UNETHICAL BEHAVIOR OR IMMORALITY AND ITS REMEDY

A Muslim as a first priority should strive to cleanse his (spiritual) heart because heart is the leader of the body and all organs are under its command. Our Prophet Muhammad, peace be upon him, once said: "There is a piece of meat in the human body. If this is good, all the organs will be good. If this is evil, all the organs will be evil. This piece of meat is the heart." What is described in this hadith is not the physical heart but the spiritual heart that is located over the physical heart. The goodness of the meat, as referred above, means its cleansing from vices and its assimilation of good morals (virtues). The physical appearance of a human being is called creation (Halq). The powers or states that exist in the heart are called habits (Hulq). The vices of the heart are called "maladies of the heart" or unacceptable-morals (Akhlaq al-zamima). Their cure is a very difficult task. Correct treatment requires extremely sophisticated knowledge about the maladies and correct methodology to apply this knowledge. Habits are the faculties (Malakas) or states or desires of the heart. The powers of the spiritual hearts of human beings generate their beliefs, deeds, and conscious behaviors.

 Changing or transforming the state of the heart from undesirable, unwanted, unacceptable-morals or habits to desirable good-habits is possible. Our Prophet, peace be upon him, once said, "Improve your morals (habits or character)." Islam does not order commandments that cannot be accomplished. Experiences also show that this is the case. [Experience is only one of the three true-knowledge-acquirement methods. The other two true-knowledge-acquirement-methods are understanding through calculation and information passed to us by our Prophet.] Human beings do not possess equal ability to correct their unacceptable deficient morals.

 Origin or source or fountain of the ethics is the three powers of the human spirit. The first one is the power of understanding (comprehension) of the spirit. This is also called "Nutq" or intellect (Aql). The first and second powers of "Nutq" are theoretical knowledge (Hikmat al-nazari) and practical knowledge (Hikmat al-amali) respectively. Theoretical knowledge that exists in average proportions is called wisdom (Hikmat). Wisdom is the power that discriminates between virtue and vice; right and wrong; and good and evil. A character having more than average amounts of wisdom in its constitution is called a smart aleck (Jarbaza). This type of person tries to understand things beyond comprehension. For example, he tries to interpret verses of the Qur'an with hidden or metaphoric meanings (Mutashabih ayats) or talks about the fate and destiny or commits harmful acts like plotting or deceiving others. Alternately, the character that has less than necessary amounts of wisdom in its constitution is called foolishness (Baladat). This type of person cannot discriminate between vices and virtues. Intellect’s (Nutq, Aql) Practical knowledge which exists in average proportion is called justice (Adalat). Justice cannot be in excessive or fewer proportions.

 The second power of the sources of the ethics is anger (Ghadab). It is the power of the animal spirit. This force repulses things that are not agreeable to its taste. When the human spirit subdues this animal power and provides an average proportion of this power then it is called bravery (Shajaat). He attempts to do useful things with it. For example, a Muslim's saving a victim from his attackers or Muslims' warring against a disbeliever army that is no more than double in numbers are good examples of bravery. A character having more than average amounts of anger in its constitution causes aggressive behavior (Tahawwur). A person having this habit gets angry fast. If this power exists less than average proportions, it is called cowardice (Jubn). A person having this character will not be able to attempt to do the necessary actions. 

The third power of the human spirit is appetite (Shahwat). It is the animal spirit's desires and wants with respect to things that it likes. When the human spirit subdues the animal spirit, it provides an average proportion of appetite called chastity (Iffat), or honor. A person who has chastity carries out those actions, which rise due to the needs of being human according to guidelines laid out by Islam and humanity. A character having excessive proportions of appetite in its constitution is called greed (Sharat) and debauchery (Fujur). A person having this character tries to acquire all of his desires and wants without regard to laws or others' rights. When appetite is less than average proportions in one's character, it causes a lazy character (Humud). A person having this character would not even try to attempt to get help for himself when he is sick or would not try to get things that are necessary for himself either because of his extreme sense of shame, fear or pride. 

