Ihya Ulumuddin - retelling 4

Being brief extracts from - Ihya-u-Ulum-id-din

Freely rendered into English by : SYED NAWAB ALI M. A., Professor of Persian, the College, Baroda.

Ihya ulumuddin  - retelling 4

Know then that mind is like a mirror which reflects images. But just as the mirror, the image, and the mode of reflection are three different things so mind, objects, and the way of knowing are also distinct. There are five reasons which may prevent the object from being reflected in the mirror. 1. There may be something wrong with the mirror. 2. Something other than the mirror may prevent the reflection. 3. The object may not be in front of it. 4. Something may come between the object and the mirror. 5. The position of the object may not be known, so that the mirror may be properly placed. Similarly, for five reasons, the mind fails to receive knowledge. 1. The mind may be imperfect, like the child’s. 2. Sin and guilt may bedim the mind and throw a veil over it. 3. The mind may be diverted[48] from the real object. For example, a man may be obedient and good, but instead of rising higher to the acquisition of truth and contemplation of God is contented with bodily devotions and acquirement of means of living. Such a mind, though pure, will not reflect the divine image for his objects of thought are other than this. If this is the condition of such mind, think what will be the state of those minds which are absorbed in the gratification of their inordinate passions. 4. An external screen, may as it were, come before the objects. Sometimes a man who has subjugated his passions still through blind imitation or prejudice fails to know the truth. Such types are found amongst the votaries of the Kalam. Even many virtuous men also fall a prey to it and blindly stick to their dogmas. 5. There may be ignorance of the means for the acquisition of truth. Thus for illustration, a man wants to see his back in a mirror: if he places the mirror before his eyes he[49] fails to see his back; if he keeps it facing his back it will still be out of sight. Let him then take another mirror and place one before his eyes and the other facing his back in such a position that the image of the latter is reflected in the former. Thus he will be able to see his back. Similarly the knowledge of the proper means is a key to the knowledge of the unknown from the known.

The divine dispensation is liberal in the distribution of its bounties, but for reasons mentioned above, minds fail to profit by them. For human minds partake of the nature of the divine and the capacity to apprehend truth is innate. The Quran says: “Surely we offered the trust to the heavens and the earth and the mountains, but they declined to bear it up and were afraid of it and man took it up. Surely he is not just (to himself) and is ignorant”.[16] In this passage the innate capacity of man is hinted at and refers to the secret power[50] of knowing God, latent in human minds by virtue of which they have preference over other objects and the universe. The Prophet says: “Every child is born in the right state (Fitrat) but his parents make him a Jew, a Christian, or a Magian.” And again: “Had it not been that evil spirits hover round the hearts of the sons of Adam they would have seen the kingdom of heaven”. Ibn Umar reports that the Prophet was once asked as to where God is found either on earth or in heaven. “He is in the hearts of his faithful servants”, replied the Prophet.

It will not be out of place to throw some light here on the following terms which are often vaguely applied while dealing with the question of human nature.

1. Qalb (heart) has two meanings. (a) a conical shaped piece of flesh on the left side of the chest, circulating blood, the source of animal spirits. It is found in all animals. The heart thus belongs to the external world and can be seen with the[51] material eyes. (b) A mysterious divine substance which is related to the material heart like the relation between the dweller and the house or the artisan and his implements. It alone is sentient and responsible.

2. Ruh (spirit) means (a) a vapoury substance which, issues from the material heart, and quickens every part of the body. It is like a lamp which is placed in a house and sheds its light on all sides. (b) The soul which is expressed in the Quran as ‘divine commandment’[17] and is used in the same sense as the second meaning of Qalb, mentioned above.

3. Nafs (self) which means (a) the substratum for appetite and passion. The Sufis call it the embodiment of vices. (b) The ego which receives different names in accordance with the qualities acquired from changes in its conditions. When in subjugating passions it acquires mastery over them and feels undisturbed, it is called[52] the peaceful self (Nafsi mutmainna). The Quran says: “Nafs that art at rest. Return to thy Lord well pleased with Him, well pleasing.” When it upbraids man for his actions it is called conscience (Nafsi lauwama). When it freely indulges in the gratification of his passions, it is called the inordinate self (Nafsi ammara).

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HUMAN FREEDOM AND RESPONSIBILITY[18]

Actions are either voluntary or involuntary. The difference between them is not of kind but of degree. Analyse the process of an involuntary action and you will find that if, for example, a man intends to thrust a needle in your eye or draws a sword to strike on your head, your eye in the former case will at once close and in the latter your hand will suddenly be raised up to shield your head. This prompt action on the part of your eye and hand is due to your consciousness of the evil to be evaded, and this gives rise to volition which moves the eye and the hand without the least delay. There are,[54] however, cases the desirability or rejection of which needs meditation, but the moment mind decides, the decision is carried out as promptly as in the above example. This meditation translated into choice or rejection constitutes will. Now will makes its choice between two alternatives and takes its cue either from imagination or reason. For example, a man may be unable to cut his own throat, not because his hand is weak or a knife is not available, but because will is lacking which would give the stimulus to suicide. For man loves his own life. But suppose he gets tired of his life, owing to having harrowing pains and unbearable mental sufferings. He has now to choose between two alternatives which are both undesirable. A struggle commences and he hangs between life and death. If he thinks that death which will put an end to his sufferings quickly is preferable to life with its lingering intolerable pains, he will choose death although he loves his life. This choice[55] gives rise to will, the command to which, communicated through proper channels, would then be faithfully executed by his hand in the manner of suicide. Thus, though the process from the commencement of mental struggle for the choice between too alternatives down to the stimulus to physical action is uniformly determinate there is at any rate a sort of freedom traceable in the will.

