Humanized

The Quest for What it Means to be Human

 

I chose the name Humanized for this blog because I find myself searching for what it truly means to be human, not simply biologically human, but human in the way that God intends for us to be. 

 

How can we develop and grow as humans to reach our truth? What is it that makes us human? One question in particular that has been lingering in my mind recently is: ‘are we spiritual beings having a physical experience, or are we human beings having spiritual experiences?’ And if the former were true, if we are indeed spiritual beings living through a physical body, then how do we arrive at that realization? 

 

Let us assume that we actually are spiritual beings having human experiences within our physical bodies. We would then look to our physical experiences to shape our spiritual fulfillment, but, I presume, that comes only after an individual becomes aware that he or she is a spiritual being. 

 

Recognizing oneself as a spiritual being is not something that instinctively happens. It requires awareness, and awareness itself seems to arrive through the lived experiences of our human lives - in other words, our physical experiences.

 

Perhaps our physical, emotional, and intellectual experiences are not interruptions to spiritual fulfillment, but rather the very means through which it is shaped. Yet this raises another question: does spiritual realization only become possible once a person becomes conscious of their physical experiences, and how they translate into spirituality? 

 

Let me try to streamline these thoughts, although I myself find it multifaceted and not an easy concept to grasp. Human psychology has attempted to explain the human journey using various theories. One of the most well-known frameworks is the hierarchy of needs proposed by Abraham Maslow. He proposed that human beings must first fulfill their basic physiological and safety needs before they can move towards higher states of fulfillment towards the attainment of self-actualization. In this framework, spiritual transcendence sits at the very top of the pyramid, and appears to be something attainable only after the foundational needs of survival and safety have been met.

 

Lessons from Experience: Frankl and Prophet Yusuf (AS)

 

Maslow’s theory is so widespread, and the model, in essence, seems logical, but if we look into history, we will find examples that challenge this idea entirely. 

 

Victor Frankl is one profound example, whose experiences during the Holocaust reshaped how I understand the relationship between physical safety and spiritual transcendence. Frankl was imprisoned in Nazi concentration camps where he was stripped of nearly everything that Maslow would consider essential for human existence; dignity, freedom, safety, and even adequate nourishment. Yet despite these conditions, Frankl demonstrated the exact opposite of what Maslow presented. 

 

Despite the fact that he was completely stripped of all forms of dignity, let alone the basic human physiological needs, his consciousness allowed his inner values to be anchored to higher spiritual beliefs. He found meaning to life through his spirituality which kept him going despite the atrocities he had to endure during his time in the camp.

 

This idea, that human beings are not entirely defined by external circumstances, is not actually new, in fact, it is a truth that has already been revealed thousands and thousands of years ago.

The story of Prophet Yusuf (AS) presents a striking parallel to this notion. Betrayed by his brothers, cast away from his family, falsely accused, and imprisoned despite his innocence, Prophet Yusuf (AS) was deprived of everything that would normally be considered necessary for safety and stability, let alone success. Yet prison did not diminish him. It revealed him.

 

Even within confinement, Yusuf (AS) remained anchored in his faith, his clarity, and his connection to God. His circumstances did not dictate his inner state. Rather, they became the means through which his character was refined and his purpose unfolded. It was within those very dire conditions that his wisdom became revealed, eventually leading him to a position of authority and responsibility.

Both narratives, one from modern history, and one from revelation, point toward the same reality: human beings are not merely the product of their circumstances. There exists within us a dimension that can rise, a dimension that remains free.

 

﴿وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُۥ مَخْرَجًا﴾

﴿وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ ۚ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ ۚ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا﴾

سورة الطلاق. آية ٢-٣

 

“And whoever remains mindful of Allah — He will make for him a way out, and will provide for him from where he does not expect. And whoever relies upon Allah — then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah has already set for everything a destined measure.”

Surah A-Talaq. verses:2-3

 

However, it would be naive to deny that human beings are profoundly shaped by their circumstances. Science acknowledges that our biology, upbringing, social environments, our physical and psychological experiences all interact to influence the realities of who we are.

 

It is a fact that some individuals are raised in conditions that cultivate resilience and clarity to pursue their purpose, whereas others grow up in environments where survival itself becomes the central struggle. This leads to another convoluted question: If human beings are so deeply shaped by their environments, how are we free? Does this mean we have no choice? Are we just an accidental product of our biological, psychological, and social conditions? If this were the case, then human responsibility would be limited. Our lives would largely be determined by forces outside of our control.

