Islam & the Divine Feminine

Author: peNkaLai kâtalikkirên

So often has Islam been portrayed as an exclusively masculine, patriarchal faith that many have never suspected the central importance of the Feminine in Islam and would be astonished to realize that it has been there from the beginning. Perhaps in part due to the metaphysical interiority of the Feminine, this aspect of Islam has lived a largely hidden existence — but it is no less vital for that. In recent years there has been much discussion and controversy over how to reshape Christianity to include the Feminine on the divine level, but in Islam that has never been an issue, for the feminine element in Islam has always been present, especially in Sufism.

Although both masculine and feminine equally have their origin in the Divine, I would like to take a special look at the feminine in Islam to help redress the balance because the feminine side of Islam has been mostly overlooked so far. Moreover, in the sources of Islam and in the Sufi tradition growing from there, we find a distinct, explicit preference for the feminine aspect of Allah, especially the nature of ultimate Divine Reality as essentially feminine.

The Polarity of Divine Majesty and Beauty
The distinction between male and female is not just a biological accident but a very profound element of the human state. It goes back from the biological through the psychological and the spiritual to the Divine Reality itself. On the highest level of the Divine Reality, Allah is perfectly One. The root of the duality between the masculine and feminine is found in the divine nature itself. Allah's Essence transcends all duality, all relationality, so it is beyond male or female. But even on the level of the Divine Nature, there are the roots of the masculine and the feminine. On the highest level, Allah is at once Absolute and Infinite. These two attributes are the supreme archetypes of the masculine and the feminine. "Masculine" and "feminine" are not simply equivalents of the human male and female, since all men and women have elements of both masculinity and femininity within them. That Allah is Absolute is the principle of masculinity, and that Allah is Infinite is the principle of femininity. Allah has revealed Himself in the Qur’ân in the names of rigor and mercy, known as the names of Majesty (Jalâl) and Beauty (Jamâl). The Generous, the Merciful, the Forgiving are names of mercy or Beauty, while the Enumerator and the Just are names of rigor or Majesty. On the level of the names are the principles of the masculine and the feminine: the names of Majesty are the prototype of masculinity, while the names of Beauty are the prototype of femininity.

Vis-à-vis the world, Allah is Creator. This divine function is on the masculine side, representing the aspects of action force, movement, rigor; Allah as Lawgiver. But then there is the uncreating aspect of Allah. Allah is not exhausted by His creation of the world. Allah is more than the creator of the world: al-Khâliq, the Creator, is only one of the divine names. The Divine Reality did not completely participate in the act of creation. Allah is Infinite and the world is finite. The non-creating aspect of Allah corresponds to the Divine Femininity. It is this to which Sufi poetry so often refers in the feminine. The images of the beautiful Beloved are referring to the metacosmic aspect of the Divine, not the creating aspect.
That is why Ibn al-Árabî says Allah can be referred to as both huwa (He) and hiya (She).

Feminine Terms of Divinity
Some of the key terms associated with the Divine are in the feminine gender in Arabic. Three of them are essential to understand the feminine dimension in Islam. One of Allah's names is al-Hakîm, the Wise; Wisdom is hikmah. In Arabic to say, for example, "Wisdom is precious," you could repeat the feminine pronoun: al-hikmah hiya thamînah, literally "Wisdom, she is precious." This has resonance with the forgotten Christian mystical tradition, in which Wisdom is personified as a woman, the divine Sophia, associated with the Virgin Mary. The second term is rahmah (mercy), related to the most important name of God after Allâh: al-Rahmân, the All-Merciful, related to the word for 'womb', rahim, the source of life. The source of life is the Divine Mercy and the feminine aspect of it is very evident. The third, the most remarkable of all, is the word for the Divine Essence itself: al-Dhât, which is also feminine. In that the Divine Essence is Beyond-Being, unmanifest and transcending all qualities, it may be understood as Feminine. The renowned Sufi master Najm al-Din Kubra wrote of the Dhât as the "Mother of the divine attributes." According to a commentary on Ibn al-‘Arabî's Fusûs al-hikam, a hadith of Prophet Muhammad "gave priority to the true femininity that belongs to the Essence." Ibn al-‘Arabî himself wrote that "I sometimes employ the feminine pronoun in addressing Allah, keeping in view the Essence."

On this metaphysical plane, femininity corresponds to interiority and masculinity to manifestation. In the traditional Islamic city, beauty is interiorized. All human beings contain both elements within themselves, in their souls and bodies and psyches. The perfection of the human state, al-insân al-kâmil, means the perfection of both masculine and feminine qualities together, the prototype of both male and female. In Sufism, men and women perform exactly the same rites and worship, so the perfection of human spirituality is equally accessible to men and women—unlike in Theravada Buddhism, in which a woman must be reborn as a man to attain nirvana.

Female Imagery of the Divine Beloved in Sufi Poetry
Sufi literature has the greatest discussion of femininity in Islam. Sufi stories have transformed ordinary love stories into the most sublime levels of meaning. The love story of Layla and Majnun is the best-known of all. It originated as a simple love story in Arabia, but Sufi literature elaborated it into the most beautiful love story ever put into Persian poetry. It symbolizes not only the love of man and woman in Allah, but the love of man for Allah. In these poems the heroine is elevated to symbolize the Divine Reality itself. The Divine Reality is spoken of in terms of female beauty. The hero goes in quest of the Divine, which is a masculine act. In contrast to Christian mysticism, in which God is actively masculine and the devotee is passively feminine, Sufi love stories depict the Beloved as a woman who is a Presence waiting in stillness while the hero is in quest for her.

The name Laylá comes from the word layl meaning 'night'. Night represents the Unmanifest. In the Arabian desert, the night is a reality without boundaries: forms are dissolved, no sand dunes or camels or anything else visible, all is formless, nothing but darkness. This is direct symbolism of the unmanifested aspect of the Divine Nature, Allah as Unmanifest. Blackness absorbs all light, as it is above manifestation, so it symbolizes the Beyond-Being. In the poem, Layla was named for the blackness of her hair and the beauty of the night. By extension, it in fact refers to the beauty of the Divine Reality beyond this world, beyond the act of creation, and therefore the supreme goal that the Sufi seeks to reach. The name of Majnûn literally means 'crazy', but here it means someone not in an ordinary state of mind, symbolizing a person in quest of Allah. In this world in which most people forget Allah, the person who remembers Him is considered crazy. As the male figure, Majnûn symbolizes the aspect of yearning and striving, going out in quest of Layla, while she is just sitting and combing her hair. The one who undertakes the journey, longing and crying for Layla, is the soul of the Sufi.

Allah as the Beloved in Sufi literature, the ma‘shûq, is always depicted with female iconography. Although Islam is aniconic and does not make images of Allah, verbal depiction exists. Sufi literature is replete with this imagery of our experience of Allah as the vision of the Beloved and union with the Beloved. An elaborate vocabulary developed in which every part of a woman's body, especially the face, symbolizes the Divine Reality. For example, the eyebrows are likened to a bow that shoots the arrow of the eye's glance, the arrow of the love of Allah into our hearts and makes us go beyond ourselves. Like the eyes of veiled women in traditional Islamic culture, where all you can see are their beautiful dark eyes: their whole vocabulary of love has to be expressed through a single glance. The ruby-red lips with their red color symbolize wine. Wine is used in Sufi literature to symbolize going beyond our ordinary consciousness into union with the Divine. Although wine is forbidden in Islamic law, there will be pure wine to drink in Paradise. Since Sufis experience Paradise here in this world by having inner experience of the higher levels of reality, the wine of Paradise is accessible symbolically through Sufism. Here, the redness of this wine is conjoined with the color of a woman's lips. At the same time, the kiss of the lips is an erotic symbol of union and intimacy.

For example, Rumi said in the Masnavi:
Kings lick the earth of which our body is made;
it is that spirit breathed into this body
that thou art kissing with a thousand ecstasies—
just imagine what it will be when it is undefiled! 

The Vision of God
There was a question long debated in Islam: can we see Allah? The Prophet said in a hadith: "In Paradise the faithful will see Allah with the clarity with which you see the moon on the fourteenth night (the full moon)." Theologians debated what this could mean, but the Sufis have held that you can see Allah even in this world, through the "eye of the heart." al-Hallaj said in a poem: "ra’aytu rabbi bi-‘ayni qalbî" (I saw my Lord with the eye of my heart). The Sufis said that since you can have the experience of Paradise even in this world, you can have the vision (ru’yah) of Allah. They have always described this theophanic experience as the vision of a woman, the female figure as the object of ru’yah.

