What are the characteristics of Islamic ethics?

The word “morality” comes from the Latin word moralitas meaning “manner, character, and proper behavior”. Morality generally refers to a code of conduct, that an individual, group or society hold as authoritative, in distinguishing right from wrong. Such an ideal code of conduct is often espoused in preference to other alternatives.

Islam as a comprehensive way of life encompasses a complete moral system that is an important aspect of its world-view. We live in an age where good and evil are often looked at as relative concepts. Islam however, holds that moral positions are not relative, and instead, defines a universal standard by which actions may be deemed moral or immoral.

Islam’s moral system is striking in that it not only defines morality, but also guides the human race in how to achieve it, at both an individual as well as a collective level.

Basic Principles in Islamic Morality

The Islamic moral system stems from its primary creed of belief in One God as the Creator and Sustainer of the Universe. Islam considers the human race to be a part of God’s creation, and as His subjects.

From an Islamic perspective, the purpose of human life is to worship God, by leading this worldly life in harmony with the Divine Will, and thereby achieve peace in this world, and everlasting success in the life of the hereafter. Muslims look to the Glorious Qur’an and the Traditions of the Prophet as their moral guides.

The Glorious Qur’an says:

“It is not righteousness that ye turn your faces Towards east or West; but it is righteousness- to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah-fearing.” [Al-Qur’an 2:177]

This verse underscores the Islamic belief that righteousness and piety is based, before all else on a true and sincere faith. The key to virtue and good conduct is a strong relation with God, who sees all, at all times and everywhere. He knows the secrets of the hearts and the intentions behind all actions. Therefore, Islam enjoins moral behavior in all circumstances; God is aware of each one when no one else is. It may be possible to deceive the world, but it’s not possible to deceive the Creator.

The love and continuous awareness of God and the Day of Judgment enables man to be moral in conduct and sincere in intentions, with devotion and dedication.

The Glorious Qur’an also says:

Say: the things that my Lord hath indeed forbidden are: shameful deeds, whether open or secret; sins and trespasses against truth or reason; assigning of partners to Allah, for which He hath given no authority; and saying things about Allah of which ye have no knowledge. [Al-Qur’an 7:33]

It is interesting that the Qur’an refers to “sins and trespasses against truth or reason”. It is an indication of God’s blessing to every human being, of an innate moral sense. Such a moral sense, when uncorrupted by family or society, is what leads people to commendable acts of virtue. Islam aims to enhance and amplify the moral sense in every human being and adorn the individual’s character with the noblest of virtues.

The Islamic moral principles therefore, appeal naturally to the human intellect, while elevating the pursuit of morality to the level of worship. This is because Islam holds every action that is done with the goal of attaining of God’s pleasure to be worship.

Morality and the individual

The guiding principle for the behavior of a Muslim is what the Qur’an refers to as Al `Amal Assalih or virtuous deeds. This term covers all deeds, not just the outward acts of worship.

Some of the most primary character traits expected of a Muslim are piety, humility and a profound sense of accountability to God. A Muslim is expected to be humble before God and with other people. Islam also enjoins upon every Muslim to exercise control of their passions and desires.

Islam warns against vanity and excessive attachment to the ephemeral pleasures of this world. While it is easy to allow the material world to fill our hearts, Islam calls upon human beings to keep God in their hearts and to use the material world in moderation and in accordance with God’s guidance. The Glorious Qur’an says:

“The Day whereon neither wealth nor sons will avail, but only he (will prosper) that brings to Allah a sound heart” [Al-Quran: 26:88-89]

Charity is one of the most commendable acts in Islam. In fact, Zakah, the annual charity that is obligatory on every Muslim who has accrued wealth above a certain level, is one of the pillars of Islam.

Gratitude in prosperity, patience in adversity, and the courage to uphold the truth, even when inconvenient to oneself, are just some of the qualities that every Muslim is encouraged to cultivate.

Morality and Society

For an individual as well as a society, morality is one of the fundamental sources of strength, just as immorality is one of the main causes of decline. While respecting the rights of the individual within a broad Islamic framework, Islam is also concerned with the moral health of the society.

Thus, everything that leads to the welfare of the individual and the society is morally good in Islam, and whatever is harmful is morally bad.

