伊斯兰是安拉(SWT)启示给我们的先知穆罕默德ﷺ的宗教(딘/deen)，用以规范人与其造物主、与自身以及与其他人之间的关系。人与造物主的关系围绕着“阿给底”(Aqaid，信条)和“伊巴达特”(‘Ibadat，功修)展开。人与自身的关系包括道德、饮食和服饰。而人与其他人的关系则涉及“穆阿玛拉特”(mu'amalat，交易往来)和“乌古布”('uqubat，刑罚)。

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).

伊斯兰教解决人类的所有问题，并将人视为一个不可分割的整体。因此，它依照同一种方法来解决人的问题。此外，伊斯兰教将其体系建立在精神基础之上，即其信仰（‘aqeedah）。因此，精神层面是其文明（haDarah）、国家和沙里亚（Shari’ah）的基础。这是‘aqeedah的正确拼写。

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.

尽管伊斯兰教法对各类制度作了精确详尽的阐述，如'ibadat（功修）、mu'amalat（交易）和'uqubat（刑罚），伊斯兰教却并未提出一套详细的道德体系。相反，它将道德规范视为安拉（SWT）的命令与禁令，并不认为其细节应被特别关注、高于其他规范。反之，这些道德规则的细节比其他规则更为简略，在伊斯兰教法学中也没有专门的章节。因此，在载有教律（Ahkam Shari'ah）的教法学著作中，人们找不到题为"道德"的章节。此外，教法学家（Fuqaha'）与通过独立推理的法学家（Mujtahidoon）在推演与研究中，也并未对道德规范这一领域投入太多的关注。

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.

道德不会影响社会的建立，因为社会是建立在生活制度之上的，并受思想与情感的影响。道德在建立社会、决定社会的复兴或衰落方面没有任何作用。起决定作用的因素是源于人们对生活的观念所形成的普遍习俗。推动社会前进的动力不是道德，而是在社会中所实行的制度，以及人们所怀有的思想与情感。事实上，道德源于思想和情感，并且是制度实施的结果。

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.

因此,既然道德是真主(swt)命令的产物,并且源于对“阿changed”(Aqeedah)的号召以及伊斯兰教的整体实施,那么在社会中为道德进行宣教(da’wah)是不被允许的。为道德而呼吁,实际上颠倒了伊斯兰关于生活的概念;它使人们远离对现实以及社会基本要素的理解。它让人们对个人性的美德产生虚假的满足感,从而导致忽视了生活复兴的真正途径。因此,把伊斯兰的号召变成道德的号召是危险的,因为它使人们误以为伊斯兰的号召只是道德的呼吁,进而抹去了伊斯兰的理性特征,使人们偏离了唯一能够导向伊斯兰实施的方法,即建立伊斯兰国。 当伊斯兰教法处理人与自身的关系时,依据与道德品格相关的伊斯兰教律(Ahkam Shar'iyyah),它并没有像对待功修(ibadat)和交易(mu'amalat)那样将其构建成一个体系。相反,这些伊斯兰教律关注的是真主(swt)所命令的某些价值的实现,例如诚实、正直、摒弃嫉妒和欺骗等。这些价值只有在真主(taala)关于道德价值(如高尚品格与美德)的命令下才能达成。例如,诚实是真主(swt)所命令的一种道德品质。这种道德品质应当在其被付诸实践时被遵守,它是达成道德价值的事物,因此被称为一种道德。然而,当这些道德品格是作为行为和交易的结果而产生时,例如从礼拜中产生的洁净,从贸易中产生的诚实,那么道德价值并未真正达成,因为在进行该行为时,目的并非为了实现道德价值。 实际上,通过履行这些行为并严格遵守其规则而获得的品质,正是信士在崇拜安拉(SWT)和进行交易时所具备的道德品质。在拜功中,信士实现了获得精神价值的首要目标;而在贸易中,信士在实现物质价值的同时,也同时具备了道德品格。

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.

伊斯兰教法（shar'a）已经明确了哪些美德的拥有者被视为具有良好品德，哪些品性的拥有者被视为具有不良品德。它鼓励培养良好品德，禁止不良品德。它鼓励诚实、正直、乐观、谦逊、孝敬父母、与亲属保持良好关系（silaat ur rahm）、救济身处困境的人，以及希望他人得到自己所希望得到的，等等。伊斯兰教法将这些事项及类似之事视为对人们遵从安拉（swt）命令的鼓励。同时，它禁止养成与之相反的品性，例如：撒谎、欺诈、嫉妒、放荡等等，并将这些事项及类似之事视为对安拉（swt）所禁止之事的禁止。

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.

