Acquiring Good Character
- From: "I Khan" <no1khan@xxxxxxxxxxx>
- To: <imran_dist@xxxxxxxxxxxxx>
- Date: Tue, 6 Apr 2004 02:00:45 +0100
Assalamu alaykum wa rahmatuAllahi wa barakatahu.
I found this so beneficial and so I wanted to share this with you.
Join this list ASAP: hanafi-subscribe@xxxxxxxxxxxxxxx
http://www.sunnipath.com
Maybe if we all did this, we could live our lives more honourably.
Imran Khan
Acquiring Good Character
The basis of this entire chapter is the words of Allah Most High, "He is
indeed successful who purifies it, and he is indeed a failure who stunts
it." (Qur'an, 91: 9-10)[11]
Imam Zafar al-Tahanawi mentioned, in the final chapter of his I`la'
al-Sunan, translated as Sufism & Good Character:
Refining (tazkiyya) character traits is one of the most central concerns of
the Sufis, for they consider noble traits to be stations on the spiritual
path. They were distinguished from others by their good character, and
through it they were known. Whoever reflects on the the Qur'an and Sunna
will know that good character is as central to religion as a foundation is
to a building.
Improving character traits is not possible except through spiritual struggle
at the hands of a perfected spiritual guide (shaykh) who has struggled with
his own self, opposed his caprice, left lowly character traits, and adorned
himself with praiseworthy ones. Whoever thinks they can achieve this by mere
knowledge and the study of books has erred and gone far astray. Just as
(outward) knowledge is only acquired through study with the scholars, good
character is acquired by struggling to attain it at the hands of the knowers
of Allah. [F: Imam Muhammad `Ali Al-Tahanawi, who is not related to the
author, cautioned in Kashshaf Istilahat al-Funun that: "When a seeker
(murid) thinks that he has found a spiritual guide, it is incumbent upon him
to be cautious and exert his utmost effort in finding out whether the guide
is fit to be a Shaykh or not. Most seekers were misguided and perished in
this area (f: by following would-be guides); rather, most of humanity has
been led astray and perished by following misguided leaders. The proper way,
then, is to carefully examine whether the spiritual guide is uprightly
adhering to the Sacred Law (Shari`ah), the (f: principles of the) spiritual
way (tariqa) and the higher realities (haqiqa). If he is an innovator, this
can be known by what [learned] people say about him, and by the conduct of
those who follow and love him without correcting him. If the seeker finds
out that the scholars of the time are not critical of this spiritual guide,
and that some scholars and notables, young or old, take him as a guide and
turn to him in their search for the spiritual way and higher realities, then
he will know that such a spiritual guide is worthy of being followed."
(Kashshaf Istilahat al-Funun, 1: 1050)]
The Importance of Good Character
Good character is an attribute of the Master of the Messengers, and the best
of the works of the veracious (siddiqin), and is in reality half of
religion, the fruits of the spiritual struggles of the god-fearing, and the
efforts of the worshippers. Lowly character is a killing poison, a deadly
destroyer, a humiliating abaser, clear lowliness, and filth that distances
one from the sanctuary of the Lord of the worlds. It makes the one
characterized by it of the Satans, and it is the open door to the burning
fire of Allah, that "Leaps up over the hearts (of men),"(Qur'an, 104: 7) as
good character is the open door to the bounties of the Gardens and proximity
to the Merciful. Lowly character is a sickness of the heart and a disease of
the lower self. It is a sickness that endangers the ever-lasting life. Thus,
it is necessary to pay utmost attention to it, even more than outward
sickness.
Character traits are attributes of the self by which it leans to one of
either beauty or ugliness. Complete outward beauty is not possible through
the beauty of the eyes alone, without the nose, mouth, and cheeks; rather,
it is necessary that all these be beautiful. Similarly, inward beauty needs
four essential elements for good character to be complete through an
appropriate balance and temperance of these elements. These elements are
knowledge, anger, passion, and justice between the other three elements.
