Musa Kazim GULCUR
January 17, 2023
To listen to the article “The Importance of Virtuous Behavior in Islam III” on Spotify, please click the following link:
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Content
To Talk Less (And Be Silent) 4
To Follow the Soul’s Desires 5
Good Morals and Freedom of Belief 11
In our preceding articles, we endeavored to examine the concept of virtuous morality in relation to themes such as piety, dignity, the aspect of smiling, ethical conduct, rationality, eschewing disputes, benevolence, and resisting oppression. In this discourse, we aim to finalize the topic by scrutinizing additional descriptions provided by the Prophet (Peace be upon Him) concerning virtuous morality.
From an Islamic perspective, upholding good moral principles is crucial for all communities as they establish a foundation for discerning ethics from unethical actions. Islam recognizes that these principles foster social unity, with an increased likelihood of trust and collaboration among individuals who are confident in the moral integrity of others. Moreover, good morals are instrumental in averting behaviors that are detrimental or destructive, whether on an individual or collective scale. They also provide individuals with guidance to make wise choices and lead lives of significance and satisfaction. In essence, good morals are the bedrock of stability, welfare, and prosperity for every member of society.”
The absence of Islamic virtues in communities can precipitate various adverse outcomes, diminishing trust and collaboration among societal members. This deficiency may incite conflicts and erode social unity. Moreover, lacking Islam’s ethical direction, individuals might gravitate towards detrimental or ruinous actions, affecting themselves and others. Such tendencies could escalate crime rates, violence, and overall suffering.
Furthermore, without an Islamic moral framework, it can be challenging to make good decisions, as people may lack a sense of purpose and direction. This can lead to a lack of moral motivation, apathy for the needy, and a lack of spiritual improvement. Finally, without Islamic good morals, societies may be staring in the face with dangerous criminals, as there is no incentive for people to work for good deeds.
Presently, we aim to elucidate the components of sound morality by discussing them under specific headings.
Tawhid and Good Morals
Tawhid signifies the concept of monotheism in Islam. It is the unwavering conviction that a singular, supreme entity is the creator and ruler of the universe. Islam places a profound emphasis on monotheistic worship and fostering a personal connection with God. Moreover, Islam upholds stringent ethical principles and emphasizes individual responsibility and accountability before Allah Almighty.
The sense of responsibility and accountability is embodied through robust moral principles and teachings that direct the followers of Islam to conduct their lives in a manner that garners God’s approval. Central to this are the Five Pillars of Islam, which serve as fundamental moral guidelines. Moreover, belief in tawhid imbues believers’ lives with purpose and significance.
Tawhid is an exalted descriptor of the Almighty God, encapsulating the concepts of oneness, uniqueness, incomparability, indivisibility, and immutability. Almighty Allah is singular in essence and His attributes. He possesses no partners or spouses. His characteristics are not subject to change, division, or amalgamation with other entities.
Unity is one of Allah’s most sublime attributes, signifying His uniqueness without any partners in His Essence, attributes, actions, sovereignty, and commands.
The concept of Allah’s oneness (Great is His Majesty) has been contemplated from four different perspectives:
a. Tawhid pertains to His Essence: The Divine Essence is indivisible and is not characterized by the attribute of being a unified entity.
b. Tawhid and Its Attributes: The attributes of Allah are comprehensive and flawless, encompassing all aspects within their scope.
c. Tawhid as the Lord: This aspect of tawhid affirms that Allah alone deserves worship.
d. Tawhid in His Deeds: This signifies that Allah is unparalleled and bears no resemblance to His sublime attributes and judicious actions.
Comprehending Allah’s (Great is His Majesty) singularity as the sole entity deserving of worship, and His distinctiveness in essence and attributes, both intellectually and emotionally, is referred to as the contemplation of tawhid, or simply tawhid.
Al-Ghazali outlines four phases of ‘tawhid’:
The initial stage signifies acknowledging ‘there is no god but Allah’ without heartfelt conviction, where an individual merely professes Allah’s (Great is His Majesty) singularity through speech alone.
The second stage involves affirming tawhid inwardly, which is achieved through verbal confession.
The third stage involves perceiving the truth through God’s illumination. This represents the condition of those closest to Him.
In the fourth and most elevated stage of tawhid, the individual perceives only Allah, the singular entity, an experience that the most righteous bear witness to. This state is also referred to as being ‘engulfed in tawhid.’ At this juncture, a person no longer perceives their own existence, becomes wholly absorbed in tawhid, and loses sight of all other beings, turning solely towards Allah, the one and only.[1]
Anas (May Allah be pleased with him) narrates the following:
إن لله – عز وجل – لوحا من زبرجدة خضراء تحت العرش ، كتب فيه : أنا الله لا إله إلا أنا أرحم الراحمين ، خلقت بضعة عشر وثلاثمائة خلق ، من جاء بخلق منها مع شهادة لا إله إلا الله أدخل الجنة .
