1. CONDUCT

The word translated as ‘conduct’ is Taqwa. It has a wide meaning which has also been translated as righteousness, piety, fulfilling ones natural duties, and fear or awareness of Allah. The conduct of a person aware of Allah is different from that of one who has no such awareness.

“Lo! The noblest of you, in the sight of Allah is the best in conduct. Lo! Allah is Knower, Aware.” 49:13

“Verily, His friends are only those who keep their duty to Him, but most people do not know.” 8:34

“Lo, verily, no fear nor grief comes to the friends of Allah, those who believe and have Taqwa.” 10:63-64

Nobility, in Islam, does not, therefore, depend on wealth, race, colour, position, class, family, power, cleverness, talent, dress, speech, charm, reputation, extra-ordinary powers, miracle working and so on.

Some aspects of Taqwa mentioned in Quran Chapter 49 are as follows:- Not to be arrogant and forward and loud in voice; to be patient, avoid lewdness, indecency and rebelliousness; to fight evil but create peace, harmony and brotherhood in justice; to act equitably, not to deride, insult, defame others; to shun suspiciousness, spying, and back-biting; to strive with one’s wealth and life in the cause of Allah.

None of this is to be done as a favour to the Prophet. On the contrary Allah has done a favour to man in providing him with correct guidance.

Conduct refers to the behaviour of the individual. Though this depends on motives which in turn depend on knowledge and thinking, and these may, therefore, be regarded in some ways as more important, the fact remains that human beings affect each other and the environment through their behaviour. There is no point in the arising of man unless they have some effect. The notion of Vicegerency demands it. Therefore, Islam, is unlike some systems which regard motives (faith, love, hope etc) or thought ( ideas and inner experiences brought about by meditation etc ) as being the only things of importance and conduct of secondary or no importance. This appears to be the attitude of some religious sects, particularly in the West. This is then compensated for by the secular attitude where either action or thought and knowledge become of paramount importance while the motives behind them are ignored.

One of the consequences of the Islamic attitude is that it is primarily interested in a discipline, and hopes that through this discipline the motives will be transformed, and that the appropriate experiences will arise which will transform the mind and consciousness of the people. However, the discipline itself depends on certain motives and mental states and human beings in their present, untransformed, state are deemed to have the capacity for these. These include some rudimentary experience and understanding of the basic and simple tenets of religion such as the concept of God, the Soul and Judgement, and the capacity for some fear and love of God, loyalty to the Prophet and empathy with the scriptures. However, even these conditions apply not to all, but only some people, and they are becoming difficult to find in the modern world. It is not, in fact, possible to have the higher motives and experiences, and conduct based on these, except for the exceptional few. Had this capacity been more universal no religion would, in fact, be required.

Conduct includes moral behaviour, rules of commercial, political and social interaction, etiquette, manners, custom, dietary rules, as well techniques and methods of living and doing things which facilitate the smooth and efficient adjustment to the society and environment, such as tact, politeness, consideration, and social responsibility. Etiquette, for instance, includes gentleness, grace and elegance, behaviour which does not give offence, is not jarring to the sensibilities, and ‘oils’ all human relationships, marital, social, and commercial. But there is an etiquette involved in eating, drinking, toilet, other human functions, and also in all other activities which makes for efficiency and effectiveness. There are rules of hygiene, physical as well as emotional and intellectual, both for the sake of the individual and the community, and also for the sake of the common environment. Life should be conducted with dignity, self-control, friendliness, cooperation and consultation and without tension and conflict. Drunkenness, gambling and superstitious activities are forbidden. There should be no excesses of elation or despair, self-pity or arrogance, emotionalism or other extremes of conduct. The basic principles are the same, respect for person. There should be no quarrelling, argumentation, voice raising, violence, insulting, backbiting, scandal mongering, false accusations, intolerance, circumlocution and hypocrisy.

“The Muslim is he from whose tongue and hand the Muslims are safe.”

“He who is not trustworthy has no faith, and he who does not keep his covenant has no religion.”

“Do not impose austerities on yourselves and so have Allah impose austerities on you.”

“If anyone establishes a good practice in Islam he will have the reward for it..”

“If anyone removes one of the anxieties of this world from a believer, Allah will remove one of the anxieties of the day of resurrection from him; if one smoothes the way for one who is destitute, Allah will smooth the way for him in this world and the next; and if anyone conceals the faults of a Muslim, Allah will conceal his fault in this world and the next.