Knowledge
As for the attribute of knowledge, its good and uprightness lies in its
ability to comprehend the difference between truthfulness and lying in
speech, between truth and falsehood in belief, between the good and evil in
actions. If this attribute of knowledge is made upright, then its fruits are
wisdom, which is at the root of good character. Allah said of wisdom, "And
he unto whom wisdom is given, he truly has received abundant good" (Qur'an,
2: 269), and it is what the Prophet (Allah bless him and give him peace)
meant by deep understanding (fiqh) when he said, "Whoever Allah wishes well
for, He gives deep understanding (fiqh) of religion." [Bukhari & Muslim]
Anger
As for the attribute of anger, its good lies in its suppression and
expression being according to the dictates of wisdom.
Passion
Likewise, the good and uprightness of passion lies in its being under the
indications of wisdom; that is, the indications of the intellect and Sacred
Law.
Know, then, that those whom laziness has overcome find it difficult to carry
out spiritual struggle, discipline, purify the self, and refine their
character. They wrongly believe that because natures do not undergo change,
it is not possible to change character traits. If this were the case, then
counsels, admonitions, and discipline would have been of no use. How can it
be impossible to change the behavior of humans, when it is evidently obvious
that it is possible to change the behavior of animals such eagles, dogs, and
horses by training?
In reality, those who deny that character traits may be changed have
confused changing traits with removing them. What is not possible is the
second. If one sought to completely remove all traces of anger and passion,
it would not be possible. However, it is possible to control and direct them
through spiritual struggle and discipline, which we have been commanded to
do, and these are the means of our salvation and the path to reach Allah. At
the same time, dispositions vary. Some are quick to change, others slow.
How can it be desirable to uproot passion and anger completely when without
anger, jihad would not be possible? How could that be a goal if the Prophets
(Allah bless them and give them peace) were characterized by them? For our
Prophet (Allah bless him and give him peace) said, "I am a human, and I get
angry as humans do." Similarly, if someone spoke in his presence about a
disliked matter, he would get angry until his cheeks were red. However, he
would not speak other than the truth, so his anger would not make him leave
the truth. Allah Most High said, "Those who control their anger and are
forgiving towards people; Allah loves the good." (Qur'an, 3: 134) Allah did
not say, "Those bereft of anger." Anger and passion are to be returned to a
balanced state, such that they neither overcome nor master the intellect.
Rather, the Sacred Law and intellect are to be the standards and masters
over anger and passion. This is clearly possible, and is what is meant by
changing character traits, so understand [oh reader].[1]
How to Achieve Balance
This balanced state is reached in two ways: firstly, by divine generosity
and sound natural predisposition, such that one is born with a high
intellect and good character, and with their passion and anger in balance.
This is the case of the Prophets (Allah bless them and give them peace).
The other way to attain these noble traits is by spiritual struggle and
discipline, namely, to make oneself perform the actions that a desired trait
entails. These traits are then gradually acquired by becoming used to those
actions, as well as by keeping the company of those who already posses these
traits.
One who wishes to become generous, for example, should force himself
(yatakallaf) to act as a generous person would, by spending money. Then one
consistently struggles with one's self by giving until it becomes naturally
easy to give, and one becomes generous by nature. Likewise, one who wishes
to become characterized by humility (tawadu`) after arrogance (kibr) was
preponderant, should force himself to perform the actions of the humble for
a while, struggling with his lower self, until it becomes a character trait,
and these actions become easy. All traits that are praiseworthy in the
Sacred Law may be attained by this means.
Keeping the company of perfected spiritual guides and avoiding the company
of those with blameworthy traits has a strong effect, for dispositions
(tiba`) can acquire good traits through company as it can acquire bad
traits.[2] Moreover, for many people a Shaykh's reminders and reprimands may
achieve what mere determination and spiritual may not. It may be that a
student may leave the mire of lowly traits by the reminders and reprimands
of his Shaykh far more quickly than by his determination and spiritual will
alone. [3]
If the self finds pleasure from habit and its habitual company in the
worthless and inclines to them, then how can it not find pleasure in the
worthwhile if it is returned to it for a period and made to remain attached
to it while mixing with the righteous and keeping their company, while
avoiding worthless company? In reality, the self's inclination towards
despicable things is contrary to its natural disposition and akin to an
inclination to eat mud. As for its inclining to wisdom, the love and
knowledge of Allah and His worship, it is like its inclination to food and
drink. It is a result of the natural disposition of the heart, for the heart
is a lordly matter.[4] Thus, the self's inclining to its passions is alien
to it, and foreign to its disposition.
