The Factors That May Shape the Soul’s Deep-Rooted Disposition

It was reported that, after the disbelievers claimed they would be treated in the Hereafter as they had been treated in this worldly life — saying, “If I am returned to my Lord, I will surely find something better than this as a place of return” (18:36), and “We have more wealth and children, and we will not be punished” (34:35) — and thus assumed they would be on an equal footing with the believers, the following verse was revealed: “Or do those who commit evil deeds think that We will make them like those who believe and do righteous deeds, making their life and death equal? Evil is what they judge” (45:21).

Yet, this verse also led the righteous to leave their beds and spend their nights in reflection. It is reported that Tamim al-Dari may Allah be pleased with him, once stood through the night repeatedly reciting this verse without moving beyond it.

So, what does this verse mean for believers?

It provides a starting point for self-vigilance and for carefully examining one’s inclinations, the forces that drive one’s desires, and the causes of one’s pain. Such deep and penetrating self-examination aims to cultivate certain qualities in one’s conduct and character: comprehensiveness, balance, and moderation. A person should not attend to one aspect while neglecting another, nor excel in one deed while falling short in another.

First, how does the moral system operate within the human being?

Character is a firmly established disposition of the soul from which actions emerge easily, without the need for deliberate thought or reflection. This disposition consists of meanings and qualities settled within the soul. In light of them, and according to their measure, a person perceives an action as good or bad, and consequently either proceeds with it or refrains from it. As al-Ghazali said: “Every quality that manifests in the heart will inevitably manifest its effect upon the limbs.”

Allah, the Exalted, says: “As for the good land, its vegetation comes forth by the permission of its Lord, while that which is bad produces nothing but scant growth” (7:58). These meanings and qualities drive a person’s actions, from which those actions emerge. They, therefore, represent the reality of one’s creed. For character to shape a person’s actions or abstention from them, it is not enough merely to know which qualities are good and which are evil, or simply to acknowledge them. Rather, these moral meanings must permeate the person’s entire being and become firmly rooted in the depths of the soul, until they are like the color of the skin. They must remain present in the mind, govern one’s conduct, and become qualities for which one is passionate and protective. Allah, the Exalted, says: “The Sibghah (“coloring”) of Allah! And which Sibghah (“coloring”) can be better than Allah’s? And we worship ˹none but˺ Him” (2:138).

This, then, is the true creed carried within the soul. It gives rise to a person’s actions, for which the person is held accountable: it is what produces what one earns and does.

When beginning to evaluate themselves, servants of Allah must adopt an objective perspective, grounded in sincere inquiry and a good opinion of others. Having a good opinion does not mean declaring people’s actions correct or justifying them. Rather, it means verifying their circumstances before passing judgment. Judgments should be based not on assumptions and impressions, but on knowledge and objectivity grounded in careful inquiry. In this way, a person guards oneself against self-conceit and arrogance, refraining from regarding those who differ with them as having fallen within the sphere of Allah’s wrath, while assuming oneself to be safe from such a fate. Rather, one reflects objectively, knowledgeably, and carefully, asking: What led these people to this state, despite the fact that a Messenger had come to them and a clear Book had been revealed to them?

This helps a person reflect on the causes of others’ deviation. In turn, this becomes a starting point for self-reform, purifying the soul, nurturing its spiritual growth, and coming to know it more deeply. An example of this is Allah’s address to the children of Israel, in which He says: “And when We took your covenant: ‘Do not shed one another’s blood, nor expel one another from your homes.’ Then you acknowledged it while bearing witness. Yet here you are, killing one another and expelling a group of your own people from their homes, supporting one another against them in sin and transgression. And when they come to you as captives, you ransom them, while their expulsion was forbidden to you. Do you then believe in part of the Scripture and reject part? What, then, is the recompense of those among you who do so except disgrace in the life of this world? And on the Day of Resurrection they will be returned to the most severe punishment. And Allah is not unaware of what you do” (2:84–85).

Expelling people from their homes, allying themselves with the disbelievers and supporting them, and fighting their own brethren were clear violations of Allah’s covenant. Yet their practice of ransoming captives with their own wealth contradicted these actions. The Arabs reproached the Jews for this, saying, “How can you fight them and then ransom them with your wealth?” They replied, “We have been forbidden to fight them, but we are ashamed to abandon our allies, and we have been commanded to ransom the captives.”

What caused them to violate the covenant and act so inconsistently?

