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Stands >2006 Stands >The Stand of  01 Jamada II 1427H /June 27, 2006 A.D.


 

Morals is an individual and social value that involves every aspect of life.

Asked in his weekly seminar the following question:    :    How does Islam view the issue of morals? 

The Religious Authority, Sayyed Muhammad Hussein Fadlullah, said:  Morals constitute a big problem that demonstrates the gap between man and what he believes in. The presence of many ideas and attitudes leads him to believe that what the Messages or human thought came up with is embodied in what certain individuals or groups who held this thought practiced. These individuals will then turn into role models that others follow in all aspects of life.

Based on this phenomenon, some would wonder why the religious scholars lay emphasis on the ethical problems and not the social ones.

To answer this, we should define the meaning of morals in man's life to establish that it is not confined to a narrow aspect of our life, and that it involves all aspects of life including the social, political economic and military ones.

Morals in Islam represent one of the major goals Islam came to establish on earth. Prophet Muhammad said: I was sent to complete sublime morals.

The word “morals” has to do with the nature of the individual or social behavior towards oneself, the others, the nation, the homeland and life as a whole.

Therefore, it is the set of behavioral rules that is followed by a group of people in a certain time period.

Therefore, by definition, it is one of the major concerns of the Heavenly messages that came to lead man from darkness to light.

On this basis we approach morals from this universal view that includes all human behavior in war and peace, in government, politics and economy.

When we say that treason is an unethical act, we include every form of betrayal whether to one's spouse, to one's country, to one's beliefs and commitments, including that of the ruler to his people and the people to their causes. Such a definition of treason is not merely ethical, but it is also ,and to a large extent, a social definition.

We believe that defending the causes of the masses in the face of a corrupt rulers, or those who rob the public money, and even those rulers who give empty promises that enable them to continue to infringe on the peoples rights and plunder their wealth is as ethical and religious act. It is not only legitimate from and Islamic point of duty. It is also a duty being one of the goals of Islam that came to establish justice and end oppression and wronging.

Therefore, we believe that the significance of the role of religious scholars or the vanguard lies in building the inner self of man so that it will reflect itself on his practical life.

We have seen in our history and in the present how many faithful believers men and women, adhered to the right and were not affected by the various temptations that tried to deviate them. Those people were able to holdfast to their values and principles, because their religious morals provided them with a solid internal force that is not affected by any strong wind.

But this does not mean that all religious treatments of the issues of morals are correct. Some of them might adopt a backward approach represented by focusing on the idealistic principles, and by limiting themselves to the private daily life of the individuals, and consequently isolating ethics from life itself.

We reject such attitudes because they freeze thought instead of stimulating it, and because they might well be responsible for the wrong ideas some people have concerning religion.

They also create a gap between theory and practice. Consequently, we have always stressed that those active in the Islamic project or in any movement of change should be contemporary in dealing with the problems and in trying to find solutions. They should not resort to picking up certain elements of our heritage and try to project them on the existing realities without actually on understanding their implications or studying the reality they live in.

We, in Lebanon and in most or our Arab and Muslim states, suffer from a big problem represented by political immorality and incredibility, to the extent that any official can free himself of, or ignore, his national commitments and responsibilities without being afraid of judicial or popular accountability. Thus politics have turned into a gambling game or an adventure whose price is often paid by the nation as a result of the state of weakens it produces.

We listen to many voices that call for not to antagonize others, but what about antagonizing our own countries and nation? Why do not they demand that we should be in harmony with our causes that entail that we should liberate ourselves from Israel and the tutelage states, which we are asked to listen to their advice at the expense of our independence dignity and freedom.

We have to be credible and act according to what our values, in both Islam and Christianity, imply. Political morality that should control our behavior impels us to stand with the freedom of our country and its internal unity in the face of Israel and all those who wish to incite internal strife in Lebanon.