Afore said four average proportions namely, wisdom (Hikmat), justice (Adalat), chastity (Iffat) and bravery (Shajaat) are the essence of all virtues. When a human being obeys or submits to the wisdom, which is one of the three powers of the spirit, he overcomes the other two forces of the animal-spirit, i.e., self-assertion, anger (Ghadab) and appetite. One finds the happiness by joining these two forces with the average degrees of chastity and bravery. Instead, if one cannot obtain the average proportion of the theoretical knowledge of the intellect, i.e., if one cannot obtain wisdom, one deviates into two extremes, excessive or deficient proportions and the vices come into existence. Six habits that are in either excessive or deficient proportions are always harmful. Even, those four virtues that are in average proportions would be evil if they are done with evil intentions. For example, if wisdom is used to obtain worldly ranks or possessions, it becomes evil, e.g., if one becomes a religious leader to gather property and wealth, or if one performs fight (Jihad) or "Salat" prayer for boasting. Sacrificing some pleasures to obtain a worldly post or pleasure would be using chastity in a wrong way. 

Each of the four main virtues is recognized by their attributes. For example, wisdom has seven attributes. Bravery and chastity each has eleven attributes.

REMEDY FOR THE VICES: A medicine that would be a common cure for all the vices is the recognition of the disease and things that are harmful to it, its cause, its opposite as well as effects of the medicine. After learning and recognizing the disease, the step of identifying the diseases at one's self is important. He either recognizes the disease himself or would know through communication of a scholar (Alim) or a spiritual guide (Murshid). A believer (Mumin) is a mirror of another believer. Recognizing one's own (spiritual) diseases, maladies, and deficiencies are very difficult-task. However, one may learn them by asking to a dependable friend. A dependable friend is a person who would protect him from all kinds of dangers and fears. Finding such a friend is very difficult. For that reason Imam ash-Shafi'i, may Allahu ta'ala be pleased with him, said: 

A dependable friend and the real medicine

Very difficult to find, do not waste your time!

Hadrat Umar, may Allahu ta'ala be well pleased with him, said:

 
My friend warned me about my shortcomings,

This is the wisdom of being a brother. 

One may also recognize his deficiencies by being alert to the remarks of his enemies. Enemies look for a chance to bring up and talk about one's deficiencies. Good friends usually do not see their friends' faults. When someone asked to the famous Sufi master Ibrahim bin Athham, may Allahu ta'ala be pleased with him, if he could tell him his mistakes and faults. He answered him by saying that he made him a friend to himself thereby he could not see any faults in him, and advised him to ask to others. Another way of recognizing one's shortcomings is observing faults of others. When one observes faults of others, he should look at his own affairs to see if he has the same faults and if he has, he should try to get rid of them. This way of identifying vices is also a method for curing the vices and is the meaning of the following hadith, "A believer (Mumin) is a mirror of another believer." In other words, he identifies his own faults when he sees those deficiencies in others. When Jesus (Isa), peace be upon him, was asked how he got his virtues, he answered: "I did not learn from anyone. I looked at the others; observed the things I did not like and I abstained doing the same. I also performed the things I liked." When they asked famous doctor Lucman, may Allahu ta'ala be well pleased with him, how he learned his virtues, he answered by saying that he learned them from those who did not have any virtues. Furthermore, one may also become virtues by reading the life stories of the great companions, may Allahu ta'ala be well pleased with them, of our Holy Prophet Muhammad, peace be upon him, and the friend (Awliya) who lived in the centuries following the time our Prophet Muhammad, peace be upon him.

A person who has a vice should search for the reason (cause) of catching that vice. He should try to annihilate this cause and then try to get rid of it by doing its opposite. One should try very hard to do the opposite of the vice for getting rid of it. Because, getting rid of a vice is very difficult. The soul (Nafs) loves evil and ugly things.

Another useful medicine for getting rid of vices is to establish a method of retribution. For example, when one commits a vice, immediately afterwards, one should do some action one's soul does not like. A good way of accomplishing this is to take an oath. Namely, one should take an oath to the effect that if one commits a vice, one will do extra goodness such as giving alms, fasting or performing "Salats." Since one's soul never likes to do extra prayers, one will stop committing vices. Another useful medicine is reading or listening from others about those vices which produce harmful results. Many hadiths inform us about the harms of vices. Some of them are:

1. "In the sight of Allahu ta'ala, there is no greater sin than vices." Because, those who commit vices do not know that they are committing sin. Therefore, they do not repent for their sin so that their sins accumulate and increase many folds.

2. "The one sin which human beings commit without any hesitation or reservation is being a person with vices."

3. "There is a repentance for every sort of sin but there is none for vices."

4. "As hot water melts an ice cube, virtues with similar ease melt away the mistakes and errors. As vinegar destroys honey, vices destroy rewards (Thawabs) of good deeds with equal ease."

