Moral Philosophers in Islam
Moral Philosophers in Islam
Moral Philosophers in Islam
.
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views theworld
fore Islam penetrated Greek, Persian, and Indian spheres of culture. The
original perspective of early Islam has survived throughout the succeed
It was the criterion according to which a foreign concept
ing centuries.
was
His
plans and establishing laws for mankind. The Greek doctrines of the
necessary first cause governing nature had firstto be given ethical substance,
provided with purpose and moral ideals; only thus could the religion of the
Prophet consider these ideas as conforming to the essence of Islam. The
Persian conceptions with their basic principle of justice were by their very
nature closer to Islam.
As
a moral
he gives expression
is no champion
of innovation;
philosopher.Ghazall
to the most innate Islamic experience.
It is on the
in theNear
East of the
claims freedom of ac
MAX HORTEN
terms.
This ethical trend is so dominant in the Orient, that one can regard
the different religions as ideological pillars established to support mora
aspect forces the theoretical-philosophical
lity.The practical-philosophical
to God and patience, which are not at all Greek in spirit, join the
idea of a harmonious
life in the world.
In this way the moral
philosophy
develops
into a many-faceted
In Manichaeanism
the system of virtues is composed of two groups
with five virtues each (compare the sanctity of the number five for the
I. gentleness, knowledge, understanding, secrecy, perception,
Druzes):
and II.
These
remind us
MORAL
PHILOSOPHERS
IN ISLAM
formulated as disembodiment
and otherworldliness.
Universally
to God.
the deeper signification behind these revelations, when the true message
occasionally seems to be obscured by crass imagery. Only unphilosophical
minds
can doubt
direction.
For
example,
well as recognized philosophers
Even in Zoroastrianism
theories of virtue (justice, bravery, etc.)
were favored; in the Islamic era these were enthusiastically continued by
Then Greek influences also became evident. The enumera
the Persians.
In Kalila wa Dimna, Farisi
tion of four cardinal virtues is pre-Greek
the
has
list
for
the cardinal
('AK ibn-al-Shah)
Bidpai
King Dabshalim,
virtues: wisdom, self-control, understanding, and justice. Greek thought
would have contributed valour in third place. Hermes Trismegistos
names: justice, wisdom, generosity, and mercy.
In Greek thought the
last two virtues are included under justice and here take the place of self
control and bravery.3
The
chological
convincing
foundation
however,
is justice".
This
ingenious Neoplatonic
MAX HORTEN
4
conservative Islam.
Sharadanl5
Jawzlya
lists self-control,
tion or else tend to one extreme or another, then it is obvious that true
This Aristotelian idea,
virtue is to be found in following the golden mean.
abstracted from the concept of self-control and related to the image of the
scale of justice, was so easily and logically assimilated into the Oriental
was experienced as
concept of ethics as the path to final happiness, that it
"Even before Aristotle's writings began to exert an in
an organic part.
fluence this concept had taken itsplace in Islam as a basic moral attitude."7
Ibn Miskawayh
develops the concept
Avicenna
employs it with
(Raghib).
schematically, as does
ingenious mastery. The
itwas
Isfahan!
concept
self-evident.
order for these to develop properly, the virtue of intellectual power must
control those of anger and desire. This systematic arrangement, "the
second on
peoples.
of the moral
is, in general, truly
philosophers
voluntaristic
it
features: the emo
Only
particularly emphasises
retreat
into
the background;
tional and visionary trends of mysticism
The world-view
Islamic.
what
is cold,
remains
rational
work
the human
individual
developed,
it should
The question whether the numerous Islamic races exhibit their own
special abilities, and whether particular cultural activities are linked to
languages and physical surroundings, can neither be dismissed nor answered
to have
remained
MAX HORTEN
entered this cultural sphere and assimilated Arab culture theywere most
inclined to achieve greatness. Moral philosophy ismore familiar to Per
sians because of their cultural tradition, and they relate this moral philo
sophy to politics. Works on state philosophy and princely biographies
originated in the securely
(Furstenspiegel) continue a tradition which
traditions.
ordained empire of old Persia, with its patriarchal-despotic
this results a socio-politically
perceives "the everlasting wisdom"
From
as mean
Miskawayh by Arrajani under Emperor Jahanglr around 1620,
ing the wisdom of kings and their subjects, i.e. princely ethics, leadership
ethics was the legend
of men, politics. The foundation of Miskawayh's
shrouded qanunal-hikmat-u-dastur,
Application", which was supposed
and Practical
"Textbook ofWisdom
to be the last will and testament of the
book of theOrient.
