Author: Abu Raef
The Role of Muslims in the Formation and Development of Science (Part 69)
The Role of Muslims in Science and Civilization-Building
Good Character (Husn al-Khuluq):
One of the most important aspects that Islamic Sharia has introduced in order to develop various sciences and build a flourishing and promising civilization is good character and kind behavior with others.
Husn al-Khuluq (Good Moral) is that very meaning which humanity has long sought, ever since the appearance of philosophers in the past, who hoped and wished for its dominance. For this reason, for instance, they wrote about the “Virtuous City.” However, when it became clear to them that such a dream was impossible, the modern world settled for calling this concept “humanity.”
The term al-Insaniyyah in its Western sense is closer in the Islamic lexicon to al-Rahmah (mercy), and all mercy in Islam is only a part of Husn al-Khuluq, for good character has a much broader meaning. It includes patience, enduring harm, and supporting the truth.
Imam Harith al-Muhasibi (MABH) said: «ومن علامة حسن الخلق احتمال الأذى في ذات الله، وكظم الغيظ، وكثرة الموافقة لأهل الحق على الحق، والمغفرة والتجافي عن الزلة» Translation: “One of the signs of good character is enduring hardship in the cause of Allah, restraining anger, standing with the people of truth upon truth, forgiving, and overlooking faults.”
Imam al-Ghazali (MABH) said: «وليس حسن الخلق كف الأذى، بل احتمال الأذى» Translation: “Good character is not simply refraining from harming others, but enduring harm from them.”
Allah the Exalted praised the Prophet (PBUH) for his good character when He said: “وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ” The Prophet (PBUH) regarded superiority in faith to be tied to good character, to the extent that the best of Muslims in character are the most complete in faith.
Imam al-Bazzar (MABH) narrated from Anas ibn Malek (MABH) that the Messenger of Allah (PBUH) said: “إِنَّ أَكْمَلَ الْمُؤْمِنِينَ إِيمَانًا أَحْسَنُهُمْ خُلُقًا، وَإِنَّ حُسْنَ الْخُلُقِ لَيَبْلُغُ دَرَجَةَ الصَّوْمِ وَالصَّلاةِ” Thus, the most beloved of people to the Prophet (PBUH) and the closest to him on the Day of Judgment are those with the best character: “إِنَّ مِنْ أَحَبُّكُمْ إِلَيَّ وَأَقْرَبِكُمْ مِنِّي مَجْلِسًا يَوْمَ الْقِيَامَةِ أَحَاسِنَكُمْ أَخْلَاقًا” Good character is also the heaviest thing placed on the scale of deeds on the Day of Judgment: “مَا مِنْ شَيْءٍ يُوضَعُ فِي الْمِيزَانِ أَثْقَلُ مِنْ حُسْنِ الْخُلُقِ.” Likewise, the Prophet (PBUH) stated: «أَكْثَرُ مَا يُدْخِلُ النَّاسَ الْجَنَّةَ تَقْوَى اللهِ وَحُسْنُ الْخُلُقِ، وَأَكْثَرُ مَا يُدْخِلُ النَّاسَ النَّارَ الْفَمُ وَالْفَرْجُ.» The Messenger of Allah (PBUH) summed up his entire mission in this profound statement: “إِنَّمَا بُعِثْتُ لِأُتَمِّمَ مَكَارِمَ الأَخْلَاقِ” This mission, which drew its path in the course of human history, was tirelessly carried out by its bearer, who strove to spread its light and gather people around it. Its goal was nothing but to establish virtues and illuminate the horizons of perfection before people, so that they might pursue them with insight.
The beauty of good character, which brings grace to life, turns relationships into mercy and kindness, and leads to goodness—this is the very aim of Islam. For this purpose, the Prophet (PBUH) endured immense hardships and dangers, obligations were legislated, and Sunnahs were established.
And among the decisive texts in this regard are:
“إِنَّ الصَّلاةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ”
“خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا”
“كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ”
“مَنْ لَمْ يَدَعْ قَوْلَ الزُّورِ وَالْعَمَلَ بِهِ، فَلَيْسَ لِلَّهِ حَاجَةٌ فِي أَنْ يَدَعَ طَعَامَهُ وَشَرَابَهُ”
“فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ”
A man once said: Translation: “O Messenger of Allah (PBUH), such-and-such woman is well-known for her prayers, fasting, and charity, but she harms her neighbors with her tongue.” He replied: «هِيَ فِي النَّارِ» Translation: “She is in the Fire.” He said: “And such-and-such woman is known for little prayer, fasting, and charity, yet she gives in charity small pieces of cheese and does not harm her neighbors with her tongue.” He replied: «هِيَ فِي الْجَنَّةِ» Translation: “She is in Paradise.”
