The following is the translation of the introduction of the book 'The Essential Elements of the Islamic Disposition (Nafsiyah)' issued by Hizb ut Tahrir and published in Beirut, Lebanon in 1425 AH.
Arabic Source
The personality (shakhsiyyah) of every human being is composed of the mentality (‘aqliyyah) and disposition (nafsiyyah). His physical characteristics and all other aspects have no bearing on his personality - these are only superficialities. It would be pointless for anyone to think that such aspects have any relevance or bearing upon the composition of the human personality.
The mentality (‘aqliyyah) is the tool used for understanding things; meaning it is the mode for passing judgement on reality according to a specific standard which man believes in and trusts. If his understanding of things in terms of passing judgement upon them is based on the Islamic ‘Aqīdah, then he has an Islamic mentality, if not he has a mentality other than the Islamic mentality.
The behavioural disposition (nafsiyyah) is the method for satisfying man’s instincts and organic needs i.e. the manner in which they are satisfied according to a standard which man believes in and trusts. When the satisfaction is based on the Islamic ‘Aqīdah then he has an Islamic disposition, if not he has a disposition other than the Islamic behavioural disposition.
If a person has one standard for the mentality and behavioural disposition, then his personality becomes distinctive and regulated. If the Islamic ‘Aqīdah was the basis of his mentality and behavioural disposition, his personality would be Islamic. If not, then his personality would be something else.
Therefore, it is not enough that only his mentality is Islamic where he is able to judge things and actions correctly according to the rules of the Sharī’ah, where he can deduce rules, know the Halāl and Harām and have maturity in thinking and awareness. So he is able to speak and in a strong and influential manner and give sound analysis of events. This on its own is not enough, for he must also have an Islamic disposition where he satisfies his instincts and organic needs on the basis of Islām. He prays, fasts, purifies himself and makes Hajj, engages in the Halāl and avoids the Harām. He endeavours to be, as Allah wants him to be, drawing closer to Him (swt) through the obligations He has imposed and is eager to do the Nawāfil (supererogatory acts of devotion) so as to draw even closer to Him (swt). He adopts true and sincere stances towards events, where he enjoins the good and forbids the evil, he loves for Allah’s sake and hates for Allah’s sake and deals with people with a good and upright character.
Similarly, it is not enough just to have an Islamic disposition, without having as well an Islamic mentality. Worshipping Allah in ignorance can cause man to deviate from the straight path. So he might fast on a day in which it is prohibited to fast, pray when it is Makrūh. He might say ‘Laa Hawla Walaa Quwwata illa billah’ when he sees someone committing a Munkar instead of accounting him and forbidding him from engaging in such an evil action. He might deal with usury but then give it in charity claiming he is drawing close to Allah while being swamped in his sins. In other words, he is doing a bad action while he thinks he is doing something good. So he would satisfy his instincts and organic needs contrary to the way Allah and His Messenger ordered.
The personality will not be complete unless the mentality is Islamic; so he will have knowledge of the rules that are binding upon him and will aim to increase his knowledge of the Sharī’ah disciplines as much as he can. At the same time he should have an Islamic behavioural disposition where he adheres to the rules of the Sharī’ah and not just knows them. He must apply these rules in all issues whether it is in respect to his Creator, himself or others, and in the manner in which Allah loves and approves.
When he is able to control his mentality and disposition according to Islām, then one can say he has an Islamic personality that drives its way amongst the throng towards the goodness fearing none but Allah.
However, this does not mean that there will not be any lapses. Such lapses will not affect the personality as long as they are the exception and not the norm. This is because man is not an angel; he makes mistakes, seeks forgiveness, repents and he also does what is correct and praises Allah for His Grace, Mercy and Guidance. The more a Muslim increases in his Islamic culture to develop his mentality, and the more he increases the performance of the recommended actions to strengthen his disposition the more he will proceed towards the sublime ascent. Not only will he become firm on this ascent but also he will continue to be elevated even higher and higher. This is when he controls his life in the proper manner and attains the Akhirah by striving for it as a believer. He will be allied to the Mihrāb (recess indicating the direction for salah) of the mosque whilst at the same time he is a hero of Jihād characterised by the best of attributes; a servant of Allah the Almighty, the Creator and Originator.
