Kwa hiyo, kwa kuwa maadili ni matokeo ya amri za Allah (swt), na yanatokana na wito wa 'aqeedah na kutekelezwa kwa Uislamu kwa ujumla, si halali kufanya da'wah ya maadili katika jamii. Wito wa maadili kwa kweli unageuza dhana za Kiislamu kuhusu maisha; unawaweka watu mbali na kuelewa uhalisia na misingi ya msingi ya jamii. Unawapa watu kuridhika kwa uongo na fadhila za kibinafsi, na hivyo kusababisha kupuuzwa kwa njia halisi ya kuhuisha maisha. Kwa hiyo, kugeuza wito wa Kiislamu kuwa wito wa maadili ni hatari, kwa kuwa unawadanganya watu wafikiri kwamba wito wa Kiislamu ni wito wa maadili tu, na hivyo kuharibu tabia ya kiakili ya Uislamu na kuwaelekeza watu mbali na njia pekee inayoongoza kwenye utekelezaji wa Uislamu, yaani kuanzishwa kwa Dola ya Kiislamu. Shariah ya Kiislamu ilipoligusa uhusiano wa mwanadamu na nafsi yake, kulingana na Ahkam Shara'iah zinazohusiana na sifa za kimaadili, haikuyageuza kuwa mfumo kama ilivyofanya kwa ibadat na mu'amalat. Badala yake, Ahkam Shari'ah hizi zilihakikisha utekelezaji wa thamani fulani ambazo Allah (swt) ameziamuru, kama vile ukweli, uaminifu, kuepuka wivu na udanganyifu n.k. Thamani hizi hupatikana tu kwa amri ya Allah (taala) kuhusu thamani za kimaadili, kama vile sifa njema na fadhila. Uaminifu, kwa mfano, ni sifa ya kimaadili iliyoamriwa na Allah (swt). Sifa yake ya kimaadili inapaswa kuzingatiwa pale inapotekelezwa. Ni kitu kinachofikia thamani ya kimaadili, na ndiyo maana huitwa maadili. Hata hivyo, sifa hizi za kimaadili zinapotokea kama matokeo ya vitendo na miamala, kama vile usafi unaotokana na sala, na uaminifu unaotokana na biashara, thamani ya kimaadili haifikiwi, kwa sababu lengo halikuwa kufikia thamani ya kimaadili wakati wa kutekeleza kitendo hicho. Badala yake, sifa zinazopatikana kutokana na kutekeleza vitendo hivi kwa kuzingatia kikamilifu kanuni zake ni sifa za kimaadili za Muumini anapomwabudu Allah (SWT) na anapofanya miamala yake. Katika sala, Muumini hutimiza lengo kuu la kupata thamani ya kiroho, na katika biashara, Muumini hutimiza lengo la kupata thamani ya kimaada, huku akiwa amepambwa kwa tabia njema kwa wakati mmoja.
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.