The Tarjumân al-ashwâq, Ibn al-‘Arabî's collection of love poems composed after meeting the learned and beautiful Persian woman Nizam in Mecca, is filled with images pointing to the Divine Feminine. The last chapter in his book Fusûs al-hikam relates that man's supreme witnessing of Allah is in the form of the woman during the act of sexual union. The contemplation of Allah in woman is the highest form of contemplation possible:
As the Divine Reality is inaccessible in respect of the Essence, and there is contemplation only in a substance, the contemplation of God in women is the most intense and the most perfect; and the union which is the most intense (in the sensible order, which serves as support for this contemplation) is the conjugal act.

Allah as Mother
In contrast to Christianity, Islam has never depicted God as Father. Such a comparison is completely outside the boundaries of Islamic discourse. However, Muslims have always found it easy and natural to speak of the maternal qualities of Allah.
Prophet Muhammad was the first to use the example of mothers to illustrate Allah's mercy. After a battle, the Prophet and his Companions came upon a group of women and children. One woman had lost her child and was going around looking for him, her breasts flowing with milk. When she found her child, she joyfully put him to her breast and nursed him. The Prophet asked his Companions, "Do you think that this woman could throw her son in the fire?" They answered "No." He then said: "Allah is more merciful to His servants than this woman to her son." (From the hadith collection of al-Bukhari).

Another al-Bukhari hadith describes how during the Muslim conquest of Mecca a woman was running about in the hot sun, searching for her child. She found him, and clutched him to her breast, saying, "My son, my son!" The Prophet's Companions saw this, and wept. The Prophet was delighted to see their mercy, and said, "Do you wonder at this woman's mercy (rahmah) for her child? By Him in Whose hand is my soul, on the Day of Judgment, Allah shall show more rahmah toward His believing servant than this woman has shown to her son."

Jalal al-Din Rumi, in an amazing passage of the Masnavi on the Return to Allah, made reference to the story of the infant Moses and addressed Allah directly as "Mother":
On Resurrection Day, the sun and moon are released from service:
and the eye beholds the Source of their radiance,
then it discerns the permanent possession from the loan,
and this passing caravan from the abiding home.
If for a while a wet nurse is needed,
Mother, return us to your breast.
I don't want a nurse; my Mother is more fair.
I am like Moses whose nurse and Mother were the same.
(Masnavi, V:701)

The Ka‘bah in Mecca, the very heart and pivot of the Islamic world, naturally is associated with feminine imagery, veiled in the black color of the Feminine Beyond-Being. Medieval writers and poets have often compared the holiest shrine of Islam to a veiled bride or a desired virgin, especially when on the pilgrimage. Their goal was to touch and kiss her beauty mark, the black stone. Khaqani was the Persian poet who most frequently employed this symbolism in his pilgrim poems. But another look at the Ka‘bah can come from the root of its name in the Arabic language. Although the word ka‘bah itself means 'cube', it is very close to the word ku‘b meaning 'woman's breast'. This turns out to be an appropriate metaphor, as indeed the Ka‘bah nurtures with the milk of spiritual blessing all the faithful who come to touch and kiss it. Consider also the eminently feminine Yoni form of the Black Stone's setting.

The Prophet's Feminine Soul
Prophet Muhammad's soul had a deeply feminine nature within. When his Companions asked him whom he loved most in the whole world, he answered it was his wife, 'Â'ishah. They were surprised to hear him announce love for a woman, as this was a new concept to them; they had  been thinking in terms of the manly camaraderie between warriors. So they asked him which man he loved most. He answered Abû Bakr, 'Â'ishah's father, a gentleman who was known for his sensitivity. These answers confounded the Companions who until then had been brought up on patriarchal values. The Prophet was introducing reverence for the Feminine to them for the first time.

Surah 109 in the Qur'ân, al-Kawthar, gives an especially revealing look into the Prophet's  feminine soul. It was revealed because his enemies had been taunting him that he had no sons, only daughters, while they had been given sons to perpetuate their patriarchal ways. Allah revealed this message of consolation to the Prophet: "We have given thee al-Kawthar ... surely the one who hates thee will be cut off (from progeny)." What is al-Kawthar? A sacred pool of life-giving water in Paradise-a profoundly feminine symbol. It represents a heavenly exaltation of the Feminine over patriarchal society. The name of Kawthar is derived from the same root as kathîr 'abundance', a quality of the supernal Infinite, the Divine Feminine.

Woman as Creator
One of the most outright declarations of the Divine Feminine in all Sufi literature is in Rumi's Masnavi. In a passage praising the feminine qualities of kindness and gentleness, a passage that is increasingly well-known in these days of the resurgent Feminine, he says:
Woman is the radiance of God, she is not your beloved.
She is the Creator—you could say that she is not created.
(Masnavi, I:2437)

The Primacy of the Feminine in Islam
Seen from the exterior, Islam may appear as a masculine-dominated faith. That is because its external aspects, such as the sacred law that governs the social order, are a manifestation of Allah's jalâl attributes. The hidden side of Islam, little known to the outside world, lives and breathes the values of interiority, the loving, forgiving, merciful Divine Presence that draws hearts closer, the infinite jamâl aspects of Allah's Beauty. The eternal primacy of Allah's feminine nature is established in a hadith qudsi: "My mercy precedes My wrath" (rahmatî sabaqat ghadabî).

Beyond all, the infinite eternal mystery of Allah's uncreated Essence is the Divine Feminine that is the ultimate spiritual Reality, calling to the souls who love Allah to come home and find perfect peace.
 
with permission from the author
Source:
http://www.penkatali.org/
Contact Info: penkatali@yahoo.com

The Concept of Good & Evil

Author: Muhammad Rafi Mufti
Translated by Amar Ellahi Lone

The Holy Qur’an explicitly explains the concept of good and evil, by declaring that the consciousness of good and evil is imbedded in the human nature. The verses discussing this topic are as follows:  
By the Soul, and the proportion and order given to it; and its enlightenment as to its wrong and its right. (91:7-8)  

We showed him the right and wrong path. It is now up to him to be grateful or ungrateful. (76:3)   

Have We not made for him a pair of eyes? A tongue, and a pair of lips? And shown him the two paths (of good and evil)? (90: 8-10)  

So set thou thy face steadily and truly to the Faith; (Establish) Allah’s handiwork according to the pattern on which He has made mankind: no change (let there be) in the work (wrought) by Allah: that is the standard religion; but most among mankind understand not. (30:30)  

In fact, he himself is a witness upon his own self however much he may put up excuses. (75:14-15)  

These passages of Qur’an elaborate five points:  

• Almighty has sent man in this world with a clear consciousness of virtue and vice.  
• God has created man with a distinct nature.  
• This consciousness of good and bad is a part of human nature.  
• It is not lawful for man to change this nature created by God.  
• Man is fully aware of the facts of his nature.  

A deep analysis of the verses reveals that, it is being said that God has granted the consciousness for judging good and bad, not that he has created man as good or bad. Now it is the free will of man that helps him decide which path to follow.  

It becomes clear from the Qur’an that the awareness about good and evil is a part of human nature. It neither accepts the notion that these are relative values nor it considers intention, pleasure, happiness and profitability its basis.  

According to the Qur’an it is something that is inborn. Man is fully aware of the realities that are a part of his inner self although he may negate them.  

Is this concept of Qur’an undeniable?
 
It is noteworthy that when man commits a sin, he does not do so because his intellect demands so and some reasoning diverts his course or because it was some kind of responsibility, the denial of which would have caused him embarrassment. Whenever man commits evil it is either because of his blind lust or he sometimes starts considering vice as virtue because of some fallacious logic. Man existing at any time or place has always had a clear understanding of good and evil. Never in this world man has accepted any evil for himself. Every person, whether he is a source of advantage or disadvantage to others, never likes to be harmed by anyone. No thief ever likes to keep a servant who is a thief himself or a selfish person would never like to be treated selfishly at the time of his own need or an unjust person never likes to be treated unjustly by the judge.  

What is the reason for this behaviour of man that impels him to accept truth, honesty, justice, sacrifice and compassion for himself from others? 
 
Whether he adopts such behaviour with others or not he would always like to be treated in the best manner possible. This rule has never been negated in this world. Is it because of the fact that people throughout the world in every age get together and reach a consensus over this issue and then nobody ever goes against it? If it is not like this then what is the reason for this common behaviour of mankind.  

Some intelligent people have tried to answer this question. They say that the environment of man conditions him to some set ideas and beliefs, and then man becomes bound to act according to them. Because over the past thousands of years society has taught mankind a lot about morals, that is why we find perfect harmony or, more precisely, stagnation as far as morals are concerned.  Otherwise it is not true to say that some values are inborn.  
But there exists confusion in this point of view. The question arises, if man does not possess some inborn values and whatever morality he has is the result of society’s teachings then how did the society acquired those values in the first place on the basis of which it conditions mankind? Society itself consists of a group of humans. If man does not have a nature, conscience and intuition then how does it become possible for the society, which consists of human beings, to condition people to certain rules and ideas?  

