In the Name of God, the Beneficent, the
Merciful
Islamic Morals
By
Muhammad Mahdi ibn abi`Dharr al~Naraqi
CHARACTERISTIC OF BODY AND
SOUL
Man has a soul and body, each of which is subject to its own
pleasure and diseases. What harms the body is sickness, and that which gives it
pleasure lies in its well-being, health and whatever is in harmony with its
nature. The science that deals with the health and the maladies of the body is
the science of medicine.
The diseases of the soul constitute evil habits and submission
to lusts that degrade man down to the level of beasts. The pleasures of the
soul are moral and ethical virtues which elevate man and move him closer to
perfection and wisdom bringing him close to truth. The study that deals with
such matters is the science of ethics Before we commence a discussion of the
main topics of our subject, we must prove that the soul of man is incorporeal,
possesses and existence independent of the body, and is immaterial. In order to
prove this, a number of arguments have been set forth amongst which we can
mention the following:
( i ) One of the characteristics of bodies is that whenever new
forms and shapes are imposed upon them, they renounce and abandon their
previous forms, whether of the sensible or of the intellectual nature, enter
continuously without wiping out the previously existing forms. In fact, the
more impressions and intellectual forms enter the mind, the stronger does the
soul become.
(ii ) When three elements of colour, smell, and taste, appear in
an object, it is transformed. The human soul however, perceives all of these
conditions without being materially affected by them
. (iii) The
pleasures that man experiences from intellectual cognition can belong only to
the soul, since man’s body plays no role in it.
(iv) Abstract forms and concepts which are perceived by the mind
, are undoubtedly non-material and indivisible. Accordingly, their vehicle,
which is the soul, must also be indivisible, and therefore immaterial.
( v ) The physical faculties of man receive their input through
the senses, while the human soul perceives certain things without the help of
the senses. Among the things that the human soul comprehends without relying on
the senses, are the law of contradiction, the idea that the whole is always
greater then one of its parts, and other such universal principles. The
negation of the errors made by the senses on the part of the soul, such as
optical illusions, is done with the aid of these abstract concepts, even though
the raw material required for making corrections is provided by the senses.
Now that the independent existence of the soul has been proved,
let us see what are the things responsible for its well-being and delight, and
what are the things that make it sick and unhappy. The health and perfection of
the soul lies in its grasp of the real nature of things, and this understanding
can liberate it from the narrow prison of lust and greed and all other fetters
which inhibit its evolution and edification towards that ultimate stage of
human perfection which lies in man’s nearness to truth. This is the goal of ‘speculative wisdom.‘ At the same time, the human soul must purge itself of any evil
habits and traits it may have, and replace them with ethical and virtuous modes
of thought and conduct. This is the goal of ‘practical wisdom’. Speculative and
practical wisdom are related like matter and form; they cannot exist without
each other.
As a matter of principle, the term "philosophy "
refers to ‘ speculative wisdom ‘ and "ethics" refers to ‘practical wisdom’ A man who has mastered
both speculative wisdom and practical wisdom is a microcosmic mirror of the
larger universe: the macrocosm.
AKHLAQ
The meaning and origin of AKHLAQ
If man had known the importance of morality and the great role
it plays in his well-being he would have certainly felt the necessity of
following good morals in his life The Holy Prophet: (P)
The word akhlaq
is the plural for the word khulq which means disposition .
"Disposition"
is that faculty of the soul which is the source of - those
activities that man performs spontaneously without thinking about them. disposition
is a property of the soul which comes into existence through exercise and
repetitive practice and is not easily destroyed.
A particular disposition
may appear in human beings because of one of the following reasons:
(i) Natural and physical make up: It is observed that some
people are patient while others are touchy and nervous. Some are easily disturbed
and saddened while others show greater resistance and resilience.
(ii) Habit: Which is formed because of continual repetition of
certain acts and leads to the emergence of a certain disposition.
(iii) Practice and conscious effort: Which if continued long
enough will eventually lead to the formation of a disposition.
Even though the physical make-up of an individual produces
certain disposition in him, it is by no means true that man has no choice in
the matter and is absolutely compelled to abide by the dictates of his physical
make-up. On the contrary, since man has the power to choose he can overcome the
dictates of his physical nature through practice and effort, and can acquire
the disposition of his choice.
