Character in Islamic context
By Prof. Mohammed Rafi
THE character of a person consists of all the qualities that make him distinct and reflect his nature. Character is also reflection of truth. All over the world the Muslims feel angry at the misconceived notions of the West about them and Islam. On the other hand, among the Muslims emphasis is laid on rituals and not on the true message of the Quran, which places man and his character on a higher level of life.
When Islam is judged in the light of character, attitude and behaviour of Muslims, the net result is abysmally low and discouraging. The outward signs of a weak character are commonly believed to be corruption, injustice and exploitation, but they do not reflect the true nature of and significance of the term. Ultimately a man’s character is judged in terms of his moral behaviour which for a Muslim must be based on permanent values of the Quran.
Moral action is generally considered to be an action freely performed for the sake of an unconditionally and universally binding law. This law should be such that we can sensibly, reasonably and conscientiously recognize. Preservation of life is an animal instinct, but the preservation of honour is not. It is unknown in the animal world; it is a specific human value and elevates the character and level of life of a human being.
Honour as an important ingredient of character signifies a number of things like chastity, good reputation and respect. Its standard varies from society to society. For example in an island on the Pacific there is a tribe with whom dishonesty is the best conduct and the cleverest cheat is held in the highest esteem. Another example is that of nationalism which is recognized the world over as a political and social creed and those who serve their nation by exploiting other nations are regarded as patriots. On the contrary thee Quran says that human values are the same everywhere and unchangeable.
It is the Divine revelation that gives abiding universal values and provides a universal standard of character called ‘Taqwa’. According to Hastings Rashdall, That there is one standard set of values which is the same for rational beings is just what morality means’ (Theory of good and evil). A true Muslim adheres to the truth in all circumstances.
The Quran says, “O you believers be the securers of justice. If you are summoned as a witness for God regardless of your relationship with the parties, whether your evidence goes against yourself or your parents and kinsmen and whether the party affected is rich or poor, God’s law is the best protector. Let not caprice, personal gain, relationship or regard for riches swerve you from the path of justice” (4:135).
A lot of hue and cry was rightly raised over the desecration of the Holy Quran by Americans at Guantanamo Bay camp. It is, however, a pity that nobody thinks about the actual disregard in letter and spirit of the Holy Book that goes on everyday in all walks of life. For example our courts are full of witnesses willing to lie under oath. A struggle between material gains and Islamic values confronts Muslims at almost every turn in day-to-day life and the test of their character lies in the kind of choice they make. How can a society, which ignores Divine Laws of justice, survive? This is an important question. Is it possible to sacrifice self-interest? Definitely a man will preserve human values if there is a reasonable prospect of greater gain.
A hungry man will eat anything he can get hold of even if it is dirty; but the moment someone tells him that it contains poison he will throw away the food. He would prefer the pangs of hunger rather than risk his life. In our everyday life if we realize that ill-gotten wealth is a deadly poison in the divine Universal system, we will avoid it.
Majority of the western and far eastern countries are progressing because they have moulded their lives in accordance with this universal law. Man is free to observe and accept or reject the dictates of the Quran; but once he makes the choice, he cannot change the consequences. According to the Quran there are two concepts of life. One concept is that man is only an animal and lives and dies as any other living being. This concept completely excludes human values.
On the other hand man is a social being who preserves his physical self and also enhances his character by obeying the Divine commands. Man’s inescapable desire is to live a life of eternity. Satan took advantage of this weakness and affectionately offered immortality and power through his (man’s) progeny generation after generation. This weakness in man’s character is evident all over the world, especially in Muslim countries.
Character also depends upon how a person develops his insight to differentiate between immediate and long lasting gain. Allama Iqbal draws a distinction between two phases of intellect. When it cares only for the satisfaction of physical urges, he calls it ‘Aql-e-Khud Been’ (Self seeking intellect) and when it cares for the satisfaction of the urges of both body and character he calls it “Aql-e-Jehan Been” (All seeing intellect) Thus anything done under the influence of ‘self-seeing’ intellect would be an act of wisdom; but what is done in pursuance of the ‘all-seeing’ intellect would be wisdom cum character. A human being through improvement in his character and attitude has the potentiality of reaching a state higher than the angels; but at the same time he also possesses the power to deny God. It is up to him to choose the right path or reject it. Everything is situated on a particular level of existence; only man can stop being man. He can ascend above all degrees of universal existence and by the same token fall below the level of the basest of creatures.
According to H. Nasr ‘Man is presented with the unique opportunity by being born in the human state and it is a tragedy for him to fret away and waste his life in pursuits which distract him from the essential goal of his life’ (Islam, the Last religion).
Islam stresses achievement. This achievement is a life-long pursuit of knowledge through which he improves his character and delivers to other human beings what he has received from the Almighty. With regard to the permanent values of life, Hastings Rashdall (The theory of good and evil) says that the universe has been created with the purpose of helping humans in all positive matters and the acts of man in this context proceed from and express the nature of his character.
Man’s present actions affect his future. If he sees nothing beyond present life, he will consider Islamic values of no importance. If he believes that character comes to an end with the last breath of life, why should he worry about improving his character? Only those who believe in God and an absolute moral law can develop their character and benefit the whole humanity. The Quran says that faith and character are inseparable, that is why the words ‘Amelu as salehat’ (Do good deeds) are always preceded by ‘Al lazeena amanu’ (Those who have faith).
The Quran also makes the state responsible to see that every citizen is provided with the basic needs of life and the means for the development and realization of every citizen’s capabilities. Weaknesses of character arising directly from want and poverty are thus eliminated. As opposed to communism, there is no regimentation is Islam; conviction is brought home rationally through education and knowledge. The concept of blind faith is alien to Islam.
The laws of nature apply to all irrespective of their faith and belief. The everlasting value of a man’s actions depends upon the faith he has in the Law of Retribution and the Day of Judgment. At times we have also seen that secular societies exploited by religious bigots, take refuge in the mystical approach, which by itself aims at annihilation and not integration of self. It claims purification of self or spiritual advancement through various practices performed in seclusion with no incentive for man to work for a social order. It discards society, relations and desires.
Iqbal calls it “an alien plant in the land of Islam” True character is reflected when man interacts with man. For this Islam gives utmost importance to society and social life. Even the affairs of the state have to be decided on the basis of consultation with men of character. The application of Quranic principles does not deprive one of the physical gains. In a social order constituted on the basis of these principles, an individual has physical gains along with the means of developing his character. The Quran says. ‘Our Nourisher give us good in this world and in the hereafter’ (2:201).
A balanced character is beauty in proportion which practically shows a positive aspect of life, masters nature through education, knowledge and wisdom; establishes justice, rejects sectarianism and fights religious and racial prejudices and attains his destiny by following the straight path (Sirat-e-Mustaqeem). These in essence are some of the shining facets of a developed self that shape a character and can bring back the respect which Muslims have lost.