道德是伊斯兰教法的一部分，是穆斯林应当在自身中加以落实的命令与禁令的一个分支，借此完成其对伊斯兰教及真主（SWT）命令的遵行。然而，整个社会获得这些道德的方式，是确立伊斯兰的情感与思想。一旦社会获得了这些情感与思想，个人必然会随之获得这些道德。毫无疑问，获得道德的途径并不在于单纯呼吁道德本身，而在于上述的方式，即确立思想与情感。然而，这一进程的启动需要伊斯兰来培养一个群体——以其完整形态出现，其中的个人是群体的组成部分，而非独立的个体——去在社会中承担完整的伊斯兰宣教（da'wah），从而使伊斯兰的情感与思想得以建立。这样，人们便会因大批地皈依伊斯兰而大批地接受道德。必须理解，我们的这一观点使道德无条件地依附于真主（SWT）的命令和伊斯兰的实践，并确认穆斯林获得良好道德的必要性。

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.

真主(SWT)在《古兰经》的许多章节中提到了人应当具备并努力践行的品格。这些品格包括信仰(’aqeedah)、功修(ibadat)、交易与人际往来(m’uamalat)以及道德品行(akhlaq)。这四种品格应当融为一个完整的整体。

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.

安拉（SWT）在《路盖曼章》中说：

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.} Note: The request is to translate the passage faithfully. Since it is a Qur'an passage, the verse text has been kept as given above in the original English, enclosed in braces as the source is. Please provide the surrounding Chinese text you'd like translated. [Luqman: 13-19]

"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]

安拉（SWT）在《古兰经》第二十五章《准则》中说：

Allah (swt) says in Surat al-Furqan:

"且至仁主的仆人是那些谦卑地行走在大地上的人，当无知者向他们说话时，他们说：'和平！'"

"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!.

那些在夜间俯身叩拜、站立礼拜以崇敬主的人。那些人说：“我们的主啊！求你使我们远离火狱的刑罚，因为它的刑罚确是惨重的。它确是恶劣的居所和归宿。”那些人，花费时既不奢侈，也不吝啬，而是在两者之间保持中道。那些人不与真主并拜其他神明，不杀害真主所禁止杀害的生命，除非依据正当的理由；也不犯通奸。凡做这些事的人，必受罪罚；在复活日，他的刑罚将加倍，并且他将在其中受辱而永居。但悔罪、信道并行善的人除外，真主必赦宥他们的罪恶，因为真主是至恕的，是至慈的。凡悔罪并行善的人，确已真诚地归向真主。那些人不作伪证；若经过无益的事物，便以高尚的态度避开。那些人，当他们受到主的迹象的训诫时，不像聋子瞎子那样对它们视若无睹。那些人祈祷说：“我们的主啊！求你赐予我们配偶和子女，使他们成为我们的眼福，并使我们成为敬畏者的表率。”这些人，因为他们的坚忍，将获得最高的品级，他们在其中将受到祝福和平安的问候。他们永居其中，那是多么美好的居所和归宿啊！ [Al-Furqan: 63-76]

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]

安拉(SWT)在《伊斯拉》章中说:

Allah (swt) says in Surat al-Israâa:

你的主已经命定：你们除祂之外不可崇拜任何人，并要善待父母。无论他们俩中的一位或两位在你的有生之年达到老年，你都不可对他们说一句轻蔑的话，也不可斥责他们，而要对他们说尊敬的话。出于慈爱，你要为他们谦卑地降下翅膀，并说：“我的主啊！求你怜悯他们，正如他们在我幼时抚养我那样。”你的主最知道你们心中所想。如果你们行善，那么祂对那些悔罪归向祂的人必定是至为宽恕的。 你要把应得的权利给予亲属、贫困者和旅途中的人，但不可挥霍浪费。挥霍者确是恶魔的弟兄，而恶魔对他的主是忘恩负义的。即使你为了期待从你的主那里获得的怜悯而不得不离开他们，你也要对他们说温和的话语。不要把你的手像吝啬者那样紧缚在颈上，也不要把它完全伸展开来，以致你受到指责，陷入贫困。确实，你的主为所欲为者丰厚地供给生计，也依照公正的尺度分配。祂确实知悉并观察祂的众仆。 你们不可因畏惧贫穷而杀害自己的子女，我将供给他们，也供给你们。杀害他们确是重大的罪过。你们不可接近通奸，它是一种可耻的行为，也是一条邪恶的道路。非因正当理由，不可杀害安拉所禁止杀害的生命。如果有人被无辜杀害，我已赋予他的继承人权力（可要求以命抵命，或予以饶恕）；但他在杀人方面不可过分，因为他是受法律扶助的。 除非为了改善孤儿的财产，否则不可接近孤儿的财产，直到他达到成年。你们要履行所有的约定，因为约定在后日必将受到核问。 "当你们量东西的时候，要给足量器；用正确的天平来称重，这才是最适宜、最有利于最终结果的做法。" [Al-Israâa: 23-35]