“Beneath the Throne, upon a verdant and lustrous plate that belongs to Allah the Almighty, it is inscribed: “I am Allah, there is no deity except Me. I am the Most Merciful. I have fashioned three hundred and ten or more virtues. Should a person arrive bearing one of these three hundred and ten or more virtues and bear witness that there is no deity but Allah, they shall enter Paradise.”[2]
Good Deeds and Good Morals
In Islam, faith is considered a conviction of the heart. Allah Almighty fashioned the earth abundantly to observe who would excel (Al-Kahf, 18/7) and established societies successively to serve as trials (Yunus, 10/14). Through these divine tests, individuals who perform even the slightest good will receive their just rewards, while those who commit the slightest wrong will face due consequences (Az-Zalzalah, 99/7-8). In Islamic literature, good actions are categorized as ‘fard’ (obligatory), ‘wajib’ (necessary), ‘sunnah’ (practices of the Messenger of Allah, peace be upon Him), ‘mustahabb’ (recommended), or ‘mandub’ (praiseworthy), reflecting their varying levels of importance.
Usama b. Sharik narrates:
“Which deed is more virtuous?” The Prophet (Peace be upon Him) answered this question:
(حسن الخلق) “Good morals.”[3]
Morality plays a crucial role in human society, shaping and guiding behavior. It offers a robust framework that enables individuals and groups to make informed decisions and coexist peacefully. In the absence of universally accepted moral principles, society would likely face heightened levels of conflict and disorder. Moreover, embodying good moral values is a fundamental aspect of our humanity, and leading a life grounded in morality is vital for achieving personal satisfaction and overall well-being.
Immorality, defined as actions that contravene established moral norms, leads to adverse outcomes for individuals and the broader community. Such conduct inflicts harm upon others, erodes mutual trust and collaboration, and precipitates societal turmoil and volatility. Those who partake in immoral acts often suffer from guilt, embarrassment, and self-revulsion. Furthermore, societies that overlook or excuse immoral actions witness weakened communal bonds, alongside a surge in criminality and various forms of social chaos. It is imperative for individuals to pursue a moral existence and for societies to implement robust systems to curb and deter immoral conduct.
To ensure that work carried out in the name of Allah is deemed acceptable, an individual must embody piety, maintain chastity, and uphold virtuous morals.
Taqwa, which signifies godliness and piety, can be observed in three distinct aspects.
1. Striving to minimize errors to ensure that the worship conducted for Allah’s sake is impeccable.
2. Worshipping Allah without seeking any worldly benefits,
3. To be safeguarded against associating partners in the worship of Allah.
Chastity involves abstaining from immoral and undesirable actions. It encompasses adhering to religious mandates and avoiding transgressions. While some define chastity as resistance to lust’s control, others view it as self-regulation against base instincts and the renunciation of all illicit desires. Thus, chastity signifies honesty, integrity, morality, and respectability. A chaste individual refrains from theft, steers clear of prohibitions and is exceptionally cautious to prevent errors. Chastity entails living following religious commands and avoiding illegitimate matters.
Abu Huraira (May Allah be pleased with him) reports: The Companions inquired of the Messenger of Allah (Peace be upon Him) about what primarily leads people to Paradise. The Messenger of Allah (Peace be upon Him) replied:
(تَقْوَى اللَّهِ وَحُسْنُ الْخُلُقِ) “Good morals and to turn to Allah with piety!”
Then they asked, “Which put people in the fire the most?” Messenger of Allah (Peace be upon Him) said:
(الْفَمُ وَالْفَرْجُ) “Mouth and the perineum!”[6]
To Talk Less (And Be Silent)
Silence can be understood in two forms: the silence of the tongue and the heart. For instance, when a person wholeheartedly accepts the allocation of provisions without voicing any internal objections, they are considered to have remained silent. Similarly, an individual who acknowledges that worldly events unfold within the boundless wisdom of Allah (Exalted is He) is regarded as having maintained silence through their acceptance. Additionally, someone who guards their personal secrets and refrains from disclosing their innermost thoughts to others is also seen as preserving silence.
Our Prophet (Peace be upon Him) says in one of his hadiths, (مَنْ صَمَتَ نَجَا) “One who remains silent shall find salvation.”[7]
Contrary to this situation, speaking may pose moral risks such as experiencing hidden self-pleasure, desiring admiration for eloquence, seeking prominence through articulate speech, and yearning for fame. However, the virtue known as wisdom is often gained through silence. Although a person has one tongue, they are endowed with two eyes, two ears, and a heart. This suggests that if one speaks once, one should observe twice, listen twice, and reflect once, implying that silence should be maintained five times as often.
The following is stated in the Qur’an:
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهٖ عِلْمٌ اِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ اُولٰئِكَ كَانَ عَنْهُ مَسْؤُلًا
“And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the day of reckoning).” (Al-Isra the Night Journey, 17/36)
Excessive talkativeness may pose challenges in some contexts. It may be perceived as an indication of insecurity or disrupt and divert attention from the current objectives. Moreover, overly talkative individuals may struggle with active listening and assimilating new information, which could be detrimental in specific positions.
According to the account narrated by Anas (May Allah be pleased with him), one day the Prophet (Peace be upon Him) encountered Abu Zer (May Allah be pleased with him) and posed to him the following question:
يَا أَبَا ذَرٍّ أَلَا أَدُلُّكَ عَلَى خَصْلَتَيْنِ هُمَا أَخَفُّ عَلَى الظَّهْرِ وَأَثْقَلُ فِي الْمِيزَانِ؟
“O Ebâ Zer, may I speak of two qualities that, while simple for one to possess, carry immense value beyond others?”
