Alhassanain(p) Network for Heritage and Islamic Thought

Ethics and Spiritual Growth

Man's struggle for perfection, spiritual needs, duties, and road to success.

Author(s): Sayyid Mujtaba Musawi Lari

Publisher(s): Ansariyan Publications - Qum

Table of Contents

Preface6

Note8

Chapter 1: Man Moves Towards Perfection 9

Self-Purification as Agent of Development10

The Causes of Crime12

The Worthiest Duty of Man 13

Man's Pure and Immaculate Nature17

Freedom and Restraint21

Habit and Its Constructive and Destructive Role22

The Approach of Islam 24

Childhood and Habit26

Notes27

Chapter 2: Man's Most Distinctive Merit28

The Capacities of the Intellect29

The Domain and Role of Conscience34

The Qur'an and the Voice of Nature35

The Bedrock of Reason and Conscience40

Sophistry and Rationalisation 41

Notes43

Chapter 3: A Criterion of Human Values44

The Basic Role of Spirituality in Education 48

The Development of Personality in Islamic Thought50

The Constructive Role of the Intellect and Faith 52

Paul Clement Jagot writes56

The Harms of Evil Thoughts59

The Relation between Goals and the Development of Personality 60

The Interrelatedness of Psychological and Physiological Activities62

Notes64

Chapter 4: Man in the Midst of Duties65

Struggle for Realisation of Higher Ideals66

Faith and Duty-Consciousness68

Luqman's Counsel71

The Levels of Duty-Consciousness and Worship 71

Notes74

Chapter 5: The Stormy Sea of Life75

The Cause of Psychic Afflictions76

Too Much Concern for the Unknown Future77

Clinging to Deviant Means80

The Profound Effect of Suffering 81

The Definite Role of Faith in Spiritual Peace83

Taslim and Rida85

Unlimited Expectations87

Faith in Immortality 88

The Benefit of Unburdening One's Sorrow 91

Maintaining Good Spirits92

Notes93

Chapter 6: The basis of Social Co-operation 94

The Sublimity of Spiritual Pleasures95

Indifference to Others' Problems96

Dr. Alexis Carrel, the well-known scholar, says96

Islam and Social Ties97

The Qur'an describes the benevolent in these words98

'Ali-may peace be upon him-said 98

The Visage of the Benevolent in Islam 98

The Visage of Benevolence in the West100

The Criterion of Human Worth Before God 102

The Messenger of God (s) also said 102

Boundless Charity and Love102

Notes105

Chapter 7: Man's Spiritual Needs106

The Profound Effect of Appreciation and Recognition 107

Cynicism and Principled Criticism 109

Flattery is Reprehensible110

Islam's Plan for the Propagation of Moral Virtues112

The Great Harms of Ingratitude113

'Ali-may peace be upon him-said 114

The Campaign Against Vices117

The Role of Appreciation in Social Progress118

Notes119

Chapter 8: The Shortest Road to Success120

The Bounteous Source of Strength 121

The Principles of Life122

The Lessons of Failure123

The Means of Perfection 124

The Importance of Self Discipline126

Mere Adherence to Islam Does Not Lead to Victory 127

Two Potent Educative Factors129

Jean-Jacques Rousseau says130

A Superb Advantage132

Concealing One's Weaknesses133

Steadiness in Friendship 135

Notes136

Chapter 9: The Psychological Needs137

False Advantages and Distinctions138

Honour, from the Islamic Viewpoint140

Refraining from Humiliation 142

The Spirit of Self-Reliance143

Foresight145

True Freedom 146

Aligning Goals with Capacities146

Humiliation and Sin 147

A Big Fault149

Notes150

Chapter 10: Exaggerated Opinion Of Oneself151

Wealth and Pride153

The Pride of Learning 154

Destructive Activities155

Spiritual Health 156

Ignorance of One's Inadequacies157

Self-love, not Egoism 158

Real and Abiding Love159

The Characteristic Sense of Worthiness160

Notes163

Chapter 11: The Waves of Change Created by Outstanding Personalities164

Lack of Will Power, the Obstacle to Success165

Vigilance in the Midst of Problems166

The Scope of Human Possibilities168

The Criterion of Responsibility in the View of Islam 170

Mann writes in The Principles of Psychology 170

The Firm Support of Will Power171

Tenacity and Victory 172

Self-Suggestion 173

Notes174

Chapter 12: Secured Spiritual Well-Being by Means of Fruitful Social Contracts175

