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Back You are here: Home Library Islam Philosophy of Islam chapter 15 - Self Making Creative Role of Sentiments

Creative Role of Sentiments

Creative Role of Sentiments

External factors sometimes stimulate a mental feeling such as fear, hope, love, hatred etc. This feeling is called `sentiment'.

 Sentiments play a very effective role in human life. They give it freshness, colour and variety, and save it from boring monotony. They provide a powerful incentive for a number of creative activities and sometimes they stimulate man's will to action in such a way that no other factor can withstand it. Sentimental efforts are marked with vehemence and ardent decisiveness, and encourage one to make sacrifice and bear hardships zealously as if he relishes them. Our life abounds with the interesting and attractive instances of these sentiments. A real mother possessing kind feelings keeps awake with pleasure night after night to look after her newborn. A dutiful son takes pleasure in serving his parents and does not hesitate to exert himself in any way. A devoted wife and a loving husband are always keen to do their best to ensure the comfort and welfare of each other. If anything endangers their family life, they heroically struggle to avert the threat. A gallant Muslim sacrifices even his life for the defense of the land of Islam and is not afraid of anything. In all these cases the incentive is a powerful sentimental feeling which very often prevails over the calculating reasoning and compels man not to allow reason to touch his sacrificial acts.

 Real sentiments and artificial sentiments

Man's sentiment is one hundred per cent natural in all those cases in which it is related to his personal desires. When a man feels sad following a bitter incident involving his personal loss or when he feels happy because of a success gained by him, his sentiments of sorrow and joy and love and hatred are fully natural.

 But what about the cases in which his child, father, mother, wife, brother or sister meets with a loss or an injury? In such cases also man normally feels sad. But the intensity of his feeling and the reason behind it are not the same in the case of all individuals and societies.

 In the case of some individuals this feeling of sadness emanates from a sort of real attachment which one finds between himself and his children, his parents, his spouse, his brothers and sisters or his friends. This attachment is so real and basic that one feels that the loss or injury sustained by one's child has been sustained by oneself. In this case again we come across a real and true sentiment.

 In this state one goes above one's ego. His personality expands and embraces his child, his father, his mother, his wife, his brother, his sister, his relatives and his friends. Hence this kind of sentimental feeling is in reality a sort of growth and expansion of the personality of a man. But in the case of certain individuals the position is different. Their relationship with their father, mother, child, wife, brother, sister, relatives and friends is based on self‑interest. A person whose love is of this kind likes his father because he gives him money and meets his expenses. He likes his mother because she nurses him when he is out of health. He loves his child because he gives him company or he hopes that in time of need he will help him.

 He likes his spouse because she (or he) meets his domestic, economic or social needs. In all these cases the love shown for others is not real. It has no comparison with the beautiful, ardent and pure love which the parents normally have for their children. A person who has only artificial love does not feel uneasy if his father, mother or spouse is grieved. He loves them only so long as they benefit him. If a day comes when they are no longer of use to him, he treats them worse than the strangers. Years pass and he does not even enquire about his parents or relatives and friends. This is nothing but the soulless and mechanical morality of materialism.

 Artificial sentiments

The mechanical‑material morality does not believe in love for others as a fundamental principle. It only looks at it as a means of making one's own personal life successful and organizing one's relations with others on the basis of drawing the maximum personal benefit. According to it we should, of course, behave toward others politely, should observe the customs and manners liked by them, should shake their hands warmly, should abide by the conventional rules of personal behavior, and should always be respectful and smiling; but why? Not because we actually love them and take pleasure in their friendship, but because we want to ensure a better social position for ourselves and because we want to utilize their friendship and co‑operation for achieving our own ends. This kind of morality is a sort of exploitation. It may be compared to the welfare services provided to the worker in industrial complexes, which are made available not because of any real respect for his rights, his humanity and his family but in order to draw the maximum profitable work from him. Look at the manager of an industrial unit. He behaves towards the workers of his factory politely and mixes‑with them warmly. He gives them an increase in their pay, visits them when they are ill and helps them in different ways. But he does not do all that for the sake of Allah or for love of humanity. Nor does he do that because he believes in justice and equality. He simply wants to be popular with his workers in order to be able to extract work from them.