Of course, it should be admitted that those dispositions which
are caused by the mental faculties such as intelligence, memory, mental
agility, and the like, are not alterable. All other dispositions, however, may
be changed and the emotions and desires, and channel them to edify himself and
propel himself along the path of perfection and wisdom.
When we speak of man’s capacity to bring about changes in his dispositions, we do not
mean the man should destroy his instincts of reproduction or self-preservation.
Man could not exist without these instincts. What we mean is that one should
avoid going to either extremes in regard to them, and maintain a condition of
balance and moderation so that they may perform their functions properly. Just
as the seed of a date grows into a fruitful tree through proper care, or a wild
horse is trained to serve his master, or a dog is trained to the lifelong
friend and a help to man, so also can man attain perfection and wisdom through
self-discipline and intelligent perseverance.
Human perfection has many levels. The greater the amount of
self-discipline and effort on the part of the individual, the higher the level
of perfection that he would attain. In other words, he stands between two
extreme points, the lowest of which is below the level of beasts and the
highest of which surpasses even the high station of angels. The human movement
between these two extremes is discussed by the science of ethics. It is the
goal of ethics to raise and guide man from the lowest animal state to that
exalted position superior to that of the angels.
The importance of ethics is thus revealed. And it is because of
the reasons mentioned above that ethics is considered to be the most exalted
and valuable of sciences; since the worth of any science is directly related to
the worth of subject of the science of ethics is man and the means through
which he can attain perfection. Moreover, we know that man is the noblest of
creatures, the ultimate purpose of whose existence is to attain perfection;
therefore, it follows that ethics is the noblest of all sciences;
In fact, in the past, the philosophers did not consider any of
the other fields of learning to be truly independent sciences. They believed
that without the science of ethics and spiritual purification, mastery over any
other science is not only devoid of any value, but it would in fact lead to the
obstruction of insight and ultimate destruction of those who pursue it. That is
why it has been said that ‘Knowledge is the thickest of veils’, which prevents man from
seeing the real nature of things.
SOUL`S PURIFICATION AND ADORNMENT
Moral virtues in man gain him eternal happiness, while moral
corruption leads him to everlasting wretchedness. It is therefore necessary for
man to purge and purify himself of all evil traits of character and adorn his
soul with all forms of ethical and moral virtues. Moreover, without having
cleansed oneself of all evil habits, it would be impossible to nourish and
develop moral virtues in oneself. The human soul can be compared to a mirror in
this regard. If we wish to see something beautiful reflected in a mirror, we
must first cleanse the mirror, so that dust and dirt do not disfigure the
reflection. Any attempt to obey God's commands would be fruitful
and successful only when one has purified himself of evil habits and
tendencies; otherwise, it would be like putting on jewels on a dirty and
unwashed body; When self purification has been completed and one is completely
rid of all evil habits of thought, speech and action, then the soul is ready to
receive the unlimited grace of God. Such reception is the ultimate reason for which man was created.
In truth, God's grace and the Divine mysteries are
always accessible to man. It is man that must purify his soul and develop within
himself the necessary receptivity to benefit from the infinite grace of his
Creator.
There is a tradition of Prophet Muhammad ( peace be on
him and his progeny ) which say: " The angels do not enter a house in
which there is a dog " 2
How is it possible, then, for the rays of God's grace and
Divine illumination to enter a heart filled to the brim with immoral,
selfish, and bestial? The saying of the prophet: "My religion is
based on cleanliness "3 does not refer to outward
cleanliness alone; more than that it alludes to the inner purity of the soul.
In order to attain ultimate and final perfection, it is
necessary to traverse the path of struggle against selfish lusts and immoral
tendencies which may exist within the soul, and thus to prepare the soul to
receive the grace of God. If man sets foot on the path of self-purification, God shall come to his aid and
guide him along the path;
And { as for } those
who struggle in Our cause, surely We guide them in Our ways .Qur`an (29:69)
(2)
.FACULTIES OF THE SOUL: THEIR EFFECTS AND CHARACTERISTICS
At the time of its creation, the
soul of man is like a clean tablet, devoid of all faculties (traits), whether
good or evil. As one progresses through life, he develops faculties which are
directly related to the way he lives, thinks, and acts. The speech and deeds of
man, when repeated over a long period of time, produce a lasting effect in the
soul which is known as a "faculty". This faculty penetrates the soul
and becomes the origin and cause of man’s
actions. In other words, the human soul becomes used to these faculties,
establishes a union with it, and determines the human being’s direction in accordance with
their dictates. If these faculties are noble, they manifest themselves as moral
and wise speech and behaviour in man. If, on the contrary, they are evil and
base, they are manifested through immoral and perverse behaviour.