The cause lies in the disposition that has become firmly rooted in the soul, which is shaped by two factors:

First: A psychological drive, represented by the pursuit of an immediate or perceived interest. Under its influence, a person’s firmly rooted disposition shifts: instead of viewing truth through Allah’s guidance, they view it through the lens of interests, affiliations, relationships, and status.

Second: Habit. This is what a person becomes accustomed to through their surroundings and upbringing, until it becomes part of their outlook on life. This is what happened to those mentioned in the verse. They had become accustomed to wrongdoing — namely, allying themselves with the disbelievers — and had accepted this conduct within themselves. Yet, they still recognized the obligation to ransom captives. Thus, habit blinded one aspect of their insight, while the aspect untouched by habit or personal interest preserved their belief in the obligation of some commands. Hence, they believed in part of the Scripture and rejected part of it, incurring the severest warning.

The question is: Can belief in one aspect coexist with disbelief in another?

The point is that this indicates that faith has lost its practical dimension, even though the person continues to affirm its implications and requirements. Complete faith is that which rejects every evil and strives, to the best of one’s ability, to fulfill what has been commanded. Thus, when a person commits a reprehensible act while inwardly perceiving it as good, they fall into the category of those who believe in part of the Book and reject part of it.

Have you not heard the statement of Allah, the Exalted? “That is because they said to those who disliked what Allah revealed, ‘We will obey you in some matters.’ And Allah knows their secrets. Then how [will it be] when the angels take them in death, striking their faces and their backs? This is because they follow whatever displeases Allah and hate whatever pleases Him, so He has rendered their deeds void” (47:26-28). Similarly, the people described in these verses rejected part of the Book by aligning themselves with those who disliked what Allah had revealed, while presuming that they remained believers. Consequently, they incurred a severe punishment.

There is also the Hadith in which it was said to the Prophet Muhammad, peace and blessings be upon him: “O Messenger of Allah, such-and-such a woman spends the night in prayer, fasts during the day, and gives charity. Yet, she harms her neighbors with her tongue.” The Messenger of Allah, peace and blessings be upon him, replied: “There is no good in her; she is among the people of the Fire.” They then said: “And such-and-such a woman performs the obligatory prayers, gives charity consisting of small pieces of cheese, and does not harm anyone.” The Messenger of Allah, peace and blessings be upon him, replied: “She is among the people of Paradise.”

So, what must servants do to protect themselves from falling into this state and becoming subject to the severest warning?

First: A person must call oneself into question and consider oneself among those threatened by the warning, lest self-admiration take hold, blinding one’s insight and causing one to become heedless of oneself. At that point, a person becomes vulnerable to the affliction of habit or the disease of self-interest.

Second: One must constantly ask Allah to guide them to the truth, just as the Prophet, peace and blessings be upon him, would supplicate during the Witr prayer: “Guide me, by Your permission, to the truth concerning that over which people have differed.” This corresponds to what Allah, the Exalted, says in Surat Al-Baqarah: “So Allah guided those who believed to the truth concerning that over which they had differed, by His permission. And Allah guides whom He wills to a straight path” (2:213).

Third: Ensuring that Islamic ethics are comprehensive and universal across all areas of life. This is achieved by putting into practice the hadith of the Messenger of Allah, peace and blessings be upon him: “Be mindful of Allah wherever you are, follow a bad deed with a good deed that will erase it, and treat people with good character.”

Fourth: Embracing the religion in its entirety. Allah, the Exalted, says: “O you who believe, enter into Islam completely and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy” (2:208). Embracing the religion in its entirety brings the blessing of divine favor to completion and enables one to benefit fully from it. It is, therefore, the highest form of honoring oneself. Have you not heard the statement of Allah, the Exalted? “Today I have perfected for you your religion, completed My favor upon you, and approved for you Islam as your religion” (5:3).

Whoever wishes for Allah’s favor upon them to be brought to completion must embrace the religion in its entirety and embody the comprehensiveness and moderation of Islamic ethics within themselves. This requires applying to oneself the verse mentioned at the beginning of this text: “Or do those who commit evil deeds think that We will make them equal to those who believe and do righteous deeds, in their life and their death? Evil indeed is their judgment!” (45:21).

A person must direct this verse inward, making oneself its intended subject of reflection. When people contemplate it in this way, they are compelled to examine themselves continually and guard against falling into habitual patterns that blind their insight and cause them to become heedless of their own shortcomings. This is a remedy for the soul and a means of preserving spiritual insight, protecting oneself from falling under the warning directed at those who believe in part of the Book and reject part of it