 

Yet, human history seems to suggest otherwise. Humans were given ability to choose – to rise above the influences of their surroundings, and to choose their responses, attitudes, decisions and actions within any given set of circumstances. I understand that such choices are not easy, and in many cases, they can be incredibly difficult. But the presence of choice still remains.

 

Since choice is always present, responsibility must exist. Since humans have a choice, my next moral challenge is; how can we be compassionate towards those who become victims of their circumstances?  If human beings possess freedom, how do we understand those who feel unable to exercise it? These questions seem complex, but perhaps they are not meant to be easily answered.

 

Nonetheless. Victor Frankl’s experience confirms that man does have a choice of action as he clearly exhibits during his stay at camp. Frankl demonstrated that individuals are still capable of maintaining an inner freedom that no external power could remove. Although the circumstances during the stay at the camp had destroyed the physical lives of many individuals, Frankl still retained the ability to choose his attitude, meaning of life, and his response to suffering. 

 

This suggests that: even when human beings are deprived of nearly everything, they are still capable of anchoring themselves to higher values and spiritual beliefs, which is the exact opposite of Maslows’ principles. In other words, the human spirit may not be as dependent on external circumstances as we often assume.

 

Choice, Responsibility, and What Life Expects of Us

 

One of my favorite concepts, and most powerful ideas expressed in Victor Frankl’s book is ‘it does not really matter what we expect from life, but rather what life expects from us’. This idea transformed the way I think about life and purpose.  To me, this now translates to; it is not what we expect from God, but what does God expect from us? 

A similar pattern is reflected in the story of Prophet Yusuf (AS). Yusuf did not choose betrayal.

He did not choose the well. He did not choose imprisonment. Yet it seems that within each of these circumstances, something was clearly being asked of him. 

 

If we look at it from Frankl’s perspective of ‘what life expects of us’, or as I like to see it, ‘what God expects from us’, I think he was asked to meet betrayal with patience, meet temptation with integrity, and in the depths of prison, he was able to meet with trust in God and the responsibility to remain faithful despite injustice.

 

﴿قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ﴾

سورة يوسف. آية ٣٣

 

“He said: My Lord, prison is more beloved to me than that to which they invite me…”

(Surah Yusuf 12:33)

 

﴿إِنَّهُ مَن يَتَّقِ وَيَصْبِرْ فَإِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ﴾

سورة يوسف. آية ٩٠

 

“Indeed, whoever fears Allah and is patient — then indeed, 

Allah does not allow the reward of those who do good to be lost.”

(Surah Yusuf. Verse 90)

 

My next question is, what responsibility has been placed before us? What is being asked of us in the very circumstances we find ourselves in? Both Frankl and Prophet Yusuf’s experience showed that even in the most extreme suffering, life continues to ask something of us. If not action, then patience; if not change, then endurance; if not relief, then faith.

 

This perspective allows us to shift the focus away from personal expectations, towards responsibility. Perhaps this is where the meaning of responsibility becomes clearer. It is not always about controlling the final outcome of the circumstances that we may experience, but maybe it is more about responding rightly to what is placed before us, rather than controlling them. 

 

If this is true, then the question is not simply what do I want from life? but rather: what is God asking of me, here and now? And perhaps the process of answering that question — again and again, across the different chapters of our life — is what shapes us into who we are meant to become. If this is true, then part of our task as humans is to take responsibility for discovering our truth, and then to live according to it. In doing so, we may be closer to acknowledging the tasks that are closer to our purpose and meaning in life. Maybe, eventually, through this process, we gradually become who we were meant to be: representatives of God on this earth. Perhaps that process is what it means to become humanized.

 

Yet, I still wonder about the tension that arises in my head in this pursuit between the divine will and human freedom. On one hand, there is the belief that God will use us according to His will, on the other hand, there is the understanding that God has given humans free will; the freedom to make choices and to live with their consequences. At the same time, we also recognize that the universe itself operates according to laws that were established long before we existed.

 

Nothing appears to occur randomly. Everything seems to unfold within a structure that was already set into motion. These ideas intertwine in ways that are difficult to fully comprehend. How does divine order, human freedom, and the unfolding of events coexist? This thought can be extremely overwhelming. 

 

And the question remains. Are we spiritual beings having a human experience? Or are we human beings striving toward spiritual awareness? I don’t believe the answer is meant to be simple. Maybe the tension between these two ideas is itself part of the human journey.

 

What seems certain is that human beings possess freedom of choice together with the capacity for spiritual reflection. These may be the fundamental elements that allow us to grow, and through that growth, perhaps we move closer to the way God intended us to live. Closer to becoming human. Closer to becoming humanized.