A Summary of the Concepts of Ahl al-Sunnah
The reality of the human being
The human being as his father Adam, peace be upon him, was created
A handful of clay and a breath from the spirit of Allah
Thus, if he clings to the earth and sticks to the clay,
desires enslave him, rendering him incapable of fulfilling his complete potential.
Therefore, Islam—as we have previously mentioned—
does not abandon the human being to his desires;
yet at the same time,
it does not suppress them or waste their energies,
but rather regulates, purifies, and refines them.
As for the person who neglects his clay-like nature
and focuses solely on the spirit,
he falls into forbidden monasticism—
"and monasticism they innovated; We did not prescribe it for them"—
detached from the reality of life,
falling short in fulfilling the role entrusted to him to inhabit and build the earth.
For this reason, Islam addresses the human soul
as a body, mind, and spirit—
integrated and interconnected in a single entity—
where the function of one component is never isolated from the others.
Through this integration, the features of the righteous person are defined,
and two things are simultaneously guaranteed:
First, the utilization of all human energies in cultivating the earth,
without neglecting any of them;
second, the attainment of inner equilibrium within the soul,
as well as within the reality of practical life alike.
Idealistic Realism
The idealistic realism through which Islam nurtures the human being
is that which considers his nature as previously explained,
then constantly summons him to ascend toward higher pursuits,
charging him to strive for the perfection that lies within his capacity.
The realistic path for his upbringing and treatment
is to present a complete vision before him,
constantly training him to ascend toward it and draw close to it
through every possible avenue and to the utmost of his ability.
Man possesses two types of capacity: physical and intellectual.
Physical capacity is the energy of the body connected to the senses, nerves,
and physiological functions.
No one knows its exact location or essence,
yet it is defined as conceptual thinking,
which comprehends universal concepts, abstract meanings, and supreme values—
such as justice, truth, virtue, beauty, and so forth.
Man shares physical capacity with animals,
whereas intellectual capacity distinguishes him from them, as animals do not possess it;
thus, it is considered a uniquely human capacity.
The contemporary world, led unfortunately by the West,
utilizes this intellectual capacity in only a single realm:
the realm of worldly science, with its various theories and practical applications.
While this is undoubtedly a vast domain that opens immense, renewed horizons toward material progress and prosperity,
the scope of this intellectual capacity is far broader than the field of secular science alone.
It encompasses the most elevated aspects of the human being:
creed, virtues, morals, and numerous other values.
All these dimensions must be engaged,
and this capacity must be applied within them in a sound and disciplined manner,
so that secular scientific advancement remains guided,
and human conduct in worldly life is properly regulated overall.
Between Individualism and Collectivism
Western capitalism is founded upon human individualism,
expanding the boundaries of the individual's autonomy,
leaving him free to act in many matters
even to the point of harming others and harming himself,
giving free rein to desires and caprices,
thereby destroying values and morals,
and refusing to recognize anyone's right to direct or regulate his conduct.
Communism in the East is founded upon human collectivism,
expanding the scope of the collective and the state,
while restricting individual initiative,
thereby suppressing all individual freedom—
whether in ownership, employment, belief, and so forth.
Islam, however—the religion of natural human inclination (Fitrah)—
affirms both the individual and collective aspects of man.
It does not view them as contradictory tendencies,
but rather recognizes that human nature makes one an individual integrated into the collective—
innately individual, yet innately inclined toward the group.
Islam addresses these two tendencies as fundamental inherent traits,
rendering them mutually supportive,
such that one complements the other without conflict.
A Child's Perception
We often assume that a child is a tiny creature lacking perception and awareness;
however, in reality, a child possesses an extraordinary capacity for perception and absorption,
both conscious and subconscious—
a capacity far greater than we might think.
Even if a child does not fully comprehend everything he sees,
he is nonetheless influenced by all that he observes and senses around him.
For he possesses two highly sensitive faculties:
the faculty of absorption and the faculty of imitation.
Working together, these allow him to absorb information—whether subconsciously or with partial awareness—
and subsequently imitate what he absorbs, also subconsciously or with partial awareness.
Thus, although a child does not grasp the abstract meanings of values and principles as adults do,
he nonetheless constructs within himself a foundation upon which those future principles will be built.
If the role model is righteous, the foundation will be sound,
and there is a high likelihood, by Allah's leave, of the child's righteousness.
Conversely, if the role model is corrupt, the foundation the child constructs will be unstable and warped,
resulting in a greater probability of his corruption.