Holy Qur’an describes the reason for this consensus on morals and values. It asserts that all human beings are created on the same nature. It is in the nature of every human to accept good values and morals for himself and reject the opposite. This is the reality that dwells in the heart of man. Every person is aware of it and everyone faces it. This is one of those realities which if denied makes the universe meaningless. No bases are left for man to ponder and he cannot exchange views with anyone, neither can he co-exist with anybody.


Human Conscience  
Almighty has not just created man with the awareness of good and evil, he has gifted man with a hidden conscience, which pushes him towards good and stops him from committing evil. Qur’an calls it the ‘reproaching soul’.  

I present as evidence the Day of Judgement itself.  And [they think that the Day of Judgement is a far-fetched reality].  By no means! I present as evidence this reproaching soul [within you].  Does man think that We will not be able to bring together his bones? Why not? We can put together his very fingertips.  [No this is not so]; in fact [the truth is that] man wants to be mischievous before his [conscience].  He asks ‘When will the Day of Judgement be?’ (75:2)  

This reproaching soul is a great reality and nobody can deny its existence. This is the voice from within which echoes in favour of good, and thunders to stop man from committing evil. This human conscience is another reason for the fact that the awareness of good and evil is a part of human nature, and man has acquired this awareness from the same source from where this conscience has been sent forth.  

It is not true that man has been adorned with a conscience but is devoid of any human nature. In that case what standard would the conscience have set to censure man.  Would it censure man on the basis of material profit and loss?  Then it would have been fruitless because man is already very sensitive about his material gains and losses. Does the conscience reproach man when he violates the norms of the society? This is also not true because observing the norms of society is a problem of society, not of man. If we are ready to accept the truth then the simple fact remains that man is born with a conscience accompanied with the awareness of good and evil.  
 
Collective Conscience of the World  
Even if the leaders of a nation try to make people understand, through sermons, that certain actions fall under the category of good and certain other under evil, or good is bad and bad is good, it will be clear in any case that good and evil independently exist in reality and there is no need to prove their normative existence. Man is fully aware of it, in fact man is aware of this reality to such an extent, that humanity has never cared about anything contrary to it. So the collective conscience of the world is witness to the concept of Qur’an, that this awareness of good and evil is rooted in the nature of man. Only a blind and insane person can deny it.  

Whether we take a look at the savage tribes of the world or civilized nations, whether an ancient society is studied or the modern civilization is under review, we do not find any community in which courts are set up for denial of justice, where laws are formulated to carry out punishment on innocents, where promises and pacts are made to be violated.  
All the societies and nations of the world along with their systems of governance, their laws and their knowledge point towards the simple fact that man has always valued truth, honesty, justice and loyalty. Whether it is the family unit or the entire social fabric, the foundations are always laid on these principles.  

The criticism on this notion can be in the form of a question that why can’t man think contrary to this.  Because in history there are examples of Arab society which had a tradition of female infanticide, Spartans, who had the tradition of killing week children and Hindus, who forced the widow to die along with her dead husband in the process of cremation (sati).  But a deep study of these nations reveals that all these traditions existed in these societies because of some wrong beliefs and due to tyranny of man on his fellow humans.  Had these traditions been good, these societies would not have adopted them as external factors. Taking these examples one by one, we see that Arabs buried their daughters because of two reasons.  Firstly because of a high degree of intertribal conflicts, vandalism was the order of the day.  During its course women were made prisoners of war and ultimately sold as salve girls. This was a source of great embarrassment for a tribe. Secondly some Arabs had started considering it beyond there dignity to accept a man as their son-in-law.  So these two apprehensions became so strong that Arabs started hating female child.  

In the second example, we see that Spartans were war-like people. Their obsession with war paved way for the notion that all the people of the society should be healthy and strong, because these are the qualities that lead to victory. So their indecent obsession made them kill all their weak and disabled children.  

And in the third example, the Hindu tradition of 'Sati' was actually the result of social cruelty on women. They had developed an erroneous idea about women, which led them to believe that a woman is created only to serve man. If once she is associated to a man, then it is the inevitable demand of love and loyalty that she should not marry again after his death. In this situation the highest degree of loyalty was considered to be the tradition of Sati. Initially it was just a concept, but afterwards when the society started looking down upon widows, Sati seemed to be the only way for a widow to escape the wrath of the society.  

In the above mentioned examples, had all the external factors not been present, history would have been devoid of such heinous traditions. That is why as soon as all these external factors ceased to exist, these societies also came back on the true human nature.  
 
Creator of Evil  
It is a known fact that man is responsible for his deeds, whether good or bed. But the main question is that who is the creator of evil? What is its source? Whether it is the Almighty, who is the creator and the source of evil or has he created the basic element of evil in man that always gives birth to evil? Or is the reality different from that?  

It is explicitly mentioned in the Qur’an that God is not the creator of evil, neither a direct source nor an indirect one. In fact it is beyond His grace to be the creator of evil. Qur’an has introduced Almighty as the only God to whom all the good attributes can be associated, and it also directs people to uphold good. It is said in Sûrah ‘Araf  "The most beautiful names belong to Allah, so call on Him by them". (7:180)  

And in Sûrah Al-Imran  "Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: they are the ones to attain felicity". (3:104)  

In these verses Qur’an has revealed that all the attributes belong to Allah and He is the source of all good. So no evil can be attributed to him. He is above and beyond to create any evil, whether directly or indirectly, in human beings. All His creations reflect good and He directs human beings to do good.  It cannot be imagined that God is the creator of evil. This is far beyond His grace.  

But even after admitting this, the question remains that if God is not the creator of evil then who created evil?  Qur’an has answered this question.  
 
The Existence of Evil  
To have an understanding of reasons for the existence of evil in this world, it is necessary to study the Divine scheme for human beings.  According to this scheme God has granted man some capabilities and sent him in this world for a special purpose.  Qur’an refers to these capabilities in the following words:  
Said thy Lord to the Angels: I will create ‘A vicegerent on earth.’ They said: ‘Wilt Thou place therein one who will make mischief therein and shed blood? -- Whilst we do celebrate Thy praises and glorify Thy holy (name)?’ He said: ‘I know what ye known not.’ (2:30)  

This means that God has given the freedom of will to man, and along with this freedom He has also granted a whole world of emotions and desires. This fact is explained in the Qur’an in the following words:  
Fair in the eyes of men is the love of things they covet: Women and sons; heaped-up hoards of gold and silver; horses branded; and (wealth of) cattle and well-tilled land. Such are the possessions of this world’s life. (3:14)  

In Sûrah Kahaf this is also explained as follows:  
That which is on earth We have made but as a glittering show for the earth, in order that We may test them -- as to which of them are best in conduct. (18:7)  

The special purpose for which man is sent to this world is described in these words in the Qur’an:  
Blessed be He in whose hands is dominion; and He over all things hath power; He Who created death and life, that He may try which of you is best in deed: and he is the Exalted in Might, Oft-Forgiving. (67:1-2)  

It is made clear that through the circle of life and death, man is tested for his good and bad deeds. Later, it is also informed that this world and its belongings are a temporary and short phase. Almighty has said:  
Short is the enjoyment of this world. (4:77)  

The fact, that God has granted free will to man and he is tested in this world through his deeds and ultimately he will be responsible for his acts, is repeatedly mentioned in the Qur’an. Two of these passages are as under:  
We showed him the right and wrong path. It is now up to him to be grateful or ungrateful. [We showed him the right and wrong path; so therefore] We have prepared for the ungrateful chains and yokes and a Blazing Fire. But [those who are grateful], the loyal, they indeed will drink cups of wine flavoured with camphor. (76:3-5)  
Say, ‘The Truth is from you Lord: Let him who will believe, and let him who will, reject (it): For the wrong-doers We have prepared a fire whose (smoke and flames) like the walls and roof of a tent, will hem them in. (18:29)  

All these verses reveal the Divine scheme for man, on the basis of which he is put to this test of good and evil. For this test man is granted the freedom of will and action. Now it depends on each person, whether he follows the voice of his intellect or not. It is totally upto man to obey or disobey the Almighty. God has made it possible for man to completely negate his human nature, if he wants to, and leave  aside all his responsibilities. Anyhow, whatever path man decides to follow, his reward would be according to that.  

Almighty has granted man with freedom of will and action and virtuous nature with a lot of desires. But no one can fulfill all his desires in this world, as this world is limited. So if man decides to follow his nature then it is necessary for him to limit his desires and emotions. To the contrary, if man lets his desires go wild, then he has to crush his own nature and intellect. So whenever man used his freedom of action in favour of his nature and intellect, it gave birth to good. On the other hand whenever man did the opposite, he became a source of evil. It is clear from this discussion that evil is only a result of the wrong use of man’s freedom of action and his will.  
 
