Questions of Good, Evil, Honour, and God – Part Two


The following text is the first draft of part two of my forthcoming (2014) work, Questions of Good, Evil, Honour, and God. Part one dealt with good and evil in the context of Christian scripture. Part two deals with good and evil in the context of Islam, jurisprudence, and my philosophy of pathei-mathos especially in relation to the concept of honour. Part three deals with questions relating to religion, law, and the reformation of individuals.
A pdf of parts one and two is available here –  good-and-evil-parts-one-two.pdf

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Questions of Good, Evil, Honour, and God

Part Two

Good and Evil – A Muslim Perspective

The classical and the early Christian sense of a human, and a natural, and not an abstract, dogmatical, good and bad, briefly outlined in part one, is also found in Islam: in the Quran, in the Sunnah, and in Shariah. For the sense of ‘the bad’ –   الْخَبِيثُ – is of what is rotten, unhealthy, dirty, unclean, defective; with the sense of ‘the good’, of ‘good things’ –  الطَّيِّبَاتِ   – being pleasing, pure, healthy, natural, beautiful, noble.

Consider, for example, Surah 5, Ayah 100 of the Quran:


A fallible ‘interpretation of meaning’ [1] is:

“The dirty and the clean are not alike even though, being ubiquitous, what is dirty may entice [ أَعْجَبَكَ ]  you.”  [2]

In Surah 61, Ayah 12, ‘good’ –   طَيِّبَةً   – is what is beautiful, pleasant:


” [Allah] will forgive your transgressions [ ذُنُوبَكُمْ  ] and guide you to Jannah wherein are rivers, cascading down, and those beautiful dwellings set within perpetually-flowering gardens. And this is the success that matters.”[Interpretation of meaning]

Consider also Surah 2, Ayah 267:


“From what We give you from the earth and from the good things you have earned – disburse; but do not look toward [ تَيَمَّمُوا  ] disbursing those defective things, which you would never take [for yourself] unless your eyes were closed.” [Interpretation of meaning]

As with the New Testament, what these examples reveal – and many other examples could be adduced – is not abstract concepts of ‘good’ and ‘evil’ but rather something that is understandable by individuals and related to themselves and the world around them [3].

Jurisprudence and Society

Islam and Christianity have both developed traditions relating to the scope, detail, intent, and the implementation, of the laws necessitated by a society [4] – a jurisprudence – as well as traditions, or doctrines, concerning the nature of the authority that has or asserts it has the power to enforce such laws, and which laws often seek to criminalize ‘the bad’ and thus offer an interpretation of ‘the good’ and ‘the bad’.

The traditional Christian view, evident in the Catholic tradition, is one of not only canon law but of the exercise of spiritual influence, direct and indirect, over civil authority to the extent, for example, that the Code of Justinian of 529-534 CE begins with In Nomine Domini Nostri Jesu Christi and (i) enshrined in law the authority of the Church, (ii) enshrined in law the requirement that all persons subject to the jurisdiction of the code be Christian, and thus that society be a Christian one; and (iii) detailed in law what constituted heresy.

For Muslims, Islamic jurisprudence (fiqh) – the textual sources of which are the Quran and Sunnah – is a legal and an ethical guide to what is good and what is bad; that is, to what is halal (beneficial) and what is haram (harmful) from the perspective of the only success that, for a Muslim, matters: the success of being guided by Allah to dwell in the perpetually-flowering Gardens of Paradise, wherein are rivers, cascading down.

Being a legal as well as an ethical guide, fiqh deals not only with religious worship but also with civil, business, and domestic, matters such as transactions, ownership, funds, and inheritance, and thus provides a framework for a society whose aim is to assist Muslims who live together in a particular area to know and follow the precepts and the way of life revealed by Muhammad: to do and inspire what is good, and avoid and dissuade others from doing what is bad, تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ (Amr bil Maroof wa Nahi anil Munkar) [5].

However, it seems to me that the problem with jurisprudence, Muslim and Christian, is and was our fallible, human, understanding of the revelation, of the original message; a problem classically understood in Islam by the distinction made by Muslim scholars between fiqh – our fallible understanding and attempts at interpretation – and Shariah, the divine and perfect guidance given by Allah, based as fiqh (classical Islamic jurisprudence) is on the principles of acceptance of diversity (of scholarly opinion), on custom [6], and on reasoned deductions by individuals that are stated to be fallible and thus not immutable. A distinction that allows for reasoned change, accepts the necessity of diverse opinions, the necessity of individual independent scholarly judgement in trials, arbitrations, and determining penalties, and manifests both the non-hierarchical nature of the religion of Islam and the original understanding of the good and the bad.

