Explorations in Human Spirituality Edited by Akbar Husain Publish by Global Vision Publishing House Rehabilitation of Morality: Spiritual Counselling from Islamic Perspective Muhammad Khairi b. Mahyuddin Morality: Concept and Definition Morality and man do not exist inseparably. It manifests itself in human conduct. Since morality or ethics play a pivotal role in the human life, ancient and modern philosophers as well as Islamic scholars studied it extensively. The central questions of the study of philosophical ethics are: What is good and bad? What are the right standards for judging things to be good or bad? How do judgment of good and bad (value judgment) differ from and depend upon a judgment of value of a neutral fact? How to treat abnormal or deviant behaviour from a norm that society holds as true and practical? Morality is synonymous with ethics and it is used interchangeably. It is defined as general patterns or a way of life, a set of rules of conduct or moral code, inquiring about ways of life and rules of conduct. More specifically, it means a system of moral principles or rule of behaviour, which is concerned with principles of right and wrong behaviour. Technically, according to Runzo (2001), morality is a set of norms about what is right and wrong, good and bad. It is a systematic set of interrelated principles and Muhammad Khairi bin Mahyuddin is a Lecturer at the Faculty of Leadership and Management, Islamic Science University of Malaysia (USIM).
236 Explorations in Human Spirituality imperative about right and wrong, good and bad, which a society holds as true and normative of the relation between members of that society. If morality is to be defined from an Islamic perspective, it must be translated first into Arabic word as akhlaq. Literally, akhlaq is the plural form derived from Arabic word. It has two forms called khalq and khuluq. The first means creation, making origination, physical constitution. The second is innate peculiarity, natural disposition, character, temper, nature, morality, and ethic. Al-Ghazzali (1995) defines akhlaq as having two forms that are interrelated; khalq refers to the exterior form that is sensible and material in nature and khulq refers to the interior form, which is spiritual and immaterial in nature. This is because man is composed of two elements: physical and soul. So, the interior form has a strong relation with the soul and has permanent potential ability to respond spontaneously without involving the process of thinking to do either a good or evil thing. For example, when one displays generosity, he will give assistance or charity to the needy easily without thinking. In other words, akhlaq in Islam is an attribute coming from the inner soul that has stable potential will which would manifest exterior form patterns of man s conduct either by doing good or ill. If the actions comply with reason and religion, they are regarded as good conduct and vice-versa. However, the innate nature of man is more inclined to do good rather than bad. The happiness and destruction in this world and hereafter lie on the type of akhlaq man does. The Prophet said, I was sent to complete the noble morality. Since man s soul is the central point of all action and has permanent preparedness to act as it is known as fitrah. In Islam, fitrah is clean and ready to be fit in accordance with the knowledge, training, and environment it accepts. The Prophet said, Since every child is born with a clean innate nature, so his parent will determine to either be Jews, Christian or Zoroastrian Therefore, the term akhlaq in Arabic indicates deep meaning. It covers both the physical and spiritual aspects. Akhlaq in Islam has a strong relationship to God, man and the universe.
Rehabilitation of Morality: Spiritual Counselling... 237 Counselling and Morality In this modern age, one of the disciplines that play a role for the issues in morality is counselling. It is derived and a branch from the field of psychology. Literally it means advise, judgment, direction, opinion, guidance, consultation, instruction, recommendation, exhortation. In other word it is the act or process of giving counsel, the process of assisting and guiding the client by a trained person on a professional basis, to resolve especially personal, social or psychological problems and difficulties. A trained person who is involved professionally in the counselling activities is known as counsellor. There are many definitions technically given to counselling, however here cited one of them, it is a science concerned with developmental issues, addressing and resolving specific problems, making decisions, coping with crisis, developing personal insight and knowledge, working through feelings of inner conflict or improving relationships with others (Al- c Ijluni). In Islam, the term counselling is known as al-nasihah. It means to give, sincere advice, counselling, guidance, true, faithful, loyal, exhortation, consultation, friendly admonition, and friendly reminder. The ideas to solve it is already mentioned in Islam and recorded in Muslim s books. Al-nasihah is derived from the hadith. The Prophet