11

ISLAMIC MORALITY - AL-ISLAMIC MORALITY - AL-GHAZZĀLGHAZZĀLīī’S EXPOSITION’S EXPOSITION

1.1. Who is al-Ghazzālī?Who is al-Ghazzālī?

2.2. Idea on morality.Idea on morality.

3.3. Definition of man’s soul.Definition of man’s soul.

4.4. Functions of man’s soul.Functions of man’s soul.

22

1. AL-GHAZZĀL1. AL-GHAZZĀLīīIn studying Islamic Ethics, the name of Abu Hamid In studying Islamic Ethics, the name of Abu Hamid Muhammad al-Ghazzali (d.18th December, 1111) and Muhammad al-Ghazzali (d.18th December, 1111) and his contributions to this field of study are profound. his contributions to this field of study are profound. There are many books of him, which became the There are many books of him, which became the important source of references for the later generations. important source of references for the later generations. Among them are Among them are Ihya’ `UlumIhya’ `Ulum al-Dinal-Din (Revival of the (Revival of the Knowledge of the Religion), Knowledge of the Religion), Kimiya al-Sa`adahKimiya al-Sa`adah (The (The Chemistry of Happiness), Chemistry of Happiness), Tahafut al-Falasifah Tahafut al-Falasifah (Incoherence of the Philosophers) and others. (Incoherence of the Philosophers) and others.

33

Due to this contribution al-GhazzālDue to this contribution al-GhazzālÊÊ is known as is known as Hujjah al-Islam Hujjah al-Islam (The proof of Islam) and (The proof of Islam) and Zayn al-DinZayn al-Din (The Ornament of Religion).(The Ornament of Religion).

There are numerous statements of al-GhazzālThere are numerous statements of al-GhazzālÊÊ that that are relevant to our discussion of Islamic Ethics. The are relevant to our discussion of Islamic Ethics. The famous one is quoted from his famous one is quoted from his Kimiya al-SaKimiya al-Sa‘É‘Édahdah: “…: “…now I am calling man to the knowledge whereby now I am calling man to the knowledge whereby worldly influence (worldly influence (jahjah) is given-up and its low position ) is given-up and its low position in the scale of real worth is recognized.” in the scale of real worth is recognized.”

44

This main concern of al-GhazzThis main concern of al-GhazzÉÉllÊÊ’s life as extracted ’s life as extracted from the above statement is the well being in the from the above statement is the well being in the hereafter. hereafter.

As such ethics according to al-al-GhazzAs such ethics according to al-al-GhazzÉÉllÊÊ, is a science , is a science that is closely related to the path of hereafter. It also that is closely related to the path of hereafter. It also studies the religious beliefs (studies the religious beliefs (‘‘ilm al-muilm al-mu‘É‘Émalatmalat) not for ) not for the sake of mere knowledge but practical knowledge the sake of mere knowledge but practical knowledge towards:-towards:-

- God, - God,

- one’s families, - one’s families,

- fellow man and - fellow man and

- society. - society.

55

In ensuring that this relationship remains strong and In ensuring that this relationship remains strong and pure, purification of soul from vices and its beautification pure, purification of soul from vices and its beautification with virtues are essential.with virtues are essential.

To explain further al-Ghazzalee says that soul is a divine To explain further al-Ghazzalee says that soul is a divine entity of great subtlety and is of the same origin of the entity of great subtlety and is of the same origin of the angels. Since its origin is divine, it has a longing for the angels. Since its origin is divine, it has a longing for the spiritual enlightenment and it feels this world is alien and spiritual enlightenment and it feels this world is alien and evil. In order to maintain this pure nature, man is to purify evil. In order to maintain this pure nature, man is to purify his self from evil deeds by studying the nature of man’s his self from evil deeds by studying the nature of man’s psyche which comprises of psyche which comprises of `aql, ruh,`aql, ruh, qalb and qalb and nafsnafs. .

66

HUMAN PSYCHEHUMAN PSYCHE

There are various dimensions or levels of man’s inner There are various dimensions or levels of man’s inner self like self like ruh, qalb, nafsruh, qalb, nafs and and `aql`aql. To understand human . To understand human psyche we need to discern and understand these terms psyche we need to discern and understand these terms and their relationship to each other. and their relationship to each other.

Al-RuhAl-Ruh (spirit) (spirit)In al-Qur’an there are three verses mentioned about In al-Qur’an there are three verses mentioned about al-al-ruh,ruh, which is connected to the creation of human being. which is connected to the creation of human being. “Behold! Your Lord said to the angels: I am about to “Behold! Your Lord said to the angels: I am about to create man, from sounding clay from mud molded into create man, from sounding clay from mud molded into shape. shape.

