THE MORAL SYSTEM IN ISLAM
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Islam has laid down universal fundamental rights for humanity that are to b=
e observed and respected under all circumstances. In order to realise these=
rights in one's everyday social life, Islam provides both legal safeguards=
and a very effective moral system. In brief, whatever improves the well-be=
ing of an individual or a society is morally good, and whatever harms this =
well-being is morally bad.
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Islam attaches great importance to the love of God and fellow human beings,=
and discourages excessive formalism. We read in the Quran (what means): =
=93It is not righteousness that you turn your faces towards East or West, b=
ut [true] righteousness is [in] one who believes in Allaah, the Last Day, t=
he Angels, the Book, and the prophets and gives wealth, in spite of love fo=
r it, to relatives, orphans, the needy, the traveller, those who ask [for h=
elp], and for freeing slaves; [and who] establishes prayer and gives Zakaah=
; [those who] fulfil their promise when they promise; and [those who] are p=
atient in poverty and hardship and during battle. Those are the ones who ha=
ve been true, and it is those who are the righteous.=94 [Quran: 2:177]
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These verses give a beautiful description of the righteous and religiously =
committed individual. He should obey salutary regulations but fix his gaze =
on the love of God and the love of humanity. An individual's faith should b=
e true and sincere and he must be prepared to show it in deeds of charity t=
o other people and by living as a good citizen and supporter of social orga=
nisations. Finally, individual faith must remain firm and unshaken in all c=
ircumstances.
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This is the standard by which a particular mode of conduct can be classifie=
d as either good or bad. It also provides the nucleus around which an indiv=
idual's and society=92s moral code should revolve. Before laying down any m=
oral injunctions, Islam seeks to implant firmly in man's heart the convicti=
on that his dealings are with God, Who sees him at all times and in all pla=
ces. While he may hide himself from others or deceive them, he cannot do so=
with God.
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Islam teaches that the objective of one's life is to live a life that is pl=
easing to God. To make such a goal possible, Islam has provided humankind w=
ith the highest possible standard of morality. This moral code, which is bo=
th straightforward and practical, provides the individual with innumerable =
ways to embark upon and then continue the path of moral evolution. By makin=
g Divine Revelation the primary source of knowledge, moral standards are ma=
de permanent and stable. However, this does not make them inflexible, for t=
here is room for reasonable adjustment and adaptation when needed. The dang=
er of moral relativism, now so widespread in many societies, is thereby avo=
ided.
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Another benefit is the gradual internalisation of these moral standards, fo=
r one seeks to obey them voluntarily to please God, not because some govern=
ment or people tell him to do so. An individual's belief in God, when added=
to his belief in the Day of Judgement, is a powerful motivating factor to =
live a highly moral life.
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Islam does not seek to minimise the importance of traditional and
commonly accepted moral norms or give exaggerated importance to some and ne=
glect others.
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The Islamic moral code incorporates all the commonly accepted moral virtues=
and then endows them with a sense of balance and proportion, by assigning =
each one a suitable place and function in the scheme of life. It widens the=
scope of man's individual and collective life by dealing with his domestic=
associations, civic conduct, and his activities in the political, economic=
, legal, educational and social realms. It covers his life from the home to=
the society, from the dining table to the battlefield and peace conference=
s. In short, from the cradle to the grave - for no sphere of life is exempt=
from the universal and comprehensive application of the moral principles o=
f Islam. It makes morality reign supreme and ensures that the affairs of li=
fe are regulated by moral norms, and not dominated by selfish desires and p=
etty interests.
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A major goal of Islam is to provide humankind with a practical and realisti=
c system of life by which he can conduct his life. It calls upon humankind =
not only to practice virtue, but also to establish it and to eradicate all =
that is harmful. It seeks the supremacy of the conscience in all matters so=
that what is harmful cannot gain the upper hand either in an individual's =
life or in society. Those who respond to this call are known as Muslims, wh=
ich literally means those who have submitted to God. The sole object of the=
resulting community of Muslims or Ummah is undertaking an organised effort=
to establish what is good and to fight and eradicate what is evil and harm=
ful.
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Some of Islam's basic moral teachings are given below. They cover the broad=
spectrum of a Muslim's personal moral conduct as well as his social respon=
sibilities.
