Change in One’s Character

Does one’s character change? Is it possible for a human being to give up his character and acquire another one? There are several differing opinions but they can mainly be categorized in three groups:

1– Character never changes because it is an entity a human being is not capable of changing.

2– Character is of two kinds: the first one is created at birth and cannot be changed. The second one consists of habits which are acquired later. This acquired character can be altered or changed.

3– Character in its entirety is acquired after birth and can be changed by external influences.

The majority of Islamic scholars are unanimous on the third theory. Divine laws (sharî’ats) which prophets brought prove that this third theory is correct. The student-training methods instituted by religious scholars and masters of Tasawwuf function under the light of the third notion.

According to what suitable nature do human beings come into this world? This is another question so far unsolved. The opinion of the majority of scholars is that human beings are born suitable for goodness and making progress. Later, evil habits are adopted in consequence of indulgence in the desires of the nafs, lexity in learning good morals, and evil company. It is stated in a hadîth-i-sherîf: “Every individual person is created in a nature suitable for Islam. Later, however, they are made Christians, Jews or atheists by their parents.”

Couplet:

You are corrupting yourself with your own hand
Although the Creator created you beautifully.

According to some scholars, the human soul [2] came to this world as an impure entity. The soul itself was clean but once it united with the body, physical necessities of the body degenerated it. However, those whom Allâhu ta’âlâ chooses to save and decrees goodness will not remain impure as they were born; they will return to goodness.

Some other scholars said that the soul is neither good nor evil from birth. It is in a neutral state. It can turn either way. A person who learns goodness will attain happiness and maturity. They said that a person who associates with evil people and learns vices and ugly things will be a wretched and evil person.

Galen [3] said, “Spiritually, there are three groups of mankind. The first group are good people, and the second group are evil ones. In the third group are people who are neither good nor evil by creation. These people may later join either of the opposite groups. Few people have a good creation. A good majority of people are evil by creation and always tend to do evils. The number of people who are good or evil depending on the people they live among, occupies a medial position between those of the former two groups.” According to this theory, few people can change their habits. [Being quite unaware of the heart, Greek philosophers dealt only with the soul, and some Muslim writers of literature on ethics followed their example.]

According to the majority of scholars, everyone’s habits can change. No one’s nature will stay the way it was created. If natures would not change, the religions communicated by prophets would be futile and unnecessary. The training and punishment methods established unanimously by scholars would be absurd. All scholars taught knowledge and manners to their children and it has always been known that education and training provided useful results. For these reasons, it is as obvious as the shining sun that human nature is changeable. However, so deeply ingrained are some habits, –in fact, some of them have become all but an essential ingredient of the soul–, that it is an extremely difficult task to change or eliminate them. Those habits are mostly seen on ignorant and wicked people. Changing them requires riyâzat and very adamant mujâhada. Riyâzat means resistance against the harmful and iniquitous desires of the nafs, and mujâhada means steadfastness in the useful and graceful behaviour unpleasant to the nafs. Ignorant and idiotic people adduce the stability of ingrained traits of character as support for their reluctance to carry on riyâzat and mujâhada against the nafs, thus trying to rationalize their sloth in ridding themselves of vices. If we accept their argument and let everybody follow desires (hawâ) of their nafs and do not punish the guilty, humanity will be pushed toward iniquities. As a matter of fact, Allâhu ta’âlâ out of compassion for His human creatures, sent prophets to train people and teach them good and evil natures. He chose His beloved Messenger, Muhammad ‘alaihis-salâm’, as the greatest of all the teachers. He replaced all the previous divine laws with his divine law (Sharî’at, religion), i.e., “Sharî’at al-Muhammad.” His religion became the final religion. Thus, his shining religion included all the goodnesses and methods of training. Those who have wisdom and can distinguish good from evil should read the books of ethics which are derived from this religion and learn it. They should plan their business accordingly so that they may attain comfort, peace of mind, happiness and salvation in this world and the next and contribute to the order of family and social life. This is the most important duty of a human being. Everyone should read and learn Ethics of Islam attentively because, with the help of Allâhu ta’âlâ, we have collected the information which will be helpful in the achievement of this ultimate goal.

[2] Spiritual heart and soul are two distinct entities although they look very much alike. In this book, when the soul is mentioned alone it should be understood that we mean both of them.

[3] Claudius Galen (130-200 A.D), Greek physician and physigologist.