AN IDEAL MUSLIM PERSONALITY

Prophet’s Moral Teachings

These teachings show that Islam had come to illuminate the lives of the people with the light of virtue and good manners, to create in them brightness of character, and to fill their laps with the pearls of good conduct. It made the stages that came in the process of achieving this great objective as an important part of the prophet hood. Similarly it declared all attempts to create disruption in these stages as an expulsion from the religion and equivalent to throwing away the yoke of faith from one’s neck. The position of morality is not like that of the means of pleasures and luxuries, from which indifference may be possible. But morality is the name of the principles of life which the religion must adopt and must care for the respect of its standard-bearers. Islam has enumerated all these virtues and principles and has encouraged its followers to make them parts of their lives, one after another. If we collect all the sayings of the holy Prophet about the importance of good moral character, then a voluminous book will be prepared, about which many of the great reformers will be ignorant.

 Before we enumerate these virtues and state their details, it will be proper if we quote some examples of how strongly and emphatically Islam has called upon the people to adopt good moral character. Usama bin Shareek says: “We were sitting in the presence of the Messenger of Allah so quietly as if birds were perched on our heads. Nobody had the courage to open his mouth. In the meanwhile some people came and asked: “Amongst the slaves of God who is the dearest to Him.” The Prophet replied: “One who has the best moral character.” -(lbn Haban) Another tradition has it: “They asked what is the best thing given to man ?” He replied: “Best moral character.” -(Tirmizi) The Prophet was asked: “ Which Muslim has the perfect faith ?” He answered: “He who has the best moral character.” (Tibrani)

Abdullah bin’ Amar has reported: “I have heard the Prophet as saying: ‘Should I not tell you who amongst you is the most likeable person to me 1 And who will be the nearest to me on the Day of the Judgment l’ He repeated this question twice or thrice. The people requested him to tell them about such a person. He said ‘He who amongst you has the best moral character.’ “ (Ahmed) In another hadith, he has said: “On the Day of the Judgement there will be nothing weightier in the balance of a momin than the goodness of character. Allah dislikes an obscene and a rude talker and the bearer of a good moral character reaches to the level of the observer of the prayer and fasting, on account of his character.” (Imam Ahmed)

 There would be nothing surprising if such teachings were to come from a philosopher who was busy in his campaign of moral-reform. But the great surprise is that these teachings come from a man who strived for establishing a great new faith, when all other religions turn their attention first only towards the performance of worship and such other religious rites. The last Prophet gave a call for the performance of various Corms of worship and for the establishment of such a government that was involved in a long-drawn war with its large number of enemies. Inspite of the expansion of his religion and the immense increase in the various tasks of his followers, the Prophet informs them of the fact that on the Day of the Judgment there will be nothing weightier in their balance than their good moral character, then definitely this reality is not hidden from him that in Islam the value of morality is very high.The fact is that if religion. is the name of good conduct between man and man, then on the other hand in its spiritual sense it is also the name of the best relationship between man and his God, and in both these aspects there is the same reality.

There are many religions which give this glad tiding that you may embrace any belief, your sins will be washed away and offering fixed prayers of any religion will cancel your mistakes. But Islam does not believe in this. According to it, these benefits will be available only when the axis and centre of belief is a conscious step towards virtue and payment of the compulsory dues, and when the proposed worship can become the real source of washing away the sins and generating the real perfection. In other words evil can be removed by those virtues which man makes his own and by which he is able to reach high and lofty standards. The holy Prophet has very forcefully emphasised these valuable principles so that the Ummah may understand it very clearly that the value of morality may not go down in its eyes and the importance of mere forms and shapes may not increase.

