He originated mankind; there is no change in the creation of Allah” (فَأَقِمْ وَجْهَكَ لِالدِّينِ حَنِيفًا فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ).
Fiṭrah, like other instances utilizing this paradigm, points to a specific mode of creation and origination. When He states: “the fitrah of Allah upon which He originated mankind” (فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا), it means that specific mode of divine creation upon which God created mankind. This in reality points to a series of matters that exist specifically within the human being; the word fiṭrah itself points to the human being’s distinction from other creatures and animals.
The Difference Between Fiṭrah, Instinct (Gharīzah), and Nature (Ṭabīʿah)
To focus more closely on this aspect of exclusivity, it is useful to refer briefly and concisely to the difference between the word fiṭrah and the two words instinct (gharīzah) and nature (ṭabīʿah).
Nature (Ṭabīʿah)
Ṭabīʿah is typically applied to the essential characteristics of inanimate objects; this term may be used in other contexts, and even regarding animals or human beings, but for ṭabīʿah to have a correct and appropriate usage, it is applied to the specific and essential characteristics of inanimate entities. When scholars wish to describe the property of a substance or physical body, they usually employ the word ṭabīʿah. We can also say of ṭabīʿah that it is the characteristic that serves as the source of a specific effect in objects.
Instinct (Gharīzah)
Gharīzah consists of specific characteristics present in animals, and is not used even regarding inanimate objects and plants; ṭabīʿah is used in relation to plants and inanimate objects, but gharīzah is used only for living things, specifically animals. To be sure, gharīzah may in some aspects be used in relation to the human being, particularly in that part related to his physical desires; I shall refer to this later. This is because there is a debate concerning that issue itself: human desires are a branch of human fiṭrah which is sometimes referred to as fiṭrah and sometimes as gharīzah. The difference is terminological—such as whether to apply the word fiṭrah or gharīzah to the human being’s desire for food, his sexual need, or his need to quench thirst; and even if they call it fiṭrah, it belongs to a specific section that I shall indicate.
At any rate, gharīzah is an unacquired state in the animal on the basis of which it performs its actions; a set of specific internal characteristics that are, in truth, the guide of animal life. An animal newly born immediately rises and, without anyone assisting it, goes by itself toward its mother’s teat and suckles. This state is not present even in the human being; meaning that the human infant must be guided and assisted to open its mouth to the teat and suckle. But in the animal, this internal guide exists instinctively, directing it to go toward the mother’s teat and, at the very outset of its life, begin suckling.
Thus, instinct is a semi-conscious activity. On the one hand, it is not conscious because it is an internal state within the animal’s existence that guides it; and on the other hand, it is conscious because it is an inclination that the animal senses—for this reason, they call it conscious. That there is no guide or teacher is the unconscious aspect, and that it is an inclination the animal understands and to which it has knowledge by presence (ʿilm huḍūrī) is the conscious aspect; yet, what this inclination is and how it functions are things the animal does not know, nor does it possess knowledge of its own knowledge, nor does it comprehend it.
Innate Disposition (Fiṭrah)
Yet fiṭrah is in some aspects similar to ṭabīʿah and gharīzah, because fiṭrah is also an existential (takwīnī) matter. Our saying it is existential means it is within the human being’s nature and is not acquired. It is also more advanced than instinct because it is conscious; instinct was semi-conscious, but this is conscious. That is, this inclination, feeling, or perception (since it lies within the domain of the human being’s perceptions and receipts) exists in the human being, and he also possesses knowledge of this inclination, demand, and orientation. For this reason, contrary to instinct which is semi-conscious, fiṭrah is completely conscious; the human being possesses both knowledge by presence of those receipts and demands, and is aware of this knowledge. Therefore, fiṭrah is completely conscious.
The Difference Between Fiṭrah and Instinct (Gharīzah)
The difference between fiṭrah and gharīzah lies in two major matters:
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Fiṭrah is completely conscious; the human being possesses certain matters as innate things, and he himself knows that he possesses such innate things. In contrast, instinct is not so; although the animal knows it has such an inclination and that such movements exist within it, it does not possess awareness of this awareness or knowledge of this knowledge.
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The second difference is that instinct is strictly within the domain of material issues, whereas innate matters transcend material issues. Were we to explain the branches toward which the human being’s fiṭrah is oriented, it would be a lengthy discussion.