Universality of the Concept of Good and Evil  
The last question that remains to be dealt with is that if man has inherent awareness of good and evil in his nature, then why there is a difference of opinion about it between various nations and religions.  

The notion of difference of opinion about good and evil between different nations is incorrect. The reality is that there is a difference of religious concepts, civilization, social norms and traditions, external and internal environment between these nations. It is because of this difference that certain concepts have prevailed in different areas of the world. But neither the human intellect nor the collective conscience of the world ever accepted these concepts as good. That is why these wrong traditions ultimately met a fatal blow, as the collective conscience of the world condemned them in every degree. Does this really prove that there ever was a difference between the concepts of good and evil among various nations of the world? Has the world ever disagreed on the concepts of justice, truth, honesty, loyalty, trust and love. The truth is, whether it is east or west the world has always accepted these concepts as good. However, there has always been some philosophers who disagreed on these concepts. But all their debates and disagreements never changed the collective thinking of the world. Almighty has bestowed mankind with a collective conscience and granted man the awareness to decide between right and wrong, so whenever a society reached the limit of moral decadence, it was wiped out from the face of the earth, so that man should not set an example for himself on the basis of that corrupt society and create confusion about the inherent concepts of good and evil. Had this awareness of good and evil not been a part of the human nature, mankind would have been divided on this issue.  
 
Summary  
Man has never faced any confusion about the concept of good and evil because Almighty has granted man the consciousness of good and evil in his nature. This reality is known by all alike. By nature man likes virtue and detests vice. Evil does not have a continuous existence in this world. It is only an outcome of the wrong use of freedom of action by man.    

published in www.crescentlife.com with permission from:
Renaissance      http://pakpowerpage.com/db/jump.cgi?ID=2258

Good & Evil

Author: Amin Ahsan Islahi

`What is good and what is evil?'
Philosophers of all ages have thought over this question. Each reckoned that he had solved the question once and for all, yet within a few years the problem would re-emerge with new dimensions. In fact, most of the answers would be later found inadequate or unsatisfactory. Religious thinkers also joined in presenting a solution in this regard but only added confusion. The Qur’ân also offers a solution to this question and an effort will be made to explain it later in this dissertation.  

A few basic questions need to be answered in order to arrive at some satisfactory answer. 
They are:  
(i) Are good and evil absolute or are they relative to the conditions associated with time and place?  Do conditions surrounding a particular situation make an act good and at another time make it evil?  Does an act appear to be good in the overall perspective, but when torn away from its environment appear to be evil?  
(ii) Is the concept of good and evil imbued in the nature of man or has he been given divine guidance?  If not, how are good and evil identified?  If reason is the only guide, is there some criteria to determine what is good and what is evil?  
(iii) If good and evil are independent, do they have the same creator?  Or is God the Creator of good alone?  If so, who has created evil?  
(iv) If the knowledge of good and evil is instinctive, there should be uniformity of thought between various nations, religions and groups; but there are vast differences among them in almost every aspect. What are the reasons?  

These questions have been thought over by philosophers and thinkers of all times. I will now briefly discuss their views. However, I will mention only those philosophers whose views left a deep impact upon philosophical thought.  Later on, I will present the guidance provided by the Qur’ân in this regard.  

Views of Philosophers 
HERACLITUS (535-475 BC): The Greek philosopher believed that good and evil are two notes in a symphony. He found that many things change into their opposites: for example, hard ice melts into water that is soft. This led him to believe that the combination of opposites resulted in a harmonious whole.  In music, harmony results from the combination of low and high notes, while in the universe harmony flows from the combination of opposites: good and evil.  

DEMOCRITUS (460-370 BC): He believed that the goal of life is happiness. What is conducive to happiness is good, otherwise evil. According to him, happiness is an inner condition or state of tranquility. He thought that one should not depend upon material things alone as these are transient and a lack of them causes unhappiness. Goodness, to him, was not only a matter of action but depends upon man's inner desire. A good man is not one who does good, but who always wants to do good.  

SOPHISTS PHILOSOPHY: The sophists confused the problem of good and evil. An important sophist, Pythogoras, considered man as the standard of all things, and so the standard of good and evil.  Everybody has the right to determine for himself what is good and what is evil.  Some other philosophers of this school such as Thrasymachus and Callicles went a step further and said that there are no moral laws, no all-inclusive principles of right and wrong.  Good or evil are a matter of mere tradition and habit.  Man is not bound by moral codes, he is free to live as he desires and to get what he wants by any means possible and to frame his own code of life.  However, since the outcome was moral anarchy, pure individualism and selfishness, Callicles went as far as saying: `To Hell with morality, this has been propounded by the weak to debilitate the power of the strong.'  

SOCRATES (470-390 BC): This great Greek Philosopher thought that the most important question before man is the determination of good and evil. According to him, knowledge of good and evil and its criteria are imbued in man and he can differentiate between the two if he desires so.  With sustained thought and guidance of nature he is in a position to know what is good and what is evil.  His well-known saying `O man! Know thyself' also points to the fact that the basic principles of good and evil are innate in man and can be discovered by deliberation.  Socrates was firmly of the view that there should be basic principles independent of individual desires and beliefs for measuring good and evil and right and wrong.  According to him, the greatest good is knowledge and the treasure of knowledge is hidden in man and it can be discovered after thoughtful deliberation. Socrates’ emphasis on self-realization was due to his belief that it is the innate knowledge which man cannot disregard.  Knowledge alien to him does not have a significant impact on him.  Self-realization brings real happiness. Other sources of happiness are not real.  If someone acts contrary to his knowledge, it is only transitory just as a clean and holy person happens to soil himself but he does not live with it and cleanses himself at the earliest opportunity.  Socrates said, `No man is voluntarily bad. He turns bad when he does not know what is good and what is evil.  If he knew what is good, he was sure to choose it.'  

PLATO (428-348 BC): He thought that man is endowed with the knowledge of good and evil before coming to this world. This knowledge existed in his soul but during the period between his creation and his descent in this world, he forgot most of the things. These forgotten things can be recollected either by wise sermons or through meditation on nature. Experience also helps in recollection of the forgotten. All good and evil is innate in man. To Plato, the life of reason and good behaviour is a happy life. Good itself is happiness and the soul's paradise. It is its own reward.  

ARISTOTLE (384-322 BC): He thought that reason is the greatest bounty of God, and called it the `Divine Spark'.  If man uses his reason and other capabilities properly, he can attain self-realization after which he hardly needs any measure for good and evil. The position of self-realization is sufficient for his guidance. Aristotle also considered reason and nature to be sufficient for human guidance. He said that goodness is in harmony with nature and its principles have been set by reason, which a wise man can easily find.  

EPICUREAN AND STOIC PHILOSOPHY: Epicureans thought that the goal of all human activity is pleasure and that happiness is the supreme good of all. But the focus should be on ultimate pleasure instead of immediate pleasure. An excellent meal is a pleasure to eat but its excessive consumption will bring discomfort. A temporary enjoyment cannot be called happiness because its ultimate result may not be good. Epicurus (341-270 BC) considered mental pleasure as the real one in contrast with physical pleasure. The intellectual field is the one where man should search for happiness.  According to the stoics, man is a part of the universe and therefore he must live in harmony with the laws of nature: this is the greatest good.  

PHILO (50-30 BC): In the early ages, religious movements in philosophy, of which the Babylonians and the Assyrians are well known, a sharp distinction was made between the principles of good and evil.  Philo thought that the spiritual part of man, his mind or soul, is the seat of good, and his body, the material part, is the seat of evil.  Consequently, when the soul is incorporated in the body it suffers a fall from divine perfection and becomes predisposed to evil. Thus the goal of man is freedom from matter and a return to God who is perfect goodness.  

SAINT AUGUSTINE (354-430 BC): The early Christian thinkers thought that God had given man a good nature, but he had turned away from God to the flesh ie, the body. The sin of Adam has been transmitted to all men as the original sin and will continue to harass him throughout his life unless he seeks salvation through the divine grace of God. For salvation, they invented the doctrine of `contempt for family-life' or Monasticism.  For this they prescribed nerve-racking meditation to get rid of the sin of Adam through self-attrition.  Saint Augustine, the greatest of the Christian thinkers, thought that God is all good, all perfection.  He cannot be the creator of evil. `How then to account for evil in a world created by an all-good God?'  To solve this problem, Saint Augustine said that everything in the universe is good; even that which appears to be evil is actually good inasmuch as it fitted into the whole pattern of the universe.  Flowers of different colours are necessary to the beauty of a garden and every flower is good in its own place adding to the beauty of the garden.  For example, in a painting, shadows and dark spots add to its beauty.  An attractive and beautiful painting is made up of different colours.  Similarly, the evil that is found in the world is there to make the whole good.  It looks evil only when one sees the dark spots broken away from the whole picture but when seen in the picture they add to its beauty.  If we fit evil in the whole system of the universe, it would look good and beautiful.  