Ebû Zer: “Please tell me, O Messenger of Allah”, our Prophet (Peace be upon Him) said:
عليك بحُسْن الْخُلُقِ ، و طُول الصَّمْتِ ، فوالَّذِي نَفْسِي بِيَدِهِ مَا عَمِلَ الْخَلَائق بمثلهما .
“I recommend upholding strong moral principles and embracing silence. I solemnly affirm by Allah, who has my soul in His grasp, that no adornment surpasses these two qualities.”[8]
The choice to stay silent contrasts with the decision to express oneself. Speaking can lead to either of two results: the conveyed message may be enriching and beautiful or it may lack substance. Conversations devoid of value contribute neither to personal growth nor to environmental betterment.
Excessive talkativeness can lead to several consequences, such as:
Interrupting or speaking over others is often perceived as disrespectful or impolite. Dominating conversations can hinder others from contributing or expressing their thoughts and ideas. Excessively talking about oneself may lead to others feeling disregarded or disinterested in the dialogue. It is also considered a waste of time if the conversation does not serve a productive purpose or is irrelevant to the current task. Sharing too much personal information can be risky in certain contexts. Additionally, an individual may be viewed as less credible if they appear to lack the capacity to listen and provide thoughtful responses.
According to the account narrated by Abu Huraira, the Prophet (peace be upon him) stated:
مَنْ سَاءَ خُلُقُهُ عَذَّبَ نَفْسَهُ ، وَأَكْثَرَ هَمَّهُ ، وَأَسْقَمَ بَدَنَهُ ، وَمَنْ لَاحَى الرِّجَالَ ذَهَبَتْ كَرَامَتُهُ ، وَسَقَطَتْ مُرُوءَتُهُ .
“One who degrades their own morals inflicts torment upon themselves, heightens their sorrow, and induces illness in their body. Engaging in frivolous discourse diminishes one’s stature and erodes their magnanimity.”[9]
To Follow the Soul’s Desires
The human tendency to engage in evil acts, which are forbidden by reason and faith, strays from the path of righteousness and virtue, succumbing instead to worldly pleasures. This is referred to as succumbing to the soul’s desires. In the Qur’an, yielding to the soul’s whims is consistently portrayed in a negative light and is considered a primary cause of corruption. In some individuals, poor and incorrect behaviors stem from a failure to internalize virtuous morals both spiritually and mentally. Without turning to sacred teachings, those who lose self-control and adhere solely to the whims of their soul and satanic influences begin to display negative behaviors over time. The sole remedy to break free from this destructive cycle is to seek refuge in the divine mercy of Allah Almighty and to pray for inclusion in His sacred safeguarding.
Numerous desires are detrimental or ‘bad’ for the soul. Greed is an excessive longing for wealth or possessions. Envy is the yearning to possess what others have, and is often accompanied by resentment or discontent. Gluttony, or an overwhelming craving for food or drink. Sloth represents a lack of ambition to be productive or partake in beneficial activities for oneself or society. Anger manifests as an intense urge for vengeance or to inflict harm. Pride is characterized by an overbearing need for admiration and the desire to be viewed as superior to others. These desires can cause harm to oneself and others, potentially leading to negative emotions such as guilt, shame, and regret. Islamic morality encourages moderation and self-discipline to conquer these desires and pursue a more satisfying life.
When an individual pursues their desires, it is crucial to contemplate the ethical ramifications of these desires and confirm their alignment with religious principles, ensuring they do not inflict harm upon themselves or others. Succumbing to one’s ‘negative’ desires, or those that are detrimental to oneself or others, can culminate in adverse outcomes such as feelings of guilt, shame, or remorse. Moreover, it may result in self-harm or harm to others through addiction, criminal acts, or other harmful conduct.
It is essential to recognize the motivations behind one’s desires and comprehend that certain desires might stem from adverse emotions like fear, anger, or frustration. Grasping the root causes of these negative impulses can assist in tackling fundamental problems and discovering more constructive methods to fulfill those necessities.
It’s also important to develop the ability to regulate and control one’s impulses, by developing good morals, self-awareness, mindfulness, and self-discipline. Practicing these habits can help to minimize the negative effects of bad desires and to overcome harmful habits or addictions.
It should be recognized that, regardless of having negative desires, one can always positively alter his/her actions and mindset. Cultivating beneficial habits can also aid in dispelling detrimental desires.
It is said that our Prophet (Peace be upon Him) sought refuge in Allah in the following manner:
اللَّهُمَّ جَنِّبْنِي مُنْكَرَاتِ اَلْأَخْلَاقِ، وَالْأَهْوَاءِ، وَالْأَعْمَالِ، وَالْأَدْوَاءِ .