In modern times, in the Muslim world, this necessary distinction between fiqh and Shariah, this allowance for reasoned change based on diverse scholarly opinion, and the necessity of individual independent scholarly judgement in trials, arbitrations, and determining penalties, often seems to be overlooked when attempts are made by governments in Muslim lands to introduce ‘Shariah law’ with the result that inflexible penal codes and immutable penalties are introduced backed by the claim, contrary to fiqh, that such governments have a mandate to impose and enforce such dogmatical interpretations as are an inevitable part of such government-sponsored codified law.

Even in the past this distinction between fiqh and Shariah, and the need for an acceptance of a diversity of scholarly and reasoned opinion, was often neglected, especially by powerful rulers or ruling cliques, leading to societies which were Muslim in name only where ‘the good’ came to be more the embodiment of the will or the desire or the need of the powerful, the privileged, than it was of the original religious revelation, and where ‘the law’ became inflexible, impersonal, and often corrupt, with regular conflict between the powerful, the privileged within a society and/or between societies, and which conflicts were sometimes justified by appeals to a particular religious interpretation. Similarly with Christianity, as shown by the tumultuous conflicts – religious and civil, and causing immense suffering – within the West since the time of Justinian.

Thus does the original meaning – the message – of the revelation seem to become somewhat lost; the message, in the case of Christianity, of love and humility, of redemption through suffering (crucifixus), of Ἀπόδοτε οὖν τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ [7]; the message, in the case of Islam, of an individual reliance only on Allah, of Adab [8], of respect for diversity and custom.

Which leads to the question as to whether a jurisprudence based on a spiritual revelation works, given the nature of such a religion and the fact that it seems that our paradoxical human nature and our societies were not effectively changed, and have not been effectively changed, by such jurisprudence, or at least not changed for long. Do these religions – does religion, spirituality, in general – require, demand, that the believers reform, or try to reform, the world? If so, is that contrary to such personal, human, notions of the good and the bad that have been described above? [9] Is two thousand years – in the case of Christianity – a sufficient time to judge such change, such societies, such jurisprudence? Is one and a half thousand years – in the case of Islam – a sufficient time to judge such change, such societies, such jurisprudence?

The problem seems to be that for revelatory religions such as Islam and Christianity the priority is salvation of the individual and thus the distinction made between this, our mortal, life and the next; a priority and a distinction that has, for centuries, been used to explain, and often justify – by individuals, governments, factions, and authorities – harsh deeds and practices, and harsh punishments and policies. Thus, what has tended to occur is that such salvation has become a ‘just cause’, used for century after century to justify or to try and justify (i) the persecution, torture, and killing of those deemed to be heretics, (ii) wars (bellum iustum), conflicts, and violent religious schisms; and (iii) the harsh treatment of ‘non-believers’. All in the name of, for example, ‘saving souls’, and/or based on the belief, the interpretation, that this is what God has commanded; for such suffering and horrors that are caused or occur in this life are really of lesser importance than being admitted into Heaven. Hence the concepts of martyrdom and of us bearing our misfortunes, our pain, our suffering, the horrors inflicted by others and on others, because of the hope, the promise, the reward, of an everlasting life in eternal bliss.

The Modern State

Such an understanding – such questions and such answers regarding religion and religious jurisprudence – are not new, and led, centuries ago, to the idea of the secular State, to the theory of governance termed liberal democracy, and to a new or at least a revised jurisprudence [10]. That is, to such sentiments as are expressed in the 1776 Declaration of Independence:

“We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed. That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness.”

The focus is not on salvation, not on Heaven or Jannah, but on Life, Liberty, and the pursuit of Happiness. A focus, a governance, a jurisprudence, and a sentiment, that have certainly changed the West, and some other parts of the world, for the better. As I have mentioned elsewhere:

“The simple truth of the present and so evident to me now – in respect of the societies of the West, and especially of societies such as those currently existing in America and Britain – is that for all their problems and all their flaws they seem to be much better than those elsewhere, and certainly better than what existed in the past. That is, that there is, within them, a certain tolerance; a certain respect for the individual; a certain duty of care; and certainly still a freedom of life, of expression, as well as a standard of living which, for perhaps the majority, is better than elsewhere in the world and most certainly better than existed there and elsewhere in the past.

In addition, there are within their structures – such as their police forces, their governments, their social and governmental institutions – people of good will, of humanity, of fairness, who strive to do what is good, right. Indeed, far more good people in such places than bad people, so that a certain balance, the balance of goodness, is maintained even though occasionally (but not for long) that balance may seem to waver somewhat.

