Morality in Islam

Islam is a Divine religion which gives guidelines in all spheres of life even sometimes it talks about the universe generally related to the human being; it guides a man to be kind with the persons who are around him and with those who are related to him, with the animals found around him and the environment surrounded him. It tells the man to deal with all these sympathetically and to take care of them. It advises the man that he is not beyond these things surround him for these are beneficial for him time and again and he will be rewarded if he deals with them properly and takes care of them. All these behaviors and manners come under the Islamic term of "Husn-ul-Khuluq" upon which Islam put so much emphasis as it looks its central teaching. In the coming lines I wish to shed some lights on this topic and how much importance Islam has given to it. 

Importance of Husn-ul-Khuluq in Islam: Islam gives very much importance to the Husn-ul-Khuluq and that's why the Prophet Muhammad (SAW) has regarded teaching the Husn-ul-Khuluq as the main target of his arrival. He says:

"Malik (RA) narrates that it came to him that the Prophet (SAW) said: I was sent to complete the good behavior" (Muatta Imam Malik: 705)

For this very reason the Prophet (PBUH) has considered it one of the elements of its completion. He says:

"Abu Hurairah (RA) narrates that the Prophet (SAW) said: The most perfect of the believers in belief is the best of them in habit and the best of you is that who is the best of you with his wife". (Musnad Ahmad: 472/2)

That's why he ordered Mu'adh (RA) to make his behavior good. He says:

"Mu'adh s/o Jabal (RA) narrates that the last of the advices of the Messenger of Allah (SAW) to me while I was setting my legs into the stirrup, was that O Mu'adh s/o Jabal: make your behavior good for the people". (Muatta Imam Malik: 704)

This is why the good behavior would be weightier than the others on the Day of Resurrection. The Prophet Muhammad (SAW) says:

"Abu Darda (RA) narrates that the Prophet (SAW) said: Nothing is weightier in the scale than the good conduct". (Abu Daud: 4799)

Not only this, the person who guides towards the good is regarded as the doer of good deed. The Prophet (PBUH) says:

"Anas (RA) narrates that the Prophet (PBUH) said: One who guides to good is like its doer and Allah loves those who help the person in trouble". (Al-Targhib: 120/1)

On the above-mentioned importance of the good conduct the Prophet (SAW) used to call Allah for his good behavior. He says:

"Abdullah s/o Masud (RA) narrates that the Prophet (SAW) used to say: O Allah: Make my habits good as you have made my creation good". (Musnad Ahmad: 403/1)

Sources of the Husn-ul-Khuluq: Islam has mentioned the Husn-ul-Khuluq in the following sources:

• • The Holy Qur'an: The Qur'an which has recognized the power of morals in all spheres of human life and showed a world of personal ethics, family morals, social morals, business & political ethics, and literary ethics, has provoked upon the good conducts in four ways; mentioning the qualities of the Al-Mighty Allah which are supposed to be copied by the Believers, stating the good sides of the Prophet Muhammad (SAW), indicating to the good morals of the Believers and advising them to do some good behaviors. Here are some examples:

"Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great. (2:255)

"Verily, the Grip of your Lord is severe. Verily, He it is Who begins (punishment) and repeats (punishment in the Hereafter) (or originates the creation of everything, and then repeats it on the Day of Resurrection). And He is Oft-Forgiving, full of love (towards the pious who are real true believers of Islamic Monotheism), Owner of the throne, the Glorious. He does what He intends (or wills). (85:12-16)

"It is part of the Mercy of Allah that thou dost deal gently with them. West thou serve or harsh-hearted, they would have broken away from about thee! So pass over (their faults), and ask for (Allah's) forgiveness for them; and consult them in affairs (of moment). Then, when thou hast taken a decision, put thy trust in Allah. For Allah loves those who put their trust (in Him)". (3: 159)

"Muhammad is the Messenger of Allah, and those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of (their) prostration (during prayers). This is their description in the Taurat (Torah). But their description in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, it then becomes thick, and it stands straight on its stem, delighting the sowers that He may enrage the disbelievers with them. Allah has promised those among them who believe (i.e. all those who follow Islamic Monotheism, the religion of Prophet Muhammad till the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty reward (i.e. Paradise). (48: 29)

