Musulunci shi ne addinin da Allah (SWT) ya saukar wa Manzonmu Muhammad ﷺ, domin tsara dangantakar mutum da Mahaliccinsa, da kansa, da kuma da sauran mutane. Dangantakar mutum da Mahaliccinsa tana kewaye ne da Aqa'id da 'Ibadat. Dangantakarsa da kansa ta hada da dabi'u, abinci da tufafi. Dangantakarsa kuma da sauran mutane ta ƙunshi mu'amalat (mu'amala) da 'uqubat (hukunce-hukunce).

Islam is defined as the deen which Allah (swt) has revealed to our Messenger Muhammad (saw) to organise man's relationship with his Creator, himself and with other human beings. Man's relationship with his Creator revolves around the Aqaid and ‘Ibadat. His relationship with himself includes morals, foodstuffs and clothing. While his relationship with other human beings involves mu'amalat (transactions) and 'uqubat (punishments).

Musulunci yana magance dukkan matsalolin mutum, kuma yana kallon mutum a matsayin cikakken dunkule wanda ba a iya raba shi ba. Saboda haka, yana warware matsalolin mutum bisa hanya guda daya. Haka kuma, Musulunci ya gina tsarinsa bisa tushen ruhi, watau akidarsa ('aqeedah). Don haka, bangaren ruhi shi ne tushen wayewarsa (haDarah), da daular siyasa, da Shari'arsa. Wannan ita ce daidai rubutun kalmar 'aqeedah.

Islam tackles all of man's problems and looks upon man as an indivisible whole. Consequently, it solves man's problems according to one method. Furthermore, Islam has built its system on a spiritual basis, i.e., its creed (‘aqeedah). Accordingly, the spiritual aspect is the basis of its haDarah (civilization ), state, and Shari’ah. This the right spelling of ‘aqeedah.

Duk da cewa Shari'ar Musulunci ta yi bayani dalla-dalla game da tsare-tsare daban-daban, kamar al-'ibadat da al-mu'amalat da al-'uqubat, Musulunci bai gabatar da tsari mai cikakken bayani ga ɗabi'u ba. Maimakon haka, ya ɗauki ƙa'idojin ɗabi'a a matsayin umarni da hani daga Allah (SWT), ba tare da ganin cikakkun bayanansu a matsayin ɗabi'un da ya kamata a ba su kulawa ta musamman fiye da sauran ba. Akasin haka, cikakkun bayanan ƙa'idojinsu sun yi ƙasa da sauran ƙa'idoji, kuma ba a ba su wani sashe na musamman a cikin fiqhun Musulunci ba. Saboda haka, ba a samun babin da ake kira "ɗabi'u" a cikin littattafan fiqhu da ke ɗauke da al-Ahkam ash-Shar'iyya. Haka kuma, Fuqaha'u da Mujtahidun ba su mai da hankali sosai ba, wajen istinbadi da nazari, kan fannin ƙa'idojin ɗabi'a.

Although the Islamic Shari’ah explained the various systems in precise details, such as the ‘ibadat and mu'amalat and 'uqubat, Islam did not put forward a detailed system for the morals. Rather, it treated the rules of morals as commands and prohibitions from Allah (swt), without viewing their details as morals that should be given special care greater than others. To the contrary, the details of their rules are less than other rules and they are given no particular section in Islamic fiqh. Thus, one does not find in the books of fiqh that contain the AHkam Shari’ah chapters titled "morals". Furthermore, the Fuqaha'a and Mujtahidoon have not paid much attention, in deduction and study, to the subject area of moral rules.

Ɗabi'u ba sa shafar gina al'umma, domin al'umma tana ginuwa ne a kan tsarin rayuwa, kuma tunani da motsin zuciya ne ke shafarta. Dabi'u ba su da wani tasiri wajen kafa al'umma ko tantance farfadowarta ko koma-bayanta. Abin da ke da tasiri shi ne al'adun gama-gari da ke tasowa daga ra'ayoyi game da rayuwa. Abin da ke tuƙa al'umma ba dabi'u ba ne, sai dai tsarin da ake aiwatarwa a cikinta da tunani da motsin zuciyar da mutane ke ɗauka. Hakika, dabi'u suna samo asali ne daga tunani da motsin zuciya, kuma suna fitowa ne daga aiwatar da tsarin.