said, Religion is an advice. For example, one asked the Prophet what is the best deed in Islam. He replied, Say I believe to Allah and steadfast to Allah rules. He was asked what the worst thing is. He shows his finger to his mouth. It means to keep the mouth from bad deeds like backbiting and lying. Islam, in fact, is a religion known as advice, which provides a comprehensive guidance for all aspect of man s life in this world, and hereafter. Even though many counsellors today practice almost exclusively Western theories and modules in their activities, the pivotal role of Islam is to expose its approach and values into the contents of counselling in order to make its function is more comprehensively. The inclusion covers emotion, intellect, behaviour and soul which is based on tawhidic orientation
238 Explorations in Human Spirituality Nevertheless, there is no exact definition of counselling in Islam; it can be regarded as art and skill dealing systematically with man s crises of his intellectual, emotional, behaviour and soul and providing him guidelines to manage them properly based on the approach derived from revelation which directs him to know his actual function and responsibility to God and man. It also is a medium of da c wah in Islam and as a means of da c wah activities inviting him to the good and refraining from the bad. Good morality or behaviour, indeed, is an expression and result of the sincere practice of Islamic teaching that comes from the clean heart, sound intellect as well as tranquil emotion. This leads man to know his self-actualization, purpose of life and duty to Allah as His servant and Khalifah. This is appropriate within the meaning of tradition, when the Prophet states, Who knows himself, he knows his God. Mechanisms to Differentiate Between Good and Evil In Islam, the absolute measurement and rectitude judgment to differentiate between good and bad moral is revelation; al-quran and al-hadith. Reason alone is unable to do it because its function is limited. Reason is an immaterial spiritual substance that can only conceive realities in the corporeal world and not beyond it. It becomes a supplemental instrument to perceive the wisdom of the revelation. This is because al-quran is the holy guidance from Allah and its entire content is elaborated in detail by His Last Messenger in his hadith. Whereas certain tradition that society holds as true is acceptable if it conform to revelation. The assertion that revelation is opposed to reason is only allusion. Indeed, in Islam revelation and reason never contradict, the contradiction occurs from man s assumption because of different degrees of his capability to comprehend the truth in revelation or the truth has not yet discovered at his time. Al-Ghazzali (1995) defines good and bad conduct in his Ihya. The goodness is what is conforming to revelation and reason, whereas badness is what discomforting with revelation and reason. He defines good conduct as a virtue located between two vices. For example, courage is a mean state between cowardice (a deficiency) and rashness (an excess); generosity is a medium between
Rehabilitation of Morality: Spiritual Counselling... 239 waste and stinginess. Allah says, Those who when they spend are neither extravagant nor niggardly but hold a medium way between those extremes. The deficiency and excess are regarded as bad conduct. However, there are other actions that have no means at all such as humbleness, love, sincerity, fear and etc. In fact, there are many good and bad morals that cannot be judged by this way unless by referring to revelation as supreme authority and religious verification to distinguish between goodness and badness. Therefore, Islam has an eternal universal standard of values of good and bad that must be accepted by all Muslims regardless of different cultures, geography, race and language. Importance of Rehabilitation of Morality As man is always exposed to good and bad, he also would deviate from the norms or standard of moral rules agreed by revelation and reason. Rehabilitation in Islam means to guide, help, restore, and build man s character into his fitrah by the process of purification of soul, spiritual striving, constant exercise, after his involvement with immoral acts, crisis and blameworthy qualities, which are deviant from the rules of conduct of Islam. It also guides man to self-realization of his role and duty to Allah and Man, reward and punishment in hereafter. Islam views rehabilitation of morality as a serious work because: Morality has a strong relationship to Allah, is a way to manifest his function as His servant and Khalifah. The root of moral conduct is derived from Tawhid to Allah. Good moral acts will be rewarded and bad actions will be punished in this world and hereafter. Behaving in a good moral way is worship to Allah and behaving in a bad or evil manner is sin against Him. Purification of the soul from ill and blameworthy qualities is compulsory. Good qualities preserve the stability of society and civilization whereas bad qualities will lead to chaos in society as well as to the destruction of the civilization.