77

““When I have fashioned him (in due proportion) and When I have fashioned him (in due proportion) and breathed into him of My spirit, fall you down, prostrating breathed into him of My spirit, fall you down, prostrating yourself before him” (refer to yourself before him” (refer to Surah al-HijrSurah al-Hijr, 15:28-29 and , 15:28-29 and Surah al-SadSurah al-Sad, 38:72) and in other verse;, 38:72) and in other verse;

““He then fashioned his progeny of an extraction of mean He then fashioned his progeny of an extraction of mean water, then He proportioned him, and He blew into him water, then He proportioned him, and He blew into him of His spirit” (of His spirit” (Surah al-SajadahSurah al-Sajadah, 32:7-9). The above , 32:7-9). The above verses explain that verses explain that al-ruhal-ruh or spirit proceeds from the or spirit proceeds from the divine order, “the breath” infused in man. divine order, “the breath” infused in man.

88

The term “My spirit” (The term “My spirit” (ruhiruhi) is not to be confused with ) is not to be confused with God as a “Spiritual being” as Christians scholars often God as a “Spiritual being” as Christians scholars often maintain, rather it means God as the Creator of all maintain, rather it means God as the Creator of all spirits. God created two basic worlds, the spiritual and spirits. God created two basic worlds, the spiritual and the corporeal, or unseen and the visible. the corporeal, or unseen and the visible.

Spirits, intellects, and the angels inhabit the spiritual Spirits, intellects, and the angels inhabit the spiritual domain. Although the spirit is created, the reality of domain. Although the spirit is created, the reality of spirit is difficult for human being to grasp, as shown in spirit is difficult for human being to grasp, as shown in the following verse: ”They ask you concerning the the following verse: ”They ask you concerning the spirit, say: the spirit (proceeds) by command of my spirit, say: the spirit (proceeds) by command of my Lord, and of knowledge you are given but little.” Lord, and of knowledge you are given but little.” (Refer to (Refer to Surah al-Isra’Surah al-Isra’, 17:85). , 17:85).

99

Al-NafsAl-Nafs (soul) (soul)

The term The term nafsnafs may be translated as soul or self. Many may be translated as soul or self. Many scholars do not distinguish between scholars do not distinguish between nafsnafs and and ruhruh and and designate both of them as soul, at best dividing soul into designate both of them as soul, at best dividing soul into vegetative, animal, sensory and rational. vegetative, animal, sensory and rational.

Al-GhazzAl-Ghazzālīālī however, has pointed out that however, has pointed out that nafs nafs or soul or soul has two dimensions, the upward and the downward. has two dimensions, the upward and the downward. The upward dimension is the uppermost limit of man’s The upward dimension is the uppermost limit of man’s psyche, which connects it to the body. psyche, which connects it to the body.

1010

The downward dimension (i.e. the one inclined towards The downward dimension (i.e. the one inclined towards matter) is represented by the sensory faculties, which matter) is represented by the sensory faculties, which connect it to the body. connect it to the body.

Al-GhazzAl-Ghazzālīālī further defines the different meanings of further defines the different meanings of nafsnafs as follows:as follows:

1. 1. Al-nafs al-kulliyyahAl-nafs al-kulliyyah – the universal soul, which – the universal soul, which includes all individual soulsincludes all individual souls

22 Al-nafs Al-nafs – the soul, the psyche or the – the soul, the psyche or the divine entity of great subtlety divine entity of great subtlety ( (latifah latifah rabbaniyyahrabbaniyyah ruhaniyyah ruhaniyyah) or the upward dimension. ) or the upward dimension.

1111

The soul also appears as the downward dimension The soul also appears as the downward dimension because it is made up of the sumbecause it is made up of the sum of individual or of individual or egocentric tendencies, shown in the following distinction:egocentric tendencies, shown in the following distinction:

1. 1. AlAl--nafs al-haywaniyyah nafs al-haywaniyyah

The animal soul, the soul as passively obedient to The animal soul, the soul as passively obedient to natural impulses.natural impulses.

2.2. Al-nafs al-ammarah bi al-su’ Al-nafs al-ammarah bi al-su’ The soul which commands man to evil, the passionate, The soul which commands man to evil, the passionate,

egoistic soul. (egoistic soul. (YusufYusuf, 12:53)., 12:53).