Hazrat Anas has reported: “Allah’s Messenger has said: ‘A slave achieves, by means of the goodness of his character, great position and high honour in the Hereafter, though he may be weak in matters of worship; but on account of his wickedness of character he is thrown in the lowest recesses of the Hell.”- ( Tibrani ). Hazrat Ayesha narrates: “I have heard the Prophet as saying: ‘Momin, by goodness of his character, achieves the high position of the one who observes fast and offers prayers.” -( Abu Dawood). Ibn Umar is reported to have narrated: “I have heard the Prophet as saying : ‘A Muslim who observes moderation in matter of worship, on account of the goodness of his character and decency achieves the position of that man who observes fast and recites Allah’s verses during prayers in the night.” -(Ahmed)

Abu Huraira has quoted the Prophet as saying: “A Momin’s nobility is his religiousness, his tolerance is his intelligence, and his lineage is his goodness of character.” -(Hakim) Abu Zar has narrated: “Successful is the man who had purified his heart for faith, kept his heart on the right lines, his tongue was truthful, his self was content, and his nature was on the right path.” -(Ibn Haban) The Prophet’s Excellent Example Mere teachings and commands of Do’s and Don’ts do not form the foundation of good moral character in a society, because only these things are not sufficient for developing these good qualities in the human nature; a teacher may merely order to do such and such things and not to do such and such things. and the society becomes a moralist society. The teachings of good conduct which is fruitful requires long training and constant watchfulness. The training cannot be on the right lines if the example before the society is not such that commands full confidence, because a person having a bad moral character cannot leave a good impression on his surroundings.

The best training can be expected only from such a man whose personality, by the force of its morality, would create a scene of admiration in the beholders. They would sing praises of his nobility and feel the irresistible urge to benefit from the example of his life. The world would spontaneously f~1 the urge to follow his footsteps. For nourishing and developing more and more excellent good character among his followers it is necessary that the leader must possess higher and nobler character and attributes than his followers. The holy Prophet himself was the best example of the good moral character, to emulate which he was giving a call to his followers. Before advising them to adopt a moral life by giving sermons and counsels, he was sowing the seeds of morality among his followers by actually living that kind of life.

 Abdullah Ibn Amar says: “The Messenger of Allah (p. b. u. h.) was neither ill-mannered nor rude. He used to say that the better people among you are those who are best in their moral character.” -(Bukhari) Anas says: “I served the holy Prophet for ten years. He never said ‘Uf’ (expressing dissatisfaction), nor did he ever ask me why I did this or did not do that.” (Muslim) It is also reported by him: “My mother used to hold the Prophet’s hand and used to take him wherever she wanted. If any person used to come before him and shake his hand, the Prophet never used to draw away his hand from the other person’s hands till the latter drew away his hands, and he never used to turn away his face from that person till the latter himself turned away his face. And in the meetings he was never seen squatting in such a way that his knees were protruding further than his fellow-squatters.” -(Tirmizi)

 Hazrat Ayesha says: “ If there were two alternatives, the holy Prophet used to adopt the easiest alternative, provided there was no sin in it. If that work were sinful, then he used to run away farthest from it. The prophet did not take any personal revenge from any body. Yes, if Allah’s command were to be disobeyed, then his wrath was to be stirred. Allah’s Messenger did not beat anybody with his own hands. neither his wife nor a servant. Yes, he used to fight in the wars in the cause of Allah.” -(Muslim) Anas has narrated: “I was walking with the Prophet. He had wrapped a thick chadar round his body. One Arab pulled the chadar so forcefully that a part of his shoulder could be seen by me, and I was perturbed by this forceful pulling of the chadar. The Arab then said: ’0 Muhammed! Give me some of my share from the property which Allah has given you.’ The Prophet turned towards him and laughed, and gave orders for a donation being given to him.” -(Bukhari)

 Hazrat Ayesha has reported that Allah’s Messenger has said: “Allah is soft-hearted. He likes soft heartedness. And the reward which He gives for soft-heartedness does not give for hardness, nay, such a reward He does not give for any thing.” -(Muslim) In another tradition it is stated: “Softness in whichever thing it may be, will make that thing beautiful. And from whichever thing softness is taken out, it will become ugly.” Jarir narrates that the Prophet has said: “The reward which Allah gives for soft-heartedness He does not give it for folly; and when Allah makes any slave His favourite, He gives him softness. Those families that are devoid of softness become deprived of every virtue.” -( Tibrani )

