• It ensures justice and harmony between individuals

• It promotes sharing and caring in society.

By setting Divine pleasure as the objective of man’s   life, Islam has set the highest possible standard of morality providing   boundless possibilities for the moral evolution of humanity. “Good and evil   are not equal – Repel (evil) with what is better…” (61:34) The Qur’an exhorts   believers to foil hatred with love. This is the moral standard set by the   Qur’an. The love and fear of Allah become the real motives, which impel man   to obey the moral law without external pressures. Through belief in Allah and   the Day of Judgment, we are motivated to behave morally with earnestness and   sincerity.

Nabi sallallahu alayhi wasallam has said: “My Cherisher   has ordered me to do nine things: To fear Him in public and in private; to   speak justly both when happy and when angry; to be moderate in expenditure in   times of affluence and poverty; to foster ties with those who severe them; to   give to one who withholds from me; to forgive one who oppresses me; and that   my silence should be a means of contemplation; my speech (should the)   remembrance of Allah and that I should command people with doing good.”   (Mishkaat)

The nine principles mentioned in this hadith serve as the   basis and benchmark for morality in Islam. They are:

1. To   fear Allah in public and in private: To   avoid false pretence in public and indecent behaviour in private.

2.   To speak justly in times of happiness and anger: Emotion should not sway you to unfair rant in times of anger   or to dishonest flattery in times of happiness.

3. To   be moderate in expenditure in times of prosperity and poverty: Prosperity should not drive you to extravagance nor should   poverty make you miserly.

4. To   foster ties with those who severe them:   Do not be a reactionary being that simply treats people as they treat him.

5. To   give to those who hold back: Give not   because they deserve but because you need to receive the Mercy of Allah.

6. To   forgive those that wrong you: To forgive   is the highest and most beautiful form of giving… not of your possessions but   of yourself.

7. Spend   moments of silence in reflection:   Reflection is the tongue of the heart and the soul of the spirit.

8. Speak   with the remembrance of Allah: Nothing   can soften the hardness of the heart like the remembrance of Allah.

9.   Command people to do good: Motivation   creates confidence and confidence inspires change.

We can only infuse these nine teachings into our lives if   we have sincerity of purpose. Our relationship with people should not be   based on their relationship with us but on our relationship with Allah. The   power of intention helps us to rise above a secular relationship…a   tit-for-tat relationship where you do good only if others do the same.

Nabi sallallahu alayhi wasallam said: “Do not be a people   without a will of your own saying: If others treat us well we will also treat   them well and if they do wrong we will (also) do wrong; but accustom   yourselves to do good when people are good to you and do not do wrong if they   do harm (to you).” (Tirmidhi)

Sayyiduan Ibn Umar (R.A) narrates that Rasulullah (Sallallâhu alaihi   wasallam) said: ‘Teach your sons swimming and archery and teach your   daughters sewing’. Bayhaqi

• ‘A’isha radhiyallahu anha said, “A woman came to me who had two of her   daughters with her. She asked me for something, but I could not find anything   except for a single date which I gave her. She divided it between her   daughters and then got up and left. Rasulullah sallallahu alayhi wasallam   came in and I told him what had happened. He said, “Whoever looks after these   girls in any way and is good to them will have them as a veil from the Fire.”

• Umm Sa‘id bint Murra al-Fihri radhiyallahu anhu related from her father   that Rasulullah sallallahu alayhi wasallam said, “I and the guardian of an   orphan will be in Jannahlike these two.” (His two fingers)

• Al-Hasan radhiyallahu anhu reported that an orphan used to eat with Ibn   ‘Umar radhiyallahu anhu. One day he called for food and looked for this   orphan but could not find him. He arrived after Ibn ‘Umar radhiyallahu anhu   had finished. Ibn ‘Umar radhiyallahu anhu called for more food to be brought   to him but they did not have any. So he was brought sawiq (barley) and honey.   He said, “Here, have this! By Allah, you have not been cheated!” Al-Hasan   said, “By Allah, Ibn ‘Umar radhiyallahu anhu was not cheated!”

• Sahl ibn Sa‘d radhiyallahu anhu reported that Rasulullah sallallahu alayhi   wasallam said, “I and the guardian of the orphan will be in Jannah0 like   that,” indicating his forefinger and middle finger.

• Abu Bakr ibn Hafs radhiyallahu anhu reported that ‘Abdullah radhiyallahu   anhu would not eat unless an orphan was at his table.

• Abu Hurayrah radhiyallahu anhu reported that Rasulullah sallallahu alayhi   wasallam said, “The best house among the Muslims is the house in which   orphans are well treated. The worst house among the Muslims is the house in   which orphans are ill treated. I and the guardian of the orphan will be in   Jannah like that,” indicating his two fingers.

• Dawud alayhis salaam said, “Be like a merciful father towards the orphan.   Know that you will reap as you sow. How ugly poverty is after wealth! More   than that: how ugly is misguidance after guidance! When you make a promise to   your friend, fulfil your promise. If you do not, it will bring about enmity   between you and him. Seek refuge in Allah from a companion who, when you   mention something to him, does not help you and who does not remind you when   you forget.”

• Al-Hasan radhiyallahu anhu said, “I remember a time among the Muslims when   their men would shout (to remind their families), “O family! O family! (Look   after) your orphan! Your orphan! O family! O family! (Look after) your   orphan! Your poor person! Your poor person! O family! O family! (Look after)   your neighbour! Your neighbour!” Time has been swift in taking the best of   you while every day you become baser.”

• Asma’ bint ‘Ubayd said, “I said to Ibn Sirin, “I have an orphan in my   care.” He said, “Treat him as you would treat your own child. Beat him as you   would beat your own child.”