Morals do not affect the building of a society, because society is built upon the systems of life and is affected by thoughts and emotions. Morals have no effect in establishing the society or determining its revival or decline. The effective factor is the general traditions which arises from the concepts about life. The driving factor in society is not morals but the systems applied within it and the thoughts and emotions people carry. Indeed, morals stem from the thoughts, emotions and result from the implementation of the system.

Saboda haka, tun da dabi'u sakamakon umarnin Allah (swt) ne, kuma suna biyo bayan kiran zuwa ga aqeedah da kuma aiwatar da Musulunci gabaɗaya, bai halatta a yi da'wah don dabi'u a cikin al'umma ba. Kiran dabi'u a zahiri yana juya ra'ayoyin Musulunci game da rayuwa; yana kawar da mutane daga fahimtar gaskiya da ainihin abubuwan da al'umma ta ginu a kansu. Yana ba mutane gamsuwa ta ƙarya da kyawawan halaye na mutum ɗaya, don haka yana kai su ga sakaci da hanyoyin gaskiya na farfado da rayuwa. Saboda haka, mayar da kiran Musulunci zuwa kiran dabi'a abu ne mai haɗari, domin yana rudar da mutane da tunanin cewa kiran Musulunci kiran kyawawan halaye ne, don haka yana goge halin hankali na Musulunci kuma yana karkatar da mutane daga hanya kaɗai da take kai ga aiwatar da Musulunci, wato kafa Daular Musulunci. Lokacin da Shari'ar Musulunci ta yi magana game da dangantakar mutum da kansa, bisa ga Ahkam Shar'iyyah da ke da alaƙa da halayen kirki, ba ta mai da hakan tsarin rayuwa kamar yadda ta yi da ibadodi da mu'amalolin al'umma ba. Maimakon haka, waɗannan Ahkam Shar'iyyah suna duba cika wasu dabi'u da Allah (swt) ya umarta, kamar gaskiya, amana, kauracewa hassada da yaudara da sauransu. Ana samun waɗannan dabi'u ne kawai bisa umarnin Allah (taala) game da ƙimomin kirki, kamar halaye masu daraja da kyawawan siffofi. Amana, alal misali, dabi'a ce ta kirki da Allah (swt) ya umarta. Ana lura da ingancinta idan aka aiwatar da ita. Ita ce abin da ke cimma ƙimar kirki, shi ya sa ake kiranta dabi'a. Amma idan waɗannan halaye na kirki suka samu sakamakon ayyuka da ciniki, kamar tsarki da ke fitowa daga sallah, da gaskiya da ke fitowa daga kasuwanci, to ƙimar kirki ba ta samu ba, domin manufar ba ita ce cimma ƙimar kirki ba lokacin yin aikin. A'a, halayen da ake samu sakamakon aikata waɗannan ayyuka tare da kiyaye dokokinsu na wajibi halaye ne na ɗabi'a na mumini a lokacin da yake bautawa Allah (SWT) da kuma lokacin da yake gudanar da mu'amalolinsa. A cikin salla, mumini yana cika babban manufar samun darajar ruhaniya, kuma a cikin kasuwanci, mumini yana cika manufar samun darajar abin duniya, alhali kuma yana siffantuwa da kyawawan halayen ɗabi'a a lokaci guda.

