Morality-Islamic Perspective

Discussion Led by

Ibrahim Alhaji - AR 118

Aka Abnor-CEO Age Industrial Chemicals Ltd

Saturday 14th March 2015

Notes summarised by

Yours Truly -AR 115

The concept of morality in Islam centers on certain basic beliefs and principles. Among these are the followings:

God is the Creator and Source of all goodness, truth and beauty.
Man is a responsible, dignified, and honorable agent of his Creator.
God has put everything in the heavens and the earth in the service of mankind.
By His Mercy and Wisdom, God does not expect the impossible from man or hold him accountable for anything beyond his power. Nor does God forbid man to enjoy the good things of life.
Moderation, practicality, and balance are the guarantees of high integrity and sound morality.
All things are permissible in principle except what is singled out as forbidden, which must be avoided.
Man’s ultimate responsibility is to God and his highest goal is the pleasure of his Creator. Muslim’s relationship with God is one of love and obedience, complete trust and thoughtfulness, peace and appreciation, steadfastness and active service.

Man’s relationship with Allah will lead to enhancement of other moral behaviour. For example in his relationship with his fellow men, the Muslim must show kindness to the kin and concern for the neighbor, respect for the elderly and compassion for the young, care for the sick and support for the needy, sympathy for the grieved and cheer for the depressed, joy with the blessed and patience with the misguided, tolerance toward the ignorant and forgiveness of the helpless and disapproval of the wrong.

Additionally, moral conduct of a Muslim must reflect in his religious rites, spiritual observances, social conduct, decision making, intellectual pursuits, habits of consumption, manners of speech and he/she must rise above the trivial. Moreover, he must respect the legitimate rights of others as much he does his own. His mind must be occupied with constructive ideas and serious pursuits; his heart must beat with compassionate feelings and good will; his soul must radiate with peace and serenity; his counsel must be sincere and courteous.

Morally upright Muslim must provide for his dependents generously without extravagance and meet their legitimate needs. He must utilize their elements and ponder their marvels, read them as signs of God’s greatness and preserve their beauty, explore their wonders and discover their secrets. But whether he uses them for utility or for sheer enjoyment, he must avoid waste and excess. As a responsible agent of God and a conscientious trustee, he must always be mindful of others who share the world with him and who will succeed him in the future.

The Islamic morals also deal with the relationship between man and the other elements and creatures of the universe, man and his innermost self. The Muslim has to guard his words and his thoughts, his feelings and intentions. In a general sense, his role is to seek what is true and abandon what is false, cherish what is beautiful and wholesome and avoid what is indecent. Truth and virtue are his goal. Humbleness and simplicity, courtesy and compassion, are his second nature. To him, arrogance and vanity, harshness and indifference, are distasteful, offensive and displeasing to God

Because morality is such an integral part of Islam, the moral tone underlies all the passage of the Qur’an and the moral teachings are repeatedly stressed in various contexts throughout the Holy Book. This makes it difficult to devise any reasonably brief classification of these moral teachings according to their citations in the Qur’an. Every principle is mentioned many times in various contexts. It appears either as a single significant principle or as an element of a total system of morality, which itself is an element of a complete religious supersystem.

I will talk about the moral principles of Islam from two main angles; these are stated positive commitments which must be fulfilled and negative habit or behaviour which must be avoided. Whether they are stated positively or negatively, they are designed to build in the human being a sound mind, a peaceful soul, a strong personality, and a healthy body

The Noble Quran is very detailed and clearly mentions the significance of good manners, just like it mentions the importance of belief, worship, and all our daily affairs.. There is no doubt that these are necessary requirements of the general welfare and prosperity of mankind. And to help man to satisfy these requirements Islam has, among other things, laid down the following regulations:

To bear witness to the Oneness of God and the Messengership of Muhammad (may the peace and blessings of Allah Be Upon him) in a meaningful and very practical way;
To observe the daily prayers regularly;
To pay the religious tax which is known as alms or the poor-due (zakah);
To keep the fast of the Holy Month of Ramadan;
To make a pilgrimage to the Holy City of Mecca at least once in his lifetime.

These five regulations are usually called the pillars of Islam.