"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]

这三章经文构成一个完整的整体，阐明各种美德，明确穆斯林的品格，并展现伊斯兰人格独特而卓越的特质。值得注意的是，这些经文是安拉（SWT）的命令与禁令，其中一些属于敬拜（ʿibādāt）方面的规定，另一些则属于交易（muʿāmalāt）与品德（akhlāq）方面的规定。此外，经文并不局限于道德品质，还涵盖了信仰（ʿaqāʾid）、敬拜（ʿibādāt）、交易（muʿāmalāt）以及品德（akhlāq）。这些正是构成伊斯兰人格的特征。因此，若将论题仅限于道德，便无法造就完美的人和伊斯兰人格。而且，道德应当建立在精神基础之上，即伊斯兰信仰（ʿaqīdah）之上，才能达到其存在的目的。因此，品德的塑造必须建立在这一信仰之上。穆斯林之所以诚实，并非为诚实而诚实，而是因为安拉（SWT）命令穆斯林培养这一美德；虽然他也追求说实话所蕴含的道德价值。因此，道德之所以被培养，不是因为其本身，而是因为安拉（SWT）的命令。

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.

因此，穆斯林应当以良好的品德为特征，并顺从而谦卑地履行这些品德，因为品德与敬畏（taqwa）相关联，品德源于“ʿIbādah”（崇拜）。

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:

"礼拜能禁止淫秽和丑恶之事。" [Al-Ankabut: 45]

"Prayer forbids lewdness and abomination," [Al-Ankabut: 45]

这些品德在m'uamalat(交往事务)中得到遵守，因为"宗教即是待人之道"（即人如何对待他人）。除了它们本身具有的具体命令与禁令之外，这一点也使这些品德在穆斯林心中得到强化，并使其成为他品格中不可或缺的特质。因此，品德与生活其他制度的融合——尽管它们是独立的特性——使穆斯林能够得到全面而正确的预备。尤其是，获得某一品德，是出于对安拉（swt）命令的回应，或是为了避免安拉（swt）的禁令，而不是因为这种品德能给今生带来利益或损害。这使得良好品德的获得持久而坚定，只要穆斯林持续践行伊斯兰，不以利益为转移。这是因为品德的目标不是利益，而是品德的价值本身即应当为其自身而获得，而非为了物质、人道主义或精神上的价值。这些价值不应掺入品德的价值之中，以免在践行或获得这些品德时产生混乱。此外，必须注意的是，物质价值应当与品德分开。同样，应当避免为了获取利益和好处而践行品德，因为这对品德构成危害。

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.

总之,道德并非社会的根本支柱,而更多是属于个人的范畴。因此,社会的改善并不依靠道德,而是依靠伊斯兰的思想与伊斯兰的情感,以及伊斯兰制度的实施。道德虽然是个人的基本要素之一,但并非、也不应当是唯一的要素;道德应当与信仰(aqa'id)、功修('ibadat)和交易行为(m'uamalat)相伴而行。因此,一个拥有良好品德、但其信仰('aqeedah)并非伊斯兰信仰的人,不值得任何重视,因为他是卡菲尔(Kafir),而没有任何罪过比献身于库夫尔(Kufr,不信)更大。同样,一个拥有良好品德、却不履行功修、也不依照伊斯兰教法(AHkam Shara'iah)进行交易的人,同样不值得重视。因此,在塑造个人时,必须同时重视信仰('aqeedah)、功修('ibadat)、交易行为(m'uamalat)和品行(akhlaq)。只对道德加以关注而放弃其他品质是哈拉姆(haram,禁止)的。此外,在对信仰('aqeedah)没有充分把握之前,禁止关注其他任何事物。道德的根本特征在于,它应当建立在伊斯兰信仰('aqeedah)的基础之上,信士应当以之为品格,将其视为真主(SWT)的命令与禁令。

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).