Furthermore, many or most of the flaws, the problems, within such societies are recognized and openly discussed, with a multitude of people of good will, of humanity, of fairness, dedicating themselves to helping those affected by such flaws, such problems. In addition, there are many others trying to improve those societies, and to trying find or implement solutions to such problems, in tolerant ways which do not cause conflict or involve the harshness, the violence, the hatred, of extremism.” [11]

Interestingly, many of the ‘multitude of people of good will, of humanity, of fairness’ dedicated to helping those within such now secular societies, and many of those trying to improve those societies, are people of faith: Christian, Jewish, Muslim, Buddhist… Which perhaps explains, or partly explains, why Christianity and, to a lesser extent, Islam have begun, by the necessity of interaction and by social practicalities, to adapt to the changes that the modern State – with its liberal democracy and modern jurisprudence – has wrought over the past two centuries; changes manifest, for example, not only in an increased standard of living for many (especially in the lands of the West) but also in attitudes, perception, and expectation, especially in relation to human rights. A change that has begun to lead many Christians, and some Muslims, to re-discover the simple message of their respective – and in many ways quite similar – revelations; a change that has led others to reject the more harsh interpretations of their faith and seek reform within their faith (Christian, Jewish, and Muslim); and a change which is leading others to question whether such messages of revelation are even compatible with the rights, the life, the liberty, and the happiness, of certain people, such as those whose love is for someone of the same gender.

Good and Evil – The Perspective of Pathei-Mathos

The pathei-mathos of individuals over thousands of years, often described in literature, poetry, memoirs, aural stories, and often expressed via non-verbal mediums such as music and Art, has resulted in an accumulation of insights; what we might with some justification describe as a culture, which, while often redolent of the spiritual, is not religious. That is, not doctrinal, not codified, not organized, and not presenting or manifesting a theology. A culture that is supra-national, containing as it does, among many other treasures, the observations of Lao Tzu, Siddhartha Gautama, Ovid, and Mohandas K. Gandhi; the thoughts of Aeschylus, Sappho, and Sophocles; the writings of Marcus Aurelius and Jane Austen; the allegory, the mysterium, of Jesus of Nazareth; and, importantly, the experiences – written, recorded, and aural – of those who over the centuries have endured suffering, conflict, disaster, tragedy, and war, and who were forever changed by the experience.

As often in respect of a culture, as with a religion or a spiritual Way of Life, individuals may favour some insights over others, and may and probably will differ over how certain insights should be understood or interpreted. As for me, I find in this vast cultural treasure three important things.

First, an understanding of the impermanence of temporal things; of how abstract ideations – given some practical form and maintained via striving human beings – over decades and centuries always by their nature wreck havoc and cause or contribute to suffering often despite the decent intentions of those who brought them into being and maintain or maintained them; and of how all such forms, in the perspective of millennia, ‘hath but a short time to live’.

Second, that even the modern State with its liberal democracy and its jurisprudence and its benefits and positive change, is not only impermanent but also, for some, a cause of suffering, of havoc, and that the benefits and the positive change do not necessarily offset such suffering, such havoc, as are caused, as have been caused, and as may continue to be caused; and that it is for each one of us to decide how to, or whether to, engage with such an impermanent form, by and for example following the moral advice given some two millennia ago –  Ἀπόδοτε οὖν τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ – and/or by perhaps trying to improve those societies, “in tolerant ways which do not cause conflict or involve the harshness, the violence, the hatred, of extremism.”

Third, that there is in this culture of pathei-mathos a particular ethos: the tone of harmony, ἁρμονίη; of a natural balance, or rather of how certain human actions are hubris – ὕβρις – and not only disrupt this needful harmony but also cause or contribute to suffering. Of the importance, and perhaps the primacy, of human love; of how Eris is the child of Polemos and Hubris, and of how a lovelorn Polemos follows Hubris around, never requited. Of how the truths of religions and spiritual ways are, in their genesis, basically simple, always numinous, and most probably the same: guides to living in such a way that we can rediscover the natural balance, appreciate the numinous, and avoid hubris.

All of which lead to an understanding of (i) how good and bad are not ‘out there’ and cannot be manifest or assumed to be manifest in some form, by some ideation, or in ‘them’ (the others), without causing or contributing to or being the genesis of suffering, but instead are within us as individuals, a part of our nature, our character, our φύσις, and often divergently expressed; and (ii) of how, in my view at least, personal honour and not a codified law, not a jurisprudence, is the best, the most excellent, way to define and manifest this ‘good’, with honour understood, as in my philosophy of pathei-mathos [12], as an instinct for and an adherence to what is fair, dignified, and valourous. An honourable person is thus someone of manners, fairness, reasoned judgement, and valour; with honour being a means to live, to behave, in order to avoid committing the folly, the error, of ὕβρις; in order try and avoid causing suffering, and in order to rediscover, to acquire, ἁρμονίη, that natural balance that presences the numinous (sans denotatum and sans dogma) and thus reveals what is important about life and about being human.