True Worth of a Friend 176

Sensitivity and Touchiness177

A Warning Against Corrupt Company 179

Helping the Victims of Vicious Company 181

Moderation in Friendship 185

Pretence and Hypocrisy 185

Isolation and Unsociability 187

Books, Precious Companions187

Thomas Hood writes190

Notes191

Chapter 13: Success, a Human Right192

Depending on Misleading Hopes194

A Lesson Taught by the Noble Messenger195

The Pessimists Lack of Self-assurance197

Islam and Personal Independence198

Individual Responsibility 199

The Criterion of Moral Worth of Actions200

Making Oneself the Measure of Things202

The Marvellous Effects of Trust in God 202

Notes205

Chapter 14: Fear206

Neither Timidity Nor Rashness208

Ignorance of the Character of Life209

The Combination Of Hope and Fear in Human Nature211

Weakness of Will215

Courage in its Wider Sense216

Hypocrisy, an Expression of Fear217

Notes219

Preface

We observe very clearly that everything in this world is in a state of flux and change. The process of renewal in life is a principle underlying the law of creation. In the same way as we believe in the immutable and enduring character of the law of change, we are also forced to believe in certain immutable concepts and to consider them eternal and everlasting. Among these immutable principles are the laws of morality and human excellence which we are forced to observe of the judgements of sound reason and to lead our lives in accordance with them.

One of the most significant factors underlying the success and failure of societies, their triumph and defeat, is the moral factor, whose decisive role in the lives of nations is so evident and conspicuous that no one can deny it.

The real nature of the human being lies in its unlimited capacity for development and perfection. These capacities, faculties, and aspirations are embedded in man's very being and precede his consciousness of his own self. In the opinion of educationists and experts in training, the control of emotions and feelings and their confinement within certain moderate limits is the most fundamental problem of human life. Any kind of development in a person's spiritual faculties must be regarded as an enduring asset. Their growth and nurturing is far more important than the knowledge and information that persons gather at various levels, because they use their inner capacities at every moment of their lives.

Though the light of reason with its natural radiance illuminates the panorama of life, it is possible that man's innate and deep-rooted instincts, which are the vital sources of every activity in life and which should be obedient tools and means at the disposal of reason, may go out of its control. By getting disoriented from their true axis, they may obstruct reason's vision and restrict its influence in such a manner that the thoughtless person is compelled to follow such inclinations as are opposed to logic and his personal interests. It is here that we realise the important role of morality in life and the great responsibility that lies on the shoulders of experts in matters of guidance and training.

On the other hand, the practice of moral principles involves a certain amount of hardship and privation. Often there is a contradiction between these principles and certain human urges. As a result, the satisfaction of these urges becomes possible only by turning one's back on those principles. Hence a training that does make spirituality its basis cannot resist the shattering blows of instinct. Those who lack the safeguards provided by spirituality are soon carried away by the winds of desires. Because such a training lacks a force that is durable and stable so as to be able to sustain a person in advancing against the pressure of desires in all circumstances.

Religious faith is the most important guarantee for the practice of human principles and the biggest support for ethical values in man's struggle against passions and instincts. Man can liberate himself from the clutches of harmful urges and motives through faith in a Creator Whose sovereignty extends over all creation and Who knows the secrets that lie hidden in every creature, and through faith in the reward and punishment of the Day of Judgement, as well as through pure and wholesome ideas.

The aim of the prophets, especially the Prophet of Islam, may God bless him and his Household, was to educate and train human beings to attain the higher goals and to purge their thoughts of pollution and impurities.

The ethical campaign of Islam, which was launched by the Noble Prophet, was a unique movement, without a parallel, from the viewpoint of its constructive ethos, depth and originality. It was unique in the sense that it encompassed all the subtleties of the human spirit and paid special attention to every movement of human thought and consciousness which has its origin in man's inner being.