3. 3. AlAl--nafs al-lawwamah nafs al-lawwamah The soul that blames, the soul aware of its own The soul that blames, the soul aware of its own

imperfections. (imperfections. (Al-QiyamahAl-Qiyamah, 75:2)., 75:2).

4. 4. Al-nafs al-mutma’innah Al-nafs al-mutma’innah TThe soul at peace, the soul reintegrated in he soul at peace, the soul reintegrated in al-ruhal-ruh and at rest in and at rest in

certainty. (certainty. (Al-FajrAl-Fajr, 89:27)., 89:27).

1212

Al-`Aql Al-`Aql (reason)(reason)

Al-`aql Al-`aql has a wide range of meaning. It includes has a wide range of meaning. It includes reason, intelligence and light. It also refers to reason, intelligence and light. It also refers to the conscious projection of the intellect, whose the conscious projection of the intellect, whose light it distributes to the other faculties, knitting light it distributes to the other faculties, knitting them.them.

Some scholars used the expression Some scholars used the expression `aql al-juz’I `aql al-juz’I for reason and for reason and `aql al-kulli `aql al-kulli for intellectfor intellect.. `Aql al-`Aql al-juz’I juz’I is the faculty of discursive and analytical is the faculty of discursive and analytical thought, whereas thought, whereas `aql al-kulli`aql al-kulli is the faculty of is the faculty of intuition or deliberation.intuition or deliberation.

1313

Al-Qalb (heart)

The organ in the body, which is associated with The organ in the body, which is associated with the intellect, is the heart. In al-Qur’an, there is a the intellect, is the heart. In al-Qur’an, there is a verse, which explains that it is not the eyes that verse, which explains that it is not the eyes that are blind, but the hearts (refer to are blind, but the hearts (refer to Surah al-HajjSurah al-Hajj, , 22:46). 22:46).

In the above verse Allah informs us that those In the above verse Allah informs us that those who reject His Message may have their physical who reject His Message may have their physical eyes and ears, but their hearts are blind and eyes and ears, but their hearts are blind and deaf.deaf.

1414

The word heart here refers to the intelligent The word heart here refers to the intelligent faculties, understanding as well as the seat of faculties, understanding as well as the seat of affections and emotions. The word heart here affections and emotions. The word heart here refers to the intelligent faculties, understanding refers to the intelligent faculties, understanding as well as the seat of affections and emotions. as well as the seat of affections and emotions.

Knowing the definition of the elements that make Knowing the definition of the elements that make up human psyche, it is also necessary for us to up human psyche, it is also necessary for us to know as to how these elements function, shown know as to how these elements function, shown in the following discussion. in the following discussion.

1515

Functions of human spirit, soul, reason and heart.Functions of human spirit, soul, reason and heart.

The functions are as follows:The functions are as follows:

Al-RuhAl-Ruh

Though many Qur’anic commentators read the Though many Qur’anic commentators read the verse of al-Qur’an that verse of al-Qur’an that al-ruhal-ruh is unknown to is unknown to man or to imply that the spirit cannot be man or to imply that the spirit cannot be understood, they do not mean to say that no understood, they do not mean to say that no knowledge of it can be acquired. knowledge of it can be acquired.

1616

What is being said is that the spirit cannot be What is being said is that the spirit cannot be defined as it is in itself, in contrast to the body, defined as it is in itself, in contrast to the body, which can be known, described, measured, which can be known, described, measured, dissected and others. However, if discursive dissected and others. However, if discursive knowledge of the spirit in itself is unable, a great knowledge of the spirit in itself is unable, a great deal of discursive knowledge about the deal of discursive knowledge about the attributes of the spirit is provided by human attributes of the spirit is provided by human experience. experience.

For example, the spirit is said to govern or For example, the spirit is said to govern or tadbirtadbir the body, if the body is without the spirit, the the body, if the body is without the spirit, the body is dead. body is dead.

1717

For further explanation on For further explanation on al-ruhal-ruh, al-Nasafi, the , al-Nasafi, the author of author of TheThe Creed of al-NasafiCreed of al-Nasafi says that the says that the human being has a spiritual and corporeal human being has a spiritual and corporeal dimension. dimension.

The spirit or The spirit or al-ruhal-ruh is truly simple and cannot be is truly simple and cannot be divided into partsdivided into parts. It belongs to the spiritual world. . It belongs to the spiritual world. The physical body is compound and can be The physical body is compound and can be divided into parts.divided into parts.