For, in effect, the truths concerning honour and dishonour, and of our propensity for both honour and dishonour, are the essence of what we can learn from the supra-national, the living, and the thousands of years old, human culture of pathei-mathos.

David Myatt



[1] The fallible interpretations of meaning that are given here are mine.

[2] In respect of  أَعْجَبَكَ , qv. Surah 9, Ayah 85 –  وَلَا تُعْجِبْكَ أَمْوَالُهُمْ وَأَوْلَادُهُمْ  – do not let their wealth and their children enchant you. That is, do not be impressed by their wealth and marvel at their (apparently fine) offspring.

[3] It is to be expected that some, or many, will find this conclusion of mine regarding good and evil in Christian scripture and/or in Islam a controversial one, as no doubt some will query my (fallible) interpretation of the texts, and which interpretations often avoid conventional readings, for three reasons.

First, to hopefully give some readers a sense – an intimation – of the vibrancy, the immediacy, that I find in the texts that I have endeavoured to translate/interpret here, and endeavoured in the past to translate/interpret elsewhere.

Second, as I noted in Explanation Of Humility and The Need for Tolerance with respect to the Quran and الرُّعْبَ :

My, admittedly fallible, view now – after some years of reflexion and study – is that, in an English interpretation of the meaning of a work as revered, and misunderstood, as the Quran, English words in common usage must be carefully chosen, with many common words avoided, and that it would sometimes be better to choose an unusual or even archaic word in order to try and convey something of the sense of the Arabic. Thus, with a careful interpretation common misunderstandings of the text – by non-Muslims unversed in Arabic – can possibly be avoided, especially if – as might be the case with unusual words – the reader has to pause to consider the meaning or make the effort to find the meaning, if only in a glossary appended to the interpretation. A pause and/or an effort that is suited to reading a work revered by millions of people around the world.

Hence why in the matter of Ayah 151 of Surah Al ‘Imran, my interpretation of meaning, employing just such an unusual English word with a literary provenance, was:

Into the hearts of they who disbelieve We shall hurl redurre because they, without any authority revealed about such things, associate others with Allah; and for their home: The Fire, that harrowing resting place of the unjust.

Third, to perhaps inspire some to scholarly consider, again, both the text themselves and the accepted interpretation(s) given that in my view translation/interpretation of texts to English from an ancient (no longer spoken) language or from a text revered in the way the Quran is (i) not ‘an exact science’ but more akin to an art to be approached with (a) an artistic appreciation of what was (in the case of ancient texts) a living vibrant language and in the case of the Quran is a poetic and numinous language, (b) with a certain humility, and (c) with a lack of preconceptions about the accepted ‘meaning’ of certain words and which accepted meanings are often only the attempts of others in the past to approximate an assumed meaning, and (ii) that the rich diversity, vibrancy. and flexibility of the English language has, in my view, been much underused, and an underuse that has sometimes led to bland interpretations of texts.

[4] Society is understood here, as elsewhere in my philosophy of pathei-mathos, as a collection of individuals who live in a particular area and who are subject to the same laws (or customs) – whether written or aural – and the same institutions of authority, however that authority has been obtained and is manifest.

Jurisprudence is understood here as describing a systematic (often codified) system of law – written or aural, and whether practical, implemented, or theorized – and the scope, nature, and intent of those laws. The Jus Papirianum attributed to Sextus Papirius and the Code of Justinian are thus examples of jurisprudence.

[5] Surah 3, Ayah 110.

[6] One of the five principle maxims of Islamic jurisprudence (which five principles are regarded as expressing the essence of fiqh) is لعادة محكمة . That is, that the customs of a society or culture are important and a factor to be considered if they do not conflict with the guidance of Quran and Sunnah.

[7] Matthew 22:21. Render therefore to Caesar the things that are Caesar’s; and to God, the things that are God’s.

[8] The importance of Muslim Adab – the manners, the morals, the culture, of Muslims – in defining and understanding Islam is something that many non-Muslims, especially those critical of Islam, are either ignorant of or dismiss.

An appreciation of Adab can be gleaned from reading Bukhari’s book Al-Adab Al-Mufrad and also An-Nawawi’s collection Forty Ahadith.

[9] qv. Part Three.

[10] Important parts of this jurisprudence concern international law and laws relating to human rights.

[11] Notes on The Politics and Ideology of Hate (2012)

[12] qv. Conspectus of The Philosophy of Pathei-Mathos and Recuyle of the Philosophy of Pathei-Mathos.


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