Islam came to secure for people in this world a virtuous civilization and to grant them in the Hereafter pure happiness. One of the implications of this ultimate goal is that its teachings encompass regulations for the relationship between creations and the Creator, exalted be His mention, which are the rulings of worship, as well as regulations for the relationship between human beings, which are the rulings of transactions. By transactions, we mean those that include judiciary matters and governance.
Since acts of worship and transactions cannot proceed correctly and consistently unless they emanate from noble and firm moral values, it was wise for the call to pay attention to the refinement of morals and not to limit itself to stating the rulings of actions that form the basis of obligation.
Thus, the consideration of morals and psychological etiquette took a wide place within the sciences of Sharia.
When we look at the moral traits that help in fulfilling practical duties, we find them relating to forbearance, generosity, courage, modesty, sincerity, patience, self-respect, humility, high ambition, fidelity to promises, asceticism, justice, and trustworthiness.
It is not our purpose tonight to discuss these traits in detail as psychologists do. They delve into the search for their true nature, categorize them into roots and branches, mention the relationships or differences among the branches, and indicate the resulting impacts. They conclude their discussions with inquiries about how to educate the youth on these traits; such detailing would require dedicating at least one lecture to each of these traits.
What I can do in this context is cast a glance at these morals, limiting my remarks to their connection with Islamic guidance, highlighting their lofty status, and encouraging people to adorn themselves with their beauty. This is so our youth will understand that pure religion has come to morals, which are the foundation upon which the happiness of nations is built. It has refined them and guided them towards them in a way that is more accessible to minds and more compelling for action than the paths taken by philosophers.
As for forbearance, which is the self-control that prevents anger from easily and swiftly arousing, the Noble Qur'an has mentioned it in describing the qualities of the believers, stating: “And those who restrain [their] anger” (Al-Imran: 134). If subsequent to this tranquility one does not hold others accountable for harm, then that is the forgiveness referred to in His words: “And those who pardon the people.”
Tranquility of the soul in the face of offense, so that anger does not easily stir within it, is a perfection of the self. And if this is joined by the comfort of the soul for not holding others accountable for a sin, perfection is doubled.
The connection between the quality of forgiveness and what Islam calls for is that one of the aims of the call is to create a community of united hearts, cooperating in righteousness and piety. It is impossible to achieve this goal unless the causes of discord and enmity are absent.
Since large groups are not devoid of some individuals experiencing harm from words or actions, one of the etiquettes that the Islamic call emphasizes is to overlook such slip-ups and encompass them with forgiveness.
Forbearance, in the sense of not showing anger, has a great impact on the success of governance. It may be that a noble person smiles in the face of harm, while their heart is groaning in pain.
Forbearance is regarded as essential in wise governance. It was said in describing the governance of his prince:
"It is a threat, and if it does not suffice, his determination will make up for it; if that does not suffice, it will be followed by calmness."
In the era of men of wisdom and patience in the state, reformers find a broad field for their call; they work in tranquility and confidence, recognizing the higher purposes and the best outcomes.
As for generosity, one of the purposes of Islamic law is to meet the needs of the poor and assist them in fulfilling the burdens of life. For this reason, zakat (almsgiving) is mandated, and donations are encouraged. Furthermore, the law establishes financial rights for a man, such as spending on his wives, children, and some relatives; it is, therefore, no wonder that Islam cares about purifying souls from the vice of miserliness and adorning them with the virtue of generosity. So, when the command to spend in a good cause comes, one rushes to comply, willingly and eagerly, as if it was a natural inclination.
I would not be mistaken if I said that one of the reasons for the unfortunate outcomes experienced by many Muslim nations is the withholding of hands from giving in the cause of God.
Islamic law does not merely require a Muslim to spend from their surplus wealth, but it praises the highest levels of generosity, which is to prefer others with what one needs oneself. Allah, the Almighty, says: “And they prefer [others] over themselves even though they are in privation” (Quran 59:9).
Courage, on the other hand, comes in two types: martial courage, which is the self-sacrifice in defense of faith, honor, or wealth, and moral courage, which is the boldness of a man to voice the truth before those in authority regarding what is right or wrong, without concern for the harm that may come from that authority. Islam encompasses both types of courage with great care.
Regarding martial courage, a single Muslim man is commanded to stand in battle against two adversaries who are attacking, and fleeing from the battle is considered a grave sin that incurs Allah's wrath; its punishment on the Day of Judgment is burning in the fire.
As for moral courage, commanding good and forbidding evil is made a duty of faith. This duty does not rest solely with official religious scholars or those distinguished by a particular appearance; rather, it is an obligation upon every Muslim who witnesses a good act, knowing it is a good act, or sees an evil act, realizing it is an evil act.
The meticulous jurists have discussed this obligation in a manner that satisfies the researcher’s quest for knowledge. I would like to mention here that Imam ‘Arafah ruled that the fear of being removed from one's position is not an excuse to refrain from forbidding evils.
Every Muslim is thus required to embody both virtues: martial courage and moral courage to the best of their ability.
Whoever understands that a nation cannot fall under the oppression of a tyrannical foreign rule except by the loss of its martial courage, and that immorality and transgression do not spread among its homes except by the loss of its moral courage, has grasped the secret behind the wise law's care for these two virtues.
As for modesty, which is an internal impulse that prevents the committing of what is inappropriate, religious care for it is profound, as it has been made, by the Prophet Muhammad (peace be upon him), the hallmark of Islam. He said, as recorded in the authentic texts: "Every religion has a character, and the character of Islam is modesty."
Its virtue lies in being balanced, keeping moderation in preventing one from committing what is improper, while not extending that to shunning what is lawful or appropriate.