1818

It belongs to the world of corporeal. Al-Nasafi It belongs to the world of corporeal. Al-Nasafi further explains, when a thing has many parts, further explains, when a thing has many parts, each of its attributes and acts is singled out for each of its attributes and acts is singled out for one of its parts and organs. For example, if a one of its parts and organs. For example, if a thing sees, hears, takes, and speaks, it hears thing sees, hears, takes, and speaks, it hears through one part, (ears), speaks through another through one part, (ears), speaks through another part (mouth), sees through another part (eyes, part (mouth), sees through another part (eyes, mind), and takes through another part (hands).mind), and takes through another part (hands).

1919

When a thing is simple, i.e. When a thing is simple, i.e. al-ruhal-ruh, it has no , it has no parts. None of its attributes and acts is singled parts. None of its attributes and acts is singled out for a part or an organ. It has no front and out for a part or an organ. It has no front and back, no head and foot, no right and left. Hence back, no head and foot, no right and left. Hence its attributes subsist through its own self. its attributes subsist through its own self.

If such a thing should see, hear, speak, and If such a thing should see, hear, speak, and have knowledge, it does each through the same have knowledge, it does each through the same thing which it does the restthing which it does the rest

2020

To simplify it, if the human spirit is alive, we have To simplify it, if the human spirit is alive, we have to say that it is all life. If it knows, we have to to say that it is all life. If it knows, we have to say that it is all knowledge. If it hears, we have say that it is all knowledge. If it hears, we have to say that it is all hearing. If it sees, we have to to say that it is all hearing. If it sees, we have to that it is all sight. If it hears, we have to say that that it is all sight. If it hears, we have to say that it is all hearing. If it speaks, we have to say that it is all hearing. If it speaks, we have to say that it is all speech. For its attributes and acts have it is all speech. For its attributes and acts have no instruments and organs. This is the meaning no instruments and organs. This is the meaning of the saying, “God created Adam in His own of the saying, “God created Adam in His own form.”form.”

2121

To explain the function of the spirit to human To explain the function of the spirit to human body, al-Nasafi says that the business of the body, al-Nasafi says that the business of the spirit is governing the body. The spirit is heaven spirit is governing the body. The spirit is heaven and the body is earth, the spirit lord and the and the body is earth, the spirit lord and the body servant and the spirit high and the body body servant and the spirit high and the body low. (For further exposition on low. (For further exposition on al-rual-ruh, see h, see Static Static HierarchyHierarchy by Suchiko Murata, pp 232-236, by Suchiko Murata, pp 232-236, hereafter cited as Suchiko).hereafter cited as Suchiko).

2222

Al-NafsAl-Nafs (soul) (soul)

Nafs is another word applied by al-Qur’an to denote Nafs is another word applied by al-Qur’an to denote human psyche. At the lower dimension it refers to the human psyche. At the lower dimension it refers to the principle of life consciousness. It is the person or self. principle of life consciousness. It is the person or self. The main effect of The main effect of al-nafs al-ammarah bi al-su’al-nafs al-ammarah bi al-su’ (the nafs (the nafs impelling towards evil) is to paralyze the cognitive impelling towards evil) is to paralyze the cognitive process in man. This situation has been alluded to at process in man. This situation has been alluded to at several places in al-Qur’an: several places in al-Qur’an:

““They have hearts wherewith they understand not; They have hearts wherewith they understand not; eyes wherewith they see not; and ears wherewith eyes wherewith they see not; and ears wherewith they hear not. They are like cattle, no more they hear not. They are like cattle, no more

misguided and they are heedless of warning).” misguided and they are heedless of warning).” (Refer to (Refer to Surah al-Isra’Surah al-Isra’, 7:179)., 7:179).

2323

To be heedless of warning, negligent and misled To be heedless of warning, negligent and misled is only one of the characteristics of such people. is only one of the characteristics of such people. There are yet another character of them, namely There are yet another character of them, namely thoughtlessness and sordidness.thoughtlessness and sordidness.

On the other hand On the other hand al-nafs al-lawwamahal-nafs al-lawwamah is a is a state of constant awareness. It indicates state of constant awareness. It indicates nafsnafs in in a state of change and flux, always conscious a state of change and flux, always conscious and vigilant, constantly examining and and vigilant, constantly examining and scrutinizing its actions, fighting against baser scrutinizing its actions, fighting against baser desires, never heedless and sordid.desires, never heedless and sordid.

