Seven Steps to Moral Intelligence: Based on Imam Ghazali's Teachings

by Musharraf Hussain

Moral intelligence may therefore be defined as the application of one’s intelligence to acquiring the right knowledge and skills in order to develop and then perfect good character by opposing one’s ego.

The acquisition of good character begins with self-motivation (Step One), then with realising the need for self-improvement (Step Two), followed by believing that self-improvement is possible (Step Three). Step Four is looking at one’s own faults or self-examination. The underlying principle in the whole process of moral development is renouncing your worldly desires (Step Five) which requires self-control. Step Six is the method of treatment. Finally, Step Seven is reviewing one’s progress and monitoring oneself. This guide ends with a final chapter on how Imam Ghazali applied these teachings in his own life, for he was not only a renowned scholar and teacher, but also a great role model.

Islamic morality is a code of conduct revealed by God (Allah) and lived by the Prophets, and, in particular, that which was shown by the final Prophet Muhammad , who explained his purpose as having ‘been sent to perfect morality’. Muslims regard prophetic morality as the overriding guide to individual behaviour that they must adopt in their daily lives. It is also a universal guide that all rational people can aspire to. A closer look at Islamic morality shows that it is a universal code that, without exception, other religions and traditions promote as well.

Imam Ghazali defines morality as ‘a firmly established condition of the heart, from which acts proceed easily without any need for thinking.’ So it’s a mindset, an attitude, as though one is programmed to doing good; morality is therefore not the action but the driving energy behind the action.

Moral Character is… Knowing the good, desiring the good and doing the good is shown by good habits of mind, habits of the heart and habits of action....

Morality is concerned with promoting peace and harmony between people and avoiding harm to others.

Morality serves many purposes: 1. To be characterized by the Divine attributes and qualities. The Messenger said, ‘You should be characterised by the attributes of God Most High.’

2. To copy the beautiful character of the Messenger of God , since ‘his character was the teachings of the Qur’an’ and he is the most beautiful of role models. 3. Morality serves the social function of ensuring the well-being of others, in particular the weak and vulnerable members of society. 4. For personal development, morality counters egoism (self-centeredness) and develops a spirit of self-sacrifice.

Without guidance and moral teachings, people will not change. They will be caught up in the mesh of their selfish desires, and become self-centred. Islam offers Divine reward and promises Paradise. Moral development helps a person to have self-mastery enabling her or him to serve and contribute to the well-being of others. When a person is able to subordinate an impulse to a moral virtue, when he can control certain feelings, circumstances and conditions, then that is moral living. The moral person lives by moral virtues that have been internalised.

The Golden Rule in Islam You cannot be a believer until you love for your brother what you love for yourself. Prophet Muhammad

6. Imam Fakhruddin Razi (d. 604 AH), commenting on the verse, On that day We shall call every community with their imam (Bani Isra’il 17: 71), says, ‘There is another possible meaning of “imam” and that is as follows: there are many moral virtues and vices. Everyone possesses one or the other. There are people who are overwhelmed by anger (i.e. they are angry); others [who are] full of hatred or jealousy. On the other hand, there are those who are forgiving, brave or generous. So these virtues or vices are like an imam for him on the Day of Judgement; reward or punishment will be as a result of these moral virtues or vices.’ Morality is the key to joy and happiness.

Spirituality is defined as the awareness of the Lord of the universe, having faith in His Benevolence, trust in His infinite Power, and accepting the responsibility of being His representative on Earth as well as being His trusted servant. One Islamic term used to describe spirituality is taqwa, which means God-consciousness, piety, fear of God, and awareness of and attentiveness towards God. Another term for spirituality is ikhlas, which means having sincerity and genuineness towards God in one’s intention and actions, and loving God as He is the One who truly deserves our love. The Islamic forms of worship like the five daily prayers (salat), remembrance (dhikr) and glorification (tasbih) of God, singing devotional poetry (qasa’id or anashid), invoking His beautiful Names (al-asma’ al-husna) and fasting (siyam) are all effective spiritual exercises. The result of all these is drawing closer to God, feeling happy in His presence, recognising the Lord and living in His presence.

The Prophet said, The best amongst you is the one who benefits others the most. (Tirmidhi)

Spirituality is humankind’s relationship with its Lord, whilst morality is people’s relationship with each other as well as with all other living creatures. However we should understand that spirituality pro...

The Prophet said ‘religion is morality.’ But this does not mean religion is only morality, rather its pre-eminence in Islam is being emphasised here. Morality is not a particular act but the desire to act righteously – it is a mindset.

Moral acts are a sign of the inner will. Imam Ghazali

Character cannot be made except by a steady long continued process. Phillips Brooks

Ethics is of two kinds: 1. Descriptive Ethics which describes moral rules and practices thus making familiar different moral ideas. 2. Normative Ethics which sets up a norm (or standard) by which moral principles are assessed. For Muslims, the norm is set by the Majestic Qur’an and the Sunnah of the beloved Messenger of God

Islamic morality is normative, in contrast to ‘moral relativism’, where each person is his or her own authority and one person’s opinion is as good as another’s and there are no set standards. It is a free-for all, where everyone fights for their own interests. This might amount to the naked pursuit of self-interest.

Moral development is the opposite of hedonism, where the self-centredness and narcissism of the self-focused individual remains busy in gratifying her or his own needs.