I will now quote some narrations from the Hadith and the Holy Quran that talk extensively about good moral behaviour. At early stages of Islam, Prophet Muhammad (may the peace and blessings of Allah Be Upon him) was mainly concerned with teaching and disciplining Muslims to have the best manners and personal characteristics. His personal life and behaviour were reflective of his teachings, which were revealed to him by Allah. In the Noble Quran, Allah describes Prophet Muhammad saying (what means):

“And indeed, you are of a great moral character.”[Quran,68:4]

The Prophet's high standard of manners made him a model for all Muslims to follow. The Prophet used to emphasize how important good manners are for Muslims. He has said:“The best of you is the best among you in conduct.” [Al-Bukhaari and Muslim]

In another authentic narration, the Prophet mentioned that:

“The heaviest thing to be placed in the balance of a believing slave on the Day of Judgment will be good behaviour. And Allah hates the one who uses bad language.”[Al-Bayhaqi]:

Someone once asked the Prophet what deed would lead a man to paradise, and he answered:

“Piety and good conduct.”

In other narrations the Prophet made distinctions among Muslims based on their behaviour; the Prophet said:“The most perfect man in his faith, among the believers, is the one whose behaviour is the most excellent; and the best of you are those who are the best to their wives.”[Ahmad]

In a remarkable, typical passage, the Qur’an has laid down the grounds and philosophy of sound moral conduct. The passage may be rendered as follows:

O Children of Adam! Wear your beautiful apparel at every time and place of prayer; eat and drink, but waste not by excess, for God loves not the wasters. Say: ‘Who has forbidden the beautiful gifts of God, which He has produced for His servants, and the things, clean and pure (which He has provided) for sustenance?’ Say: 'They are, in the life of this world, for those who believe, (and) purely for them on the Day of Judgement.’ thus do We explain the Signs in detail for those who understand, Say: ‘The things that my Lord has indeed forbidden are: shameful deeds, whether open or secret, sins and trespasses against truth or reason; assigning of partners to God – and saying things about God of which you have no knowledge’ (Qur’an 7:31-33).

Quran 4:36-38 states “Serve God, and join not any partners with Him; and do good; - to parents, kinsfolk, orphans, the needy ones, neighbors who are near, neighbors who are strangers, the companion by your side, the wayfarer (you meet), and what your right hands possess (captives, slaves, animals, birds, etc.): For God loves not the arrogant, the vainglorious; - (Nor) those who are niggardly or enjoin niggardliness on others, or hide the bounties which God has bestowed on them; for We have prepared for those who resist Faith a punishment that steeps them in contempt; (Nor) those who spend of their substance, (out of hypocrisy) just to be seen of men, but have no faith in God and the Last Day. If any take the Evil One for their intimate what a dreadful intimate he is”

Again, Quran 6:151-153 states “Say (O Muhammad): ‘Come, I will rehearse what God has (really) prohibited you from’: join not anything as equal with Him; be good to your parents; kill not your children on a plea of want; for We provide sustenance for you and for them; …. And come not near to the orphan’s property, except to improve it, until he attains the age of full strength; give measure and weight with full justice; no burden do We place on any soul, but that which it can bear; and whenever you speak, speak justly, even if a near relative is concerned; and fulfill the Covenant of God. Thus does He Command you that you may remember. Verily, this is My Way, leading straight; follow it; follow not (other) paths: They will scatter you about from His Right path. Thus does He command you, that you may be righteous”

God commands justice, the doing of good, and kindness to kith and kin; and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that you may receive admonition. Fulfill the Covenant of God when you have entered into it, and break not your oaths after you have confirmed them; indeed you have made God your surety; for God knows all that you do . . . . Whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new Life, a life that is good and pure, and We will bestow on such (workers) their reward according to the best of their actions (16: 90-91, 97).

Invite (all) to the way of your Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious; for your Lord knows best, who have strayed from His Path, and who are truly guided (16:125).

Who is better in speech than one who calls (others) to God, works righteousness, and says: ‘I am one of those who bow in Islam’. Nor can Goodness and Evil be equal. Repel (Evil) with what is best. Then the one between whom and you there was hatred will become as it were your friend and intimate! (41:33-34).

