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Once upon a time in the Iranian city of Shiraz, there lived the famous poet Sheikh Saadi. Like most other poets and philosophers, Sheikh Saadi was not a rich man. He led a very simple life. A rich merchant of Shiraz invited Sheikh Saadi along with a lot of other big businessmen of the town on the occasion of his daughter's marriage which was to be a grand affair. Sheikh Saadi accepted the invitation and decided to attend.
On the day of the wedding, the host and his family were receiving the guests at the gate. They were ushering all the guests towards the dining hall. All the rich people of the town attended the wedding. They had come out in best of their attires. Sheikh Saadi wore simple clothes which were neither grand nor expensive. He waited in a corner for someone to approach him but no one gave him as much as even a second glance. Even the host did not acknowledge him and looked away. Seeing all this, Sheikh Saadi quietly left the party and went to a shop from where he could hire clothes. There he chose a richly brocaded dress which was embroidered in gold on the margins. He selected a fancy turban and a waist-band to go with it. As he put on the hired dress and looked into the mirror, he found himself a changed person.
With this, Sheikh Saadi entered the dining hall and this time was welcomed with open arms. The host embraced him as he would do to an old friend and complimented him on the clothes he was wearing. On seeing Sheikh Saadi, host said? And here comes our favorite poet. What took you so long, friend? We have been waiting for you for ages! How good of you to have come. The gathering surely would have been incomplete without your gracious presence! Sheikh Saadi did not utter a word and allowed the host to lead him to the dining room where other guests had assembled. Tasty dishes had been laid out on grand carpets. Sheikh Saadi was offered a seat with soft cushions. The food was served in fine crockery and cutlery made out of silver.
The host led Sheikh Saadi by hand and himself served out the chicken soup and the fragrant rice to him. After this, something strange happened. Sheikh Saadi dipped the corner of his waist-coat in the soup and sprinkled some rice on it. Addressing the clothes, he said: This is a feast for you, you should enjoy it.
All the guests were now staring at him in surprise. The host said? Sir, what are doing? How can your clothes eat? And why should they? To this query, Sheikh Saadi very calmly replied: My dear friend, I am indeed surprised with the question coming from you?
Aren't you the same person who did not even throw a look at me when I came dressed in simple clothes? I can guess that it is my clothes and appearance that matter with you, not my individual worth. Now that I have put on grand clothes, I see a world of difference in reception here. All that I can now say is that this feast is meant for my clothes, not for me.
Al-Jahiz and the effect of making fun of others:
Al-Jahiz was an educated man who lived in the ninth century. Many books and writings have remained from him. He was a very ugly man. Al-Jahiz was always supported by the Abbasid Caliphs since he expressed his opposition to Imam Ali (as). One day he told his students that he was never belittled as much as he was done by a lady once. She had run across him once and asked him to follow her. She had taken him to a sculptor, and said to him: "That is it." Then she walked away. When he asked the artist what the story was, he was told that the lady had ordered the artist to make a sculpture of Satan. The artist had told her that he could only make the sculpture if he sees Satan. Then the lady had brought him in and shown him to the artist as a model for Satan.
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Islam has laid down universal fundamental rights for humanity that are to be observed and respected under all circumstances. In order to realise these rights in one's everyday social life, Islam provides both legal safeguards and a very effective moral system. In brief, whatever improves the well-being of an individual or a society is morally good, and whatever harms this well-being is morally bad.
Islam attaches great importance to the love of God and fellow human beings, and discourages excessive formalism. We read in the Quran )what means(:“It is not righteousness that you turn your faces towards East or West, but ]true[ righteousness is ]in[ one who believes in Allaah, the Last Day, the Angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveller, those who ask ]for help[, and for freeing slaves; ]and who[ establishes prayer and gives Zakaah; ]those who[ fulfil their promise when they promise; and ]those who[ are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.”]Quran: 2:177[
These verses give a beautiful description of the righteous and religiously committed individual. He should obey salutary regulations but fix his gaze on the love of God and the love of humanity. An individual's faith should be true and sincere and he must be prepared to show it in deeds of charity to other people and by living as a good citizen and supporter of social organisations. Finally, individual faith must remain firm and unshaken in all circumstances.