 In such cases attention is paid to other people not because they are fellow human beings, but because they `serve my purpose'. So it is just another instance of the shameful manifestation of selfishness and egoism. It is because of my `ego' that I like to be regarded a very efficient manager and want an increase in my pay and rank. Or if I am managing a unit which I have set up myself, I want higher profits and that is why I give importance to good relations between me and the workers of my concern.

 In these circumstances the reaction of the workers will also be of a similar nature. On meeting the manager they will display for him artificial respect accompanied by more artificial love. But in his heart of hearts they will not have the least regard for this so‑called efficient manager. They show him artificial courtesy and for each act of courtesy they expect a fresh reward.

 This kind of infra‑structure of social relations is totally unacceptable, for in this case everything revolves round selfishness and self‑interest. If a day comes when a self-­centered man finds that his interests are not served by love for others, he does not hesitate to be indifferent or even cruel to them, if his purpose is served that way. In such circumstances oppression and harshness becomes the principle of his life.

 In our own times there are nations which are known for high ethical values and just human relations in their own lands. But we find that whenever the interests of these very so‑called moral nations demand the utilization of the natural resources of others or capturing foreign markets for their industrial products, they exert pressure on other countries, wage sanguinary wars, cause devastation, indulge in massacres and commit heinous crimes. This is so because the foundation of their sentiments and the real motive of their friendship and hostility are nothing but egoism and self‑interest. We find that these very nations after fighting a barbaric war change their cloak, wear a sympathetic face and start making amends for the losses caused by the war. They send aid and rehabilitation teams. But in fact all their aid and services are a complementary part of their war. Even their sending of food‑‑stuffs for the starving people of another country is not due to pure humanitarian motives. It is just like fuelling the power‑generating machine of a factory so that it may continue to operate and produce the maximum quality of goods for the benefit of its owner.

 Real sentiments

From Islamic point of view the artificial sentiments as explained above, cannot be called human and Islamic.

 A man came to the holy Prophet and requested him to tell him a way of life which might entitle him to Paradise. The holy Prophet said: "Behave toward other people as you like them to behave towards you. Do not like for others what you do not like for yourself".

 As such, according to the Islamic teachings, one should not consider himself to be at the head of all others and the axis of everything. He should give the same status to others as to himself. This is the teaching based on the Islamic philo­sophy of equality, according to which all men are equal.

 The holy Prophet has said:

 "The highest virtue is to be just in your judgment even if it goes against you. Regard your brother‑in‑faith as your equal, and remember Allah in all circumstances".

 This is the quality which is the criterion of faith and a matter of honor to man and human society.

 The holy Prophet has also said:

 "Remember that Allah will not enhance but the honor of the man who observes justice in all cases arising between him and others. A true believer is he who observes equality between himself and the needy persons in the matter of his money, and makes himself a model for his behavior towards others".

 Just as one wants that others should respect him, should tell him the truth, should help him, should be faithful to him, should observe his rights and should be polite to him, he also should behave towards them in the same way. He also should respect them, should be truthful to them, should help them, should be faithful to them, should observe their rights and should be polite to them, because, in fact, there is no difference between him and others.

 Similarly as he does not like that others should abuse him, speak evil of him, accuse him, block his way to progress or be arrogant to him, he also should not behave towards them in a bad way. He should refrain from every act of transgression, and should realize that others also are human beings like him. Their joy and grief should be shared by him.

 Imam al Baqir (P) was asked to explain the Qur'anic verse: "You shall speak to men good words". (Surah al‑Baqarah, 2:83). He said: "Tell the people what you like most that they should tell you".

