Introduction:

Islamic moral philosophy is not merely a set of rules; it is a sophisticated science of the soul (Ilm al-Nafs). Central to this trhttps://islamic-philosophy.com/wp-content/uploads/2024/12/multiethnic-team-using-green-screen-tablet-to-over-MVKF9J9.jpgion is the concept of Tazkiyyah (Purification), a process of refining the human character to achieve proximity to the Divine. This article explores how philosophers like Miskawayh and spiritual masters like Al-Ghazali integrated Greek ethics with Quranic wisdom to create a unique system of moral transformation.

1. The Tripartite Soul: Plato Meets the Quran

Islamic philosophers adopted and adapted the Platonic model of the soul, aligning it with Quranic terminology. Understanding this structure is essential for anyone studying Islamic ethics.

  • The Rational Faculty (Al-Nafs al-Natiqah): The seeker of wisdom and truth.
  • The Irascible Faculty (Al-Nafs al-Ghadabiyyah): The source of courage, which can turn into anger.
  • The Appetitive Faculty (Al-Nafs al-Shahwaniyyah): The source of desire, which must be moderated.

2. Miskawayh and the “Refinement of Character”

Ibn Miskawayh, the father of Islamic ethics, argued in his work Tahdhib al-Akhlaq that morality is a craft. He believed that virtues are the “golden mean” between two extremes.

  • Example: Courage is the mean between cowardice and recklessness.
  • The Goal: To achieve a balanced soul where the rational faculty governs the lower desires.

3. The Spiritual Stages of the Soul (Tazkiyyah)

While philosophers focused on the “mean,” the Sufis and theologians (like Al-Ghazali) focused on the evolution of the soul. The Quranic stages provide a roadmap for this journey:

  1. Al-Nafs al-Ammara (The Commanding Self): The state of being led by primal desires.
  2. Al-Nafs al-Lawwama (The Self-Reproaching Self): The awakening of the moral conscience.
  3. Al-Nafs al-Mutma’inna (The Soul at Peace): The state of total harmony with the Divine Will.

4. Practical Applications for the Modern World

Islamic ethics offers a holistic alternative to modern secular psychology. By focusing on the “inner disease” (envy, pride, greed), Tazkiyyah seeks to heal the root of human suffering rather than just treating symptoms. For the modern researcher, this represents a bridge between ethical philosophy and spiritual psychology.

Conclusion

The ethics of the soul in Islam is a journey from fragmentation to unity. Whether through the rational moderation of the philosophers or the spiritual purification of the Sufis, the goal remains the same: to polish the mirror of the heart so it may reflect the Divine Attributes.

References:

  1. Miskawayh. The Refinement of Character (Tahdhib al-Akhlaq). Translated by C.K. Zurayk.
  2. Al-Ghazali. The Disciplining of the Soul (Kitab Riyadat al-Nafs). Translated by T.J. Winter.
  3. Quasem, Muhammad Abul. The Ethics of al-Ghazali: A Composite Ethics in Islam.
  4. Fakhry, Majid. Ethical Theories in Islam.

 

Scroll to Top