This is the standard by which a particular mode of conduct can be classified as either good or bad. It also provides the nucleus around which an individual's and society’s moral code should revolve. Before laying down any moral injunctions, Islam seeks to implant firmly in man's heart the conviction that his dealings are with God, Who sees him at all times and in all places. While he may hide himself from others or deceive them, he cannot do so with God.
Islam teaches that the objective of one's life is to live a life that is pleasing to God. To make such a goal possible, Islam has provided humankind with the highest possible standard of morality. This moral code, which is both straightforward and practical, provides the individual with innumerable ways to embark upon and then continue the path of moral evolution. By making Divine Revelation the primary source of knowledge, moral standards are made permanent and stable. However, this does not make them inflexible, for there is room for reasonable adjustment and adaptation when needed. The danger of moral relativism, now so widespread in many societies, is thereby avoided.
Another benefit is the gradual internalisation of these moral standards, for one seeks to obey them voluntarily to please God, not because some government or people tell him to do so. An individual's belief in God, when added to his belief in the Day of Judgement, is a powerful motivating factor to live a highly moral life.
Islam does not seek to minimise the importance of traditional and
commonly accepted moral norms or give exaggerated importance to some and neglect others.
The Islamic moral code incorporates all the commonly accepted moral virtues and then endows them with a sense of balance and proportion, by assigning each one a suitable place and function in the scheme of life. It widens the scope of man's individual and collective life by dealing with his domestic associations, civic conduct, and his activities in the political, economic, legal, educational and social realms. It covers his life from the home to the society, from the dining table to the battlefield and peace conferences. In short, from the cradle to the grave - for no sphere of life is exempt from the universal and comprehensive application of the moral principles of Islam. It makes morality reign supreme and ensures that the affairs of life are regulated by moral norms, and not dominated by selfish desires and petty interests.
A major goal of Islam is to provide humankind with a practical and realistic system of life by which he can conduct his life. It calls upon humankind not only to practice virtue, but also to establish it and to eradicate all that is harmful. It seeks the supremacy of the conscience in all matters so that what is harmful cannot gain the upper hand either in an individual's life or in society. Those who respond to this call are known as Muslims, which literally means those who have submitted to God. The sole object of the resulting community of Muslims or Ummah is undertaking an organised effort to establish what is good and to fight and eradicate what is evil and harmful.
Some of Islam's basic moral teachings are given below. They cover the broad spectrum of a Muslim's personal moral conduct as well as his social responsibilities.
God-Consciousness
The Quran mentions God-consciousness as the highest quality of a Muslim, saying )what means(:“…The most noble of you in the sight of Allaah is the most righteous of you…”]Quran: 49:13[
Humility, modesty, control of passions and desires, truthfulness, integrity, patience, steadfastness and fulfilling one's promises - all these moral values are mentioned many times in the Quran, such as )what means(:“And God loves those who are firm and steadfast.”]Quran: 3:146[
The Quran also tells Muslims )what means(:“And hasten to forgiveness from your Lord and a garden ]i.e.,Paradise[ as wide as the heavens and the earth, prepared for the righteous. Who spend ]in the cause of Allaah[ during ease and hardship and who restrain anger and who pardon the people – and Allaah loves the doers of good.” ]Quran: 3:133-134[ And: “…Establish prayer, enjoin what is right, forbid what is wrong, and be patient over what befalls you. Indeed, ]all[ that is of the matters ]requiring[ determination. And do not turn your cheek ]in contempt[ toward people ]Rather, respect them by directing your face and attention to them.[ And do not walk through the earth exultantly. Indeed, Allah does not like everyone self-deluded and boastful. And be moderate in your pace and lower your voice; indeed, the most disagreeable of sounds is the voice of donkeys.”]Quran: 31:17-19[
The following statement of the Prophet, sallallaahu 'alayhi wa sallam, summarises the moral behaviour of a committed Muslim:“My Sustainer has given me nine commands: to remain conscious of God in private and in public; to speak justly whether angry or pleased; to show moderation when poor or rich; to rekindle friendship with those who have broken it 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.”
