Introduction

The word on many tongues and the thought in many minds is 4^th Industrial Revolution. Schools are excited about introducing Robotics to their curriculum. There is a substantial amount of excitement about ‘artificial intelligence’.  While these developments in education are important, we are degenerating as a society. Internationally, there are wars dragging on for years where women and children are the victims. In South Africa, we are faced with a pandemic of a different nature. It is the absence of any moral code that governs people’s lives. When we witness something like an accident or an attempted robbery or someone in distress, what do we do? Take out our mobile phones and capture photos, rather than try to assist. Where is our moral conscience?

This paper will attempt to conceptualize the aspect of morality in Islam.

How many of us have considered a ‘moral code’ that must be an essential component of our school curriculum and an essential part of our lives?

The problem

Instead of providing statistics and comparisons from other countries, we have a crisis at home that needs to be addressed. In SA, every single day, women and girls are raped or killed. One statistic said that in one academic year 4000 girls between 8 and 18 were pregnant. Statistics South Africa revealed that the country recorded 34 587 teenagers who gave birth in the 2020/21 financial year. https://www.gov.za/speeches/prevent-teenage-pregnancy-%C2%A0-1-mar-2022-0000 The crime statistics that include robbery and hijacking are no better.

In the three months of reporting, a 22.2% increase in murder was recorded.

1 107 more people were killed in South Africa between January and March compared to the same period in 2021. Out of the 6 083 people killed in the country, 898 of them were women and 306 where children under the age of 17 years.

Alarmingly, the murder of children recorded a 37.2% increase in the period of reporting.

A total of 2 268 people were murdered in public places such as open fields, streets, parking areas and abandoned buildings. Overall crimes committed against a person also known as Contact Crimes, increased by 15.0 %.

All Sexual offences recorded a 13.7% increase with contact sexual offences recording the only decrease in this crime category.

The first three months of this year, 10 818 people were raped in South Africa.

Almost half of the cases, a staggering 4 653 rapes took place at the home of the rape victim or the home of the rapist. (https://www.gov.za/speeches/minister-bheki-cele-release-quarter-four-crime-statistics-202122-3-jun-2022-0000)

Public officials, who are meant to serve their communities. Some have been appointed to positions because of citizens who cast their vote, confident in their respective candidates. However, what do we see? Corruption, mismanagement and the list goes on.

Islam and morality

Islam differs from many other religions in providing a complete code of life. It encompasses the secular with the spiritual. It aims to connect people with their Creator through belief, acts of worship and our social and economic dealings and interactions.  Man is the vicegerent of God on earth “Behold your Lord said to the Angels: I will create a vicegerent (khalīfah) on earth” (Q. 2:30). The Islamic approach empowers human beings, and makes them responsible for their actions. This is the message of the Qur’an: “Every soul will be held responsible for what it had done” (Q. 74:38). This is the essence of morality and ethics in Islam.

The Objectives of the Religious Law (The Sharī’ah)

The Islamic law and code is derived from two primary sources; the Quran and the traditions of the Prophet Muhammad. However, when we study these two sources, it is possible to identify six essential principles of the Sharī’ah. These are:

Preservation of Faith (dīn)

Preservation of Life (al-nafs)

Preservation of Mind (al-‘aql)

Preservation of Progeny (al-nasl)

Preservation of Honour (al-‘irḍ)

Preservation of Property/wealth (al-māl)

Anything that would negatively impact to the above should be avoided and at times has been prohibited, while anything that will preserve the above is meritorious and should be done.

Ibn Qayyim (d. 1350) said: “The Sharī’ah fundamentals are built on keeping the interests (maṣāliḥ) of the people during this life and the hereafter. These objectives are built on justice, mercy, wisdom and interest of the creatures. Therefore, any situation which perverts from justice to injustice, from mercy to cruelty, from wisdom and utility to chaos and futility is outside the scope of Sharī’ah.” (al-Jawziyah 1996: 1/38).

The aims of the Sharī’ah was discussed by early Muslim scholars. Imam al-Juwaynī (d 478/1185) said: “The aims of the Sharī’ah are nothing but the interests of the entire humanity” (al-Juwaynī 1980: 253). Imam al-Ghazālī (d 505/1111) discussed the objectives under the principle of the public interest. (al-Ghazālī 1993: 1/172).

