Explanation Of The Word “Nature”

Before the real topic is discussed, it is important to clarify the meaning of the word - fitrat, so that it might become easier to understand the purpose of discussion.

The Arabic dictionary explained the word fitrat to mean - “when a thing was left in its natural state, without its antagonist or an opposing force, then the state attained by that thing was its fitrat or real nature.”

For example, when it is said that speaking truth is human nature, then it is meant that when none of its antagonists are present then the demand of human nature is to speak the truth. Or, when it is said that it is natural for a heavier object to fall to the ground, it means that if a strong repulsive force is not present to oppose it, the object would certainly fall to the ground.

This nature usually remains stable in its original state, but sometimes due to certain external reasons it might be subject to change. In the above example, it is said that human nature demands truthfulness, but sometime due to changing circumstance, a man might be compelled to lie. Again, a forty tonne Jumbo Jet, with all its human cargo would remain in the air as long as its engines are working, but the moment this force is removed and its engines are shut, it would fall to the ground.

After this preamble, a proposition might be made, “Does human nature require acceptance or denial of God?” This question had been addressed in detail in the first chapter of this book. Anyone who had the understanding of the matters that affect the human heart, the natural requirements of man, and had an understanding of his religious history, would be induced to accept that belief in God is a natural phenomenon for the humanity.

Human perception, the Qur’an, prophetic teachings and the general study of the physical universe have further reinforced this viewpoint. Many narrations of the Imams are available in various Islamic texts in the elucidation of the Qur’anic Verse

فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا

“The nature (framed) of Allah, in which He hath created man…” (30:30).

These explained that ‘Fatara’ stands for the unity of God.

Similarly, a Prophet’s Hadith that was common among all schools of thought, stated -

“Every newborn arrives to the world on the faith of Unity of God (Tawheed), later on his parents give him a Jewish, Christian or Magian identity,”

This was further endorsed by observation that when a person, who had no preconceived ideas about who had created the Heavens and the Earth, was asked about the origin of Creation, their most spontaneous response was likely to be - “God”. This behaviour was mentioned in the Qur’an in the following words:

وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ لَيَقُولُنَّ اللَّهُ

“O Prophet if you ask them (the infidels), who has created Heavens and the Earth, they will immediately say - God” (31:25).

Clarification Of A Misconception

Some academics objected to this thesis by saying that if Tawhid was a natural process, then the entire world should be a flag bearer of Tawhid, whereas we find lots of people denying God. This objection would not be valid on several grounds, because the basis of this objection was that ‘nature’ was structured within the genetic code of humans. This was not correct.

It had been made clear earlier that the meaning of the phrase - “nature of a thing” was, that if the forces opposing the entity were absent and other impediments were redundant, then its true nature would become apparent. In literary language it could be said that nature desires freedom from coercion and oppression, to be truly expressed. Therefore, the presence of obstacles could change the requirements of nature. The Prophet (S) elucidated that, “There were people in the world who denied God; they were either reflecting the influence of a bad society, or they were imprisoned by the charm of satanic forces, and the conjectures and speculations of corporeal desires.”

God informed us about such people in the Holy Qur’an:

وَقَالُوا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ وَمَا لَهُم بِذَٰلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلَّا يَظُنُّونَ

“Those (who deny God) say that there is no life other than the life of this world. We are now alive and after sometime we shall die, and no one makes us die other than the time and space (Dahr) itself. These assertions are not on the basis of knowledge or belief, but those are their plain conjectures” (45:24).

Statement On The Standard Of Truth And Islam As A Natural Way Of Life

The facts mentioned above indicated Islam to be the natural way of life (deen). All of its fundamental rules were natural, and so were its practices and other obligations. This was why the interpretation of the Verse:

فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا

“The nature (framed) of Allah, in which He hath created man…” (30:30).

Could be explained with reference to Islam.

Imam Ja’far As-Sadiq (‘a) said that ‘fitrat’ (nature) was another phrase for Islam. A simple explanation of this statement is this - every religion in the world was an exponent of its own truth, believing that those following it were the chosen for the preferred creed of God, and the others were wrong and flawed. However, if one looked at the discrepancy and incongruity between their fundamental beliefs and their practices, then one could easily assume that these religions could not all be correct. Intellectual prudence demand that there must be a standard, which could help us differentiate between these religions.