When asked what Islam was, the Prophet replied, “Pleasant speech and provision of nutrition.”. When asked what was faith, he said “Endurance and benevolence.” When asked which aspect of faith was most excellent, he replied, “ A good disposition.”

Here “nutrition” should be understood as anything which facilitates the maintenance of health and the growth of man. It includes good food, water, air as well as good impressions, knowledge, advice, circumstances and good cultural, social and physical environments. Impressions, ideas or experiences, too, can be poisonous, catalytic or nutritious.

The Prophet also gave the following guidelines to conduct:-

“You should love for Allah’s sake, hate for Allah’s sake, and employ your tongue in making mention of Allah.”

“You should like for other people what you like yourself, and dislike for other people that which you dislike.”

“If anyone loves for Allah’s sake, hates for Allah’s sake, gives for Allah’s sake, and withholds for Allah’s sake, he will be perfected in faith.”

Note: Hate and dislike are not condemned. Their status is the same as that of love. Both should be objective rather than subjective.

“There are three signs of a hypocrite, even if he fasts, prays and asserts that he is a Muslim: when he speaks he lies, when he makes a promise he breaks it, and when he is trusted he betrays his trust.”

“Avoid the seven noxious things: Associating anything with Allah, magic, killing one whom Allah has declared inviolate without just cause, devouring usury, consuming the property of an orphan, turning back when the army advances, and slandering chaste women who are believers but indiscreet.”

A complete list of the rules and recommendations contained in the Quran and Hadith cannot be given here as they can be studied by referring to the original source. Most people recognise what is good or bad no matter what religion they belong to. The value in stating and recording them lies in making us aware, reminding and reinforcing. We see defects in others but not in ourselves, and yet we cannot control others but only ourselves. It is also necessary to point out that specific examples are only needed in order to establish a general principle or an over all state. It is the general principle and the whole personality which is the goal. This is similar to teaching a child the concept of spheres by showing him oranges, apples, balls etc. until it realises that the sphere is independent of the specific examples.

The following verses of the Quran can be regarded as examples of righteousness:-

“ Thy Lord has decreed that you worship none save Him, and that you show kindness to parents. If one or both attain old age with thee, say not ‘fie’ unto them nor repulse them, but speak unto them graciously. And lower unto them the wings of humbleness and say: My Lord! Have mercy on them both as they did care for me when I was little. Your Lord is best aware of what is in your minds. If you are righteous, then lo! He was ever forgiving unto those who turn to him. Give the kinsman his due, and the needy, and the wayfarer, and squander not thy wealth in wantonness. Lo! the squanderers were ever brothers of the devils, and the devil was ever an ingrate to his Lord.” 17:23-27

“And if two parties of believers fall to fighting, then make peace between them. And if one party of them does wrong to the other, fight that which does wrong till it return unto the ordnances of Allah; then if it return, make peace between them justly, and act equitably. Lo! Allah loves the equitable. The believers are naught but brothers. Therefore make peace between your brethren and observe your duty to Allah that haply ye may obtain mercy. O ye who believe! Let not a folk deride a folk who may be better than they are; neither defame one another, nor insult one another by nicknames. Bad is the name of lewdness after faith. And whoso turns not in repentance such are evil doers. O ye who believe! Shun much suspicion; for lo! some suspicion is crime. And spy not, neither backbite one another. Would one of you love to eat the flesh of his dead brother? You abhor that! And keep your duty to Allah....” 49:9-13

“O ye who believe! Forbid not the good things of life which Allah has made lawful unto you, and transgress not...” 5:87

“Allah will not take you to task for that which is unintentional in your oaths, but He will take you to task for the oath which you swear in earnest. The expiation thereof is the feeding of ten of the needy with the average of that wherewith you feed your own folk, or the clothing of them, or the liberating of a slave, and for him who finds not the wherewithal to do so, then three days fast. This is the expiation of your oaths when you have sworn; and keep your oaths...” 5:89

“O ye who believe! Strong drink and games of chance and idols and divining arrows are only an infamy of Satan’s handiwork. Leave it aside in order that you may succeed. Satan seeks only to cast among you enmity and hatred by means of strong drink and games of chance, and turn you from remembrance of Allah and from His worship. Will ye then have done?” 5:90-91

“The Beneficent hath made known the Quran. He hath created man. He hath taught him utterance. The sun and moon are made punctual, the stars and the trees adore. And the sky He hath uplifted; and He hath set the measure, that ye exceed not the measure, but observe the measure strictly, nor fall short thereof.” 55:1-9