"And indeed, you are of a great moral character" (68:4)

"Woe to those that deal in fraud, those who, when they have to receive by measure from men, exact full measure, but when they have to give by measure or weight to men, give less than due. Do they not think that they will be called to account on a Mighty Day, a Day when (all) mankind will stand before the Lord of the worlds". (83/1-6)

"And the slaves of the Most Beneficent (Allah) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness. And those who spend the night before their Lord, prostrate and standing. And those who say: "Our Lord! Avert from us the torment of Hell. Verily! Its torment is ever an inseparable, permanent punishment." Evil indeed it (Hell) is as an abode and as a place to dwell. (25/63-66)

"Serve Allah, and join not any partners with Him; and do good to parents, kinsfolk, orphans, those in need, neighbors who are of kin and neighbors who are strangers, the companion by your side, the wayfarer (yet meet), and what your right hands possess: for Allah loveth not the arrogant, the vain glorious". (4:36)

"And swell not thy cheek (for pride) at men, nor walk insolence through the earth: for Allah loveth not any arrogant boaster. And be moderate in thy pace, and lower thy voice; for harshest of sounds, without doubt is the braying of the ass". (31:17-19)

• • The Hadith: The Hadith whose most of the parts deal with the life and works of the Prophet Muhammad (SAW) and offers guidelines in all spheres of life, has mentioned the good conducts in four ways; stating the qualities of Al-Mighty Allah and the Prophet Muhammad (SAW) which are supposed to be copied by the Believers, advising the Believers to do good deeds and mentioning the good sides of the behaviors of the Believers. Here are some examples:

"Aishah (RA) the Wife of the Prophet (SAW) narrates that the Prophet (SAW) said: O Aishah! Allah is Gentle and loves gentleness. And he rewards on gentle dealing such a reward that he does not grant on a violent one nor He gives such reward on anything else". (Muslim: 6601)

"Abdullah s/o Masud (RA) narrates that the Prophet (SAW) said: Salam is one of the names of Allah, that He had made it on the earth. So spread it among you. When the Muslim passes through a group of people, salutes them and they reply him, he has the priority of a step on them due to his reminding them Salam. If they did not reply him, it was done by those who are better than them (angels). (Al-Targhib: 427/3)

"Anas (RA) narrates that he served the Prophet (SAW) for ten years in Madina when he was a boy. All of his works were not done as the owner desired but he never said a word (of anger) to me and he never shouted at me nor he ever told to me: Why did you work this or that?" (Abu Daud: 4774)

"Aishah (RA) narrates that the Prophet (SAW) never took revenge for himself in anything except the honour of Allah (by violating His command) is rent. Then he used to take revenge for Allah". (Bukhari: 6126)

"Abu Horairah (RA) narrates that the Prophet (SAW) said: Iman (Belief) consists of seventy and a few more branches. So the prime most is Kalimah Lailaha illallah and the least one is to remove harmful ones from the way. (The Prophet further said:, and the Haya[1] is one of the branches of Iman".

"Muadh (RA) narrates that the Prophet (SAW) told Ashajj from the tribe of Abd al-Qais: You have two habits loved by Allah i.e. gentleness and patience". (Muslim: 117)

"Jabir s/o Abdullah (RA) narrates that the Prophet (SAW) prayed: May Allah bless upon a slave who is gentle while selling, buying and demanding (his rights). (Bukhari: 2076)

"Abdullah s/o Abbas (RA) narrates that the Prophet (SAW) said: Teach, give good news and don't create any problem. If one of you becomes angry, he would keep silence". (Musnad Ahmad: 239/1)

"Anas (RA) narrates that the Prophet (SAW) said: One of you cannot be a (true) believer unless he likes for his brother what he likes for himself". (Bukhari: 13)

• • The Self-Accusing Spirit (Nafs-i-Lawwamah): It is the voice of the conscience which objects when an act of indecency is being done. Every human being is endowed with this voice. The Qur'an says:

"And I swear by (and bring to witness) the Self-accusing Soul (Nafs-i-Lawwamah -the innate self reproaching spirit, at the doing of an evil deed as an evidence". (75:2).