Abdullah bin Harith has reported that he did not see anybody smiling more than the Messenger of Allah.- (Tinnizi) Hazrat Ayesha was asked what did Prophet do at home? She replied:” He used to be in the service of his home people; and when the time of prayer came he used to perform ablutions and go out for prayer.” -(Muslim) Anas has narrated: “Allah’s Messenger had the best manners of all the persons. I had an adopted brother, whose name was Abu Umair. He had a sick sparrow, who was called ‘Nagheer’. Allah’s Messenger used to be playful with him and ask him : ’0 Abu Umair! what has happened to your Nagheer’. “- (Bukhari) Of the habits and traits of the Prophet one trait was very well known that he was extremely philanthropic. He was never miserly in anything. He was very brave and courageous. He never turned away from Truth. He was justice. loving. In his own decision he never committed any excesses or injustice. In his whole life he was truthful and an honest trustee.

 The same Quran, the same Criterion, the same Yasin, the same Taha

Allah has commanded all the Muslims to follow the excellent habits and the best traits of the Prophet and to take guidance from the holy life of the holy Messenger. “Surely there is in the person of Allah’s .messenger an excellent example for you-for every person who has hope in Allah and the Hereafter and remember, Allah, reciting His name many times.” -(Ahzab: 21) Qazi A ‘yaz says that the Prophet was the most excellent-mannered, most philanthropic and the bravest of all. One night the people of Medina were terribly frightened. Some people proceeded towards the sound ( which was probably the cause). They saw that the Prophet was coming from that direction. He had rushed before all others to find out what was the trouble. He was riding the horse of Abu Talha, without a saddle, and a sword was hanging from his neck, and he was comforting the people not to be afraid saying there was nothing to worry. Hazrat Ali says that in the battles when fighting started, we used to worry much about the Prophet, because nobody was nearer to the enemy in the fighting than the Prophet. Jabir bin Abdullah says that whenever anything was requested of him, he never said: No. Hazrat Khadija had told him when he was first blessed with the Divine Revelation: “You carry the loads of the weak people, you earn for the poor, and help a person if any trouble comes to him in following the Truth.”

Once he received seventy thousand dirhams. They were placed before him on the mat. He distributed them standing. He did not refuse a single beggar till he finished the entire amount. A man approached him and requested for something. He said: “At present I do not have anything, buy something in my name, and when we will get some money we will pay for it.” Hazrat Umar stated: “Allah has not made it compulsory for you to do a thing on which you have no power or control.” This saddened the Prophet. One Ansari said: “O Messenger of Allah! Spend and be not afraid of the straitened circumstances imposed by Allah.” The Prophet smiled and his face shone resplendently. He said: “I have been commanded to do this only.”

 The holy Prophet used to love his companions. He did not hate them. He respected every respectable man from any other nation, and he used to appoint him as a responsible officer over them. He used to be in search of his companions and gave them their shares. No companion thought that any other person was more respectable in the Prophet’s eye than the companion himself. Any person who adopted his companionship or anybody who came to him for his need, he used to advise him to be patient, till he was satisfied. If anybody asked anything from him, he gave it to him or else talked to him so lovingly that he came back satisfied. The river of his kindness was flowing for every body. For his companions he was a guardian, and in matters of Truth all were equal in his eyes. He was good-looking, decent, humble and soft hearted. He was not a narrow-minded and a hard person. Quarrelling was not his habit. He never spoke obscene words. To condemn others or to praise some one excessively was beyond the pale of his character. He expressed indifference towards unnecessary things, but he was never given to pessimism.