These very faculties play the
decisive role in determining the fate of the individual in the eternal world of
the Hereafter. The soul shall be accompanied there by the same faculties that
it was associated and united with in this world. If these faculties are
virtuous, the soul shall have eternal bliss, and is they were wicked ones, it
shall face eternal damnation.
This matter of faculties provides
the answer to those who say how could the Compassionate and Merciful (God)
condemn an individual to eternal damnation for a sin committed in a short span
of time. The thing to keep in mind is that a sin committed repeatedly leads to
the development of a faculty in man, since this evil faculty is incorporated in
the soul, the punishment and torture which accompany it will also afflict the
soul.
The Qur`an says:
And every man - We have fastened to
him his bird of omen upon his neck; and We shall bring forth for him ,on the
Day of Resurrection, a book he shall find spread wide open, Read your book!
Your soul suffices you this day as a reckoner against you. (17:13-14)
And
The book shall be set in place;
and you will see the sinners fearful at what is in it , and saying, ‘Alas for us how is it with this
Book, that it leaves nothing behind, small or great, but it has numbered it ?’ And what they had done they shall
find present (there); and your Lord shall not wrong anyone. (18:49)
And
The day every soul shall find what
it has done of good brought forward, and what it has done of evil; it will wish
if there were only a far space between it and its deeds. (3:29 )
THE SOUL AND ITS POWER;
The soul is that heavenly essence
which employs the body and uses its various organs to attain its goals and
purposes. The soul has also other names as spirit intelligence
and heart although these terms have other usages as well.
The most important
faculties of the soul are:
( 1) The power of intelligence - angelic.
( 2) The power of anger - ferocious.
( 3) The power of desire - animalistic.
( 4) The power of imagination - demoniac. *
The function and value of every
one of these powers or forces of the soul is commonly well understood. If man
did not have the power of reason, it would have been impossible for him to
distinguish between good and evil, right and wrong, true and false. If he did
not possess the faculty of anger, he could not defend himself against attack
and aggression. If the force of sexual attraction and desire did not exist in
man, the continued existence of the human species would be endangered. And
finally, if man lacked the power of imagination, he could not visualize
universals or particulars, and he would unable to make any inference based on
them.
With this explanation, the
characteristics mentioned for each of the four human faculties are made clear
and comprehensible. Reason is the guiding angel of man. The power of anger and
fierceness in man brings about ferocity and violence in him. His power of
desire and passion propels him towards immorality and licentiousness. And the
imaginative power in man provides the preliminary material for the formation of
demoniac schemes, plots and machinations. Now, if the faculty of reason is put
in control of the other faculties, it keeps them in their rightful place and
moderates their excesses, they will work for the welfare of man and shall
perform useful functions; otherwise, nothing except evil and mischief will come
of them.
The relationship of these four
faculties of the human soul to one another are described in the following
allegorical manner. Imagine a traveller on horseback accompanied by a dog and a
man who is a spy for the bandits. The mounted traveller represents reason. The
mount represents desire and passion. The dog represents the power of anger and
fierceness.
* The
Power of Imagination is also called the "practical intellect", which
is the counterpart of the "speculative intellect". The "speculative
intellect" comprehends the notions of virtue and vice and gives advice and
guidance. The "practical intellect" puts the directives of the
"speculative intellect" into effect and follows its orders. The
directive of the "speculative intellect" are always directed at the
regulation of the power of passion and anger in the human being.
(3)
MORAL VIRTUES AND VICES.
In
our last discussion, we stated that the human soul possesses four distinct
powers. They are:
INTELLECT, ANGER, PASSION, and
the power of IMAGINATON.
The thing we should notice now is
that the purification and right training of every one of these powers will
result in the emergence of a particulars faculty in the human being.
The purification and rightward
training of the Power of Intellect will result in the development of knowledge,
and subsequently wisdom, in human being. The purification of the of Anger will
result in the emergence of the faculty of courage, and subsequently
forbearance. The purification of the Power
of Passion and desire will result in the development of the faculty of
chastity, and subsequently generosity. And the purification of the Power of
Imagination will cause the emergence of the faculty of justice in a human
being.
