Rafed English

Moral Building - Part 1

Adapted from: "The Role of Ideology in Constructing The Human Being" by: "Ar-Risaleh Center"

The ideology serves as a solid foundation for morals because it creates the psychological motive in the human being to keep to high moral values in contrast with positive ideologies which keep peace with man’s lusts and grow the seeds of selfishness which are planted into his own self.

Morals have an exceptional importance in the Islamic ideology. The prophet (S.W.A.) says: “I have been sent to complete noble morals” 209, He (S.W.A.) also said: “Noble manners are half of the religion”

It is said to Him: What is the best thing a Moslem was given? He said: “Good morals”. 210

Islam associates the right religion with morals, the lines of such a viewpoint are manifested through the truth that religion stimulates man to good morals, it purifies one’s moral constitutions and makes that a duty one has to perform it and it involves reward or punishment. Hence religion has not recommended its ideal moral directives in a manner devoided of responsibility it verily made morals half of religion because religion is a belief and a behavior and morals represent the behavioral side of the individual.

Imam Albaaqir said: “The believer with the most complete faith is him with the best morals” 211

A person came to the prophet (S.W.A.) from his front side and said: O the Prophet of Allah, what is religion? The Prophet (S.W.A.) said: “good morality” then he came to him from the right side and said: what is religion? He (S.W.A.) said: “good morality” then he came to him from his left side and said: what is religion? The prophet (S.W.A.) said: “good morality” then he came to him from the back wards and said: what is religion? The Prophet (S.W.A.) turned his face to him and said: don’t you understand religion? It is not to become angry” 212

Ameeralmu’amineen (A.S.) said: “The title of a believer’s page is his good morals.” 213

The Scholar Altabatabaaei says: “Morals do not meet the need of the society for happiness and do not urge man on good behavior unless they are founded on monotheism-which is the belief that there is a creator for this world- and man is a part of it- He is a single everlasting Creator, and nothing is out of his knowledge.

He can not be overcome in His omnipotence, He had created things in the best order not because of His need to them, He will return them to Him and call them to account rewarding the good-doer for his good deeds and punishing the bad-doer for his bad deeds then they will be immortalized either in happiness or in misery.

It is known that when the morals depend on this ideology there would remain no purpose for human being except observing Allah’s contentment in his deeds; and piety becomes an inner deterrent from committing crimes.

Were it not for the sucking of morals from the chest of this belief- the belief of monotheism- there would remain no aim for man in his important actions except enjoying the desires of this transient world and relishing the prleasures of material life” 214

The atheistic beliefs, by abolishing the feeling of association with the perfect Creator, the unlimited ideal, the feeling of His observation and calling to account, had abolished the basic foundation of morals; they couldn’t make up for it with another foundation like it in strength.

Morals are asocial necessity; it is like a safety valve against the trend of evil concealed in the human being, which motivates him to harm his brothers. So the social building without the system of morals is like building on a sand hill, Ameeralmu’amineen (A.S.) said: “If we did not hope a paradise and did not fear a Hell, nor reward or punishment we should have sought good morals, as they guide to the path of success” 215
As morals have an exceptional importance in the Islamic ideology we find that it has followed several manners and ways connected with each other like a building which form the protective fence which protects man from moral decline and collapse. We can sum up these manners through the following points: 
So he who is qualified with good morals the ideology promised him with abundant reward and lofty degrees and he whose morals are bad and has released the reins of himself it promised him with painful chastisement.
The prophet (S.W.A.) said, “The servant can reach by his good morals the lofty great degrees in the hereafter and honorable places although his worship is little” 216

He also said: “Good morals reach the degree of him who always fasts and prays” 217

He also said advising: “O sons of Abdulmuttalib’ spread out salutations, associate with your relatives, offer food for others, use pleasant speech, then You would enter Paradise peacefully” 218

He also said: “Good morals dissolves sins as the sun dissolves ice…” 219

In this sense Imam AlSaadiq (A.S.) says: “Allah (be exalted) gives His servant for his good morals just as what He gives the struggler in His way who continues his struggle” 220

Then there is a correlation between the acceptance of one’s actions in general, and the ritual worships in specially, and the morals. It is narrated that the prophet (S.W.A.) heard a fasting woman abusing her neighboring woman, he called for food and asked the woman to eat she said: I am fasting, He (S.W.A.) said: how can you fast while you have abused your neighboring woman..? 221


209. Kenzel Aumaal 11: 240/ 31969.

210. Rawzatel Waaeizeen: Al Fattaal alnisabouri: 376- Aleazzi Qum.

211. Ausoul Alkaafi: 2: 99/ 1 Ketaab aleimaan Walkufur..

212. Almehajjah Albaiza’a 5: 89.

213. Tuhafil A’ukool: 200.

214. Almeezaan fi tefseerel Qur’an, Alaamah Altabatabaei 11: 157. Ala’alemi foundation edition 3.

215. Mustadrekel wasseil: 2: 283.

216. Almahajjah albaiza’a 5: 93.

217. Ershaadelkuluub: 1-2: 133.

218. The same source.

219. Ausoulilkaafi: 2: 100/ 7 Ketaabil eimaan walkufur, baseereti library publications- Qom.

220. Ausoul alkaafi 2: 101/ 12, kitaabil eimaan wal kufur.

221. Alakhlaaq sayed Abdullah Shubber: 70.


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