Social Responsibilities
The teachings of Islam regarding social responsibilities are based on kindness and consideration for others. Islam stresses specific acts of kindness and defines the responsibilities and rights that belong to various relationships. Our first obligation is to our immediate family - parents, spouse and children, then to other relatives, neighbours, friends and acquaintances, orphans and widows, the needy of the community, our fellow Muslims, our fellow human beings and animals.
Parents
Respect and care for parents is a very important part of a Muslim's expression of faith. The Quran says )what means(:“And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age ]while[ with you, say not to them ]so much as[, 'uff' and do not repel them but speak to them a noble word. And lower to them the wing of humility out of mercy and say: 'My Lord! Have mercy upon them as they brought me up ]when I was[ small.'”]Quran: 17:23-24[
Other Relatives
The Quran says )what means(:“And give the relative his right, and ]also[ the poor and the traveller, and do not spend wastefully.”]Quran: 17:26[
Neighbours
The Prophet, sallallaahu 'alayhi wa sallam said:"He is not a believer who eats his fill while his neighbour is hungry"and:"He does not believe whose neighbours are not safe from his injurious conduct."
According to the Quran and Sunnah )traditions and approved actions of the Prophet, sallallaahu 'alayhi wa sallam(, a Muslim has to discharge his moral responsibility not only to his parents, relatives, and neighbours but also to all humankind, animals, and useful trees and plants. For example, hunting birds and animals for sport is not permitted. Similarly, cutting down trees and plants that yield fruit is forbidden unless there is a very pressing need for one to do so.
Thus, on the basic moral plane, Islam provides humankind with a higher system of morality that can be used by an individual to realise his greatest potential. Islam purifies the soul of self-seeking egotism, tyranny, wantonness, and lack of discipline. It creates God-fearing men who are devoted to their ideals, motivated by piety, abstinence and discipline, who do not make any compromise with falsehood. It creates moral responsibility and fosters the capacity for self-control. Islam generates kindness, generosity, mercy, sympathy, peace, selfless goodwill, scrupulous fairness, and truthfulness towards all creatures in all situations. It nourishes noble qualities from which only good may be expected.
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The word "Muslim" means one who submits to the will of God. The first principle of Islam is known as theShahaadah)Testimony of Faith(, and is as follows:"There is no one worthy of worship except Allaah )God(and Muhammad is the Final Apostle )Messenger( of God.”
In a broader sense, anyone who willingly submits to the will of God is a Muslim. Thus, all the prophets preceding Prophet Muhammad,sallallaahu ‘alayhi wa sallam, are considered Muslims.
One cannot judge Islam by looking at those individuals who have a Muslim name, but in their actions, they are not living or behaving as Muslims. Muslims are ordinary people like other humans; among them are the good and the bad. They are not infallible creatures and, therefore, make mistakes.
When we mention the characteristics of a Muslim, we do not assume that all Muslims have these characteristics, but only those who follow -- to the best of their abilities -- the teachings of Islam.