The moral virtues, therefore, are:
WISDOM, COURAGE, CHASTITY, and JUSTICE. The opposite qualities of
these are: IGNORANCE,*
COWARDICE, CONCUPISCENCE (gluttony and lust), INJUSTIC
and TYRANNY.
* Ignorance
is here used in a wider-than-ordinary sense. "Ignorance" here stands
in opposition to "Reason" or "Wisdom", not in opposition to
"Knowledge"
Wisdom means possession of an
understanding of the objects of the world which concurs with the reality of
things. The presence of courage and chastity at the command of the intellect and
completely free from the bondages of concupiscence and egoism. As for justice,
it refers to the condition when the Power of Imagination is completely under
the command of the Power of the Intellect. This implies the regulation of all
the power of the soul by the Power of Intellect. In other words the presence of
the faculty of justice in the soul necessitate the presence of the other three
faculties of WISDOM, COURAGE and CHASTITY.
An important matter
must be pointed out here. In the view of Islamic ethicians, a person who has
developed the four faculties within himself, is not praisworthy unless the
possession of these virtue benefits other people also. This is what reason
tells us. That is, it tells us that purely internal and private virtue do not
have much value, and their possessor does not deserve praise.
MODERATION AND DEVIATION
Every one of the four ethical
virtues is to be practised to a certain degree and within definite limits,
transgression of which would transform a virtue into a vice. If every virtue is
thought of as the centre of a circle, any movement away from the centre would
be considered as a vice, and the farther away it were to move from this point,
the greater the vice. For every virtue, therefore, there are innumerable vices;
since there is only one centre are infinite in number. In regard to deviation,
it does not make a difference in which direction the deviation occurs.
Deviation from the centre, in whatever direction, is a vice.
To find the real centre, which
entails absolute moderation, is thus difficult to attain. To remain at this
centre and to preserve this balance is even more difficult. In Qur`an as the
verse reads,
‘Remain
as steadfast as you have been commanded’.(11:12)
As
opposed to the real centre, there is the approximate centre, which is more
accessible. Individuals who purify and develop their souls usually reach this
relative centre and acquire relative moderation. It is for this reason that and
times. Relative moderation, like deviation,
covers a wide area at the centre
of which lies the point of absolute balance and moderation.
THE VARIOUS TYPES OF VICE
We have already said that
deviation from moderation and the mean causes vice. This deviation towards
either of the two extremes on each side of the mean has infinite degrees. Here
we will mention only the two extremes for every moral virtue.
|
DEFICIENCY |
MODERATION |
EXCESS |
|
Stupidity |
Wisdom |
Slyness |
|
Cowardice |
Courage |
Foolhardiness |
|
Lethargy |
Chastity |
Rapaciousness |
|
Submissiveness |
Justice |
Tyranny |
There are, therefore, eight kinds
of vices, for every one of which we shall give a brief description.
( 1 ) STUPIDITY; Stupidity is deficiency
of wisdom; that is, not using the power of the intellect to understand the
nature of things.
( 2 ) SLYNESS; Slyness is
the excessive use of the intellect; that is inappropriate, or using it too much
in matters for which it is appropriate.
( 3 ) COWARDICE; Cowardice
is deficiency of courage; that is fear and irresolution in case where there is
no cause for them.
( 4 ) FOOLHARDINESS; is the
excess of courage; that is, reckless action in cases where it is inappropriate.
( 5 ) LETHARGY; Lethargy is the
deficient state for which the point of moderation is chastity; that is, failure
to use things which the body needs.
( 6 ) RAPACIOUSNESS is the
other extreme in opposition to lethargy; that is excess in sexual activity,
eating and drinking and other sensual pleasures.
( 7 ) SUBMISSIVENESS; is
the deficient state for which the point of moderation is justice; that is,
accepting oppression and tyranny.
( 8 ) TYRANNY; Tyranny is the
other extreme in opposition to submissiveness; that is, oppressing either one’s own self or others.
Every one of these eight vices
possesses numerous branches and subdivisions. which are connected with the
direction and degree of deviation from moderation represented by the four
virtues. Since deviation can occur in a limitless number of degree, it is not
possible to enumerate all of them. We shall, however, mention some of the most
well-known ones here, and later discuss the ways in which they can be fought
against.
Vices are divided according to the
powers they are related to, namely, INTELLECT, ANGER and PASSION.
