A moral sense is inborn in man and, through the ages, it has served as the common man’s standard of moral behavior, approving certain qualities and condemning others. While this instinctive faculty may vary from person to person, human conscience has consistently declared certain moral qualities to be good and others to be bad. Justice, courage and truthfulness have always found praise, and history does not record any period worth the name in which falsehood, injustice, dishonesty and breach of trust have been praised; sympathy, compassion, loyalty and generosity have always been valued, while selfishness, cruelty, meanness and bigotry have never been approved of by society; men have always appreciated perseverance, determination and courage, but never impatience, fickleness, cowardice and stupidity. Dignity, restraint, politeness and friendliness have throughout the ages been counted virtues, whereas snobbery and rudeness have always been looked down upon. People with a sense of responsibility and devotion to duty have always won the highest regard, those who are incompetent, lazy and lacking in a sense of duty have never been looked upon with approval. Similarly, in assessing the standards of good and bad in the collective behavior of society as a whole, only those societies have been considered worthy of honor which have possessed the virtues of organisation, discipline, mutual attention and compassion and which have established a social order based on justice, freedom and equality.
Islam provides us all the means to determine good and evil conduct.
Disorganisation, indiscipline, anarchy, disunity, injustice and social privilege have always been considered manifestations of decay and disintegration in a society. Robbery, murder, larceny, adultery and corruption have always been condemned. Slander and blackmail have never been considered healthy social activities, while service and care of the aged, helping one’s relatives, regard for neighbours, loyalty to friends, aiding the weak, the destitute and the orphans, and nursing the sick are qualities which have been highly valued since the dawn of civilisation. Individuals who are honest, sincere and dependable, whose deeds match their words, who are content with their own rightful possessions, who are prompt in the discharge of their obligations to others, who live in peace and let others live in peace, and from whom nothing but good can be expected, have always formed the basis of any healthy human society. These examples show that human moral standards are universal and have been well-known to mankind throughout the ages. Good and evil are not myths, but realities well understood by all. A sense of good and evil is inherent in the very nature of man. Hence in the terminology of the Qur’an good is called Ma’rif (a well-known thing) and evil munkar (an unknown thing); that is to say, good is known to be desirable and evil is known not to commend itself in any way. Islam provides us all the means to determine good and evil conduct. It does not base our knowledge of evil and virtue on mere intellect, desire, intuition or experience derived through the senses, which constantly undergo changes and modifications and thus fail to provide definite and unchanging standards of morality. Instead, it provides us with an objective source, the divine revelation, as embodied in the Book of Allah and the Sunnah. This source prescribes a standard of moral conduct that is permanent and universal and holds good in every age and under all circumstances.
