3.3.3 Laws and Ethics

Divine Law as Guidance

Allah presents law in the Qur’an not as a cold list of rules, but as mercy, wisdom, and a path to success. The Qur’an repeatedly connects commands and prohibitions to guidance, purification, and justice. Allah says:

“This is the Book in which there is no doubt, a guidance for the God‑fearing.”
(Qur’an 2:2)

Legal verses in the Qur’an come within stories, reminders of the Hereafter, and descriptions of Allah’s mercy and knowledge. They are part of a complete vision of how humans should live in a way that pleases their Lord and benefits themselves and others.

The Prophet ﷺ explained that his role included teaching these laws clearly and practically:

“I have left you upon clear guidance, its night is like its day. No one deviates from it after me except he is destroyed.”
(Reported by Ibn Mājah)

Laws and ethics in the Qur’an are therefore not separate topics. The law itself is built on moral values such as justice, mercy, truthfulness, and responsibility.

Law Based on Justice and Mercy

A central theme of Qur’anic law is justice. Allah commands believers to uphold justice even when it is difficult or against personal interest:

“O you who believe, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives.”
(Qur’an 4:135)

Justice is not only for Muslims. It is a general command that covers all people, including those with whom Muslims may have disputes:

“And do not let the hatred of a people lead you to injustice. Be just, that is nearer to piety.”
(Qur’an 5:8)

At the same time, Qur’anic law is full of mercy and allowance. The Qur’an gives concessions for the sick, travelers, the weak, and those in difficulty. Regarding fasting, for example, Allah says:

“Allah intends ease for you and does not intend hardship for you.”
(Qur’an 2:185)

This balance appears across the legal teachings. The Prophet ﷺ summarized this principle:

“Make things easy and do not make things difficult. Give glad tidings and do not drive people away.”
(Ṣaḥīḥ al‑Bukhārī)

Qur’anic law is therefore firm where firmness protects people, and flexible where flexibility brings mercy and removes harm.

Protection of Life and Human Dignity

The Qur’an treats human life as sacred. Any legal discussion of crimes and punishments in the Qur’an begins from this foundation. Allah declares:

“And do not kill the soul which Allah has forbidden, except by right.”
(Qur’an 17:33)

A powerful statement about the value of life is found in the context of legal rulings:

“Whoever kills a soul not in retaliation for another soul or for corruption on earth, it is as if he has killed all mankind. And whoever saves one, it is as if he has saved all mankind.”
(Qur’an 5:32)

Laws on retaliation, blood money, and punishment are always tied to prevention of injustice and protection of society. Allah says:

“And there is for you in legal retribution (qiṣāṣ) life, O people of understanding, that you may become righteous.”
(Qur’an 2:179)

The Qur’an also insists on dignity for every human being:

“And We have certainly honored the children of Ādam.”
(Qur’an 17:70)

This respect for human dignity underlies rules about fair treatment of prisoners, kindness to slaves in earlier societies, prohibition of torture, and respect for the dead. The Prophet ﷺ said about a funeral passing by:

When a funeral passed by, the Prophet ﷺ stood up. It was said to him, “It is a Jewish person.” He said, “Was he not a human soul?”
(Ṣaḥīḥ al‑Bukhārī)

Such reports show that the legal structure of Islam is built on honoring the human being.

Social Justice and Economic Fairness

The Qur’an strongly condemns economic injustice, cheating, and exploitation. Laws on trade, charity, inheritance, and contracts all reflect a clear ethical vision.

About honesty in trade, Allah warns:

“Woe to those who give less [than due]. Those who, when they take a measure from people, take in full. But when they give by measure or by weight to them, they cause loss.”
(Qur’an 83:1‑3)

The Qur’an prohibits usury (ribā) and unjust enrichment at the expense of others:

“Allah has permitted trade and forbidden interest.”
(Qur’an 2:275)

“O you who believe, fear Allah and give up what remains of interest, if you are truly believers.”
(Qur’an 2:278)

Spending on the poor, supporting relatives, and caring for the weak are not only recommended but can reach the level of obligation. Allah says:

“And in their wealth there is a known right for the beggar and the deprived.”
(Qur’an 70:24‑25)

The Prophet ﷺ emphasized economic ethics as part of faith:

“The truthful, trustworthy merchant will be with the prophets, the truthful, and the martyrs.”
(Reported by al‑Tirmidhī)

Through such teachings, the Qur’an builds a society where wealth circulates, exploitation is condemned, and contracts are honored.

Family Law and Protection of Relationships

The Qur’an gives detailed guidelines about family life, since the family is the foundation of society. These laws include marriage, divorce, and inheritance, and they are all framed with an ethical emphasis on kindness, responsibility, and fairness.

About marriage, Allah describes it as a source of mercy and peace:

“And of His signs is that He created for you from yourselves spouses that you may find tranquility in them, and He placed between you affection and mercy.”
(Qur’an 30:21)

Family laws insist on fair treatment of spouses and children. Regarding divorce, for example, the Qur’an repeatedly commands kindness and respect, even at the time of separation:

“Retain them in kindness or release them in kindness.”
(Qur’an 2:229)

Inheritance laws ensure that wealth is distributed justly among relatives, including women and children, who were often deprived in pre‑Islamic societies:

“For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much, an obligatory share.”
(Qur’an 4:7)

The Prophet ﷺ described the ethical purpose behind supporting one’s family:

“The best of you is the best to his family, and I am the best of you to my family.”
(Reported by al‑Tirmidhī)

Thus, Qur’anic family law is not a set of dry rules. It is a way of protecting rights, nurturing love, and preventing injustice within the most intimate human relationships.