“Grieve not for the sake of that which has escaped you, nor yet exult because of that which has been given you. Allah loves not prideful boasters who hoard and who enjoin upon people avarice.. We verily sent Our messengers with clear proofs, and revealed with them the Scripture and the Balance, that mankind may observe right measure..” 57:23-25

“Revile not those unto whom they pray besides Allah, lest they wrongfully revile Allah through ignorance. Thus unto every nation have We made their deeds seem fair. Then unto their Lord is their return, and He will inform them what they used to do.” 6:109

“Draw not near prayer when you are drunk, till you know that which you utter, nor when you are polluted, except when journeying upon the road, till you have bathed.” 4:43

“Who are constant in their worship...those who preserve their chastity... those who keep their pledges and their covenants, and those who stand by their testimony, and those who are attentive at their worship..” 70: 23-34

“And let not those who possess dignity and ease among you swear not to give to the near of kin and to the needy and to the fugitive for the cause of Allah. Let them forgive and show indulgence. Yearn you not that Allah may forgive you?” 24:22

“The likeness of those who are entrusted with the law of Moses, yet apply it not, is the likeness of the ass carrying books.” 62:5

Obviously, this applies to Muslims who do not apply the Quran.

“Why say you that which do not? It is most hateful in the sight of Allah that you say that which you do not.” 61:2-3

“Guard your duty to Allah and speak words straight to the point.” 33:70

“Be modest in you bearing and subdue your voice. Lo! The harshest of all voices is the voice of the ass.” 31:19

“Shun the filth of idols, and shun lying speech.” 22:30

“For everything there is a time prescribed.” 13:38”

“And say not of anything: Lo! I shall do that tomorrow, unless you also say: except if Allah will. And remember thy Lord when you forget, and say: It may be that my Lord will guide me unto a nearer way to truth than this.” 18:25

‘Lo! good deeds annul ill deeds. This is a reminder unto the mindful.” 11;114

Here the verse could be interpreted as meaning that if you injure anyone make amends by doing him a favour.

“Work not confusion in the earth after its fair ordering.” 7:56

“O my people! Work according to your power.” 6:136

“Allah desires ease for you; He desires not hardship for you; and He desires that you should complete the period, and that you should magnify Allah for having guided you, and that peradventure you may be thankful.” 2:185

“And walk not in the earth arrogantly. Lo! you cannot rend the earth, nor can you stretch to the heights of the hills.” 17:37

“O children of Adam! We have revealed unto you raiments to conceal your shame and splendid vesture, but the raiment of restraint from evil, that is best.” 7:26

“It was by the mercy of Allah that thou wast lenient with them, for if thou hadst been stern and fierce of heart they would have dispersed from around you. So pardon them and ask forgiveness for them and consult with them upon the conduct of affairs. And when thou art resolved, then put thy trust in Allah.” 3:159

“Whoso migrates for the cause of Allah will find much refuge and abundance in the earth, and whoso forsakes his home, a fugitive unto Allah and His Messenger, and death overtakes him, his reward is incumbent on Allah.” 4:100

“And when you see them meddle with Our Revelations withdraw from them until they meddle with some other topic.” 6:68

“Why do you say that which you do not do. It is most hateful in the sight of Allah that you say that which you do not do.” 59:3

These verses should be understood at a higher, more universal level than they are normally understood. The main ingredients in Islamic conduct are unity, balance, measured appropriateness, gentleness, awareness, sobriety, reverence and submission to reality. This ought to have its affects also in a person’s relationship with material objects, people and life in general, the way a person does anything. He should work with nature or materials instead of against them. He bends with the wind as it were, instead of breaking because of it. He utilises what is available. His actions are balanced and skilful between the extremes. He neither practices austerity nor self-indulgence; he yields neither to excessive joy nor despair; he neither withdraws from the world into monasteries nor becomes completely involved in it. He does not indulge impulses nor suppresses them; he uses neither too much strength nor too little. Everything has its place and time and everything is done in measured and appropriate amounts. Note that the verses, 55:1-9 imply that the measure includes harmony and rhythm as well as punctuality.

Unity implies non-duality, the need to take into consideration opposites, the absorption of multiplicity, the use of cooperation. One looks for methods by which variety and differences are included and to look at things in a comprehensive manner. Balance requires control to avoid all extremes, Surrender implies that one works with things rather than against them. It includes non-confrontation, the avoidance of conflict and argumentation. Guidance implies not to contradict, but to channel.

Since the Life of the World is a play we should travel lightly, that is, without being burdened in the mind by attachment to property, opinions, pride etc. It is not that we should be physically poor. A poor man is often as much obsessed with property as a rich man. But the materially rich man may be poor in spirit.