Accordingly, since morals are the product of Allah's (swt) commands and they ensue from the call to the ‘aqeedah and from the implementation of Islam in general, it is impermissible to carry da’wah for morals in society. The call for morals actually reverses the Islamic concepts about life; it keeps people away from understanding the reality and the basic elements of society. It gives people a false satisfaction with individualistic virtues and thus leads to the negligence of the true means of the revival in life. Therefore, to turn the Islamic call into a call for morals is dangerous, for it deludes people into thinking the Islamic call is a call for morality and, consequently, obliterates the intellectual character of Islam and diverts people away from the only method that leads to the application of Islam, i.e. the establishment of the Islamic State. When the Islamic Shari’ah tackled man's relationship with himself, in accordance with the AHkam Shara’iah connected with the moral characteristics, it did not make that a system as it did with the ibadat and mu'amalat. Instead, these AHkam Shari’ah check spellingobserved the fulfilment of certain values which Allah (swt) has commanded, such as truthfulness, honesty, shunning envy and deceit etc. These values are achieved only by the command of Allah (taala) in respect to moral values, such as noble characteristics and virtues. Honesty, for instance, is a moral quality commanded by Allah (swt). Its moral quality should be observed - when it is enacted. It is something which achieves the moral value and so it is called a moral. However, when these moral characteristics are produced as a result of actions and transactions, like purity produced from prayers, and honesty produced from trading, the moral value is not attained, because the aim was not to achieve the moral value when undertaking the action. Rather, the characteristics accrued as a result of performing these actions with the obligatory observance of their rules are moral characteristics of the believer when he worships Allah (swt) and undertakes his transactions. In prayer, the believer fulfils the primary aim of obtaining the spiritual value, and in trading the believer fulfils the aim of achieving the materialistic value while he is characterised with moral characters at the same time.

Shari'a ta bayyana waɗannan halaye masu kyau, wanda mai su ake ɗaukarsa da kyawawan ɗabi'u, da kuma halayen da mai su ake ɗaukarsa da munanan ɗabi'u. Ta ƙarfafa neman kyawawan ɗabi'u, kuma ta hana munanan ɗabi'u. Ta ƙarfafa gaskiya, amana, fara'a, kamewa, girmama iyaye, kyakkyawar mu'amala da dangi (silaatur-rahm), ceton mutane daga wahala, da kuma son wa wasu abin da mutum ke so wa kansa, da sauransu. Shari'a na ɗaukar waɗannan abubuwa da makamantansu a matsayin ƙarfafa mutane su bi umarnin Allah (SWT). Ta kuma hana neman halayen da ke adawa da waɗannan, kamar: ƙarya, cin amana, hassada, lalata da sauransu, kuma tana ɗaukar waɗannan abubuwa da makamantansu a matsayin hana abin da Allah (SWT) ya haramta.

The shar’a has identified those virtues, the possessor of which is considered to have good morals, and those characteristics the possessor of which is considered to have bad morals. It has encouraged acquiring good morals, and has forbidden bad morals. It has encouraged truthfulness, honesty, cheerfulness, modesty, honouring parents, good relationships with relatives (silaat ur rahm), rescuing people from hardships, and wishing for others what one wishes for himself, etc. The shar’a considers these matters and the like as encouragement to people to follow the commands of Allah (swt). While it has forbidden the acquisition of opposing characteristics, such as: lying, dishonesty, envy, debauchery and the like and considers these matters and the like as prohibition of what Allah (swt) forbade.

Ɗabi'u wani ɓangare ne na wannan Shari'ah, kuma reshe ne na umarni da hani da ya kamata Musulmi ya tabbatar a cikin kansa domin ya cika biyayyarsa ga Musulunci da umarnin Allah (SWT). Sai dai hanyar da dukkan al'umma take samun waɗannan ɗabi'un ita ce ta kafa motsin zuciya da tunani irin na Musulunci. Idan al'umma ta samu waɗannan, to daidaikun mutane za su samu ɗabi'un babu makawa. Tabbas, hanyar samun ɗabi'u ba ta kasance ta hanyar kiran zuwa ga ɗabi'u da kansa ba, sai dai ta hanyar da aka ambata a sama, wato kafa tunani da motsin zuciya. Duk da haka, fara wannan tsari yana buƙatar shirya wata ƙungiya ta Musulunci - a cikakkiyar siffarta inda daidaikun mutane suke cikin ƙungiyar ba masu zaman kansu ba - domin ɗaukar cikakken da'awar Musulunci a cikin al'umma, ta haka kuma a samar da motsin zuciya da tunani irin na Musulunci. Wannan yana sa mutane su karɓi ɗabi'u a cikin manyan ƙungiyoyi sakamakon karɓar Musulunci a manyan ƙungiyoyi. Ya zama wajibi a fahimci cewa wannan ra'ayinmu ne yake sa ɗabi'u su haɗu ba tare da wani sharaɗi ba da umarnin Allah (SWT) da aiwatar da Musulunci, kuma yana tabbatar da wajibcin Musulmi ya samu kyawawan ɗabi'u.