“O Allah, protect me from poor character, harmful desires, misdeeds, and illnesses.”[10]
Happiness and Good Morals
Happiness is typically a state rather than a trait; it’s not a long-lasting, permanent feature of one’s personality but rather a transient and variable condition. Nonetheless, it is feasible to cultivate happiness into a lasting collection of various emotional reactions over time. This is because happiness is defined by a general contentment with one’s present circumstances. If these circumstances are characterized by virtuous behavior, then an individual’s happiness is also achieved. While humans may share similarities with other creatures in their behaviors, the quest for virtuous conduct is a fundamental aspect of our nature that distinguishes us as uniquely human. The essence and significance of life, along with the aspiration to become an exemplary individual are fulfilled when one attains their highest potential through virtuous actions and fully realizes their purpose.
The mind is skilled at perceiving external events. Yet, it struggles to direct its focus inward and observe its inner workings. Since the root of discontent lies within, we often overlook this internal source of our problems, despite believing that they must be addressed through introspection and emotion. Fears, a lack of discipline, insufficient self-confidence, and the tendency to look outward lead us to disregard the internal origins of our issues. Consequently, we seek external scapegoats, finding temporary solace in blaming others. This habit of attributing all sorts of problems to external factors inevitably fosters poor character and, ultimately, unhappiness. The sole path to surmounting such emotional and psychological distress is to cultivate tranquility within the heart, soul, and mind, thereby attaining true happiness.
As reported by Jabir (may Allah be pleased with him), the Prophet (peace be upon him) stated:
مِنْ سَعَادَةِ اَلْمَرْءِ حُسْنُ اَلْخُلُقِ وَ مِنْ شَقَاوَتِهِ سُوءُ اَلْخُلُقِ .
“Upholding good morals contributes to personal happiness, whereas poor morals can lead to unhappiness.”[11]
Human beings possess the freedom to make choices that are reflected in their moral conduct. This spectrum of morality ranges from noble attributes like altruism, integrity, and benevolence, which are deemed virtuous, to negative and harmful tendencies such as egotism, aggression, and malevolence.
Kindness encompasses any positive attitude and behavior. Acts of goodness are those actions that are morally right and beneficial, often considered virtuous in religious contexts. The concept of goodness includes all admirable qualities related to faith, worship, and ethics. Islamic ethics encourage individuals to engage in critical thinking and self-reflection, aiming to treat others with empathy and respect. The significance and need for goodness, as well as the detriments of poor morals, are matters upon which there is widespread consensus.
The Prophet Muhammad (Peace be upon Him) said:
حُسْنُ الْمَلَكَةِ نَمَاءٌ ، وَسُوءُ الْخُلُقِ شُؤْمٌ ، وَالْبِرُّ زِيَادَةٌ فِي الْعُمْرِ ، وَالصَّدَقَةُ تَمْنَعُ مِيتَةَ السُّوءِ .
“High moral standards are a sign of prosperity. Immorality leads to misfortune. Virtuous actions can extend one’s lifespan. Charitable giving is meant to ward off an untimely demise.”[12]
According to Islamic teachings, the objective of human existence is to adhere to the Divine Will throughout our earthly journey, to engage in worship of the Creator, and to achieve contentment in both this life and the hereafter. At the core of integrity and devoutness lies a true and heartfelt belief. The foundation of virtuous conduct and morality is a genuine and robust connection with the Almighty Creator, who is omnipresent, all-seeing, and omniscient of the innermost thoughts and covert intentions behind every deed. Thus, Islam elevates the quest for ethical living to an act of devotion, directly engaging the intellect, heart, and soul of an individual.
According to the narration from Ibn Abbas (May Allah be pleased with him), the Prophet (Peace be upon Him) stated:
الْخُلُقُ الْحَسَنُ يُذِيبُ الْخَطَايَا كَمَا يُذِيبُ الْمَاءُ الْجليدَ ، وَالْخُلُقُ السَّوْءُ يُفْسِدُ الْعَمَلَ كَمَا يُفْسِدُ الْخَلُّ الْعَسَلَ .
“Virtuous behavior resolves errors in the same way that water dissolves frost. Conversely, poor morals can ruin commendable actions, akin to how vinegar curdles honey.”[13]
An alternative account of this sacred hadith from Ibn Abbas reads as follows:
حسن الخلق يذيب الخطايا كما تذيب الشمس الجليد .
“Just as the sun dissolves the frost, good morals dissolve an individual’s errors..”[14]
Muslims are expected to exhibit core character traits such as piety, humility, and a sense of responsibility towards Allah. Islam cautions against pride and an excessive preoccupation with the transient delights of the worldly life. While it is easy for the material world to occupy our hearts, it is crucial to prioritize seeking Allah’s favor and utilize worldly resources according to His will and guidance. Islam not only emphasizes individual moral integrity but also takes a keen interest in the moral welfare of society at large. Therefore, it is essential to foster not only morally upright individuals but also to nurture the ethical well-being of the community. In Islam’s view, actions that contribute to the prosperity of both individuals and society are deemed morally positive, whereas those that are detrimental are considered morally negative.
According to what is narrated from Anas (May Allah be pleased with him), the Prophet (Peace be upon Him) said:
الخُلق وعاء الدين .
“Morality serves as the foundation for religion.”[15]
In a different account from Anas (May Allah be pleased with him), the Prophet (Peace be upon Him) stated:
حُسْنُ الخُلُق نصف الدين .