Hazrat Ayesha says that there was none who possessed a better moral character than the Prophet. Whenever his friends or his home people called him, he readily responded. Jarir bin Abdullah says: “Since the time I became a Muslim, the Prophet did not prevent me from entering (the house) ; whenever he looked at me, he smiled.” He used to exchange repartees with his companions, mix up with them freely, and tried to be nearer to them. He played with their children and took them in his lap. Invitation from free men, male or female slaves, or poor persons were acceptable to him. He visited the ailing and invalid persons in the far-flung areas of Medina. He accepted the excuses of the really helpless people. Anas says that if any person who whispered anything into his ears, he never removed his ear from his mouth unless the whisperer himself withdrew his mouth. Whenever anybody held his hand, he never tried to withdraw his hand unless the other man withdrew his. He always used to be the first to salute anyone who met him or to be first to shake hands with his companions. He never stretched his legs in the midst of his companions so that they may not be inconvenienced. Whoever cam: to him was duly respected by him. Many times he used to spread his cloth for the visitor, and used to place the cushion which was in his use behind the visitor’s back. If the visitor were reluctant to lit on the cloth, he used to insist. He gave new family names to his companions. In their honour, he used to call them by beautiful names. He never used to interrupt anybody’s talk till the speaker either stopped or stood up. Anas narrates that if anybody brought a present to the Prophet he used to ask him to take it to a particular house because she was a friend of Hazrat Khadija and loved her.

Hazrat Ayesha says: “I was not jealous of any woman, nor did I feel any ill will towards Khadija, as I used to hear of her repeatedly from the Prophet. If any goat were slaughtered, he used to send it to her friends’ house as a present. Once her sister asked for permission to come in. He was very pleased to see her. A woman came to him and spoke endearingly of Khadija and asked questions about her lovingly. When she went away, he said: “This woman used to come during Khadija’s time. Good relationship is a sign of faith”. He treated his relatives kindly, but he did not give them preference over better persons. Abu Qatawa has reported that when a delegation of Najashi came to the Prophet, he rose for serving them. His companions told him that they were sufficient to serve them. He replied: “They had honoured our companions, therefore I personally want to serve them.” Abu Usama has narrated that once the Messenger of Allah went among his companions leaning on a cane and his companions stood up. The Prophet said: “Do not stand up. Do not adopt the system of these Non Arabs who stand up to pay respect to one another.” He said:“I am a slave of Allah; I eat as other people eat, and I sit as other people sit.” When he rode a mule, he allowed some one else to ride behind him. He used to visit poor invalids. He allowed the beggars to sit in his meetings. He mixed up freely with his companions. Where the meeting was over, he used to sit there. The Prophet once performed Hajj on a cheap Kajawa on the back of a camel on which an old, torn chadar was spread, whose cost could be at the most four dirhams. He said: “0 Allah I This is my Hajj in which there is neither hypocrisy nor show.”

When Makkah was conquered and the Muslim soldiers entered the city, the Prophet was riding a camel and his head was bowed down in humility, so much 80 that it appeared that his head was touching a part of the kajawa. He was of a quiet nature. He never talked without necessity. And if anybody talked with a wry face, he used to be indifferent to him and ignored him. His smile was his laughter. His talk was straight and direct, in which there was no exce~s. His companions, in his honour and in following him, considered it sufficient to smile in his presence. His meetings manifested a spirit of tolerance, trusteeship, honesty, virtue and righteousness. Voices were not raised there and no back-biting was allowed therein. Whenever he opened his mouth to speak, his companions used to keep silent, as if birds were perched on their heads. When he walked, it was with a balanced gait. There was neither fright nor haste in his gait, nor was there laziness. Ibn Abi Hala says: “His silence was on account of tolerance, far-sightedness, estimation and thinking and contemplating.” Hazrat Ayesha says that he talked in such a way that if anybody wanted to count the words, he could do so. The Messenger of Allah liked fragrance and used perfumes many times. The world was presented to him with all her allurements and amusements. Victories were won by his armies, but he was indifferent to luxuries and pleasures. He died in such a condition that his armour was pledged to a Jew.

