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Juz 15: Al-Isrāʾ to Al-Kahf 74

Section 5 of 18 · Tafsir of the Qur’an · Mufti Abdul Rahman Mangera

5. Islamic Ethics and Moral Teachings

The Quran establishes a comprehensive moral code for Muslims, and nowhere is this more evident than in the collection of ethical teachings found in Surah Al-Isra, verses 23-39. These verses outline approximately thirteen fundamental moral principles and etiquettes that should adorn the character of a believing Muslim, focusing particularly on collective conduct that elevates society.

Allah (swt) begins with the two most fundamental principles after the belief in His Oneness:

وَقَضَى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا

“Your Lord has decreed that you worship none but Him, and do good to parents." (17:23)”

The command to worship Allah alone is immediately followed by the directive to show excellence (ihsan) toward parents. This juxtaposition highlights the significance of parental rights in Islam. The verses continue with specific guidance regarding parents who reach old age, instructing believers not to express even the slightest irritation toward them. The Arabic word "uff" mentioned in the verse is an onomatopoeic expression indicating frustration—believers are forbidden from even uttering this minor sound of displeasure toward parents, let alone anything more severe.

The moral teachings then expand to encompass broader social relationships, instructing believers to be good to relatives, the poor, and travelers. Allah (swt) balances the injunction to be generous with a warning against wastefulness:

وَلَا تُبَذِّرْ تَبْذِيرًا

“And do not squander recklessly." (17:26)”

Those who waste resources are described as "brothers of the devils" – a powerful metaphor highlighting the severity of extravagance. However, Allah (swt) also cautions against miserliness, advocating instead for a balanced approach to spending.

The ethical framework continues with a prohibition against infanticide motivated by fear of poverty—a practice that existed in pre-Islamic Arabia. Allah (swt) assures believers that He is the provider for parents and their children alike, thereby removing economic anxiety as a justification for such actions.

Among the most severe prohibitions is that against taking human life unjustly:

وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ

“And do not kill any person whom Allah has forbidden, except with right." (17:33)”

This is followed by injunctions to protect orphans' wealth, fulfill covenants, and maintain honesty in business transactions by giving full measure and weight. These principles establish economic justice as an essential component of Islamic ethics.

Additionally, believers are commanded not to pursue matters without knowledge, avoiding rumor-mongering, slander, and tale-bearing. The organs of perception—hearing, sight, and heart—are described as accountable before Allah, emphasizing personal responsibility for what one absorbs and propagates.

The concluding ethical guidance warns against arrogant behavior:

وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا

“And do not walk on the earth haughtily." (17:37)”

The verse reminds humans of their limitations—they can neither rend the earth apart with their walking nor reach the mountains in height, making arrogance entirely unjustified.

These ethical teachings, when implemented, transform individual character and elevate societal conduct. They establish a moral framework that balances rights and responsibilities, generosity and prudence, humility and dignity. By following these principles, a Muslim society attains honor not through material power or military might, but through exemplary moral character that reflects divine guidance.