Elementary Education and Motivation in Islam: Perspectives of Med ...

‘the good-natured request of the heart for the nourishment of the soul’ and ‘the love of the soul vis-à-vis its wants, as well as the acceptance of, and being contented with, the commandments of God’.⁴³

It is also said that irda is the complete acceptance of truth and remaining aloof; hence, Sufis state that irda is the starting point for the slik (wayfarer). It is therefore a term used for the first echelon of those solely intent in pleasing God by following a arqa.⁴⁴ The Sufis also provide a different meaning for murd. They state that a murd (disciple of a arqa), contrary to its linguistic connotation, is one who does not possess irda; the one who is not free from his irda is not a murd.⁴⁵

Theological Definitions

Muslim scholastic theologians (mutakallimn) have also attempted to define want. For instance, Fakhr al-Dn al-Rz (543/1149–606/1209) wrote:

There is no need to provide a definition for irda since it is an innate characteristic of a human being. The individual recognises its existence a priori just as he recognises the difference between his want, knowledge, ability, pain and pleasure.⁴⁶

Al-Taftazn (722/1322–792/1390) said:

The irda is from the characteristics of the human soul. Many of the Mu‘tazilis deem it to be the belief or supposition of benefit. They said: ‘The ability to perform or not perform a deed is equal. When the supposition of benefit to either carry, or to not carry, out a deed is attained, one [course of action] is preferred over the other in the eyes of the individual….’ According to some others: ‘The belief, or supposition, is described as the cause, whilst the irda is an inclination that follows it; just as hatred is an unwillingness that follows the belief or supposition of harm.’⁴⁷

Ab l-asan al-Ash‘ar (260/874–324/936) stated in Maqlt al-Islmiyyn that irda represents the will to act or not to act. He mentioned that when a person fleeing from a beast of prey is presented with