“Upholding good morals constitutes a significant part of one’s faith.”.”[16]
Good Character and Ethics
Ethics represent the principles and values that dictate our conduct in various situations. They guide us in discerning right from wrong and inform our choices towards morally responsible actions.
Ethics play a pivotal role in both personal and professional spheres. In our personal lives, ethical principles serve as a compass for decision-making, enabling us to make choices that are congruent with our values and equitable to both ourselves and others. In the realm of professional life, the significance of ethics is amplified, as decisions may affect a broader audience. Islam provides a framework of conduct and ethical guidelines that shape individual behavior to be in harmony with societal values and legal standards.
Islam instructs adherents to embody a set of principles marked by virtuous moral qualities and to shun malpractices. An individual of poor character not only damages themselves but also the wider community. Those who engage in lying, injustice, deceit, and betrayal will inevitably forfeit the trust and esteem of their peers. A person of ill morals risks incurring divine wrath and societal disdain. Upholding high ethical standards is a pivotal element of a Muslim’s existence. Islam’s moral framework is expansive and all-encompassing, addressing nearly every facet of ethical conduct. Thus, Islam’s primary objective concerning elevated moral virtues, attitudes, behaviors, worship, and doctrines is to cultivate individuals imbued with commendable moral fiber. Possessing noble character traits or esteemed moral values is indicative of an outstanding personality.
According to the account reported by Usama b. Shurayk (May Allah be pleased with him), the Prophet (Peace be upon Him) stated:
أَحَبُّ عِبَادِ اللَّهِ إِلَى اللَّهِ أَحْسَنُهُمْ خُلُقًا .
“The most cherished servants of Allah are those who possess the most admirable morals.”[17]
Islam provides a comprehensive set of moral directives that shape the conduct of individuals and communities. Exemplary morality encompasses a spectrum of elevated values that dictate standards for personal behavior and lifestyle choices. Beginning within the domestic sphere, Islam promotes a duty-bound ethos rooted in empathy, benevolence, and virtuous conduct. These principles are embodied in foundational acts such as the declaration of faith (kalima-i shahada), prayer, fasting, pilgrimage (hajj), and almsgiving (zakat), which constitute the core tenets of Islam and hold a fundamental place within the faith. For instance, affirming the unity (tawhid) of God and recognizing Muhammad as His prophet correlates directly with integrity. Prayer, akin to other forms of worship, fosters an awareness of servitude to Allah. Almsgiving (zakat) nurtures a sense of responsibility towards those in need. The pilgrimage (hajj) signifies commitment to the collective Muslim community (Ummah). Fasting serves as an act of devotion that heightens self-discipline and empathy for the impoverished and destitute. These practices not only underscore the significance of positive interactions with others but also emphasize the necessity of fulfilling one’s own obligations. Individuals possessing commendable morals are constantly mindful of Allah’s omnipresence in all their endeavors.
According to the narration from Anas (May Allah be pleased with him), the Prophet (Peace be upon Him) stated:
إِنَّ الْعَبْدَ لَيَبْلُغُ بِحُسْنِ خُلُقِهِ عَظِيمَ دَرَجَاتِ الْآخِرَةِ وَشَرَفَ الْمَنَازِلِ وَإِنَّهُ لَضَعِيفُ الْعِبَادَةِ وَإِنَّهُ لَيَبْلُغُ بِسُوءِ خُلُقِهِ أَسْفَلَ دَرْكِ جَهَنَّمَ وَهُوَ عَابِدٌ .
“Even if an individual is not diligent in their worship, their virtuous character can elevate them to esteemed levels and distinguished positions in the afterlife. Conversely, extensive worship cannot save a person from descending into the darkest depths of Hell if they possess poor morals.”[18]
Possessing good morals is a divine endowment. It involves treating others with the same generosity and kindness that Allah Almighty extends to all individuals. Islamic ethics embrace virtues such as sincerity, honesty, humility, justice, patience, fidelity, and politeness. A notable aspect of Islamic moral instruction is its advocacy for universal compassion, empathy, and tenderness. The guidance on virtuous conduct in Islam is thoughtfully crafted, taking into account the responsibilities that individuals are capable of shouldering. Perfection in moral conduct is indicative of perfection in faith. Indeed, noble ethical traits pave a clear and enlightening path for those aspiring to attain such values.
Abdullah b. Amr reports that the Prophet (Peace be upon Him) posed the following question, which was reiterated three times:
ألا أخبركم بأحبكم إلي وأقربكم مني مجالس يوم القيامة؟
“Should I notify you about those who are dearest and nearest to me on the Day of Judgment?”
When we responded, ‘Yes, O Messenger of Allah, please inform us,’ our Prophet (Peace be upon Him) proceeded to say:
أحسنكم أخلاقا .