PETER ABELARD (1079-1142 AD): In the middle ages, a Christian thinker, Peter Abelard, added a new dimension to the problem. He thought that an act itself is not good or bad but it is the intention of the doer that makes it good or bad.  If a thief commits a theft intending it as something good, it is thereby good.  God considers only the spirit in which an act is done. If one acts in terms of what he deems right but errs and does wrong, the act will remain good.  According to him, goodness and morality are a matter of conscience and intention to do wrong.  An evil done with good intention is not sinful.  

THOMAS AQUINAS (1227-1274 AD): thought that the goodness or evil of a particular action depends upon the aim or purpose of the doer.  But he did not share Abelard's view that a bad act if done with a good intention becomes good.  According to him, good is that which is done with good intention and with the knowledge that the results would be good.  He said that God has created all things including man for good. To achieve goodness is the highest good, and the greatest good for man is to realize God's purpose in the creation of man.  The best way to attain goodness is to abandon worldly things and seek communion with God like a saint in a monastery devoting himself entirely to the service of God.  For Aquinas, evil is the negation of good.  Where there is no good, there is evil.  For him, evil is the absence of good.  All things created by a good God aim at goodness. When an object fails to achieve good results, evil comes into being.  

MEISTER ECKHART (1260-1327 AD): He propounded the mystic theory of good and evil. He says that a good and perfect life is not one of deeds but one of merging with God. Separation from God is evil. Therefore, to achieve real good, man must annihilate himself and unite with God. Thus Eckhart propounded the theory of pantheism.  

THOMAS HOBBES (1588-1679 AD): He considered good and evil to be relative. According to him, they change not only with time but also with every individual; that which pleases man is good, and that which causes pain or discomfort is evil; also, that which pleases one may not please another. Therefore, there is no absolute good or evil.  

DESCARTES (1596-1650 AD): He regarded God to be the perfect good who, therefore, could not be the creator of evil.  The power gifted by God to man to distinguish truth from falsehood is not complete.  Man goes astray due to the pressure of his desires and sentiments.  Due to lack of accurate judgement, he fails to distinguish between good and evil, and treads the wrong path by mistake.  Error lies not in God's action but in ours, and this is due to our poor judgement that is based on insufficient knowledge.  

SPINOZA (1632-1677 AD): He also considered good and evil to be relative. In fact, there is neither good nor evil in the universe nor is it necessary.  Our knowledge about things is incomplete.  In spite of this, we want that every thing should be according to the demand of our reason, and when it happens otherwise it looks to be bad.  What appears to our intellect to be evil is not so according to Nature's law: it is evil according to the laws that relate to us.  Similarly, everything that helps man to achieve the goal of his struggle is good and that tending to block this struggle is bad.  According to him, an act can be good and bad at the same time and be devoid of the both as well.  For example, a happy man enjoys music but a grieved and sorrowful man does not like it.  For the dead it is neither good nor bad. To Spinoza good and evil, piety and guilt are prejudices and cannot be recognized as fundamental truths.  

JOHN LOCKE (1632-1704 AD): He held that the principles of good and evil are imbued in man's nature. Man finds and feels them as if nature had written them on his mind from the very beginning.  Locke said that pleasure and pain are innate in man. It is in our nature that we enjoy happiness and seek to avoid pain.  Therefore, things that bring happiness are good and those that cause pain are evil. As the same act will not bring happiness to everyone, there must be certain laws to keep others happy. Through experience we learn what is good and what is evil: by experiencing pain if we do evil, and pleasure if we do good.  

RICHARD CUMBERLAND (1631-1718 AD): He was the first philosopher who propounded the utilitarian theory.  He said that man is not totally selfish but is basically sympathetic towards his fellowmen. Thus, the welfare of the society is the criterion for good and evil. Lord Shaftesbury also shared his views.  

FRANCIS HUTCHENSON: He was also of the same general opinion and coined the phrase, `the greatest good for the greatest number' and made it the criterion of good.  

LIEBNITZ (1646-1716 AD): He suggested that there are certain innate principles sufficient to determine what is good and what is evil.  Because of passions and impulses man disobeys these principles and generates evil.  One of these principles is that one should seek pleasure and avoid pain and it is this criterion that decides the question of good and evil.  He also held that evil served to make good really good.  It is like shadows in a painting that serve to bring the colours into bolder relief and greater beauty.  

IMMANNUAL KANT (1724-1804 AD): He held that the principles of good and evil are well known since eternity and the moral laws are inborn in man's nature and intellect. One of these laws that serve as a criterion for distinguishing good from evil is that one should like for others what he likes for himself.  According to Kant, the principle that an act is good if its result is good is wrong.  Consequences of an act do not determine the characteristics of an act.  If the act is performed with good intentions out of respect for moral laws it is thereby good. Kant said: `always do what every body would like to follow.'  

JOHANN FICHTE (1762-1814 AD): He followed the views of Kant. He said that the basic principles of good and evil are innate in man's nature. These are the criteria for good and evil. It is not sufficient to respect these laws, rather essential to put them into practice. Morality and goodness is not a state to be attained once only, but a constant struggle to act in every situation according to the requirements of moral laws.  

ARTHUR SHOPENHAUER (1788-1860 AD): This German skeptical philosopher, said that man's will to live is his greatest and fundamental desire and the cause of all the struggle in the world. This is the root cause of all evil and suffering. A world where wild desires are struggling with each other, where the more powerful kill and devour the less powerful, is a world of evil; there is no goodness in it. If, however, one, through self-sacrifice, acts sympathetically with others and lives for them, happiness and peace shall prevail in this world.  

JOHN STUART MILL (1806-1873 AD): According to the modern philosophers, the principles of good and evil are not inborn, innate, but continue to change according to social conditions. They, therefore, propounded the theory of relative utility of good and evil. An act can be good in certain circumstances but can be evil in different circumstances. J.S. Mill who belonged to the utilitarian school said that the greatest good of the greatest number is the highest good and the criterion for good and evil. If an act is beneficial to the greatest number, it is good.  

JEREMY BENTHAM (1874-1832 AD): He is also the follower of the utilitarian school of thought. He said that good and evil are determined on the basis of social benefits. For him, morality is relative for which there are no innate or inborn principles enjoined by God involving His pleasure or wrath.  

HERBERT SPENCER (1820-1903 AD): He dealt with the problem from the scientists’ point of view and made the evolution theory the basis of his thoughts. He held that man's conduct was developing and continued making adjustments. The most developed conduct which made living richer for the individual and for the society is the best. In other words, Spencer also believed in the relative theory of good and evil, also maintaining that the achievement of happiness is not the absolute good. The absolute good is to establish a society where man is able to live happily, individually as well as socially.  

WILLIAM JAMES (1842-1910 AD) & JOHN DEWEY (1859-1952 AD): They represent the pragmatic school of thought. In their time, democracy held a sway over contemporary thought. They attached great importance to the group benefits and the individual's rights. To them, individuals and groups are tied together and man's identity is due to his membership of a group. According to them, good is that which enriches the life of both the individual and the group. The social unit is the individual and a good act must hold his welfare uppermost along with the welfare of the society. The individual and social results of an act are the basis for good and evil.  

Critical Examination of Philosophical Views 
The foregoing discussion summarizes the views of philosophers and thinkers who thought over the problem of good and evil and tried to answer the questions mentioned earlier. A critical examination of these views follows: 

(i) Philosophy of Relativeness:
Philosophers who uphold this philosophy are those who have exemplified good and evil with musical notes or dark and red shades of a picture. Heraclitus and St Augustine are in this category.  For them, the high and low notes in a symphony or shades in a picture increase its attractiveness.  Similarly good and evil are essential for the world's beauty and charm.  Obviously these philosophers assumed good and evil as material things and this assumption misdirected their thoughts.  Good and evil relate to morals. The question is not of good or bad things but that of moral good or evil. There is no question of good and evil in material things. Every thing has its own benefits; even garbage has its own value and is beneficial in its own place and so is the case with diamonds and ornaments. But are truth and falsehood, mercy and tyranny all alike or do falsehood, heresy, fraud, infidelity and banditry become good in certain circumstances? It is impossible to prove that these acts would become good or beneficial at any stage or time. At the most, these acts may, perforce, be ignored under certain conditions. For example, falsehood is always bad, but if you were asked by a tyrant, who intended to murder someone, about the whereabouts of his intended victim and you, knowing well, lied to him to save the wanted man, then such a lie may be excused as you did it under compulsion to save a life.  Similarly, to escape the death of hunger one is allowed to eat prohibited edibles but this will not affect the prohibition and make these permissible for others.  While it is possible to say about material things that the dirtiest of these can be beneficial to the crops as manure, the same cannot be said about immoral acts.  These can be excused only under compulsion.  Therefore, the views of the philosophers regarding this theory of relativeness of good and evil are absurd, or at the most mere poetical jargon.  

