The Essence of Islam – Volume III — Page 11
Natural, Moral and Spiritual States of Man 11 comes louder, its smile turns into laughter, and its vision becomes more volitional. At this stage, it reveals another natural trait by displaying its pleasure or displeasure through gestures and tries to strike someone or desires to give something to someone. But all these movements are natural impulses. Indeed a savage too is like a child whose share of human reason is very meagre. He too displays natural impulses in his words, actions and movements, and is subject to his natural drives. But nothing proceeds from him in consequence of reflection and deliberation. Whatever takes place inside him continues to issue forth in response to the external stimuli. It is quite possible that his natural impulses, which are exhibited as a reaction to the external stimuli, may not be all bad. . Some may look like moral actions, but they are devoid of rational reflection and choice and, even if they seem to some degree so motivated, they cannot be relied upon on account of the domination of natural impulses. . True Morals. In short, we cannot truly attribute morals to a person who is subject to natural impulses like animals or infants or the insane, and who lives more or less like savages. In the true sense, the time of morals, whether good or bad, begins when a person's God-given reason ripens and he is able to distinguish between good and bad and the degree of good and evil. And he begins to feel sorry when he misses an opportunity of doing good and is remorseful when he has done something wrong. This is the second stage of man's life, which is designated as Nafs-eLawwāmah [the self-reproaching self] in God's Holy. Word. . It should, however, be remembered that mere advice is