The requirements for correct conduct are courage and fearlessness; hope and optimism; faith, confidence and trust; love, that is, interest, enthusiasm and empathy; steadfastness, patience, persistence and single-mindedness; awareness and heedfulness; tolerance, abstinence and self-control; purposefulness, self-criticism and humility. People ought to criticise themselves instead of criticising others. Criticising is not merely conceited self-righteous but also futile. No one can change other people but only himself. Nor can they see the inner condition of others.

Courage does not mean the absence of fear and caution. A distinction has to be made between objective and subjective fear. Objective fear is formulated as the fear of Allah, while subjective fear is based on fantasy, imagination, misinterpretations, greed and so on. It is directed at things which cannot do any harm to the individual. Courage is the overcoming of subjective fear.

“It is only the Devil who would make men fear his partisans. Fear them not: Fear Me, if you are true believers.” 3:175

“Do you enjoin righteousness upon mankind while you yourself forget to practice it. Are you readers of the scripture! Have you then no sense?” 2:44

“He ( Allah ) said: I have appointed thee a leader for mankind. Abraham asked: And of my offsprings? He said: My covenant includes not wrongdoers.” 2:124

Note: This is an answer to Jews, Christians and Muslims who think that merely belonging to a community without the deeds will justify them.

“Seek help in patience and prayer; and truly it is hard but for the humble minded.“ 2:45

“A kind word with forgiveness is better than alms giving followed by injury.” 2:263

“You will not attain unto righteousness until you spend of that which you love. And whatever you spend Allah is aware of it” 3:92

“Be careful of your duty towards Allah in whom you claim your rights of one another, and towards the wombs that bare you.” 4:1

“Lord, vouchsafe unto us steadfastness, and make us die as men who have surrendered.” 7:126

“Keep to forgiveness, and enjoin kindness, and turn away from the ignorant. “ 7:199

“And purchase not a small gain at the price of Allah’s covenant. Lo that which Allah has is better for you, if you did but know. That which you have wastes away, and that which Allah has remains permanent.” 16:95-96

“And say not of anything: Lo! I shall do that tomorrow, without also saying: if Allah wills.” 18:24-25

“Man is made of haste. I shall show you My signs, but ask Me not to hasten” 21:37

“Repel evil with that which is better.” 23:96

“O you who believe: When you conspire together, conspire not for crime and wrong doing and disobedience towards the messenger, but conspire together for righteousness and piety, and keep your duty towards Allah unto Whom you will be gathered.” 58:9

“And whosoever is saved from his greed, such are the successful.” 64:16

“We feed you for Allah’ sake only. We wish for no reward nor thanks from you.” 76:9

It is an unfortunate fact that the majority of Muslims expect a reward for any good deed they do. This obviously deprives them of the spiritual reward. Indeed, it ceases to be a good deed and merely becomes a commercial transaction. A deed is good because it is beneficial to a person’s own soul.

The Quran and Hadith also contains specific rules which should govern transactions and relationships of many kinds.

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Human attention is usually drawn to things which have been sloganised. The slogan is a simple title or formula which is easy to remember. That which is not sloganised, therefore comes to be neglected. This causes an imbalance or distortion of the message as a whole. For instance, the phrase “The Pillars of Islam” is well known and turns attention to some of the teachings. There are, however, a great number of verses in which other equally important teachings are to be found. Some of these are presented in a very concentrated form. For a complete list of the moral teachings the reader is referred to the Quran. Here only some examples will be given.

“Now whatever ye have been given ( here ) is but a passing comfort for the life of the world, and that which is with Allah is better and more lasting for those who believe and put their trust in their Lord. And those who shun the worst of crimes and indecencies and when they are angry, forgive, and those who answer to the call of their Lord and establish worship, and whose affairs are by mutual consultation, and who spend out of what We bestow on them; and those who when great wrong is done them defend themselves. The recompense for an injury is an injury equal to it, but if a person forgives and makes reconciliation his reward is due from Allah, for Allah loves not wrongdoers. And whoso defends himself after he has suffered wrong - for such there is no blame. The blame is only against those who oppress mankind, and wrongfully rebel in the earth. For such there is a painful doom. And verily whoso is patient and forgives - lo! that verily is the steadfast heart of things.” 42:36- 43

These verses may be said to establish The Tenfold Code.