The objectives of the Shari’ah could be divided into three parts:

Necessities (ḍarūriyāt): These include preservation of faith, life, mind, progeny, property. They are essential for life, religion, and community.

Needed Things (ḥājiyāt): These are needed for the community, or for persons. They can live without procuring them, but they are recognized needs for the welfare of society and individuals.

Recommended (taḥsīniyāt): These are the extras or those things that would make life more comfortable and, more beautiful for the individual or for the society. (al-Shāṭibī 1991: 2/8; al-Bar & Pasha 2015: 52).

When dealing with the above, the jurists often give preference to the public interest, benefit and welfare over an individual’s own benefit. The Sharī’ah is meant to be practiced by people, hence the human element cannot be excluded. Thus, when people interact on all levels there is a need for a moral and ethical code to regulate and guide their interaction. This code is further enhanced by other principles in the Quran that state: “And cooperate in goodness and piety and don’t cooperate in sin and hostility.” (Q. 5:2) and Prophet Muhammad’s words when he said: “The best of people are those who are of benefit to people.” (al-Ṭabarānī 1995: 6/58, hadith: 5787).

Religion can provide the solution because every other attempt at solving our societal problems will face objections and criticism. Furthermore, every human initiative is liable to change. Someone introduces something, he is followed by another who disregards the efforts of the former and the process continues. However, if it is a divine based solution, and people are taught to be conscious of their actions and they are accountable before their Creator first, before the authorities, then we will witness positive change.

In Islam, the basis for morality and ethics is Allah (God) through the Quran and through his Prophet Muhammad. While the Quran does relate stories and incidents of many Prophets, it describes the Prophet Muhammad as: “And you are indeed of sublime character/morals.” (Q. 68: 4). This was further clarified by ‘Āishah the wife of the Prophet when she said: “His character/ moral conduct was the Quran.” (al-Bukhārī hadith:308).

The importance of good morals and conduct was emphasized through the Prophet’s conduct and finally when he delivered his farewell sermon on the occasion of his farewell pilgrimage (Ḥajj), he said: “Indeed the most beloved among you to me, and the closest people to me on the Day of Resurrection are the ones with the best character/morals…” (al-Tirmidhī hadith: 2018).

The Prophet once said, “If someone among you sees wrong he must change it by his hand, if he cannot, then by his tongue (speak up, verbally oppose); if he cannot, then in his heart. The last is the minimum expression of his conviction (faith, courage).” (al-Naysābūrī Muslim hadith: 84).

The above narrations confirm that abiding to a moral code and refining one’s character is a religious duty and an act that is immensely rewarding.

An important component of Islam is Iḥsān, often referred to as Sufism or mysticism. However, the reality of Sufism is actually spiritual excellence which is achieved through developing and perfecting one’s relationship with the Creator. The relationship with Creator is largely dependent on the relationship with the creation. Hence, the books by renowned scholars of Sufism have dedicated large portions to rectifying and refining the character and moral code. These books deal with topics ranging from sincerity, jealousy, patience, honesty, humility, anger, kindness, being just, love, gratitude, modesty, contentment, being aware and conscious of your Creator at all times, manner of speech, what is consumed and many more. (al-Ghazālī 2006: 65; al-Muḥāsibī 2005: 232).  The Sufi Shaykh or spiritual guide trains his student over a period of time to adopt good characteristics and guides him to abandon bad and despicable qualities. One of the renowned scholars and Sufi’s, Junayd al-Baghdādī (d. 910) said: “Sufism is to observe every lofty characteristic and abandon every lowly trait.” (‘Īsa 2009: 25). Maintaining a high moral and social order is both an individual and a collective responsibility.

Verses from the Quran or statements from the Prophet Muḥammad and examples from Islamic History related to specific universal aspects related to the moral code.

Racial equality and brotherhood

The Arabs were known to have had class distinctions amongst them and ethnic tribal conflicts. The Quran addressed this in a verse that said: “O people! Certainly, We have created you from male and female and We have made you into nations and tribes so that you recognize one another. Indeed, the most noble amongst you in front of Allah is the most righteous (God-fearing).” (Q. 49: 13).

