Appendix 2: An Introduction to Akhlaq (3)

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Purpose

Inherent Value

In absolute terms, no one is worthy of praise except AL-LAH the Exalted. When we speak of praiseworthy character, therefore, our terms must always be taken as relative. Although all values must ultimately be referred to GOD, language allows us to speak of intrinsic value, or of a thing which is valuable in itself, as well as extrinsic value, whereby a thing is valuable only because it serves some higher purpose. A piece of string, for example, may be worthless by itself, but becomes valuable when pearls are threaded onto it, making a string of pearls.

In absolute terms, good character is only good because it serves a higher end, namely GOD. But if we speak relatively, we may say that good character has inherent value; it is worthwhile in itself. When we admire the bright coloured pattern on a pansy, for example, we do not need to ask how much perfume we can make from it, or how many bees it can attract, or how it will enrich the soil when it dies. We admire it for what it obviously is – a thing of beauty. In the same way, good character is the flower of humanity, and beautiful in its own right.

In an authentic hadith in Adabil-Mufrad (Book 14, Hadith 273), we read that our Prophet (may AL-LAH bless him and give him peace) said:

How immeasurably valuable good character must be if even prophethood is mentioned in relation to it as a means to an end! Prophethood, of course, has its own intrinsic value, and is itself the highest form of the excellence of character we hope to study here.

Taking the analogy of a flower, we could say that shari’ah is the stem that holds the flower upright, akhlaq is the blossom, tariqah is the fruit, the taste of which is ma’rifah, and haqiqah is the seed, present at both the end of the whole process and from the very start as the real source of the flower’s growth.

Character as a Standard Possessed by All

Few of us are capable of great feats of strength, skill, or intelligence. Each of these is a gift bestowed on the good and the bad alike, but is given only to individuals selected by GOD for reasons known only to Him. The capacity for faith and morality, however, is an innate possession of every human being. Although outwardly we may differ in so many ways, at the core of all our beings is the same disposition to admit faith and seek virtue. When it becomes apparent in a person, it is a sign of his or her inner health, and the justification of his or her existence. Excellence of character is what makes the life of the spirit on this Earth of ours worthwhile. If not for this, why should AL-LAH send us here? Why bother planting flowers if there are to be no blossoms? Because of this natural truth of character, we are instinctively attracted to people of good character, like bees to flowers.

The Spirit of the Law

Observance of the shari’ah is impossible without motivation, and good character provides a better, longer-lasting motivation for upholding the law of Islam than any other. The letter of the law is always fulfilled when accompanied with the spirit of the law. Thus, payment of zakat can be done without generosity, but its ultimate value is nil, as we read in Q2:262-264:

We see, therefore, that mere outward performance of a duty does not guarantee its acceptability. Rather it is the inner spirit of a good deed that sanctifies its external form, as we are told in Q22:37 concerning the slaughter of animals during the pilgrimage:

Character and Jihad

Jihad is essential to upholding shari’ah. But jihad cannot be maintained without good akhlaq, which produces respect and affection in people wherever they find it. Respect and affection, in turn, are far better motivators of any group of people than force or fear. The most successful jihad, therefore, is based on the virtues of leaders and followers, rather than sheer power or size.

Good character is also needed to attract good friends, the only people we can trust to carry out a great jihad. By cultivating good character, we come to believe in its worth and importance even as we learn how to identify it when we see it in others. We also learn how dangerous its absence can be, and therefore steer clear of those whose character is bad – our opponents, most of all, and then poor partners for jihad, such as the false friend, the fickle follower, the shallow supporter, or the wimpy warrior.

Choosing the right personnel is vital to the success of any type of jihad, just as good business depends on ‘finding the right man for the job’.

Character and Divine Friendship

If we are serious about implementing the shari’ah, we soon realize that we must draw upon a higher source of motivation and guidance, namely tariqah. In the same way, the more we try to achieve good character, the more clearly we see it as a spring that flows from Above. We learn that we cannot be truly generous without appreciating the boundless generosity of GOD, nor can we practise modesty among men and discover its limits until we have humbled ourselves before AL-LAH the Exalted and thus felt what humility is in its original and purest form.

On the other hand, our efforts to do good to our fellow mortals provide us among our best lessons as to what GOD expects from us when we approach Him. Good character not only wins us friends among men, it also prepares us for the greater challenge of befriending The Friend of the Believers. (Q3:68) And remember our Prophet’s final words, spoken repeatedly with one hand raised, on his deathbed:

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