Akhlaq

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This article is about philosophical reflection upon moral conduct. For specific norms or codes of behavior in Islam, see Morality in Islam.
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Akhlaq (Arabic: أخلاق) is the practice of virtue, morality and manners in Islamic theology and falsafah (philosophy). The science of ethics (`Ilm al-Akhlaq) teaches that through practice and conscious effort man can surpass their natural dispositions and natural state (Fitrah) to become more ethical and well mannered. Akhlaq is a kind of normative ethical system known as "virtue ethics", which is based on "virtues, or moral character", rather than "conceptions of the right (as in Kantian ethics) or the good (as in utilitarianism)".[1][2]

Terminology[]

Akhlaq is most commonly translated in English-Arabic dictionaries as: disposition, nature, temper, ethics, morals or manners or in general a person who has good manners, and behaves well.[3][4]: 470  According to Hakan Ҫoruh and Abdul Hadi Shah Idil, "In the Islamic ethical tradition, ethics (akhlaq) means that one performs good behaviour spontaneously, without hesitation, and with minimal deliberation."[1]

Akhlaq comes from the same root as khaliq (Creator) and makhluq (creature).[citation needed] It is the plural of the word khulq which means disposition.

Similar terms[]

A number of related terms refer to the right way to behave in Islam: Akhlaq, Adab

Juan E. Campo describes the difference between Akhlaq/ethics and morality in Islam as :

Ethics means philosophical reflection upon moral conduct, while morality pertains to specific norms or codes of behavior. Questions of ethics, therefore, involve such subjects as human nature and the capacity to do good, the nature of good and evil, motivations for moral action, the underlying principles governing moral and immoral acts, deciding who is obliged to adhere to the moral code and who is exempted from it, and the implications of either adhering to the moral code or violating it. Morality encompasses the values and rules that govern human conduct ... [5]

Adab (Arabic: أدب) in the context of behavior, refers to prescribed Islamic etiquette: "refinement, good manners, morals, decorum, decency, humaneness" (according to the book Religion and Law).[6] While interpretation of the scope and particulars of Adab may vary among different cultures, common among these interpretations is regard for personal standing through the observation of certain codes of behavior.[7] To exhibit Adab would be to show "proper discrimination of correct order, behavior, and taste."[7]

A description of the difference between Akhlaq and Adab is

  • Aklaq is ethics, the 'moral philosophy'; Ethics/ morality. Islamic behaviour, disposition, good conduct, nature, temper, ethics, morals or character of a person.
  • Adab is "the actual practices of moral philosophy"; Manner, attitude, behaviour and the etiquette of putting things in their proper place[8]

Furthermore, according to one source (Abdulmajeed Hassan Bello), sharia (Islamic law) is not just concerned with concerned "with legal rules and regulations indicating "what man is entitled or bound to do, ... but also what he ought, in conscience, to do or refrain from doing. Thus, shari’ah ... embraces both private and public activities."[citation needed]

Type of ethical system[]

Hakan Ҫoruh and Abdul Hadi Shah Idil, describe Akhlaq as a system of "virtue ethics", one of "three major approaches in normative ethics". Virtue ethics emphasize the virtues, or moral character of the human actor involved; "deontology" emphasizes duties or rules, "consequentialism" emphasizes the consequences of actions of the human actor.[1][Note 1]

Overview[]

Ethics or "Disposition" is a "faculty" (malakah),[9] "a property of the soul" (nafs), "which comes into existence through exercise and repetitive practice" is not easily destroyed.[1] A particular malakah may appear because of one of the following reasons:

  1. Fitrah (natural state): The original state in which humans are created by Allah. Muslims believe Allah determined certain aspects of their lives for which they are not accountable (e.g., their place of birth and physical appearance)[10]
  2. 'āda (Habit): Formed by continual repetition of certain acts and creates a certain disposition.
  3. Practice and conscious effort: Which if persistent will eventually produce a disposition.

Although fitra produces certain dispositions, man can surpass nature through free will and effort. While dispositions caused by mental faculties (i.e., intelligence, memory, mental agility etc.) are not alterable, all others can change. When we speak of man's capacity to change his dispositions, we do not mean he should destroy instincts of reproduction or self-preservation. Instead, he should avoid extremes so they perform their functions properly. Abu Hurairah narrated that Prophet Muhammad has said: "Indeed I have been sent to complete the best of character (akhlaq)."[11] Anas, the brother of Abu Dharr is narrated as saying: "I saw him (the Prophet), he would enjoin the people to good character and conduct." The Prophet also said, "The most complete of believers in iman (faith) are those who are best in character."[12]

'Ilm al-Akhlaq[]

