Abstract
This research explores the Qur’anic concept of shakilah from Surah Al-Isra (17:84) and interprets it through the lens of human psychology. It investigates the divine recognition of individual differences in temperament and personality, examining how these differences influence behavior and spiritual journey. The study argues that shakilah encompasses not only moral and behavioral tendencies but also genetic, psychological, and environmental factors that define the human self.
1. Introduction
The Qur’an presents a comprehensive view of human nature, morality, and guidance. Among its nuanced insights is Surah Al-Isra (17:84):
“Say: Each acts according to his own shakilah; but your Lord knows best who is most rightly guided.”
This verse offers a profound commentary on human behavior, suggesting that every person acts based on their internal nature or disposition. The term shakilah (شاكِلَة) implies a deep, inward structure that determines how individuals behave, think, and respond to life. This paper explores the meaning of shakilah in classical exegesis and its correspondence with contemporary psychological theories, especially those concerning personality and behavior.
2. Linguistic and Classical Interpretations of Shakilah
The word shakilah is derived from the root sh-k-l, which denotes form, shape, or manner. Classical exegetes such as Al-Raghib al-Asfahani, Al-Tabari, and Ibn Kathir interpreted shakilah as a person’s nature, habit, or inner character that governs behavior. Ibn ‘Ashur describes it as the internal state of the soul (nafs) that influences a person’s actions.
Thus, shakilah is understood to refer to an individual’s moral orientation, emotional inclinations, and habitual tendencies—essentially, a comprehensive model of the inner self.
3. Shakilah in the Frame of Modern Psychology
Modern psychology offers several frameworks that align with the concept of shakilah:
- Personality Traits: The Big Five personality traits (OCEAN model) describe stable characteristics such as openness, conscientiousness, extraversion, agreeableness, and neuroticism. These traits reflect the behavioral dimension of shakilah.
- Temperament: Often considered biologically based, temperament refers to early-appearing tendencies such as emotional reactivity and self-regulation, closely resembling the inborn component of shakilah.
- Cognitive Schemas and Conditioning: Behavioral and cognitive psychology emphasizes how life experiences, reinforcements, and belief systems shape responses—components also covered under the broader definition of shakilah.
- Genetic Influence: Psychology and neuroscience increasingly recognize genetic factors in personality and behavior. From this view, shakilah includes one’s inherited neural predispositions and biochemical temperament.
Thus, shakilah can be conceptualized as a blend of nature and nurture, accounting for the total structure of a person’s psychological makeup.
4. Shakilah and the Spectrum of Introversion and Extroversion
Introversion and extroversion represent primary axes of personality that directly express one’s shakilah. Introverts tend to be inwardly focused, reflective, and more sensitive to stimulation, while extroverts are socially outgoing, energetic, and action-oriented. These tendencies are partly genetic and partly environmental, and they shape not only social interaction but also moral and spiritual behavior.
In the Qur’anic framework, these differences are not value-laden; rather, they are part of the divine design. The verse emphasizes that God alone knows who is most rightly guided. This protects against judgmentalism and affirms that diverse personalities can all be valid pathways to divine proximity.
5. Moral and Spiritual Implications
The Qur’anic recognition of shakilah has ethical and spiritual consequences:
- Individualized Guidance: Just as educational psychology emphasizes tailored instruction, Islamic guidance appreciates that different people may need different spiritual approaches.
- Compassionate Judgment: Since only Allah fully understands the intricacies of each person’s shakilah, humans should refrain from rigid judgment of others.
- Self-awareness in Worship: Islam encourages introspection (muhasaba) and self-purification (tazkiyah). Understanding one’s shakilah can guide personal development and ethical refinement.
6. Theological Balance: Free Will and Predisposition
Islam balances determinism and free will. While shakilah influences behavior, individuals are morally responsible within the limits of their capacity (wus’ah). The verse thus acknowledges predispositions without denying accountability, mirroring contemporary compatibilist views in psychology and philosophy.
7. Conclusion
The Qur’anic concept of shakilah offers a sophisticated and holistic view of human behavior that aligns closely with modern understandings in psychology. It encompasses temperament, personality, genetic makeup, and learned habits. Surah Al-Isra (17:84) affirms that while every human acts according to their unique internal structure, ultimate judgment and guidance rest with God, who alone understands the full depth of each soul.
Word Count: 697 words
آرٹیکل اچھا ہے۔
اگر اسے اردو میں بھی لکھ دیتے تو زیادہ لوگ مستفید ہو جاتے
اسکرین کی دائیں طرف اوپر کی جانب اردو زبان منتخب کرکے اسے اردو میں بھی پڑھا جاسکتا ۔ اسی طرح ہمارے تمام مضامین دنیا کی تمام اہم زبانوں میں پڑھے جاسکتے ہیں۔ کمنٹ کے لیے شکریہ