Various standards of intellectual awareness, nationality, race and geographical preference are all disputable. We must have a standard that is feasible and acceptable to all, without their stated limitations. If we critically explore these avenues, we would find that the most compatible and perfect standard must be nature-oriented in its ideal form i.e. one whose fundamentals and practices are all bound to nature.

Proof That Islam Is A Natural Way Of Life

It could now be proven, without bias that Islam is the only religion - among several - that is eligible to claim to be the religion of nature. The rest do not fit the standard that had been set a moment ago. We could prove this statement in various ways.

It had been accepted by various quarters that man is more than just the physical body. The body is a composition of various compounds that increase and decrease over time, and finally vanish from view, as claimed by the materialists.

The body also contains a lighter and a delicate component, which is the essence of life and is called spirit or soul, whose composition and properties are different from the material constituents, and it has no end to its existence. The purpose of this discussion is to propose that man had two identities. Therefore, a true religion must be the one that takes care of both of these aspects.

In this respect there is no religion other than Islam, which could fulfil these demands. Other religions are either too much material-oriented or spiritually biased and therefore, fail to strike an amicable balance between man’s spiritual and material requirements. Islam help its followers in all aspects of life. It names the corporeal existence as tilling ground for the hereafter, and abandonment of the worldly life is not encouraged. Imam (‘a) said, “He is not among us, who denies material bliss for the sake of hereafter, and hereafter for the sake of worldly enjoyments.”

In other words, material and spiritual requirements of an individual are (both) dually considered and safeguarded in Islam. One could say that Islam was such an amalgamation of faith and practices that it cast a lasting impression on this life and the hereafter. Just as every compound has its constituents in different proportions, so does Islam. Its ingredients require some prayers, few days of fasting, some routines of Pilgrimage (Hajj), charity for the poor and needy and a few articles of administrative law, which matured in the heat of pleasing traits and elegant fundamentals.

The faith and practices of Islam stood witness for it being a natural religion i.e. it was congruent with human nature. The other religions were opposed to it. Several examples could be cited in this respect, the details of which have been avoided. Some such examples were divorcing the corporeal delights, priesthood and physical castigations etc. In Islam these practices were outmoded, and the pleasures of life, with the relevant rules and regulations have been permitted.

Besides this, the religion of Islam moved along with the time and its rulings were reinterpreted to suit the current requirements, and this was its exclusivity and distinction. This view had been echoed in the Qur’an:

يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ

“Allah desires ease for you, and He does not desire for you difficulty” (2:185).

Moreover, there is no practice or a principle in Islam, which could be rejected by a wise mind or fair nature. All of its rules, including its permissions and prohibitions bear definite benefits for its followers. That was why, with the advent of knowledge the roots of other religions became increasingly fragile, whereas Islam stood firm.

Islam placed great emphasis on two things. One, that man should - after his rigorous efforts – submit his hope to God and must trust Him for successful outcome. Second, He should develop a peaceful and workable relationship with the rest of the humanity.

The basis of Salvation in Islam rests upon sincerity of faith and the quality of reverent deeds. Without a proper faith, no matter how much good deeds one might accumulate, it would not be adequate for Salvation. Similarly, however strong the faith might be, it would not sufficient for deliverance, if good deeds were absent.

This was why in the Holy Qur’an, wherever a promise of deliverance is made to a group, it is linked to their performance of noble deeds along with correct faith. Most of the other religions place salvation on the faith alone. In Buddhism and Jainism, there is much emphasis on deeds, but the faith is almost redundant. Similarly, in Judaism and Christianity personal endeavour is ignored to the extent that the Pope could give a note of deliverance to the individuals for monetary gains. God, thus spoke in the Qur’an, saying:

وَمَن يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ

“And whoever desires a religion other than Islam, it shall not be accepted from him, and in the hereafter, he shall be one of the losers” (3:85).