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Morals in Islam
Islam is defined as the Deen which Allah has revealed to our
Messenger Muhammad (prayer and peace be upon him and his family) to
organise man’s relationship with his Creator, himself and with other
human beings. Man’s relationship with his Creator revolves around
the Aqaid and Ibadat.. His relationship with himself includes
morals, foodstuffs and clothing. While his relationship with other
human beings involves transactions and punishments.
Islam tackles all of man’s problems and looks upon man as an
indivisible whole. Consequently, it solves man’s problems according
to one method. Furthermore, Islam has built its system on a
spiritual basis, i.e., its creed (‘aqeedah). Accordingly, the
spiritual side or dimension is the basis of its culture, state, and
Shari‘ah.
Although the Islamic Shari‘ah explained the various systems in
precise details, such as the system of ibadah, and transactions and
punishments, Islam did not put forward a detailed system for the
morals. Rather, it treated the rules of morals as commands and
injunctions from Allah (swt), without considering morals as rules
that should be given special care and which need greater attention.
To the contrary, the specification of the rules relating to morals
are less detailed than other rules and they are given no particular
section in Islamic fiqh. Thus, one does not find in the books of
fiqh that contain the akham Shari‘ah chapters titled "morals".
Furthermore, the Fuqua and Mujtahideen have not paid much attention,
in deduction and research, to the subject area of moral rules.
Morals do not affect the building of a society, because society is
built upon the systems of life and is affected by thoughts and
sentiments. Morals have no effect in establishing the society or
determining its prosperity or demise. The effective factor is
commonly held awareness which arises from the concepts about life.
The driving factor in society is not morals but the systems which
are applied within it and the thoughts and sentiments which the
people carry. Indeed, morals themselves stem from the thoughts,
sentiments and result from the implementation of the system.
Accordingly, since morals are the product of Allah’s (swt) commands
and they accrue from the call to the ‘aqeedah and the implementation
of Islam in general, it is impermissible to carry da‘wah for morals
in society. The call for morals actually reverses the Islamic
concepts of life; it keeps people away from the reality and the
basic elements of society. It gives people a false satisfaction with
individualistic virtues and thus leads to the negation of the true
meaning of progress in life. Therefore, to turn the Islamic call
into a call for morals is dangerous, for it deludes people into
thinking the Islamic call is a moral campaign and, consequently,
obliterates the intellectual character of Islam and diverts people
away from the only method that leads to the application of Islam,
i.e., the establishment of the Islamic State.
When the Islamic Shari‘ah tackled man’s relationship with himself,
on the basis of Ahkam Shari‘ah connected with the moral
characteristics, it did not formulate a system as it did with
rituals of ibadat and transactions. Instead, Islam concentrated on
the fulfilment of certain values which Allah (swt) has ordered us to
adhere to, such as truthfulness, honesty, shunning envy and deceit
etc. These qualities are achieved only by the command of Allah (ta’ala)
in respect to moral values, such as noble characteristics and
virtues. Honesty, for instance, is an ethic commanded by Allah (swt).
Its moral quality should be observed - when it is enacted. It is
something which fulfils the moral value and so it is called a moral.
However, when these moral characteristics are produced as a result
of actions and transactions, like purity produced from prayers, and
honesty produced from trading, the moral value is not attained,
because the aim was not to achieve the moral value when undertaking
the action. Rather, the characteristics accrued as a result of
performing these actions with the obligatory observance of their
rules are moral characteristics of the believer when he worships
Allah (swt) and undertakes his transactions. In prayer, the believer
fulfils the primary aim of obtaining the spiritual value, and in
trading the believer fulfils the aim of the materialistic value;
while he is characterised with moral qualities at the same time.
The shar’a has identified those virtues the possessor of which is
considered to have good morals, and those characteristics the
possessor of which is considered to have bad morals. It has
encouraged to acquire good morals, and has forbidden bad morals. It
has encouraged truthfulness, honesty, cheerfulness, modesty,
honouring parents, good relationships with next relatives, rescuing
people from hardships, and wishing for others what one wishes for
himself, etc. The shar’a considers that these encourage people to
follow the commands of Allah (swt). While it has forbidden the
acquisition of opposing characteristics, such as: lying, dishonesty,
envy, debauchery and the like and, considers these to be
objectionable to what Allah forbade.