Imam Ghazali, like other Muslim philosophers, accepted the Greek idea of the soul having three faculties and to each faculty he assigned a virtue. So the rational faculty develops wisdom, the aggressive (or irascible) faculty develops courage, whilst the lustful (or passionate) faculty develops temperance. When there is harmony between the three, they lead to the development of the virtue of justice. Ghazali uses the following verse of the Qur’an to support this idea: The believers are those who believe in God and his Messenger, then have not doubted, and have struggled with their possessions and their selves in the way of God; those are the truthful ones. (al-Hujurat 49:15)

The Prophet Muhammad is seen as the most excellent role model for Muslims. His moral character was so wonderful that anyone who met him once would long to be with him again. His radiant face was lit with a broad smile and he was softly-spoken and eloquent. His company created a warm and loving atmosphere that pleased everyone. The Qur’an says: By God’s mercy, you were gentle with them. If you had been harsh and hardhearted they would have left you. (Al ‘Imran 3:159)

Anas was eleven years old when the Prophet arrived in Madinah. Anas used to spend most of his time with him. He recalled that ‘I served the Messenger for ten years and he never once rebuked me or reprimanded me. He never said “why did you do it?” or “why didn’t you do it?” ’ (Bukhari) ‘Ali reminisced about his loving company in these glowing words ‘he was the most generous, naturally lenient and most kind with those around him.’

The Prophet was so loving, kind, helpful and resourceful that when people called upon him, he would say – ‘at your service’. (Abu Nu’aym)

The Prophet said: Leave doubtful things and do those that are certain. Indeed truth gives peace of mind whilst lies create doubts. (Tirmidhi)

The Prophet on equality in Islam: O people! Listen carefully. You Lord is one, an Arab has no superiority over a non-Arab, nor a non-Arab has any superiority over an Arab; also a white person has no superiority over a black one nor has a black person any superiority over a white one except in piety and good action. (Bukhari)

One day he shortened the congregational prayer so much so that a companion asked him why he had shortened it. He said ‘I heard a child crying and since women were praying behind me I wanted to quickly finish so that the mother could take the child.’ (Muslim)

On the occasion of victory of Makkah, when the Muslim army was marching towards the city, the Prophet saw a dog on the roadside. She had just given birth to a litter of puppies; she was scared and growling. The Prophet ordered a Companion to stay by with her so that no one would harm her. (al-Shami)

The Prophet’s compassion and mercy as described in the Qur’an: Grievous to him is that you suffer, he is ever anxious for your welfare, compassionate and merciful to the believers. (al-Tawbah 9:129) We only sent y...

The Forgiveness of the Messenger Forgiveness is a moral virtue that helps to build peace and reconciliation. Forgiveness is to forsake revenge when one is capable of exacting revenge. The examples that follow illustrate beautifully how the Prophet forgave even his bitterest enemies. God said to the Messen...

The Prophet asked Jibril to explain the meaning of this. He said ‘God tells you to befriend those who break off from you, give to those who refuse to give to y...

In the battle of Uhud, the Prophet’s tooth was broken and his face was badly cut. The Companions were very saddened and angered by this and appealed to the Prophet to curse the Makkans who had done this. He replied, ‘I was not sent to curse but sent as a summon...

Similarly, the Prophet’s forgiveness of the Makkans after the victory of Makkah must be classed as one of the most remarkable examples of forgiveness in the annals of history. On that historic day, the Makkan public and leaders were all gathered in the Ka’bah, standing as prisoners anxiously waiting their fate. For nearly twenty years they had persecuted him, planned his assassination, and murdered his uncle and many close friends. They feared that they would be all wiped out. The Prophet stood up, after praising God, and asked them, ‘What do you think I will do with you?’ They replied as one, ‘You are a generous brother and generous nephew.’ The Prophet smiled and said, ‘I say to you what my brother Yusuf said, “There is no blame on you: go, you are all free.”’ (Haykal) Anas reports that, ‘The next morning at dawn, eight Makkan men came with the intention of killing the Prophet . They were seized. However, the Prophet ordered that they should be freed. The Qur’anic verse was revealed to record this incident, He is the one who restrained their hands from you. (al-Fath 48:24)’ (Muslim)

The Muslim army was returning from an expedition lead by the Prophet . It was noon and the scorching sun forced them to stop and rest. Everyone found a place for themselves. The Prophet also took a nap under a tree. An enemy soldier by the name of Ghawrith ibn Harris was watching and, taking advantage of this situation, took out his sword and approached the Prophet stealthily. The Prophet opened his eyes and saw the danger. Ghawrith said, ‘Who will save you from me?’ Without any fear, the Prophet replied with full faith, ‘My Lord will save me!’ Upon hearing this, Ghawrith began to tremble and the sword fell from his hands. The Prophet quickly picked up the sword and said, ‘Now tell me, who will save you from me?’ He remorsefully said, ‘Become the one who is good to his captives.’ The Prophet forgave him and let him go. (Bukhari)

‘A’ishah succinctly sums up the Prophet’s forgiving and clement nature: ‘I never saw the Messenger ever take revenge for an injustice done to him, he never struck anyone with his hands except in the battlefield, and never did he hit a servant or a woman.’ (Bukhari)