 According to the Islamic teachings, ethical is all that brings man closer to Allah and procures His pleasure. Look into this tradition: The holy Prophet was asked whom Allah loves most? The Prophet said: "Him who is the most useful to other men".

 Hence usefulness to men and service to society are the criterions of nearness to Allah.

 Another saying of the Prophet may be regarded as a principle of the Islamic teachings on social relations:

 "All human beings are the family of Allah. Allah loves him most who does service to His family".

 If we ponder over these Islamic expressions, we find that on principle social sentiments should extend from self to society. As all human beings have been created by One Allah and are His slaves, they all are equal. They should serve one another and every one of them should look upon others as he looks upon himself. In view of the fact that the basis of Islam is belief in the Unity of Allah, he should be the fountain head of all human activities, fears and hopes. Service to humanity is the way to seek His pleasure. The gist of the Islamic teachings is the worship of Allah and service to humanity. Islam wants to produce men who may regard service as the foundation of truth and purity.

 No doubt one can render service to others and be polite to them from purely philanthropic motives also. But in this case if his services are not appreciated, he feels disheartened and his enthusiasm for them disappears. On the other hand if one renders service to others for the sake of Allah, his attention continues to be concentrated on seeking His pleasure and attention. That is why the man of Islam earnestly loves to do service to others. He is keen to do whatever he can whether others appreciate it or not. He often prefers to do his service secretly so that it may not be polluted with hypocrisy or ostentation and the person to whom service is rendered, may not feel insulted. The man of Islam renders sincere service because of his love for humanity and his ardent devotion to Allah. He makes sacrifice for society and devotes his time and other potentialities to the service of the under‑privileged. He takes delight in his sacrifice because he makes it for the sake of Allah who knows his intention and his performance, both secret and open.

 As such, the man of Islam is a lover of mankind. His love having a valuable basis, gives a pure and earnest tone to his philanthropy and brings into existence a stable bond of superior quality between him and others.

 Family sentiments

Besides the love of mankind, which is a general sentiment having a vast field, every man by nature has a special feeling for his parents, his children, his brothers and sisters and to a lesser degree for his other close relatives. This feeling which is a natural sentiment constitutes a stronger bond within a narrower realm. An interesting specimen of this sentiment is mother's love for her child.

 Islam attaches great importance to this constructive force and has always tried to guide it in the right direction.

 One of the companions of Imam al Sadiq (P) asked him what acts were more virtuous. The Imam said: "To offer prayers on time, to be good to one's parents and to fight in the path of Allah".

 Another companion of his says: "One day I told the Imam that his son, Ismail behaved towards him very well". The Imam said: "I already liked him, but now I love him more".

 Then the Imam added: "One day the foster‑sister of the holy Prophet came to see him. The Prophet felt very happy. He spread a rug for her and asked her to sit on it. He continued to talk to her warmly till she rose and bade good‑bye. A little later her brother came, but the Prophet did not show him the same respect and love."

 The companions of the Prophet asked him how it was that he did not receive that man as warmly as his sister! The Prophet said that as his sister was more dutiful to her parents, she deserved more respect and regard.

 According to another tradition, Imam al Sadiq (P) was asked about the meaning of `kindness' occurring in the Qur'anic verse: "Show kindness to your parents".

 The Imam said: "Kindness means that you should talk with them with courtesy, and that you do not compel them to ask you for what they needed although they may be independent basically. In other words, as soon as you feel that they require a thing, provide them with it. Don't you know that Allah says: "You cannot attain unto piety until you spend out of that which you love". (Surah Ale Imran, 3:93).

 The Imam said further:

 Allah has said: "Lower unto them the wings of submission through mercy". (Surah Bani Israel, 17:25).

 It means that you should never frown at them but should on the other hand look at them with kindness and sympathy. You should not raise your voice above theirs. Your hand should not be above their hand (while you are giving them something or taking something from them). While accompanying them you should not walk ahead of them.

