Conscience at work

In an individual’s attempt to align his choices (in terms of interests, feelings, and behaviours) with ethical principles and societal norms, the human mind comes under the strong influence of a natural element of morality referred to as conscience. In a simple language, conscience is the sense of right and wrong that governs a person’s […]

In an individual’s attempt to align his choices (in terms of interests, feelings, and behaviours) with ethical principles and societal norms, the human mind comes under the strong influence of a natural element of morality referred to as conscience. In a simple language, conscience is the sense of right and wrong that governs a person’s thoughts and actions. It is the analytical part of the mind that urges one to act morally or behave decently. From a psychological perspective, conscience is that part of the superego that judges the ethical nature of one’s actions and thoughts; and thereafter transmits such willpowers to the ego for consideration and possible translation in to behaviours. 

Philosophically, conscience is the regulation of one’s action in conformity to an individual’s sense of right and wrong. Conscience is natural in man; and it derives from the ethical principles that regulate his thoughts and actions. There’s no person who exists without conscience. However, a misguided or evil individual could cover it from perceiving the truth that could be its’ source of guidance. When the ‘radiance’ of falsehood is allowed to gleam over conscience, the individual plunges into unrighteousness. Over such a person’s conscience, Shaytan (the devil) ultimately takes control.

A prophetic tradition, the twentieth in the forty traditions of Imam Annawawi’s collection, which was related by Imam Bukhari on the authority of Uqbah bn Amr Al-Ansari quotes the Prophet (SAW) as saying that “a man could do as he wishes if it does not cause him to be ashamed.” Uqbah, also called Abu Mas’ud, died during the caliphate of Ali bn Abi Talib and was one of the 70 persons who took the second pledge at Aqabah. 

The above hadith teaches that one is permitted to do as he wishes on condition that it brings no shame to him or her. This tradition has religious and cultural implications. When we say, “An act is shameful,” it means that such an act brings shame or disgrace. And when we say, “He’s shameless”, it implies that such a person is without shame and thus immodest. When an individual intends to do anything, the moral compass in him which is his conscience warns him of the evils in the act; and would counsel him to rather do that which is right. 

In the twenty-seventh hadith of Imam An-Nawawi’s forty traditions as related by Imam Muslim, the Prophet (SAW) said, “Righteousness is goodness in character, and sin is that which is knit to your mind and which you would also hate others to get to know about.” While instincts could be described as the Shaytan in man, “Conscience,” they say, “is the ‘God’ in man”. It functions as a natural ‘consultant’ in man.

One does not need to hide in order to do good, speak the truth, glorify Allah’s name, enjoin good or forbid a wrong because these are praiseworthy deeds. It is only when an act is scandalous or shameful that a corrupt or criminally-minded person hides somewhere or disguises or waits for the sun to set before engaging in sinful acts. The prophetic saying that “one could do anything provided it is not shameful” implicitly bans every act of immorality, every act of abomination, every act of evil and every act of immodesty. The prophet’s declaration in this tradition forbids a Muslim from indulging in any act that is damnable, contemptible, obnoxious, repulsive, detestable, horrid or loathsome. 

The list of all shameful deeds that must be eschewed cannot be exhausted in a newspaper column. However, our conscience is expected to guide us to shun acts that are indecent and shameful. No person that is fully woken to his conscience can openly engage in a shameful act because it is disgraceful. This implies that anything, which a man cannot do publicly and before the naked and conscious eyes of others, is thus forbidden. 

This explains why people take cover in different forms to steal, fornicate or commit adultery. It is because theft is discreditable that thieves usually choose to steal at night. It is because adultery and fornication are disgraceful acts that they are perpetrated in the dark. Forgery, eavesdropping and backbiting are deeds that cannot be done overtly. They are rather done under cover because they are shameful. Another implication of this hadith is that the word “shameful” is synonymous to “sinful”. It is those who disobey the good counsel of their conscience that engage in shameful and sinful acts.

Sadly, the prophetic code in the hadith under reference seems to have been reversed by our corrupt generation of shameless men and women, young and old. By their attitude, they have altered the expression from “If it’s not shameful, do as you wish” to “If it’s shameful, do as you wish”. This, therefore, suggests that teachers including professors that sexually harass female students lack shame. It also suggests that judges who deliver judgements in favour of the highest bidder are shameless. It is parents have lost the least measure of shame that they abet their children to engage in exam malpractice. 

Corruption, and abominable evils in their varying ramifications are audaciously carried out today by all classes of people with little or no regard for time or place. The senseless kind of treasury looting which the Economic and Financial Crimes Commission (EFCC) exposed in the past two decades in Nigeria further confirms the shamelessness of the contemporary generation of Nigerians when it comes to stealing of public funds. 

We admonish believers to avoid anything shameful; and to do everything that is righteous. Uprightness begets respect and honour in the sight of Allah (SWT). May Allah save and protect us against losing our conscience to man’s worst enemy, the Shaytan, amin.