“The one among you who possesses the finest moral character.”[19]
The human nature and sense of morality, which Allah Almighty has created perfectly, can be misdirected or incorrectly taught, paving the way for immoral attitudes and behaviors due to various internal and external factors. When the emotions inherent in human personality are harnessed correctly, it cultivates a consciousness of good morals. The presence of negative flaws in attitudes and behaviors indicates an underdeveloped moral consciousness. Good morals are a significant gift from Allah Almighty to our souls and hearts. As this capacity is fortified through willpower and education, it safeguards individuals from errors and inaccuracies. Tolerance, honesty, truthfulness, courage, and chastity are vital attributes of good morals, which flourish and beautify through education.
Usama reports that one day, the Prophet (Peace be upon Him) was asked:
‘O Messenger of Allah, what is the greatest thing bestowed upon a person?’ The Prophet (peace be upon him) responded as follows:
حسن الخلق .
“Good morals.”[20]
Once again, as reported by Usama b. Shurayk, the Prophet (Peace be upon Him) stated:
إن الناس لم يعطوا شيئا خيرًا من حسن الخلق .
“The greatest gift that Allah has granted to humanity is the virtue of good character.”[21]
Good Morals and Freedom of Belief
Islam encompasses fundamental moral tenets. Among these core principles are honesty, justice, and fostering which benefits humanity. At its heart, Islam seeks to safeguard faith, life, intellect, progeny, and possessions. The Qur’an primarily advocates for peace, compassion, and kindness. Fulfilling these vital responsibilities is contingent upon possessing virtuous character.
Ala b. Kathir narrates that the Prophet (Peace be upon Him) stated:
إنّ محاسن الأخلاق مخزونة عند الله تعالى، فإذا أحبّ الله عبدًا منحهُ خلقًا حسنًا .
“Indeed, virtuous character is a concealed gem in the eyes of Allah. When Allah, exalted be He, favors a servant, He grants them noble conduct.”[22]
Various currents of thought exist regarding the origins of morality, including the following:
1. One viewpoint posits that morality is inherent to human nature. Termed ‘moral intuitionism,’ this perspective suggests that individuals possess an intrinsic understanding of right and wrong, which remains unaffected by cultural influences or personal experiences.
2. Another viewpoint posits that morality is acquired via socialization and cultural influences. Often referred to as ‘moral relativism,’ this perspective suggests that the notions of right and wrong differ across cultures and evolve throughout history.
3. A third perspective posits that morality stems from reason and reflection. Often referred to as ‘moral rationalism,’ this viewpoint contends that individuals can employ reason and logic to discern right from wrong, independently of cultural influences and intuitive responses.
4. A fourth perspective posits that morality stems from evolutionary processes. Termed ‘evolutionary ethics,’ this viewpoint suggests that moral conduct is an adaptation that has evolved to enhance the survival and reproductive success of humans.
5. Our perspective, as taught by our Prophet (Peace be upon Him), is that Allah Almighty has endowed human beings with good morals. This is supported by the narration from Abu Huraira (May Allah be pleased with him), where the Prophet (Peace be upon Him) stated:”
إن هذه الأخلاق من الله تعالى فمن أراد الله به خيرا منحه خلقا حسنا، ومن أراد به سوءا منحه سيئا .
“Certainly, the practices that constitute good morals originate from Allah. To those whom Allah desires to favor, He grants virtuous morals. Conversely, to those whom Allah wishes misfortune, He assigns poor morals.”[23]
Freedom of belief is the principle that individuals are entitled to follow their religious faith or choose not to follow any, without governmental interference or coercion. This encompasses the liberty to engage in worship, participate in religious ceremonies and rituals, articulate one’s religious convictions, and educate one’s children according to those convictions.
The right to religious freedom is a fundamental human right safeguarded by numerous national and international statutes and treaties, among them the Universal Declaration of Human Rights, which affirms that ‘everyone has the right to freedom of thought, conscience, and religion.’
Every society must establish laws and policies that safeguard the rights of all individuals, encompassing the right to religious freedom, and guarantee that these rights are honored and enforced by all citizens, institutions, and the government.
The Qur’an contains verses that advocate for religious freedom. This principle likely explains why, during the inaugural Islamic state under the leadership of our Prophet (Peace be upon Him) and the subsequent era of the rightly guided caliphs, Jews, Christians, Zoroastrians, and Sabians were able to live following their own faiths without coercion. In the same vein, during the period known as the era of bliss, Hindus, Buddhists, and idol worshippers outside of Arabia were not compelled to convert to Islam. When Muslim forces conquered regions such as Iran, India, Afghanistan, and Central Asia and encountered diverse religions, they allowed the inhabitants to freely practice their beliefs and adhere to their own religious laws. This policy of religious tolerance extended to Egypt, North Africa, and Sudan following their conquest by Muslims, who ensured that various communities could maintain their belief systems and legal codes. For instance, in every Muslim capital including Baghdad, Jews were able to observe their religious customs without restriction. Similarly, the Patriarch of Alexandria retained authority over the Egyptian Copts, while the Patriarch of Antioch faced no impediments in overseeing the Syrian Christians. These instances exemplify Islam’s enduring legacy of tolerance towards even non-believers when necessary.
Abu Huraira (May Allah be pleased with him) narrated that the Prophet (Peace be upon Him) stated:
أوحى الله تعالى إلى إبراهيم: يا خليلي حسن خلقك ولو مع الكفار تدخل مداخل الأبرار، فإن كلمتي سبقت لمن حسن خلقه أن أظله في عرشي. وأن أسكنه حظيرة قدسي، وأن أدنيه من جواري .