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God-Consciousness
The Quran mentions God-consciousness as the highest quality of a Muslim, sa=
ying (what means): =93=85The most noble of you in the sight of Allaah is th=
e most righteous of you=85=94 [Quran: 49:13]
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Humility, modesty, control of passions and desires, truthfulness, integrity=
, patience, steadfastness and fulfilling one's promises - all these moral v=
alues are mentioned many times in the Quran, such as (what means):=93And Go=
d loves those who are firm and steadfast.=94 [Quran: 3:146]
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The Quran also tells Muslims (what means): =93And hasten to forgiveness fro=
m your Lord and a garden [i.e., Paradise] as wide as the heavens and the ea=
rth, prepared for the righteous. Who spend [in the cause of Allaah] during =
ease and hardship and who restrain anger and who pardon the people =96 and =
Allaah loves the doers of good.=94 [Quran: 3:133-134] And: =93=85Establish=
prayer, enjoin what is right, forbid what is wrong, and be patient over wh=
at befalls you. Indeed, [all] that is of the matters [requiring] determinat=
ion. And do not turn your cheek [in contempt] toward people [Rather, respec=
t them by directing your face and attention to them.] And do not walk throu=
gh the earth exultantly. Indeed, Allah does not like everyone self-deluded =
and boastful. And be moderate in your pace and lower your voice; indeed, th=
e most disagreeable of sounds is the voice of donkeys.=94 [Quran: 31:17-19=
]
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The following statement of the Prophet sallallaahu alayhi wa sallam ( m=
ay Allaah exalt his mention ) summarises the moral behaviour of a committe=
d Muslim: =93My Sustainer has given me nine commands: to remain conscious o=
f God in private and in public; to speak justly whether angry or pleased; t=
o show moderation when poor or rich; to rekindle friendship with those who =
have broken it off with me; to give to him who refuses me; that my silence =
should be occupied with thought; that my looking should be an admonition; a=
nd that I should command what is right.=94
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Social Responsibilities
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The teachings of Islam regarding social responsibilities are based on kindn=
ess and consideration for others. Islam stresses specific acts of kindness =
and defines the responsibilities and rights that belong to various relation=
ships. Our first obligation is to our immediate family - parents, spouse an=
d children, then to other relatives, neighbours, friends and acquaintances,=
orphans and widows, the needy of the community, our fellow Muslims, our fe=
llow human beings and animals.
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Parents
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Respect and care for parents is a very important part of a Muslim's express=
ion of faith. The Quran says (what means): =93And your Lord has decreed tha=
t you not worship except Him, and to parents, good treatment. Whether one o=
r both of them reach old age [while] with you, say not to them [so much as]=
, 'uff' and do not repel them but speak to them a noble word. And lower to =
them the wing of humility out of mercy and say: 'My Lord! Have mercy upon t=
hem as they brought me up [when I was] small.'=94 [Quran: 17:23-24]
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Other Relatives
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The Quran says (what means): =93And give the relative his right, and [also]=
the poor and the traveller, and do not spend wastefully.=94 [Quran: 17:26]
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Neighbours
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The Prophet sallallaahu alayhi wa sallam ( may Allaah exalt his mentio=
n ) said: "He is not a believer who eats his fill while his neighbour is hu=
ngry" and: "He does not believe whose neighbours are not safe from his inju=
rious conduct."
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According to the Quran and Sunnah (traditions and approved actions of the P=
rophet sallallaahu alayhi wa sallam ( may Allaah exalt his mention )),=
a Muslim has to discharge his moral responsibility not only to his parents=
, relatives, and neighbours but also to all humankind, animals, and useful =
trees and plants. For example, hunting birds and animals for sport is not p=
ermitted. Similarly, cutting down trees and plants that yield fruit is forb=
idden unless there is a very pressing need for one to do so.
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Thus, on the basic moral plane, Islam provides humankind with a higher syst=
em of morality that can be used by an individual to realise his greatest po=
tential. Islam purifies the soul of self-seeking egotism, tyranny, wantonne=
ss, and lack of discipline. It creates God-fearing men who are devoted to t=
heir ideals, motivated by piety, abstinence and discipline, who do not make=
any compromise with falsehood. It creates moral responsibility and fosters=
the capacity for self-control. Islam generates kindness, generosity, mercy=
, sympathy, peace, selfless goodwill, scrupulous fairness, and truthfulness=
towards all creatures in all situations. It nourishes noble qualities from=
which only good may be expected.
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