 We postpone the elaborate discussion of the reciprocal rights and obligations of the parents and the children to some other occasion. Anyhow, briefly it may be said that the responsibility of the children covers financial and legal matters as well as the mode of their behavior towards their parents and the observance of love and respect for them. Especially if the parents are old and infirm, the children have greater responsibility. Even after their death, the parents are not to be ignored and the tie with them is not to be severed.

 Imam al Sadiq (P) has said:

 "What prevents you from doing good to your parents, whether they are alive, or dead? Each one of you should offer prayers, give alms, perform pilgrimage and keep fast on behalf of his parents. Allah will reward them as well as you. He will also bestow an additional reward on you for being good to your parents".

 Being good to kindred

The Commander of the Faithful Imam Ali (P) has said: "Maintain your relations with your kindred at least by greeting them. The Qur'an says: Be careful of your duty to Allah. That Allah towards whom and towards your kindred you are responsible. Surely Allah is ever a watcher over you". (Surah al‑Nisa 4:1).

 The Qur'an also says:

 "(Such are) those who join that which Allah bas comman­ded to be joined, and fear their Lord and dread an awful reckoning". (Surah al‑Ra'd, 13:21).

 Being good to relations produces valuable and constructive effects on one's own life.

 Imam al Baqir (P) has said:

 "Maintaining good relations with the relatives improves one's morality, makes him generous, purifies his soul, expands his means of livelihood and prolongs the span of his life".

 It is evident that good relations with the relatives have two aspects: firstly, moral love and affection and secondly,

 financial help and other kinds of support and assistance. Both these aspects go directly against selfishness and as such produce a constructive effect. These sacrifies are a campaign against personal selfishness and produce a constructive effect and ensure purity of soul.

 When a man shows love to others, naturally they also love him and do service to him in process of time. This help and support enable him to obtain better facilities for securing prosperity and progress. Thus the expansion of the means of livelihood and the prolongation of life are ensured.

 Furthermore, the prolongation of life in consequence of being good to the blood‑relations may possibly be a sort of those spiritual effects with which Allah has invested all good deeds.

 Even if we let alone these worldly effects, there can be no doubt about the reward in the Hereafter.

 Imam al Sadiq (P) has said:

 "Maintenance of good relations with the kindred and doing good to them facilitates rendering one's account in the next world and protects him from committing sins. Hence you should have good relations with your kindred and should do good to your brethren at least to the extent of greeting them warmly and returning their greetings".

 In contrast, severing relations with the kindred is as bad as breaking a covenant of Allah and creating mischief in the world. It has very bad consequences. The Qur'an says: "Those who break the covenant of Allah after ratifying it and sever that which Allah ordered to be joined, and make mischief in the earth. Those are they who are the losers". (Surah al‑Baqarah, 2:27).

 Love for neighbors

Those who live in the neighborhood of each other, have a bigger claim on each other. There is no doubt that in this case any natural or family bond does not exist. But the fact that they live close to each other, meet often and get acquainted with each other, creates a right. Besides, the neighbors have a number of such common interests as others do not have.

 If the individuals living in a building create too much noise, throw rubbish outside their house, set up their roof gutter in such a way that water flows to the passage by which others pass or indulge in some undesirable social activities, it is the neighbors who suffer most as a result of their improper behavior.

 Thus neighborhood brings a number of individuals and several families together and creates certain problems common to them. Therefore, these people who are bound together have some special rights and obligations in relation to one another, which they have to discharge to be able to lead a peaceful and responsible life.

 The following is a part of the instructions imparted by the holy Prophet Muhammad (P) to his daughter, Fatimah­t uz‑Zehra (P):

 "He who believes in Allah and the Day of Resurrection, must not hurt his neighbor; he who believes in Allah and the Day of Resurrection must respect his guest; he who believes in Allah and the Day of Resurrection, must say a good thing or keep quiet".

 We find that special attention has been paid in Islam to the observance of the rights of neighbors, and it has been declared to be a sign of faith. It is a fact that true faith cannot exist without the observance of the rights of the neighbors.