Given its importance to a healthy and just society, Islam supports morality and matters that lead to the enhancement of morality, and stands in the way of corruption and matters that lead to the spreading of corruption. The injunctions and prohibitions in Islam are to be seen in this light

Conclusion

Morality in Islam addresses every aspect of a Muslim’s life, from greetings to international relations. It is universal in its scope and in its applicability.

A Muslim is expected to not only be virtuous, but to also enjoin virtue. He/She must not only refrain from evil and vice, but must also actively engage in asking people to eschew them. In other words, they must not only be morally healthy, but must also contribute to the moral health of society as a whole.

The Prophet Mohammed (peace be upon him) summarized the conduct of a Muslim when he said: “My Sustainer has given me nine commands: to remain conscious of God, whether in private or in public; to speak justly, whether angry or pleased; to show moderation both when poor and when rich, to reunite friendship with those who have broken 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; and that I should command what is right.”

The main objective of the Islamic moral code is to create an “Islamic personality” that lives by its deep faith of loving, conscious submission to God, and is nourished by His divine love.

These features motivate the actions of this personality and help it restrain itself from temptation, due to its fear of displeasing God. It also understands and accepts the dignified role that has been given by God to Man as His trustee on earth, which gives it a meaningful feeling of its existence.

If people were to meet these ideal criteria, they would be able to constitute a community which would ordain good and forbid injustice and evil in society. Prophet Muhammad peace be upon him) once said:

“I have been sent to prefect the high moral standards” (Narrated by Malik)

This means that he was sent in order to complete and prefect the noble moral qualities that have been preached by all the prophets before him.

Relationship Between Morals and Faith

Some people think that faith and morals may not necessarily be related. In Islam, any reform on an individual or social level must start with moral transformation. This moral transformation may be encouraged by an appeal to either patriotism, the power of law, or inherent kindness.

However, to have profound and sustainable moral elevation, it must be concurrent with the moral code that is revealed by God, which in itself is not temporary due to certain circumstances or basic benefits. The Quran says what means:

{Verily never will Allah change the condition of a people until they change it themselves (with their own souls)} (Ar-Ra’d 13:11).

Elsewhere it says what means:

{Because Allah will never change the Grace which he hath bestowed on a people until they change what is in their (own) souls: and verily Allah is He Who heareth and knoweth (all thing)} (Al-Anfal 8:53).

These verses depict the rise and fall of different ancient civilizations. According to the second verse, these people were deprived of all the blessings and luxuries bestowed on them by God because of their bad deeds and ungratefulness to Him.

The relationship between faith and morals is frequently mentioned in a verse that is repeated frequently in the Quran and says what means:

{Those who believe and did good deeds} (Saad 38:24)

This verse indicates that to have true faith, good deeds are essential. This relationship is also clarified in many sayings of the Prophet Muhammad. For example, it was reported that he once told his Companions that the most beloved to him and the closest to him in the hereafter is the one who has the best manners (Ahmad).

The Prophet also said:

“The best of the believers in faith are those who are the best in morals” (Narrated by At-Tabarani)

The Prophet’s grandson Al-Hassan also said that true faith is not only by wishing or pretending to have faith, but it is the true belief of one’s heart which is verified by good deeds.

Relationship Between Morals and Worship

In Islam, if any act is preformed with good intention and within the boundaries that God has permitted then it is considered an act of worship. More specifically, by relating the characteristics of the moral code to the pillars of Islam (i.e. prayer, charity, fast), we will find that acts of worship are closely related to morality.

Prayer for example is required of a Muslim five times a day, in which he stands facing the Qiblah, then bows and prostrates in devotion to God.

If these actions are looked at in view of morals, we discover that the real meaning behind prayer is to train the Muslim on feeling the conscious, loving submission to the will of God, and a reminder of keeping away from evil. Prayer also instills the feeling of humbleness in the heart while standing before God.

A verse in the Quran describes this relation between morals and prayer, where it says what means:

{…and establish regular Prayer: for Prayer restrains from shameful and unjust deeds; and remembrance of Allah is the greatest (thing in life) without doubt. And Allah knows the (deeds) that ye do.} (Al-`Ankabut 29:45)

The Prophet informs us that God says in a hadith qudsi that He only accepts prayers from people with certain characteristics. These characteristics include: humbling themselves before His glory, not oppressing any of His creatures, being merciful to the destitute, and being compassionate to those who are suffering or are injured. (Narrated by Al-Bazzar)

All this is proof of the essence of prayer in Islam. Another pillar of Islam is Zakah. This religious duty symbolizes feelings of love, compassion, and mutual concern towards people who are less fortunate in society. It does not comprise the materialistic meaning behind giving money.