Nafs-e-Lawwama is thus what we call the living perception of one's psychological condition or the call of the inner voice. One aspect of getting a ruling from the voice of the conscience and from one's heart is that when we are about to commit any mistake or crime our inner perception objects it. The same has been described by the voice of the heart as the Prophet Muhammad (SAW) said:

"There is a piece of flesh in the body by which the body becomes good and pious if it is good or pious and the body becomes bad and impious when it is bad and impious". (???)

The Prophet (SAW) also said:

"When wanting to decide whether something is good or bad, ask your heart and innersoles, and take it that the deed, the commission of which gives you a feeling of satisfaction to the heart and innersoles, is a virtuous deed and the deed which rankles in the heart and produces perturbation and hesitancy in the mind is a sinful deed, even though the people may tell you that it is a lawful deed." (???)

• • The Commanding Self (Nafs-i-Ammarah): It is the self which incites the human being to commit all sorts of evil. The Qur’an says:

"Yet I do not hold myself to be free from weakness, for the Commanding Self ( -the animal self) is surely prone to enjoin evil, except on whom my Lord has mercy." (12:53)

There are various natural and moral states of human being. According to the Qur'an the state arising out of the human beings animal self, Nafs-i-Ammarah (the Commanding Self) is the first source of morality if the weapon of reason is applied. The reasoning faculty in the human being is sufficiently well developed to analyze his behavior critically and to perceive the immediate and remote consequences of his actions. It is the result of the critical exercise of reason that comes into play on inappropriate occasions and animal like actions, functioning as a control. This exercise of reason and control take then the hue of moral states. In other words, the foundation of good morals lies in our natural emotions and instincts, and good morals are nothing more than appropriate and controlled exercise of these naturally endowed powers and instincts. Hunger and sexuality are the basic commanding needs of humans and animals. Now if these basic commanding forces are brought under control through fasting and marriage, they become virtues. The Qur’ân and the Hadith have not only discussed in detail the basic human emotions and instincts, but also have gone further by investigating the underlying causes for arousal of these emotions, the need for such an arousal and has also explained how to channel and sublimate these emotion towards morality. Examples from the Qur'an and the Hadith have passed and some other examples would be given in the coming headings.

Actions are Judged by one's Intentions: Before presenting the Islamic moral guidelines towards good or bad conducts, I wish to clear one very important thing; intention of a doer behind his action, which is the key to open the gate of acceptance.

We know very well that one's intention is always involved in doing any good act or committing any crime. The Qur'an says:

"So woe to those who Pray. Who are unmindful of their Prayer (and ignore the spirit and aim of it), and they like (only) to be seen (of people while they make a show of their deeds) (107:4-6)

In another place it says:

"Whosoever desires the reward of the world, We bestow on him thereof; and whosoever desire the reward of the Hereafter, We bestow on him thereof and We shall reward the thankful ones". (3:145)

It also came:

"Their flesh and their blood reach not Allah, but the devotion from you reach Him". (22:37)

The Prophet Muhammad (SAW) says:

"Abu Horairah (RA) narrates that the Prophet (SAW) said: Verily Allah does not look to your faces and your wealth but he looks to your heart and to your deeds". (Muslim: 6543)

He also says:

"Abu Horairah (RA) narrates that the Prophet (SAW) said: On the day of Resurrection the human folk would be brought forth according to their intentions (each one of them would be dealt with according to his intention). (Ibn-i-Majah: 4229)

In other words, one's act becomes moral act only when the act is in itself virtuous and the intention to do it is also good. If any of these two aspects is missing, no act would be worthy of being called a moral act. If the act is good but the intention is bad (for instance, a Prayer offered for ostentation and show), or if the intention is good but the act is bad (for instance, stealing to help an orphan), or if both the action and intention are bad, (like taking a bribe for indulging in debauchery), then all these three cases would be considered outside the pale of good and moral acts. The moral act can only be that act in which both the intention as well the act itself are good.