( i ) The Power of INTELLECT can possess two kinds of vices, which
are Stupidity and Slyness,
the further sub-divisions of which are as follows:
SIMPLE IGNORANCE; Not knowing
COMPOUND IGNORANCE; Being ignorant,and being unaware of
one’s ignorance.
PERPLEXITY AND DOUBT;
The opposite of which are certainty and conviction.
CARNAL TEMPTATIONS; In opposition to which is
contemplation of the beauty of Divine creation.
DECEIT AND TRICKERY; To attain ends dictated by Passion and Anger.
IDOLATRY: The opposite of which is belief in the Unity
and Oneness of God the Creator.
( ii ) The Power of
ANGER has two vices: Cowardice and Foolhardiness, the subdivisions of which
are:
FEAR; a psychological condition which is
caused by expecting occurrence of a painful event, or loss of a favourable
condition.
LACK OF ENDURANCE AND SELF-DEPRECIATION; This is one of the consequences of
weakness of the soul and indicates and incapacity to face hardship. The opposite
of this characteristic is steadfastness, which means the capacity to endure
hardship and adversity.
TIMIDITY; This is brought about by a lack of
self-confidence and by weakness of character, and indicates inability to
struggle for the sake of attaining noble and worthy goals. The opposite of this
vice is the virtue of fortitude; that is, courage and willingness to undertake
great efforts to attain true felicity and perfection.
LACK OF SENSE OF DIGNITY: This is also brought about by a weakness of
character and indicates failure to take care and watch over matters which need
to be looked after and watched over.
HASTINESS: This is another manifestation of a weak
character and means making decisions and embarking on actions without having
given them proper thought. The opposite extreme of this quality is Lethargy,
which is the tendency to slackness and lack of alacrity in initiating action
when required.
SUSPICION ABOUT GOD (the
Creator) AND THE BELEIVERS: This is another manifestation of a weak and timid character.
The opposite of this is trustfulness towards the God and the believers, which
is a sign of courage and self-confidence.
ANGER: The opposite of which is Patience and
Forbearance.
REVENGFULNESS: The opposite of which is the quality of forgiveness.
VIOLENCE:
This is caused by the power of Anger and use of force to achieve an end. Its
opposite is conciliation and compassion.
ILL-TEMPEREDNESS: The opposite of which is good
temperedness.
ENVY AND MALICE: This also results from the Power of Anger.
ENMITY AND HOSTILITY: This is a manifestation of the Power
of Anger and its opposite is friendliness; in other words, having the welfare
of others at heart.
SELF-CONCEIT AND VANITY: The opposite extreme of which is having an
inferiority complex.
ARROGANCE: The opposite of which is Complex.
BOASTFULNESS: Which means talking about oneself with pride
and satisfaction. This condition is brought about by Arrogance.
REBELLIOUSNESS: Disobedience towards someone who
deserve one’s obedience. This condition
is also caused by Arrogance, and its opposite is obedience to someone to whom
it is necessary to be obedient.
FANATICISM: Intense uncritical devotion to
something.
INJUSTICE AND CONCEALING OF
THRUTH: The
opposite of which is justice and steadfastness in the defense of truth.
BRUTALITY: Lack of mercy and compassion when
these qualities are called for.
THE VARIOUS TYPES OF VICES
( 111 ) To continue our
last discussion, the vices are divided according to the powers they are related
to, namely, INTELLECT, ANGER and PASSION. We have discussed about
INTELLECT, and ANGER. And now, we will look into the vices of the
power of PASSION, and desire are Lethargy and Greed; and their
subdivision are as follows:
COVETING
THE WORLD AND RICHES: The opposite of which is zuhd
( self-restraint ).
AFFLUENCE AND OPULENCE: The opposite of which is poverty.
AVARICE ( tama`): The opposite of which is
indifference to possessions of others.
GREED ( hirs ): The opposite of which is
contentment with what one has.
COVETING OF THINGS FORBIDDEN BY
GOD, AND ENGAGING IN
ILLEGITIMATE ACTS: wara` (Piety caution) the
opposite of which is
abstinence from forbidden things and
activities.
.TREACHERY: The opposite of which is
honesty.
ALL
KINDS OF DEBAUCHERY: Such as adultery sodomy, using of intoxicant wine, etc.
and other forms of frivolous conduct.