240 Explorations in Human Spirituality The quality of man lies in his clean heart and morality. This is a great feature which makes man differ from animals. The ultimate end of happiness is in the hereafter through good moral acts during his lifetime. Factors Leading to Evil Behaviour The factors leading to as behaviour can be divided into internal and external. Internal Soul is immaterial spiritual essence located in the core of the spiritual heart in man s body. The evil soul will cause badness. The prophet said, Indeed in your body a flesh, If it good, good all the body, if it is bad, all body is bad. It is the heart. External Genetic This is biological factor that has possibility to do evil acts. Islam asks man to choose his spouse among good women. This is proving that the Prophet asks to give priority to religious women and good lineage rather than her wealth and beauty. The Prophet said, Do not choose havoc fertilizer. What is it? He replied, beauty women from bad lineage. In another hadith he said that, choose your fertilizer. In deed the noble lineage will be determined. Environment The place where man lives also impacts man s thought and behaviour. If he lives in a bad society as well as their terrible tradition finally will influence him to imitate their behaviour. Parents and friends also become an effective agent to influence man s bad actions. The Prophet said, Since every child is born with a clean innate nature, so his parent will determine whether the child is Jewish, Christian or Zoroastrian. Eating Unlawful Food Many people are unconscious of this factor. Eating unlawful food also will shape man s deeds. The Prophet said, Every lamb from unlawful source, the hell is better for him. Lacking of Islamic Knowledge This is the main factor for all good and bad deeds. The ignorance of religious knowledge causes
Rehabilitation of Morality: Spiritual Counselling... 241 man to be unaware of the difference between good and bad, his purpose and responsibility of living in this world toward Allah and man. Man s enemy is what he does not know. Approaches to Rehabilitate Man s Conduct from Islam In Islam, man s bad behaviour can be changed and improved as his patterns of traits can be shaped and formed to be good or evil. The justification is this: if man s behaviour is unchangeable, so all the advices, lessons, warnings, and guidance of the prophet in revelations are useless. In addition, for example, fierce animal behaviours also can be altered into tame traits such as a dog. The Prophet said, improve your morality. Al-Ghazzali identifies within the psychological context the factors which cause bad morality occur when appetite and desire overcome and control reason. When a man is irrational, he will act to bad trait. So, the treatment is to instill man s consciences, and his strength to change through various approaches provided to him from revelation. Man s immorality is also an ill, where Allah already provides its treatment. It also relies on a client s eagerness, willingness and effort to adjust and transform himself. A Counsellor in Islam plays an important role in rehabilitation. He would be multiple functions, not just an adviser and guider, but also as a good teacher, friend, father/ mother, director and preacher. He not only focuses to physiological aspect such as intellect, emotion, and physical behaviour but also on soul treatment. Besides that, the counsellor must have praiseworthy attitudes such as sincerity, patience, loving qualities, wisdom, etc. A Counsellor could exercise various approaches in accordance with the degrees of bad behaviour and understanding the affairs of client. There are stages and approaches that can be used by counsellor. They can be summarized as follows: 1. Definition It is important for counsellor and client to have a similar understanding of particular bad conduct. He should know what a contributing factor to that behaviour is. For example, if the client
242 Explorations in Human Spirituality likes stealing, the counsellor should discuses why he does that. If he says that he does it because of his ignorance that stealing is wrong, the counsellor ought to describe it as wrong from its meaning, justification from revelation as well as reason. Hopefully as he conceives it as wrong so he will not repeat it because of his clear definition that stealing is forbidden. 2. Advice With A Soft Voice When the counsellor found that the client steals because of his habit to do it, not because of his ignorance that stealing is wrong, he should be advised with soft sounds in order to affect his consciousness and emotion of his mistake and fear to Allah. Allah says. And speak to him mildly, perhaps he may accept admonition or fear Allah. 3. Logical Consequences and Analogical Argument This approach affects the client s ability to give feedback after question and answer sessions. When the client is conscious of the results of his committing a bad action, he will stop. For example, a young man comes to the Prophet asking permission from him to commit fornication. The Prophet asked him, do you like others to fornicate with your mother? He said, no. Then, the Prophet said that likewise all people dislike fornication that occurs to their mother. The Prophet asked him again, do you like fornication if it happens to your daughter. He replied, no. The Prophet said, so people dislike it also toward their daughter. He asked him again, do you like it when it happens to your sister? He replied No. The Prophet said; so people dislike it when it occurs upon their sister. Then he put his hand to his chest and prayed, Oh Allah purify his heart, forgive his sin, protect his desire. 4. Threatening and Warning. When a client refuses to change his actions, it is better for the counsellor to describe his bad action with punishment in this world or in the hereafter. Punishment will drive a client to alter his behaviours fearing pain and disaster. For example, fornication in Islam has as its punishment stoning for the married and beating for