attempt to draw the most general outlines of Islamic ethics
could perhaps trace the following principal ideas. The pivot of ethical
trans
thought in Islam is the concept of justice. This however is given
An
ethics
judgements which are the framework of Islamic
as
their
are presented as established certainties, and revelation is claimed
are dealing with a moral philosophy which proves
foundation. We
theories of action from the cosmology and which rejects scepticism. A
The world
as shown in
MORAL
PHILOSOPHERS'
IN ISLAM
to comprehend
it is moti
When
The result is a certain tendency towards world-escapism.
ever ideology considers theworld and worldiness as related to the kingdom
of darkness, or "culture" as we know it is considered to have its roots
in the physical world, a certain cultural aversion must follow; worldliness
is rejected and the real goal is theHereafter.
different outlook
proclaimed
characterized
worthy, even evil. The admirable heroism and martyrdom which Islam
Such a moral philosophy de
has evidenced should be duly appreciated.
serves objective recognition.10
be a challenging task to analyze how each racial group,
of so many fundamentally differentOriental cultures, determined not only
its philosophy, but also its ethics: i.e. the mobile Arabs first establish
a voluntaristic-activist norm; this is transplanted into the Hellenistic
cultural sphere of theNear East and there transformed by Hellenistic and
Christian influences: next this germinating moral philosophy finds itsway
to Persia, a reservoir of many cultures; here worked upon by the Persian
It would
MAX HORTEN
culture. ?So
of raw material.
A.
Social
Ethics
collective-social
Thomas
The
important
subject was considered
Aquinas.
relevant and traces can be found in the concept of the ideal caliph and
ideal prince in "The Thousand and One Nights".
and
The
and
the
The
regent.
The Turk
and Mongol
conquerors retain this theistic and optimistic
a cosmos, the order of which
philosophy, which perceives the world as
must be preserved, strengthened, or re-established in the name of the
Supreme Being according to the demands of the period. Timur himself
writes in his memoirs: "I have taken into my hands the scales of justice
and have never diminished or encroached upon the portion of any person.
As Ghengis Khan and Hulagu be
commands."
"the
himself
shadow of God on earth," "the
considered
Timur
fore him,
on
Allah's behalf."
judge and ruler of theworld
I have followed God's
inOriental
theUltimate One.12
B.
IndividualEthics
MORAL
PHILOSOPHERS
IN ISLAM
Turkish, and which continue even today in the folk tradition, i.e. the body
of amthal literature ,which until now has not been thoroughly studied by
In proverbs the Oriental observes life's exterior side
scholars of culture.
in a utilitarian manner.
However
general observations
about
the world
Mystical Ethics
1. Heroic Unselfishness(ithar)
Mystical ethics is essentially a superstructure on the main body
of Islamic ethics. Selfless charity is proclaimed, according to a saying of
sanctioned by Gabriel, as the "innermost essence", the baqiqa
of Islam. This charity includes all good works, whether directed towards
God or towards one's fellow man.
the Prophet
this basic
Muslims
moral
ceives special merit for performing his ritual prayers in the first row of
worshippers. When a great crowd is in the mosque, themonks forgoe
this privilege, leave the first row, and let others profit from praying in the
first row. The lay monks, fityan, make this "heroism" their basic life
rule.
The demands
10
2.
MAX HORTEN
Pure
Intention
The
ethics in Islam.
ideas are reminiscent of theNew Testament, which could have easily exer
cised a strong influence on Islam through Hellenistic culture. We should
Life
The type of communal monastic life found in Islam (as well as the
"contest for good" and the urge "that each should try to outdo the other
in the performance of good" (istibdq?musabaqa=
contest;?compare
This reveals the
Paul's
challenge) reminds us of early Christianity.
fundamental moral
attitude as applied
to social
small congregations
MORAL
PHILOSOPHERS
IN ISLAM
11
among
was
us."
asked;
"How
allows
others
to have
the barren land, this means that each gave others the best of what he had
been able to procure for his support, and that each worked and worried
for others as for himself.