In short, forbearance, honesty, truthfulness, steadfastness, contentment, self-control, bravery, chastity, all these are moral qualities of high values, yet these become a part of the list of good moral qualities only if they are free of all ill-intentions. Without good intentions the very same deeds can become damaging to one's morals. A person showing forbearance and humility in order to deceive people, or offering Prayers for show of piety, would be better off if he did not have these qualities of forbearance, humility and Divine worship. He is in fact insulting the real rectitude and goodness and practicing deception. In short the moral capability has been naturally provided within us, and none of our powers and emotions is evil in itself, rather, these take on an evil hue if used inappropriately or wrongly.

Islamic Moral Guidelines in Different Spheres of Life

After mentioning the views of Islam on morality and the importance of good moral and the loss of bad morals in Islam, I wish to note down some moral Islamic guidelines related to the different aspects and spheres of life. The quotations would be given generally the Hadith avoiding the quotations from the Qur'an because it is available everywhere. As for the other two sources (third and forth) they would be indicated to wherever needed.

Apart from the only worship of Al-Mighty Allah, which unites the all human being and keeps them away from any type of problem and it has been enjoined at every page of the first two sources, we start from the importance of the parents whose contribution in the upbringing of a complete person cannot be ignored and thus their service is not only an acknowledgement of the favour done to the person but also a social and religious duty of a person itself. The Qur'an says:

"Serve Allah, and join not any partners with Him; and do good to parents, kinsfolk, orphans, those in need, neighbors who are of kin and neighbors who are strangers, the companion by your side, the wayfarer (yet meet), and what your right hands possess: for Allah loveth not the arrogant, the vain glorious". (4:36)

The above quotation shows that the parents are so important that their service has been mentioned just after the worship of Allah. That's why the Qur'an says in a strong way:

"Your Lord has decided that you should not worship but Him and be kind to the parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them but address them, in terms of honour and, out of kindness, lower to them the wing of humility, and say: "My Lord! Bestow on them thy Mercy as hey cherished me in childhood". (17: 23-24)

The Prophet Muhammad (SAW) said:

"Abdullah s/o Amr (RA) narrates that the Prophet (SAW) said: The pleasure of Allah lies in the pleasure of father and the anger of Allah lies in the anger of father". ((Tirmidhi: 1899)

He again said:

"Jabir (RA) narrates that the Prophet (SAW) said: There are three habits which if found in a person, Allah will spread his shelter and make him enter Jannah; gentleness with the poor, compassion for parents and good behavior with the slave". (Tirmidhi: 2494)

The Qur'an and the Hadith have also advised the Believer to be kind to his nears and dears. The Qur'an says:

"Allah commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that ye may receive admonition". (16:90) 

From the kith and kin we proceed towards the good behavior with the neighbors. The Qur'an says:

"Serve Allah, and join not any partners with Him; and do good to parents, kinsfolk, orphans, those in need, neighbors who are of kin and neighbors who are strangers, the companion by your side, the wayfarer (yet meet), and what your right hands possess: for Allah loveth not the arrogant, the vain glorious". (4:36)

The Prophet Muhammad (SAW) says:

"Abdullah s/o Abbas (RA) narrates that the Prophet said: It is not a believer who satisfies his appetite and his neighbor is hungry". (Majma al-Zawaid: 306/8)

He again says:

"Abu Hurairah (RA) narrates that the Prophet (SAW) said: One from whose bothering his neighbor is not safe, will never enter Jannah". (Muslim: 172)

Showing the emphasis of Allah over the good behavior with the neighbor the Prophet Muhammad (SAW) says:

"Aishah (RA) narrates that the Prophet (SAW) said: Gabriel kept on enjoining me about the rights of neighbor till I thought that he would make him heir". (Bukhari: 6014)

As for the common generosity with the poor which also found place in numerous verses and Hadiths the Prophet Muhammad (PBUH) says:

"Abu Hurairah narrates that the Prophet (SAW) said: Allah will say on the Day of Resurrection: O man! I was sick but you did not visit Me? He will ask O my Lord! How can I visit You? You are the Lord of the universe. He will reply: Did you not know that one of My slaves was sick and you did not visit him. Did you know that if you had visited him, you would have found Me with him? O man! I asked food from you but you did not feed Me? He will reply: O my Lord! How can I feed you? You are the Lord of the universe. He will say: Did you not know that one of My slaves asked food from you but you did not feed him. Did you not know that if you had fed him, you would have found Me with him. O man! I asked water from you but you did not give Me water. He will reply: O my Lord! How can I give you water? You are the Lord of the universe. He will reply: My slave asked water from you but you did not give him water. If you had given him water, you would have found Me with him". (Muslim: 6556)

Apart from being generous and open-handed Islam also forbids its followers from indulging in any kind of obstinacy. The Prophet (PBUH) says:

"Jubair s/o Mutim (RA) narrates that the Prophet (PBUH) said: One who calls for an obstinacy (unjust partiality) is not of us, one who fights on an obstinacy is not of us and the one who dies in obstinacy is not of us". (Abu Daud: 5121)

Taqwa (Piety) which is the main source for all good deeds and which prohibits a man from committing any mistake the Qur'an says:

"Piety is not (confined) that you turn your face towards East or West (while performing Salah). In fact the pious is one who believes in Allah, the Day of Judgment, angels, the revealed Books and the apostles of Allah, further he spends money out of love for it, to his kinsfolk and orphans, needy ones, (sourceless travelers, beggars and to set free a slave and he performs Salah regularly, pay Zakah (alms) and those who fulfill their promises if it is made and those who keep patience in the state of terror, adversity and in the war situation. These are the people who are true (in their claim to be believer) and those are the people who are really Allah-fearing". (2:177)

In another place Al-Mighty says:

"O Mankind! We created you from a single (pair) of a male and female, and made you into nations and tribes, that ye may know each other (not that ye may despite each other). Verily the most honoured of you in the sight of Allah is that the most religious of you. And Allah has full knowledge and is well acquainted (with all things). (49:13)

The relation between the husband and wife generally does not remain good. The Qur'an described that the woman is very weak and short-tempered creature. That's why the Prophet (PBUH) urged the husband not to be harsh with her as well as he advised the wife to please her husband as much as she could: The Qur'an says:

"O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women and fear Allah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship) . Surely, Allah is Ever an All-Watcher over you". (4:1)

"Aishah (RA) narrates that the Prophet (PBUH) said: The best of you is the best of you to his family and I am the best of you to my family". (Ibn-i-Habban: 484/9)

"Umm Salma (RA) narrates that the Prophet (PBUH) said: Every woman who dies and her husband is happy with her, will enter Jannah". (Tirmidhi: 1161)

In struggle of life patience is the main weapon. That's why the Qur'an advices the believer to seek help from the patience. It says:

"And seek help from patience and Prayer: it is indeed hard, except to those who are humble". (2:45)

The Prophet Muhammad (PBUH) says:

"Abu Hurairah (RA) narrates that the Prophet (PBUH) narrated Allah saying: One whose two beloved were taken by Me but he kept patience and hoped the reward, I will not be happy with less than Jannah as reward for him". (Timidhi: 2401)

Which is why, the Prophet Muhammad (PBUH) has regarded the patience as light saying:

"The patience is light". (Muslim: 223)

In contrary to the patience anger generally causes severe bad results and that's why the Prophet (PBUH) regarded the person who overcomes his anger as the stronger person. He says:

"Abu Huraira (RA) narrates that the Prophet (PBUH) said: The strong is not that who brings (his opponent) to the ground. The strong is that who overcomes his ownself while he is angry". (Bukhari: 6114)

In this regard the Qur'an provokes the Believers to pardon the men if they did any harm with them. It says:

"The compensation of an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from Allah: for (Allah) loveth not those who do wrong". (42:40)

The Prophet Muhammad (PBUH) has made it clearer. He says:

"Abu Hurairah (RA) narrates that the Prophet narrates that Musa s/o Imran (AS) asked his Lord about the most honoured slave near him. He answered: One who pardons while he is in power (to take revenge). (Baihaqi: 319/6)