2424

This constant contention is the first stage of This constant contention is the first stage of al-al-nafs al-mutma’innahnafs al-mutma’innah. Al-Qur’an uses this term at . Al-Qur’an uses this term at one place, while describing the return of the soul one place, while describing the return of the soul of the blessed to Allah: (To the righteous soul of the blessed to Allah: (To the righteous soul will be said: “O soul in complete rest and will be said: “O soul in complete rest and satisfaction! Come back you to your Lord, well satisfaction! Come back you to your Lord, well pleases you and well pleasing to Him! Enter you pleases you and well pleasing to Him! Enter you then, among my devotees. Yea! Enter you My then, among my devotees. Yea! Enter you My heaven!” (heaven!” (Surah al-FajrSurah al-Fajr, 89: 27-30). , 89: 27-30).

2525

It appears that the state of It appears that the state of al-nafs al-al-nafs al-mutma’innahmutma’innah reached at the very end of life reached at the very end of life when one emerges victorious after a constant when one emerges victorious after a constant struggle against evil. The struggle against evil. The nafsnafs now is at peace now is at peace because the constant struggle, which because the constant struggle, which encompassed the whole of an individual’s life, encompassed the whole of an individual’s life, is now behind him, and the period of tussle is is now behind him, and the period of tussle is over, ending with his triumph. over, ending with his triumph.

In addition to the above point, if the In addition to the above point, if the nafsnafs has has committed sin and it is too late for repentance, committed sin and it is too late for repentance, how would one explain this issue?how would one explain this issue?

2626

It has been informed in al-Qur’an that on the day It has been informed in al-Qur’an that on the day of judgment man will testify against his own of judgment man will testify against his own nafsnafs (refer to (refer to Surah al-QiyamahSurah al-Qiyamah, 75:14). This , 75:14). This confirms the presence of the elements of desires confirms the presence of the elements of desires and passions of and passions of al-nafsal-nafs and which will survive and which will survive the bodily death but will exist as individual spirit the bodily death but will exist as individual spirit so that it can be questioned about its earthly life. so that it can be questioned about its earthly life. In fact, we do experienced in our daily life the In fact, we do experienced in our daily life the conflict between will and desire. conflict between will and desire.

2727

According to al-Ghazzali, will or motive and According to al-Ghazzali, will or motive and impulse belong to the realm of impulse belong to the realm of al-ruhal-ruh and since it and since it transcends transcends al-nafs al-nafs and it can move man to act and it can move man to act contrary to his desire, even pleasures. It is contrary to his desire, even pleasures. It is because of this faculty of man that he will be because of this faculty of man that he will be held responsible for what he has done.held responsible for what he has done.

2828

Allah knows very well the tendencies of the human soul, Allah knows very well the tendencies of the human soul, its power and its weakness. Although man is prone to its power and its weakness. Although man is prone to lose sight of his origin and it is in his nature to seek lose sight of his origin and it is in his nature to seek pleasure but he also has the will with which he can pleasure but he also has the will with which he can control his control his nafs al-ammarah bi al-su’nafs al-ammarah bi al-su’, and thus maintain , and thus maintain a balance in his self. a balance in his self.

Al-Ghazzali has pointed that the essential element of the Al-Ghazzali has pointed that the essential element of the soul is the will or power to realize one’s spiritual soul is the will or power to realize one’s spiritual possibilities. The fact that man can change from the possibilities. The fact that man can change from the state of the passionate, egoistic soul through a great state of the passionate, egoistic soul through a great deal of conscious conflict and deliberate effort, deal of conscious conflict and deliberate effort, necessarily suggests that he is free in his willnecessarily suggests that he is free in his will to choose to choose for the better or the worst before it is too late. for the better or the worst before it is too late.

2929

Al-`aql Al-`aql (reason)(reason) Al-`aqlAl-`aql or reason or intelligent is a quality that is or reason or intelligent is a quality that is highly praised in al-Qur’an. It does not use the highly praised in al-Qur’an. It does not use the noun but it employs in verbal form for more than noun but it employs in verbal form for more than fifty times. fifty times.

For example: “Surely in the creation of the For example: “Surely in the creation of the heavens and earth and the alternation of night heavens and earth and the alternation of night and day…there are signs for a people having and day…there are signs for a people having intelligence.” (intelligence.” (Surah al-BaqarahSurah al-Baqarah, 2:164) and , 2:164) and “And when you call to prayer, they take it in “And when you call to prayer, they take it in mockery and sport. That is because they are mockery and sport. That is because they are people who have no intelligence.” (people who have no intelligence.” (Surah al-Surah al-Ma’idahMa’idah, 5:58)., 5:58).

