Abstract:
The Holy Qurʾān presents individual actions as being based on one’s “shākilah” (Arabic: شاکِله, disposition), which has led to a variety of interpretations and conclusions. If “shākilah” is rooted in the creation of the individual, the diversity of human natures and a form of determinism in the manifestation of behaviors may be potential outcomes. Conversely, if “shākilah” is a self-constructed phenomenon, uncovering the underlying factors and influences will become significant. This article aims to explore and articulate the concept and purpose of “shākilah,” as well as the factors contributing to its formation, utilizing a descriptive-analytical approach. The study’s findings indicate that human shākilah represents the self-constructed moral personality and secondary temperament of an individual, shaped by a variety of influences, including genetic factors, hereditary traits, personality backgrounds, instincts, innate tendencies, intellectual abilities, social environment and culture, as well as the individual’s element of free will and choice. Therefore, while determinism in actions is dismissed, the role of ethics and education in shaping “shākilah,” as well as the reciprocal influence of “shākilah” on behavior, clarifies the issues of intention and its purity, as well as the concept of eternal life. The results of this research have clear implications in various fields of Islamic studies, such as determinism and free will, eternal life (immortality), the nature and philosophy of ethics, educational sciences, and some issues in moral theology, including sincerity.
Machine summary:
The results of the study show that human Shakilah is the self-made moral personality and the secondary temperament of the individual, which is shaped by factors such as genetic, hereditary, and personality backgrounds, instincts, innate inclinations, the rational faculty, social environment, surrounding culture, and the element of individual free will and choice.
The study of ancient books of Tafsir shows that the efforts of commentators to understand the Shakilah verse as a Quranic teaching have been carried out without regard to any connection with other fields of study.
An examination of the totality of the verses shows that the praises belong to "man in his primary nature" and sometimes to the "perfected man," while the censures are directed at the untrained man who has not controlled his rebellious soul and instincts and has created a negative secondary character and disposition within himself, because trainability is one of the characteristics of humans, and within the shadow of trainability, his secondary creation takes shape.
The context of the verses shows that the intended meaning of shakila here is the second concept, meaning a moral personality that is formed from the combination of instincts and external factors acting upon it; indeed, in the preceding verses, the Quran is spoken of as being a healing and mercy for believers and a loss for the oppressors, and it seems that in explaining the reason for this, the performance of each individual is described based on their shakila.
2. The Quran's emphasis on shakila and the manifestation of behaviors based on it cannot be a reason for the diversity of the innate nature of individuals.
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