According to Hakan Ҫoruh and Abdul Hadi Shah Idil,

"following the Aristotelian tradition, medieval Muslim ethicists discussed the purpose of human beings and the achievement of virtue and virtue being pleasurable. They analysed the three faculties of the soul: intellectual (ʿaql), irascible (ghadab), appetitive (shahwah) — the purpose of each faculty, the virtue underlying each faculty, its sub-virtues and how to acquire them, virtue being a balance of each faculty and vice being an imbalance, the excess and deficiency of each faculty and vices and how to treat them. They conclude that there are four pillars of good character: wisdom, courage, temperance, and justice." The fourteenth-century Muslim theologian ʿAdududdin al-Ijī "best illustrated" all this in his treatise on ethics (Risalat al-Akhlaq), which was the subject of a number of commentaries and was taught in "traditional Islamic seminaries for centuries".[1]

`Ilm al-Akhlaq is translated in English as "ethics, moral science, morals".[13] The level of human perfection is determined by discipline and effort. Man stands between two extremes, the lowest is below beasts and the highest surpasses even the angels. The movement between these extremes is discussed in `ilm al-akhlaq or the science of ethics. Traditional Muslim philosophers believed that without ethics and purification (tazkiyah), mastery over other sciences is not only devoid of value, but would obstruct insight. That is why it has been said that, `knowledge is the thickest of veils', which prevents man from seeing reality (haqiqah).

By improving their akhlaq, the Muslims improve their Ibadah (worship).

Tazkiyah al-Nafs[]

Moral virtues bring eternal happiness, while moral corruption leads to everlasting wretchedness. Man must purge blameworthy traits (akhlāq madhmūma) before he can integrate ethical and moral virtues. Anas Karzoon has offered the following definition of tazkiyah al-nafs, "It is the purification of the soul from inclination towards evils and sins, and the development of its fitrah towards goodness, which leads to its uprightness and its reaching ihsaan."[14] Attempts to obey God's commands are successful only when one is purified; then the soul can receive God's unlimited grace.

The hadith of the Islamic prophet Muhammad: ("My religion is based on cleanliness"), does not refer to outward cleanliness alone; it also alludes to the soul's inner purity. To attain perfection, it is necessary to struggle against lusts and immoral tendencies, and prepare the soul to receive God's grace. If man travels the path of purification, God will aid and guide him. As the Quran says: And those who strive for Us - We will surely guide them to Our ways. And indeed, Allah is with the doers of good..[15]

Malakah of the Soul: effects & characteristics[]

The soul is created devoid of traits. As one progresses through life, he develops malakat related to his lifestyle. The soul becomes accustomed to repeated behavior, which then determines actions. Noble faculties manifest moral and wise behaviour, while evil faculties manifest immorality. These faculties determine the fate in the Akhira.

The Quran says: And We have fastened every man's deeds to his neck, and on the Day of Resurrection, We shall bring out for him a book which he will find wide open.[16] ˹And it will be said,˺ “Read your record. You ˹alone˺ are sufficient this Day to take account of yourself.”.[17]

    • And the book shall be set in place; and thou wilt 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 they shall find all they wrought present, and thy Lord shall not wrong anyone.[18]
    • 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.[19]

The soul and its powers[]

The soul (nafs) employs the body to attain its goals. The soul has also other names, including spirit (ruh), intelligence ('Aql), and heart (qalb) although these terms have other usages. The primary faculties of the soul are:

  1. Intelligence (al-quwwah al-aqliyyah)- angelic.
  2. Anger (al-quwwah al-ghadabiyyah)- ferocious.
  3. Desire (al-quwwah al-shahwiyyah)- animalistic.
  4. Imagination (al-quwwah al-wahmiyyah)- demoniac.

The value of these forces is obvious. Reason distinguishes good and evil: ghadab (anger)[20] helps defend against aggression: sexual attraction maintains the survival of the human species; and imagination allows visualization of universals or particulars. Reason is man's guiding angel. Anger brings violence; passions (hawā) encourage immorality; and imagination provides material to formulate demoniac plots and machinations. If reason controls the other faculties, it moderates excesses and ensures useful performance. Allah says in surat Ash-Shams: And [by] the soul and He who proportioned it, And inspired it [with discernment of] its wickedness and its righteousness, He has succeeded who purifies it, And he has failed who instills it [with corruption]..[21] The soul is in a continuous jihad (struggle) between these four powers for domination. The victorious trait determines the soul's inclination.

In a hadith from Imam Ali, he is related as saying: Surely God has characterized the angels by intellect without sexual desire and anger, and the animals with anger and desire without reason. He exalted man by bestowing upon him all of these qualities. Accordingly, if man's reason dominates his desire and ferocity, he rises to a station above that of the angels; because this station is attained by man in spite of the existence of hurdles which do not vex the angels.[22]

Pleasures and pains[]

The soul experiences pleasure when perceiving something harmonious with its nature. Pain occurs when it contacts things in disharmony. The soul's pleasures and pains are also divided into four categories, each corresponding to one of the four faculties.