3030

The function of The function of `aql `aql as taken from as taken from the above Qur’anic verses is to the above Qur’anic verses is to understand or to grasp the understand or to grasp the significance of the creations of significance of the creations of Allah. Allah. According to a Prophetic tradition:According to a Prophetic tradition:

3131

“…“…`aql`aql is a fetter is a fetter (`iqal(`iqal) against ignorance) against ignorance . The soul is like . The soul is like the worst of beasts. If it does not have intellect, it the worst of beasts. If it does not have intellect, it wanders bewildered…. wanders bewildered….

God created intellect…. Then from intellect branched off God created intellect…. Then from intellect branched off deliberationdeliberation, from deliberation , from deliberation knowledgeknowledge, from , from knowledge knowledge right guidanceright guidance, from right guidance , from right guidance abstentionabstention, from abstention , from abstention guardingguarding, from guiding , from guiding shameshame, from shame , from shame gravitygravity (seriousness), from gravity (seriousness), from gravity continuity in the good charactercontinuity in the good character, from continuity in the , from continuity in the good character good character aversion from evilaversion from evil, and from aversion to , and from aversion to evil evil obedience to the good counselorobedience to the good counselor….” (See Suchiko, ….” (See Suchiko, p.239). p.239).

3232

The hadith informs that The hadith informs that `aql`aql is the source of is the source of some good qualities in man. some good qualities in man.

Al-Kashani, a Safavid philosopher opines that Al-Kashani, a Safavid philosopher opines that `aql `aql is a revealed law (is a revealed law (shari’ahshari’ah) within the ) within the human being, just as the revealed law is an human being, just as the revealed law is an intellect outside of human being. He further intellect outside of human being. He further explains that the source of all good qualities explains that the source of all good qualities and origin of all perfections is intellect. The and origin of all perfections is intellect. The enemies of intellect are the friends of Satan enemies of intellect are the friends of Satan and misguidance. (For further explanation see and misguidance. (For further explanation see Suchiko, pp 239-243). Suchiko, pp 239-243).

3333

Al-Qalb (heart)

The function of The function of qalbqalb is to be the operating agency is to be the operating agency of human psyche, which transform the of human psyche, which transform the spiritual spiritual potentiality into actualitypotentiality into actuality. It also represents this . It also represents this capacity of man that enables him:capacity of man that enables him:

    to know the nature of things,to know the nature of things,

    to understand the reality of the things,to understand the reality of the things,

    to make evaluative judgments of that things,to make evaluative judgments of that things,

    to sift the right from the wrong of that things.to sift the right from the wrong of that things.

3434

Further reading of al-Qur’an indicates that Further reading of al-Qur’an indicates that the term the term qalbqalb is described frequently with the is described frequently with the sensory organs capacities of human being,sensory organs capacities of human being, indicating that what the indicating that what the qalbqalb does is an does is an extension and a superior function of what extension and a superior function of what being done at the lower level by the sensory being done at the lower level by the sensory organs like eyes and ears.organs like eyes and ears.

However, if the functions of the However, if the functions of the qalbqalb are are blocked, the sensory organs lose their utility. blocked, the sensory organs lose their utility. People in such a condition have “…eyes with People in such a condition have “…eyes with which they do not see, ears with which they which they do not see, ears with which they do not hear…” (do not hear…” (Surah al-Isra’Surah al-Isra’, 7:179)., 7:179).

3535

According to the Qur’anic explanation, the According to the Qur’anic explanation, the perceptual process i.e. seeing and hearing perceptual process i.e. seeing and hearing can be reduced to mere sensations. They can be reduced to mere sensations. They can become actions or stimulations without can become actions or stimulations without meaning, because the meaning, because the qalbqalb is blocked or is blocked or sealed. sealed.

This process of sealing has been described This process of sealing has been described at several places in al-Qur’an. (Refer to at several places in al-Qur’an. (Refer to Surah al-BaqarahSurah al-Baqarah, 2: 6-7; , 2: 6-7; Surah al-Isra’Surah al-Isra’, 7: , 7: 101; 101; Surah al-NahlSurah al-Nahl, 16:106-108). , 16:106-108).

3636

The blocking of the cognitive processes takes place under The blocking of the cognitive processes takes place under special circumstances:special circumstances:

1.1.    When a person is faced with a situation of conflict When a person is faced with a situation of conflict and resorts to a special type of defense mechanism in and resorts to a special type of defense mechanism in which he rationalizes actions that are emotionally impelled. which he rationalizes actions that are emotionally impelled. Such a person starts with a state of conflict between:Such a person starts with a state of conflict between:

             - - What his moral judgment demandsWhat his moral judgment demands

- - What is his need for immediate, unlimited and What is his need for immediate, unlimited and unjustified gratification.unjustified gratification.