This concept was further entrenched when on his last Ḥajj, the Prophet Muhammad delivered a sermon that laid the foundations and principles for human existence. With regard to racial equality he said: “There is no superiority of an Arab over a non-Arab and neither a non-Arab over an Arab except through piety (taqwá).” (al-Bayhaqī 2003: 7/132, hadith 4785).

There are numerous accounts of former slaves who eventually became some of the illustrious scholars of the Muslim world and were afforded the highest respect and opportunity to teach in the Grand Mosques of Makkah and Madinah. Some of these were: ‘Aṭá ibn Abī Rabāḥ (d. 725) and Sulaymān ibn Yasār (d. 733). (al-Dhahabī 1997: 5/373, 5/547).

Human Rights

Prophet Muhammad during his last sermon presented the basis for human rights when he declared that every person’s life, property and honour is sacred. He compared its sanctity to that of the holy land of Makkah. (al-Bukhārī hadith 7078).

The right to food is one of the basic and essential human rights. How many people in our own country go hungry daily? Prophet Muhammad addressed this when he said: “A person is not a true believer if his stomach is full, while his neighbour is hungry.” (al-Naysābūrī 2002: 2/15, hadith: 2166). If every citizen was this concerned about his neighbour, we would have eradicated the hunger problem in our society.

While ‘Umar was the Khalīf and the Muslims conquered Egypt, the governor’s son had ill- treated a Coptic boy after having lost in a horse race. ‘Umar summoned the father and son of both the victim and the perpetrator to Madinah. He punished the governor’s son and then made a powerful statement that could be the basis for human beings and their interaction with others. He said: “Since when have you enslaved people, and their mothers have given birth to them as free people?” (al-Hindi 1985: 12/660).

Treatment of Women

Pre-Islamic Arabia deemed women as unimportant. The advent of Islam altered the status of women in several ways. First, and most importantly, it accorded women equal status before Allah, hence they were worthy of dignity and respect.

The Prophet set an example for the treatment of women in marriage through his relationship with his first wife Khadijah. Although fifteen years his elder, Prophet Muhammad remained a faithful and devoted husband for twenty-six years. After her death, the Prophet remarried, but he always remembered Khadijah with love and spoke of her with reverence. Khadijah was, in fact, Muhammad’s first convert to Islam and his strongest supporter in the struggle to establish the new faith. (al-Būṭī 1990: 69-70).

The equality of men and women in terms of their responsibility towards their Creator and the need to understand the teachings of Islam, motivated many women to study Islam and many excelled as Islamic scholars. One of the greatest and earliest of these female scholars was Prophet Muhammad’s wife, ‘Āishah. This legacy continued to this day. In fact, Dr. Akram al-Nadwī compiled a book that was published for the first time early in 2022 that contains biographies of Female Muslim Scholars. The book contains the profiles of over 8000 women and is published in about 53 volumes. (Nadwī 2007: 17).

On protecting the dignity and self-respect of women, for example, the Quran is emphatic in maintaining that one of the seven punishable crimes is maligning a woman’s reputation and accusing her of being unfaithful or guilty of adultery without any proof. “Those who accuse chaste women of fornication, but fail to produce four witnesses, should be flogged eighty lashes and never accept their witness statement again…” (Q. 24: 4).

The Prophet emphasized on the treatment of women when he said: “The most perfect of the believers in faith is the best of them in moral excellence, and the best of you are the kindest of you to your wives.” (al-Tirmidhī hadith; 1162). During his farewell Ḥajj he impressed on the need to fear Allah with regard to the women and the responsibility a person has towards them and his duty to cloth and feed them. (al-Naysābūrī hadith: 1218). It is evident from the statements that the Prophet linked excellence in faith and piety with  character and morals and with kindness and treatment of women.