SINKING IN FALSEHOOD AND BELIEVING
IN FALSE THINGS:
INDULGING IN FRIVOLOUS AND
NONSENSICAL TALK AND EMPTY
BOASTING AS A MATTER OF HABIT.:
Thus we come to the end of recounting the virtues and vices
belonging singly to each of the three power. Now let us consider those virtues
and vices which belong simultaneously to two or three of the powers of the
soul. These virtues and vices are as follows:
JEALOUSY: That is wishing a decline in the fortunes of another person.
INSULTING AND DEGRADING OTHER
PEOPLE The opposite of which is honouring other
people and respecting them.
NOT BEING SYMPATHETIC OR
HELPFUL TO OTHERS
FLATTERY:
BREAKING ONE’S TIES WITH
FAMILY AND KIN;
BEING UNDUTIFUL TO PARENTS
AND EARNING THEIR DISAVOWAL;
STICKING ONE’S NOSE INTO OTHER
PEOPLE’S
AFFAIRS IN ORDER TO DISCOVER THEIR
FAULTS:
REVEALING OTHER PEOPLE’S SECRET The opposite of which is guarding other people’s
secrets and concealing them.
CAUSING FRICTION AND DISHARMONY
AMONG PEOPLE: The opposite of which is to
make
peace and bring harmony among them.
CURSING:
VERBAL ARGUMENT AND ANIMOSITY:
MAKING A FUN OF OTHER PEOPLE AND
RIDICULING THEM
BACKBITING:
LYING:
COVETING FAME AND STATUS:
LOVE OF PRAISE AND HATRED OF
CRITICISM: The opposite of which is
indifference to both.
SIMULATION: That is doing something in order to attract
favourable attention.
HIPOCRISY: The opposite of which is
being the same in one’s outer appearance and inner self.
SELF-DECEPTION: The opposite of which is
insight, knowledge and humility.
REBELLIOUSNESS: The opposite of which is
obedience.
IMPUDENCE AND SHAMELESSNESS: The opposite of which is
modesty and shame.
HAVING ELABORATE AND FAR- FLUNG
HOPES AND DESIRE:
PERSISTENCE IN SIN: The opposite of which is (Wrong doing)
repentance.
SELF-NEGLECT AND ALIENATION FROM
ONE’S
SELF: The opposite of which is
self-
attention and awareness of one’s goal.
APTHY AND INDIFFERENCE TOWARD ONE’S FELICITY AND GOOD
MISPLACED HATRED: The opposite of which is appropriate
friendship and love.
INCONSISTENCY AND DISLOYALTY: The opposite of which is
loyalty.
ISOLATION AND SECLUSION FROM PEOPLE The opposite of which is:
being sociable and friendly.
PIQUE AND PEEVISHNESS: The opposite of which is
calmness and self-composure.
SORROW AND REMORSE: The opposite of which is
cheerfulness and joy.
INSUFFCIENT TRUST OF AND RELIANCE
OF ALLAH:.
INGRATITUDE AND UNTHANKFULNESS: The opposite of which is
thankfulness and gratitude.
ANXIETY: Alarm and impatience.
IMPIETY: That is disobedience and
transgression of Divine commands, the opposite of which is piety and obedient
performance of the duties set by Allah, and also performance of acts which are
recommened by Him.
THE IMPORTANCE OF JUSTICE
Now that we have recounted all the virtues and vices, it is
necessary to gain an understanding of the true significance of the quality of
justice, since all ethical virtues originate from this quality just as all
vices emanate from injustice, which is the quality opposed to it. Plato says:
"When the faculty of
justice develops in man,all the other faculties
and powers of the soul are illuminated by it,
and these faculties and
powers all acquire light from each other. This
is the condition in which
the human soul moves and acts in the best and the most meritorious
manner possible, gaining affinity and
proximity to the Source of Creation"
The quality of justice saves the human being from the danger of
deviation towards extremes, whether in personal or social matter, and enables
him to attain enduring felicity and bliss. Of course, it should be noted that
this quality can be successfully exercised only if the individual knows what
the Golden Mean is, and can distinguish it from excess when he confronts it.
Such discrimination is impossible to attain except through the holy teaching of
Islam, which contain elaborate instructions relating to all the things needed
by human beings to attain happiness and felicity in this world and the
Hereafter.
