Islamic Ethics - Part 2
From the Islamic Ethical viewpoint we can derive the following general principles. They are implied in the thesis because they are the foundations on which it is based.
The "Good" has meaning only with respect to a structure, pattern or system. An organism, for instance, has a structure in which the parts are subordinate to the whole and have a function and purpose with respect to the whole. That which fulfils this purpose is called good, and that which obstructs or negates it's fulfilment is called evil. The Good, therefore depends on the nature of the system. Value refers to order.
So we can define the Good as follows:-
(1) That which conforms to the purposes of Allah is good. This includes Unity, Harmony and Peace. The Attributes of Allah specify different aspects of this.
(2) All things have been created as instruments for the purposes of Allah. Therefore, that which facilitates their proper functioning and enhances it is good.
(3) Human beings as vicegerents are instruments and have the Spirit of Allah in them. That which facilitates the welfare and development of the soul is good. As the mind and body are instruments through which this can be done their welfare and development is also important.
(4) As all human beings arise from a single soul and are interdependent, the welfare and development of other people and the community is an integral part of personal development.
(5) Human beings have responsibility towards the rest of the world, the environment and all things in it.
All things should be judged by these criteria. They provide an Objective Value System (OVS) as opposed to one which subjective (SVS), and, therefore, based on human desires and whims.
Evil is spoken of in the Quran as "errors" or "missing the mark or target" or "straying from a path". The following notions are used:-
Gunah - Everything has a proper place in the scheme of things. When something is out of its proper place, we have Gunah.
Zanb - Everything has a perfect or ideal order and is correctly equipped for its proper function. If there is some abnormal growth, a disease, we have Zanb. A desire that goes beyond actual need, or a perversion is such a growth. There must be neither more nor less in size and quantity. Both excess and insufficiency are evils. A balance is required.
Jurm - Everything is part of some greater whole. When the part is cut off from the whole or functions as if it were independent, or if the means become the ends, then we have Jurm. Cancers, criminality are examples. There must also be sufficient diversity, flexibility and cooperation. The function of the part must not be obstructed by some other part.
These three apply to the Universe, the planet, the ecological system, human societies, as well as human physiology and psychology. They are obviously connected with organisation and equilibrium, with the adjustment of an entity as part of a greater whole, and ultimately to Allah. They should be regarded as objective definitions or the Three Principles of Evil.
Ithm - deliberate transgression, rebellion.
Kufr - infidelity consists of rejection of God as the One Supreme Power.
Shirk consists of associating partners with God, polytheism - i.e. dividing the ultimate power.
Munafaqin - Hypocrites that say one thing and do another or where the outer manifestation conflicts with the inner state.
Question (2) - How can the Good be known and obeyed?
The answer to this is that the Spirit of God is in man (32:9) and this gives him the capacity to know, intend and do what is good. He has a built-in capacity to know and do good. However, this ability can be and has been suppressed and become dormant owing to social conditioning, sin, attachments, addictions, greed, pride, fantasies, temptations, distracted attention - the sin that caused the expulsion of man from Perfection and Paradise.
"Verily, We offered the trust to the heavens and the earth and the mountains, but they refused to undertake it, being afraid of it; but man undertook it. Lo! He has proved a tyrant and a fool." 33:72
"But Satan made them backslide therefrom (Paradise) and drove them out from what they were in, and We said: Go down, one of you the enemy of the other, and in the earth there is an abode and a provision for a time. And Adam obtained certain words (revelations) from his Lord, and He relented towards him, for He is the Relenting, the Compassionate. We said: Go down therefrom altogether and haply there may come from Me a Guidance, and whoso follows My Guidance, no fear is theirs, nor shall they grieve." 2:36-38
"Surely, We have created man in the best of moulds. Then We reduced him to the lowest of the low; save those who believe and act right; for theirs is a reward unfailing." 95:4-6
Question (3) - Why should the Good be obeyed?
The Spirit of God is in man produces his soul and gives him the faculties and powers to know, intend and do. It creates his existence and the ability to fulfil its needs and functions. That which is unaware and unable cannot be said to have a Self which can say with any meaning "I am", "I know", "I will", "I do.". For a thing that is not conscious nothing exists, not the Universe and not itself. A person, therefore, does good for his own sake. He has a built in desire and need to do so.
"He who accepts guidance (or does right), accepts it only for his own soul: and he who errs, errs only against it; nor shall one burdened soul bear the burden of another. " 17:15
"Verily, We have revealed to you the Book with the truth for the sake of mankind; so whoever follows the right way, it is for the good of his own soul and whoever errs, he errs only to its injury; and you are not a custodian over them." 39:41
Question (4) - How can the Good be established?
As a verse quoted above shows Allah sends guidance to man. This consists of Messengers, Prophets and scriptures. The function of these is to facilitate the awakening of the Spirit with.
"O ye who believe! Respond unto Allah and His Messenger when He calls you to that which quickens you; and know that Allah comes in between a man and his own heart; and that He it is unto Whom ye shall be gathered." 8:24
"Say: I exhort you only to one thing that you awake for Allah's sake in twos or singly, then ponder. there is no madness in your companion (or comrade, fellow-citizen); he is only a Warner to you before a severe doom." 34:46
"And the soul and Who fashioned it, and enlightened it with what is wrong and right for it! . He indeed is successful who causes it to grow (or purifies it)! And he indeed is a failure who corrupts it! " 91:7-10
The methods by spiritual regeneration can be achieved and the Good can be established consists of:-
(a) Having a unified, comprehensive and self-consistent World View and a Self-image with respect to it.
(b) Education in the wider meaning of the term which includes the actualisation of potentialities, particularly for consciousness, conscience, will, the development of the sense of responsibility, patience and self-control, the capacity for Truth, Compassion and Justice.
(c) The whole social and cultural system that controls ideas, motives and behaviour, affects the personality and its development. Good influences must be introduced into it in the form of a good ideologies, value system, conventions and practices so that mutual stimulation, support and reinforcement can takes place.
(d) The strengthening and improvement of families is of great importance. Here we have deep genetic ties that take a person beyond himself and creates affection, mutual responsibility and natural co-operation. This is where the new generation obtains its emotional development, experiences the combination of authority with love and personal worth. It learns its values as an autonomous unit that has a function with respect to a greater system.
(e) Social organisation and institutions channels psychological forces by stimulating some kinds of thinking, motivation and behaviour, making some possible or impossible, encouraging or discouraging others.
(f) The creation of suitable Laws and their enforcement. These Laws must be designed not merely to create social order and prevent crime but also to encourage and facilitate spiritual development. Laws also have an educational value. The Law exists to (i) provide an ideal, (ii) to get people to behave in a manner that they would if they had already been spiritually regenerated and (iii) to prevent slippage to lower levels.
(g) All the above should work in co-ordination with the Spiritual discipline - prayer, meditation, charity, abstinence, study etc., which should be undertaken individually and socially to exercise the spiritual faculty and reinforce the resolution to pursue the goal.
To summarise:-
(1) The good is that which Allah wills. It is incorporated in the attributes of God.
(2) The Spirit of Allah is within man. (32:9)
(3) This has become dormant owing to sin. (95:4-6)
(4) The spirit must be reactivated.
(5) This is done by following the teachings of the Messengers and Scriptures that Allah has sent.
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