• ‘Awf ibn Malik radhiyallahu anhu reported that Rasulullah sallallahu alayhi   wasallam said, “I and a woman who is widowed and is patient with her child   will be like these two fingers in Jannah.”

• Shumaysa al-‘Atakiyya radhiyallahu anha said, “The disciplining of orphans   was mentioned in the presence of ‘A’isha radhiyallahu anha and she said, “I   would reprimand an orphan until he submits.”

(The above mentioned narrations are quoted from Adabul Mufrad – Bukhari)

“And so We have bestowed the Book as a heritage unto   servants that We choose and among them are some who sin against themselves;   and some who follow a middle course (between right and wrong) and some who by   the permission of Allah are foremost in deeds of goodness. That indeed is the   highest grace” (35:32)

Allah has blessed man with the potential to do good as   well as the ability to do wrong. Human beings are not inherently sinful…   they are equally capable of both good and evil. They have been blessed with   passion and emotion together with resolve and determination. These attributes   are located within the nafs. Those that yield to the impulses of the nafs   become slaves of their desires while those who are able to overcome the   dictates of the nafs become the vicegerents of Allah.

The strength to overcome the dictates of the nafs does   not come from physical ability or capacity, but from strong willpower. “Great   souls have strong willpower; feeble ones have only great wishes.” Wish-making   is a passive activity which generally flows from belief in luck, whilst a   strong will is dynamic action based on belief in a higher purpose of our   existence – on the love of Allah and fear of giving account for our deeds in   His court.

Three stages of   development of the nafs:
1. The first stage is called: An-nafs-ul-ammarah ‘the   self that tempts (to evil)’

2. The second stage is called: An-nafs-ul-lawwamah ‘the   self that blames’ or ‘the self-reproaching conscience’.

3. The third stage is called: An- nafs-ul – mutmainnah –   ‘the Soul at Peace”

The first stage: Nafs:   An-nafs-ul-ammarah ‘the self that tempts (to evil)’
“The soul is certainly prone to evil”   (12:53) The raw state of the soul is that it coerces us into fulfilling all   our wants, impulses, desires, appetites, habits, fears, and angers. This is   the Nafs that by its very nature directs us towards evil and vice. Shaitaan   is considered to be the ally of this soul. One of the reasons of fasting   during the month of Ramadan is to tame the nafs by exercising moderation and   restraint with regards to human bestial and carnal desires.

The second stage:   An-nafs-ul-lawwamah ‘the self that blames’ or ‘the self-reproaching   conscience’.
“And I do call to witness the soul that   rebukes” (75:2). This Nafs cannot rest in any one state. It often   changes, it remembers and forgets, it submits and opposes , it loves and   hates, it rejoices and become sad, it accepts and rejects, it obeys and   rebels. When it succumbs to desire, it is consumed by guilt. This nafs is   engaged in an inner struggle referred to as the ‘greater jihad’ – The inner   battle between passion and determination.

The third stage: An-   nafs-ul – mutmainnah – ‘the Soul at Peace”
“O Soul in complete rest and satisfaction!”   (89:27) This nafs is tranquil as it finds great solace and peace in the   certitude of reward and Divine pleasure. It waits for its time of departure   from this physical world into the everlasting reality of life after death. It   submits itself to the will of Allah never dissatisfied or complaining, and   never wavering in its faith.

Ibn al-Qayyim states that: “The Nafs is a single   entity, although its state may change…” It may regress to a lower state or   may progress to a higher level depending on the level of struggle against it.   Nabi (saw) once asked his companions: “What do you think about a companion   who, if you treat him nicely, feed him, clothe him, still he would throw you   in all sorts of troubles – and if you insult him, and keep him hungry and   naked, he would do what is good for you?

The Sahabah (ra) said: O’ Prophet of Allah! There cannot   be a companion worse than him in this whole world!” He replied: “By Him in   whose hands rest my life, your nafs is such a companion.” (Qurtubi) He   further said: “A strong person is not the one who overcomes people, but one   who overcomes his nafs.” ( Majma’ ul-zawa’id)

The three stages of the nafs ultimately determine the   three levels of our relationship with the Quran. “And so We have bestowed the   Book as a heritage unto servants that We choose and among them are some who   sin against themselves; and some who follow a middle course (between right   and wrong) and some who by the permission of Allah are foremost in deeds of   goodness. That indeed is the highest grace” (35:32)

1. Those who wrong   themselves – They are subjugated by the   An-nafs-ul-ammarah -the self that tempts (to evil)’ They are unable to submit   to ‘what is right’ and abstain from ‘what is wrong.’ They are generally   indifferent to Quranic teachings and justify their wrongdoing. They see the   Quran as a collection of ancient tales – A Book containing law that is   irrelevant or irrational.

2. Those who sit on   the fence – Those who see-saw between   obedience and disobedience. They are at the second stage of development –   An-nafs-ul-lawwamah – ‘the self-reproaching conscience’. They display a   lukewarm commitment to the teachings of the Quran wavering between obedience   and disobedience, even though have a conscience that drives them to feel   remorse and regret each time they rebel against the law of Allah.

3. Those who are   foremost in the doing of good – Those   who possess “ An- nafs-ul – mutmainnah’ – ‘the Soul at Peace.” They are   moderate in temperament but extreme in following principle. They demonstrate   a wholehearted commitment to the teachings of the Quran in the belief that   the Quran contains law that is most perfect and most just.

May Allah T’aala purify our souls and may He grant us the   ability to be among “Those who are foremost in the doing of good”