For example, the human being knows that the reward of favor is favor; that the reward of goodness is goodness. But how does he know this? How has he become cognizant that the reward of goodness is goodness? This is why God states: “Is the reward of favor ought but favor?” (هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ)—He is in reality asking about something that is manifest and clear within the human being. He wills that the human being, when faced with this question, refer to his own inner self and answer this question. In reality, within the human being, without a teacher, guide, or certain suggestions—or in the words of some, without the imposition of social necessities—the human being understands this by himself; this is an innate matter. The search for truth, the search for perfection, goodwill, and the worship of God are things the human being understands without having a teacher.
Question:
Professor: Presently, the horse possesses certain characteristics that distinguish it from the bear, from the dog and the wolf, and from the dolphin; that among people each of these has become famous for a specific trait, or people compare one another to some of these animals, is because of these differences. But what are these differences caused by? Divine creation, and that too in existence (takwīn), which is not conscious; meaning this is in reality their instinct. Even regarding animals—such as a horse’s foal—what it does after birth is different from some other animals. That is, while these are existential, their state in existence and their reaction at birth differ; for example, the bird that emerges from the egg, the beast born from its mother’s womb, and the reptile that also may emerge from an egg are entirely different, and the movement of all of them at the beginning and throughout life is based on instinct.
Question:
Professor: Its origin is not negative; excess (ifrāṭ) and deficiency (tafrīṭ) in it are negative… Greed (ḥirṣ) in reality, according to what scholars have said, is excess in one of the human being’s pursuits of perfection. In the tradition of the Hosts of Intellect and Ignorance (Junūd al-ʿAql wa-l-Jahl), it enumerates a large number of the hosts of intellect and ignorance, which have an aspect of excess and an aspect of deficiency, and moderation between these two is that very perfection… for example, regarding desire (shahwah), its moderation is chastity (ʿiffah).
We have a primordial innate disposition (fiṭrah-yi makhmūrah) and a veiled innate disposition (fiṭrah-yi maḥjūbah). The primordial innate disposition is that very fiṭrah upon which the human being has been kneaded, and on the basis of which his nature has been fashioned and created. When this fiṭrah is mixed with those blemishes we mentioned, it becomes rusted and veiled.
Types of Innate Matters
Fiṭrah has been divided into two branches—meaning that this thing within the human being known as innate matters has two general parts: one part of innate matters relates to the human being’s receipts, cognitions, and perceptions; and another part relates to demands, inclinations, and desires.
1. Innate Matters Related to Cognitions
Innate matters within the domain of cognition and perception consist of a set of information that the human being establishes as the foundation of his other knowledge—precisely what we recognize as self-evident truths (badīhīyyāt). From where has the human being been taught these self-evident truths? There is a difference of opinion as to where these self-evident truths originate; for example, Plato argues that the human being basically knows them when he is born and enters the world equipped with them. From Plato’s perspective, the human soul has known them from eternity—the very matters related to innate things in the domain of human demands.
Now, a group of philosophers, for example, argue that a portion of these consists of mental elements that the human being employs over time. They state, for instance, that when a child is born, he knows nothing; he can conceive neither the whole (kull) nor the part (juzʾ), so as to subsequently recognize that the whole is greater than the part. Once he lives in the world for a while and can conceive certain concepts—when he has conceived them—his assent (taṣdīq) to them is innate; such as the relation of the whole to the part, or goodwill, or “Is the reward of favor ought but favor?” (هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ)—all of these matters recognized as innate things.
Question:
Professor: Some scholars, invoking the verse: “And Allah brought you forth from the wombs of your mothers knowing nothing, and He gave you hearing and sight and hearts that you might give thanks” (وَاللَّهُ أَخْرَجَكُمْ مِنْ بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ شَيْئًا وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ لَعَلَّكُمْ تَشْكُرُونَ), argue that when the human being is born, the tablet of his mind is completely blank, but he learns these things over time—meaning this is through acquisition. A group of those who do not believe in these matters argue that social necessities teach the human being some of these issues; meaning that when he enters life, through some occurrences and issues that arise, it is only then that the human being understands that it must be so.
However, what we can state as the logic of the Qur’an and the logic of religion is that the human being initially knows nothing, yet it is not the case that there is no foundation of thought whatsoever in his mind. Certain things within the domain of perception and cognition are innate (mafṭūr) in the human being—meaning God created the human being with this level of cognition and perception. In other words, God has established the principles of thought in the human being. When we say the principles of thought, we mean those principles that are found neither through experience, nor reasoning, nor acquisition, nor anything else, except that God created the human being with these principles of thought. Consequently, when he conceives the whole and the part, he immediately judges that the whole is greater than the part.