3737

2.2. If he has resolved the conflict his belief and If he has resolved the conflict his belief and practice become completely at variance. practice become completely at variance. However, at times he is taken over by the However, at times he is taken over by the conscience to resolve the conflict and justify his conscience to resolve the conflict and justify his behavior.behavior.

3.3. If he has resolved the conflict his belief and If he has resolved the conflict his belief and practice become completely at variance. practice become completely at variance. However, at times he is taken over by the However, at times he is taken over by the conscience to resolve the conflict and justify his conscience to resolve the conflict and justify his behavior.behavior.

3838

4. If his conscience is so weak that he cannot continue to 4. If his conscience is so weak that he cannot continue to keep to his belief and has to resolve this situation by keep to his belief and has to resolve this situation by believing in what he is practicing is correct, rather than believing in what he is practicing is correct, rather than the other way round he will continue to act as before. the other way round he will continue to act as before.

This situation has been described in the hadith of the This situation has been described in the hadith of the Prophet that there is a piece of flesh in the body. If it is Prophet that there is a piece of flesh in the body. If it is healthy, the whole body is healthy. If it becomes healthy, the whole body is healthy. If it becomes unhealthy, the whole body gets unhealthy.unhealthy, the whole body gets unhealthy.

3939

5. 5. If his conscience is strong and starts rethinking of If his conscience is strong and starts rethinking of his previous action is against reason and shari`ah, his previous action is against reason and shari`ah, he will refrain himself from doing the same act in he will refrain himself from doing the same act in future. The central role of future. The central role of qalbqalb in this situation is in this situation is emphasizes in the Prophetic tradition that says emphasizes in the Prophetic tradition that says when a believer commits a sin, a dark spot when a believer commits a sin, a dark spot appears on his heart. If he repents and seeks appears on his heart. If he repents and seeks forgiveness of Allah, his heart becomes spotless forgiveness of Allah, his heart becomes spotless again. If he persists in sin, the dark spot increasesagain. If he persists in sin, the dark spot increases

4040

This spot has been mentioned in al-Qur’an: But on their This spot has been mentioned in al-Qur’an: But on their hearts is the stain of the (ill) which they do.” (hearts is the stain of the (ill) which they do.” (Surah al-Surah al-MutaffifinMutaffifin, 83:14). , 83:14). Al-qalbAl-qalb of man as created by Allah is of man as created by Allah is pure and untarnished. Every time that a man does an pure and untarnished. Every time that a man does an evil deed, it marks a stain or rust. evil deed, it marks a stain or rust.

If there is no repentance, the stains deepen and spread If there is no repentance, the stains deepen and spread more and more, until the heart is sealed and eventually more and more, until the heart is sealed and eventually the man dies a spiritual death. It is such stains that the man dies a spiritual death. It is such stains that stand in the way of his perceiving truths, which are stand in the way of his perceiving truths, which are obvious to others. That is why he mocks at truth and obvious to others. That is why he mocks at truth and hugs falsehood to his bosom.hugs falsehood to his bosom.

4141

The earlier discussion on the meanings and The earlier discussion on the meanings and functions of the human spirit, soul, intellect and functions of the human spirit, soul, intellect and heart revealed that the inner dimensions of man heart revealed that the inner dimensions of man are somewhat different in meaning. are somewhat different in meaning.

RuhRuh is the divine element in man which places is the divine element in man which places man in the exalted position entrusted with the man in the exalted position entrusted with the responsibility of Allah’s vicegerency.responsibility of Allah’s vicegerency.

4242

RuhRuh provides a potential for knowledge and God- provides a potential for knowledge and God-consciousness. However, this potential became more consciousness. However, this potential became more stronger with stronger with `aql`aql as the source of man’s good as the source of man’s good characters and among others is God-consciousness. characters and among others is God-consciousness. This aspect of consciousness can be operated through This aspect of consciousness can be operated through the qalb which is the locus of cognition, thought and the qalb which is the locus of cognition, thought and feeling and therefore, responsible for decision making feeling and therefore, responsible for decision making regarding actions and their correspondence with belief. regarding actions and their correspondence with belief.

QalbQalb if properly functioning, can reinforce the positive if properly functioning, can reinforce the positive tendencies of the personality leading to a state of tendencies of the personality leading to a state of constant awareness and self-understanding, known also constant awareness and self-understanding, known also as as al-nafs al-lawwamah.al-nafs al-lawwamah.

