ISLAM IN FOCUS

(hawks, vultures, crows, etc.), of rodents, reptiles, worms and the like, of dead animals and birds that are not slaughtered properly (Qur’ an, 2:172-173; 5:4-6); 3. All forms of gambling and vain sports (Qur’ an, 2:219; 5:93-94); 4. All sexual relations out of wedlock and all manners of talking, walking, looking and dressing in public that may instigate temptation, arouse desire, stir suspicion, or indicate immodesty and indecency (Qur’ an 23:5-7; 24:30-33; 70:29-31).

This Act of Prohibition is introduced by God for the spiritual and mental well-being of man as well as for the moral and material benefit of humanity. It is not an arbitrary action or a self-imposed intrusion from God. On the contrary, it is a sign of God’ s interest in the welfare of humanity and an indication of His good care for man.

When God prohibits certain things, it is not because He wants to deprive man of anything good or useful. It is because He means to protect man and allow him to develop a good sense of discrimination, a refined taste for the better things in life, and a continued interest in higher moral values. To achieve this, good care must be taken of man’ s spirit and mind, soul and body, conscience and sentiments, health and wealth, physique and morale. Prohibition, therefore, is not deprivation but enrichment, not suppression but discipline; not limitation but expansion.

To show that all prohibitions are acts of mercy and wisdom, two Islamic principles are worth mentioning in this connection. First, extraordinary circumstances, emergencies, necessities and exigencies allow the Muslim to do what is normally forbidden. As long as these circumstances exist and to the extent that he cannot help the situation, he is not to blame if he fails to observe the moral rules of God (see Qur’ an, 2:173; 5:4). Secondly, God has inscribed for Himself the rule of mercy: any who do evil out of ignorance, but thereafter repent and amend their conduct, will be forgiven; surely God is Merciful and Oft-forgiving (Qur’ an, 6:54).

In a remarkable, typical passage, the Qur’ an has laid down the grounds and philosophy of sound moral conduct. The passage may be rendered as follows: O Children of Adam! Wear your beautiful apparel at every time and place of prayer; eat and drink, but waste not by excess, for God loves not the wasters. Say: ‘Who has forbidden the beautiful gifts of God, which He has produced for His servants, and the things, clean and pure (which He has provided) for sustenance?’ Say: ' They are, in the life of this world, for those who believe, (and) purely for them on the Day of Judgement.’ thus do We explain the Signs in detail for those who understand, Say: ‘The things that my Lord has indeed forbidden are: shameful deeds, whether open or secret, sins and trespasses against truth or reason; assigning of partners to God – and saying things about God of which you have no knowledge’ (Qur’ an 7:31-33).

The range of morality in Islam is so inclusive and integrative that it combines at once faith in God, religious rites, spiritual observances, social conduct, decision making, intellectual pursuits, habits of consumption, manners of speech, and all other aspects of human life. Because morality is such an integral part of Islam, the moral tone underlies all the passage of the Qur’ an and the moral teachings are repeatedly stressed in various contexts throughout the Holy Book. This makes it difficult to devise any reasonably brief classification of these moral teachings according to their citations in the Qur’ an. Every principle is mentioned many times in various contexts. It appears