Rehabilitation of Morality: Spiritual Counselling... 243 a bachelor. It also causes ills such as sexually transmitted diseases, such as syphilis and AIDS. If he is free from punishment in this world, he will be punished in the hereafter. The concept of punishment in Islam is not to destroy but to give a lesson and, thus, correct behaviour. 5. Story Telling Stories of the consequences that occur to those with bad behavioural patterns will touch the feelings and thoughts of client. The counsellor can tell a story from al-quran such as that of the people of Luth where Allah punished them because of their bad behaviour. Allah says, So when Our Commandment come, We turned (the towns of Sodom in Palestine) upside down and rained on the stones of baked clay piled up. It hopefully could give a lesson for the client, showing him the consequences of actions contrary to the stated will of Allah. 6. Brief Spiritual Programme The counsellor can hold initial, introductory programs to instill knowledge and motivate client or clients to transform. It should include descriptions of the process of purification of soul through educating, spiritual striving and constant exercise of the body and the spirit. Among the practices that can be suggested are: Recitation of al-quran Qiyam al-layl Remembrance of Allah verbally. The important thing is to give adequate knowledge and training by requiring the client to practice and behave in a good, moral behavioural pattern as a matter of habit. Consequently, the client will change and do good deed easily and practice his faith in his daily life. 7. Repentance, Self-Examination and Surveillance If the client is unable to change or refuses to do so, requesting him to regret his actions is an alternative to self-understanding. By regretting that his soul is becoming soft and not following the true and straight path, it gives him room to mediate on God through
244 Explorations in Human Spirituality prayer and contemplation and examine his deeds and feelings, being conscious of the truth that Allah always knows his heart and deeds. All his deeds in fact will be accounted and rewarded. The hadith states that, regret is repentance. It comes from the core of soul to change. 8. Prayer This is the last step. If the client finds no way out from his bad habit, urging him to pray sincerely to God, requesting from Him assistance, guidance and strength will provide a motivation and focus which has otherwise escaped the client. The hadith states that Supplication is the core of worship. Suggestions 1. A counsellor should have additional knowledge on religious subjects, particularly in c Aqidah and Shari c ah. 2. A counsellor should integrate approaches from western therapies with Islamic concepts regarding treatment, especially in the spiritual dimension such as the realization client s purpose of living and duty to Allah, as well as increasing the sense of self-worth and self-image within this context.. 3. A counsellor should be trustworthy, sincere, patient, loving and wise. Using suitable approaches to the problems faced by the client and understanding his affairs assist the counsellor is understanding and resolving the client s issues. 4. A counsellor can establish short rehabilitation programs of at least 3 days for a client to get his strength to change. It can be fulfilled with motivational talk and spiritual practices. Evaluation throughout the process as well as success evaluation is important so that a short cure will not result in early return to the general population. 5. A counsellor should follow up client s development after consultation with other caseworkers and service providers, as well as the client.
Rehabilitation of Morality: Spiritual Counselling... 245 6. After each consultative session, a counsellor must pray to Allah so that the client is guided in making his positive changes, both temporarily and permanently. CONCLUSION There is no doubt that a counsellor plays an important role in rehabilitant the client into consciousness of his potential to change from bad behavioural patterns to good morality as his norm. It also depends on the methodologies applied to allow the client to transform voluntarily. Islamic approaches cover all aspects of man s nature and are more focused toward the soul as the supreme agent to cause alteration of physical behaviours and mental processes in accordance with Islamic moral conduct standards. REFERENCES Al-Ghazzali, Abu Hamid Muhammad Bin Muhammad(1995). Ihya Ulum al-din. Bayrut: Dar al-fikr. Al- c Ijluni, Isma c il b. Muhammad. Kashf al-khafa wa Muzil al-albas. Bayrut: Mu assah al-risalah. Cowan, J.M. (1976). A dictionary of modern written arabic. New York: Spoken Language Service Runzo, J. (2001). A short introduction global philosophy of religion. England: Oneworld Publication. Mohd Sulaiman Bin Hj Yasin (1992). Ahklak dan Tasawwuf. Selangor: Yayasan Salman Bangi. Edward, P. (1996). The encyclopedia of philosophy. United Sates of America: Simon and Schuster McMillan. Nelson-Jones, R. (2001). Theory and practice of counselling and therapy. London: Sage Publications. Tulloch, S. (1997). The oxford dictionary and thesaurus. Oxford Melbourne: Oxford University Press.