Man holds the balance between determinism and freedom. The uniform succession of events is on the lines of determination but his choice which is an essential element of will is his own. Our Ulamas have therefore coined a separate phrase: Kasb (acquisition), distinguishing it from Jabr (necessity) and Ikhtiyar (freedom) They say that fire burns of necessity (Jabr) but man may acquire fire through the appropriate methods, while in Almighty God is the ultimate cause of fire (Ikhtiyar). But it must be noted that when we use the word Ikhtiyar for God, we must exclude[56] the notion of choice, which is an essential element of will in man. Let it be here recognised once for all as a general principle that all the words of man’s vocabulary when used for God’s attributes are similarly metaphorical.[19]

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The question may be asked: If God is the ultimate cause why should there be a causal connection in the orderly succession of events? The answer to this lies in the correct understanding of the nature of causation. Nothing causes anything. Antecedents have consequents.[20] God alone is the efficient cause, but the ignorant have misunderstood and misapplied the word power. As to the orderly succession of events, let it be understood that the two events are conjoined like the relation between the condition and the conditioned. Now certain conditions are very apparent and can be known easily by people of little understanding, but there are conditions which are understood only by those who see through the light of intuition: hence the common error of miscalculating the uniformity of events. There is a divine purpose linking the antecedents to the[58] consequents and manifesting itself in the existing orderly succession of events, without the least break or irregularity. “Verily”, says the Quran. “We did not create the heavens and the earth and what is between them in sport. We did not create them both but with truth, but most of them do not know”.[21]

Surely, there is a set purpose pervading the universe. The uniform succession of events is not at random. There is no such thing as chance. Here again it may be asked: If God is the efficient cause, how will you account for actions attributed to man in the scriptures? Are we to believe that there are two causes for one effect? My answer to this will be that the word cause is vaguely understood. It can be used in two different senses. Just as we say that the death of A was caused by (1) B. the executioner, and (2) C the king’s order. Both these statements are correct. Similarly God is the cause of[59] actions as He has creative power and efficiency. At the same time man is the cause of actions as he is the source of the manifestation of uniform succession of events. In the former case we have a real causal connection, while in the latter a relation of the antecedent to the consequent after the manner of the connection between the condition and the conditioned. There are passages in the Quran where the word cause is used in different senses.

“The angel of death who is given charge of you shall cause you to die: then to your Lord you shall be brought back”.[22] “Allah takes the souls at the time of their death”.[23]

“Have you considered what you sow?”[24] “We pour down the water, pouring it down in abundance. Then we cleave the earth; cleaving it asunder. Then we cause to grow therein the grain”.[25]

“Fight them: Allah will chastise[60] them by your hands and bring them to disgrace”.[26] “So you did not slay them, but it was Allah who slew them, and thou didst not smite when thou didst smite, but it was Allah who smote, that he might confer upon the believers a good gift from himself”.[27]

These passages show that the word, cause, signifies creative power, and must be applied to God alone. But as man’s[61] power is the image of God’s power the word was applied to him figuratively. Yet, just as the death of a culprit is caused by the actual killing by the hand of the executioner and not the king’s order, so the word cause actually applied to man is contrary to fact. God alone is the real efficient cause, and the word must be applied to him in its root sense of power.

It may be asked then, why man should be rewarded for his good actions and punished for his misdeeds. Let us consider first the nature of reward and punishment. Experience tells us that things have natural properties and that physical laws operate in a uniform manner. Take, for example, the science of medicine. Certain drugs are found to possess certain qualities. If a man swallows poison of his own accord he[62] has no right to ask why poison kills him. Its natural property has simply operated in his system and caused his death. Similarly actions make an impression on mind. Good and bad actions are invariably followed by pleasure and pain respectively. A good action is its own reward of pleasure and a bad one of pain. The former works like an elixir; the latter like poison. The properties of actions have been discovered, like discoveries in medicine, but by the physicians of the heart, the saints and the prophets. If you will not listen to them you must suffer the consequence. Now hear a parable:

A certain king sent a horse, a robe of honour, and travelling expenses to one of his suzerains in a distant land. Although the king had no need of his services, the royal gift was a favour shown to his suzerain, so that he might come to the king’s court and be happy in his presence. If the suzerain understands the king’s intention from the nature of the gift and utilizes[63] it properly with a grateful heart, he will wait on the king and live happily, but if he misuses the gift or takes no heed of it, he will prove an ungrateful wretch.

It is thus that the boundless mercy of the omnipotent and omniscient God bestowed on us the gift of life, providing us with bodily organs, mental and moral faculties, so that we uplift ourselves by utilizing them properly, and be worthy of being admitted into his holy presence. If we misuse them or pay no regard to them, surely we shall be (Kafirs) (literally “ungrateful”) for his blessings bestowed on us for our good, and thus be doomed.