Morals have a prominent position in the creation and improvement of social and collective life, and the first brick of society is good morals. Without good morals, man not only ceases to be a man; but he descends to savagery and brutality. The ornament of humanity is good morals; but in the sixth century AD, the world had become morally impoverished and bankrupt.
The foundations of humanity and nobility had been shaken. The pillars of civilization and morality had left their place. In the cradles of civilization and civilization, there was a period of self-indulgence, misguidance and creative degradation. Rome and Iran were surpassing each other in moral degradation.
Alcohol was the bane of the Arabs, which was a matter of greatness and virtue in the ignorant society. Usury, exploitation of the weak and ruthlessness and harshness in this regard were common. Shamelessness and indecency, banditry and piracy were considered commonplace. Warfare and cruelty had become the game of the left hand.
Unjust revenge and prejudice were counted among the national characteristics. In such a morally corrupt and inhumane environment, the excellent moral system presented by Islam proved to be an elixir for human nature, and because of it, such moral models emerged in the Arab nation, devoid of civilization and culture, the likes of which are difficult to find in human history.
The Moral System of Islam
Thus, in every country, nation, era and time, habits and customs that have a bad impact on society and the environment have not been viewed favorably; rather, they have been declared a crime and prohibited in religion and society. Theft and robbery, murder and bloodshed, backbiting and slander, hatred and envy, arrogance, violation of rights, etc., are reprehensible in every religion and society; while dignity and seriousness, politeness and gentleness, justice and humility, trustworthiness and honesty, etc. are considered good morals in every society; but there are many differences in the moral system of Islam and other moral values.
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Differences in the moral system of Islam and other moral values
In systems other than Islam, the standard of good and bad morals is common sense, pure consciousness and experience; whereas in Islam, there is a certain authority above all of these, and that is the authority of Allah and His Messenger (peace and blessings of Allah be upon him). Good morals are those that Allah and His Messenger have declared good morals, and similarly, bad morals are those that Allah and His Messenger have declared badly.
The issue of good and bad morals in Islam is a settled issue, it does not need any human intellect or experience. Islam has not called any behavior good or bad because people have called it and understood it as such; rather, it has itself called it good or bad based on its own principles. Since Islamic morals are based on permanent foundations; therefore, they are unchangeable and permanent.
The moral system of Islam is divided into different spheres
The moral system of Islam is divided into different spheres and it begins with the individual life of a person. What is the moral responsibility of a person as an individual in society, Islam has included in its comprehensive moral teachings. Lying and slander, arrogance and pride, oppression and oppression, mistreatment and cruelty, deception and fraud, drinking and gambling, adultery and immorality, war and quarreling, etc. were declared evil; while in return, good morals were encouraged.
After the individual sphere, at the domestic level, good behavior and service to parents were taught. Kindness and kindness to brothers and sisters and relatives were taught, love and compassion for wife and children were taught. Then, starting from the domestic level, at the social level, good behavior with neighbors and humane treatment and respect for people were taught.
Sympathy and goodwill towards all Muslims and treating all human beings with justice, tolerance and equality in all circumstances. The result of the Islamic system of ethics is that a high character should be adopted in every aspect and at every stage of human life. Islam taught us to conduct mutual affairs not with materialism and selfishness; but with a spirit of compassion and goodwill.
The spirit of the moral teachings of Islam is compassion and goodwill, justice and fairness, equality and self-respect. The specialty of Islam is that it has formulated these high moral principles and has demonstrated them by implementing those 100% in society. In this regard, the voice of Islam was so effective that with the mere declaration of the Quran that alcohol is a dirty and evil act (Surah Al-Ma’idah, 90), alcohol started flowing in the streets of Medina; despite how difficult it is to get rid of addiction, and that too of alcohol. Today, the whole world is worried about how to eradicate addiction from the nation, but the history of Islam is a witness that the Quran eradicated it from the roots.
The entire life of the Messenger of Allah (peace be upon him) and his companions is a mirror of this revolutionary moral system of Islam.
The highest morals of the Prophet (peace be upon him)
The Holy Prophet (peace be upon him) established the highest moral standards in human history. He (peace be upon him) was so knowledgeable about his honesty and truthfulness that Abu Sufyan, the leader of the infidels of Mecca, had to testify in the court of Heraclius, when he asked him whether he had ever heard any lie from Muhammad. (Sahih Bukhari, Chapter on the Beginning of Revelation) The state of his trustworthiness and honesty was such that the whole of Mecca was his enemy, and they refused his invitation; but if there was a safe place for trusts, it was the house of this Hashemite Prophet (peace be upon him).
