THE MEANING OF AKHLÓQ

The word akhlÉq is derived from the word khalqan which means
creation, origination and formation. Therefore, linguistically akhlÉq
means innate or inborn characteristics and natural disposition of man.
It means that akhlÉq can be good or bad.

Technically, the term akhlÉq according to ImÉm al-GhazÉlÊ refers to

an established state of the soul from which actions proceed easily
without any need for prior reflection (thinking) and deliberation1.

Therefore, akhlÉq depends on the nature of the soul. If the soul of a

particular person is good, he is to be considered having good akhlÉq,
if that soul is not good, the person is to be said having bad akhlÉq.

In addition to this, akhlÉq according to ImÉm al-GhazÉlÊ is neither the

knowledge of good or bad, nor the capacity of knowing right and
wrong, nor the actions of good and evil, but it is an established or
fixed position of a soul. Thus, if the faculty of the soul is good the
person’s behaviour will automatically become good, and vice versa.
When a person is having a good akhlÉq, it is called ‘praiseworthy
character’ or al-akhlÉq al-maÍmËdah. If a person has a bad akhlÉq, it
is called ‘blameworthy character’ or al-akhlÉq al-madhmËmah.2

THE DIMENSIONS OF AKHLÓQ

Muslims must exercise good akhlÉq at all times and in all places.
Exercising good akhlÉq is in fact a manifestation of our faith to AllÉh
the Almighty. The Qur’Én stated that those people who believe in
AllÉh and do good deeds will be placed in heaven and they will dwell
therein forever. Therefore, as Muslims we must exercise good akhlÉq
in relations to the following entities3;

1. AllÉh: by carrying out His commands and lead life according to

His Will
2. Oneself: by fulfilling and giving its needs and rights

Islamic Ethics (Al-AkhlÉq) 36

3. Fellow-being: by fulfilling their rights
4. Other creation: by fulfilling and protecting its rights

Thus, by performing good akhlÉq in all kinds of our relations with

others and oneself, we are attesting to our faith to AllÉh as our Lord,
the Creator of the Universe.

THE IMPORTANCE OF AKHLÓQ

1. The objective of the prophetic mission is to perfect akhlÉq.

One of the reasons why the Prophet (s.a.w.) was sent to us is to

beautify our character and ethics. Anas b. MÉlik reported that
the Messenger of AllÉh (s.a.w.) said, “I have been sent to perfect
good character”. This ÍadÊth shows that akhlÉq is something
very important for Muslims to observe in relation to AllÉh,
human being, other creatures and our self.

2. All forms of ÑIbÉdah are designed as exercises and training

for the advancement of akhlÉq

ÑIbÉdah in Islam serves as a means to acquire good akhlÉq. For

instance, al-ØalÉh prevents evil (29:45), al-Øawm is a stepping
stone to righteousness (2:183) and al-ZakÉh is a means of
purification (9:103). Al-×ajj as a complete mode of worship is
the ultimate form of one’s sacrifices to AllÉh.4

ÑÓishah (r.a) reported that she heard the messenger of AllÉh as

saying: “A believer can achieve through his good akhlÉq the
position of the one who regularly fasts during (whole) day time
and spends (whole) night for praying.” (AbË DÉwud)

Islamic Ethics (Al-AkhlÉq) 37

3. ÔmÉn is imperfect without good AkhlÉq

ÔmÉn is a power that encourages him to achieve high attributes

and good morals and keeps man away from low attributes and
evil acts5.

The Prophet (s.a.w.) also said “The most complete of believers

in ÊmÉn (faith) are those who are best in character”.

AbË Hurayrah (r.a) reported that the Messenger of AllÉh

(s.a.w.) said, “Among the Muslims, the perfect, as regards his
faith, is the one whose akhlÉq is beautiful and the best among
you are those who treat their wives well”. (TirmidhÊ)

4. The excellent personality of a Muslim is determined by good

akhlÉq

ÑAbdullah b. Amr b. Al-ÑAÎ (r.a.) said, the Prophet (s.a.w.)

neither talked indecently nor he listened to indecent talking. He
used to say “the best among you is he, who has the best akhlÉq”.
(ØaÍÊh al-BukhÉrÊ).6

5. Good AkhlÉq will lead to the dearest and nearest to the

prophet at the most needed time.

Jabir reported that Messenger of AllÉh (s.a.w.) said, “On the day
of Judgment, the dearest and closest to me, among my
companies will be those who possess the best akhlÉq.”(Ibn
MÉjah)

6. AkhlÉq is the way to paradise.

AbË Hurayrah (r.a.) reported that the Messenger of AllÉh

(s.a.w.) was asked about a thing which would cause most of the
people to enter into paradise, the Prophet answered, “It is the
fear of AllÉh and a beautiful akhlÉq”.