“Allah revealed to Prophet Abraham, “O my friend! Maintain good morals, even towards those who lack belief. In doing so, you shall enter the abode of the most righteous. I will shelter the one who enhances their morals in the highest heaven, place them in my sacred space, and draw them near to me. This is my definitive decree.”[24]
The absence of Islamic virtues in society can result in numerous adverse effects. A common understanding of ethical principles is essential for fostering trust and cooperation within a community. Moreover, the lack of such morals may incite social turmoil as individuals vie for resources or influence without considering the rights of others.
‘When a society neglects or deems Islamic moral values as insignificant, it fosters an environment of disorder and unpredictability. Individuals may prioritize their own interests over the collective good, leading to increased crime, corruption, and various forms of injustice.
The absence of Islamic virtues can lead to the disintegration of familial bonds and societal unity. This is especially harmful to children who may grow up lacking positive exemplars and direction, resulting in diminished trust and a pervasive sense of insecurity within the community.
Moreover, the neglect of sound moral principles can disproportionately affect society’s most susceptible groups, such as the impoverished, the elderly, and minority populations. A lack of moral compass can lead individuals to overlook their responsibilities towards others, resulting in instances of neglect, exploitation, or various forms of mistreatment.
From a wider perspective, the absence of Islamic moral values within a community can adversely affect its operation and the interactions between individuals and groups. This may lead to instability and a pervasive feeling of distrust and discontent.
It should be noted that the absence of strong Islamic moral values does not imply a complete lack of ethical principles or standards in society.
As narrated by a Companion, the Prophet (Peace be upon Him) stated:
خَيْرُ مَا أُعْطِيَ الرَّجُلُ الْمُؤْمِنُ خُلُقٌ حَسَنٌ ، وَشَرُّ مَا أُعْطِيَ الرَّجُلُ قَلْبُ سُوءٍ فِي صُورَةٍ حَسَنَةٍ .
“The greatest gift bestowed upon a believer is a virtuous character. Conversely, the most malevolent attribute one can possess is a corrupt heart, even amidst an outwardly pleasing facade.”[25]
The hadith sharīf presented below, which illustrates the elevated status one can attain through virtuous character, appears to almost encapsulate our topic.
Ibn Umar (May Allah be pleased with him) reports that the Prophet (Peace be upon Him) stated:
دخل رجلان الجنة، صلاتهما وصيامهما وحجهما وجهادهما واصطناعهما للخير واحد، ويفضل أحدهما على صاحبه بحسن الخلق كما بين المشرق والمغرب .
“Two individuals were admitted into Paradise. They were identical in their prayers, fasting, pilgrimages, and virtuous acts. Yet, one was distinguished from the other as far as the east is from the west, owing to his exemplary character.”[26]
Conclusion
We have endeavored to consider moral guidelines within the framework of Islam. Mercy, compassion, and serving humanity are the foundational ethics for all moral considerations in Islam. Our Prophet (Peace be upon Him) exemplifies the pinnacle of moral virtue. Islam, along with its revered text, the Qur’an, establishes meta-ethical standards for virtuous conduct. The Qur’an serves as a potent beacon for the intellect, emotions, and spirit, remains pertinent until the end of time, and fortifies an individual’s life with noble ethical values. The moral tenets conveyed by the Qur’an and our Prophet (Peace be upon Him) have been actualized as objective moral truths.
Islam possesses an inherent ability to transform lofty moral ideals and values into tangible actions. According to Islamic teachings, the refinement of human character, dignity, and greatness is achievable solely through virtuous conduct. Our Prophet (Peace be upon Him) exemplified through His life the embodiment of peace, love, respect, and tolerance. He underscored the significance of virtuous behavior by elucidating its various dimensions. Furthermore, He delineated strategies for safeguarding moral values. In advocating for noble ethics and elevated values, our Prophet (Peace be upon Him) distinctly articulated the precision of meaning, the lucidity of purpose, and the harmony between the message and its emotional resonance, substantiated by compelling evidence.
Good morals represent the quintessence of virtue and serve as the gateway to Heaven, drawing one nearer to the Most Gracious and Merciful Allah (Great is His Majesty). Conversely, poor morals are akin to perilous afflictions of the heart and soul, a venom that extinguishes the prospects of one’s afterlife. The bedrock of happiness in both this life and the hereafter is founded upon sound morals. It is through exemplary conduct that an individual may unlock the latent potential endowed by the Almighty. Possessing noble morals transforms a person into an immaculate mirror, reflecting the sublime names of Allah (Great is His Majesty) and His exalted attributes.
I conclude the discussion with the prayer for good morals, as narrated by Ibn Masud from the Prophet (Peace be upon Him):
اللَّهُمَّ كَمَا حَسَّنْتَ خلقي فَحَسِّنْ خُلُقِي .