Morals are a part of this Shari’ah and a branch of the commands and prohibitions which a Muslim should verify in oneself so as to complete his observance of Islam and the commands of Allah (swt). However, the way in which the whole society attains these morals is by establishing the Islamic emotions and thoughts. Once the community has attained them, the individuals will inevitably acquire them. Most definitely, the way to acquire morals is not through the call to morals in itself, but by the way mentioned above which is establishing the thoughts and emotions. However, the initiation of this process necessitates the preparation of a group by Islam - in its complete form wherein the individuals are part of the group and not independent individuals - to carry the complete Islamic da’wah in the society, and thus bring into existence the Islamic emotions and thoughts. This makes the people embrace morals in huge groups as a result of their embracing Islam in huge groups. It is necessary to understand that this our view that makes morals unconditionally attached to the commands of Allah (swt) and to the application of Islam, and confirms the necessity that the Muslim acquires good morals.

Allah (SWT) ya ambata a cikin surori da dama na Alƙur'ani Mai Girma halaye waɗanda ya kamata mutum ya sami kuma ya yi ƙoƙari ya mallaka. Waɗannan halaye sun haɗa da akida, ibada, mu'amala da ɗabi'a. Waɗannan halaye huɗu ya kamata su zama cikakkiyar haɗaka guda ɗaya.

Allah (swt) has mentioned in many surahs of the Glorious Qur'an those characteristics which man should acquire and endeavour to possess. These characteristics consist of the '’aqeedah, ibadat, m’uamalat and morals. These four characteristics should form an integrated whole.

Allah (SWT) ya ce a cikin Suratu Luqman:

Allah (swt) says in Surat Luqman:

Ga shi, Luqman ya ce wa ɗansa yana mai yi masa wa'azi: "Ya ɗana! Kada ka yi wa Allah shirka, domin shirka babban zalunci ne." Kuma Mun umarci mutum (ya kyautata) ga iyayensa; mahaifiyarsa ta ɗauke shi tana cikin raunin rauni a kan rauni, kuma shayarwarsa tana cikin shekara biyu. (Mun ce) "Ka gode Mini da iyayenka; zuwa gare Ni ne makomarku." Amma idan suka matsa maka ka yi Mini shirka da abin da ba ka da ilimi a kansa, to kada ka bi su, sai dai ka yi zamantakewa da su a duniya da kyautatawa, kuma ka bi hanyar wanda ya koma zuwa gare Ni. Sa'an nan zuwa gare Ni ne komawarku, kuma Zan ba ku labarin abin da kuka kasance kuna aikatawa. "Ya ɗana! Ko da yana da nauyin ƙwayar mustarda, kuma yana cikin dutse, ko a cikin sammai ko a cikin ƙasa, Allah zai fitar da shi. Lalle Allah Mai lura ne, Masani ne." "Ya ɗana! Ka tsayar da salla, ka umarci abin kyau, ka hana abin ƙi, kuma ka yi haƙuri a kan abin da ya same ka. Lalle wannan yana daga cikin al'amura masu muhimmanci." "Kada ka karkatar da fuskarka daga mutane saboda girman kai, kuma kada ka yi tafiya a cikin ƙasa cikin fariya. Lalle Allah ba Ya son duk mai girman kai mai alfahari." "Ka yi tafiya cikin matsakaici, ka rage sautinka. Lalle mafi munin sauti shi ne sautin jaki." [Luqman: 13-19]

"Behold, Luqman said to his son by way of instruction: Oh my son! Join not in worship (others) with Allah, for false worship (polytheism) is indeed the highest wrong-doing. And we have enjoined on man (to be good) to his parents, in travail upon travail did his mother bear him, and in years twain was his weaning, (hear the command) show gratitude to Me and to your parents, to Me is (your final) Goal. But if they strive to make you join worship with Me things of which you have no knowledge, obey them not, yet bear their company in this life with justice (and consideration), and follow the way of those who turn to Me (in love), in the end the return of you all is to Me, and I will tell you the truth (and meaning) of all that you did. O my son! (said Luqman), if there be (but) the weight of a mustard seed and it were (hidden) in a rock, or (anywhere) in the heavens or on earth, Allah will bring it forth: For Allah understands the finest mysteries, (and) is well acquainted (with them). O my son! establish regular prayer, enjoin what is just, and forbid what is wrong, and bear with patient constancy whatever happens to you, for this is firmness (of purpose) in (the conduct of) affairs. And swell not your cheek (for pride) at men, nor walk in insolence through the earth, for Allah loves not any arrogant boaster. And be moderate in your pace, and lower your voice, for the harshest of sounds without doubt is the braying of the ass." [Luqman: 13-19]

