THE INDIVIDUAL - SOCIETY - ISLAM

The human being can be described as a being that has two main bodies, namely:

The physical body (the khalq) - the exterior form comprising of the limbs, organs, vertebrae, etc., and
The spiritual body (the khulq) - the part which contains the Ruh and the nafs.

Human beings enjoy good physical health only when the physical body as a whole works wonderfully. To do this, it requires care and attention such as:

a balanced diet, i.e. food that (i) provides sufficient energy (calories), (ii) contains proteins, fat and carbohydrates in the necessary quantities and (iii) contains vitamins, minerals, water;
outdoor exercise; and
a medical examination when the need arises.

At the same time, in order for the spiritual body to remain fit and pure, it also deserves attention. It must be fed with Ibaadaat, i.e. to be permanently in servitude, obedience, gratitude, and submission to his one and perfect Creator.

The beauty of the physical body is found in the majestic and proportionate formation of our limbs and organs such as our feet to support us, our head placed at the top of our body to control our surroundings and so on. In short, the physical body is beautiful when there is no disability. Praise be to Him who created us!

Spiritual beauty is comparable to the proportion and perfection of the physical body. Therefore, the khulq is beautiful when one has good manners (Akhlaaq) and noble qualities. In short, spiritual beauty lies in the balance of inner characters.

Let's take an example to understand the context. Suppose we get sad news. Normally we will be overcome with grief and cry; but instead we laugh and has a festive look. On the other hand, suppose we get good news and instead of being cheerful, we burst into tears like a kid. In such a case, our feelings are not balanced. In the same way, in a difficult situation where we have to be courageous, we let ourselves be carried away by weakness and half-heartedness, and where we have to bend and humble ourselves, we show our claws and strength. So, here too, we see the lack of balance in our character.

In the light of these two examples, it can be clearly deduced that: the characters are in equilibrium when each character manifests itself at the right time and in the required quantity; and the quality of our actions depends directly on our characters. If our characters are balanced and pure, then our actions will be good, but if our characters are weak, our actions will be bad.

This makes our actions (Aa'mal) depend on our characters (Akhlaaq). So, for our actions to be good, it is important to purify our characters. It is imperative to purify our Ruh and our Nafs and to embellish them with virtuous qualities.

Then in the true sense of the word, the human being is beautiful when the spiritual beauty (Husnus See'rat) is as high as that of the physical (Husnus Surat). In other words, a person is beautiful when his physical body and his spiritual body are beautiful, i.e., the khalq is free from distortion and the khulq is endowed with noble and virtuous characters.

We emphasize that Islam places more emphasis on the development and beautification of the Khulq.

In this line of thought, a Munaafiq (a hypocrite) is not worthy of being called "handsome".

The Prophet (Sallallaahu A'laihi Wasallam) was sent to perfect human morality and for the purification of our interior. The following Hadith will tell us more:

"I have been sent to perfect noble characters."

Thus, after recognizing the importance and benefit of Tahzeebul Akhlaaq (purification of character), it is our duty to seek and acquire the means to purify ourselves. The simplest and easiest way is to follow the teachings of the Prophet (Sallallaahu A'laihi Wasallam). That is the Sunnah.

The Sahabah (Radiyallahu anhum) were educated by sitting in the company (Suhbat) of the Prophet and they propagated the teachings received to the Taabi'een. The Ulama-e-Haqq (the virtuous and pious Ulama) are the heirs and direct representatives of Rasulullah (Sallallaahu A'laihi Wasallam). They are blessed by the light and the Divine force to reform the individual and guide him to Allah Ta'ala. The restoration of our spiritual health can be achieved by sitting in their company and following their prescriptions. Thus the Qur'an, the word of Allah commands us:

"Choose the company of the Saadiqeen (the truthful, the Auliya)."

SOCIETY AND THE INDIVIDUAL

Society can be defined as a set of individuals subject to a common regulation. Society is healthy when it is not disturbed by social and political disorders. This happens when every family unit that makes up the society is well-designed, and every individual in that cell is physically and spiritually healthy. Therefore, society is at peace and prosperous when every individual is good. And the latter is good when its interior is:

purified from base and bestial qualities (Akhlaaq-e-Zameemah) such as hostility, envy, vanity, avarice, etc.
adorned with virtuous and balanced characters (Akhlaaq-e-Hameedah) such as sincerity, patience, gratitude, etc.

Conversely, society is rotten when vice, immorality and anarchy are commonplace. This deterioration is due to the non-existence of unity and stability in family units. This indicates that individuals are spiritually ill and their daily actions are dictated by their carnal desires and passions.

Thus the straightening and purification of the characters (Tahzeebul-Akhlaaq) are necessary for each individual in order for society to be good.

Moreover, a good society will be considered as such when the rights of each individual are respected, observed and preserved. These conditions will be materialized when each of us performs our own duties rather than claiming our rights. In the execution of his duties are the rights of others; thus, Tahzeebul Akhlaaq helps human beings to think about their duties rather than to claim their rights.

Islamic history is full of examples to support what we are saying. Hadhrat Abu Hurairah (Radiyallahu anhu) reported that the last Prophet of Allah, Hadhrat Muhammad (Sallallaahu A'laihi Wasallam) narrated:

"One man among those who were before you bought a piece of land from another man. The buyer discovered a vase that contained gold in the ground. Then he said to the seller:

"Take back your gold because I only bought the land and not the gold."