Because this paper is meant to discuss the Islamic perspective on morality, I will suffice with examples from predominantly Muslim countries. The first is a country like Yemen. It is experiencing a harsh war. Prior to the war, I visited Yemen in 2009 and before travelling some friends informed me about the respect the people had for women. I decided to test this. After a few days in the country, I needed to board a flight from one city to another. Having arrived at the airport, I noticed a lengthy que waiting to check inn and collect boarding passes. There were probably 40 people ahead of me, all men. I handed over the passports to my wife and asked her to stand in the line. She simply took her place at the end of the line and suddenly all 40 men disappeared. She was called to the front and assisted. As soon as she left, everyone resumed their places.

Economic Rights in the Prohibition of Injustice Interest (usury)

Economic injustice is another aspect that people and governments are struggling with. Hence, the Prophet emphasized on excellent and honest business practice. Both the Quran and the teachings of the Prophet are specifically harsh with regard to condemning interest. This is a system where the wealthy exploit the needy. The Quran states in this discussion: “You do not wrong others and neither are yourselves wronged.” (Q. 2: 279). In Islam, money is viewed as a means of exchange and it is not a commodity that can be bought and sold.

In addition, Islam prohibits excessive uncertainty, gambling and earning income through impermissible or immoral ways like the sale of alcohol, intoxicating substances or pornography. It prohibits hoarding of goods at the time of need. It does promote and encourage trade and charity in all forms. With regard to gambling the Quran explicitly states: “O you who believe! Intoxicants (all kinds of alcoholic drinks), gambling, al-Anṣāb [sacrifices for idols, etc.] and al-Azlām [arrows for seeking luck or decision] are an abomination of Shaytān’s handiwork. So avoid (strictly all) that (abomination) in order that you may be successful. Shaytān wants only to excite enmity and hatred between you with intoxicants (alcoholic drink) and gambling, and hinder you from the remembrance of Allah and from al-salāt (the prayer). So, will you not then abstain?” (Q. 5:90-91).

The Prophet declared the person who hoards as a sinner. (al-Naysābūrī hadith: 1605). Many scholars say that this is exclusive to food, while a few others say that it could be applied to other items.

While we live in a society of imbalance and there are always people in need or in some financial difficulty, Islam encourages and promotes charity. However, it approaches the concept from a very different perspective. The following narrations from the Prophet Muhammad will demonstrate this broad and comprehensive understanding.

 “Your smile for your brother is a charity. Your removal of stones, thorns or bones from the paths of people is a charity. Your guidance of a person who is lost is a charity.” (al-Tirmidhī hadith: 1956).

“A charity is due for every joint in each person on every day the sun comes up: to act justly between two people is a charity; to help a man with his mount, lifting him onto it or hoisting up his belongings onto it, is a charity; a good word is a charity; and removing a harmful thing from the road is a charity.” (Al-Bukhārī hadith: 2989).

“Give charity without delay, for indeed, calamity cannot overcome it” (al-Ṭabarānī hadith: 5639).

“If anyone would like Allah to save him from the hardships of the Day of Resurrection, he should give more time to his debtor who is short of money, or remit his debt altogether.” (al-Naysābūrī Muslim hadith 1563).

“When a person dies his works end, except for three: ongoing charity, knowledge that is benefited from, and a righteous child who prays for him.” (al-Naysābūrī Muslim hadith: 1631).

This broad understanding and application of the concept of charity, if applied in this way, will certainly make a difference in our society.

Maintaining strong family units through promoting marriage and prohibiting pre-marital sexual relations

According to Pew Research in 2013 after a survey of a large number of Muslims from numerous majority Muslim countries, it was established that the vast majority of these populations disapproved of pre-marital sexual relations. In fact, the statistics mentioned that over three-quarters of the people in 29 of the 36 countries held this view. This survey also dealt with topics like abortion, family planning and divorce. (https://www.pewresearch.org/religion/2013/04/30/the-worlds-muslims-religion-politics-society-morality/)

Many have heard about the Ottoman Empire that ruled for over 700 years. Many of their practices were influenced by Islamic teachings, although at times, it was somewhat influenced and altered by cultural norms and practices. With regard to marriage, the Ottomans expected a young man to get married between the ages of 18 – 25.  This was the period during which he was free to choose his spouse. After 25, if he still did not marry, then they tried to determine a reason. If there was no reason, then he was forcibly married. (https://www.zahratalkhaleej.ae/Article/155288/)