Allah (SWT) ya ce a cikin Suratul Furqan:

Allah (swt) says in Surat al-Furqan:

Kuma bayin Allah Mai Rahama su ne waɗanda ke tafiya a bisa ƙasa cikin tawali'u, idan kuma jahilai suka yi musu magana, sai su ce: "Salama!"

"And the servants of (Allah) most Gracious are those who walk on the earth in humility, and when the ignorant (people) address them, they say, Peace!.

Waɗanda suke kwana suna bautawa Ubangijinsu, suna sujada suna tsaye. Waɗanda suke cewa: "Ya Ubangijinmu! Ka kange mana azabar Jahannama, lalle azabarta ta kasance halaka mai ɗorewa; lalle ita mummunan wurin zama ce da wurin tsayawa." Waɗanda idan sun ciyar ba sa almubazzaranci, kuma ba sa kangara, sai dai suna tsakanin haka cikin daidaito. Waɗanda ba sa bautawa tare da Allah wani abin bautawa, kuma ba sa kashe rai wanda Allah ya haramta, sai da gaskiya, kuma ba sa yin zina; duk wanda ya aikata haka zai sami sakamako. Ana ƙara masa azaba a Ranar Alƙiyama, kuma zai dawwama a cikinta cikin wulaƙanci. Sai dai wanda ya tuba, ya yi imani, kuma ya aikata aiki nagari; to waɗannan Allah zai canza miyagun ayyukansu zuwa nagari, Allah kuwa Mai yawan gafara ne, Mai jin ƙai. Duk wanda ya tuba ya aikata aiki nagari, to lalle ya koma ga Allah da komawa abar karɓa. Waɗanda ba sa halartar ƙarya, idan sun wuce abin banza, sukan wuce da mutunci. Waɗanda idan aka yi musu wa'azi da ayoyin Ubangijinsu, ba sa faɗuwa a kansu kamar kurma da makafi. Waɗanda suke cewa: "Ya Ubangijinmu! Ka ba mu matan aure da zuriya waɗanda za su zama ta'aziyyar idanunmu, kuma ka sanya mu jagorori ga masu taƙawa." Waɗannan ne za a ba su matsayi mafi girma a Aljanna, saboda haƙurinsu. A cikinta za a tarbe su da gaisuwa da salama. Suna dawwama a cikinta; yaya kyakkyawan wurin zama da wurin hutawa! [Al-Furqan: 63-76]

Those who spend the night in adoration of their Lord prostrating and standing. Those who say, Our Lord! Avert from us the Wrath of Hell, for its Wrath is indeed an affliction grievous; Evil indeed is it as an abode, and as a place to rest in; Those who, when they spend, are not extravagant and not niggardly, but hold just (balance) between those (extremes); Those who invoke not, with Allah, any other god, nor slay such life as Allah has made sacred, except for just cause, nor commit fornication, and any that does this (not only) meets punishment; (But) the Penalty on the Day of Judgment will be doubled to him, and he will dwell therein in disgrace; Unless he repents, believes, and works righteous deeds, for Allah is oft-forgiving, most merciful; And whoever repents and does good has truly turned to Allah with an (acceptable) conversion; Those who witness no falsehood, and, if they pass by futility, they pass by it with honorable (avoidance); Those who, when they are admonished with the Signs of their Lord, droop not down at them as if they were deaf or blind; And those who pray; Our Lord! Grant unto us wives and offspring who will be the comfort of our eyes, and give us (the grace) to lead the righteous; Those are the ones who will be rewarded with the highest place in heaven, because of their patient constancy; therein shall they be met with salutation and peace; Dwelling therein, how beautiful an abode and place of rest!" [Al-Furqan: 63-76]

Allah (SWT) ya ce a cikin Suratul Isra'i:

Allah (swt) says in Surat al-Israâa:

Ubangijinka ya umarta da cewa kada ku bauta wa kowa sai Shi, kuma ku kyautata wa iyaye. Idan ɗayansu ko dukansu biyu suka kai tsufa a wajenka, kada ka ce musu ko ɗan rashin mutunci, kada ka tsawata musu, amma ka yi magana da su cikin girmamawa. Kuma daga tausayi, ka sunkuyar da kai da tawali'u gare su, ka ce: Ubangijina! Ka yi musu rahama kamar yadda suka rene ni tun ina ƙarami. Ubangijinku ya fi sanin abin da ke cikin zukatanku. Idan kun yi ayyuka nagari, to, lallai Shi Mai yawan gafara ne ga waɗanda suke komawa zuwa gare Shi akai-akai (cikin tuba ta gaskiya). Ku ba dangi haƙƙoƙinsu, haka kuma mabukata da matafiyi. Amma kada ku ɓata dukiya ta hanyar almubazzaranci. Lallai masu almubazzaranci 'yan'uwan shaiɗanu ne, kuma shaiɗan ya kasance mai butulci ga Ubangijinsa. Idan kuma ka juya musu baya don neman rahamar Ubangijinka wadda kake fata, to ka yi musu magana cikin kalma mai sauƙin alheri. Kada ka sa hannunka ya zama a ɗaure a wuyanka (kamar mai rowa), kada kuma ka miƙa shi gabaki ɗaya, har ka zama abin zargi, kuma babu komai a hannunka. Lallai Ubangijinka Yana shimfiɗa arziƙi ga wanda Ya so, Yana kuma ƙayyade shi da adalci. Lallai Shi Masani ne game da bayinsa, Mai gani. Kada ku kashe 'ya'yanku saboda tsoron talauci. Mu ne za mu azurta su, da ku ma. Lallai kashe su babban zunubi ne. Kada ku kusanci zina, domin ita abu ne mai banƙyama da mugunta, kuma tana buɗe hanyar wasu munanan ayyuka. Kada ku kashe rai wanda Allah Ya haramta, sai da gaskiya. Idan kuwa wani aka kashe ba da gaskiya ba, to mun bai wa magajinsa iko (na neman Qisasi ko yafewa); amma kada ya wuce iyaka wajen kashe rai, gama shi an taimake shi (ta shari'a). Kada ku kusanci dukiyar marayu sai dai don inganta ta, har ya kai shekarun ƙarfi. Kuma ku cika kowane alkawari, gama za a tambayi kowane alkawari (a Ranar Sakamako). "Ku cika mudu idan kuna aunawa, kuma ku auna da ma'auni madaidaici; wannan shi ne mafi dacewa kuma mafi amfani a ƙarshe." [Al-Israâa: 23-35]

"Thy Lord has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honor. And out of kindness, lower to them the wing of humility, and say: My Lord! Bestow on them Thy Mercy even as they cherished me in childhood. Your Lord knows best what is in your hearts: If you do deeds of righteousness, verily He is Most Forgiving to those who turn to Him again and again (in true penitence). And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: But squander not (your wealth) in the manner of a spendthrift. Verily spendthrifts are brothers of the Evil Ones, and the Evil One is to his Lord (Himself) ungrateful. And even if you have to turn away from them in pursuit of the Mercy from thy Lord which you do expect, yet speak to them a word of easy kindness. Make not your hand tied (like a niggard's) to your neck, nor stretch it forth to its utmost reach, so that you become blameworthy and destitute. Verily thy Lord does provide sustenance in abundance for whom He pleases, and He provides in a just measure. For He does know all His servants. Kill not your children for fear of want. We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin. Nor come nigh to adultery, for it is a shameful (deed) and an evil, opening the road (to other evils). Nor take life - which Allah has made sacred - except for just cause. And if anyone is slain wrongfully, we have given his heir authority (to demand Qisas or to forgive); but let him not exceed bounds in the matter of taking life; for he is helped ( by the Law). Come not nigh to the orphan's property except to improve it, until he attains the age of full strength; and fulfill (every) engagement, for (every) engagement will be inquired into (on the Day of Reckoning). Give full measure when you measure, and weigh with a balance that is straight; that is the most fitting and the most advantageous in the final determination." [Al-Israâa: 23-35]