This is referred to in the Quran where God addresses the Prophet:

{Of their goods take alms, that so thou mightest purify and sanctify them} (At-Tawba 9:103).

The term “purification” in this verse signifies the elimination of selfishness and lack of concern for others from the hearts of Muslims. In addition, the word “charity” in Islam is not only used in terms of paying money to those who are needy, but charity could be a smile or a good word, as the Prophet says:

“A good word is a sadaqah (charity).” (Narrated by Muslim)

The fourth pillar of Islam is fasting. We find that the real meaning behind it is not only to restrain from food and drink from dawn to dusk. Rather, it is to strengthen one’s will and develop self-discipline in permanently restraining from evil. This is stated in the Quran:

{O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restrain} (Al-Baqarah 2:183).

The Prophet Muhammad also declares:

“It happens that a person who fasts may gain nothing of his fasting but hunger, and it happens that a person who spends his night in prayer may gain nothing from his prayer but sleeplessness” (Narrated by Ibn Majah).

Finally, Hajj or pilgrimage, which is the last pillar of Islam, is also not just about going to Makkah, wearing specific clothing, and making certain rites. Pilgrimage is full of moral lessons, such as patience and humility, which purify a Muslim’s soul. The Quran highlights the manners that a Muslim should abide by during Hajj:

{For Hajj are the months well known. If any one undertakes that duty therein, Let there be no obscenity, nor wickedness, nor wrangling in the Hajj. And whatever good ye do, (be sure) Allah knoweth it. And take a provision (With you) for the journey, but the best of provisions is right conduct. So fear Me, o ye that are wise} (Al-Baqarah 2:197).

Contradictions Between Worship and Behavior

Often times we encounter people who may be active in their acts of worship, but yet their behavior is inconsistent with that apparent devotion. From the Islamic point of view, the lack of morals indicates the weakness of faith as true faith should reflect on one’s manners.

This does not mean that people are expected to be infallible. Rather, they should sincerely try to comply with the moral code revealed by God. A woman was once described to the Prophet (peace and blessings be upon him) as being one who used to offer (voluntary) fasting and prayers but also used to offend her neighbors.

Upon that the Prophet said: “She will enter Hellfire.” Another woman was described before the Prophet as observing only the obligatory prayers and spending a few pieces of cheese in charity, but not offending her neighbors. The Prophet said “She will enter Paradise” (Narrated by Ahmad).

Describing the punishment of those who pretend to have faith, the Prophet once asked:

“Do you know who is poor?” His Companions answered: “A poor man amongst us is one who has neither dirham with him nor wealth.” He said: “The poor of my Ummah (nation) would be he who would come on the Day of Resurrection with prayers, fast and Zakah but (he would find himself bankrupt on that day as he would have exhausted his funds of virtues) since he hurled abuses upon others, brought calumny against others and unlawfully consumed the wealth of others and shed the blood of others and beat others, and his virtues would be credited to the account of one (who suffered at his hand). And if his good deeds fall short to clear the account, then their sins would be entered in (his account) and he would be thrown in the Hell-Fire” (Narrated by Muslim).

This certifies that the amount of worship does not necessarily indicate true faith, or that faith substitutes worship. Rather, both should be coordinated to create the “Muslim personality”.

Stability of the Moral Code

Some people believe that various moral codes should be changed or updated in accordance with new circumstances. In Islam, this approach is refused if the meaning of “updating” is to change fundamentals or principles of its moral code. But change is acceptable if it entails the adaptation of the applications, and not the principles of the moral code so as to suit the circumstances of people.

Fundamental regulations in Islam are taken from the Quran and Sunnah, which were revealed by God to Prophet Muhammad (peace be upon him). These divine regulations are applicable to all times and places.

However, if humans attempt to change them, this means they are claiming to have more knowledge than God. Doing that would be subjecting moral standards to people’s vices.

Islam teaches that the source of moral principles should come only from God, and that people should be elevated to these moral standards, instead of degrading the moral standards to human defects.

This does not mean that Islam is against dynamic changes in society. Rather, it proposes a balance: divine principles should not be tampered with, as this would lead to the damage of the foundation of the moral code revealed by God, which is the base for all reforms.

Adapted from a lecture in Dr. Jamal Badawi’s Islamic Teachings series.