خلاصة:
'Fitra' as one of the most fundamental topics in Islamic anthropology and the Islamic educational system, has always been the focus of Muslim thinkers, philosophers, and educators. Nevertheless, given the differences in perspective and position adopted by each thinker, diverse and somewhat different interpretations of Fitra have been presented; therefore, the definition, scope, and types considered for Fitra will have a direct impact on the model presented regarding the psychological structure of humans from an Islamic perspective. Ayatollah Shah Abadi is among the most prominent contemporary thinkers who have investigated the discussion of Fitra and, based on it, have endeavored to establish a new foundation for many major Islamic topics, and for this reason, has been titled the 'Philosopher of Fitra.' This article, accepting the premise that 'Fitra,' as a religious formulation of the common nature of humans, can play a major role in the definition, scope, goals, pillars, foundations, principles, and methods of Islamic education, aims to provide an image of the model of the human psychological structure based on Fitra by utilizing the views and formulations of this contemporary philosopher, mujtahid, and mystic. In addition to characteristics such as the non-acquired and universal nature of Fitra among all humans, Ayatollah Shah Abadi refers to characteristics such as the potentiality, infallibility, and stability of Fitra. By mentioning various manifestations of Fitra (including the scientific, revealing, freedom, and comfort-seeking fitras), he introduces the 'loving Fitra' as the core of the human psychological structure. Based on this, human innate natures can be described in the form of a three-faceted pyramid (with the dimensions of knowledge, love, and power), whose base, centered on the 'self,' draws from love. All innate natures (the faces and manes of the pyramid) are rooted in the loving Fitra, and 'love' will be the keyword of humanity.
ملخص الجهاز:
This article, by accepting the premise that 'Fitra', as a religious account of the common nature of humans, can play a major role in the definition, scope, goals, pillars, foundations, principles, and methods of Islamic education, aims to provide an image of the model of the human psychological structure based on Fitra by utilizing the views and accounts of this contemporary philosopher, mujtahid, and mystic.
It is worth mentioning that regarding the compatibility between innate matters and matters such as anger and lust, which Motahhari calls physical inclinations and desires (Motahhari, Fitrat, 60-61), it must be reminded that Fitra is attributed to the supra-animal aspect of man; likewise, in the view of Ayatollah Shah Abadi, the soul has a "governing relationship" (rabitah-ye tadbiri) with the body (Shah Abadi, Rashahat al-Bihar, 195- 202).
In this regard, Shah Abadi considers "life, survival, power, joy and happiness, manifestation (and the expression of meanings and perfection hidden in the inner self), freedom and liberty, good reputation, comfort and ease" as among the innate beloveds of man (ibid).
In this sense, he refers to two essential characteristics of Fitra in human existence: "First, 147 that Fitra grants insight and knowledge to man, and the other places an inclination and attraction in the soul and heart of man which is interpreted as love" (Golpaygani in Shah Abadi, Fitrat-e Eshq, 30- 31, footnote).
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