VARIOUS KINDS OF JUSTICE
Justice is of three kinds:
( 1 ) The justice
between the human being and Allah; that is, the penalties and rewards which Allah
bestows on man in relation to his acts and deeds.In other words, for whatever
acts he commits, whether good or evil, and appropriate reward or punishment is
given to by Allah. If it were otherwise,it would imply injustice and violation
of rights on Allah’s behalf and unfair
treatment of His creatures-characteristic which Allah does not .have.
( 2 ) The justice
amongst human beings which means that everyone must honour individual and
social rights of others and act according to the sacred laws of Islam. This is
called social justice. In a tradition of the Prophet, social rights are
enumerated in the following manner: "Every believer has thirty obligations
over his brother-in-faith,which he could not be said to have met unless he
either performs or is excused by brother-in-faith from performing them.These
obligation are:
FORGIVING HIS MISTAKE: * BEING
MERCIFUL AND KIND TO HIM WHEN HE IS IN A STRANGE LAND; * GUARDING
HIS SECRETS; *GIVING HIM HIS HAND WHEN HE IS
ABOUT TO FALL; * ACCEPTING HIS APOLOGY; * DISCOURAGING
BACKBITING ABOUT HIM; * PERSISTING IN GIVING HIM GOOD
ADVISE;
* TREASURING HIS FRIENDSHIP; * FULFILLING HIS TRUST; * VISITING
HIM WHEN HE IS ILL; * BEING WITH HIM AT THE TIME OF HIS
DEATH;
* ACCEPTING HIS INVITATION AND HIS PRESENTS; * RETURNING
HIS FAVOURS IN THE SAME MANNER; * THANKING HIM FOR HIS FAVOURS; * BEING
GRATEFUL FOR HIS ASSISTANCE; * PROTECTING HIS HONOUR AND
PROPERTY;
* HELPING HIM MEET HIS NEEDS; * MAKING AN EFFORT TO SOLVE
HIS PROBLEMS; * SAYING TO HIM:’ALLAH BLESS YOU’ WHEN HE SNEEZES; * GUIDING
HIM TO THE THING HE HAS LOST; *ANSWERING HIS GREETINGS TAKING
HIM AT HIS WORDS (not drawing a bad interpretation of things he says ); * ACCEPTING
HIS BESTOWALS; * CONFIRMING HIM IF HE SWEARS TO
SOMETHING;
*BEING KIND AND FRIENDLY TOWARDS HIM, NOT UNSYMPATHETIC AND
HOSTILE;
* HELPING HIM WHETHER HE IS BEING UNJUST OR IS A VICTIM OF
INJUSTICE (when we speak of helping him when he is being unjust ,we mean
that he should be assisted in securing his rights); * REFRAINING FROM
FEELING BORED OR FED UP OF HIM;
*NOT FORSAKING HIM IN THE MIDST OF HIS
TROUBLES; * WHATEVER
GOOD THINGS HE LIKES FOR HIMSELF HE SHOULD
ALSO LIKE FOR HIS BROTHER-IN-FAITH, * AND
WHATEVER HE DISLIKES FOR HIMSELF HE SHOULD ALSO DISLIKE FOR HIS
BROTHER-IN-FAITH.
( 3 ) Justice between
the alive and the dead. This is the kind of justice that commands that the
alive should remember the dead with kindness, pay their debts, act according to
their wills, pray for them, give alms, seeking their forgiveness from Allah,
and perform charitable acts in their memory.
SELF-DEVELOPMENT
At the end of this section, conclusion that we draw is that
justice means the complete mastery of the intellect over all other faculties
and powers of the human soul, so that all are employed towards the ultimate
goal of human perfection and the end of making oneself Allah like. In other
words, the intellect governs the body; if justice prevails within it, it will
also prevail in the domain under its jurisdiction. Just as if the ruler of a
society, whereas if the ruler is unjust, then there will be no justice in that
country. This is expressed in a narration:
" Whenever a ruler is just, he shares in the reward and
merit of all the good
works done by his subjects; but if he is unjust, he will be
consider an accomplice in all
their sins and evil deeds".
Another conclusion that can be drawn is that one cannot reform
others as long as he has not reformed himself. That is, if an individual is
unable to make justice prevail within the domain of his own self, how can he
put it into effect amongst his partners, family members, fellow citizens, and
finally, the whole society? Therefore, self development is necessarily prior to
everything else, and that is impossible except through the science of ethics.
