We as humans have an innate disposition that is in constant search of perfection, and depending on the relative understanding of this word and what it means to an individual, that perfection could be material or spiritual in nature. And it is finding an equilibrium within the human self where he can function in such a way in order to fulfil his goal for which he has been created. Equilibrium is only achieved when Man overcomes his earthly and animalistic desires and puts them under the command of his intellect. Once his lusts are under control, and the realities of life become real and manifest in before him, Divine Justice can reflect in the clear mirror of his heart, bringing about peace and tranquillity.
For us to reach these heights, and to preserve this status of equilibrium within ourselves, requires a continuous motion and exertion and struggle. It is what the Holy Prophet (ص) called the ‘Greater Jihad’. The Arabic term jihad comes from the root j-h-d (جهد), meaning to strive or to struggle. Since we are human and susceptible to weakness and forgetfulness , we are in continuous jihad with our selves to avoid loss of equilibrium and disintegration due to carnal passions. And as life becomes more complicated and challenging within society, challenges that then require new laws be established, it becomes more difficult to keep this balance in life without a strong foundation of beliefs and principles, a set of rules and guidelines to counter the forces of unbalance and disunity. It is these laws that provide the outward equilibrium for man to pursue his quest for inner balance and unity with the Divine, and to find his true self.
This topic is far from complete and be sure that I will continue to allude to it in future discourses.
 Arabic word for human is Insaan, which is derived from the root a-n-s (انس), and means to be sociable, familiar or friendly; but it is also said that the form insyan gives the word a different meaning and that is to forget, which then refers to the covenant with God that he forgot. See Ragheb fil Mufradaat, p28