If any do wish for the transitory things (of this Life), We readily grant them such things as We will, to such persons as We will, but in the end We have provided Hell for them where they will burn, disgraced and rejected. And those who do wish for the (things of) the Hereafter, and strive therefore with all due striving, and have Faith, - they are the ones whose striving is appreciable (by God.). Of the bounties of your Lord We bestow freely on all-these as well as those: the bounties of your Lord are not closed (to anyone). (17:18-20)

Take not with God another object of worship: or you (man!) will sit in disgrace and destitution. Your 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 honor. And out of kindness, lower to them the wing of humility, and say: ‘My Lord! bestow on them Your 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). After 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 ungrateful.

And even if you have to turn away from them (the said people), in pursuit of the Mercy from your Lord which you do expect, yet speak to them words of easy kindness. Make not your hand tied (like a niggard’s) to your neck, nor stretch it forth to its utmost reach (like an irresponsible squanderer, if you choose either way), you will become blameworthy and destitute (respectively). Verily your 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 near to adultery; for it is a shameful deed and an evil, opening the road (to other evils).

Nor take life – which God has made sacred – except for just cause. And if anyone is slain wrongfully, We have given his heir authority (to demand equal punishment or to forgive). But let him not exceed bounds in the matter of taking life; for he is helped (by the Law). Come not near to the orphan’s property except to improve it, until he attains the age of full strength; and fulfill (every) engagement: for (every) engagement will be enquired 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. And pursue not that of which you have no knowledge (idle and useless curiosity); for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning). Nor walk on the earth with arrogance; for you cannot rend the earth asunder, nor reach the mountains in height. Of all such things evil is hateful in the sight of your Lord. These are among the (precepts of) wisdom, which your Lord has revealed to you. Take not, with God, another object of worship, lest you should be thrown into Hell, blameworthy and rejected (17:22-39).

Islam also talks about how parents of a Muslim who themselves are not believers must be treated as can be seen in the following narration:

We bestowed wisdom on Luqman: ‘Show your gratitude to God’. Any who is grateful does so to the profit of his own soul. But if any are ungrateful, verily God is free of all needs, worthy of all praise …..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 in worship with Me things of which you have no knowledge (or do any wrong), 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): Establish regular prayer, enjoin what is just (and right) and forbid what is wrong; and bear with patient constancy whatever betide you; for this is firmness (of purpose) in (the conduct of) affairs. And swell not your cheek (for pride) at men, nor walk in insolence through the earth; for God 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 (31:12-19)

Dealing with one’s parents in the best manner Being nice to one’s relatives and neighbors Taking care of orphans and the poor Being honest Being sincere in all of one’s intentions Fulfilling one’s promises Treating all people fairly

The Noble Quran goes as far as to teach us the way that we should walk. Allah Says (what means): “And, be moderate in your walking…” [Quran: 31:19] Allah also Says (what means):“And the servants of the Most Merciful are those who walk upon the earth in modesty, and when the ignorant address them [harshly], they say [words of] peace.” [Quran, 25:63]

The Noble Quran even tells us the proper etiquette of visiting one another. Allaah Says (what means): “O you who have believed! Do not enter houses other than your own houses until you ascertain welcome and greet their inhabitants. That is best for you; perhaps you will be reminded [i.e., advised].” [Quran, 24:27]

The Quran also teaches us the way we should behave in a gathering, Allaah Says (what means): “O you who have believed! When you are told: 'Space yourselves' in assemblies, then make space; Allaah will make space for you…” [Quran, 58:11]

If we were to actually practice the sayings and actions of Prophet Muhammad we would find that there are many lessons to learn when eating, drinking, dressing, sleeping, travelling, greeting, taking permission, even sneezing, yawning and other seemingly trivial acts.

The Islamic religion guides our morals that deal with the individual, the community, and Muslims and non-Muslims alike. It also guides us on how to deal with rulers and how to honor and respect scholars. Islam even directs us on how to act during times of peace and war.

Morality in Islam goes as far as guiding us on the treatment of animals. Prophet Muhammad said:“Fear Allaah when you treat the animals: take care of them, keep them in good health whether you ride on them or are raising them for their meat.” [Ahmad]
In another narration, Prophet, Muhammad said: “…when you slaughter an animal, make your slaughter in the best manner. Let one of you sharpen his knife and give ease to the animal (in order to reduce the pain).” [Muslim]

The Companions once asked the Prophet “Do we earn reward if we treat animals in a good manner? He answered: “Yes, surely you earn rewards whenever you treat any living being in a good manner.” [Al-Bukhaari and Muslim]

No other ethical system can match Islam's one. Only Allaah, with His great wisdom, could have made such a system that teaches humans how to deal with every aspect of their lives. This is because Islam is not a man made system; it is the religion of Allaah. He made it complete and integrated. No man has, can or ever will come up with a system that is so perfect. If you want a successful and happy life, then simply apply Islam to it, and you will have wonderful results.

