Opening
On the occasion of Your Excellency’s birthday celebration, we thank Allah for your life. We wish Your Excellency very many returns of the day, continued well-being, good health, prosperity and service to Islam and to humanity May Allah continue to bless Your Excellency and your family and grant you all peace.
Introduction
The topic of my lecture is “Morality in Islam” Morality deals with human conduct, human actions, human behaviour or human character, interpreted appropriately. Apart from guidance in strictly religious matters – that is, matters that have to do with faith (iman) prayers (salat), fasting (sawm), alms-giving (zakat or sadaqat), and pilgrimage (hajj) – Islam also gives guidance in morality.
We are, each of us, faced everyday with situations in which we ask ourselves:
- How ought I to act?
- What ought I to do?
- How ought I to behave?
- What principle of action ought I to follow?
These questions may arise in our professional lives, in our interactions with our neighbours, mates, colleagues or friends, in our dealings with members of our family or indeed, in acting in matters that affect none others than ourselves.
These questions and others like them can be answered using a secular or religious morality or ethics. Secular moralities may be philosophical, societal or professional. Philosophical ethics may be utilitarian, hedonistic or egoistic, etc. Societal morality includes Yoruba, Igbo and Hausa morality. Professional morality may apply, for example in medicine, law or business. Religious morality or ethics, on the other hand, may be Christian, Jewish, Hindu or Muslim, the subject of our discussion is Muslim or Islamic morality.
Any system of morality or ethics teaches us the distinction between those of our actions that are good, and those that are bad, those that are right and those that are wrong, those that are acceptable and those that are not acceptable, and those that are commendable or praiseworthy and those that are condemnable or not commendable. Islam extols good deeds and places them next to faith. That is why the expression
……Those who believe and do good deeds (al-ladhina amanu wa amilu’s-salihat)
is a common occurrence in the Qur’an, for example,
Whosoever acts righteously, whether male or female,
and is a believer, We will surely grant his a pure life, and We will surely bestow on such their reward according to
the best of their works. (Qur’an 16 : 97)
Similarly,
Surely those who believe (i.e the Muslims) and the Jews and the Sabians and the Christians – whosoever believes in Allah and the Last Day and do good deeds, on them shall come no fear, nor shall they grieve. (Qur’an 2 : 62)
How do we know what is good and what is bad?
The Qur’an teaches us how to distinguish good deeds from bad, and right actions from wrong, virtues from vice. Quite clearly, some virtues derive from certain attributes of Allah. In a way, believers are expected to live their lives as much as possible in emulation of the attributes of Allah. According to the Qur’an, Allah has the Most Excellent Names(Qur’an 7:180) which are descriptive of His attributes. For example, Allah is Ar-Rahman (The Beneficient) and Ar-Rahim (The Merciful). These describe Allah’s attribute of rahmah (mercy, compassion, beneficence or benevolence). Similarly, Allah is Al-Ghafur (the Forgiving) and Al-Ghaffar (The Oft–Forgiving), describing Allah’s attribute of ghufran or maghfirah (forgiveness, pardon or remission) Rahmah and maghfirah are thus virtues.
Other virtues derivable from Allah’s Names include salam (peace), from His Name, As-Salam (The Source of Peace or The Peace); iman (faith or belief), from His Name, Al-Mu’min (The Guardian of Faith, or The Faithful); ‘ilm (knowledge) from Al-Alim or Al-‘Allam (The Knowing); hilm (forbearance) from Al-Halim (The Forbearing); hikmah (wisdom) from Al-Hakim (The Wise); haqq (truth or truthfulness), from Al-Haqq (The Truth or the True); ra’fah (kindness or compassion), from Ar-Rauf (The kind or The Compassionate); karam (generosity or munificence), from Al-Karim (The Generous) and lutf (grace) from His Name, Al-Latif (The Gracious).
However, there are some of Allah’s attributes which human beings must not emulate. For example, Allah is Al-Mutakabbir (The Supreme), describing His attribute of takabbur (supremacy). As applied to human beings, takabbur means excessive pride of arrogance, which is a vice. In fact, according to the Qur’an, hell is the home for the arrogant. (Qur’an 39:60) Similarly, Allah is Al-Jabbar (The Irresistible), describing His attribute of jabarut (irresistibility). Applied to human beings jabbar means ‘tyrant’. Tyranny, of course, is a human vice and, according to the Qur’an, Allah seals up the heart of every arrogant tyrant. (Qur’an 40:35)
Some other virtues and vices derive from Allah’s commandments and prohibitions, likes and dislikes, commendation and dispraise in the Qur’an. Thus, for example, Allah commands ‘adl or qist (justice) ihsan (kindness or goodness) and ita’dhi’l-qurba (liberality or generosity to kith and kin); (Qur’an 16:90) so these are virtues. On the other hand, Allah forbids fahsha’ (indecency or shameful acts), munkar (wickedness and injustice) and baghy (oppression or rebellion) (Qur’an 16:90) However, Satan commands fahsha’; he also commands su’ (evil). Marrying women who are married to our fathers and fornication or adultery (zina) have been described as fahsha’ Thus, adl, qist, ihsan and ‘ita’dhi’l-qurba are virtues, while fahsha’ munkar, baghy and su’ are vices.