AN IDEAL MUSLIM PERSONALITY

WEAKNESS OF MORALS-PROOF OF LACK OF FAITH

Faith Is Imperfect without morality

Faith is such a power that it keeps men away from low attributes and mean acts, and encourages him to achieve high attributes and clean morals. That is why whenever Allah called his slaves towards virtue or whenever He wanted them to hate evil, He declared it as an essential requirement of the Faith in their hearts. For example when He; in Surah Taubah, commands men to adopt righteousness and to speak truth, He addresses them as “0 you who have faith” (or “O you who believe”):“0 you, who have faith I Fear Allah and be withthe truthful people.” (Taubah.. 119)

Allah’s Messenger has nicely explained it that when faith is firm and belief is strong, then strong and lasting moral will be developed, and if the moral character is low then faith will accordingly be weak. A man, who is immodest and ill-mannered and who adopts bad habits without caring for others, is like the person about whom the holy Prophet has said: “Modesty and faith are twins. One who gives up one has to lose the other too.” Once the Prophet passed by an Ansari who was scolding his brother about his immodesty. The Prophet advised him to let him go as modesty was a branch of faith. A man who harasses his neighbour and makes him suffer any kind of damage is called cruel and stonehearted by the religion. In this connection the decision of the Prophet is : “By God, he cannot be a Momin ; by God, he cannot be a Momin; by God, he cannot be a Momin. He was asked: ‘who’ 1 He answered: ‘He from whose misdeeds his neighbour is not safe.’ “ -(Bukhari)

The holy Prophet advises his companions to keep away from the talk that is trash, the acts that are wicked, and the deeds that are senseless. He says: “A person who believes in Allah and the Here after should speak about good things or else should keep quiet.” -(Bukhari) In this way through the truth of faith and by means of its perfection noble qualities are nurtured and developed and they are guarded and kept secure till they bear fruits.

Rows disrupted, hearts sad, prayers tasteless

However, you will also find such people, who will be calling themselves Muslims, yet they will be lazy in offering compulsory prayers, and will be posing in the public as if they are very keen on establishing these prayers. But they will not lag behind at the same time in acting in such a way that will be contrary to the demands of the noble character and perfect faith. Such people have been warned by the holy Prophet and the Ummah has been asked to be careful of them. A man who commits the mistake of performing the various forms of worship without understanding their significance can only be a man who had not understood the spirit of the worship or has been unable to rise to that standard. Many times even a child can copy the movements of salat and is able to repeat what is recited during the prayer. Sometimes an actor also offers prayer with all humility and concentration. and performs all the necessary rites. But these kinds of movements do not benefit belief or meet the purpose. There is only one way of offering prayers in the best manner or performing other forms of worship that will never bring out wrong results, and that is : high moral character. Any person who has this attribute in him, his prayer is useful. But one who is deprived of this attribute, his worshipping is useless.

It is narrated by Imam Ahmed: “One person asked the Prophet: ’0 Messenger of Allah a certain woman is very famous for her prayers, fasting and many charities, but she talks rudely with her neighbours. Tell me, what will be her fate ?’ He replied that she would go to Hell. Then that person asked: ’0 Messenger of Allah ! Another woman does not do much by way of prayers and fasting; gives pieces of cheese in charity and does not harm her neighbours.’ He replied: ‘She is of the Paradise. “ This reply gives an idea of the high value attached to good character. It also shows that charity is a collective prayer whose benefit reaches the society. For this reason there is no room for any reduction in them. As salat and fasting are apparently individual forms of worship, a little relaxation-to a very little extent-is allowed in not making very elaborate arrangements about them. The holy Prophet did not merely answer a casual question that explains the relationship between morality and the religion, shows its connection with the correct forms of worship, and forms the basis of reform and improvement in the world and salvation in the next world. The problem of morality was much more important. It was necessary that he should have continually provided guidance to his followers. He should have persisted in giving good advice to them so that its importance takes root in the mind and heart and it becomes quite clear that faith, goodness and morality are all dependent on each other. They are connected with each other and none can separate them.