(ii) Criterion of Intention:
Similarly, the views of the philosophers who maintain that an act is neither good nor bad in itself but intention makes it so are equally incorrect. Mere intention cannot make a bad act good. At the most, a bad act performed in good faith can be excused but it cannot be classified as a good act. Therefore, intention cannot be made the basis of determining good and evil. This view is without a rationale.  

(iii) Criterion of Pleasure and Happiness:
The philosophers who consider pleasure and happiness to be the criterion of good are also far from the truth.  The criterion of pleasure and happiness is baseless. No single measure can be laid down for pleasure and happiness.  The measures and standards differ from man to man. For example, likes and dislikes of the rich and the poor widely differ.  Sometimes the objects of pleasure for the poor are uncomfortable to the wealthy, a loud note of music may upset a civilized man but others may at the same time enjoy it. Also, there is lot of difference between the standards of enjoyment of human beings: some like playing hockey while others enjoy cricket and still others are least interested in any game.  Therefore, if an act pleases one, it is essential that it will also please others as well; it may be uncomfortable, inconvenient and despicable for others.  The criterion of an act to be good when it is a source of pleasure and happiness for the majority also does not seem to be correct.  For example, benefits of the television are most common but its harmful effects are equally widespread.  Moreover, conditions of an era also affect the majority's viewpoint. In an age, an act may be a matter of pride for the majority but with the passage of time it may lose its charm and become abominable.  For example, in primitive ages, slavery was a symbol of pride while now-a-days it is despicable. Also, the measures of pleasure and happiness differ from society to society.  A society may enjoy eating frogs and serpents but to others this could be altogether unthinkable.  In fact, pleasure and happiness relate more to man's inner self rather than to outward conditions.  A deeper study would reveal that pleasure is not connected with the outward disposition of man.  Rather it is more close to his mind and heart and inner self.  If you offer good music to a sad person, he will not be able to enjoy it.  Similarly, if you serve a sumptuous meal to a grieved person, he will not be attracted towards it.  Only a person endowed with a peaceful disposition of mind will enjoy his meals, whether it may be simple food or fried fish or roasted chicken.  

(iv) Criterion of Utility:
In the utilitarian theory, whatever benefits the individual and the society is good. But if the beneficial things are examined more closely, many of them may be found to be destructive. For example, the benefits of the Banking System cannot be disputed but the whole world is groaning under it as it has engulfed the society with the curse of `interest'. Similarly the benefits of scientific inventions are indisputable but at the same time science has invented highly destructive bombs and lethal weapons, and piled these up in such quantities that the whole world is on the brink of destruction. Even a small incident may bring about complete disaster. The theory of utility is therefore disputable and dangerous.  

(v) Descartes Theory:
Descartes described God to be all-good and at the same time thought that the intellect bestowed by God on man was insufficient to handle the problems of life. Due to man's failings evil comes into being. God placed man in a very difficult situation but did not give him sufficient wisdom to come up to the task. His physical desires and ambitions were too strong to be controlled by the wisdom gifted by God. Descartes glorified God by saying that He bestowed man with such sublime capabilities as intellect and wisdom and at the same time he blamed Him for not providing a sufficiently balanced mind to face the problems of life. Descartes perhaps failed to appreciate this self-contradiction in his reasoning.  

vii) Spinoza's Views:
Spinoza's point of view that God is above good and evil that concern only the human beings, is revolting. This position is contrary to his belief in pantheism. For him, God is not a person; the motion and energy in the overall system of the universe is God and we being all parts of the universe are also God. His saying `when we love ourselves we love God because we are God’ is well known. Therefore, when he relates good and evil to man alone, this negates his own thinking.  

(vii) The Theory of Divine Intuition:
Great philosophers like Socrates, Plato, Aristotle, Kant, John Locke and Liebnitz, all of them, considered good and evil to be independent. The foundation, of both already exists in man's nature. Conception of moral laws is innate in man; there is a Divine Spark within him to guide him.  Man often forgets the moral laws and needs to be reminded.  Self-realization is the real knowledge that guides man to the path of the highest good. If man realizes his own self, he treads the path of virtue and avoids evil and ultimately achieves perfection. The views of these philosophers appear to be founded on strong grounds and are nearer to the Qur’ânic concept.  

Existence of Evil  
Consider the question, `if good and evil were independent, are their creators also independent?'  Most of the philosophers have not discussed this question.  Those who thought good and evil to be relative, dumped the question itself. Polytheists consider gods of good and evil to be independent of each other.  Christian thinkers known as Apologists also answered the question as the polytheists did.  According to their representatives, Thomas Aquinas and St. Augustine, God is pure good and He cannot be the Creator of evil.  The nature of man as created by Him is good but man being matter is attracted towards evil.  The devil allures him to worldly pleasures and thus evil comes into being.  These views expressed by these Christian thinkers suggest that the devil may be the creator of evil or at least a means of creation of evil.  Who created the devil is a question that the Christian thinkers have not been able to answer.  Also they could not justify the existence of the devil.  If the devil was the source of evil and enjoyed the power to bedevil anyone into evil why did God create this evil when He Himself is perfect good?  

Are Good and Evil of Divine Command?  
A few Muslim theologians are of the view that Muslims obey moral laws because God and His Prophet (sws) have so ordained.  Since the Prophet (sws) has said that falsehood, avarice, cruelty, injustice, and ostentation are bad traits, Muslims consider these bad.  Similarly, the Prophet (sws) cherished truth, sympathy, justice and mercy as good traits and commanded these to be followed; therefore the Muslims consider them to be good.  Had the Prophet (sws) declared falsehood to be good Muslims would have cherished it?  These thinkers did not care to ponder that pronouncing some acts as good and others as bad has no rationale.  Why is it in the nature of man to love truth, justice and mercy and hate falsehood, tyranny and such other evils?  If there is nothing innate in man's nature, what did the Prophets endeavour to ‘remind’ mankind?  If good and evil emanate only from a divine order, there is no rationale for repeated exhortations in the Qur’ân to use reason, intellect and wisdom.  Had the arguments of these thinkers been true, God would have ordained mere obedience.  On the contrary, God has exhorted man to ponder on his own self and the universe surrounding him so that by reasoning he can find the truth.  Hence, the views of those who thought good and evil to be merely divinely ordained are not correct.  

View of the Qur’ân 
The Qur’ânic philosophy of good and evil is based on man's nature.  It is the Qur’ân’s assertion that it has provided knowledge and guidance for all moral virtues and beliefs. It has exhorted man to be virtuous and avoid vices, the knowledge of both being inherent in him and not imposed from outside his personality.  It has reminded man of things that are innate in him, which he often ignores for the immediate accomplishment of his worldly desires.  

 

Highest Good: The Unity of God  
According to the Holy Qur’ân, the highest good is the belief in the unity and providence of Allah and this belief is the pre-requisite of Islamic commandments. This concept is the fountainhead of good conduct and morality. It is the divine sanctuary of all good without which no good or virtue is safe and incorruptible. The Holy Prophet (sws) explained its importance when he was asked `which act is the best?'  The reply was ‘Belief in Allah’.  When another Companion of the Prophet (sws) asked ‘which sin is most the heinous in the eyes of Allah?’, the Prophet (sws) named the act of setting up another god beside Allah although the latter had created man. 

As all the messengers of Allah were inspired by the same divine source, Christ also gave a similar reply, as is contained in the Bible. When one of the scribes asked him, `which is the first commandment of Allah?' he answered:  The first of all the commandments is `Hear! O Israel; The Lord our God is one Lord, and thou shalt love the Lord with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength; this is the first commandment. (Mark 12:29-30) 

The highest good has so thoroughly permeated man's nature that the Holy Qur’ân says that Allah created the souls of the sons of Adam and got a solemn pledge from them that they would accept Allah alone to be their Lord, the Bounteous.  This was done lest man may put up an excuse on the Day of Judgement that he was not aware of it.  Sûrah Aa’raf reads thus: ‘And when thy Lord took from the children of Adam, from their loins, their seed, and made them testify upon themselves, ‘Am I not your Lord’? They said, ‘Yes we testify’ lest you should say on the Day of Resurrection, ‘As for us, we were unaware of this’. (7:172) 
Thus the concept of the unity of God is the first of the fundamentals of human nature and an irrefutable fact for every human being. Allah will not entertain any excuse against this innate evidence. One may argue that he does not remember such a testimony. Forgetfulness or ignorance of an incident does not affect its veracity. The survival of the signs or remnants of an incident is a sufficient proof. So is the case of the testimony held before Allah by the progeny of Adam. Polytheists and monotheists of all times subscribe to the belief that God's existence does not need any proof or philosophical arguments. Arguments are required for polytheism. The Holy Qur’ân has therefore asked them consistently to produce proof for existence of the alleged partners of Allah.  

