VICES: UNETHICAL BEHAVIOR OR IMMORALITY

A Muslim as a first priority should strive to cleanse his
(spiritual) heart because heart is the leader of the body and all organs are under its command. Our Prophet Muhammad SAW once said: “There is a piece of flesh in
the human body. If this is good, all the organs will be good. If this is evil, all the organs will be evil. This piece of flesh is the heart.”
What is described in this hadîth is not the physical heart but the spiritual heart which is located in the physical heart. The goodness of the flesh, as explained above, means its being cleansed from vices and its assimilation of good morals (virtues). The physical appearance of a human being is called (khalq). The power or state that exists in the heart is called habits (khulq). Vices in the heart are called “maladies of the heart” or unacceptable moral s (akhlâq al-zamîma). Their cure is a very difficult task. Correct treatment
requires extremely sophisticated knowledge about the maladies and correct methodology to apply this knowledge. Habits are the faculties (malakas) or states or desires in the heart. It is this power in the spiritual heart which generates man’s belief, words, actions.
His optional behaviour which is also the work of (this power which is called his) khulq.
Changing or transforming the state of the heart from
undesirable, unwanted, unacceptable morals or habits to
desirable, good habits is possible. Our Prophet SAW once said, “Improve your morals (habits or
character).” Islam does not contain commandments that cannot be accomplished. Experiences also show that this is the case. [Experience is only one of the three true-knowledge-acquirement methods. The other two true-knowledge-acquirement-methods are understanding through calculation and information passed to us by our Prophet. ] Human beings do not share equal abilities to correct their unacceptable, deficient morals.
Origin or source or fountain of morals is three powers inherent in the human soul . The first one is the power of understanding (comprehension) of the soul . This is also called “nutq” or wisdom (’aql). The first and second powers of “nutq” are theoretical knowledge (hikmat al-nazarî) and practical knowledge (hikmat
al-’amalî) respectively. Theoretical knowledge which exists in average proportions is called reason (hikmat). Reason is the power that differentiates between virtue and vice; right and wrong; and good and evil . A state of excess in this power is termed jarbaza (the state of being a wiseacre). A person who suffers from
this excess tries to understand things beyond comprehension. For example, he tries to interpret verses of the Qur’ân with hidden or metaphorical meanings (mutashâbîh âyats) or talks about fate and destiny or occupies himself with futile pursuits such as deceit, trickery, and sorcery. Conversely, inadequacy of this power is termed idiocy (balâdat). A person suffering from this inadequacy cannot differentiate between vice and virtue. When the practical power of nutq (wisdom) exists in an average intensity, this state is called justice (’adâlat). There cannot be paucity or plentitude in
justice.

The second power of the sources of morals is wrath (ghadab). It is the bestial aspect of the soul . Things which it dislikes and loathes stir its blood. When this force is subdued to a reasonable intensity by the human aspect of the soul , it develops into bravery (shajâ’at), which prompts man to practical and useful enterprises.
Examples of this are Muslims’ fighting against disbelievers whose numbers are more than double theirs and their saving the oppressed from their oppressors. An excess in this force is tahawwur, which causes aggressiveness. A person with this temperament becomes angry fast. If this power exists in less than
average proportions, it is called cowardice (jubn). A person having this character will not be able to attempt to do the necessary actions.

The third power of the human soul is appetite (shahwat). It is the bestial soul’s desiring the things that it likes. The human aspect of the soul mollifies this desire into what we call chastity (iffat), or honor. A person who has chastity gratifies the needs of his nature in a manner prescribed by Islam and compatible with humanity. Excess in this is called greed or debauchery (sharah). A
person having this character tries to obtain all his desires and wishes without regard to laws or others’ rights. When appetite is less than average proportions in one’s nature, it causes a lazy character (humûd). A person with this character will not even try
to get things that are necessary for himself either because of his extreme sense of shame, fear or pride, or because of his (psychological ) illness.
The aforesaid four temperate forces, i. e. hikmat (reason), ’adâl at (justice), iffat (chastity), and shajâ’at (bravery), are the essence of all virtues. When a person adapts himself to hikmat, which is one of the three forces of the soul , he overcomes the other two forces of the bestial soul , i. e. , gradable and shahwat, and
attains happiness by developing these two excesses into iffat (chastity) and shajâ’at (bravery). If the theoretical force of wisdom fails to abide by hikmat, which is its temperate degree, and overflows unto either one of the vicious extremities, vices will appear. All six extremities are always evil . In fact, even the four temperate forces are evil when they are employed for evil purposes. Examples of employing hikmat for evil purposes are: to go into a religious career for the purpose of an easy competence or a high position, and to perform (the daily prayers termed)
namâz or (the struggle for the promulgation and propagation of Islam, which should be done only to pl ease Allâhu ta’âl â and which is termed) jihâd for ostentation. On the other hand, abstention from a certain kind of pleasure in order to gratify one’s
desire to enjoy another kind of pleasure would be a good example of misusing iffat.
Each of the four main virtues is recognized by their attributes. For example, wisdom has seven attributes. Bravery and chastity have eleven attributes each.

Ethics of Islam