Similarly, according to the Qur’an, there is no good (khair) in our secret talks (najwa) if we do not enjoin through them sadaqah (charity), ma’ruf (kindness) and islah (peace or reconciliation) (Qur’an 4 : 114) The Qur’an also recommends that there should be among us people who enjoin ma’ruf and forbid munkar. (Qur’an 3 :104) Again, Allah commands that when we judge between men, we should judge with justice (‘adl) (Qur’an 4 : 58). We are told that prayer prevents fahsha and munkar (Qur’an 29 : 45) and that one who commends ‘adl is incomparable (with one who is dumb and helpless, etc. (Qur’an 16 : 76) “Why do rabbis and divines not forbid Jews ithm (sin)? the Qur’an asks (Qur’an 5 :63) The Prophet (may Allah bless him and him peace) is to enjoin ma’ruf and forbid munkar and make tayyibat (good things) lawful (Qur’an 7 : 159) People that warn against su’ will be saved, while those who do zulm (wrong) will be punished (Qur’an 7 : 165) He who retains a divorced wife in order to harm or wrong her (Qur’an 2:231), or one who transgresses the limits set by Allah, commits zulm.(Qur’an 6 : 51)Lastly, fasad (corruption) is to be preached against (Qur’an 11:116) Therefore, sadaqah, ma’ruf, islah and ‘adl are all virtues, while munkar, ithm, zulm and fasad are vices.
As we have said above, hikmah is one of the attributes of Allah, descriptive of his Name, Al-Hakim ( The wise). Prophets of Allah (may Allah bless all of them and grant them peace) were granted hikmah and it was to deliver the revelation and teach hikmah that the Prophets were sent.
Whoever is given hikmah is granted abundant good. The nature of hikmah can be seen from Qur’an 17 : 23 – 39:
Your Lord has enjoined you to worship none but Him; and to show kindness to parents…. Give to the near of kin their due, and also to the destitute and to the wayfarers. Do not squander (your substance) wastefully …. Be neither miserly nor prodigal… You shall not kill your children for fear of want… You shall not draw near to adultery…. You shall not kill any man whom Allah has forbidden (you to kill) except for a just cause… Do not draw near the property of orphans except in a good way … And keep your promise…. Give full measure when you measure, and weigh with even scale… Do not walk proudly in the earth….. These injunctions are but a part of the wisdom (hikmah) which your Lord has revealed to you ….
Hikmah can thus be said to consist, at least in part, in following the rules of conduct enumerated above.
Other virtues have also been elaborated upon in the Qur’an. Thus, birr (righteousness or goodness) is said not to consist in whether we face towards the east or the west (Qur’an 2 : 177) (in prayers); neither does it consist in entering our dwellings from the back (Qur’an 2 : 189) (on return from pilgrimage) or any other ritual or taboo. It consists, rather, in the fear of Allah; and belief in Allah and the Last Day, the Angels, the Books and the Prophets; giving one’s wealth for the love of Allah to kinsfolk, to orphans, to the needy, to wayfarers and to beggars, and to redeem captives; in
attending to one’s prayers and paying the welfare due (zakah); in being true to one’s promises and standfast in trial and adversity and in times of war (Qur’an 2 : 189) Birr and hikmah are thus quite closely related. Birr may in fact be taken to be a part or an aspect of hikmah.
As a final example, let us look at the Qur’an’s elaboration of ’adl or qist (justice). Allah sent down His apostles with clear signs and with them scriptures and the scales of justice, so that men may deal with fairness (‘adl) (Qur’an 57 : 27) As we have seen, Allah commands justice (qist) (Qur’an 7 : 29) and the Prophet was commanded to exercise justice (‘adl) among men (Qur’an 42 : 15) Justice (‘adl) is nearer to true piety (Qur’an 5 : 8). We are admonished not to allow hatred for others to turn us away from justice (‘adl) (Qur’an 5 : 8). We are also admonished not to be led by passion into doing injustice.(Qur’an 4 : 135). Believers are advised to conduct themselves with justice (qist), even if it be against themselves, their parents, or their kinsfolk, whether they be rich or poor (Qur’an 4 : 135) People are similarly enjoined to speak for justice (qist), even if it affects their own kinsmen. Allah commands believers to pass judgement upon people with justice (‘adl) (Qur’an 4 : 58) If two parties of believers are fighting each other, others are admonished to make peace between them with equity (‘adl) and justice (qist) (Qur’an 49 : 9).