 

Intuitive Knowledge of Good and Evil in Man’s Nature  
The preceding testimony about the Almighty encompasses all the attributes and imperatives of His unity. All good emanates from this highest good and is in fact an offshoot of this mainstream. Evil is an opposite and independent permanent fact. The Almighty has endowed the knowledge of good and evil in human nature. The Holy Qur’ân says:  
‘By the human mind and that which perfected it and inspired in it lewdness and God-fearing.’ (91:7-8) 

According to a group of philosophers man was born with a clean slate.  All the shades that came up later were the results of the surroundings on his gaining experience and knowledge. The Holy Qur’ân regards this to be a misconception. The environment is all made up of man's right or wrong actions. Only good, justice, rightfulness spring from the real source of his nature and every believer or disbeliever knows this.  Evil, cruelty and falsehood result from man's submission to his immodest desires and everyone holds them to be undesirable.  The knowledge of good and evil is one of the capabilities bestowed by the Almighty on man to enable him to face the ordeals of life.  God has, therefore, mentioned this knowledge as His special bounty. The Holy Qur’ân says:
Have we not blessed him with two eyes and a tongue, and two lips and guided him on the two highways' of right and wrong. (90:8-10) 

Allah bestowed on man two eyes for the observation of the surroundings and a tongue and two lips for speech and explanation. He also granted the knowledge of good and evil to follow the righteous path.  

Aristotle's views are nearer to the Holy Qur’ân. He says that there is a Divine Spark in man. The Holy Qur’ân has described it as breathing of the Almighty's Spirit into man. When Allah placed the whole plan of creation of man before the angels, He commanded them to bow before Adam (sws) in these words:
When I have perfected him and breathed My Spirit in him, fall you down unto bowing before him'. (15:29)
This Spirit is the Divine Spark. Its realization helps attain perfection imbued in his nature. 

The Holy Qur’ân further emphasizes that faith is man's nature but he is prone to forget it. Allah has been sending His messengers to remind him of this forgotten faith. The faith commanded by these messengers is in harmony with human nature. The Qur’ân says:
‘So get thyself upright to your religion. This is the providential nature in which He created man. There is no altering the creation of Allah. This is the right religion but most men know not’. (30:30) 

There is no dichotomy and inconsistency between Islam and human nature.  Both have the relationship of law and its explanation or commentary.  Whatever is innate in human nature has been explained through divine revelation.  In Surah Nur (24:35) good nature and divine inspiration have been described as `Light upon Light' ie: Divine Revelation is not light over darkness but 'Light upon Light'.  

The Human Soul’s Invisible Reprover  
The Almighty has not only imbibed the awareness of good and evil in man's nature but has also placed in him an invisible guard who reproves him on acts of evil and urges him towards virtuous acts. The Holy Qur’ân has adduced the existence of this invisible guard as an evidence for the life hereafter:
‘Nay, I swear by the Day of Resurrection. Nay, I swear by the rebuking soul [that the Day is bound to come]’. (65:1-2) 

Man loses his balance between good and evil under pressure of worldly desires and succumbs to evil acts. Due to this tendency of the soul, according to the Holy Qur’ân, it is prone to evil. The Prophet Yusuf (sws) pointed towards this in these words:
‘I do not exculpate myself. Lo, the human soul is prone to evil’. (12:53) 

The human soul is aware of virtues and man's nature impels him to follow the path of virtue. So long as he maintains a correct balance, he repents on committing evil and also resents the evil stance of others and even admonishes them. This trait of the mind is called `the soul's self-reproving' by the Qur’ân.  

To maintain this balance, the Almighty requires man to keep Him and the Day of Judgement uppermost in his mind so that he does not fall an easy prey to worldly desires and always stands up against them. If he stumbles, the soul's `self-reproving trait' at once reprimands him and he, on receiving the warning, tries to make amends through penitence and returns to the Almighty's shelter.  One who is able to maintain this balance, enjoys, in the words of the Holy Qur’ân, a `contented soul', the highest position that a believer is expected by the Almighty to strive for.  A contented soul will find the coveted position in Heaven and this is, in fact, man's highest status in front of Allah.  

The Holy Qur’ân while describing the secrets of man's creation has revealed a lot about man's nature. The discussion in the following sections will show that it is based on very sound lines.  

The Concept of Good and Evil is Inherent in Human Nature  
The existence of good and evil in human nature is so manifest, so evident, and indubitable that it hardly needs any proof or arguments. Proof is normally needed when it is more evident than the subject. If the subject is itself more than explicit, no proof is required. The faith acquired through experience cannot be destroyed by arguments. Pain in a patient’s heart or stomach does not need any external proof. None can convince the patient as he is experiencing it. The existence of the sun needs no proof; one has just to open his eyes to see it. No proof can be greater or more acceptable than the sun itself. Similarly, the mind is a flawless witness to the fact that truth is good and falsehood is bad; cruelty is bad and justice is good. The traits of goodness, mercy, honesty, pity, and benign conduct are all moral virtues. The human mind is a standing witness to these; what stronger argument or proof is needed higher than the mind's own admission.  

Consistency and Continuity  
The other important truth is the fact that the soul always reprimands a person on the committing of an evil or a sinful act.  Man's nature is aware of evil.  Otherwise, there would not be uniformity of thought among people of different religions, races, countries and continents about the basic virtues, particularly in the presence of a lot of differences in their modes of living, customs culture and civilization etc. The consensus about the natural awareness of good and evil is evidently due to the fact that the Creator imbued the knowledge of good and evil in human nature.  The Holy Qur’ân says: 
’Man is a telling witness against himself although he tenders excuses’. (75:14-15) 

The virtue of good and the vice of evil is so well accepted and manifest in human nature that they have been continued to be acknowledged and their consistency has never been questioned. In some societies, there may be exceptions to this truth, but humanity never subscribed to such deviations. For example, the Parsis allowed marriage with sisters, the Spartans used to kill weak children, or the Arabs before Islam used to bury their daughters alive. Nevertheless, such conduct always remained very despicable and the common human conscience condemned such exceptions being against human nature.  

A Natural Criterion of Good and Evil  
Those who succumb to a sinful life or cruelty to others do not, however, regard their acts to be good nor would ungrudgingly yield to a similar treatment by others. Thus, the basic moral law in man's nature impels him to a treatment of others that he would like for himself at their hands.  This principle is a criterion for discrimination between good and evil. The Holy Qur’ân has drawn attention to this principle of human nature as follows:
‘Woe to the stinters who, when they measure against the people, take full measure but, when they measure for them, do scrimp’. (83:1-3)
 
`Whatever one does not like for himself, he dislikes it for others' is a principle ingrained in human nature and it easily determines the correctness or otherwise of an attitude without any external evidence.  

Nature and Free Will  
If knowledge of good and evil is in man's nature, the evil conduct of the majority of mankind needs to be explained.  If it were so, all human beings or at least the majority should have followed the right path.  Unfortunately, however, the majority does not follow it. The question is answered when we understand a few basic concepts.  

There is vast difference between animal instinct and man's nature.  Animals are slave to their instinct and cannot but follow it truthfully.  A cat eats mutton, milk, etc, but will not eat apples and grapes even if it starves to death.  So is the case with other animals.  Man is quite different; he may turn poison into medicine and may fill his belly with leaves of trees, roots and other similar things.  The nature of man has a freedom of action and desires. The greatest quality of man is his power to act according to his will.  Man's viceregency of the Almighty is also due to his freedom to act.  One can also use this faculty to debase one’s nature.  Knowing what is good, one can commit evil and on the top of it and one can also adduce arrangements to justify his action. In fact, the faculty of intellect granted to man has the capability of adducing arguments for and against a thesis.  Thus man is free to act as he wills.  He knows what is right, virtue, truth magnanimity and self-respect. He knows the directives of Allah and the requirements of religion. However, he acts against them under pressure of desires and sentiments and then sacrifices his conscience with the help of his intellect.  

Misuse of Freedom of Will Creates Evil  
Desires, sentiments and likings are essential to human existence; without them man loses his entity. If he so desires, he can keep them under control or be a slave to them. Man disobeys the Almighty by misusing his will. The Almighty, in His wisdom, sometimes leaves a man free to act as he pleases. He does not deprive man of the free will otherwise man would be reduced to a mere animal and would not then be accountable for his deeds.  
Evidently, man commits evil through misuse of his freedom of will. A great majority of human beings, under pressure of desires, get into evil and detract from nature's moral laws, except a small minority among them.   

