Psychologically human being is homogeneous in terms of what he wants, what he thinks is right or wrong, what he wants to be or not to be, what he wants others to be or not to be. This psychological set-up of human being actually determines what he requires to give to life, and what he requires to get from life. If it is so, why have we contradictions in our lives in terms of what we want to give to life and what we want to get from life? The answer of this question does not lie in any contradictions to be found in our nature/psyche, rather it lies in our failure to unearth/ discover the homogeneity of our nature/psyche.
We know that human brain is associated with all kind of feelings-pleasures and sorrows, liking and disliking, excitements and shocks, sadness and happiness, love and hate, affection and aversion, hope and frustration, confidence and disbelief, self-respect and lack of self-respect, courage and cowardliness, patience and impatience, resilience and lack of resilience. In short, human brain is transmitter and source of all human feelings.
Similarly human brain is the origin of human decision- making, and intellectual exertions. It is also associated with human functions like acts of hearing and seeing. Apart from this, human brain is the center of all instructions under which human body acts and reacts.
It is strange enough to note that in Quran whose subject is HUMAN BEING is devoid of word ‘brain/mind’; nowhere in Quran this word ‘brain/mind’ has been used. In fact in Quran all attributes and functions of human brain/mind are described through words ‘qalb’ and ‘fuwad’. It means these words ‘qalb’ and ‘fuwad’ are used with the meaning of brain/mind. In Arabic language word ‘qalb’ means human intellect apart from other meanings associated with this word. The word ‘fuwad’ is used to express brain’s attributes like human feelings and word ‘qalb’ to express all brain’s functions like intellect/wisdom and decision-making including human feelings.
“Allah has not made for an individual two ‘qalbs’ in his interior” (al-ahzab-4).
As described above, word ‘qalb’ is used in Quran to describe human brain’s functions including intellect, decision-making, and feelings, this verse would mean that human being is homogeneous in what he wants or does not want for himself, what he thinks is right or wrong, what he wants to be or not to be, what he wants others to be or not to be. In other words, human being is potentially homogeneous in his feelings, priorities, basis of decision-making, and roots of intellect. It may be noted that homogeneous approach may be multi-dimensional, but it may not be heterogeneous/contradictory in the sense of having opposite/contradictory basis. For instance, a person having love passion would remain homogeneous in his love feelings even if he shares his love passions/feelings with more than one persons on more than one diverse basis, as long as these diverse basis are not contradictory. Homogeneity demands that there must be some sort of singularity of basis/rationale behind human deeds. Religion which establishes relation between man and Allah may provide such singularity of basis/rationale to human deeds. What I am suggesting is that religion is the platform which can lend such singularity of rationale/basis to human deeds, by providing Entity of Allah as the sole cause of all human deeds; if a person keeps religion aside, he is compelled to seek basis/rationale of his deeds in his feelings themselves. Resultantly there would be no regulator of feelings; once feelings themselves come in the driving position, man would be totally at the mercy of feelings in his deeds and result would be total anarchy in psychological being of man. But it is not the Creator’s will to leave man with his psychological anarchy. He has created man with potential of achieving psychological homogeneity, and bestowed upon him the apparatus of divine guidance in the form of religion (which establishes link between man and Allah) so that man may synchronize his feelings and deeds to achieve psychological homogeneity.
One implication of this foregoing proposition is that development and growth of a psychologically healthy individual is not a phenomenon accidentally achievable; a psychologically healthy individual is product of emotions and environment nurturing conducive and appropriate educational and social values based on religious/ divine guidance. As development of human personality is not the work of education alone, our educational and social institutions should play complementary roles in development/ shaping of an individual’s psychological being. Our educational institutions should be not only teaching centers but training centers as well. Similarly our social institutions should be not only social service providers but also training centers for individual's personality.