 The holy Prophet has said:

 "He who sleeps satiated while his neighbor is hungry does not have belief in me. Allah does not look favourably upon the people of the land where a person goes to bed hungry".

 A man from among the Ansar (Medinian) came to the Prophet and said that he had purchased a house in a street, but his next door neighbor was not a good man at all and he was afraid of mischief on his part. The holy Prophet asked Ali, Salman, Abuzar and one more person (the reporter of this incident says that he does not remember his name but possibly he was Miqdad) to go to the Masjid and proclaim as loudly as possible that:

 "He whose neighbor is afraid of his mischievousness is not a true believer".

 They went there and made the announcement thrice. Thereafter the Prophet made a sign with. his hand and said that the inmates of 40 houses in front, 40 houses in rear, 40 houses to the right and 40 houses to the left were to be regarded as neighbors.

 In view of the foregoing these moral instrucitons of Islam should not be taken as marginal or mere petty formalities. They are basic instructions and so interwoven with faith that their violation shakes its very foundation.

 To save oneself from the wickedness of a neighbor one should, as far as possible, use discreet and peaceful methods. If they prove ineffective, only then resort may be made to more violent means, for mischief has to be resisted in any case. Anyhow care should be taken‑ that the mischief is not countered by further mischief.

 Imam al Baqir (P) says:

 "A man came to the Prophet and complained that his neighbor was causing him trouble. The Prophet advised him to be patient. He came again and complained once more. The Prophet again asked him to be patient. He came the third time and made the same complaint. The holy Prophet said:

 "On Friday when large groups of people go for Jum'ah prayers, you put out the furniture of your house on the street and tell the people that you are vacating your house because such and such of your neighbors has been causing trouble to you".

 The man did as he was told. A large number of people came to know of his grievance. The news reached the troublesome neighbor that the general opinion had been excited against him. He immediately came to the man and apologized. He requested him to put back his furniture into the house and assured him that he would cause no inconvenience to him in future.

 Spiritual brotherhood

According to the logic of Islam, the brotherhood of faith is the most deep‑rooted unity which creates relationship and responsibility.

 Imam al Sadiq (P) has said:

 "Every believer is a brother‑in‑faith of every other believer.

 They are just like a body of which all parts feel uneasy, if one part of it feels pain. The souls of two believers spring from one soul. All are connected with Allah. The soul of a believer is more closely bound up with Allah than the light of the sun is with the sun.

 He has also said:

 "A believer is the brother of another believer. He is his eye and his guide. He never betrays him. He never cheats him; and never goes back on a word given to him".

 We see that the spiritual tie between two believers should be strong enough to avert the danger of every kind of malice and treachery so that both of them may feel absolutely safe.

 The religious tie revolves round the faith in Allah. If the rights of the religious brotherhood are not observed, the bond with Allah will also be severed. We observe in the following report, which is one of the hundreds on this subject, that the bond of friendship with Allah can be maintained only if the rights of the co‑religionist Muslims are observed, otherwise it will be severed and nullified. This report mentions some of the mutual rights and obligations of the Muslims:

 One of the companions of Imam al Sadiq (P) asked him: "What rights does a Muslim owe to another Muslim?" He said: "There are seven such rights and all of them are obligatory. A person who violates any of them, disobeys Allah and will be deprived of His favor".

 "What are these?"

 "I fear you may not observe them after knowing them". "I will seek help from Allah".

 "The easiest of them is that you should like for him what you like for yourself and dislike for him what you dislike for yourself".

 "The second right is that you should avoid to displease another Muslim and should accede to his requests".

 "The third right is that you should help him physically and financially".

 "The fourth right is that you should guide him to the right path. You should be his eyes and the mirror through which he may see the truth".

 "The fifth right is that you should not have your fill of food and drink, while he is hungry or thirsty. You should ensure that while you are clad he should also not be naked".

