The Good Or The Moral Element (13)

As for the principle, it is that which concerns the moral intention. For exhorting his people, Moses made glittering to their eyes the prospect of the Promised Land, the victory over their enemies and the benediction and the abundance in all the domains of the present life. The coming of Christ marked a new era because the promised happiness is not in this world here below, but the eyes of the soul should always be elevated rather towards the heavens. Finally, the Qur’an arrived, and by its constructive method contained both promises, while each is still solidly maintained. The aim of a virtuous man is placed, neither in the world of heavens nor in the ownership of this lowly life but higher than that in the absolute Good. It is God Himself who we must have within our sight when we are realizing His Will. (Between others:

“Not upon you (Muhammad) is their guidance; but Allâh guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allâh’s Countenance. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.” (II, 272);

“Except to seek the Countenance of his Lord, the Most High.”  (XCII, 20).

Inter-individual Virtue:

With the precepts of the Pentateuch and those of the Gospel, we have seen the tree of virtue with its leaves and branches. On the Qur’anic ground, this evergreen tree will blossom out and carry its fruits. The Qur’an added an excellent chapter on what could be called the ethical civilization. It is a veritable code of politeness: greeting,

“When you are greeted with a greeting, greet in turn with what is better than it, or (at least) return it equally. Certainly, Allâh is Ever a Careful Account Taker of all things.” (IV, 86), entering houses of others,

“O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them ... * And if you find no one therein still, enter not until permission has been given. And if you are asked to go back, go back. For it is purer for you.” (XXIV 27-8), asking permission,

“(XXIV, 58) O you who believe! Let your slaves and slave- girls and those among you who have not come to the age of puberty ask your permission (before they come to your presence) on three occasions; before Fajr (morning) Salât (prayer) and while you put off your clothes for the noonday (rest), and after the ‘Isha (late- night) Salât (prayer). (These) three times are of privacy for you; other than these times there is no sin on you or on them to move about, attending to each other. * And when the children among you come to puberty, then let them (also) ask for permission, as those senior to them (in age).” (XXIV, 58- 9),