Morals are a part of this Shari‘ah and a branch of the commands and
prohibitions which a Muslim should acquire so as to complete his
observance of Islam and the commands of Allah. However, the way in
which the whole society attains these morals is by establishing the
Islamic thoughts and sentiments. Once the community has attained
them, the individuals will inevitably acquire them. Most definitely,
the way to acquire morals is not through the call to morals in
itself, but by the way hinted at which is establishing the thoughts
and sentiments. However, the initiation of this process necessitates
the preparation of a group by Islam - in its complete form wherein
the individuals are part of the group and not independent
individuals - to carry the complete Islamic da’wah in the society,
and thus bring into existence the Islamic sentiments and thoughts.
Making the people embrace morals in huge groups as a result of their
embracing Islam in huge groups. It is indispensable to understand
the statement that makes morals unconditionally necessary according
to the commands of Allah (swt) and for the application of Islam, and
confirms the necessity for the Muslims to acquire good morals.
Allah (ta’ala) has mentioned in many Surahs of the Glorious Qur’an
those characteristics which man should acquire and endeavour to
possess. These characteristics consist of the 'qeedah, ibadat,
transactions and morals. These four characteristics should form an
integrated whole.
Allah (swt) says in Surat Luqman:
"Behold, Luqman said to his son by way of instruction: Oh my son!
Join not in worship (others) with Allah, for false worship
(polytheism) is indeed the highest wrong-doing. And we have enjoined
on man (to be good) to his parents, in travail upon travail did his
mother bear him, and in years twain was his weaning, (hear the
command) show gratitude to Me and to your parents, to Me is (your
final) Goal.
But if they strive to make you join worship with Me things of which
you have no knowledge, obey them not, yet bear them company in this
life with justice (and consideration), and follow the way of those
who turn to Me (in love), in the end the return of you all is to Me,
and I will tell you the truth (and meaning) of all that you did.
O my son! (said Luqman), if there be (but) the weight of a mustard
seed and it were (hidden) in a rock, or (anywhere) in the heavens or
on earth, Allah will bring it forth: For Allah understands the
finest mysteries, (and) is well acquainted (with them).
O my son! establish regular prayer, enjoin what is just, and forbid
what is wrong, and bear with patient constancy whatever happens to
you, for this is firmness (of purpose) in (the conduct of) affairs.
And swell not they cheek (for pride) at men, nor walk in insolence
through the earth, for Allah loves not any arrogant boaster.
And be moderate in your pace, and lower your voice, for the harshest
of sounds without doubt is the braying of the ass." [31:13-19]
Allah (ta’ala) says in Surat al-Furqan:
"And the servants of (Allah) most Gracious are those who walk on the
earth in humility, and when the ignorant (people) address them, they
say, Peace!
Those who spend the night in adoration of their Lord prostrate and
standing.
Those who say, Our Lord! Avert from us the Wrath of Hell, for its
Wrath is indeed an affliction grievous;
Evil indeed is it as an abode, and as a place to rest in;
Those who, when they spend, are not extravagant and not niggardly,
but hold just (balance) between those (extremes);
Those who invoke not, with Allah, any other god, nor slay such life
as Allah has made sacred, except for just cause, nor commit
fornication, and any that does this (not only) meets punishment;
(But) the Penalty on the Day of Judgement will be doubled to him,
and he will dwell therein in disgrace;
Unless he repents, believes, and works righteous deeds, for Allah is
oft-forgiving, most merciful;
And whoever repents and does good has truly turned to Allah with an
(acceptable) conversion;
Those who witness no falsehood, and, if they pass by futility, they
pass by it with honourable (avoidance);
Those who, when they are admonished with the Signs of their Lord,
droop not down at them as if they were deaf or blind;
And those who pray; Our Lord! Grant unto us wives and offspring who
will be the comfort of our eyes, and give us (the grace) to lead the
righteous; Those are the ones who will be rewarded with the highest
place in heaven, because of their patient constancy; therein shall
they be met with salutation and peace;
Dwelling therein, how beautiful an abode and place of rest!" [25:
63-76]
Allah (ta’ala) says in Surat al-Isra’a:
"Thy Lord has decreed that you worship none but Him, and that you be
kind to parents. Whether one or both of them attain old age in your
life, say not to them a word of contempt, nor repel them, but
address them in terms of honour.
And out of kindness, lower to them the wing of humility, and say: My
Lord! Bestow on them Thy Mercy even as they cherished me in
childhood. Your Lord knows best what is in your hearts: If you do
deeds of righteousness, verily He is Most Forgiving to those who
turn to Him again and again (in true penitence).
And render to the kindred their due rights, as (also) to those in
want, and to the wayfarer: But squander not (your wealth) in the
manner of a spendthrift.