The limit of his patience and forbearance was the blood-soaked evening of Taif and his bloody body, a day about which he told Hazrat Aisha (RA) that it was the hardest day of his life, that day when the Angel of the Mountains appeared before the Most High by the command of Allah and said, “If you allow me, I will strike the two mountains of Taif and this arrogant people will retreat.” At that time, the Mercy of the Worlds replied, “No, I hope that Allah will raise from their descendants people who will worship Allah alone and associate no one with Him.” (Sahih Bukhari, Chapter on the Remembrance of the Angels) Similarly, is it possible to find a parallel in history to the forgiveness, humility, and compassion that you (RA) showed on the occasion of the conquest of Mecca?
In short, the entire life of the Prophet (peace and blessings of Allah be upon him) is such an example of the highest morals and qualities that no better example can be presented and such a comprehensive moral code that no better can be expected. The benefit of the excellent morals of the Prophet (peace and blessings of Allah be upon him) was that his call spread very quickly among the Arabs. He would conquer the hearts of the enemy with his high human character and capture his soul. Sahih Muslim has a tradition that during a campaign, the companions captured Thumama ibn Uthal, the chief of Yamamah, alive and presented him to the service of the Almighty. When he asked about his condition, he said: If you wish, kill him, if you forgive him, I will be grateful to you, and if you desire wealth, I will also offer it. The Prophet (peace and blessings of Allah be upon him) finally released him;
while the idea of releasing the chief of the enemies was very strange; but what if the very person whom you are releasing from captivity, is willingly coming into your slavery; So Thumama went to a nearby garden and took a bath, then returned and announced his conversion to Islam. (Muslim, Hadith 3310) The entire life of the Prophet (peace and blessings of Allaah be upon him) is full of such incidents.
The Companions, the Perfect Embodiments of Ethics and Humanity
The miraculous effect of Islam made the Arab nation, which was alien to ethics and values, an ideal of civilization and high ethics. The first noble ones of the Quranic School, namely the Companions, were the perfect embodiments of religion, ethics, politics and power. They were a manifestation of humanity with all its corners, fields and virtues.
Due to their high spiritual training, unparalleled moderation, extraordinary comprehensiveness and broad intellect, it was possible for them to lead the human group morally and spiritually in a better way. Their high moral examples served as a standard and their moral teachings were a measure for ordinary life and the system of government.
The relationship between the individual and the group in them was surprisingly tolerant and fraternal. It was a standard era, in which the pleasant winds of justice and fairness, truthfulness and simplicity, sincerity and loyalty and love and affection blew. A person cannot dream of a more advanced era than this and a more blessed and prosperous era cannot be assumed.
The ‘Mukha’ah’ (brotherhood) established between the Muhajireen and Ansar (helpers) of the Companions in the early life of Medina is a milestone for morality and sacrifice. Through this brotherhood, the Prophet (peace and blessings of Allah be upon him) laid the foundation of a society whose foundation was the leaven of morality, love, sacrifice, compassion and equality. From the mint of this righteous society, the group of Companions emerged that left the highest moral models for all humans until the end of time. Some incidents of the Companions are recorded as examples.
Forbearance and humility are the highest level of morality
Forbearance and humility are the highest level of morality; while truthfulness is a requirement of moral courage. Both things are found at the highest level in this incident of Hazrat Umar (may Allah be pleased with him). During the time of his caliphate, when his government had spread from Arabia to Syria, Egypt, Iraq and Iran, Hazrat Umar (may Allah be pleased with him) said to a large gathering: If you see any mistake in me, what will you do? A man from the crowd stood up and said: By God, if He finds any crookedness in you, He will correct it with the sword. Hazrat Umar Farooq said on this man’s statement: Thank God that there are people among the Muslims who will correct Umar’s crookedness with the sword.
The greatest example of obedience, sincerity and selflessness is found in the case of Hazrat Khalid bin Walid. He was a man of immense bravery and extraordinary military ability. He was the commander of the Islamic army continuously from the time of the Holy Prophet (peace and blessings of Allah be upon him) until the caliphate of Hazrat Abu Bakr; but Hazrat Umar (may Allah be pleased with him) had some complaints about him; therefore, during his caliphate, Hazrat Khalid was removed from his command and given the status of a common soldier.
At that time, he was showing brilliant feats of conquest in the region of Syria. In the battle of Ain Yarmouk, which Hazrat Khalid had almost won under his leadership, at that time the Caliph of the time removed him and made Hazrat Abu Ubaidah bin Al-Jarrah the commander of the Islamic army.