“Dear God, please refine my morals just as you have crafted my existence with beauty.”[27]
سُبْحَانَكَ لَا عِلْمَ لَنَا اِلَّا مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلٖيمُ الْحَكٖيمُ
“All glory is Yours; our knowledge is limited to what You have imparted upon us. Indeed, You are the Omniscient, the Wise.” (Al-Baqarah The Cow, 2/32)
[1] Ebu Hamid el-Gazali, İhyau Ulumi’d-Din, (Translation: Ahmet Serdaroğlu), Bedir Yayınevi, İstanbul-2011, C. 4, s. 451.
[2] Ali ibn Abi Bakr al-Haysami, Al-Majma az-Zawaid, vol. 1, p. 53 (Hadith number: 100); Al-Tabarani, Al-Mu’jam al-Awsat, vol. 2, p. 20 (Hadith number: 1093).
[3] Al-Tabarani, Al-Mu’jam al-Kabir, vol. 1, pp. 180-181 (Hadith number: 468).
[4] Al-Sharif al-Jurjani, Ta’rīfāt (Definitions), pp. 156-157, Mektebetu Lubnan-Beirut.
[5] Abi al-Qasim al-Husayn bin Muhammad al-Raghib al-Asfahani, Al-Mufradat fi Gharib al-Quran, p. 242-243, Egypt, 1961.
[6] Jami’ at-Tirmidhi, Chapters on Righteousness And Maintaining Good Relations With Relatives, 62 (Hadith number: 2004).
[7] Jami’ at-Tirmidhi, Chapters on the description of the Day of Judgement, 50 (Hadith number: 2501).
[8] Ebû Ya’lâ al-Mushalî, Musnad Abi Ya’lâ, vol. 3, p. 334 (Hadith number: 3298), Dār al-Kıbla li al-Sakafah al-Islamıyyah, Jeddah -1988.
[9] Nur al-Din al-Haythamî, Bughyat al-Bâhith an Zavâid al-Harith, vol. 2, p. 819 (Hadith number: 853), Markaz Khidmat al-Sunnah al-Nabawiyah, Madinah-1992.
[10] al-Hakim al-Nishapuri, Al-Mustadrak ‘ala al-Sahihayn, vol. 1, p. 532 (Hadith number: 1949); Al-Tabarani, Al-Mu’jam al-Kabir, vol. 19, p. 19 (Hadith number: 36); İbni Hibbân, Al-Musnad al-Ṣaḥīḥ ala al-Takasim wa al-Anwa, vol. 3, p. 240 (Hadith number: 960); Tirmizi, Daavât, 127 (3591).
[11] Ali al-Muttaqi al-Hindi, Kanzu’l-Ummal, vol. 3, p. 12 (Hadith number: 5193), Muassasa ar-Risāle, Beirut-1985.
[12] Ali al-Muttaqi al-Hindi, Kanzu’l-Ummal, vol. 3, pp. 3-4 (Hadith number: 5142).
[13] Ali al-Muttaqi al-Hindi, Kanzu’l-Ummal, vol. 3, p. 2 (Hadith number: 5132).
[14] Ali al-Muttaqi al-Hindi, Kanzu’l-Ummal, vol. 3, p. 3 (Hadith number: 5133).
[15] Ali al-Muttaqi al-Hindi, Kanzu’l-Ummal, vol. 3, p. 3 (Hadith number: 5137).
[16] Ali al-Muttaqi al-Hindi, Kanzu’l-Ummal, vol. 3, p. 3 (Hadith number: 5141).
[17] Ali al-Muttaqi al-Hindi, Kanzu’l-Ummal, vol. 3, p. 3 (Hadith number: 5138).
[18] Ali al-Muttaqi al-Hindi, Kanzu’l-Ummal, vol. 3, p. 5 (Hadith number: 5149).
[19] İbni Hibbân, Al-Musnad al-Ṣaḥīḥ ala al-Takasim wa al-Anwa, vol. 2, p. 235 (Hadith number: 485); Ahmed b. Hanbel, Musnad, 2/185 (Hadith number: 6735); 2/217-218 (Hadith number: 7035); Bukhari, Al-Adab al-Mufrad, p. 143 (Hadith number: 272).
[20] İbni Hibbân, Al-Musnad al-Ṣaḥīḥ ala al-Takasim wa al-Anwa, vol. 2, p. 226 (Hadith number: 478).
[21] Ali al-Muttaqi al-Hindi, Kanzu’l-Ummal, vol. 3, p. 5 (Hadith number: 5151).
[22] Ali al-Muttaqi al-Hindi, Kanzu’l-Ummal, vol. 3, p. 5 (Hadith number: 5153).
[23] Ali al-Muttaqi al-Hindi, Kanzu’l-Ummal, vol. 3, p. 6 (Hadith number: 5156).
[24] Ali al-Muttaqi al-Hindi, Kanzu’l-Ummal, vol. 3, p. 7 (Hadith number: 5159).
[25] Ali al-Muttaqi al-Hindi, Kanzu’l-Ummal, vol. 3, p. 8 (Hadith number: 5170).
[26] Ali al-Muttaqi al-Hindi, Kanzu’l-Ummal, vol. 3, p. 17 (Hadith number: 5232).
[27] Ali al-Muttaqi al-Hindi, Kanzu’l-Ummal, vol. 3, p. 12 (Hadith number: 5197).
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