4343

On the other hand On the other hand qalbqalb can be subdued to can be subdued to al-nafs al-ammarah bi al-su’al-nafs al-ammarah bi al-su’. .

His God-consciousness and his capacity for His God-consciousness and his capacity for knowledge are clouded. This means that knowledge are clouded. This means that the distinction of having the distinction of having ruhruh and and `aql,`aql, is is completely lost and the man starts existing completely lost and the man starts existing at the level of animals (refer to at the level of animals (refer to Surah al-Surah al-A`raf, A`raf, 7:175-177;7:175-177; Surah al-Anfal Surah al-Anfal, 8:22, 55). , 8:22, 55).

This is known as emotional blocking or This is known as emotional blocking or spiritual death. spiritual death.

4444

From the above discussion it seems that the From the above discussion it seems that the inner dimension of man somehow different in inner dimension of man somehow different in identity. In actual fact it is not. identity. In actual fact it is not.

According to al-Ghazzali, According to al-Ghazzali, qalbqalb is the essence of is the essence of man. He uses it as a synonym for man. He uses it as a synonym for ruh ruh or or nafsnafs at at times. It is the spiritual entity, which abides in times. It is the spiritual entity, which abides in the physical body and controls its organic and the physical body and controls its organic and physical functions. It is connected with the physical functions. It is connected with the physical heart though the connection is physical heart though the connection is essentially transcendental. essentially transcendental.

4545

The spiritual heart is the substance and the The spiritual heart is the substance and the physical organ of the same name is only an physical organ of the same name is only an accident of it. Al-Ghazzali prefers to use the accident of it. Al-Ghazzali prefers to use the word word qalbqalb for the self, soul and intellect in all of for the self, soul and intellect in all of his writings. The knowledge of this entity is his writings. The knowledge of this entity is essential to the knowledge of the ultimate essential to the knowledge of the ultimate Reality. Reality.

In line with this statement, i.e. the knowledge of In line with this statement, i.e. the knowledge of ultimate reality, al-Ghazzali further explains that ultimate reality, al-Ghazzali further explains that the self or the self or nafsnafs has an inherent yearning for an has an inherent yearning for an ideal, which it strives to realize. ideal, which it strives to realize.

4646

In the embodied conditions, In the embodied conditions, nafsnafs has been has been endowed with qualities that help it, on the endowed with qualities that help it, on the one hand, to provide for the bodily needs one hand, to provide for the bodily needs and on the other, to qualify for the ideal. and on the other, to qualify for the ideal. The self fulfils the bodily needs through the The self fulfils the bodily needs through the powers namely powers namely muharrikahmuharrikah (motor) and (motor) and mudrikahmudrikah (sensory). (sensory).

4747

Two special impulses of these powers are desire Two special impulses of these powers are desire and anger. The power of desire urges the body and anger. The power of desire urges the body to strive for the obtain satisfaction of its primary to strive for the obtain satisfaction of its primary needs whereas the power of anger urges to needs whereas the power of anger urges to avoid what is harmful for the body. avoid what is harmful for the body.

Sensory power is the power of apprehension or Sensory power is the power of apprehension or knowledge and it includes the five outer senses knowledge and it includes the five outer senses and the five inner senses of common senses and the five inner senses of common senses namely, imagination (namely, imagination (takhayyultakhayyul), remembrance ), remembrance ((tadhakkur)tadhakkur), reflection (, reflection (tafakkurtafakkur) and retention ) and retention ((tahaffuztahaffuz). ). Desire, anger and knowledge are basic to all Desire, anger and knowledge are basic to all powers of the self. These basic powers make powers of the self. These basic powers make up the human psyche. up the human psyche.

4848

From the foregoing discussion, it can be concluded From the foregoing discussion, it can be concluded that all reality and all being is a manifestation of the that all reality and all being is a manifestation of the Divine principle and it emanates from this principle Divine principle and it emanates from this principle in a hierarchical order from God to matter. Man is in a hierarchical order from God to matter. Man is composed of physical body and spiritual elements. composed of physical body and spiritual elements. The body pertains to matter and the spirit to God.The body pertains to matter and the spirit to God.

Man therefore, is to contemplate and comprehend his Man therefore, is to contemplate and comprehend his creation and the purpose of his creation. In addition creation and the purpose of his creation. In addition to this he also needs to know another important to this he also needs to know another important concept namely concept of mean (concept namely concept of mean (wastwast) so that he ) so that he will be guided and be among the successful in this will be guided and be among the successful in this world and hereafter.world and hereafter.