The Physical, Moral and Spiritual States of Man (part 5)

(continued)

The True Purpose of the Teachings of the Holy Qur'an is the Reform of the Three Conditions:

Before I embark upon a detailed exposition of the threefold reforms that I have just mentioned, it is necessary to point out that there is no teaching in the Holy Quran which is imposed by compulsion. The whole purpose of the Quran is the three reforms, and all its teachings are directed  towards  that end. All other directions are the means for the achievement of those reforms. As sometimes a surgeon has to perform an operation in order to restore the patient to normal health, or has to apply an ointment, in the same way the teachings of the Quran, out of sympathy for mankind, have recourse to such means also. The purpose of all Quranic insights and admonitions and directions is to raise man from his natural condition  of barbarity to a moral state, and then to lift him from that state to the limitless ocean of spirituality.

Natural Conditions by Regulation become Moral Qualities

We have already stated that natural conditions are not something distinct from moral conditions. When they  are regulated  and  are  used  on their  proper occasions, under the direction of reason, they acquire a moral character. Before they are controlled by reason and understanding they have not the character of moral qualities, but are natural impulses, however much they might resemble moral qualities. For instance, if a dog  or lamb displays affection or docility towards its master it would not be described as moral or good-mannered. In the same way a wolf or a tiger would not be described as ill-mannered on account of its wildness.  A moral state emerges after reflection and regard for time and occasion come into play. A person who does not exercise reason and deliberation is like a child whose mind and intellect are not yet governed by reason, or is like a madman who has lost his reason and good sense. A child or a mad man sometimes behaves in a manner  that has the  appearance of moral  action,  but no sensible person calls such conduct  moral, as such  conduct does not proceed from good  sense and appropriateness,  but is  a natural  reaction  to the circumstances. A human infant, as soon  as it is born, seeks its mother’s breasts, and a chicken, as soon  as it is hatched begins to pick up corn. In the same way the spawn of a leech behave like  a leech, a  baby serpent behaves like a serpent and a tiger cub behaves like a tiger. A human infant begins to exhibit human reactions as soon as it is born and those reactions become more  and more  remarkable  as it begins to grow up. For instance, its weeping becomes louder, and its smiles become laughter, and its gaze becomes more concentrated. At the age of a year or eighteen months it develops another natural trait: it begins to display its pleasure and displeasure through  its movements and tries to strike someone or to give something to someone. All these motions are natural impulses. Similarly a barbarian  who possesses little human  sense is like such an infant and displays natural impulses in his words, actions and movements and is governed by his natural emotions. Nothing  proceeds from him in consequence of the exercise of his inner faculties. Whatever  surges up from his inside under  the  operation  of a  natural impulse and as a reaction to external stimuli, becomes manifest. It is possible that his natural impulses that are exhibited  as a reaction  to an external stimulus may not all be vicious,  and some might  resemble good morals, but they are normally not the consequences of reasonable reflection and consideration, and even if they are to some degree so motivated they cannot be relied upon on account of the domination of natural impulses.

True Morals

In short we cannot attribute true morals to a person who is subject to natural impulses like animals or infants or the insane, and who lives more or less like animals. The time of true morals, whether good or bad, begins when a person’s reason becomes mature and he is able to distinguish between good and bad and the degree of evil and goodness, and begins to feel sorry when he misses an opportunity of doing good and is remorseful when he has done some wrong. This is the second stage of his life which is designated by the Holy Quran the self that reproves. It should,  however  be remembered that casual admonition is not enough to lead a barbarian to the stage of the self that reproves. It is necessary that he should become conscious of the existence of God to a degree at which he should not consider his creation as without purpose, so that an understanding of the Divine should stimulate his true moral qualities.   That  is  why God Almighty   has drawn attention to the need of understanding of the Divine, and has assured man that every act and moral produces an effect which brings about spiritual comfort or spiritual  pain in this  life,  and will be manifested clearly in the hereafter. In short, at the stage of the self that reproves,  a person is bestowed so much of reason and understanding and good conscience, that he reproves himself over  a wrong done by him and is anxious to do good. That is the stage when a person acquires high moral qualities.

Distinction Between

Khalq (creation) and Khulq (morals)

Here I would like to define the word “Khulq”. It should be kept in mind that “Kh” in the word “Khalq” followed by Fatha²⁶ denotes physical birth, and “Kh” in the word “Khulq” followed by Zamma ²⁷ denotes the spiritual birth. Khalq connotes physical birth and Khulq connotes inner birth. As inner birth is perfected through moral development and not merely through the exercise of natural impulses, Khulq connotes moral qualities and not natural impulses. It should be pointed out that the common conception that morals merely  mean  meekness, courtesy  and  humility   is entirely mistaken. The truth is that corresponding to every physical action there is an inner quality which is moral; for instance, a person sheds tears through the eyes and  corresponding to that action there is an inner quality which is called tenderness, which takes on the character of a moral quality when, under the control of reason,    it is  exercised  on its  proper occasion. In the same way, a person defends himself against the attack of an enemy with his hands, and corresponding to this action there is an inner quality which is called bravery. When this quality is exercised at its proper place and on its proper occasion, it is called a moral quality. Similarly a person  sometimes seeks to relieve the oppressed from the oppression of tyrants, or desires to make provision for the indigent and the hungry, or wishes to serve his fellow beings in some other way, and corresponding to such action there is an inner quality which is designated mercy. Sometimes a person punishes a wrongdoer  and corresponding to such action there is an inner quality which is called retribution. Sometimes a person does not wish to attack one who attacks him and forbears to take action against a wrongdoer, corresponding to which there is a quality which is called forbearance or endurance. Sometimes a person works with his hands or feet  or employs  his  mind and intellect  or his wealth in order to promote the welfare of his fellow beings, corresponding to which there is an inner quality which is called benevolence.  Thus,  when  a person exercises all these qualities on their proper occasions and at their proper places they are called moral qualities. God, the Glorious, has addressed the Holy Prophet, peace and blessings of Allah be upon him, in the words:

That is, thou dost most surely possess high moral excellences. This means that all high moral qualities such as benevolence, courage, justice, mercy, bountifulness, sincerity, high mindedness etc. were combined in the person of the Holy  Prophet. In short all the natural qualities of man as courtesy, modesty, integrity, benevolence, jealousy, steadfastness, chastity, piety, equity, sympathy, bravery,     generosity,     forbearance,     endurance, bountifulness, sincerity, loyalty etc., when they are manifested on their proper  occasions under the guidance  of reason and  reflection  would all  be accounted moral qualities. In reality they are the natural states and impulses of man and are designated moral qualities when they are exercised deliberately on their proper occasions. A natural characteristic of man is that he desires to make progress and, therefore, through following a true religion and keeping good company and conforming to good teachings he converts his natural  impulses into moral  qualities.  No other animal is invested with this characteristic.