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Message: <blockquote data-quote="gazaly" data-source="post: 2311613" data-attributes="member: 10197">Islam has laid down some universal fundamental rights, for humanity as a      whole, which are to be observed and respected under all circumstances. To      achieve these rights, Islam provides not only legal safeguards but also a      very effective moral system. Thus whatever leads to the welfare of the      individual or the society is morally good in Islam and whatever is injurious      is morally bad. Islam attaches so much importance to the love of God and      love of man that it warns against too much of formalism. We read in the      Noble Qur'an:"It is not righteousness that you turn your faces towards East or West; but      it is righteousness to believe in God 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 prayers, and      practice regular charily, to fulfill the contracts which you made, and to be      firm and patient in pain (or suffering) and adversity and through out all      periods of panic. Such are the people of truth, the God-fearing." (Qur'an,      2: 177 ) .        We are given a beautiful description of the righteous and God-fearing man in      this verse. He should obey salutary regulations, but he should fix his gaze      on the love of God and the love of his fellow-men.        We are given four heads:        a) Our faith should be true and sincere.    b) We must be prepared to show it in deeds of charity to our fellow-men.    c) We must be good citizens, supporting social organizations and charities.    d) Our own individual soul must be firm and unshaken in all circumstances.        This is the standard by which a particular mode of conduct is judged and      classified as good or bad. This standard of judgment provides the nucleus      around which the whole moral conduct should revolve. Before laying down any      moral injunctions, Islam seeks to firmly implant in man's heart the      conviction that his dealings are with God who sees him at all times and in      all places; that he may hide himself from the whole world but not from Him;      that he may deceive everyone but cannot deceive God; that he can flee from      the clutches of anyone else but not from God's.        Thus, by setting God's pleasure as the objective of man's life, Islam has      furnished the highest possible standard of morality. This is bound to      provide limitless avenues for the moral evolution of humanity. By making      Divine revelations as the primary source of knowledge, it gives permanence      and stability to the moral standards which afford reasonable scope for      genuine adjustments, adaptations and innovations though not for perversions,      wild variation, atomistic relativism or moral fluidity. It provides a      sanction to morality in the love and fear of God, which will impel man to      obey the moral law even without any external pressure. Through belief in God      and the Day of Judgment it furnishes a force which enables a person to adopt      the moral conduct with earnestness and sincerity, with all the devotion of      heart and soul.        It does not, through a false sense of originality and innovation, provide      any noval moral virtues nor does it seek to minimize the importance of the      well known moral norms, nor does it give exaggerated importance to some and      neglect others without cause. It takes up all the commonly known moral      virtues and with a sense of balance and proportion it assigns a suitable      place and function to each one of them in the total scheme of life. It      widens the scope of man's individual and collective life - his domestic      associations, his civic conduct, and his activities in the political,      economic, legal, educational, and social realms. It covers his life from      home to society, from the dining table to the battle-field and peace      conferences, literally from the cradle to the grave. In short, 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, instead of dominated by selfish desires and petty      interests, should be regulated by norms of morality.        It stipulates for man a system of life which is based on all good and is      free from all evil. It invokes the people, to practice virtue, but also to      establish virtue and eradicate vice, to bid good and to forbid wrong. It      wants that the verdict of conscience should prevail and virtue must not be      subdued to play second fiddle to evil. Those who respond to this call are      gathered together into a community and given the name 'Muslim'. And the      singular object underlying the formation of this community (Ummah) is that      it should make an organized effort to establish and enforce goodness and      suppress and eradicate evil.        Here we furnish some basic moral teachings of Islam for various aspects of a      Muslim's life. They cover the broad spectrum of personal moral conduct of a      Muslim as well as his social responsibilities.        God-Consciousness    The Noble Qur'an mentions it as the highest quality of a Muslim:"The most honourable among you in the sight of God is the one who is most      God-conscious." (Qur'an, 49: 13 ) .         Humility, modesty, control of passions and desires, truthfulness, integrity,      patience, steadfastness, and fulfilling one's promises are moral values      which are emphasized again and again in the Qur'an. We read in the Noble      Qur'an:"And God loves those who are firm and steadfast."     (Qur'an, 3: 146 ) .    "And vie with one another to attain your Sustainer's forgiveness and to a      Paradise as vast as the heavens and the earth, which prepared for the      God-conscious, who spend for charity in time of plenty and in time of      hardship, and restrain their anger, and pardon their fellow men, for God      loves those who do good." (Qur'an, 3: 133- 134 ) .    "Establish regular prayer, enjoin what is just, and forbid what is wrong:      and bear patiently whatever may befall you, this is true constancy. And do      not swell your cheek (with pride) at men, nor walk in insolence on the      earth, for God does not love any man proud and boastful. And be moderate in      your pace and lower your voice, for the harshest of sounds, indeed, is the      braying of the ass." (Qur'an, 31: 18-19 ) .        In a way which summarizes the moral behaviour of a Muslim, the Prophet      Muhammad (Peace Be Upon Him) 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 it off with me: to give to him who deprived 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 concerning social responsibilities are based on      kindness and consideration of others. Since a broad injunction to be kind is      likely to be ignored in specific situations, Islam lays emphasis on specific      acts of kindness and defines the responsibilities and rights of various      relationships. In a widening circle of relationships, then, our first      obligation is to our immediate family - parents, husband or wife and      children, then to other relatives, neighbours, friends and acquaintances,      orphans and widows, the needy of the community, our fellow Muslims, all our      fellow human beings and animals.        Parents:    Respect and care for parents is very much stressed in the Islamic teachings      and is a very important part of a Muslim's expression of faith."Your Sustainer 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-time, do not say to them a word of contempt nor repel them, but address      them in terms of honour. And, out of kindness, lower to them the wing of      humility and say: My Sustainer! Bestow on them Your mercy, even as they      cherished me in childhood." (Qur'an, 17: 23-24 ) .        Other Relatives:"And render to the relatives their due rights, as (also) to those in need,      and to the traveller. Do not squander your wealth in the manner of a      spendthrift." (Qur'an, 17: 26 ) .        Neighbours:    The Prophet (P.B.U.H.) has said:"He is not a believer who eats his fill when his neighbour beside him is      hungry, and he does not believe whose neighbours are not safe from his      injurious conduct."        Actually, according to the Qur'an and Sunnah a Muslim has to discharge his      moral responsibility not only to his parents, relatives and neighbours, but      to the whole mankind, animals and useful trees and plants. For example,      hunting of birds and animals for the sake of game is not permitted.      Similarly cutting trees and plants that yield fruit is forbidden unless      there is a very pressing need for it.        Thus, on the basic moral characteristics, Islam builds a higher system of      morality by virtue, of which mankind can realize its greatest potential.      Islam purifies the soul from self-seeking egotism, tyranny, wantonness and      indiscipline. It creates God-fearing men, devoted to their ideals, possessed      of piety, abstinence and discipline and uncompromising with falsehood. It      induces feelings of moral responsibility and fosters the capacity for      self-control. Islam generates kindness, generosity, mercy, sympathy, peace,      disinterested goodwill, scrupulous fairness and truthfulness towards all      creation in all situations. It nourishes noble qualities from which only      good may be expected.</blockquote>

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