After the conquest of Yarmouk, a number of soldiers gathered around him and spoke of opposing this order; But he completely refused to accept any such advice and preferred to fight as a common soldier under Hazrat Abu Ubaydah and uttered a historic sentence: “I do not fight in the way of Umar, but in the way of the Lord of Umar.”
There was a time-limited agreement between Hazrat Muawiyah, the founder of the Umayyad government, and the Roman government. Hazrat Muawiyah took his army and reached the enemy’s border with the intention of launching a surprise attack on them as soon as the period of the agreement expired.
In this case, the enemy would not be prepared for a surprise attack and would definitely be defeated. Hazrat Muawiyah had just reached the border when a man on a horse appeared and shouted loudly: Allahu Akbar, Allahu Akbar, wafaa la ghadra (Allah is Great, keep the promise, and do not break it).
The people saw that this was the companion of the Messenger of Allah Hazrat Umar ibn Anbasah. Hazrat Muawiyah called him to his tent and asked him what he meant, so he narrated the hadith of the Messenger of Allah (peace and blessings of Allah be upon him) that whoever has a treaty with a people should not tie any of its knots or lose any of them until the term is fulfilled. Hazrat Muawiyah, upon hearing this hadith, stopped his action and ordered his troops to return. (Tafsir Ibn Kathir).
In the battle of Uhud, at the very moment when the battle of killing and bloodshed was in full swing, the Messenger of Allah (peace and blessings of Allah be upon him) took his sword in his hand and said, “Who will take this sword with its right?” Hazrat Abu Dujana came forward and asked: “O Messenger of Allah! What is the right of this sword?” The Prophet (peace and blessings of Allah be upon him) said: “You strike the enemies with it until you make it crooked.” Hazrat Abu Dujana said: “I take it with its right,” and the Prophet (peace and blessings of Allah be upon him) gave him a sword.
Hazrat Abu Dujana took this sword and rushed into the field, arrogantly. The Messenger of Allah (peace and blessings of Allah be upon him) said: “God does not like such a trick except on such occasions.” Then he started fighting with great bravery, whoever came in front of him became the target of his sword. In the meantime, suddenly his eyes fell on a man who was inciting people to fight.
He rushed towards her and raised his sword over her head, while she cried out, “O Allah!” Then Hazrat Abu Dujana realized that it was a woman (Hind bin Utbah, the wife of Abu Sufyan). As soon as this came to mind, he withdrew his sword. This is the best example of controlling emotions and not making selfish decisions even in the most emotional situations. (Seerat Ibn Hisham, 68:2).
The hatred of the world and the love of the Hereafter were so strong among the Companions that they used to risklessly lay down their worldly possessions in the way of Allah, and giving all their possessions in the way of Allah was a trivial matter for them. It is narrated from Hazrat Abdullah bin Masood that when this verse of the Holy Quran was revealed, which states that whoever lends Allah a goodly loan, Allah will increase his reward. Hazrat Abu Dahdah Ansari asked: Does Allah really want a loan from us? He (peace and blessings of Allah be upon him) said: Yes. He said: O Messenger of Allah! Offer your hand. He offered his hand, so he said: I have lent my garden to Allah. There were six hundred date palm trees in his garden. Then he came to his garden and told his wife that I had lent my garden to Allah. His wife said: Your trade was profitable; so he emptied his goods from there. (Tafsir Ibn Kathir).
The spirit of selflessness and compassion of the companions
The spirit of selflessness and compassion of the companions in the Battle of Yarmouk is also a famous incident in which a companion was offered water on the battlefield, when he heard a groaning sound nearby, he asked him to offer him water. The water carrier reached him when he also heard someone groaning, he also asked him to give him water. By the time the water carrier reached him, his breath had stopped and when he returned and reached the previous companion, it was found that his soul had also been taken.
Conclusion
The life of the companions is full of such incidents, in which we will find very high moral examples. Islam has formulated such a comprehensive system of moral teachings and the companions implemented it in their lives in such a way that it revolutionized the moral values in human society. These same moral teachings of Islam were also very effective in the spread of Islam in later times. There are many countries and regions where there is no history of any Muslim massacre; but the entire region is filled with those who call themselves Muslims. Today, the existence of those who call themselves Muslims in Indonesia and Malaysia, the countries with the largest Muslim population in the world, as well as the day-to-day growth of Islam in Europe, America, and Australia, is actually the miracle of the revolutionary moral teachings of Islam. Thanks to the system of ethics of Islam, how many hearts have been transformed and how many areas have become the voice of Islam; rather, the truth is that among the few apparent reasons for the spread of Islam, the system of ethics of Islam holds an important position.