Ayoyin da ke cikin wadannan surori uku suna wakiltar cikakken hadin kai guda daya wanda ke bayyana fadin falala daban-daban, ya fayyace halin Musulmi, kuma ya nuna halayyar Musulunci a matsayinta ta musamman kuma ta banbanta. Abin lura ne cewa wadannan ayoyi umurni ne da hani daga Allah (SWT). Wasu daga cikinsu dokoki ne masu alaka da ibada; wasu kuma dokoki ne masu alaka da mu'amalat da akhlaq. Haka kuma, ayoyin ba a takaita su ga kyawawan halaye kadai ba, sun kuma hada da Aqaid, ibadat da mu'amalat, da kuma akhlaq. Su ne halayen da ke tsara halayyar Musulunci. Saboda haka, takaita maudu'in ga dabi'u kawai ba zai samar da cikakken mutum da halayyar Musulunci ba. Bugu da kari, dabi'u ya kamata a gina su a kan tushen ruhi, wato akidar Musulunci, idan za su cimma manufar da aka halicce su domin ita. Don haka siffantuwa da su dole ne ta dogara ne a kan wannan akida. Musulmi ba ana siffanta shi da gaskiya don gaskiyar kanta ba ne, sai dai saboda Allah (SWT) ya umurci Musulmi ya mallaki wannan falala, ko da yake yana neman cimma darajar dabi'a ta hanyar fadin gaskiya. Don haka ba ana karbar dabi'u kamar haka don kansu ba, sai dai saboda Allah (SWT) ya umurce su.

The verses in these three surahs represent one complete whole that elucidates the different virtues, clarifies the Muslim character and demonstrates the Islamic personality in its unique and distinguished identity. It is noticeable that these verses are commands and prohibitions from Allah (swt). Some of which are rules connected to 'ibadal; while others are rules connected to m’uamalat and akhlaq. Furthermore, the verses were not confined to moral attributes but they also included Aqaid, ‘ibadat and m’uamalat, as well as akhlaq. They are the characteristics that constitute the Islamic personality. Therefore, confining the subject matter to morals alone will not produce the perfect man and the Islamic personality. Moreover, the morals should be built on the spiritual basis, i.e., the Islamic ‘aqeedah, if they are to achieve the goal for which they exist. Thus the characterisation by it must be built on this ‘aqeedah. The Muslim is not characterised by truthfulness for the sake of truthfulness in itself but because Allah (swt) commanded the Muslim to acquire this virtue, although he seeks to achieve the moral value in telling the truth. Thus morals are not acquired as such for themselves but because Allah (swt) commanded them.

Saboda haka, ya kamata Musulmi ya siffantu da kyawawan halaye, ya kuma aikata su cikin biyayya da ƙasƙanci, domin suna da alaƙa da taqwa, tun da ɗabi'u suna fitowa daga ibada.

Accordingly, the Muslim should be characterised with moral virtues and perform them obediently and submissively for they are linked with taqwa since morals result from ‘I'badat:

Sallah tana hana alfasha da abin ƙyama. [Al-Ankabut: 45]

"Prayer forbids lewdness and abomination," [Al-Ankabut: 45]

kuma ana kiyaye su a cikin mu'amalat, "Addini shi ne mu'amala" (watau yadda mutum yake mu'amala da wasu), baya ga kasancewar su umarni da hani na musamman, hakan yana karfafa su ga Musulmi, kuma yana sa su zama sifa mara makawa ta halayensa. Saboda haka, hada akidu da sauran tsarin rayuwa - duk da cewa halaye ne masu zaman kansu - yana ba wa Musulmi damar shirya kansa sosai kuma daidai, musamman ma samun kyakkyawar dabi'a yana kasancewa ne domin amsa umarnin Allah (SWT) ko kuma domin nisantar haramcinsa (SWT), ba don irin wannan dabi'a tana amfani ko cutarwa a rayuwar duniya ba. Hakan yana sa samun kyawawan dabi'u ya zama mai dorewa kuma mai tsayawa a kan ka'ida muddin Musulmi yana ci gaba da aiwatar da Musulunci, kuma bai karkata zuwa ga amfani ba. Wannan saboda manufar dabi'u ba amfani ba ce, a'a, ana samun darajar dabi'a ne don kanta, ba don dabi'un abin duniya ba, na bil'adama ko na ruhaniya. Ba ya kamata wadannan dabi'u su shiga cikin darajar dabi'a ba, don kada rikici ya faru wajen aiwatar da ita ko samun su. Haka kuma, dole ne a kula da cewa dole ne a raba darajar abin duniya daga dabi'u. Hakazalika, ya kamata a guji aiwatar da dabi'a saboda riba da fa'idoji, domin hakan hadari ne ga dabi'ar kanta.