The unprecedented impact that it made on the human psyche and the reality of life was to elevate a degenerate and barbaric people from the depths of abasement to the heights of human dignity and honour. When this degenerate society was given the lamp of faith and guidance, it laid the foundations of a new order in the world and advanced in such a manner on the road of progress and development that it became a model of morality and human merit, a model whose like history has not seen.

Even today when spiritual hollowness marks the character and spirit of the twentieth-century West, whenever persons grown up in its environment take refuge in the arms of Islam, there occurs a total change in their spirit and ethos. American scholars have admitted that when the Afro-Americans embrace Islam all aspects of their lives undergo a profound change. This is the case despite the fact that in many cases their knowledge of Islam is not free of certain inadequacies.

Professor Eric Lincoln, Chairman of the faculty of sociology of religion in an American university, in a speech delivered on the topic of the impact of Islam in America, remarked:

The impact of Islam on American Blacks has been extraordinary. Until before they embraced Islam, the erstwhile non-Muslim Blacks lived in worst conditions of life, whereas at present they have a much higher level of social and economic life. Among Black Muslim families there is nothing of the kind of deviations and addiction among youth that hold American society in a state of panic.

Even non-Muslim drug addicts who embrace Islam receive a training that enables them to give up addiction and become highly productive members of society. The American Black Muslims are not at all troublesome for others. Only when they are intimidated or attacked do they defend themselves with all power and force at their command. In this matter they have always been successful.1

The present laws and legal systems prevailing in the world can never penetrate to the depths of man's being, which is the source of his actions and efforts, and mobilise his energies for building a wholesome society and shaping human beings who possess sublime qualities and are endowed with a cosmic vision.

In the first place, man is constituted of two different principles, body and spirit. He has, therefore, two dimensions, a celestial as well as terrestrial one, an aspect that is eternal and enduring and another which is ephemeral and transitory. Those who possess a genuine scientific insight and experience know well that these two aspects are so closely linked that any kind of disorientation in one of the two affects the other.

Accordingly, any program that addresses solely one of the dimensions of his being will fail to achieve his all-round felicity and happiness, since it does not correspond to actual reality.

In present-day societies we do not find any balance in their systems of thought, and all of them incline towards one or the other of the extremes. They either incline totally towards the sensible and the material aspect or towards the intellectual and spiritual aspect.

Their attention is centred either on the universe or on man. But the Islamic system of education focuses its attention on man's eternal nature as it really is, and, more than any other school of ethical or educational thought, makes him conscious of his duties. Its comprehensive and original ethical system is a totality of general and specific laws framed for man's individual and social existence. With its material and spiritual dimensions, it ensures the salvation and success of humanity, and by following it individuals in a society can become worthy and happy human beings.

The improvement of one's environment must begin from oneself. Without doubt anyone who attempts to reform his own person as one of the cells of the social organism and endeavours to develop his higher qualities and spiritual faculties with courage and patience, will be one of those who strive for the betterment of humanity, because a reformed human society is the result of reformed and mature individuals.

It is hoped that the contents of this book, which draws its material from the rich Islamic sources and represents the ethos of religious teachings and, in addition, presents the views and opinions of Western scholars concerning the problems relating to education and psychology, will serve as a beneficial moral and social guide. It is hoped that it will make a contribution however humble, to highlighting the true goals of education. It will be a matter of great satisfaction for me if I succeed in elucidating in this book a part of the great truths communicated by the guides of humanity and teachers of morality.

It should be mentioned that a summary of this book (perhaps less than a third of its length) was published in the valuable religious and scholarly journal Maktab-e Islam, and now it is offered to the honoured reader in a more complete and comprehensive form. I beseech God Almighty, Who is the source of all being and before Whose glory and splendour we are no more faded murals, to grant us success and welfare in the shelter of the blessed teaching of Islam.

Tir, 1353 (June-July, 1974)

Sayyid Mujtaba Musawi Lari

Note

1. Persian daily Ittila'at, no. 14812, 26 Shahrivar, 1354 H. Sh. (1975).