In this book we would like to present to the Muslims generally, but more specifically to the Da’wah carriers, the essential elements of the Islamic personality so that the Da’wah carrier, while he is working to establish Khilāfah, his tongue is moist with the remembrance of Allah, that his heart is filled with fear of Allah and his limbs hasten towards the good deeds. He recites the Qur’ān, acts upon it, loves Allah and His Messenger, loves for Allah’s sake and hates for Allah’s sake, hopes for the mercy of Allah and fears His punishment, he is patient, expecting the reward in the Hereafter, sincere and reliant upon Allah.
He is firm on the truth like the towering mountain, he is soft, gentle and compassionate towards the believers but firm and strong against the disbelievers, fearing none for Allah’s sake. He possesses a good character, he is sweet in speech but strong in proof, enjoins the good and forbids the evil, he lives and works in this life but his eyes always look towards the Jannah, whose width is that of the heavens and the earth prepared for the believers.
We should not miss the opportunity of reminding the Da’wah carriers, especially those who are working to resume the Islamic way of life by establishing the Righteous Khilāfah state, of the reality in which they work. They are surrounded by the clashing waves of the enemies of Allah. If they are not with Allah by day and by night, how then can they drive their way in the different walks of life? How can they reach their desired aim? How can they elevate higher and higher? How? How?
Finally, the Da’wah carriers need to reflect on two enlightening hadīths, which will light up their path so that they achieve their objectives and quicken their steps:
First:
«أول دينكم نبوة ورحمة ثم خلافة على منهاج النبوة... ثم تعود خلافة على منهاج النبوة»
“The beginning of your Dīn was Prophethood and mercy and then it was Khilāfah on the way of the Prophethood…then the Khilāfah will return on the way of the Prophethood.” This hadīth contains the good news of the return of the Khilāfah by Allah’s leave.
But it will return like the very first Khilāfah; the Khilāfah of the righteous ones, the companions of the Messenger of Allah (saw). Whosoever is eager to see its return and yearns to see it then let him work for it as a believer so that he strives to become like the companions of the Messenger of Allah (saw).
Second:
«إن الله سبحانه قال: من أهان لي ولياً فقد بارزني في العداوة، ابن آدم لن تدرك ما عندي إلا بأداء ما افترضته عليك، ولا يزال عبدي يتقرب إلي بالنوافل حتى أحبه، فأكون قلبه الذي يعقل به، ولسانه الذي ينطق به، وبصره الذي يبصر به، فإذا دعاني أجبته، وإذا سألني أعطيته، وإذا استنصرني نصرته، وأحب عبادة عبدي إلي النصيحة»
“Indeed, Allah (swt) said: The one who humiliates my waly (pious servant) he has displayed hostility towards me. O son of Adam! You will not obtain that which I have save by performing the duties I ordained upon you. My servant will continue to draw closer to me though the Nawāfil (supererogatory acts of worship) until I love him. I will then be the heart with which he thinks, the tongue with which he speaks, the sight by which he sees. So, when he calls me I will answer him, when he asks me for something I shall give it to him, and when he asks for my help I shall help him and the most beloved of my servants worship is the sincere advice (naseeha).” Reported by at-Tabarānī in al-Kabīr.
This hadīth clarifies the path to the victory of Allah, His support and help by drawing close to Him and seeking His Help. He is the All Strong and All-Powerful; whosoever He helps will never be humiliated and whosoever He humiliates will never be helped. He is close to His servants when his servant calls out to Him, He responds to him when he obeys Him; He is the Irresistible, above His slaves, the Most Kind and All-Acquainted with all things.
So rush oh brothers to the Good Pleasure of Allah, to His forgiveness, Paradise, victory and success in both of the abodes:
خِتَامُهُ مِسْكٌ وَفِي ذَلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ
‘And for this let all those strive who want to strive.’ [TMQ al-Mutaffifīn:26]
21 Zul Hijjah 1424AH
12/02/2004
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