The foundation of both the virtues and vices of character is ‘righteous action’ (amal salih). According to my esteemed teacher, Javed Ahmed Ghamidi, in the Quran’s terminology this refers to “every deed that accords with the wisdom by which the universe has been created and in accordance with which its affairs are administered. All its foundations are established in reason and in human nature, and God’s Shariah was revealed to guide human beings to precisely this kind of action.” This means that if an action is righteous, it will be counted among the virtues of character; if it is not righteous, it will be reckoned among its vices. My teacher writes:
This is the very ‘righteous action’ that is expressed in terms of the moral virtues; and in contrast, actions that are not righteous are expressed in terms of their vices. The Prophet (PBUH) said: ‘I have only been sent to bring noble character to its completion.’ He also said that the best among you are those who are best in character, and such people are the dearest to me. On the Day of Resurrection, nothing will weigh heavier in a person’s scale than good character, and a believing servant attains by the excellence of his character the same rank that another attains through fasting by day and praying by night. (Meezan, 201)
The virtues and vices of actions can be numerous, and their forms may vary with circumstances. Therefore, God Himself has specified their governing principles to guide humankind. Whatever the human nature demands in adopting the well-known moral goods (marufāt), in fulfilling commands, and in acquiring virtues is encompassed here; likewise, whatever it recoils from among evils (munkirāt), avoids among prohibitions, and deems to be vices is also included. It is stated:
اِنَّ اللّٰہَ یَاْمُرُ بِالْعَدْلِ وَالْاِحْسَانِ وَاِیْتَآئ ِ ذِی الْقُرْبٰی وَیَنْھٰی عَنِ الْفَحْشَآءِ وَالْمُنْکَرِ وَالْبَغْیِ، یَعِظُکُمْ لَعَلَّکُمْ تَذَکَّرُوْنَ. Indeed, God directs you [in it] to justice, virtue and to give to the kin and stops you from lewdness, evil and rebelliousness. He counsels you so that you receive a reminder. (Quran, 16:90)
This verse is a summary of all the Quran’s commands and prohibitions. Imam Amin Ahsan Islahi writes:
…The basis of what the Quran commands have also been made clear herein, and it also alludes to the foundations of what it forbids. All Quranic commands are grounded in justice, excellence, and spending for those of kin; and among its prohibitions fall all things animated by the corrupting spirit of indecency, wrongdoing, and transgression. Citing this verse here aims to warn those who were exerting every effort in opposing the Quran, so that they might reflect on the teaching they were opposing—and realize that by opposing it they were necessarily opposing justice and good, and supporting evil and corruption. (Tadabbur-e- Quran, 4/438)
In this verse of Surat al-Nahl, the fundamental principles of the religion’s marufāt and munkarāt, the Shariah’s commands and prohibitions, and the virtues and vices of character are laid down—that is, both the affirmative and the negative dimensions of conduct are specified. Accordingly, in my teacher’s view, the Quran’s guidance on what is lawful and unlawful in ethics rests upon these very foundational principles, and all its moral injunctions amount to their explication and detailing. He writes:
.. The foundations of the moral virtues that human nature seeks to attain—and of the vices it seeks to avoid— are made explicit here. These principles of good and evil are entirely natural; hence, they have always been accepted in God’s religion. The Ten Commandments of the Torah are based upon them, and the Quran, in all of its moral injunctions, provides their detailed elaboration. (Meezan, 206)
These are six principles or six categories in total: three are enjoined and three are forbidden.
Those enjoined are:
1. Adl (justice)
2. Ihsan (excellence/beneficence)
3. Ita dhi al-qurba (giving to near-kin)
Those prohibited are:
1. Fahshaʾ (indecency/lewdness)
2. Munkar (wrongdoing/deniable evil)
3. Baghy (transgression/oppression)