Justice (Adalat), chastity (Iffat), bravery (Shajaat) and wisdom (Hikmat) that is not used with evil intentions are the fountain of all virtues. One should associate with pious (Salih) and good-natured persons in order to be a good-natured person or to protect his virtues. One's nature (Akhlaq) would be similar to one's friend's nature. Nature is like a contagious disease. That means, it catches on fast. Therefore, one should not become friendly with evil-natured persons. It is reported that our Prophet, peace be upon him, once said, "One's religious beliefs will be similar to his friend's beliefs." One should avoid, doing non-useful things, playing, making harmful jokes or arguing with others. One should learn knowledge and do useful deeds. One should not read books that harm one's morals or which promotes sex or should not watch television programs or listen to the radio programs that promote destructive morals or arouses sexual desires. One should constantly remind oneself the benefits of virtues and harmful effects of the prohibited actions and the punishment they will incur in the hell. No one who runs after the possessions ever satisfied their endless desires. Nevertheless, those who wanted rank and worldly possessions to do good deeds with them lived comfortably and happily. Worldly ranks and possessions should not be one's goals but instead should be vehicles to do goodness to others. Worldly ranks and possessions are like an ocean and many people are drawn in that ocean. Having the fear of Allahu ta'ala is the ship that one needs to survive in that ocean. Our Prophet, peace be upon him, once said, "One should live in the world not like a permanent resident but like a traveler, and should never forget that he will die!" Human beings will not live in this world forever. When one is absorbed with worldly pleasures, one's troubles, worries and distress will increase. The following hadiths should never be forgotten:

1. "A slave of Allahu ta'ala who does not have much worships will have high grades in the hereafter if he has good morals."

2. "The easiest and the most useful worship is to talk less and be a good-natured person."

3. "A slave of Allahu ta'ala may have many worships but, his evil nature will deliver him into the depths of hell. Furthermore, will sometimes lead him into disbelief."

4. It is reported that once the companions, may Allahu ta'ala be well pleased with them, communicated to Rasulullah, peace be upon him, that someone in the community was a very devout person. He was spending his days with fasting and his nights with praying but also had an evil nature. Rasulullah, peace be upon him, responded, "His state is not a good one. His destination will be hell fire."

5. "I was sent to complement the virtues and to help the people so that they may assimilate these virtues." The virtues also existed in the previously sent monotheistic religions. Islam was sent to complement those virtues. Since this religion exists with all the good commandments and habits, there is no need for another source to inform us regarding the virtues. Therefore, no other prophet will come after the Prophet Muhammad, peace be upon him.

6. "A good-natured person will acquire both worldly and next worldly happiness." A person with virtues fulfills his obligations toward Allahu ta'ala and His creatures.

7. "Hell fire will not burn a person who has a good nature and has a beautiful physical appearance."

8. "Being good-natured means to approach or establish close relationship with those who run away from you or to forgive those who oppresses you or to give away money or the like to those persons who are stingy toward you." A good-natured person will do goodness to those who break up with him or he would forgive those who harm his honor or him physically or materially.

9. "Allahu ta'ala will fill the heart of a person with belief and trustworthiness if he treats others with soft manners while he is angry." He will have no fear of anything. The best of all virtues is doing goodness to the one who treats you improperly. This behavior is the sign of maturity and it converts one's enemies into friends. Imam al-Ghazali, may Allahu ta'ala be pleased with him, says that he has read the following statements in the New Testament (Injil) which was revealed to Jesus (Isa), peace be upon him: "Do not respond ill treatment with ill treatment! Turn your left cheek to those who hit you on the right cheek! Give your pants to those who take away your overcoat!" [Our book Could not Answer informs us that the modified New Testament held by Christians today also includes the same teaching. Books inform us about the cruelties, oppression and torture of Muslims and Jews by Christians in Spain during the Spanish inquisitions, in India, in Bosnia-Herzegovina and in Jerusalem as well as against each other by the Inquisition courts. Their uncivilized behavior proves that they are not following the true teachings of the New Testament.]

Every Muslim should get rid of vices residing in his heart and replace them with virtues. One cannot be a good-natured person by replacing a few vices with a few good ones. A Sufi path is the way that makes one to obtain this maturity, i.e., obtaining all virtues. [A path that cannot provide this maturity cannot be called a Sufi path. As it often happens, there are some pseudo practitioners in every field of endeavor. So, there are some in the field of knowledge and Sufi Path (Tariqat) who call themselves as spiritual guide (Shaikh). In reality, they know nothing about the real Islam and beautiful moral teachings of Islam. We should beware of these types and avoid their traps.]

Sixty vices are well known. We translated and included forty of them in forty sub chapters. A person who avoid these vices and do their opposites will be a virtues or good-natured person.