Verily spendthrifts are brothers of the Evil Ones, and the Evil One
is to his Lord (Himself) ungrateful. And even if you have to turn
away from them in pursuit of the Mercy from thy Lord which you do
expect, yet speak to them a word of easy kindness. Make not your
hand tied (like a niggard’s) to your neck, nor stretch it forth to
its utmost reach, so that you become blameworthy and destitute.
Verily thy Lord does provide sustenance in abundance for whom He
pleases, and He provides in a just measure. For He does know and
regard all His servants.
Kill not your children for fear of want. We shall provide sustenance
for them as well as for you. Verily the killing of them is a great
sin.
Nor come nigh to adultery, for it is a shameful (deed) and an evil,
opening the road (to other evils).
Nor take life - which Allah has made sacred - except for just cause.
And if anyone is slain wrongfully, we have given his heir authority
(to demand Qisas or to forgive); but let him not exceed bounds in
the matter of taking life; for he is helped ( by the Law).
Come not nigh to the orphan’s property except to improve it, until
he attains the age of full strength; and fulfil (every) engagement,
for (every) engagement will be inquired into (on the Day of
Reckoning). Give full measure when you measure, and weigh with a
balance that is straight; that is the most fitting and the most
advantageous in the final determination." [17:23-38]
The verses in these three Surahs represent one complete whole that
elucidates the different virtues, clarifies the Muslim character and
demonstrates the Islamic personality in its unique and distinguished
identity. It is noticeable that these verses are commands and
prohibitions from Allah (ta’ala). Some of which are rules connected
to Ibadat; while others are rules connected to transactions and
morals. Furthermore, the verses were not confined to moral
attributes; but they also included Aqaid, Ibadat and transactions,
as well as morals. They are the virtues that constitute the Islamic
personality. Therefore, confining the subject matter to morals alone
will not produce the perfect man and the Islamic personality.
Moreover, the morals should be built on the spiritual basis, i.e.,
the Islamic ‘aqeedah, if they are to achieve the ends for which they
exist. Thus the characterisation by it must be built on this
‘aqeedah. The Muslim is not characterised by truthfulness for the
sake of truthfulness in itself; but because Allah (swt) commanded
the Muslim to acquire this virtue. Although he seeks to achieve the
moral value in telling the truth, morals are not acquired as such
for themselves but because Allah (swt) commanded them.
Accordingly, the Muslim should be characterised with moral virtues
and perform them obediently and submissively for they are limited
with taqwa. and since morals result from Ibadat:
"Prayer forbids lewdness and abomination," [29:45]
and from transactions: ‘Religion is transactions’, in addition to
their being alone specific commands and prohibitions, then this
reinforces morals in the mind and heart of the Muslim and makes them
an indispensable attribute of his character. Therefore, the merging
of the morals with the rest of life’s systems - though they are
independent characteristics - allows the Muslim to be thoroughly and
correctly prepared, especially in light of the fact that he attains
the morals in response to the commands of Allah (ta’ala) or in
avoiding His (swt) prohibitions and not because of any benefits or
harms of a moral virtue in this life. This makes the acquisition of
good morals permanent and resolute as long as the Muslim continues
to apply Islam and not revolves around benefit. The objective of
morals is not benefit, but the moral value is acquired for itself
and not for materialistic, humanitarian or spiritual values.
Therefore, benefit must be separated from the morals, in order to be
avoided when enacting or acquiring it. Moreover, the attention must
be paid to the fact that the materialistic value has to be separated
from the moral virtue. Likewise performing the moral for the sake of
gains and benefits should be avoided, for it constitutes a danger
unto it.
In conclusion, morals do not constitute fundamental pillars of a
society, but rather they are individualistic. Consequently, society
is not improved by morals but by Islamic thoughts and Islamic
sentiments, and by the implementation of the Islamic systems.
Although morals constitute a basic aspect of the individual, they
are not and should not constitute the sole aspects; morals should be
accompanied by the doctrine, rituals of worship and transactions.
Therefore, the individual who possesses good morals but his ‘aqeedah
is not Islamic warrants no consideration as he is a Kafir, and there
is no sin bigger than Kufr. Likewise, the person who has good morals
but does not perform the prayers nor practises transactions
according to the Ahkam Shari‘ah is not given any regard.
Consequently, it is essential to observe the doctrine (‘aqeedah),
the rituals of worship, the transactions and the morals in reforming
an individual. It is haram to treat morals alone and to leave the
other values. Moreover, it is forbidden to accord attention of
anything before having full confidence in the ‘aqeedah. The
fundamental feature of morals is that they should be built upon the
Islamic aqeeda and that the believer should be characterised with
them as commands and prohibitions from Allah (ta’ala).
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