Ibn al-Muqaffa,
an Indian
MAX HORTEN
12
cerned with practical life, yet takes social and individual life into account;
is marked by a sober naturalism and straightforward
his philosophy
appeal.21
A thoroughstudyshouldbemade of thisphilosophy,examiningthe
blend of Indian and Persian elements, the slightly hostile attitude towards
the Islamic-Semitic base, and the presentation and development of its
system of norms in Islamic culture.
The
B.
Princely Biography
(Furstenspiegel),
piled
which according to legend, had been translated by Ibn Bitrlq around 815,
passes as an example of Aristotelian etlr'cs. Aristotle supposedly com
posed this for Alexander, when he had become too weak to accompany
This work appeared at a time when
the conqueror on his campaigns.22
themany minor princes demanded from philosophers who frequented the
Tarushi
1.
2.
Position
3.
4.
The
5.
6.
The
viziers,
they will
govern
(leadership).
in public)
dispatch.
and their
The ministers
8.
tax collectors,
13
and
9. Warfare,
stratagem, defense, army command during engagements
with the enemy, disadvantages to be reckoned with, timing of attack,
war councils, standards, timing of battle end, name of army and war
commander.
10. The
C.
Ibn Miskawayh
itself as an independent
to
due
the
of
the later theologians
school,
overwhelming predominance
(mutahaqqiqun) the "true scholars. The most essential ideas of this trend
This element in Islam could not maintain
Ibn Miskawayh's
"Improvement of Character Traits" is a conti
In thiswork
nuation of his other work "The Order of Earthly Goods".
to
in
the soul to
order
lead
he presents all forms of higher knowledge
is highly intellectualized,
His moral philosophy
happiness.
since he recognizes knowledge as the strongest moral incentive. He there
fore bases his philosophy on a system of Hellenistic metaphysics, rich in
to become God
original ideas. The aim of the soul, a divine force,23 is
ultimate
MAX HORTEN
14
supposedly
sians" a Jawidan book in an extract from Pahlavi, that is, "eternal" (jdwiddri)
lessons of wisdom in the style of a philosophis perennis of Zoroaster.25
D.
Ghazali
belief.
The
of the intellectuals.
Not
bears
undoubtedly
experienced
a force far superior to the Islam of the jurists, thefuqahd\
in Christianity
The various
Prophetic
consider themselves Gnostic
sanes.
manism
There
Barde
sects, stemming from ibn Daisan?
is also a doctrine of the All-Soul,
reminiscent of Brah
(s. Avicenna's
15
"The Revival
a safe haven
Ghazali
hoped
larly circles remained loyal to the ideals of ihis period of "Sturm und
Drang", whether these were of Hellenistic, Gnostic, Christian, Persian,
or Indian origin; at the same time a split into new, ritually constituted
This was the work of Ghazali, who explained to his
can
be
time: "We
'modern', preserve the achievements of our finer culture,
meet its highest intellectual demands, and still retain the sacred old tradi
sects was
avoided.
considered
?which
even admitted.
This
scepticism, experienced
MAX HORTEN
16
to avoid
the subjectivity
The system of Islamic forms and symbols and that of natural mora
plane occupied by mysticism's victory over the world of senses and religious
is himself mystic and ascetic.
conscience. Ghazall
Through religious
motivation
the insignificant things of everyday exterior life are given ab
transcendental value, and the gaping chasm between nature and
The total contribution of world civilization is
spirituality is bridged.
solute
in his philosophy of
included categorically, even passionately by Ghazall
life.He isGreek according to the Hellenism
of an Avicenna; at the same
time he is a Muslim who, eagerly accepting any intellectual advance,
gives the Islamic material inheritance its important place in his life. The
Gordian knot is unravelled without being cut?
by discovery of the bdfln,
"inner
essence
the
common
the
to all elements in
meaning",
deeper
in agreement with
that Ghazall
It is however
it is no
longer possible
Since Ghazall,
Islam's capacity for development
into question. With ghazall
great masses of Christian
ideas penetrate Islam and contribute new vitality, and there have roots in
the very sources of Islam, in themoments of conviction of early Islam.
outlook
cannot be called
tical goal.
The demand for each to make an extreme effort towards
his own moral improvement ismade with such urgency, that in the face
of this, all theoretical doubts and inhibitions are overcome. Ghazall
found peace
of mind
Way Prepared
life struggle.28
17
the
The
withGod.
Ghazall
(known
1. "Knowledge
God:
and theGnosis",
of God's
Then God
2.
"Conversion",
repentance
and
amendment
"Obstacles",
in Dante's
mals
according
in his renun
to an under
overcome.
