Qur’an and the moral values of Islam:

The styles of the Glorious Qur’an vary in dealing with the moral values between inviting to ethical values and making them obligatory. Sometimes, the Glorious details them and at times it briefs them on the other hand. All of these subjects have been dealt in the highest degree of its eloquence and the loftiest level of its miraculous style.

We can highlight briefly the most evident points in the style of the Glorious Qur’an in dealing with the moral values through the following subjects:

Ethical values were linked to the faith:

Moral values in Islam are closely related to the faith. Rather they are practiced actively and they give their fruits only when there is a strong faith in Allah and the Last Day. Because faith is the factor that motivates a person inwardly to fulfill the requirements of the rights and duties, even when he is hidden from the eyes of people or he is away from the authority of law.

Therefore, emphasis was placed on this relationship in the Glorious Qur’an in a significant manner. Allah (Glory be to Him) said: “And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous,  who spend [in the cause of Allah ] during ease and hardship and who restrain anger and who pardon the people - and Allah loves the doers of good.” (1)

In addition, Allah (Glory be to him) has invited to do good actions; such as spending in adversity and prosperity, in happiness and calamity and controlling the anger and forgiving those who offend. (2)

Moreover, Allah (Glory be to Him) promised them of a garden as wide as the heavens and earth for their food doings. It is reward for their kind acts and hastening to the good conduct.

Additionally, Allah (Glory be to Him) says: “Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing.” (3)

This verse orders to fulfill the duties and judge between people justly. The verse was ended with a warning that Allah the Almighty knows everything of His creation; He is the Hearer of their words and the Seer of their work, that awakens desire in the minds of the obedient servants to fulfill His order, as their actions are not hidden from Allah Who will reward them on their good doings. On the other hand, the verse includes a warning for the disobedient individuals from Allah Who will punish them according to their bad doings.

The significance of relationship between faith and moral values is evident through the fact that faith is mentioned commonly, followed by some ethical virtues or moral principles in the Glorious Qur’an, because, faith entails obedience and commitment. Allah (Glory be to Him) says : “O you who have believed, fear Allah and be with those who are true.” (4)

The Glorious Qur’an says in another verse: “O you who have believed, fulfill [all] contracts.” (5) Also the Glorious Qur’an says: “O you, who have believed, persevere and endure and remain stationed and fear Allah that you may be successful.” (6)

Attention was drawn to the principles of morality in different ways:

The care of the Glorious Qur’an for moral values is manifested in several aspects, i.e. they have been explained, they have been declared as obligatory, a warning on their violation has been proclaimed and a promise of good reward has been given for those who are abided by them. As well as, a stern warning has been given to those who neglect them. Allah (Glory be to Him) says: “Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded.” (7)

Moreover, Allah the Almighty said: “Take what is given freely, enjoin what is good, and turn away from the ignorant.” (8) In addition, Allah the Almighty says: “Those who spend their wealth [in Allah’s way] by night and by day, secretly and publicly, they will have their reward with their Lord. And no fear will there be concerning them, nor will they grieve.” (9)

Furthermore, He (Glory be to Him) says: “O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, with what you do, Acquainted.” (10)

Likewise, some verses mention the instant fruits of the moral values such as; satisfaction of the soul and comfort of the heart, which stimulate a person for abiding by them, as was pointed out in this verse: “Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend.” (11) Also Allah (Glory be to Him) says: “And whatever thing you spend [in His cause] - He will compensate it; and He is the Best of providers." (12)

The Glorious Qur’an starts with educating an individual:

The Glorious Qur’an starts its raising procedure with educating an individual, because, individual represents the first brick for any community. The Glorious Qur’an bases its education system on librating his conscience and awakening his liability.

The Glorious Qur’an frees the conscience of a person through the doctrine of monotheism which liberates him from the power of myth and illusion, and cuts off his shackles of the passions and desires, so that he can become a pure slave Allah.

In addition, the Glorious Qur’an raises a person on the feeling of individual liability and assigns to this liability every religious obligation and all virtues of moral values. (13)

Allah (Glory be to Him) says: “Every soul, for what it has earned, will be retained.” (14) And the Glorious Qur’an says in another verse: “Every person, for what he earned, is retained.” (15)

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(1) A’li-`Imran 3: 133, 134.

(2) See: Ibn Kathir, Tafsir Al-Qur’an Al-Azeem, vol. 1, p. 404.

(3) An-Nisa’ 4:58.

(4) At-Tawbah 9: 119.

(5) Al-Ma’dah 5: 1.

(6) A’li-`Imran3: 200.

(7) An-Nahl 16: 90.

(8) Al-A`araf 7: 199.

(9) Al-Baqarah 2: 274.

(10) An-Nisa’ 4: 135.

(11) Fussilat 41: 34.

(12) Saba’ 34: 39.

(13) Manna` Al-Qattan, Studies on the Sciences of the Qur’an (in Arabic), p. 276, 278 with modification.

(14) Al-Muddaththir 74: 38.

(15) At-Tur 52: 21.

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