Abstract
In this article, I explore the authority of the heart (qalb) as a potential locus for the individual moral knowledge and normativity in Islamic ethics. To do so, I discuss the two ḥadīths that ostensibly suggest one’s “self” as a source of moral judgment. These ḥadīths raise renewed questions about the sources of moral judgment, the nature of moral judgment and the ethical capacity of the “self” (conscience)—“consult your heart and consult your self …”; “righteousness is good conduct, and sin is that which rankles in your chest and which you would hate for other people to look upon.” There are rich debates in the Islamic tradition on the place and authority of the bāṭin (inward) in generating moral knowledge, which correspond to contemporary discourses in Western ethics on the place of conscience in the moral formation of the individual. In this article, I argue that although Islamic legal tradition as a discipline has focused on qualified external actions of individuals and the ijtihād (independent legal reasoning) of mujtahids (jurists), it did not ignore the authority of the bāṭin for moral assessment and the ijtihād of common individuals. I propose that the inward dimension has always occupied an important space within the interdisciplinary field of Islamic ethics but has been overshadowed by the overarching theological disputes between the Muʿtazilīs and Ashʿarīs over the sources of knowledge. The article starts by exploring the relevant aḥādīth (reports) and their interpretation in ḥadīth commentaries, followed by an analysis of discussions in the fields of Islamic jurisprudence and Sufism.
Highlights
The dichotomy of God versus human is central in Qur’anic discourse and permeates most reflections in ontology, epistemology, and ethics
In order to flesh out these issues, this study shall investigate two central ḥadīths: “consult your heart and consult your self”4 and “righteousness is good conduct, and sin is that which rankles in your chest and which you would hate for other people to look upon.”
The ḥadīths associated with the issues of the role of the inward dimension of the individual may be approached through the scrutiny of the transmission and narrations, and/or interpretation, both direct and indirect
Summary
The dichotomy of God versus human is central in Qur’anic discourse and permeates most reflections in ontology, epistemology, and ethics. TISDALL (1910: 62) appealed to the Arabic language to prove that Islam lacks the ethical conception which is called “conscience” (ḍamīr) claiming that “[n]either in the Arabic itself nor in any other Muhammadan languages is there a word which properly expresses what we mean by conscience.” This approach led the Encyclopedia of Religion (DESPLAND 2005: III, 1944) to conclude that: “The notion of conscience as internal organ is not found outside of Christianity. In order to flesh out these issues, this study shall investigate two central ḥadīths: “consult your heart and consult your self” and “righteousness is good conduct, and sin is that which rankles in your chest and which you would hate for other people to look upon.” These two ḥadīths have been chosen for their content and special status in the field of Islamic ethics. I examine the scriptural ethics, represented by the key ḥadīths as the primary gateways for the study of ethics within the
Talk to us
Join us for a 30 min session where you can share your feedback and ask us any queries you have
Disclaimer: All third-party content on this website/platform is and will remain the property of their respective owners and is provided on "as is" basis without any warranties, express or implied. Use of third-party content does not indicate any affiliation, sponsorship with or endorsement by them. Any references to third-party content is to identify the corresponding services and shall be considered fair use under The CopyrightLaw.