These obstacles are of four different kinds :
goal and must be
c.
other
b.
a. the world,
men,
devils, and d. impulses of the senses. They
a. world-denial, drawing
are conquered by four corresponding weapons:
b.
and
the
from
world,
freeing
separating oneself from other men,
away
c. struggle against the devil, and d. curbing and control of the senses.
(wSrid-shawaghH) then obstruct the path: a. nour
ishment~ worldly concerns, b. intellectual distraction and dangers, c. mis
fortune because of a fate ordained by God
(qaAS), d. mental depression.
4.
"Four Diversions"
a. faith in God b.
are also conquered by four parallel methods:
c. patience d. submission toGod's
leaving all dangers in the hands of God,
These
will (rilffl.
5.
"Incentives, Motivation":
and
"Personal
surmount?
Inadaquacies
and Faults",
which
if not completely
rooted
HORTEN
MAX
18
value:
Self-contemplation
~
self
Cw'b
any form of
admiration)
7.
"Praise
and Gratitude
is only attained
final perfection.
to God".
through God's
and
Since
become
to Christ)
and death
is a welcome
Ghazali's
example
worlds.
ghazali
characteristically
on petty legalistic
and the highly in
19
since it represents,
which
overcome; love (mafiabba) shines from the center like the all-engendering
sun. With this we have a source of sublime religious experience, as mys
At the same time activists and socially-oriented
tical poetry manifests.
His
of Islam",
the norm of orthodoxy.
"Reviver of
NOTES:
1. One finds the grossest absurdities in prejudices advanced against Islamic ethics.
For instance,Islam is condemned as hedonistic, thoroughlyimmoral, totallyde
voted
to sensual
pleasure
whereas,
in reality,
it often exaggerates
ascetcism
and world
MAX HORTEN
20
the innerlifeof Islam, with itsdeep concern forconscience. Islam has littleesteem
for modern piety which rejects asceticism. Some primitive elements obviously
still remain in Islam. However, thosewho deny any ethical substance in Islam,
(even inmonastic life)thosewho do not recognize themost heroicmorality of Islamic
monasticism, or thedeeplymoral conscience of itswritings,prove by these incre
dible views, thatour competent,scholarlyknowledgehas utterlyfailed inunlocking
theOrient for us.
The material fund of Beduin morality is taken from the abundance of Qasid
poems and also formBeduin stories ('Antar, Banii Hilal; Qissa'i-Hatim Ta'i, and
many from the 1001Nights), which are available in good editions. Translations of
this typeof literatureweremade in thehistoryand philology**orientedperiod of
research studies; thuswe findeach Arabic word conscientiouslyreplaced by a Ger
man word, although the result is often inaccurate,Arabic words having totally
different
emotional
only work
with
and
representational
texts
originals
as
associations.
its foundation,
Scholarly
the approach
and
research
can
of cultural
an
original
texts can
sustain
us
in our attempt
at psychological
and
sympathetic
under
errors
because
of
the difference
in "soul".
The
data
in Georg-Jacob's
and differential
can
psychology
be
opened
up.
We
will appreciate the wealth of trends, themes,and forces in the folk ethicsof the
stories have been thoroughly studied.
only when the innumerable moralizing
are grouped
of a particular
under the exterior framework
story or are held
in the wellknown
leitmotif; many appear
together, by a moral
great collections.
Orient,
These
(H.Ethe's
Islamic
"Neupersische
ethics
is not
Literature",
Grundriss
der
iranischen
or external
Philologie,
prescriptions;
II).
it has
its
Grundriss
der
iranischen Philologie,
II.
ed., De
Bardenhewer,
castigutione
anlmae,
(Bonn,
1873), pp.
113, 8.
4. M. Horten, "Avicennas Buch der Genesung der Seele", Die Metaphysik Avicennas
(Halle, 1907)
5. I. Goldziher, Wesen der Seele, pp. 20, 18.
6. Kitab al-RQh (Hyderabad, 1218)pp. 338, 14.
7.
