The Relationship Between The Concept Of Akinnah Al-Qalb With Human Capital Development

What is Akinnah al-Qalb concept from the perspective of Quran?

How Akinnah al-Qalb concept would help to improve the development of competent human capital with good moral conduct?

Discuss the concept of Akinnah al-Qalb based on the related Quranic verses.

Analyse the concept of Akinnah al-Qalb that would help to improve the development of competent human capital with good moral conduct.

Definition of the Concept of Akinnah Al-Qalb

Akinnah Al-Qalb a term in Arabic, that is, أكنة القلب which is derived from the Quran . Hence, a detailed literal analysis of the term Akinnah al-Qalb crucial in order to make way for the understanding of the actual concept discussed in the present study. The word Akinnah in Arabic is derived from the verb (كَنَن) from which the following words are formed: (الكِنُّ) , (الكِنَّة) and (الكِنَانُ) that carry the meaning of protecting and taking care of something. The word (الكِنُّ) refers to a building or shelter such as the home, which protects from the hot and cold weather conditions. Its plural forms are (أَكْنَان ) and (أَكِنَّة ). Meanwhile, the word ( الكِنَان ) which (أَكِنَّة ) is also its plural form, refers to (الأَغْطِيَّة ) that is, the coverings which the human heart possesses (Manẓūr, 2009)

The concept of Akinnah al-Qalb in the present study refers to the veils or coverings of the heart according to what the Quran says. The word Al-Qalb in Arabic carries the meaning of the heart. Nevertheless, the translated Malay version for this word can be found in two forms, which are the physical heart (the existing organ in a person’s chest where their heartbeat can be felt and can be seen if the chest is operated), and also the non-phyiscal or abstract form of the heart. The physical heart is translated into Malay as jantung whereas the non-physical or abstract form of the heart is translated as hati. The question of this non-physical or abstract is an important part of the human life because it is like the king who controls the self. It makes decisions whether they are as the person wishes or otherwise. The same thing applies in making decisions whether to do good deeds or otherwise. The Prophet (p.b.u.h.) said:

Translation:

Narrated by ‘Amir who was quoted saying that he heard from An-Nu’man bin Bashir who had been quoted saying that: ‘I heard the Prophet (p.b.u.h.) saying that: “There is a piece of flesh in the body if it becomes good (reformed), the whole body becomes good but if it gets spoilt, the whole body gets spoilts and that is the heart” (al-Bukhārī, 2018).

In addition, one’s worship and deeds will be judged based on intent and intent comes from this non-physical or abstract heart, that is, hati. Thus, the abstract Qalbun is often translated into Malay within this context as hati.

The selection of the following verses was made based on the term(s) or word(s) related to the the veils or coverings of the heart in the human heart (أكنة) as shown in Table 1 :

In the Quran, there are four verses which have explicitly mentioned the concept of Akinnah al-Qalb. The first verse, Al-An’am, Verse 25, is as follows:

“Of them there are some who (pretend to) listen to thee; but We have thrown veils on their hearts (so they understand it not) and deafness in their ears; if they saw every one of the Signs, they will not believe in them; in so much that when they come to thee, they (but) dispute with thee; the Unbelievers say: ‘These are nothing but tales of the ancients.’

Al-Maraghi (2015) commented that the Unbelievers (i.e., the Quraysh people) who had pretended to listen the Prophet (p.b.u.h.) recite Quranic verses in his evening prayers had done so with two motives: (1) They wanted to dispute him; and, (2) They were seeking for the location of the Prophet to hurt him. Nevertheless, Allah threw veils to shut their hearing and caused them to sleep; hence, their hearts became covered and they were unable to understand (Al-Māwardi, 2012). Akinnah referred to in this verse is the state of the heart being covered or veiled from understanding the meaning of the Quranic verses.