Who Is poor ? One day the Prophet asked his dear companions whether they knew who was poor. They answered that poor was one who had no dirham or dinar (money)’ He said:“In my Ummah, the poor is that man who would appear on the Day of the Judgment before Allah; he had offered prayer; he had paid Zakat ; he had observed fast; but he would have abused somebody, he would have falsely accused some one; he would have unauthorisedly taken some one else’s property; he would have murdered some one; would have hit some body. All his virtues would be given to his victims. If his virtues are finished before his wicked deeds are finished, then the errors and sins of the victims would be given to him and he would be thrown into the Hell.” (Muslim)

Such a man is really poor. His condition is like that trader who has goods worth one thousand rupees but he is a debtor for two thousand rupees. How can such a man be called rich? A religious man who offers certain prayers or performs certain forms of worship, but even after that performs certain evil deeds, behaves rudely with the people. treats poor and helpless people cruelly, how then such a man will be called righteous? The Prophet has explained by quoting an example. He said that the best moral character melts errors like water and bad morals spoil man’s record as vinegar spoils honey.

Identification of hypocrite

When wickedness is nourished in the self, and the loss caused by it has become manifest and the danger has increased, then that man has come out of his religion like a nude who has come out of his garments. At that time his claim of righteousness or faith would be false. What will be the value of religiousness without good morality ! How is it possible that a man should belong to Allah and at the same he should be a victim of corruption ? This relationship between faith and morality is clearly shown in the hadith of the holy Prophet : “The man who has these three habits is a hypocrite even if be observes fast, offers prayers. performs umra (pilgrimage), and calls himself a Muslim: when be talks he speaks untruth, when he makes a promise he does not keep it, and when he is given something in trust, he commits dishonesty.” -( Muslim ).

In another tradition, he has said: “There are three signs of a hypocrite: when he talks he speaks untruth, when he makes a promise he does not keep it, and when he makes a contract he deceives, although he may be offering prayers, observing fast and calling himself a Mus1im.” He has also said: “There are four habits, in whosoever they are ound, he will be a complete hypocrite. If anyone of these habits is found in a man, he will have one habit of disruption till he gives it up. when something is given to him in trust he commits dishonesty, when he talks he tells lies, when he makes a contract be deceives, and when be quarrels he starts abusing. -( Bukhari ).

WEAKNESS OF MORALS-PROOF OF LACK OF FAITH

PILLARS OF ISLAM AND MORAL VALUES

Purpose of Prophet hood — Perfection of Morals

The holy Prophet has stated the foremost purpose of his being sent down in this world and the method of his call to the people in these words: “I have been sent only for the purpose of perfecting good morals.” ( AI-Muta) That great message which has left an indelible impression on the history of life, and for propagating which and for bringing people under whose influence Prophet Muhammed (p.b.u.h.) worked ceaselessly. Its purpose was nothing else but to strengthen the moral character of the people so that the world of beauty and perfection may be illuminated before their eyes and they may try to achieve it consciously and with knowledge.

Worshipping has been made compulsory in Islam, and it has been included in the basic pillars of faith. But the Islamic forms of worship are not some sort of mystic exercises that link men with some unknown, mysterious being, and which subject men to perform useless acts and meaningless movements. All the Islamic compulsory forms of worship are designed as exercises and training to enable people to acquire correct morals and habits and to live righteously, and to adhere to these virtues till the end, whatever be the changes in their circumstances.

Prayer prevents commitment of Evil

Salat (prayer) is a compulsory form of worship, which is like an exercise towards which man is attracted with interest and willingness. He offers it continually, so that his life may be free from all diseases and the body may be healthy and strong. The holy Quran and the Sunnah of the Prophet both are the open proofs of these realities. When Allah commanded the compulsory prayers to be established, He stated its wisdom in this way:

“Prayer prohibits obscenity and evil.”

To keep away from evil, wickedness and to purify from bad deeds are also realities of the prayer. In a Hadith Qudsi it is stated: “I accept the prayers of the person who adopts the policy of humility with it on account of My greatness, obliges My creatures, does not insist on sinning against Me, spends his day in remembering Me, and is kind to the poor, travellers, weak and the suffering people.”

