Islam is defined as the deen which Allah (swt) has revealed to our Messenger Muhammad (saw) 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 mu'amalat (transactions) and 'uqubat (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 aspect is the basis of its haDarah (civilization ), state, and Shari’ah. This the right spelling of ‘aqeedah
Although the Islamic Shari’ah explained the various systems in precise details, such as the ‘ibadat and mu'amalat and 'uqubat, Islam did not put forward a detailed system for the morals. Rather, it treated the rules of morals as commands and prohibitions from Allah (swt), without viewing their details as morals that should be given special care greater than others. To the contrary, the details of their rules are less 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 AHkam Shari’ah chapters titled "morals". Furthermore, the Fuqaha'a and Mujtahidoon have not paid much attention, in deduction and study, 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 emotions. Morals have no effect in establishing the society or determining its revival or decline. The effective factor is the general traditions which arises from the concepts about life. The driving factor in society is not morals but the systems applied within it and the thoughts and emotions people carry. Indeed, morals stem from the thoughts, emotions and result from the implementation of the system.
Accordingly, since morals are the product of Allah's (swt) commands and they ensue from the call to the ‘aqeedah and from 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 about life; it keeps people away from understanding the reality and the basic elements of society. It gives people a false satisfaction with individualistic virtues and thus leads to the negligence of the true means of the revival 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 call for morality 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, in accordance with the AHkam Shara’iah connected with the moral characteristics, it did not make that a system as it did with the ibadat and mu'amalat. Instead, these AHkam Shari’ah check spellingobserved the fulfilment of certain values which Allah (swt) has commanded, such as truthfulness, honesty, shunning envy and deceit etc. These values are achieved only by the command of Allah (taala) in respect to moral values, such as noble characteristics and virtues. Honesty, for instance, is a moral quality commanded by Allah (swt). Its moral quality should be observed - when it is enacted. It is something which achieves 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 achieving the materialistic value while he is characterised with moral characters 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 acquiring good morals, and has forbidden bad morals. It has encouraged truthfulness, honesty, cheerfulness, modesty, honouring parents, good relationships with relatives (silaat ur rahm), rescuing people from hardships, and wishing for others what one wishes for himself, etc. The shar’a considers these matters and the like as encouragement to 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 matters and the like as prohibition of what Allah (swt) forbade.
Morals are a part of this Shari’ah and a branch of the commands and prohibitions which a Muslim should verify in oneself so as to complete his observance of Islam and the commands of Allah (swt). However, the way in which the whole society attains these morals is by establishing the Islamic emotions and thoughts. 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 mentioned above which is establishing the thoughts and emotions. 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 emotions and thoughts. This makes the people embrace morals in huge groups as a result of their embracing Islam in huge groups. It is necessary to understand that this our view that makes morals unconditionally attached to the commands of Allah (swt) and to the application of Islam, and confirms the necessity that the Muslim acquires good morals.
Allah (swt) 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 '’aqeedah, ibadat, m’uamalat 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 their 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 your 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." [Luqman: 13-19]
Allah (swt) 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 prostrating 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 Judgment 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 honorable (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!" [Al-Furqan: 63-76]
Allah (swt) says in Surat al-Israâa:
"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 honor. 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 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 fulfill (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." [Al-Israâa: 23-35]
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 (swt). Some of which are rules connected to 'ibadal; while others are rules connected to m’uamalat and akhlaq. Furthermore, the verses were not confined to moral attributes but they also included Aqaid, ‘ibadat and m’uamalat, as well as akhlaq. They are the characteristics 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 goal 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. Thus 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 linked with taqwa since morals result from ‘I'badat:
"Prayer forbids lewdness and abomination," [Al-Ankabut: 45]
and are observed during m’uamalat "Religion is the treatment" (i.e. how you treat others), in addition to their being specific commands and prohibitions, then this reinforces them in 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 the acquisition of a moral is in response to the commands of Allah (swt) or in avoiding His (swt) prohibitions, and not because such a moral benefits or harms in this life. This makes the acquisition of good morals permanent and resolute as long as the Muslim continues to apply Islam and does not revolve around benefit. This is because the objective of morals is not benefit, but the moral value is acquired for itself and not for materialistic, humanitarian or spiritual values. These values should not be involved in the moral value so as no disorder occurs in performing it or acquisition of them. Moreover, the attention must be paid to the fact that the materialistic value has to be separated from the morals. 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 bettered by morals but by Islamic thoughts and Islamic emotions, and by the implementation of the Islamic systems. Although morals constitute one of the basic elements of the individual, they are not and should not constitute the sole ones; morals should be accompanied by the aqa'id, ‘ibadat and m’uamalat. 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 ‘ibadat nor practices m’uamalat according to the AHkam Shara’iah, is not given any regard. Consequently, it is essential to observe the ‘aqeedah, the ‘ibadat, the m’uamalat and the akhlaq in reforming an individual. It is haram to treat morals alone and to leave the other characteristics. Moreover, it is forbidden to give attention to anything before having full confidence in the ‘aqeedah. The fundamental feature of morals is that they should be built upon the Islamic ‘aqeedah and that the believer should be characterised with them as commands and prohibitions from Allah (swt).