We can thus summarize the teachings of Islam about the Muslim character concisely in the following way:
A Muslim is truthful, not dishonest
He is humble, not arrogant
He is moderate, not an extremist
He is honest, not corrupt
He is reserved, not garrulous
He is soft-spoken, not boastful
He is loving and solicitous to others, not unmindful of them
He is considerate and compassionate, not harsh
He is polite and helpful, not insulting and disrespectful to people
He is generous and charitable, not selfish and miserly
He is refined and gentle in speech, not prone to swearing or cursing
He is cheerful and generous, not bitter and resentful
He is grateful for what he has, not ungrateful
He is cheerful and pleasant, not irritable and gloomy
He is chaste and pure, not lustful
He is alert, not absent-minded
He is dignified and decent, not graceless
He is sincere and straightforward, not hypocritical
He is optimistic and hopeful, not cynical or pessimistic
He is confident and deep in faith, not doubtful and wavering
He is spiritually oriented, not materialistic
He always has faith in God’s mercy, not losing heart or becoming desperate
He is diligent and vigilant, not negligent to his duties
He is thankful to God and constantly prays to Him, not forgetful of His innumerable blessings
The Muslim personality is balanced. He pays due attention to his body’s needs and his outward appearance, without letting it distract him from nurturing his inner characteristics, as befits man whom God has honored and made His angels prostrate to him, and subjugated for his benefit all that is in the heaven and earth. The Muslim is also concerned with that which will form sound intellectual development and ways of thinking, so that he understands the nature and essence of things. He does not forget that man is not only composed of body and mind, but he also possesses a soul and a spirit, and feels a longing for higher things that makes him rise above this materialistic life and ascend the heights of goodness, virtue and light. Therefore, he pays as much attention to his spiritual development as he does to his physical and intellectual development, in a precisely balanced fashion, which does not concentrate on one aspect to the disadvantage of others.
With his parents, he is an example of sincere filial piety, good treatment, infinite compassion, politeness and deep gratitude.
With his wife, he is an example of good and kind treatment, intelligent handling, deep understanding and proper fulfillment of his responsibilities and duties.
With his children, he is a parent who understands his great responsibility towards them. Although he floods them with love and compassion, he pays attention to things that may affect their Islamic upbringing.
With his relatives, he maintains the ties of kinship and knows his duties toward them. He understands the high status given to relatives in Islam, which makes him remain in touch with them regardless of the circumstances.
With his neighbors, the true Muslim is an example of good treatment and consideration of others’ feelings and sensitivities. He puts up with mistreatment and turns a blind eye to his neighbor’s faults while avoiding committing any such errors himself. He always adopts the Islamic attitude, whereby treating neighbors well was made a basic principle of Islam. His relationship with his brothers and friends is the best and purest of relationships, for it is based on love for the sake of God. This pure, sincere, brotherly love derives its purity from the guidance of the Quran andSunnah)traditions and approved actions of Prophet Muhammad,sallallaahu ‘alayhi wa sallam( that became a unique system in the history of human relations.
In his social relationships with all people, he is well mannered, civil and noble, characterized by the attitudes which Islam encourages. Good behavior which is taught in the Quran andSunnah, has been made a religious duty in Islam, for which man will be brought to account.
This is the clear, beautiful picture of the Muslim whose personality has been formed by Islam and whose heart, mind and soul are filled with its divine light.
The development of a society is not measured solely in terms of its scientific achievements and material inventions. There is another, more important standard by which a society is measured. That is the prevalence of human values such as love, empathy, altruism, sacrifice, uprightness and purity of thought, behavior and dealings with others.
If individuals are the basis of a society, then rightly guided societies pay attention to human development and enhance the positive, constructive aspects while seeking to eliminate evil, destructive motives, so that the individual will become a model citizen. It is from groups of such model citizens that clean, civil, strong, healthy, righteous societies are formed.
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Introduction
The world is not only densely populated but it is also saturated with different religions in various concepts. Everyone claims that he has a message to rescue the world and that he is the only one who is on the right path - each one asserting as if everybody owns the franchise to the truth!
Faced with such a fact, it is imperative upon us, as Muslims, to know the features of our religion. This is for us to determine our position, as well as, to properly conduct and guard ourselves against the other ones that may either be of divine roots such as Christianity and Judaism or of human origin like Buddhism and Hinduism. Otherwise, we will succumb to a plethora of religions.
Islam has specific features, which distinguishes it among the rest. By understanding these features, we will hopefully realize its merits and Allaah’s )God’s( kindness as He guides and immerses us towards Islam. Here are some of these features:
1. Islam is a divine religion
Allaah Says )what means(:" And indeed, )O Muhammad(, you receive the Quran from one Wise and Knowing."]Quran: 27:6["Alif - Lam - Meem. )This is( the revelation of the Book about which there is no doubt from the Lord of the worlds."]Quran: 32:1-2[.
