KNOWLEDGE OF ETHICS AND

TEACHING OF MORALS IN ISLAM

Knowledge which informs us about the states and actions of spiritual heart (Qalb) and spirit (Ruh) is called "Knowledge of Ethics." We are informed by scholars about the states and actions of a person while he is alone in nine sections. In this book we will explain only six of these.

FIRST SECTION

In this section, habits as well as good and evil things will be explained. Habit (Huy) is a faculty (Malaka) of the spiritual heart and spirit. They, through this faculty, perform actions spontaneously without considering them consciously. Habits formed permanently are called faculties, while, a temporary habit is called state (Hal). For example, laughing or being ashamed are states (Hal). Generosity and bravery are faculties. When we refer to habits, it should be understood that we mean faculties. Doing good deeds occasionally does not constitute a habit, but doing them regularly does. If someone does good deeds frequently, he is considered as a generous person, i.e. generousity is his habit. There is an exception to this rule. For example, if a person does good deeds regularly by forcing his soul (Nafs), he is not considered a generous person. If he does good deeds naturally or spontaneously, continually and loves it while doing it, then he is a generous person.

Habit becomes a means for doing morally good or evil actions. Sometimes, it becomes a cause for neither good nor evil actions. The first one is called virtue, good nature, or virtue (Fazilat). Generosity, bravery and gentleness are good examples of this. The second one is called vice, scandalous behavior, evil nature, or disagreeable habit, such as stinginess and cowardice. The third one is neither virtue nor vice but is called arts and crafts, such as tailoring and farming. In this book, we will explain the first and the second cases.

As we have noted at the end of the preface, the spiritual heart and the spirit have two powers. The first one is the power of comprehension (Quwwat al-alima or mudrika). This is identified as reason and knowledge (Aql, Nutq). They (Qalb and Ruh) understand things that can be understood by reasoning via this power. The second is the power that causes things to happen -causative power- (Quwwat al-amila). Each power has two aspects. The first aspect of the power of comprehension, which is identified as reason, is called theoretical knowledge (Hikmat al-nazari) and the second aspect is called practical knowledge (Hikmat al-amali). The first aspect of the causative power (Quwwat al-amila) is appetite (Shahwat), a force which desires pleasurable and pleasant things. The second aspect of the causative power is self-assertion (Ghadab), a force that repulses or gets rid of things it does not like. These four powers cause various actions and works. If the actions and works are in accordance with reason and in the correct proportion, not in excess or deficient, the habit which performs these actions is called virtue (Fazilat). The habit which perform actions that are excessive or deficient is called vice (Razalat). If theoretical knowledge is properly developed, that habit is called wisdom (Hikmat). If the second power that is the practical knowledge is rightly developed, that habit is called justice (Adl). If the spiritual heart's and spirit's causative power appetite is properly developed, that habit is called chastity or temperance. If self-assertion is properly developed, that habit is called courage (Shajaat). These four habits are the essence of all good deeds. Justice cannot be in excessive or deficient proportion but the other three can be in excessive or deficient proportions. If they are, it is called vice. If theoretical knowledge is in excessive proportions, it is called deceitfulness (Jarbaza). If it is in deficient proportions, it is called stupidity (Baladat). As we have stated earlier, justice cannot be in excessive or deficient proportions but could have the opposite effect which is called tyranny (Zulm). The chastity which is in excessive proportions is called debauchery (Fujur). If it is in deficient proportions, it is called laziness (Humud). Excessive proportion of courage is called rashness (Tahawwur) while deficient proportion is called cowardice (Jubn). All of the foregoing habits are explained in this manner in the book Ihya-ul Ulum-ud-din, written by the famous Islamic scholar Imam Al-Ghazali, may Allahu ta'ala be pleased with him. They are also explained in the book Hadikat-un-Nadiyye written by Abdulgani Nabulusi, may Allahu ta'ala be pleased with him, [He passed away in 1143 Hijri, 1731 A.D. at Damascus.] This book, originally written in Arabic, was recently published by the Waqf Ikhlas of Istanbul (Hakikat Kitabevi) in offset printing. According to some scholars, having a right combination of chastity, wisdom, and bravery gives rise to justice.

A person who possesses a habit of deceitfulness (Jarbaza) utilizes his mind (part of his spirit) for trickery, backbiting, and clowning. A person who possesses a habit of stupidity cannot understand reality or differentiate between good and evil. A person who possesses a habit of rashness (Tahawwur) puts himself into danger by trying to fight against a more powerful enemy. A person who is a coward cannot practice patience, have steadiness, and therefore cannot protect his rights. A person who has a habit of debauchery, commits actions that are disliked (Makruh) in religion or forbidden (Haram) actions with respect to eating, drinking and marriage and derives pleasures from ugly and despicable deeds. A person who has a habit of laziness neglects the permissible pleasures and drives, thus resulting either in his own destruction or extinction of his family tree.

The above mentioned four main habits (virtues) are the essence of all other virtues held by human beings. Everyone boasts having these four main virtues. Even those who boast with their ancestors' nobility are referring to the fact that their ancestors had these four main virtues.