It is the basis of the ethical system advocated by authors mentioned in the margin. There are at present two contending schools of Morality. Each tries to determine what is 'good' or 'bad', and sets up a 'standard' or test by which men's actions should be judged as 'right' or 'wrong'. The standard according to the one school is Happiness (the surplus of pleasure over pain); according to the other it is Perfection (the fullest development of men as social beings). I think the latter school is more in favour now than it was at the end of the last century. Men of science now-a-days realize with Herbert Spencer that every one ought to develop himself by freely exercising all the powers of his mind and body to the fullest extent consistent with, and limited by, the like exercise by his fellow men.[67] I cannot expatiate on this subject without entering into the realms of philosophy and metaphysics. I have only to say that the teaching of Islam as regards self-development is in entire accord with the views of latter-day moralists.
If you are a student of Ethics you will observe that the doctrine of "making the most of oneself" (Perfection) is, in accordance with the Islamic principle of Moderation, the mean of two extreme doctrines:—the doctrine of "duty for duty's sake" (Rigourism) on the one hand, and the doctrine of "the greatest happiness of the greatest number" (Utilitarianism) on the other.
Duty—Perfection—Utility.
I have to add that "self-perfection" really means "self-help," = due exercise of one's faculties with patience and perseverance. If you have not read Dr. Smiles' book on Self-help, you had better read it at your earliest convenience. I can recommend no better commentary on the saying: "God helps those who help themselves."[68]
Note 10.
Moderation and Via Media.
slam[69] is, so to speak, the youngest of all the great religions that are now professed by millions of people. Like a child who is heir to all the mental and physical tendencies inherited and acquired by his ancestors, Islam inherited all the revelations which "one hundred and eighty thousand" (i.e. innumerable) prophets had communicated to the world before the advent of Muhammad. I have already referred to the injunction, contained in the Qur'an, that we should believe not only what was revealed to Muhammad himself, but also what was revealed to all "Messengers of God" who had come before him; provided always that we have authentic records of those revelations.[70] (This proviso is very important.) It is therefore no detraction from the merits of Islam that some of its doctrines resemble those of other revealed religions. Parsis say that Islam borrowed: بسم الله الرحمن الرحيم "In the name of God the most merciful and most compassionate"[71] from their holy scripture, Zendavesta, which begins with the words بنام ايزد بخشا ئنده بخشا يشگر مهربان داد گر. Some Christian writers on Islam seem to take delight in pointing out that the Prophet of Arabia borrowed this, that, and the other doctrine from certain Christians and Jews whom he had met in his earlier life. It is very doubtful whether he had ever met such people. But it is certain that he was too illiterate امى to understand their recondite doctrines if they had condescended to teach him. Even if we admit that he borrowed doctrines from other religions, his own religion is not thereby rendered the less valuable; for there is no religion which is absolutely original. He never denounced former religions but only claimed to have confirmed and supplemented them by the religion revealed to him. He always referred to "former revelations" with great respect.