The philosophy of Islamic teachings (2)

FIRST CONSIDERATION: THE PHYSICAL, MORAL AND SPIRITUAL QUALITIES OF MAN.

The first pages of this study set out certain preliminary issues which at first glance may not appear to be relevant to the subject. However, it is necessary to have a clear concept of such questions in order to fully understand the treatment of the above consideration. 

• Three types of human condition 
• First source: the spirit that incites to evil. 
• Second source: the self-accusing soul. 
• Third source: the soul at peace 
• The soul is created 
• The second birth of the soul 
• The Gradual Progress of Man 
• The distinction between the moral and natural states and the refutation of the doctrine of the preservation of life. 
• Three methods of reform: the advent of the Holy Prophet (pbuh) at the time of greatest need. 
• The true purpose of the teachings of the Holy Quran is the reformation of the three conditions: natural conditions through proper regulation are transformed into moral qualities. 
• True morality 
• The distinction between Khalq (creation) and Julq (morality) 
• The natural states of man 
• Why is pork forbidden? 
• The moral condition of man 
• Moral qualities related to the abstention from evil 
• Five remedies against indecency. 
• The moral qualities connected with doing good 
• True courage 
• Truthfulness 
• Patience 
• Sympathy for Humanity 
• The Search for a Supreme Being 
• The reason for the appearance of the Holy Prophet (pbuh) in Arabia. 
• What the World Owes to the Holy Quran 
• Proofs of the Existence of God 
• The Attributes of God 
• The Spiritual Conditions 
• An excellent prayer 
• The Meaning of Camphor and Ginger Prepared Beverages 
• The effect of ginger 
• Means of Establishing a Perfect Spiritual Relationship with God 

Three types of human condition.

The first consideration concerns the natural, moral and spiritual qualities of man. The Holy Quran points out three different origins for these three qualities. That is to say, it points to three sources from which these three respective qualities emanate.

First source: the spirit that incites to evil

The first source, which is the source of all natural states, is called by The Holy Quran "Nafse Ammarah", which means "the spirit that incites to evil", saying: 

"Surely the soul is prone to incite to evil" (12:54).

This means that it is characteristic of the human spirit to incite man to evil, and to oppose his moral qualities and his attainment of perfection, leading him into immoral and wicked ways. Hence the propensity to evil and immoderation is a human state which predominates in a person's spirit before he enters the moral state. That is the natural state of man, provided he is not guided by reason and understanding, but follows his natural inclination to eat, drink, sleep, wake up, get angry and be provoked like animals. When a person is guided by reason and understanding, and succeeds in mastering his natural state, controlling it in the proper way, this state ceases to be his natural state, and is called his moral state, as will be explained later.

Second source: the self-accusing soul

The source of man's moral state is called "Nafse Lawwama" by The Holy Quran, saying: 

"And I bear witness to the self-accusing conscience". (75:3)

That is, I swear by the soul that reproves itself of every vice and immoderation. This self-accusing soul is the second source of the human state, from which the moral state is derived. On reaching this state, man ceases to resemble the animals. Swearing by the self-accusing soul is for the purpose of honouring it, as if by advancing from the state of the evil-prone soul, and reaching the state of the self-accusing soul, the soul has become worthy in honour under the divine estimation.

It is so called because it rebukes man for his vice, because it is not resigned to man's submission to his natural desires and to the unrestrained life of animals. It desires that men should live in a virtuous state and practice good morals, that excess should not manifest itself in any aspect of human life, and that natural emotions and desires should be subjected to the dictates of reason.

Since it rebukes every vicious action, it is called a self-accusing soul. But even though it reproves its own vices, it fails to practise virtue fully, and is sometimes overpowered by the natural emotions, stumbling and falling. It is like a weak child who does not wish to stumble and fall, but who does so as a result of his weakness, which he then regrets. In short, this is the moral state of the human soul when it seeks to unite within itself the high moral qualities, rejecting disobedience, and yet fails to achieve full triumph.

Third source: the soul at peace

The third source, best described as the beginning of man's spiritual stage, is called by The Holy Quran "Nafse Mutmainnah", i.e. the soul at peace, saying: 

"O peaceful soul, who hast found rest in God, return unto thy Lord, for thou art content with Him, and He with thee. Now come and join My chosen servants, and enter My garden". (89:28-31)

It is in this state that a person's soul, freed from all weakness, is filled with spiritual strength and establishes a relationship with God Most High, without whose Support it cannot exist. Like water that flows down a hillside and, because of its volume and the absence of obstacles, rushes down with great force, so does the soul flow in peace towards God.  This is what is meant by the words of the divine commandment to the soul that has found rest in God, so that it may return to its Lord.

The soul undergoes a profound transformation in this very life, and is granted Paradise while still in this world. As this verse reveals, in its command for such a soul to return to its Lord, the Sustainer, the soul will be nourished by its Lord, and its love for God will become its sustenance, and it will drink from the fountain of life, thus freeing it from death. This is revealed elsewhere in the Holy Quran, where it is said: 

 

"Verily, whoever purifies his soul succeeds. And he who corrupts it is ruined" (91:10-11).

In short, these three states may be called the natural, moral and spiritual states of man. Since man's natural instincts, when aroused, become dangerous, and often destroy the moral and spiritual qualities, they are described in God's Holy Book as the spirit that incites to evil.

(lpbD) - peace and blessings of God be upon him.

[To be continued in instalment 3, where we will consider what is the attitude of the Holy Quran towards the natural state of man, how it tries to control it and what advice it offers us in this regard].