Islamic Ethics (Al-AkhlÉq) 38

7. AkhlÉq makes the scale heaviest.

As AllÉh says in SËrah al-QÉriÑah 101:7-11;

Then, he whose balance (of good deeds) will be found heavy, will be
in a life of good pleasure and satisfaction, but he whose balance (of bad
deeds) will be found light, will have his home in a (bottomless) pit.

METHODS OF INCULCATION OF GOOD AKHLÓQ

IN MUSLIMS’ PERSONALITY

INTRODUCTION

Prophet MuÍammad (s.a.w.) in many of his traditions emphasizes on

the importance of having good akhlÉq. AbË Hurayrah narrated that
Prophet MuÍammad (s.a.w.) said: Indeed I have been sent to complete
the best of character (akhlÉq). AllÉh says:

   

(SËrah al-Qalam 68: 4)

Verily, you (MuÍammad) are on an exalted standard of character.
ÑÓishah (r.a.), when she was asked to describe the character of
Prophet MuÍammad (s.a.w.), she said: “His character is the Qur’Én.”

CONDITIONS FOR ACQUIRING EXCELLENT CHARACTER

Ibn al-Qayyim al-Jawziyyah7 outlines three fundamental conditions

for the formation of excellent character:

1. Readiness for change. One must be willing and open for a

change in his/her life.
2. Strong determination for change. This is the starting point for all
changes in our life. It must start with the self as well as strong
determination toward change. Without strong determination,

Islamic Ethics (Al-AkhlÉq) 39

 readiness and willingness for change, one cannot acquire good
akhlÉq.
3. Knowledge. The basis for change is knowledge. This means that
one changes toward goodness upon the realisation of the
importance of doing not because of the blind following of
others. The intention (niyyah) is for the sake of AllÉh.

The Methods to instil Good AkhlÉq

According to ImÉm al-GhazÉlÊ, it is possible to change one’s character

through effort and appropriate moral teaching and training. His belief
is due to the reason that the purpose of religion is to refine human
character i.e. through commandments, prohibitions, admonitions,
reminder etc. Otherwise the function of religion will be meaningless.
Furthermore, the Prophet said: “Make your character beautiful” which
means that the character of man is changeable and improvable. He
further argues that if a change of behaviour among animals is
possible, thus, a change of character of man of reason should certainly
be possible8.

However, ImÉm al-GhazÉlÊ also believes that good character can be

acquired through divine blessing of God naturally without much effort
from the person. For instance, the character of the Prophets who were
blessed by God to acquire good character naturally. The same case
may happen to other people who were born with good character
naturally as a blessing from AllÉh.

To instill good character ImÉm al-GhazÉlÊ suggests different methods

as the following:

1. By mortification (mujÉhadah) or self-training (riyÉÌah)9.

A good character can be acquired through gradual process of
training and process of repetition and continuous effort. To
acquire certain character, a person has to suffer pains and
difficulties in the beginning yet he must be persistent until it
becomes habitual and pleasant for him. For instance, to acquire
the character trait of generosity a man needs to engage himself

Islamic Ethics (Al-AkhlÉq) 40

 in generous activities such as to give away his beloved
possession until it becomes his nature to do so.

This method of achieving good character is regarded as the most

effective and common way among the adult people.

2. By observing good people and associating oneself with them.

According to ImÉm al-GhazÉlÊ, man by nature is imitative; a
man through his interaction can unconsciously acquire both
good and bad character by the influence of other people.

If a man associates with the virtuous people, he will certainly

gain certain good character. In the absence of virtuous people
around him it is advisable to him to learn and to study their
lives to strengthen his desire for goodness10.

However, this method of learning good character according to

ImÉm al-GhazÉlÊ is more suitable for the children rather than the
adults.

3. Living in a conducive and good environment.

A community which possesses good character will encourage
man to acquire good character.11

4. Role Model (qudwah Íasanah).

It is natural in one’s life to have a role model to emulate. Thus,
it is important for a Muslim to have a good role model who
possesses an excellent character in all aspects. The most ideal
role model for the Muslim according to the Qur’Én is the
Prophet (s.a.w.) as mentioned in SËrah al-Qalam 68: 4; which
means: “Indeed, you (MuÍammad) are on an exalted standard of
character.”

Islamic Ethics (Al-AkhlÉq) 41

Some scholars brought forward four major factors that contribute to
the development of man’s character12.

Firstly is known as the environment; the material world around us

which shapes and influences, in one way or another the way we live
in this world.

Secondly is the society by which man exercise his interpersonal skill

be it direct or indirect manner. Direct manner involves direct human
interaction such as with parents, family, friends, teachers and
surrounding people. Indirect manner concerns with our interaction or
response to media such as TV, video, internet and music.