8. Tahdhibtt.
9. The oldest edition of MuqafFa's translation (762) was published by L. Cheiko
(Beirut, 1905). Written in easier and more flowing language, it is used in the
schools of the Orient. The counsels of Luqman theWise and the"wisdom sayings"
of patriarchsand prophets (hikam) are almost as famous. A comprehensivebody
of literatureof this type is supplied by "Gifts" (tuhaf) forkings and visiers,"Ex
planations for theKings" (Fortushi-1126), "The Art of Government" (siydsa),
"The Life of Kings" (siyar). Even rulers took to thepen, for instance,Kaykwus
of Tabarstan, who transmittedhismemoirs to his son Gilanshat in the Qabus
name (stalled 1082), and also viziers such as Tahir (under Ma'mun), Abu 1-Fadl
(Akbur'svizier),Nizamal-mulk,Rashid al-din (d. 1318). It is religiousfeelingwhich
is theessence of all the ideas expressed in theseworks.
10. In ethics,as well as inOriental philosophy,we are beginninga new lineof research.
Scholarly penetrationof this subject has only just begun. No censure of theold
school is intendedhere; the entire earlier development lacked the groundwork
necessary fora comprehensionof theethical realities,even foran understandingof
foreignculture. Even theobservationsmade here in thiswork, therefore,cannot
claim final authority; firstvital preliminarystudiesmust be undertaken. At this
point a summaryof thesystemshould precede a discussionof individualand specific
ethical
forms.
Unfortunately,
space
does
not
permit
this.
If one
considers
that
any of theOriental writers, from the creators of theQaslds and Maqams to the
juristsand moralists such as Qazwini, could be studied froman ethical perspective,
one has an idea of the staggeringabundance of material which could contribute
worthwhile
themes
for research.
11. AbO YOsuf *qub,transl. E. Fagnan, Le livrede Vimpotfonder (Paris, 1922) p. 400;
E. Fagnan,
transl. Les
statuts governementaux
de Mawardi
(Algiers,
1915).
22
MAX HORTEN
Id., pp 177,7.
Mus.
Arab.
cod.
Berlin,
121.
Landberg
Id., pp 61,11.
mitsakes;
realize
surmised,
time and
"Any
he cites
supra-worldly
of space
intrinsic
real
has
the original
the reality
"Space
to things".
tionships
of
sentence
considered
and
writes:
one
not
Ghazali
Whereas
in things;
sucession
from Ghazali
and
been
time as
correctly
they merely
The
disappears".
understood.
self-evident,
constitute
author
de Boer
our
failed
rela
to
i.e. purely
space.
MORAL
IN ISLAM 23
PHILOSOPHERS
Johannes
and
Klimakos?Sinaites
on
Makarios
of Egypt
can
be
studiedon a much broader basis (as Dr. Froberger tellsme), so that scholarsmust
recognize a definiteChristian influenceon Islam via the orthodoxmystics. This
was a renewed influenceand was preceded by others: 1. the impactof Christianity
on Mubammad in his earliest period,when he felthimself spirituallyakin to the
ChristianAbyssinians, 2. the influence
during theUmayad period: JohannesDamas
cene and theearliestascetics, theMutazalites, IJasan of Basra, 3. the effectof the
liberals in theearliestAbbasid period, among whom a pronouncedChristian school
can be distinguished (Christwill returnon theheavenly clouds to perfrormthe last
- ethical? Christian trend around 1000. Thus
judgement) 4. the mystical
one can consider thisinfluenceconstant,actingupon Islam since its very beginning.
Besides the seven levelsdiscussed here,Qhazali also knew theway of nine steps,
whichMakki (d. 998) details in "Die Nahrung derHerzen" (QtltinA. Palacios I.e.
95f? a supplementtoFr. Heiler's Das Gebet). Qhazali's quotations fromtheNew
ibd.
Testament,
As
decisive
influences
1. Neo-PIatonic
(ibd.
86. 96.1007).
2.
In
dian (ibd. 101) and 3. Jewishmust also be mentioned. Qhazall then in his turn
influencedChristianity, The Spanish and provincial rabbis contributed in a parti
cular way towards the introductionofQhazalPsbooks in to Christian Scholastic
ism. Writers fromToledo, most importantDominicus Gonzalez, translatedhis
'Aims of Philosophers" intoLatin and theCatalan Dominican Raimund Nartini
included in his pugio fidei entirepages of theMunkidh and theTahafut, textsfrom
Mishkat,
Mizan,
and
Ihya.
1. c. 5, 4.
30.
J,VI,
31.
M.
108 A.
Horten,
1.
Mystische
Texte
aus dem
Islam,
Drei
Gedichte
des
ibnu-l-Arabi
(Bonn,