DISEAES OF THE SOUL AND THEIR
TREATMENT
Physical ailments there are certain rules and procedures to be
followed. First of all, the disease must be identified. Secondly, the way of
treatment must be determined. Thirdly, treatment must begin with the use of appropriate
medications and avoidance of harmful things, and continue until complete
recovery.
It has already been explained that the diseases of soul are
caused when its powers trespass the bounds of moderation, moving towards the
extremes of either deficiency or excess. The way in which these diseases must
be treated is the same as that used in treatment of physical illness, and must
follow the three stages mentioned above until full recovery is attained. We
shall continue our discussion, describe each disease and indicate its proper
treatment. The diseases to be studied shall be divided into the following four
categories:
(i) Diseases of the Power of Intellect and their treatment.
(ii) Diseases of the Power of Anger and their treatment.
(iii) Diseases of the Power of Passion and their treatment.
(iv) Diseases relating to combinations of any two of these
powers, or all three.
Before we begin our discussion of the diseases in these four
categories, it must be stated that every one of these powers can exist in
either of the three different states of moderation, deficiency, or excess.
In discussing every one of these powers, we shall first consider
its deviation towards excess, which is a kind of illness, and indicate its
proper treatment. This shall be followed by a discussion of its deviation
towards the condition of deficiency and the proper method of treating it. Next
we shall consider its state of moderation. We shall conclude our study of each
power with an examination of various kinds of moral maladies which may afflict
these power, and their method of treatment.
1. DISEASES OF THE POWER OF
INTELLECT AND THEIR TREATMENT
(a) The Condition of Excess
Slyness: It is one of the vices of the Power of Intellect in its
condition of excess or extremity. When afflicted with this disease, the human
intellect is so immersed in meticulous examination and analysis that it loses
temperament. In other words, the individual's mental activity, instead of
bringing him closer to an understanding of reality, takes him farther and
farther away from it, and even lead him to deny reality -- like the Sophists
cause him to be bogged down in doubt and indecision in regard to religious laws
and their application.
The way that this fatal disease is to be treated is that
individual must first become aware of its danger, meditate upon it, and then
make an effort to force his mind to within the limits of moderation. With
common sense is guideline and the thinking and judgment of normal people as
criterion, he should judge his own thinking and judgments, being constantly on
his guard until he reach condition of moderation.
(b) The Condition of Deficiency:
Simple Ignorance: This disease is caused by a deficiency of the
Power of Intellect in the individual, and is said to exist when the individual
lacks knowledge and learning, but is aware of his ignorance. This is in
contrast to 'compound ignorance' -- a state in which one not only does not
realize his ignorance but considers himself knowledgeable.
It is obvious that the treatment of ’simple ignorance’ is easier than that of ‘compound ignorance’. In order to cure ‘simple ignorance’ all that is necessary is
to examine the evil consequences of ignorance, and realize the fact that man's
distinction over the rest of animals lies in knowledge and learning. In
addition to this, he should note the importance of learning and knowledge as
attested by reason and also revelation. The consequence of such contemplation
and reflection would be an automatic desire for learning. He must pursue this
desire with the greatest ardor, and not allow the smallest speck of hesitation
or doubt to enter into his mind.
(c) The State of Moderation.
Knowledge and Wisdom: This condition is situated between the two
extremes of ‘ slyness’ and ‘simple ignorance’. Undoubtedly, knowledge and wisdom are two of the sublimes
qualities that man can possess, just as they are the most important and noblest
of Divine Attributes. In fact it is this characteristic that brings man close
to Allah. This is so because the more a man’s knowledge and learning
is, the greater is his capacity for abstraction (tajarrud); since it has
his demonstrated in study of philosophy that knowledge and abstraction are
complementariness. Therefore, the greater the degree of abstraction in the
mind, the closer is man to Divine Essence, whose idea in the human mind is the
highest of abstractions.
In praise of knowledge and wisdom, the Holy Qur'an says:
...And whoso is given
wisdom, has been given much good.....(2:269)12
.... And those
similitude -- We strike them for the people,
but none understands them
save those who know.(29:43)13
The Prophet has been quoted as saying to Abuzar:"Sitting an
hour in a learned gathering is better in the eyes of Allah than a thousand
nights in each of which a thousand prayers are performed, and better than
reciting the whole of the Qur'an twelve thousand times, or better than a whole
year of worship during which one fasts on all days and spends the nights in
prayer.