Why be Moral?
We have seen some virtues and vices, and various occasions and circumstances in which they may be put into practice. The question that arises now is: Why be moral? There are three answers that can be given to this question.
First, according to the Qur”an, good deeds yield reward in this life or in the life hereafter or both. For example,
- Such of them as do good and act righteously shall have a great reward (Qur’an 3 : 172)
- Whosoever does a good deed shall have ten times as much (Qur’an 6 : 160)
- And give glad tidings to those who believe and do good works that for them there are gardens beneath which streams flow ( Qur’an 2 : 25)
- But he who comes to Him a believer, having done good deeds, for such are the highest ranks – Gardens of Eternity beneath which streams flow (Qur’an 20 : 75 – 76)
- And for those who believe and do righteous deeds there is forgiveness and a great reward (Qur’an 35 : 7)
- But they who believe and do good works – those are the dwellers of Paradise (Qur’an 2 :82)
Secondly, according to the Qur’an, evil deeds lead to punishment. For example:
- Whosoever does evil shall be requited for it (Qur’an 4:123)
- Verily, he who comes to his Lord a sinner for him there is Hell (Qur’an 20 : 74)
- Aye! Whosoever does evil and is encompassed by his sins - those are the inmates of the fire. (Qur’an 2 :81)
- And those who do evil shall be thrown on their faces into the fire (Qur’an 27 : 90)
- And those who do evil deeds, the punishment for an evil shall be the like thereof, and ignominy shall cover them. (Qur’an 10 : 27)
Thirdly, according to the Qur’an, we should do good and avoid evil purely for our own souls, not because of any reward or punishment. For example,
- And good and evil are not alike (Qur’an 5 : 100)
- Surely, good works drive away evil ones (Qur’an 11:114)
- Is the reward of goodness anything but goodness? (Qur’an 55 : 60)
- Whosoever does right, it is for his own self, and whosoever does evil it against (his own self) (Qur’an 41:46)
- Whosoever is niggardly is niggardly only against his own self. (Qur’an 47 : 38)
- So whoever breaks (his oath) breaks it to his own loss. (Qur’an 48 : 10)
Finally, the Qur’an gives specific reasons why some acts are meritorious and some are not. For example,
- And we have enjoined upon man (to be) good to his parents – his mother bears him in weakness upon weakness, and his weaning takes two years (Qur’an 31 : 14)
- You will not draw near to adultery; surely it is a manifest indecency and an evil way (Qur’an 17 : 32)
- And keep your promise, for the promise shall be asked about (Qur’an 17 : 34)
- And give full measure when you measure, and weigh with even scale; that is best and most commendable in the end. (Qur’an 17 : 35)
- And walk not in the land haughtily, for you cannot rend the earth asunder, nor can you reach the mountains in height. (Qur’an 17 : 37)
How can one practise the morality of Islam?
The first step in any practice is knowledge. So the first thing is to know what Islam requires of us in the moral sphere. From what we have said so far, it is quite clear that Islam requires a lot from us. We have seen some of the details; more can still be said about what is right or wrong, good or bad.
Though knowledge is necessary, it is not sufficient. So it is not enough to know what is right or wrong, good or bad. It is also necessary to do what is right and avoid what is wrong, and that requires will power. To cultivate will power, we need to strive, to struggle, we need jihad. According to the Prophet (may Allah bless him and grant him peace), the greatest jihad is the one against akrasia or weakness of will.
Moreover, from what we must all know of the effects of the five pillars of Islam on a Muslim’s character, it is obvious that strong faith, regular prayers, almsgiving, fasting and pilgrimage can all contribute to living according to the dictates of Muslim morality. This is because all of them promote, in one way or another, the consciousness and constant remembrance of Allah, self-discipline, self-sacrifice, self-denial and austerity.
Conclusion
In concluding this lecture, I would like to quote two favourite prayers from the Holy Qur’an. One is the prayer of Solomon on whom Allah bestowed a lot of favours, and the other is the prayer of one who “reaches the age of full strength and attains forty years”:
i. O my Lord! so order me that I may be grateful for Your favours which you have bestowed on me and my parents, and that I may work righteousness, that will please You; and admit me, by Your Grace, to the ranks of Your righteous servants. (Qur’an 27 : 19)
ii. O my Lord! Grant me that I may be grateful for Your favour which You have bestowed on me, and on both my parents, and that I may work righteousness such as You may approve; and be gracious to me in my progeny. Truly I have turned to You and truly do I submit (to You) in Islam.(Qur’an 46 : 15)
Thank you for your patience and attention. |
