Results of (Ar-Rabbaniyyah) the Divinity:

This characteristic has many effects on the Islamic moral values, such as:

A) Safety from the contradiction and inconsistency. That is why; the Islamic moral values can guide the humanity to the right direction and straight path in a balanced method and stable manner.  In fact, the Islamic moral values are based on fulfilling all rights and requirements of relation of human being with Allah. As well as, the Islamic moral values fulfils accurately the rights of an individual for himself and for the entire creation of Allah.

It was reported in an authentic Hadith that Salman (1) (may Allah be pleased with him) said to Abu Darda' (2) (may Allah be pleased with him): "You owe a duty to your Lord, you owe a duty to your body; you owe a duty to your family; so you should give to every one his due. Abud-Darda' came to the Prophet (may the peace and the blessings of Allah be upon him) and reported the whole story. The Prophet (may the peace and the blessings of Allah be upon him) said: "Salman is right." (3)

B) The Islamic moral values are free from selfishness, favoritism, defects and extremism, because it is from Allah the Lord of all people, Who knows the worlds, their abilities and their needs. And Who is Well-Acquainted with everything and Who knows what is appropriate for human being,   which can not be found in any of the man-made moral systems, as human being has desires, tendencies, weaknesses and selfishness as well as its nature is composed of ignorance and negligence, whether the legislator is an individual, group, nation or generation of human beings.

C) It is also one of the effects of the divinity in the values of Islam that a person can implement those principles and provisions with full conviction and pleasure, due to his belief in its grandeur and perfection. Every person can feel the good effects and useful fruits of these moral values in his life. When a person believes that these principles and values were revealed by Allah (Glory be to Him) with His Exalt, Majesty, Beauty, Greatness and Perfection it gives him unlimited courage to follow those rules sincerely. Thus, a person becomes free from slavery of others and becomes safe from the temptations of his own soul and carnal desires; rather, he becomes free from slavery to other's deviated thoughts, inadequate ideas and uncomfortable experiences. And this spreads in the heart of an individual tranquility and peace, due to the united intention and clarity and integrity of his way.

D) It is also amongst the results of the characteristic of divinity that the moral orders and directives in Islam are of the nature of humanistic and universal. In fact, they are a source of mercy to the worlds, rather, a source of guidance for all people. Islamic Shari`ah is not specific with particular nation or particular region of the earth. It is for the entire human being. Islamic Shari`ah has no sign of racial discrimination in its legislation. All people in the sight of Islamic Shari`ah are equal, because, the Origin of those rulings is the Lord of the people who are all the creation of Him (Glory be to Him). There is no preference for an individual over another individual or a group over another group due to their race or nationality. (4)

 E) It is also amongst the fruits of the divinity in the moral values of Islam that the follower feels in his heart that he deals with his Lord, seeking His pleasure and mercy, fearing His punishment if he abandons the moral instructions.  Thus, a person implements them sincerely in both public and private, as he believes that his Lord, Allah (Glory be to Him) sees and knows him and He is fully Aware of his actions all the time. Allah (Glory be to Him) says: “And We have already created man and know what his soul whispers to him, and We are closer to him than [his] jugular vein.” [Qaf: 16] And He (Glory be to Him) said: “He knows that which deceives the eyes and what the breasts conceal.” [Ghafir: 19].

Anyway, this encourages a Muslim to control his action and make it in both; public and private according to instructions of Allah, believing that Allah sees his all movements. This feeling gives him an alive conscience and an active heart that leads to exalt the commands of Allah and respect His sanctities.



(1) He is Abu `Abdullah Salman Al-Farsi (the Persian), who was also called 'Salman Al-Khair' (Salman the origin of goodness). He was originally from Asfahan, but according to another narration he was from Ramhurmuz. The first battle fought by him was Al-Khandaq (the battle of trench) who died in 34 A.H..  See: Siyar `Aalam An-Nubala' (1/505), Al-Isabah (2/60) and Taqrib At-Tahdhib, p. 246.

(2) He is `Owaymir ibn Zaid ibn Qais Al-Ansari, who was famous by his nickname. He was a senior companion of the Prophet (may the peace and the blessings of Allah be upon him), the first battle that was fought by him was the battle of Uhad. He was a strict worshiper of Allah (Glory be to Him) who died in the last years of the reign of `Uthman (may Allah be pleased with him). See: Siyar `Aalam An-Nubala' (2/335), Al-Isabah (4/46) and Taqrib At-Tahdhib p. 434.

(3) Reported by Al-Bukhari and Muslim.  See: Ibn Hajar, Fat'h-Al-Bari, (10/534).

(4) Al-Qaradhawi, Shari`at Al-Islam, Khuludoha Wa Salahuha Lit-Tatbiq, (The Law of Islam, its Immortality and its Validity for Application), p. 19-20, Al-Maktab Al-Islami, edition 2nd, 1379.

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