Thirdly, intrapersonal activities that refers to any interaction within

ourselves, our thoughts and feelings. This factor is the vital one for it
rules our justification as well as decision and to see what is right and
what is wrong. This very factor has a direct access to our faith and
learning history which give effects on the way we perceive things.
The process continues when the three factors interact with perception
and learning history. Perception acts like a filter by interpreting
received information and influenced by the three major factors as well
as the learning of history. That is why each individual has a unique
and different perception based on different exposure of influential
factors.

Finally, learning history is accumulated experiences that stamp in

one’s mind and heart. It determines our personality and character. The
key to instilling good akhlÉq is to ensure that learning history gather
more positive information by using faith as an energizer to stimulate
adequate justification and ultimately produce good characters. The
light of ÊmÉn is bright and its radiance is illuminating. Hence, when
negative elements are presented before the mind and heart, they reject
and turn away from them.

Islamic Ethics (Al-AkhlÉq) 42

 The Model of Character Building

Environment

Perception
Learning al-AkhlÉq
History (character)
+
Society Faith
(Interpersonal
relationship)

Intrapersonal
activities

Strengthening the Character

Ibn Qayyim al-Jawziyyah mentioned in his book FawÉid13 several

steps to strengthen the character.

1. Purification of the Heart

Ibn al-Qayyim said:

There is no doubt that the heart becomes covered with rust,

just as metal dishes – silver, and their like – become rusty. So
the rust of the heart is polished with dhikr remembrance of
AllÉh for dhikr polishes the heart until it becomes like a shiny
mirror. However, when dhikr is abandoned, the rust returns;
and when it commences then the heart will be cleansed itself
again. The heart becomes rusty due to two matters: sins and
ghaflah neglecting remembrance of AllÉh. Likewise, it is

Islamic Ethics (Al-AkhlÉq) 43

 cleansed and polished via two things: istighfÉr or seeking
AllÉh’s forgiveness and dhikr.

Tazkiyah al-nafs, means ‘the purification of the soul from

inclination towards evils and sins, and the development of its
fitrah towards goodness, which leads to its uprightness and
reaching iÍsÉn.’ Attempts to obey God's commands are
successful only when one is purified; then the soul can receive
God's unlimited grace.

2. JihÉd against the Self

JihÉd (striving) against the soul has four stages:

Firstly is to strive in learning guidance and the religion of truth,

without which there will be no success. Indeed, there can be no
true happiness, nor any delight in this world and in the Hereafter
except religion.

Secondly, striving to act upon what has been learnt, since

knowledge without action will be unbeneficial and will cause
harm.

Thirdly, striving to invite others towards it and to teach those

who do not know, otherwise he may be considered from those
who hide what All‫ג‬h has revealed of guidance and clear
explanation. Such knowledge will neither benefit, nor save a
person from the punishment of AllÉh.

Fourthly, striving to be patient and persevere against those who

oppose this daÑwah (call) to AllÉh and those who seek to cause
harm - patiently bearing all these hardships for the sake of
AllÉh.

When these four stages are completed then such a person is

considered to be amongst the RabbÉniyyËn. The Salaf agreed
that a scholar does not deserve the title of RabbÉniy until he
recognises and knows the truth, acts upon it, and teaches it to

Islamic Ethics (Al-AkhlÉq) 44

 others. So, whosoever has knowledge, acts upon it, and teaches
this knowledge to others, is considered as the RabbÉniyyËn.”

AllÉh (s.w.t) says:

     

(SËrah Al-‘AnkabËt 29: 89)

And (as for) those who struggle in Our cause, surely We guide them
in Our ways.

Endnotes

1
M. Abul Qasim, The Ethics of al-Ghazali, (translation) Central Printing, Petaling Jaya(1975), p. 79
2
Ibid.
3
Hammudah Abdalati, Islam in Focus, Islamic Book Trust, Kl(1998), p.48
4
Afdhalu al-Rahman, Islam: Ideology and Way of Life, AS. Noordin, KL.(1995), p. 260
5
Ibid., p.259
6
Ibid., p.260
7
Ibn al-Qayyim al-Jawziyyah, al-FawÉ’id, (trans.) Umm al-Qura Publ., Al- Manshurah(2004),p.48-49
8
Imam al-Ghazali, Ihya’ ÑUlum al-DÊn, Dar al-Fikr, Beirut, (1993),.p.142
9
M. Abul Qasim, ibid., p. 90
10
Ibid., p. 91
11
Ibid.
12
Ibn al-Qayyim., op.cit.
13
Ibn al-Qayyim, op.cit

Islamic Ethics (Al-AkhlÉq) 45