 "The sixth right is that if you have a servant and he has not, you should send your servant to wash his clothes, to prepare his food and to make his bed".

 "The seventh right is that you should believe him when he makes a statement on oath, should accept his invitation, should visit him when he is out of health and should attend his funeral. If you know that he has a need, do your best to fulfill it before he asks you to help him. If you do so, only then you will have established your religious tie with him and strengthened friendly and brotherly relations between him and yourself".

 Companionship

Islamic teachings have recommended the establishment of friendly and cordial relations with others. In this study we shall first mention a few specimens of the instructions of the Prophet and Imams of his family in this respect, and then we shall further elucidate companionship and shall mention its negative aspects.

 The holy Prophet has said:

 "As my Lord has commanded me to perform my religious duties, in the same way he has ordered me to be friendly with the people".

 The holy Prophet has also said:

 "Companionship is a matter of pride and honor. When it departs, humiliation and helplessness arrives in its wake".

 Imam Ali (P) has said:

 "A believer makes friends with others. He who does not mix with others warmly and has no friends, is no good".

 Imam al Sadiq has quoted the holy Prophet as having said: "Allah is the Companion. He likes companionship and encourages it".

 Imam al Sadiq (P) has said:

 "A family lacking the spirit of companionship is bereft of divine blessing".

 We learn from these traditions that in the programme of Islamic teachings companionship occupies a prominent place. It has an equal status along with religious duties in attracting the attention and grace of Allah.

 There are people who are temperamentally rigid and reserved. They neither get close to others, nor do welcome others to be close to them. The reason for this isolation may be one of the following:

 (a) Sometimes it may be a sort of self‑conceit and vanity on account of which one does not take others into account or does not consider them to be his equals. Hence he does not mix with them or does not become free with them. This is the same egoism and arrogance which we discussed earlier.

 (b) Some individuals suffer from a feeling of personal inferiority. They fear that they may not acquit themselves well in the society, may not be able to observe the rules of etiquette, or may do or say something which may bring shame to them. For these reasons they seldom contact others. In this case one should fight against this feeling of inferiority and should try to promote self-­confidence. In most cases this tendency is harmful and deprives man of many opportunities.

 (c) Sometimes this state is the result of disappointments and failures in life. They so shatter a person that he loses all hope and initiative. He does not feel interested in meeting others or becoming intimate with them; or he becomes so pessimistic about the environment of his life that he does not trust anyone. He does not find anybody sincere enough to be his friend. This feeling of despair, pessimism and lack of confidence is, of course, a dangerous disease, which produces an adverse effect on one's relations with all other people, and hence one should fight against this tendency assiduously.

 (d) Some people do not like to make friends because they are preoccupied with some positive work, and feel that friendship will interfere with their important job.

 In this connection it may be said that in all matters the best policy is that of moderation. Every good act is desirable only to the extent that it does not interfere with other essential activities. Companionship is good, but for its sake other duties and responsibilities should not be sacrificed.

 As a matter of principle we should see what is the idea behind friendship and companionship. Does companion­ship mean that one should regularly waste his time? It is of course not proper to spend one's valuable time in unnecessary visits and idle gossip but at the same time it is also wrong to be detached from the people and have no relations with them, for in this case one becomes isolated and feels lonely. A friendless person achieves little success in life. As too much friendship interferes with positive activities, similarly having no friends also has harmful consequences. Many a practical achievement in various fields is due to friendship.

 Imam al Sadiq (P) has said:

 "He who works on the basis of acquaintance and friend­ship, secures the desired results".

 Therefore a Muslim must have friendly and cordial relations with other Muslims, paying due attention to moderation and to the fact that his relationship with others should be fruitful.

 It is also worth remembering that Islamic friendship must be sincere and heart‑felt. Islam requires sincerity and truthfulness in every field ‑ truthfulness in speech, truth­fulness in expressing sentiments and showing love. A faked and superficial show of love and friendship is either a fraud or a form of hypocrisy, which has been severely denounced by Islam.

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