The second verse is Verse 46, Al-Isra’:

And We put coverings over their hearts (and minds) lest they should understand the Qurān and deafness, into their ears: when thou dost commemorate thy Lord and Him alone in the Qurān, they turn on their backs, fleeing (from the Truth).

According to al-Syaukāni (2014) Akinnah or layers of coverings or veils over the hearts of the Unbelievers in this verse refer to the failure of the Unbelievers to understand any command, prohibition, wisdom and meaning of the Quranic verses. The natural motivation to listen to the Quranic verses and be influenced by the verses was not effective on the hearts of the Unbelievers because they were hindered by arrogance that refused to surrender and admit the truth (of the Quran). In this regard, Qutb (2011) added that the Unbelievers had made slanderous allegations about the Prophet (p.b.u.h.) because of their arrogance and stubbornness. In similar vein, al-Qurṭubi (2013) had interpreted this as follows:

We have set veils over their hearts in return for their unwillingness to believe. It is not that they did not hear nor understand but they could not gain benefit from what they had heard nor could they be rewarded with guidance to the Truth. Such condition which they had been in was the same as those who were deaf and ignorant.

The third related verse is Verse 57, Al-Kahfi:

And who doth more wrong than one who is reminded of the Signs of his Lord but turns away from them, forgetting the (deeds) which his hands have sent forth? Verily, We have set veils over their hearts lest they should understand this, and over their ears, deafness. If thou callest them to guidance, even then will they never accept guidance.

With regard to Akinnah al-Qalb mentioned in this verse, Qutb (2011) further elaborated that those who had ridiculed Allah’s Words and His warnings could not understand and remained ignorant of the Quran thus preventing them from gaining any benefit from the Quranic verses. Therefore, Allah placed veils or coverings over their hearts, which hindered them from understanding the Quran. This has been mentioned in the fourth and final verse examined in the present study, that is, Verse 5, Fussilat:

They say: ‘Our hearts are under veils (concealed) from that to which thou dost invite us, and in ours ears in a deafness and between us and thee is a screen: so do thou (what thou wilt); for us, we shall do (what we will!)’.

Al-Maraghi (2015) had explained that Akinnah al-Qalb in this verse referred to thick coverings over the hearts of the Unbelievers that prevented them from answering to the call to believe in and worship Allah the Almighty by for asking the traditions of their ancestors. Al-Zuhailiy (2014) further interpreted these coverings as the non-physical heart, which was unable to gain deep understanding of the meaning of Quranic verses, the principles of jurisprudence, the hidden treasures and the information contained in the Quran.

The Relationship between Akinnah al-Qalb Concept and Human Development

Humans are indeed a unique creation. Islam views mankind as the best creation as mentioned in the Quran by Allah:

“We have indeed created man in the best of moulds”. (al-Tin 95: 4).

In another verse, the status of mankind is further explained:

“We have honoured the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favours, above a great part of our creation”. (Al-Isra 17: 70)

Furthermore, Al-Mu’minun, Verses 12-14 have described the physical elements of the creation of the human being:

“Man we did create from a quintessence (of clay). Then We placed him as (a drop of) sperm in a place of rest, firmly fixed. Then we made the sperm into a clot of congealed blood; then of that clot We made a (foetus) lump; then We made out of that lump bones and clothed the bones with flesh; then we developed out of it another creature so blessed be God, the Best to create.”

There are two main parts in human body, the physical and the spiritual state. The former refers to skin, hair, bones, flesh, blood and others that have forms and are visible. Unlike the former, the latter has no form and is not visible but does exist such as soul, lust and appetite, emotion and intellect (aqal). In his discussion on human development, Abd Wahab (2007) has emphasised that these two parts must be developed because they are both equally important. In the development of the physical aspects, human beings require a sturdy and fit body, conducive and well surrounding, good infrastructure and a decent governance system.