The basis of these practices and beliefs is the Islamic teachings. Prophet Muhammad said about marriage: “O young men, whoever among you can afford it, let him get married, for it is more effective in lowering the gaze and guarding one’s chastity. Whoever cannot afford it, let him fast, for it will diminish his desire.” (Ibn Mājah hadith: 1845). He also said: “Marriage is part of my way (Sunnah), and whoever does not follow my way (Sunnah) has nothing to do with me. (Ibn Mājah hadith: 1846). Marriages contribute to more strong families, with less unwanted children and thus stronger and a closely connected society. During his farewell Ḥajj sermon, he also addressed the issue of children and their lineage and the need to be affiliated to the father. (al-Bukhārī hadith: 7182).

Peace and stability in a country is based upon obedience to the leaders or those in authority

Every society requires a good and sound system and rules by which its citizens live. This will ensure peace and stability. Hence, the Quran said: “The believers are brothers, so make peace between you two brothers and fear Allah, so that you may be cared for.” (Q. 49: 10) and the Prophet emphasized on the concept of brotherhood and that every person needed to listen and to obey his leader even if he was a slave. (al-Bukhārī hadith: 7142) This in no way, means that people remain silent when there is injustice and oppression. He said: “The best jihād is a true word to an oppressive leader.” (Abū Dāwūd hadith: 4344). This is governed by laws and ways in which it is done. During the time of the second Khalīf, while walking in the streets of Madinah, he was approached by a woman who amongst the things she said to him was: “Fear Allah with regard to the citizens.” On hearing this, ‘Umar cried. (al-‘Asqalānī 1907: 4/290).

Individual responsibility and accountability

Every person, male or female is answerable and responsible for his/her actions individually. In this regard, the Quran says: “No soul burdened with sin will bear the burden of another.” (Q. 35: 18). While collectively, people are responsible and accountable according to the position they hold. This means that parents are responsible for their children, while those in authority or in government are responsible for their citizens. The Prophet Muhammad said: “Beware. every one of you is a shepherd and everyone is answerable with regard to his flock. The leader is a shepherd over the people and shall be questioned about his subjects (as to how he conducted their affairs). A man is a guardian over the members of his family and shall be questioned about them (as to how he looked after their physical and moral well-being). A woman is a guardian over the household of her husband and his children and shall be questioned about them (as to how she managed the household and brought up the children). A slave is a guardian over the property of his master and shall be questioned about it (as to how he safeguarded his trust). Beware, every one of you is a guardian and every one of you shall be questioned with regard to his trust.” (al-Naysābūrī Muslim hadith: 1829).

There is an incident during the time when ‘Umar was the Khalīf, when he instructed people not to add water to the milk and then sell it in the market. This would be cheating and impermissible. One night, while walking through the streets of Madinah, he overheard a mother tell her daughter to add water to the milk. In this way, they will have more to sell and their profit will be higher. The daughter refused and said that ‘Umar prohibited it. The mother said that ‘Umar was not present to see them. To this daughter, the daughter replied: “If ‘Umar cannot see us, then Allah certainly sees us.” Some historians maintain that ‘Umar was so impressed with the girls answer that he got his son ‘Āṣim married to her. (Ibn ‘’Asākir 1998: 70/252-254).

This degree of consciousness is not something that only occurred in history. I know of some of my own teachers, one of whom was a famous professor and head of the department at the university in Damascus. A colleague of his walked into his office and asked for another scholar’s phone number. This was long before the mobile phone era. The professor’s desk was full of paper. However, he reached for his bag and took out a notebook, tore a page and wrote the number. His colleague rather amazed questioned him for not using a piece of paper already on the desk. He responded by saying that he gets paid by the university and hence the stationary provided is for university related work. The request for the phone number was a personal matter, therefore he used his own notepad. Imagine, if we had public officials with this level of consciousness?

Conclusion

This being a seminar at an institution of higher learning that is contributing to the broader community by producing graduates who contribute to the economy of the country, it should also take on the responsibility to contribute to the moral code of its citizens. This can be done through introducing modules related to morals in every discipline and in every faculty.

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https://www.zahratalkhaleej.ae/Article/155288/