So Islam, by this feature, is essentially distinguished from the other laws and ideologies whose source is the human mind as opposed to Islam’s which is divine )"Godly"(. This great difference should not be ignored nor taken for granted.
While Islam is considered a divine revelation, it should be:
A. Perfect and devoid of insufficiency, ignorance and caprice because it comes from Allaah the Almighty, Whose perfection is complete and Who is infallible. Therefore, if the effect of Allaah’s perfection is shown in His revealed commands, they should also be perfect.
B. Suitable, convenient and sufficient. This revelation is from the Creator Who knows what may benefit or harm His creatures. Allaah Says )what means(:"Does He Who created not know, while He is the Subtle, the Acquainted?"]Quran: 67:14[.
C. Highly respected and dignified by believers regardless of one’s social status and earthly power because such positions and influence cannot take them away from the submission to Almighty Allaah.
This holds true to a president or a ruler who is not obliged to follow any philosopher’s or intellectual’s opinion but still has to submit to Almighty Allaah, regardless of his position, as all other creatures submit to Him.
For instance, Muslims who used to drink wine before Islam gave up their habit when Islam had forbidden it. In contrast, theUnited Statesin CE 1930 spent a lot of money advertising the dangers of wine and even applied hard punishment along the line in order to put a stop to it but still all their efforts failed.
2.Islam is comprehensive
Islam unlike human principles and ordered set of ideas is a comprehensive system for all life affairs and human behaviour, as each aspect caters to its own field. So there are no spaces in human life which are apart from his religion and belief.
Muslims cannot do anything without a jurisprudent ruling either by obligation, prohibition, legalisation, recommendation or abhorrence. Therefore, everything in a Muslim’s life submits to and are gauged against these five jurisprudentially rulings, such that whatever comes to one ‘s mind always has a jurisprudential verdict in Islam.
The comprehensiveness of this religious jurisprudential ruling is clear because:
A. Islam includes the Jurisprudence of belief, such as faith in Allaah and faith in the Last Day and Judgement.
B. It includes the Jurisprudence of morality, such as honesty and forbidden lie.
C. It includes the jurisprudential ruling of man’s relationship with his Lord, such as prayer and fasting.
D. It includes the regulations of man’s relationship with each other, such as the jurisprudential ruling of the family including the manner of dealing with them.
The effect of this comprehensiveness is reflected in a Muslim’s life because he is always in touch with Allaah in all his undertakings. He is connected with Allaah in his worship, his relationship with others and his children, his eating, his companionship with his wife, his livelihood and many others of such respect, affirming that this religion concludes and evaluates all these things.
3. It is general
Another one of Islam’s excellent aspects is its generality or applicability to all human beings. It was not sent solely to a specific group or special race. Almighty Allaah Says )what means(:"And We have not sent you except comprehensively to mankind as a bringer of good tidings and a warner…"]Quran: 34:28[. "Say, )O Muhammad(, 'O mankind! Indeed I am the Messenger of Allaah to you all…'"]Quran: 7:158[
Its suitability at any given time and place is permanent and unchangeable. Unlike the previous divine laws that catered only to a specific period and to a specific group or race.
One might ask: "Why is it that divine laws were not continued in its revelation till the Day of Judgment?"
The answer is that the revelation of these divine laws is not a kind of futility but rather wisdom in order to complete a previous divine law or to meet a specific need for a given specific group. However, Almighty Allaah has sent completely and perfectly the Islamic message when the sequence and series of divine messages already nurtured the human beings. Such an Islamic message filled the gaps and completed the previous revelations as well as confirmed the virtues inherent of the previous divine messages. Almighty Allaah has provided Islamic messages with continuous characteristics and fulfillment of human needs till the Day of Judgment, demonstrating in effect one of Almighty Allaah’s wisdoms.