  1. Pleasure of the reasoning faculty lies in gaining knowledge and its pain lies in ignorance.
  2. Pleasure of the faculty of anger lies in feelings of overcoming an enemy and revenge. Its pain lies in the feeling of being overpowered and defeated.
  3. Delight of the faculty of desire is enjoyment of foods and drinks while its pain lies in denial of such experiences.
  4. Pleasure of the imaginative faculty lies in the visualization of particulars which lead to the appearance of carnal desires, while its pain lies in the insufficiency and inadequacy of these visions.

The strongest of pleasures is experienced by reason. This pleasure is inherent and constant. It is unlike the other pleasures, which are transitory and often embarrassing. Rational pleasures have many degrees, the highest of which is nearness to God. This sublime pleasure is attained through love and knowledge of God, acquired through effort to be closer to Him. When efforts are directed to this goal, sensual pleasures are overshadowed; taking their proper place in moderation.

Goodness and happiness[]

The aim of tazkiyah and moral development is to attain felicity and happiness. Tazkiyah causes self-knowledge and knowledge of God.[23] Man's most consummate felicity is reflecting divine attributes. According to Qatada ibn al-Nu'man, the content soul (an-nafs al-mutma'inna) is, "the soul of the believer, made calm by what Allah has promised. Its owner is at complete rest and content with his knowledge of Allah's Names and Attributes..."[24]

See also[]

References[]

Notes[]

  1. ^ The Stanford Encyclopedia of Philosophy gives an example: "Suppose it is obvious that someone in need should be helped. A utilitarian will point to the fact that the consequences of doing so will maximize well-being, a deontologist to the fact that, in doing so the agent will be acting in accordance with a moral rule such as “Do unto others as you would be done by” and a virtue ethicist to the fact that helping the person would be charitable or benevolent."[2]

Citations[]

  1. ^ a b c d e Ҫoruh, Hakan; Abdul Hadi Shah Idil (5 Jan 2021). "Islam's adaptation of virtue ethics: Bringing light to the challenges of a post-pandemic world". ABC’s Religion and Ethics. Retrieved 30 November 2021.
  2. ^ a b Stanford Encyclopedia of Philosophy (Revised December 8, 2016 ed.). July 18, 2003. Retrieved 30 November 2021.
  3. ^ J. Cowan p. 299
  4. ^ Mohammad Taqi al-Modarresi (26 March 2016). The Laws of Islam (PDF). Enlight Press. ISBN 978-0994240989. Retrieved 22 December 2017.
  5. ^ Juan E. Campo, editor of Encyclopedia of Islam
  6. ^ Firmage, Edwin Brown and Weiss, Bernard G. and Welch, John W. Religion and Law. 1990, page 202-3
  7. ^ a b Ensel, Remco. Saints and Servants in Southern Morocco. 1999, page 180
  8. ^ "CHAPTER 4 AKHLAQ".
  9. ^ J. Cowen p.1082 - malaka (pl. -at) trait of character, faculty, talent
  10. ^ J. Esposito p. 89
  11. ^ Sahih Muslim, 6017
  12. ^ Sahih al-Tirmidhi, 2003
  13. ^ Wehr, Hans. Searcheable PDF of the Hans Wehr Dictionary (PDF). p. 258. Retrieved 29 November 2021.
  14. ^ Karzoon (Vol.1 p.12)
  15. ^ Qur'ān, Chapter 29, Verse 69
  16. ^ Quran Surah Al-Israa ( Verse 13 )
  17. ^ Qur'ān, Chapter 17, Verses 13-14
  18. ^ Qur'ān, Chapter 18, Verse 49
  19. ^ Qur'ān, Chapter 3, Verse 30
  20. ^ J. Cowen p.791
  21. ^ Ash-Shams: Verses 7-10
  22. ^ Nahjul Balagha
  23. ^ Quran,At-Tawbah:108.
  24. ^ The Purification of the Soul p.71

Bibliography[]

  • J.M. Cowan (1994), The Hans Wehr Dictionary of Modern Written Arabic
  • John Esposito (2003), The Oxford Dictionary of Islam
  • Jean-Louis Michon (1999), The Autobiography of a Moroccan Soufi: Ahmad ibn 'Ajiba (1747-1809)
  • M. Masud (1996), Islamic Legal Interpretation: Muftis and Their Fatwas
  • Imam Ali, Nahjul Balagha: Sermons, Letters & Sayings of Imam Ali
  • (1997), Manhaj al-Islaami fi Tazkiyah al-Nafs
  • Ahmad Farid, The Purification of the Soul: Compiled from the Works of Ibn Rajab al-Hanbali, Ibn al-Qayyim and Al-Ghazali.

External links[]

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