As regards the support of the orphans he says:

"Sahl (RA) narrates that the Prophet (PBUH) said: I and the guardian of the orphan will be like this in Jannah. He pointed by the index finger and the middle finger and widened them a little". (Bukhari: 5304)

How to seek permission and when to enter any house? The Qur'an guides as follows:

"O you who have believed! Do not enter houses other than your own houses until you ascertain welcome and greet their inhabitants. That is the best for you; perhaps you will be reminded". (24:27)

As for the etiquette of sitting in the meeting and speaking there the Qur'an also says:

"O you who have believed! When you are told: 'Space yourselves' in assemblies, then make space; Allah will space for you ----". (58: 11)

In another place it says:

"And, be moderate in your talking ---". (31:19)

The Prophet (PBUH) has described many good habits as the integral parts of the Belief. Some of them are mentioned below:

He says about the misery:

"Abu Hurairah (RA) narrates that the Prophet (PBUH) said: The misery and Iman cannot ever live together in the heart of the slave of Allah". (Nasa'i: 3112)

About the good behavior with the slaves he says:

"Ammar s/o Yasir (RA) narrates that the Prophet (PBUH) said: One who beats his slave without reason, the revenge will be taken from him on the Day of Resurrection". (Majma al-Zawaid: 436/4)

About the backbiting he says:

"Hudhaifah (RA) narrates that the Prophet (PBUH) said: The backbiter will not enter Jannah". (Bukhari: 6056)

About the act of curse he says:

"Abdullah s/o Masud (RA) narrates that the Prophet said: it is not fair for a believer to be much cursing". (Tirmidhi: 2019)

About jealousy he says:

"Abu Hurairah (RA) narrates that the Prophet said: Beware of jealousy because it consumes the good deeds as the fire does the fuel or grass". (Abu Daud: 4903)

About the murder of anyone he says:

"Buraidah (RA) narrates that the Prophet (PBUH) said: Killing of a believer is more serious than to Allah than the decline of the world". (Nasai: 3995)

Regarding the return of the servants he says:

"Abdullah s/o Umer (RA) narrates that the Prophet (PBUH) said: pay the vage to the labour before his sweat dries up". (Ibn-i-Majah: 2443)

Green revolution is much-talked topic of to-day. The Prophet Muhammad (PBUH) has talked on it 14 centuries back. He says:

"Jabir (RA) narrates that the Prophet said: One who lends life to a dead land, will have a reward for it". (Ibn-i-Habban: 615/11)

He again says:

"Abu Ayyub Ansari (RA) narrates that the prophet (PBUH) said: A man who plants something, Allah registers his reward for him as much as its fruits are tossed". (Musnad Ahmad: 415/5)

In another Hadith it is elaborated as follows:

"Jabir (RA) narrates that the Prophet (PBUH) said: A Muslim who plants a tree he will be rewarded of charity if its fruits are eaten, or stolen, or consumed by a beast or eaten by a bird or taken away by anyone". (Muslim: 3968)

Moral teachings of Islam deal with all spheres of life and thus they are countless. To conclude this heading I here quote one of the sayings of the Prophet (PBUH) which is comprehensive. The Prophet (PBUH) says:

"Abu Dhar (RA) narrates that the Prophet said: Your smile before your brother is an alms for you, your enjoining good and forbidding evil is an alms, your guidance to a person in the land of misleading is an alms, your guidance for a person who has a weak sight is an alms, your removal of the stone, thorn and bone from the path is an alms and pouring out your bucket into the bucket of your brother is an alms for you". (Tirmidhi: 1956)

Among the to-day's topics unity is. It is regarded as boon for those who enjoy it so those who are united progress and dominate. To this reality the Prophet indicates in the following Hadith:

"Abu Musa (RA) narrates that the Prophet (PBUH) said: The believer for a believer is like a building of which parts are tightened and strengthened by each other. The Prophet (PBUH) indicated by netting his fingers". (Bukhari: 2446)