The Almighty Allaah Says )what means(:"This day I have perfected for you your religion, and completed My favour upon you, and have approved for you Islam as religion."]Quran: 5:3[
4. Islam sets up rewards as well as punishment for our deeds.
The jurisprudential rulings of Islam are not just abstract pieces of advice or instructions that have no bearing for reward or punishment. On the contrary, it offers good reward for the obedient ones and punishment for the transgressors and violators of its law. Moreover, there are inherent degrees of reward and punishment in it. It is common knowledge that the punishment and rewards are meted out in the Last Day of Judgement but in some cases, the earthly penalty shares in the Day of Judgement’s penalty by applying punishment to the people who violate the jurisprudential rulings of Islam in such cases as murder, theft and adultery.
This special feature of punishment and reward for deeds obliges Muslims to submit willfully, whether in secret or open, to the jurisprudential rulings of Islam. Muslims obey this for fear of Almighty Allaah’s punishment because even if one could escape from his sins in this life, the reality that everyone will be brought before Allaah on the Day of Judgement for a fair and decent trial will always hold true in the end.
Therefore, Muslims avoid the forbidden deeds not only because of respect to and shame from Allaah, but also out of fear for Allaah’s punishment on the Day of Judgement. Allaah Says )what means(:" The Day every soul will find what it has done of good present )before it( and what it has done of evil, it will wish between itself and that )evil( was a great distance…"]Quran: 3:30[.
So Muslims may escape from people that they have wronged while in this life, but they will always be held accountable for it causing them to fear Allaah’s punishment on the Day of Judgement.
Reflective of this is the story of Maa'iz who committed adultery and then went to the Prophet sallallaahu 'alayhi wa sallam proclaiming he had committed adultery finally asking for purification.
5. It is ideal and practical
Islam hones and gears people for perfection, granting their needs, not ignoring them. This Islamic feature promotes mankind with due consciousness of his nature, reality, interest and desire.
In general, there is moderation more than exaggeration or excessiveness, but it still gives and satisfies each one with his needs.
This is best exemplified when Islam orders Muslims to pay charity or Zakaat )"poor due"( and at the same time it cautions man against his human instinct of cherishing money to the point of getting enslaved to it.
Almighty Allaah Says )what means(:"And )they are( those who, when they spend, do so not excessively or sparingly but are ever, between that, )justly( moderate."]Quran: 25:67[."And let not your hand be tied )like a miser( to your neck nor stretch it forth to its utmost reach )like a spendthrift(".]Quran: 17:29[ For instance, it is forbidden to follow one’s desire by eating prohibited things or having illegal sexual intercourse. On the other hand, it is also forbidden to torture oneself by barring this natural need by fulfilling them in an allowed manner. So moderation must be there all the time.
Three people came to the Prophet sallallaahu 'alayhi wa sallam and they asked about his daily program and worship. Upon hearing it, they thought his worship was not enough for them. One of them said, "I will never sleep at night )i.e. spend it solely in worshipping Allaah(. The other one said: "I will never get married" )so that he can spend his life solely worshipping Allaah(. The third one said: "I will never eat meat". )to deprive himself of the pleasure to be derived from it, perhaps that it would please Allaah(.
When Prophet Muhammad sallallaahu 'alayhi wa sallam heard them, he denied their deeds and said:"But I fast, break my fast, sleep and wake up )part of night for worshipping( and marry women - the one who refuses my Sunnah )recommended deeds( is not one of my followers."
Also, the jurisprudential ruling of Islam is practical. It has nothing impossible or hard to do because it is not abstract ideals but rather one that takes care of man’s desires needs and the reality of his life. In this respect, Islam nurtures moulds, guides and polishes man without necessarily forgetting and renouncing his earthly whims and caprices.
Almighty Allaah Says )what means(:"And eat of what Allaah has provided for you ]which is[ lawful and good. And fear Allaah, in whom you are believers."]Quran: 5:88[. Also:"…Eat and drink but be not excessive…" ]Quran: 7:31[. And: "O you who have believed, do not prohibit the good things which Allaah has made lawful to you and do not transgress…"]Quran: 5:87[.
We all know that Islam is the truth, but until and unless we realize all its merits, coupled of course with God’s guidance and enlightenment, we will never be sure if we will always live with or die for it, considering the proliferation of various other religions around us.
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