Overall Meaning: The Meaning of Morals

Akhlaq linguistically: is the plural of khuluq. Khuluq is man’s natural temperament and the disposition upon which he is created. [1] Lisan al-`Arab, Ibn Manzur (10/86).

Akhlaq technically: are a well-grounded set of principles through which actions smoothly manifest without conscious deliberation. For some people, they may be an in-born trait, whereas for others they come about through practise and exertion of effort. There are good morals as well as bad ones. [2] Tahdhib al-Akhlaq, al-Jahiz (p. 12); al-Ta`rifat, al-Jurjani (p. 101). The Definition of the Science of Morals and its Content

It is a science which clarifies the meaning of good and evil, highlighting how people should deal with one another. It shows the ends which ought to be sought when interacting with people, illuminating this path for them. [3] Kitab al-Akhlaq, Ahmad Amin (p. 8). The Topic of Morals

It encompasses everything which relates to the Muslim’s doings and activities: his relationship with his Lord, his relationship with himself, his relationship with his fellow human beings, and his relationship with what surrounds him of animals and inert matter. [4] Mawsu`at al-Akhlaq, Khalid al-Kharraz (p. 22). The Importance of Morals [5] al-Tarbiyat al-Akhlaqiyyah, Abadir Hakim (p. 118); al-Islam `Aqidatan wa Shari`ah, Mahmud Shaltut (4/43), al-Akhlaq al-Islamiyyah, Hasan Mursi (p. 34), with adaptation.

Firstly: the relationship between morals and developing the human entity. One’s humanity is comprised of one’s morals, or the deeds which bespeak said morals.

Secondly: the interconnection between Islam’s legal and creedal foundations with morals. This interconnection acts as a guarantee for the persistence of morals and their permanence, such that they are not tampered with. They are also considered a fruitful byproduct of Islam’s theology.

Thirdly: their impact on individual and communal behaviour, due to what it instills within one of mercy and truthfulness, and other virtuous Islamic values and morals. Morals are the foundation upon which human civilisation is built, Islamic or otherwise.The Benefits of Studying Morals [6] Mawsu`at al-Akhlaq, Khalid al-Kharraz (p. 38), with adaptation.
Calling to Allah, exalted in His majesty. Adhering to sound mannerisms has a profound impact and shows great benefit in spreading this religion to lands where conquests did not reach. Habituating the self to do good and deter evil until it becomes a disposition calling one to virtue, resulting in happiness. The Purpose of Adhering to Morals [7] The previous source (p. 33).
Seeking Allah’s pleasure, sanctified in His highness. It ought not be the case that one seeks the people’s admiration since this is a form of ostentation. Building a society that is founded upon compassion, collaboration, altruism, and loving good for the people. Achieving as much happiness in this world as possible within the constraints of the worldly life, whilst saving oneself from the wretchedness which comes about from transgression and criminality. The Sources of Islamic Morals

Firstly: the Noble Qur’an. Allah, exalted, says: “Surely this Qur’an guides to what is most upright, and gives good news to the believers who do good that they will have a mighty reward.” al-Isra’: 9. He also says, sanctified: “Indeed, Allah commands justice, beneficence, and courtesy to close relatives. He forbids indecency, wickedness, and oppression. He instructs you so perhaps you will be mindful.” al-Nahl: 90.

Secondly: the prophetic Sunnah. The Messenger of Allah ﷺ says: “I have been sent to perfect righteous morals.” [8] Reported by Ahmad (2/381) (8939), al-Hakim (2/670), and al-Bukhari in al-Adab al-Mufrad (273). al-Haythami said in Majma` al-Zawa’id (8/191): “Its narrators are those of authentic reports.” al-Busiri said in Ithaf al-Khiyarah (7/69): “It is authentic according to the conditions of Muslim.” Categories of Morals According to Their Relations

Morals are divided into four categories with regards to the object of their relation:

The first category: morals regarding the relationship between man and his Creator.
The second category: morals regarding the relationship between man and the rest of humanity.
The third category: morals regarding the relationship between man and himself.
The fourth category: morals regarding the relationship of man and animals.The Virtues of Noble Morals [9] al-Akhlaq al-Islamiyyah wa Ususuha, `Abd al-Rahman Habankah al-Maydani (1/29).