and are observed during m’uamalat "Religion is the treatment" (i.e. how you treat others), in addition to their being specific commands and prohibitions, then this reinforces them in the Muslim and makes them an indispensable attribute of his character. Therefore, the merging of the morals with the rest of life's systems - though they are independent characteristics - allows the Muslim to be thoroughly and correctly prepared, especially the acquisition of a moral is in response to the commands of Allah (swt) or in avoiding His (swt) prohibitions, and not because such a moral benefits or harms in this life. This makes the acquisition of good morals permanent and resolute as long as the Muslim continues to apply Islam and does not revolve around benefit. This is because the objective of morals is not benefit, but the moral value is acquired for itself and not for materialistic, humanitarian or spiritual values. These values should not be involved in the moral value so as no disorder occurs in performing it or acquisition of them. Moreover, the attention must be paid to the fact that the materialistic value has to be separated from the morals. Likewise performing the moral for the sake of gains and benefits should be avoided, for it constitutes a danger unto it.

A cikin ƙarshe, ɗabi'u ba su zama ginshiƙai na asali na al'umma ba, a maimakon haka na mutum ɗaya ne. Saboda haka, al'umma ba ta gyaruwa da ɗabi'u, sai dai da tunanin Musulunci da motsin zuciyar Musulunci, da kuma aiwatar da tsarin Musulunci. Ko da yake ɗabi'u na ɗaya daga cikin muhimman abubuwan mutum, ba su kuma ba ya kamata su zama kaɗai ba; ya kamata ɗabi'u su kasance tare da aqa'id, 'ibadat da mu'amalat. Saboda haka, mutumin da yake da kyawawan ɗabi'u amma akidarsa ba ta Musulunci ba, ba a ba shi wani muhimmanci ba, domin shi kafiri ne, kuma babu zunubi da ya fi kufr girma. Haka kuma, mutumin da yake da kyawawan ɗabi'u amma ba ya yin 'ibadu, ko ba ya aiwatar da mu'amalat bisa ga Ahkamus Shari'a, ba a ba shi wani muhimmanci ba. Saboda haka, wajibi ne a kiyaye akida, 'ibadu, mu'amalat da akhlaq wajen gyara mutum. Haramun ne a mai da hankali ga ɗabi'u kaɗai a bar sauran halaye. Bugu da ƙari, an haramta ba da hankali ga kowane abu kafin a sami cikakken yarda da akida. Babban siffar ɗabi'u ita ce ya kamata a gina su a kan akidar Musulunci, kuma mumini ya kasance yana siffantuwa da su a matsayin umarni da hani daga Allah (SWT).

In conclusion, morals do not constitute fundamental pillars of a society, but rather they are individualistic. Consequently, society is not bettered by morals but by Islamic thoughts and Islamic emotions, and by the implementation of the Islamic systems. Although morals constitute one of the basic elements of the individual, they are not and should not constitute the sole ones; morals should be accompanied by the aqa'id, ‘ibadat and m’uamalat. Therefore, the individual who possesses good morals but his ‘aqeedah is not Islamic warrants no consideration as he is a Kafir, and there is no sin bigger than Kufr. Likewise, the person who has good morals but does not perform the ‘ibadat nor practices m’uamalat according to the AHkam Shara’iah, is not given any regard. Consequently, it is essential to observe the ‘aqeedah, the ‘ibadat, the m’uamalat and the akhlaq in reforming an individual. It is haram to treat morals alone and to leave the other characteristics. Moreover, it is forbidden to give attention to anything before having full confidence in the ‘aqeedah. The fundamental feature of morals is that they should be built upon the Islamic ‘aqeedah and that the believer should be characterised with them as commands and prohibitions from Allah (swt).