Zakat is a means of purification

Zakat has been made compulsory on the eligible ‘scheduled’ ( sahibe Nisab) persons. It is Dot merely a tax that is collected from the pockets of the people, but its foremost purpose is to sow the seeds of kindness. sympathy and benevolence, and to provide a chance of introduction among the various sections of the society and to establish the relationship of love and friendliness. The purpose of paying Zakat has been stated in the Quran in the following words : “0 Prophet I Take charity from their property so that it may clean them and purify them.” -(Tauba.. 103)

To ciean the self of the wor1d1y impurities and to raise the standard of the society to the heights of decency and purity are the wisdom behind the levy of Zakat. For this reason the Prophet has taken it in a very wide sense, and to pay Zakat has been made compulsory for every eligible Muslim. The Prophet has said: “To smile in the company of your brother is charity. To command to do good deeds and to prevent others from doing evil is charity. To guide a person in a place where he can go astray is charity. To remove troublesome things like thorns and bones from the road is charity. To pour water from your jug into the jug of your brother is charity. To guide a person with defective vision is charity for you.” -(Bukhari)

The environment of desert and the Bedouin life-an environment which had its basis on internal bickering and fights-in such an environment the teachings of Islam were presented to the world and they show what aims and purpose these teachings had, and it shows where these teachings led the Arabs in that dark and dismal environment.

Fasting is a stepping stone to righteousness

Similarly Islam has made fasting compulsory. But it is not envisaged that men should keep away from their carnal desires and other prohibited things for a fixed period only. The Prophet has said: “Fasting is Dot the name of merely keeping away from eating and drinking, but it is keeping away from wicked and obscene things. If in the state of fasting, someone abuses you or picks up a quarrel with you, say: “I am fasting.” Quran states the purpose of the imposition of fasting in these words: “Fasting has been made compulsory for you, as it was made compulsory for those (followers of earlier prophets) who preceded you, so that you may become righteous.” (Baqarah.. 183)

Hajj is a compulsory pilgrimage to weaken the love for the world

Sometimes man thinks that to travel to the holy places and to perform pilgrimage, which has been made compulsory for every rich Muslim, and which is included in the basic pillars of Islam, is merely a form of worship that has no relation with the world of morality and character. This is a clear misunderstanding. Giving commands about this compulsory worship, Allah states: “The months of Hajj are well-known. In these months whoever intends to perform Hajj should no~ indulge in sexual act, wicked act, and fighting during the Hajj. Whatever righteous ac, you will perform will be known to A11ah. Take with you provision for the journey (for Hajj), and the best provision is righteousness. So fear me, 0 men of understanding I” -( Baqarah : 197)

This is merely the main outline of the forms of worship which are well known and generally practised in Islam and they are its basic pillars. They show us what a deep relationship is there between religion and morality and how strong and lasting is this relationship. How varying are these forms of worship in their spirit and appearance from one another, but in those aim and purpose how close they are, which the holy Prophet declared his main objective. Therefore, salat ( prayer), saum (fasting), zakat, Hajj and other forms of worship like these are the stepping stones for real perfection, and are the means of cleanliness and purity that make life secure and magnificent. On account of high attributes and noble qualities that are the inalienable parts and the consequences of these forms of worship, they have been given a very high and important place in Allah’s religion.

If these forms of worship do not purify the hearts of men, if they do not nourish best qualities in those who observe them, and if they do not improve and make firm the relationship .between Allah and His slaves, then there is nothing left for men but destruction and devastation. Allah says: “Surely, he who appears before his Lord as a criminal, there is hell for him, in which he will neither die nor will he live. And he who will appear before Him as a faithful, who has performed good deeds-for all such people there are high positions, ever green paradise,beneath which canals will be flowing; they will live in them for ever. This is the reward for him who adopts purity.” (Taha.. 74-76)

PILLARS OF ISLAM AND MORAL VALUES