That some verses speak of reminding and remembering is itself supportive of this meaning—that these principles exist within the human mind and God created the human being with these principles. God the Almighty states to the Noble Prophet of Islam (peace be upon him and his family): “So remind; you are only a reminder. You are not a dictator over them” (فَذَكِّرْ إِنَّمَا أَنْتَ مُذَكِّرٌ * لَسْتَ عَلَيْهِمْ بِمُصَيْطِرٍ). He states that you are only a reminder and you remind. Speaking of reminding, He in reality wishes to say that certain things exist within the human being; for example, the human being is a searcher for truth and seeker of perfection, and your duty is to remind the human being of what exists in his mind and inclinations.
Question:
Professor: Those principles that are in reality the foundation of monotheism, for example. But as for the morning prayer being two units (rakʿatayn), it is clear that this is not what is reminded… the essence of inclination and orientation toward God, religion, and worship exists within the human being’s existence—this is certain—and for this reason, there is talk of reminding, and He refers to the Prophet (peace be upon him and his family) as a reminder.
But that God stated you emerged from the wombs of your mothers knowing nothing does not contradict this. Yes, when the human being is born, he knows nothing, but through hearing, sight, and hearts, he perceives these things and conceives subjects; yet this existence, this creation, and this specific mode of creation are such that he builds his thought on those very foundations… I stated that fiṭrah has two branches and two parts: one part relates to perception and cognition—meaning the human being was created with a specific cognition and perception. This is not called knowledge (ʿilm), but it is the possession of the principles of thought. That is, what he knows—why do we say it is self-evident? Yes, self-evident truths are also of the category of knowledge, but they are innate knowledge; meaning within the domain of perception and cognition… thus, a portion of matters is of this kind.
2. Innate Matters Related to Inclinations
One part of the human being’s innate matters relates to desires, inclinations, and demands, and this has no relation to perception and cognition. Assuredly, the human being has a set of inclinations. I do not wish to point to the difference of views that exists here, but in short, the human being is from the beginning created with a set of inclinations; indeed, this is precisely what is meant by “the fitrah of Allah upon which He originated mankind” (فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا)—namely, a specific mode of creation in which God created the human being with these characteristics. In the domain of inclinations, it means the human being is specifically created with these inclinations.
Now, what are these inclinations? Commentators mention instances of them, but they all refer to them perhaps under the title of human inclinations, or in the words of Martyr Mutahhari, “sacred inclinations.” The human being possesses a set of sacred and human inclinations, which can themselves take different forms or instances. He mentions approximately five categories that fall within the scope of those very inclinational innate matters and human demands: the category of searching for truth; the category of art and beauty; the category of goodness and virtue; the category of creativity and inventiveness; and the category of love and worship. These five categories are in reality categories that spring from human fiṭrah and exist within the human nature; these five inclinations are innate matters. The human being is innately a searcher of truth, innately inclines toward beauty, is innately a person of goodness and inclines toward virtue, innately pursues creativity and inventiveness, and is also innately a person of love and worship. Naturally, God and religion are also part of this category.
Conclusion
This measure is sufficient; we must also present the evidence. Human beings, independent of sect, color, race, and belief, according to the explicit text of the Qur’an, have been created in a specific mode; “the fitrah of Allah upon which He originated mankind” (فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا) was the start of the discussion, but we shall also refer to it within the evidence. These are the essential characteristics of the human being; God created the human being with these characteristics. No other creature in the universe possesses these characteristics, and all human beings—disbeliever and Muslim, believer and non-believer—possess them. They possess a set of innate matters within the domain of cognition and perception, and a set of innate matters within the domain of demands and inclinations, and there is no difference whatsoever among human beings.
This is not potential; these are actualized; this is not an acquired dignity; the fiṭrah upon which God created the human being is not acquired. To be sure, these are established as the capital for acquiring specific superior dignities. This fiṭrah becomes veiled; hence, the Prophet’s effort up to the final moment, even for Abu Jahl and Abu Sufyan, is to be a reminder and to remind. Were it not for this, the prophets would not have striven so much until the final moment to save the people. Yet this fiṭrah becomes veiled; otherwise, there is no doubt that this dignity is for all of humanity. This is definitely an inherent dignity, and the issue of acquisition is in no way raised regarding it. That I say many people in their discussions confuse issues and mix arguments—leading one to say inherent, another to say acquired, and another to have a different view—refers precisely to these matters. I shall present the evidence in the next session.