The food of hearts is wisdom, knowledge of Allah, and love of Him. Its
turning away from its natural disposition is the result of sicknesses that
afflict it, as when a sickness afflicts a person's stomach, causing him not
to desire food or drink though they are the means for his survival. Thus,
every heart that inclines to love of other than Allah has a sickness to the
extent of its inclining. The only exception is if it loved that thing as a
means to the love of Allah and His religion. This is subtle, however, and
only known by those of spiritual insight. The opinion of the one afflicted
is of little consequence in this, unless confirmed by his spiritual guide.
It has become clear, then, that it is certainly possible to acquire good
character traits by spiritual discipline, which is forcing oneself to
perform certain actions until they become a habit. This is a result of the
wondrous relationship between the heart and limbs, the self and the body.
Every attribute that appears in the heart leaves traces on the limbs, until
they do not move except in accordance with it. And every action of the limbs
can leave traces in the heart, so the relationship is circular.
The one who wants to become a legal scholar of deep understanding (faqih
al-nafs) needs to undertake the works of such scholars, namely repeated
study of legal texts and keeping the company of jurists, until he is
characterized by legal understanding, and thus becomes such a jurist.
Likewise, the one who seeks to purify his self, perfect it and adorn it with
noble traits and good works has no way to achieve this except in the same
manner. Just as the student of law cannot become a jurist by a night's study
or reading, the one seeking to purify his self cannot achieve it by a
night's worship or be debarred from it by a day's disobedience. However, a
day's remissness could lead to another until, little by little, the self
becomes accustomed to remissness and leaves its striving.
Thus, good character traits may be present in some cases by natural
disposition and nature. More commonly, however, they need to be acquired by
making oneself used to performing good works, by observing those of good
works and keeping their company. These are the worthy associates and
brethren in godliness, for natures acquire both good and bad from the
company one keeps. The one for whom all three means[5] are present is in a
highly noble state, while the one with a lowly disposition who has bad
companions whom he learns from, until the means to bad deeds become easy for
him, is extremely far from Allah. Between these two stations are those with
varying acquisition of these means, each with a station of closeness or
distance depending on their state and situation. "And whoso doeth good an
atom's weight will see it then, and whoso doeth ill an atom's weight will
see it then." (Qur'an, 99: 7-8) "We wronged them not, but they did wrong
themselves." (Qur'an, 2: 57)
Know too that at the root of good character is humility (tawadu`)[6] and
making one's intention sincere to Allah. The root of lowly character is
arrogance (kibr)[7] and thinking highly of oneself.[8] Whoever is free from
these has been saved from all ill. Whoever is humble for the sake of Allah
is raised by Allah, and is shielded from the sicknesses of the lower self,
and Allah knows best.
Whoever seeks more details on how to cure the sicknesses of the heart should
read Imam al-Ghazali's (may Allah have mercy on him) Ihya.[9] In this
chapter, we have mentioned only the necessary minimum hadiths warning
against lowly character and encouraging good character. Whoever seeks more
comprehensive coverage should check more detailed hadith collections, such
as Imam al-Mundhiri's (may Allah have mercy on him) al-Targhib wa
al-Tarhib.[10]
The basis of this entire chapter is the words of Allah Most High, "He is
indeed successful who purifies it, and he is indeed a failure who stunts
it." (Qur'an, 91: 9-10)[11]
It is indeed strange how many neither direct themselves toward eternal
success nor seek it, being content instead with failure and loss. O Allah,
guide us to the best of character and works, for none guides to the best of
them except You. And there is no ability or power except through You, and no
recourse or safety from You except in You. [End of the quote from Imam
Zafar.]
And Allah knows best.
Wassalam,
Faraz Rabbani
Related Questions
"C Author, 2002-2004. Except for fair usage, no part of this publication may
be reproduced, stored in a retrieval system, or transmitted in any form or
by any means electronic, mechanical, photocopying, recording, or otherwise,
without the prior permission of the Copyright owner. Fair usage is defined
as sharing printed or electronic copy with others through email or keeping
for own record. For information, contact info@xxxxxxxxxxxxx"
ADVERTISEMENT
Other related posts:
- » Acquiring Good Character