The salesman replied:

"Truly, I have sold you the land and all that is in it."

They presented the case before a judge and the latter questioned them:

"Do you have children?"

One of them replied:

"Yes. I have a son."

And the other added:

"As for me, I have a daughter."

Then the judge concluded:

"Marry the girl to the boy and spend on them and in charity the gold that was found." (Muslim)

Let's look at the philosophy of these people. Each one was more worried about the rights of the next person rather than his own rights. And we who call ourselves "civilized" and "advanced" fight over any little thing and even going to court to shout:

"That's mine!"

"No, Mr. Judge! It belongs to me."

Oh avarice, when you hold us!

This anecdote illustrates the wisdom and good manners of these people who lived in an era that is described as "barbarism" or "feudal." What an irony!

Islam, the code of life par excellence, answers all our questions, because it is the work of our Creator. In Islam, a society is good when everyone has their rights.

MATERIALISM V/S SPIRITUALITY

"The world on the move": this is the fetish slogan of the man of the 20^th century. With the advanced technology, the world has undergone a remarkable change in all areas. Things that were considered unachievable yesterday are now achievable. Air navigation with Boeing and supersonic aircrafts connects the four corners of the world with ease. With the electronic accessories available, communication between Mauritius and the corners of the world has become as easy as making calls to any part of the island. The huts have given way to concrete. The laser that scared us is now domesticated for the well-being of humanity. With all these developments and evolutions, it seems that the world has shrunk.

Many a times, we hear the expression "draw back in order to make a better jump"; So let's go back to the past at the time Sahabah (Radiyallahu anhum) and let's see the other side of the coin.

At that time, events were so rich that we will content ourselves with citing only two facts here:

Hadhrat Abu Jahm bin Huzaifah (Radiyallahu anhu) narrates:

"During the battle of Yarmouk, I went in search of my cousin who was in the front line. I also took some water for him. I found him in agony. I stepped forward to offer him some water. However, just then another soldier was heard moaning beside him. My cousin turned his face away and asked me to give the other wounded soldier the water. I walked towards the latter. It was Hadhrat Hishaam bin Abil-Aas (Radiyallahu anhu). I was hardly near him when the groans of another person were heard. Hadhrat Hishaam (Radiyallahu anhu) then told me to go to this place. But, alas, before I approached this man, he had breathed his last."

I hurriedly returned to Hadhrat Hishaam (Radiyallahu anhu), but I found him dead as well. So I ran as fast as I could to my cousin, but alas he too had joined the other two in death. And I recited this verse from the Qur'an: "Inna lillaahi wa Inna ilaihi raaji'un. "Verily we belong to Allah and to Him shall we return" (2:156).

Many examples of these heroic sacrifices are recorded in the books of Hadith.

The second case occurred at the time of the Hijrah (emigration from Makkah to Madinah).

Hadhrat Anas (Radiyallahu anhu) narrates that:

"When Hadhrat 'Abdur Rahmaan ibn Auf (Radiyallahu anhu) immigrated to Madinah, Rasulullah (Sallallaahu A'laihi Wasallam) established brotherhood between him and Hadhrat Sa'd ibn Al Ansaari (Radiyallahu anhu). Soon after, Hadhrat Sa'd (Radiyallahu anhu) said to Hadhrat 'Abdur Rahmaan (Radiyallahu anhu): "O my brother, I am a rich person of Madinah. Look, this is half of my wealth. Take it. I have two wives. I'm going to divorce the one you like best so that you may marry him." 'Hadhrat Abdur Rahmaan (Radiyallahu anhu) replied: "May Allah make your family and your wealth prosperous. Just show me the way to the market."

The Sahabah (Radiyallahu anhum), as we have just seen, thought of their duties rather than their rights. And what about today's Muslims?

That was 1400 years ago. And Islam was at its peak. Think! If 1400 years of effort had been made for the sake of the two cases mentioned above, that is to think first and foremost of one's duties, today the quality and mentality of man would have been high and noble. But, unfortunately, man, being convinced of the material importance only, threw himself body and soul into the advancement and development of materialism.

It is for this reason that we see geniuses in atomic energy or in computers, but in the spiritual realm the human being is annihilated to such an extent that it is difficult today to find an honest person, so much so that it has become a rare bird.

Is spiritual poverty due to a lack of means? Logically, the answer is no. There are now better universities and the press is better equipped than before. But all this only enriches man in theory. However, Islam is not only theory. Islam is to firmly believe in Allah, the unique and absolute Creator, and in his last Prophet, Hadhrat Muhammad (Sallallaahu A'laihi Wasallam). And this conviction depends directly on the condition of our interior.

That is why the Prophet of Allah (Sallallaahu A'laihi Wasallam) said:

"There is, verily, in the body, a piece of flesh on which the good or bad health of the whole organism depends, according to which this piece of flesh is healthy or corrupt. This particle is none other than the heart." (Bukhari and Muslim)

It is therefore absolutely necessary for every Muslim to strive to purify his interior, to make a constant effort to curb or at least control his Akhlaaq Zameemah and to develop his Akhlaaq Hameedah. His salvation and that of society lies in there.

If an effort in this direction is necessary, it is also necessary to have recourse to the advice and guidance of a qualified person - a guide - in this field. But we must be wary of impostors!

[English version of "L'individu - La Société - L'Islâm" – Al Haadi – Vol. 1 No. 4]