Among the burning issues of to-day is also the matter of girls whom their fathers think a bane. Its solution lies in the sayings of the Prophet (PBUH) who showed much care for them. He says:

"Abdullah s/o Abbas (RA) narrates that the Prophet (PBUH) said: Every Muslim who has two daughters and treats with them well as long as they stay with him, they will make him enter Jannah". (Ibn-i-Habban: 207/7)

He again says:

"Aishah (RA) narrates that the Prophet (PBUH) said: One who takes any responsibility of these daughters then treats them well. They will be a veil for him against the Fire". (Bukhari: 5995)

Not only men, Islam has given clear guidelines regarding the animals whose care is also to-day's issue. The Prophet Muhammad (PBUH) says:

"Fear Allah when you treat the animals: take care of them, keep them in good health whether you ride on them or are raising them for their meat". (Musnad Ahmad: ???)

He again says:

"---- When you slaughter an animal, make your slaughter in the best manner. Let one of you sharpen his knife and give ease to the animal (in order to reduce the pain). (Muslim: ???)

Widening the range of this behavior from men and animals to all living being the Prophet says:

"The companions once asked the Prophet (PBUH) "Do we earn reward if we treat animals in a good manner? He answered: Yes, surely you earn rewards whenever you treat any living being in a good manner". (Bukhari and Muslim: ???)

Among the to-days fashions is love in the name of friendship which is not only dangerous for the society but also for the health. Islam also prefers love to each other but its preferred love is not material and for the lust. It has lifted the love from its materialism to its spirituality and produced a high type of love so it lifts the human being from this mean kind of love hight to the sky and advices that love should be only for the sake of Allah. The Prophet (PBUH) says:

"Abdullah s/o Masud (RA) narrates that the Prophet (PBUH) said: it is the part of Iman that the person loves anyone only for the sake of Allah without any wealth given to him (by the person). That's Iman". (Majma al-Zawaid: 485: 10)

He again says:

"Numan s/o Bashir (RA) narrates that the Prophet (PBUH) said: The believers are in love of each other, sympathetic to each other and are affectionate to each other, like the body: If a part is hurt, the whole body calls one another in spending the night awake and in fever". (Muslim: 6586)

Now days the matter of piece has become so common as everyone has opened his shop of peace. Islam which was presented to bring peace puts great emphasis upon the importance of peace. It propagated Salam (Peace) for both the nears and strangers. The Prophet Muhammad (PBUH) says:

"Abu Hurarah (RA) narrates that the Prophet (PBUH) said: You cannot enter Jannah till you believe, and you cannot believe until you love one another. Would I tell you a thing if you do it, you will love one another? Spread Salam among you". (Muslim: 194)

He again says:

"Abdullah s/o Masud (RA) narrates that the Prophet (PBUH) said: It is one of the signs of the Resurrection that the man does not salute but on the basis of acquaintance". (Musnad Ahmad: 406/1)

Like peace terrorism has become a burning issue of the modern age. The Prophet (PBUH) prohibited his companions from doing so. He says:

"Jabir s/o Abdullah (RA) narrates that he heard the Prophet saying: Who frightens the inhabitants of Madina, he in fact frightens me". (Majma al-Zawaid: 658/3)

He again said:

"Said (RA) narrates that the Prophet (PBUH) said: One who wants to harm the inhabitants of Madina, Allah will dissolve him in the Fire like lead or salt in the water". (Muslim: 3319)

Apart from enjoining good and forbidding from the evil Islam has fixed some penalty and punishment upon the mistakes and crimes committed by the human being. It is a separate chapter of morals and needs several pages to be concluded in. so I avoid them and conclude my discussion on a very very important moral teaching of Islam. This teaching proves that Islam is a religion of good moral teachings. That universal moral teaching of Islam is to choose same thing for the others as you choose for you. The Prophet Muhammad says:

"Ali (RA) narrates that the Prophet (PBUH) said: There are six rights for a Muslim upon a Muslim: He should greet when he meets him, respond to him when he calls him, answer his sneezing when he sneezes, visit him when he falls ill, follow his funeral procession when he dies and love for him what he loves for himself". (Ibn-i-Majah: 1433)