Besides these positive measures, there are others which may be called preventive/prohibitory and precautionary ones. To protect man from insanity and degeneration, from weakness and indulgence, from indecency and temptation, Islam has prohibited certain things pertaining to food, drinking, recreation and sex. Among these are the following:

All kinds of intoxicating wines, liquors, and spirits (Qur’an, 2:219; 4:43; 5:93-94);
The meat and products of swine (pork, bacon, ham, lard), of wild animals that use claws or teeth to kill their victims (tigers, wolves, leopards, etc.), of all birds of prey (hawks, vultures, crows, etc.), of rodents, reptiles, worms and the like, of dead animals and birds that are not slaughtered properly (Qur’an, 2:172-173; 5:4-6);
All forms of gambling and vain sports (Qur’an, 2:219; 5:93-94);
All sexual relations out of wedlock and all manners of talking, walking, looking and dressing in public that may instigate temptation, arouse desire, stir suspicion, or indicate immodesty and indecency (Qur’an 23:5-7; 24:30-33; 70:29-31).

O you who believe! Intoxicants and gambling . . . are an abomination, of Satan’s handiwork. Avoid such (abomination), so that you may prosper. Satan’s plan is only to excite enmity and hatred between you, with intoxicants and gambling, and hinder you from the rememberance of God and from prayer. Will you not then abstain? (5:90-91).

But seek, with that which God has bestowed on you, the Home of the Hereafter. Nor forget your portion in this world. But you do good, as God has been good to you, and seek not mischief in the land; for God Loves not the mischief makers (28:77).

This Act of Prohibition is introduced by God for the spiritual and mental well-being of man as well as for the moral and material benefit of humanity. It is not an arbitrary action or a self-imposed intrusion from God. On the contrary, it is a sign of God’s interest in the welfare of humanity and an indication of His good care for man.

When God prohibits certain things, it is not because He wants to deprive man of anything good or useful. It is because He means to protect man and allow him to develop a good sense of discrimination, a refined taste for the better things in life, and a continued interest in higher moral values. To achieve this, good care must be taken of man’s spirit and mind, soul and body, conscience and sentiments, health and wealth, physique and morale. Prohibition, therefore, is not deprivation but enrichment, not suppression but discipline; not limitation but expansion.

To show that all prohibitions are acts of mercy and wisdom, two Islamic principles are worth mentioning in this connection. First, extraordinary circumstances, emergencies, necessities and exigencies allow the Muslim to do what is normally forbidden. As long as these circumstances exist and to the extent that he cannot help the situation, he is not to blame if he fails to observe the moral rules of God (see Qur’an, 2:173; 5:4). Secondly, God has inscribed for Himself the rule of mercy: any who do evil out of ignorance, but thereafter repent and amend their conduct, will be forgiven; surely God is Merciful and Oft-forgiving (Qur’an, 6:54).

These selections can be supported by many others from the Qur’an and the Traditions of Muhammad. In themselves they are sufficient to portray the fundamental morals of Islam. These Islamic morals are unique in their nature under all circumstances. They are introduced by God not simply to be admired occasionally but to be enforced and effective. They are meant to help the individual to develop his personality and cultivate his character in the most wholesome manner, to strengthen his bonds and consolidate his association with God, the Source of all Goodness. Never were the Islamic morals designed to intimidate the individual and make him passive or indifferent. One example will illustrate the point. If a Muslim is wronged or oppressed, he has the free choice either to resist and retaliate in an equal measure or to forgive and entrust God with the results of his deed. Quran narration to support this act of forgiveness is given as follows:

“Whatever is given to you (here) is (only) a convenience of this Life. But that which is with God is better and more lasting. (It is) For those who believe and put their trust in their Lord; those who avoid the greater crimes and shameful deeds, and when they are angry even then forgive; those who hearken to their Lord, and establish regular prayer; who (conduct) their affairs by mutual consultation; who spend out of what We bestow on them for sustenance; and those who, when an oppressive wrong is inflicted on them, (are not cowed but) help and defend themselves. The recompense for an injury is an injury equal to it (in degree), but if a person forgives and makes reconciliation, his reward is due from God, for God loves not those who do wrong. But indeed if any do help and defend themselves after a wrong (done) to them, against such (persons) there is no cause of blame. The blame is only against those who oppress men with wrong doing and insolently transgress beyond bounds through the land, defying right and justice. For such (oppressors and transgressors) there will be a penalty grievous. But indeed if any show patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs” (42: 36-43).

He knows that he is authorized to take either action, and he equally knows that it is better for him to forgive. So when he forgives, he does so with his own free choice for the love of God. Similarly, when he retaliates he is not violating the Law or acting unjustly; he is defending his rights, an attitude which is a sacred duty in itself, and is helping the rightful authorities to establish order and justice. If Islam were to demand absolute forgiveness as some other creeds do in theory, many undisciplined people would be tempted to do wrong and exceed all limits. Likewise, if Islam were to demand only retaliation, as some other creeds ruthlessly teach, there would be no room for mercy and patience or for spiritual reform and moral maturity, in which case many fine qualities of man would subside and much moral potential may never be actualized.

It is common knowledge that the people who are taught to forgive under all circumstances do not and probably cannot, practice their teachings, because it is not the interest of humanity in the long run, nor is it in the interest of morality itself. Likewise, the people who are taught to practice stern retaliation have little or no respect for human virtues and care less for moral values as universal rules. But Islam, the Divine foster of human nature, has given the right answer to human problems. To those wrong doers who are looking for a second chance, who may improve or benefit by granting them pardon, forgiveness is recommended and preferable. But against those who might misunderstand the motives of forgiveness or be tempted to pursue the wrong course, equal retaliation is authorized. Thus, the attitude of the Muslim in either case is sound and beneficial.

When he forgives, he pleases God, retains the upper hand and contributes to the reformation of the delinquent. And when he retaliates, he defends the right, establishes order and justice, and helps to arrest evil. Now, which is sound morality? The attitude of the person who is a ruthless avenger indiscriminately? Or the attitude of a Muslim who makes room for mercy and forgiveness, and who allows for extraordinary circumstances? And who is normally sound? The person who forgives because he knows that he is not allowed to retaliate? Or a Muslim who forgives while he is fully aware that he can lawfully retaliate? Which is real forgiveness? The one resulting from external compulsion and prohibition not to act otherwise? Or the one resulting from freedom of choice and freedom of action? It is no wonder that the moral principles of Islam are sound, unique, and adaptive. They are the instructions of God, the Source of all goodness and morality.

Now we shall talk about ethics in Islam, and how it is different from other ethical systems today.

Unlike other ethical systems, Islam's moral system is a very detailed and complete package. Islam addresses every aspect of human life, no matter how minor. It is a complete package - it does not lack anything that needs to be completed nor does it have any defects that need to be amended.

Again, unlike other systems, the ethical system in Islam derives from a divine source. This divine source is the revelation from Allah. Therefore, this system cannot be changed, or manipulated to fit our desires. It applies regardless of time or place. This system has not been changed for thousands of years, it cannot be changed today, and it will never change until the Day of Judgment. No one has the authority to change or alter this system, even if the whole world wants to do so.

What was considered good morals in the past will remain as good morals throughout time.
What was considered as bad morals in the past will also remain so forever, even if society accepts it as a norm. The system of ethics is not affected by cultural norms,

Because Allah is the One who determines what is acceptable and what is not.

In summary, my lecture centered but not limited to the following Ten golden rules of moral principles in Islam.

These rules trace their roots either from the Holy Quran, Hadith (documented life of prophet Mohammed, may the Peace and Blessings Of Allah be Upon him) or both.

Worship only Allah
Be kind, honourable and kind to your parents
Be neither miserly nor wasteful in your expenditure
Do not engage in “mercy killings” for fear of starvation
Do not commit adultery
Do not kill unjustly
Care for orphaned children
Keep your promise
Be honest and fair in your interaction
Do not be arrogant in your claims or beliefs

Thank you for your time

May Allah bless AR, May Allah bless You