Who is the Creator of Good and Evil?  
The question remains that has one and the same creator created both good and evil?  If two different deities had created these, existence of more than one God will be inevitable.  If Allah is the Creator of both; how can the all-good God be the Creator of evil?  The discussion in the preceding sections makes it clear that evil is created through the misuse of man's faculty of free will.  Man can use this power for good as well as for evil. This universe is based on natural laws that are all good.  But the knowledge of these laws ie: science can be applied for mankind's benefits as well as for its destruction.  A knife can be used for peeling fruits and vegetables as well as for killing people. It has been left to man's discretion to use nuclear power for peaceful purposes or for destruction.  If he wants to use this power for destruction and tyranny, he has the liberty and freedom to do so.  It would then be a blatant misuse of power gifted by the Almighty.  

The freedom of will is a great blessing granted by the Almighty.  This freedom places man above animals and crowns him with the viceregency of the Almighty.  It cannot be argued that the evil springing out of the misuse of this freedom could be the creation of Allah.  He is all-Good.  By foolish misuse of this freedom, man assumes the responsibility for the creation of evil.  

Avarice Breeds Evil  
Why should man use his freedom of will for the generation of evil?  The reason appears to be that the greed for quick gain misleads him to evil actions.  The reward of evil is immediate but the results of good acts and compliance of moral laws do not produce a cash reward; one may have to wait even till the Day of Judgement.  This difficulty is present in the reformation of the society.  Although the doctors continue warning against the evil effects of smoking and drinking but just for temporal enjoyment and elation, people do not heed the doctor's advice and continue with the addiction.  This is also true of moral evils.  By falsehood and fraud one may achieve his immediate ends forgetting its evil effects.  The temptation may be so strong that one does not care even for the warnings of the reproving soul within him.  A murderer by killing another man derives some pleasure or satisfies his urge for revenge but its consequential effects that engulf the society remain a distant reality.  On the other hand, the reward of virtues like truth, honesty, sympathy and other good acts is hardly immediate; sometimes one may face difficulties and torture for a virtuous conduct.  A long period of waiting is usually inherent in the outcome of good acts.  For these reasons, man disobeys his nature to accomplish his evil desires immediately.  

The Divine Spark  
Those indulging in evil acts for immediate gains gradually debase their nature. Those who heed the reproving of their soul and have an eye on the ultimate good instead of immediate gains are virtuous people.  Allah has exemplified their nature in the Qur’ân (24:35) as pure and transparent oil that lightens upon seeing the fire short of contact.  For people endowed with such good nature, the words of the Prophet (sws) and his person serve as a miracle.  They have the divine flame ready to lighten up on hearing the revelation.  For such people, the Prophet's call is the voice of their own.  If one feels some estrangement towards the Prophet's guidance, evidently his pilot flame has gone off.  Those who have debased their nature, feel perturbed on the Prophet's advice as the Holy Qur’ân says in the sermons of the various prophets in Surah Hud: 
‘He said, O my people; Bethink you, if I rely on a clear proof from my Lord and there hath come unto me a bounty from Him and it is obscure from you, should We compel you to accept it when you are averse there-to?’ (11:28) 

The Devil’s Antecedents  
What then is the devil's role in the spreading of evil?  This problem could not be understood by St. Augustine, an intelligent Christian thinker as mentioned before, and he met his defeat at the hands of the devil.  He accepted the devil as a torchbearer of evil and an entity independent from God.  It gave rise to the belief that there are two independent domains of God and of the Devil in the universe and both remain at loggerheads.  The Holy Qur’ân does not regard the devil an independent creation: he can be from men as well as from the Jinn folk. The devil that beguiled Adam was from among the Jinn folk named Iblis. The Holy Qur’ân says:  ‘He was one of the Jinn and he disobeyed his Lord’. (18:50) 

The point of view that the devil that beguiled Adam (sws) is still alive and continues to mislead mankind is childish.  The devil has sought the Almighty's permission for continuation of his mission to misguide people till the Day of Judgement to establish that His followers were few. Allah has said:
‘Respite then is granted thee till the Day of the Time appointed: [Iblis] said: Then, swearing by Thy power, I will put them all in the wrong.  Except Thy servants among them sincere and purified. [God] said: `Then, it is just and fitting, and I say what is just and fitting. That I will certainly fill Hell with thee, and those that follow thee, everyone'. (38:80-85) 
The Holy Qur’ân makes it clear that there are both good and bad Jinn. The physical laws that apply to the Jinn folk are also applicable to Iblis.  When the Jinn are not immortal, how could Iblis be immortal?  Thus the devil is not an immortal creation. The Holy Qur’ân is clear on the issue that there are devils from men in the same manner as from the Jinn and these devils are perhaps even more cunning than Iblis himself.  

The Devil’s Role  
In the human life, the devil's role is no more than that of a sneaking whisperer. Allah has not empowered him to forcibly mislead anyone he wishes. He is free only to whisper evil and he can do nothing beyond that. This role has been clearly described in the last Surah of the Holy Qur’ân: 
‘Say: I seek refuge with the Lord of mankind, the King of mankind, the God of mankind, from the mischief of the whisperer who withdraws [after his whisper], who whispers into the hearts of mankind, among the Jinns and men’. (114:1-6) 

This explains the technique adopted by the devil. All his effort is directed towards whispering, propaganda and false promises.  With these he entraps people and then absolves himself of the responsibility, and enjoys the misfortune of these foolish people who spoil their life in the Herein and Hereafter. 
Thus the only power with the devil is of whispering evil.  The Almighty has not armed him with any weapon to mislead them perforce.  On the Day of Judgement, he will absolve himself of the responsibility, addressing those who fell prey to his whispering in the following words:  ‘Nor had we any authority over you, Nay, it was ye who were a people in obstinate rebellion’. (37:30) 

The devil, in addition to false promises, deceitful talk and kindly advice with veiled warning tries to harass people through threats.  But those of Allah's bondmen who do not yield to his threats are able to parry his attacks. When the devil threw a challenge that he would certainly mislead all the progeny of Adam, Allah permitted him in clear words:  ‘Go, do whatever you like: As for My servants, no authority shall thou have over them. Allah is sufficient for all manoeuverings’. (17:6) 

Those who cherish the help of their Lord and stand up to face the devil will come up triumphant with confidence in their Lord and His blessings.  

The Holy Qur’ân has drawn attention to another facet of the devil's character: that of a defrauder and a deceiver.  When someone falls into his trap by committing a sin, he absolves himself of all the consequences and leaves him to suffer alone. The Holy Qur’ân has described this aspect of his character as follows:
‘The devil is but a traitor to man’. (25:29) 

This character of Iblis has been very clearly stated in Surah Hashr:  ‘Like Satan, when he said to man `Disbelieve', then when he disbelieved, he said, surely I am quit of you. Surely I fear God, the Lord of the worlds’. (59:16) 

Universal Consensus  
Despite everything, mankind's conscience has never commended evil.  It has always tried to propagate good in practice.  Ever since the time of social awareness, there has always been a system to dispense justice and righteousness.  Sometimes some evils did overwhelm a society but such a position has never been tolerated by the universal conscience of mankind.  There have always been such men in the society who played the same role as that of the invisible adjudicator in man's soul.  Whenever the situation worsened to the extent of extinction of good or virtue, the divine law came into play and completely wiped out that society to extinction.  

Summary  
All the elements of good and evil are inherent in man's nature. Allah keeps on reminding him lest he may offer an excuse on the Day of Judgement that he was taken unawares. Through the prophets and divine revelations all the principles have been explained in great detail. It is His infinite bounty.  

Man will be answerable to God on the basis of his nature. Those who received the Prophet's message but did not pay heed, will be doubly guilty. Those who did not receive the Prophet's message will be answerable on the basis of the natural innate knowledge of good and evil.  

Allah is perfect good. Evil is created through man's misuse of his own power to act. He gets into evil of his own. The devil's role is no more than evil whispering to misguide him. Allah has not given the devil the power to forcibly misguide. Man misuses his discretion to act under pressure of his desires and satisfaction of his sentiments. These desires and sentiments are not evil in themselves as to be destroyed in the manner the monks or nuns do. They prescribe nerve-racking and self-attritious practice to get rid of desires and sentiments. All that is needed is to control the desires and sentiments and confine them within appropriate limits. Anger, rage, ambition, all are essential for cultivating virtue and good in human character and are not to be destroyed altogether. Nevertheless, anger has a limit that, if crossed, will result in tyranny. It is, therefore, essential that desires and sentiments should not be completely destroyed but need to be kept under control or civilized for which the Prophet (sws) has imparted excellent teaching.  



Translation by Mr Saeed Ahmad from transcripts of lectures delivered by Imam Amin Ahsan Islahi. (Editor)  
Reprinted with permission from:
Rennaisance: A Monthly Islamic Journal  Pakistan
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