Having noble morals: Is from the deeds of the people of the Garden. Is a reason for Allah, majestic, loving His slave. Is the heaviest thing in the scales of deeds on the Day of Resurrection. Is from the best deeds of the slave of Allah. Increases one’s lifespan. Allows for homes to be established. Is a societal necessity that no society can abandon. The Originality of Morals for Muslims

The Muslims’ ethical and moral ideology has influenced the moral ideology at a global level, and specifically on a Western level. This moral ideology continues to rule the mannerisms of Muslims in the modern day, as well as shape their lives in the future. It is due to Islamic morals in fact being universal values which treat the human condition in a way that transcends national, ethnic, and demographic limitations. [10] Nadrat al-Na`im, authored by a number of researchers (1/67-68). Acquiring Islamic Morals

Morals are either inherent or acquired. The morals of some people are inherent within them, and they manifest from the very beginning of their lives. Others are acquired from their natural or societal environment, or from gained experience and its like. However, there must be the initial inherent willingness to acquire them - just like with all skillsets. [11] al-Akhlaq al-Islamiyyah wa Ususuha, `Abd al-Rahman Habankah al-Maydani (1/167,179). The Means to Acquiring Praiseworthy Morals [12] al-Akhlaq al-Islamiyyah wa Ususuha, `Abd al-Rahman Habankah al-Maydani (1/196-209), with adaptation; Mawsu`at al-Akhlaq, Khalid al-Kharraz (p. 58-93), with adaptation; Mawsu`at Nadrat al-Na`im, authored by a number of researchers (1/39-162), with adaptation.
Rectifying one’s theology to protect oneself from slipping. Worship. This is the practical and primary way for spiritual nurture. Reciting the Qur’an, contemplating its meanings, and practicing its wisdom. Practical implementation and personal training. The Prophet ﷺ said: “Whoever seeks to be chaste, Allah will give him chastity. Whoever seeks self-sufficiency, Allah will grant him sufficiency. Whoever forces himself to be patient, Allah will facilitate patience for him.” [13] Reported by al-Bukhari (1469) and this is his wording, as well as Muslim (1053) from the hadith of Abu Sa`id al-Khudri, Allah be pleased with him. Contemplating the results of having good morals and the consequences of evil ones. Enjoining what is right and forbidding what is wrong, and exhorting one another to truth. Accompanying good people and those of virtuous character. Continuously reading the prophetic biography, the biographies of the Companions, and those of virtue and forbearance. Putting the authority of the ruler and the governing body into effect. The active authority of the government has a clearly perceived influence upon the individual’s and the community’s adherence to the Islamic ethical framework. The Reasons for Deviation from Islamic Morals
Being far from Allah, exalted, and lying against Him. Following one’s base desires, leading oneself to commit indecencies, both apparent and hidden. Islam Encouraging Good Morals

❖ Allah, exalted, says: “Take to pardoning and command what is right: pay no attention to the ignorant.” al-A`raf: 199.
❖ Abu Hurayrah, Allah be pleased with him, narrates that the Prophet ﷺ said: “The most complete of believers in faith is the one with the best morals, and the best of you are those best to their womenfolk.” [14] Reported by Abu Dawud (4682) abridged, al-Tirmidhi (1162) and this is his wording, and Ahmad (7402). al-Tirmidhi said: “It is sound, authentic.” al-Hakim graded it as authentic according to Mulim’s conditions in al-Mustadrak (1/43). al-Busiri authenticated its chain in Ithaf al-Khiyarat al-Mahrah (4/65).
❖ Abu al-Darda’, Allah be pleased with him, narrates that the Prophet ﷺ said: “There is nothing weightier in the scale of the believer on the Day of Resurrection than good morals. Allah hates the indecent obscene one.”The Stance of the Enemies of Islam towards Islamic Morals [15] al-Akhlaq al-Islamiyyah wa Ususuha, `Abd al-Rahman Habankah al-Maydani (1/89), with adaptation.
Determination to break the pathways to faith in Allah and the Last Day, blocking the rivers that quench it, and cutting the veins that give it life. Plotting against the Islamic sciences and its related fields a most cunning plot. They seek to place barriers to reaching them at times, and deliberately forge false interpretations at others. They distort them, and pester and belie those who carry and deliver them. This is all a part of an ideological war which knows no rest. Endeavouring to immerse the Muslim youth in environments filled with moral indecency, in the hope that they are corrupted by the ailments of their surroundings. Corruption will strongly spread through the influence of the environment and indulgence in base desires that are borne of immorality. Equipping figureheads of misguidance to lead the Muslim youth astray through false ideologies and philosophies that are delivered as a package along with sound technological and material advancement. The beguilement of the latter blinds from the speciousness of the former - like so is poison injected in honey, and the ideological warfare is waged.