The message tells us:-

1. That this life should be considered a passing comfort. That real life is much more extensive. The present life may be compared to that of baby in the womb yet to be born, or the child which must learn and prepare for adulthood. the Prophet is reported to have said that he regarded himself as a traveler who was resting a while in an oasis.

2. The worst crimes and indecencies should be avoided.

3. Sensitivity to the call of Allah should be cultivated, and prayer and service to Allah should be established.

4. All affairs should be settled by mutual consultation.

5. Wealth should not be hoarded but spent usefully.

6. Retaliation and self-defense should be practiced.

7. Tyranny and oppression are forbidden.

8. Ecological disorder and chaos are condemned.

9. Justice should be practiced in Retaliation.

10. Forgiveness should be practiced even during anger.

Note that we have here psychological, political, social, economic, legal and ecological principles.

It has been pointed out in previous pages that the Quran is not systematized in the way Buddhism is, for instance. The ideas are presented in different combinations, more in the way nature presents its data. The advantage of this is that innumerable different systems can be created. The rigidity associated with a system is avoided. Systematization is merely a way of clarifying ideas so that the mind can grasp it more easily. But when attention is confined to the system then fluidity and adaptability are lost. Attention should not be placed on the system but on the items which go to make them up and on their wholeness. A number of different systems of religion could be based on the following verses:-

Quran 70:23-35 mentions another set of virtues, namely:-

1. Constancy in worship.

2. Acknowledgement of ones obligations in wealth.

3. Chastity.

4. Keeping of pledges and covenants.

5. Standing by ones testimony, upholding the truth.

6. Attentiveness in worship.

This may be called the Six-fold Path.

One of the most comprehensive and far reaching teachings is found in the following very concise verse:-

“Allah commands Justice, the doing of good, and liberality to kith and kin; and He forbids lewdness, injustice and rebellion. He exhorts you that you may take heed” 16:90

Note that we have a pair of opposites, three positive and 3 negative instructions. There is a seventh hidden instruction to obey Allah. There is relationship of degree in each set. Justice maintains equilibrium; doing good is more than that, but liberality goes still further. The first is done with respect to all, even enemies; the second to the deserving; and the third to blood relations. The order of seriousness increases in the second set where rebellion refers not just to disruption in the community or state, but also to ecological and psychological disruption, to rebellion against Allah and disruption of the natural order. In the original the terms used have a wider meaning than in the English translation.

The following terse chapter encapsulates the whole of religion:-

“By the passing Ages, Verily man is in a state of loss, except such as have faith, and do righteous work, and join together in teaching truth, and in constancy.” 103

Here we have six factors - the awareness of time, faith, good works, truth, constancy and mutual reinforcement.

Quran 4:24- 38 mentions the following:-

1. The avoidance of lust, debauchery and lewdness.

2. The cultivation of patience and tolerance.

3. Not squandering wealth in vanity.

4. Trade by mutual consent.

5. Avoidance of killing.

6. Avoidance of covetousness and envy.

7. Rules regulating the relation between husband and wife.

8. Kindness to Parents, relations, neighbours, strangers.

9. Avoidance of boastfulness, pride and arrogance.

10. The avoidance of avarice, miserliness and hoarding.

11. The avoidance of ostentation, publicity and showing off.

12. Serving Allah exclusively.

This may be called the Twelve-fold Path

Quran 2: 177 mentions the following:-

1. Righteousness does not consist of formal actions.

2. It consist of faith in Allah, the Judgment, angels, scriptures and prophets. Faith is considered a virtue because it consists of a certain useful way of seeing things. There cannot be an argument between those who have faith and those who do not, just as there is no argument between the person who sees a glass as being half full of water while the other sees it as half empty.

3. Spending ones resources, for the love of Allah, to benefit relatives, orphans, the needy, travelers and those who ask for help.

4. Setting free slaves.

5. Worship and charity.

6. Keeping treaties.

7. Patience in times of tribulations, adversity and stress.

Quran 49:9- 17 mentions the following:-

1. Making peace.

2. Brotherhood.

3. The avoidance of defamation and insults.

4. The avoidance of lewdness.

5. The avoidance of suspicion, spying and backbiting.

6. The cultivation of good conduct.

7. The cultivation of self-discipline as a pre-requisite to faith.

8. The banishment of doubt which leads to indecisiveness and half heartedness.

9. Striving in the cause of Allah not only with wealth but with ones life.

10. The understanding that Surrender is not a favour done by the Muslim, but is a favour bestowed by Allah on the Muslim.

There are many other verses dealing with various virtues and vices. Some of these are not conventionally recognized as such.

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