The Prophet (PBUH) also said: “لَيْسَ الصِّيَامُ مِنَ الأَكْلِ وَالشّرْبِ، إِنَّمَا الصِّيَامُ مِنَ اللَّغْوِ وَالرَّفَثِ، فَإِنْ سَابَّكَ أَحَدٌ، أَوْ جَهِلَ عَلَيْكَ، فَقُلْ: إِنِّي صَائِمٌ، إِنِّي صَائِمٌ” In another narration, the Prophet (PBUH) swore three times, emphasizing the importance of neighborly security. Abu Hurayrah رضياللهعنه reported that the Messenger of Allah (PBUH) said: “وَاللهِ! لَا يُؤْمِنُ، وَاللهِ! لَا يُؤْمِنُ، وَاللهِ! لَا يُؤْمِنُ.” They asked: Translation: “Who, O Messenger of Allah?” He said: “الَّذِي لَا يَأْمَنُ جَارُهُ بَوَائِقَهُ” This Hadith does not deny faith from someone merely for harming his neighbor once, but rather from one whose neighbor is never safe from his harm. Such a lofty perspective has no parallel in the history or thought of mankind.
The Prophet (PBUH) also depicted a man from his Ummah who prays, gives charity, and fasts, yet lacks proper character, and he foretold that such a person would be cast into the Fire on the Day of Judgment: “أَتَدْرُونَ مَا الْمُفْلِسُ؟” … “إِنَّ الْمُفْلِسَ مِنْ أُمَّتِي يَأْتِي يَوْمَ الْقِيَامَةِ بِصَلَاةٍ وَصِيَامٍ وَزَكَاةٍ، وَيَأْتِي قَدْ شَتَمَ هَذَا، وَقَذَفَ هَذَا، وَأَكَلَ مَالَ هَذَا، وَسَفَكَ دَمَ هَذَا، وَضَرَبَ هَذَا، فَيُعْطَى هَذَا مِنْ حَسَنَاتِهِ، وَهَذَا مِنْ حَسَنَاتِهِ، فَإِنْ فَنِيَتْ حَسَنَاتُهُ قَبْلَ أَنْ يُقْضَى مَا عَلَيْهِ، أُخِذَ مِنْ خَطَايَاهُمْ فَطُرِحَتْ عَلَيْهِ، ثُمَّ طُرِحَ فِي النَّارِ” Translation: Such a person has failed to realize the truth and the ultimate purpose. Even a child may imitate the motions of prayer and utter its words, or an actor may feign devotion in performing the greatest acts of worship, but none of this compensates for the reality of faith and the greatness of its aim.
Through such nurturing, Islamic civilization introduced beauty into life. As the scholars said: “الحسن الخلق من نفسه في راحة، والناس منه في سلامة، والسيئ الخلق الناس منه في بلاء، وهو من نفسه في عناء” Translation: “A person of good character lives in comfort himself and brings safety to others, while a person of bad character troubles others and lives in misery himself.”
Continues…
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References:
[1] Al-Mahasbi, Abu Abdullah, Adaab al-Nufus, p. 153, Dar al-Jeel, Beirut, Lebanon.
[2] Ghazali, Abu Hamed Muhammad Ibn Muhammad, Revival of Ulum al-Din, Volume: 1, p.
[3] Al-Qalam: 4.
[4] Abu Dawud: 4682.
[5] Tirmidhi: 2018.
[6] Tirmezi: 2003.
[7] Masnad of Imam Ahmad: 9085.
[8] Masnad of Imam Ahmad: 8939.
[9] What is the path of Muslims to the world? , p.: 665.
[10]. Spider: 45.
[11] Repentance: 103.
[12] Baqarah: 183.
[13] Bukhari: 1804.
[14] Baqara: 197.
[15] Masnad of Imam Ahmad: 9673.
[16] Ruler: 1570.
[17] Muslim: 2581
[18] What do the Muslims want for the world? P.: 667.
