To my father, my mother, and my brother — whose steadfast presence and principled lives have exemplified the very essence of moral strength. In a world often clouded by compromise, they have remained beacons of conviction and integrity. This article is, in no small measure, shaped by their unwavering encouragement and the ethical clarity they inspire in me every day.

The rational will, towards dignity and ethical presence

Morality comes from autonomous, rational will — we must choose moral principles ourselves through reason. It is the use of rational thought to determine what we ought to do, not just what we want to do. For Kant, being moral is not about feelings, emotions, or consequences — it is about acting out of rational duty.

In simple terms, Kant is saying “You are a rational being. That means you can figure out, through reason, what is right and wrong. And once you know what is right, you have a duty to do it — because it’s the rational, moral thing to do.”

According to Kant, morality isn’t exactly innate in the way we might think of instincts or natural impulses — but we do have an innate capacity for morality because we are rational beings. He believed that every rational person has access to the moral law through practical reason.

“Two things fill the mind with ever new and increasing admiration and awe… the starry heavens above me and the moral law within me.” (Kant)

“The strongest of all soldiers of God is ‘aql, and the strongest soldier of Satan is hawa”. (Imam Ali a.s)

The aql (intellect) is a central tool in approaching moral truth. According to Islam as well, the human being is honoured by reason and choice, and held accountable through them. There is a strong emphasis on the fitrah — the innate moral nature created by God. According to the Quran and Shia theology, human beings have an inner sense of right and wrong. The conscience (dhamir/wajdan) in Shia ethics mirrors Kant’s concept of the inner moral law. Morality is not about emotions or outcomes; it’s about doing what is right, purely out of duty.

Imam ja’far al-Sadiq a.s wrote: “Action without pure intention is a like a traveller who carries sand instead of food — he only burdens himself.”

The quote of Imam Ali a.s, “that which you dislike for yourself, do not do to others,” is functionally Kantian — asking whether your actions can be consistently applied to everyone, without exception.

In Islam, hijab is not just a piece of clothing — it is a moral, spiritual and social concept rooted in:

• Modesty (Haya’)
• Dignity
• Respect for self and others
• Avoiding objectification

Kantian support for modesty: means, end and moral universality

From a Kantian lens, reducing a person to their appearance or sexuality treats them as a means to visual pleasure, not as a rational being. Modesty (including hijab) can be …

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