This is also similar to the development of spiritual aspects. Abd Wahab (2007) suggested that in spiritual aspects development, the importance should be placed on the following five elements: (1) intellect; (2) emotion; (3) lust and appetite; (4) soul; and, (5) heart.

Intellect is what makes humans different from animals. Hence, it has a key role in the human life. Historically, it has been evident that intellect has led to great achievements of humans and their civilizations. It is also the defining factor that separates the civilized people from the uncivilized. Because of its importance, intellect must be nurtured appropriately. Nevertheless, apart from intellect, there are other factors that are intertwined and therefore the success of developing spiritual aspect does not depend only on intellect.

The second element is emotion. Emotion relates to one’s capability of maintaining control over one’s inner feelings. These feelings can be related to sadness, happiness, stress, anger, anxiety, and satisfaction. If a person learns how to maintain control over his or her feelings, this would eventually help the person to develop good personal qualities.

Lust and appetite are the third type of elements that are connected to spiritual development, both of which must be contained. Humans must learn how to be in control of lust and appetite as they can be tempted to perpetrate actions for the sake of satisfying their physical desires. Nonetheless, lust and appetite are important and necessary. Without these elements, it would be difficult for humans to survive. Therefore, humans must learn to take charge by nurturing their lust and appetite.

The fourth element is the soul. This is the driving force behind the physical parts of the human body. This unseen element is what gives life to the visible (seen) in human.

The fifth and final element is the heart. There are the physical heart and also the spiritual heart. The physical heart refers to the organ in the left chest of the human body. This organ ensures the circulation of blood. Unlike the physical heart which is visible if the chest is operated, the spiritual heart is an element that is not visible seen but it does exist. Expressions of love and affection are reflections of the existence of this spiritual heart. Prophet Muhammad (p.b.u.h.) in his sayings as narrated by ‘Amir from An-Nu’man bin Bashir (No. 49, Vol. 1, Book 2 of the Ṣahīh al-Bukhārī), it is the one part of the human body that will determine the wellbeing of the whole if it is good and vice versa. Clearly, it is the decision-making element in the human body.

This section has discussed the integration of several elements into the creation of the human being. These integrated but varied elements of the human body also accentuate the human needs towards integrated knowledge, which can be developed in an education system that is holistic. Therefore, the need to develop such holistic education system which places an emphasis on both the hard skills and the soft skills becomes crucial. An education system that relies heavily on hard skills alone would eventually lead to developing humans without the much needed soft skills. This would result in producing members of the society who are materialistic, selfish and insensitive towards the needs of others because their ultimate goal would only be concerned with satisfying the physical needs.

Exploration of Akinnah al-Qalb Concept in Human Development

The review of related literatures and critical thematic analysis of the views of scholarly discussions regarding the selected Quranic verses and Akinnah al- Qalb concept can be conceptualised by three key words, namely, cover, thick, and layered (Jamaludin, 2016):

a. Cover – denotes an illusionary cover in the human heart that holds their understanding, absorb the meaning, the purpose and the secrets of a good cause. Changes towards betterment are very difficult for those with cover besides an exertion in developing a competent and excellent personality.

b. Thick – denotes difficulties in accepting changes though advises of righteousness or warnings have been given or maybe a result of ill feeling.

c. Layered – denotes samples of depraved attitude such as arrogant or other negative ones. This causes difficulty for good values and morals to be instilled in an individual.

The exploration of Akinnah al-Qalb characteristics in the present study has resulted in a considerable important discovery of the endeavour to produce good people with excellent personal qualities. If negative traits which are presumed to be deep-seated are not dealt with, this would eventually contribute to the deterioration of the quality of the people in an organization, a society and a nation. Thus, Akinnah al-Qalb concept in the present study concentrated on the impeding aspects of the human development according to the selected Quranic verses. Such hindrance to human development had been carefully analysed thematically to unravel these important aspects which fulfilled the present study objective. More importantly, the present study findings have contributed to offering solutions that endeavour the development of virtuous human capital.