Legal Limits and Moral Restraint

The Qur’an recognizes that human desires can lead to oppression and corruption if left without guidance. For this reason, it sets clear limits in matters of modesty, sexuality, and social interaction. These limits are always connected to protecting honor, privacy, and purity.

Regarding adultery and fornication, Allah says:

“And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way.”
(Qur’an 17:32)

Notice that the command is not only “do not commit,” but “do not approach.” This includes avoiding paths that lead to it, such as secret meetings and corrupt environments. In the same spirit, the Qur’an instructs men and women about lowering the gaze and guarding modesty:

“Tell the believing men to lower their gaze and guard their private parts. That is purer for them. Indeed, Allah is aware of what they do.”
(Qur’an 24:30)

“And tell the believing women to lower their gaze and guard their private parts.”
(Qur’an 24:31)

These commands show that Qur’anic law teaches moral self‑restraint as a form of inner cleanliness. The Prophet ﷺ said:

“When I command you to do something, do of it as much as you can, and when I forbid you from something, then avoid it.”
(Ṣaḥīḥ al‑Bukhārī)

By setting these limits, the Qur’an aims to protect individuals, families, and communities from the deep harm caused by uncontrolled desires.

Ethical Communication and Truthfulness

Lying, backbiting, slander, and spreading rumors are treated in the Qur’an as serious sins with social consequences. The Qur’an connects lawful speech to truth and fairness.

Regarding honesty, Allah says:

“O you who believe, fear Allah and speak words of appropriate justice. He will [then] amend for you your deeds and forgive you your sins.”
(Qur’an 33:70‑71)

Backbiting is strongly condemned with a powerful image:

“And do not backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it.”
(Qur’an 49:12)

The story of the false accusation against ʿĀʾishah (may Allah be pleased with her) in Sūrat an‑Nūr illustrates how seriously false rumors are taken in Qur’anic law. Allah revealed:

“Indeed, those who came with the slander are a group among you. Do not think it bad for you, rather it is good for you.”
(Qur’an 24:11)

Following this, the sūrah laid down strict rules about accusations, evidence, and the protection of honor.

The Prophet ﷺ made truthful speech a sign of faith:

“A servant continues to tell the truth and pursue truthfulness until he is recorded with Allah as a truthful person. And a servant continues to tell lies and pursue falsehood until he is recorded with Allah as a liar.”
(Ṣaḥīḥ Muslim)

Through its laws on testimony, slander, and oaths, the Qur’an engraves honesty into the structure of society.

Rights, Duties, and Accountability

Qur’anic law does not only list rights. It pairs every right with a duty and reminds believers that ultimate accountability is before Allah. Laws on contracts, testimony, and leadership all carry this sense of responsibility.

For written contracts, the Qur’an presents the longest verse:

“O you who believe, when you contract a debt for a specified term, write it down.”
(Qur’an 2:282)

This verse teaches fairness, clarity, and protection from later disputes. It mentions the duties of writers, witnesses, and parties to the contract, all linked to fear of Allah and honesty.

Regarding leadership and public trust, the Qur’an commands:

“Indeed, Allah commands you to render trusts to whom they are due and when you judge between people, to judge with justice.”
(Qur’an 4:58)

The Prophet ﷺ explained that every person is responsible within his or her area:

“Each of you is a shepherd and each of you is responsible for his flock.”
(Ṣaḥīḥ al‑Bukhārī)

This shows that Qur’anic law is not only about external rules. It educates the believer to see law as a trust from Allah, carried out with sincerity and consciousness of the Hereafter.

Prohibitions that Protect Society

Many Qur’anic prohibitions target behaviors that destroy individuals and society. The forbidden elements are not random. They protect core values like faith, reason, family, and community peace.

Alcohol and intoxicants are prohibited because they damage the intellect and lead to many other sins. Allah says:

“O you who believe, indeed intoxicants, gambling, [sacrificing on] stone altars, and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.”
(Qur’an 5:90)

Gambling is banned because it creates hatred, envies, and unjust transfer of wealth. About these two, Allah says:

“Satan only wants to cause between you enmity and hatred through intoxicants and gambling and to hinder you from the remembrance of Allah and from prayer.”
(Qur’an 5:91)

Other prohibitions, such as theft, bribery, and corruption, appear alongside clear moral reasons:

“And do not consume one another’s wealth unjustly or send it [in bribery] to the rulers so that [they might aid] you to consume a portion of the wealth of the people in sin, while you know [it is unlawful].”
(Qur’an 2:188)

The Prophet ﷺ described the bigger purpose behind such laws:

“There should be neither harming nor reciprocating harm.”
(Reported by Ibn Mājah)

This famous legal principle captures the Qur’anic pattern of banning what causes clear harm and opens the doors to evil.

Forgiveness, Repentance, and Flexibility

Alongside clear commands, the Qur’an constantly invites to repentance and forgiveness. Even in verses of legal penalties, the door of mercy is open. After verses about theft, Allah says:

“But whoever repents after his wrongdoing and reforms, indeed Allah will turn to him in forgiveness. Indeed, Allah is Forgiving, Merciful.”
(Qur’an 5:39)

In many places, legal rules are followed by:

“And whoever repents and does righteousness, has truly turned to Allah with [true] repentance.”
(Qur’an 25:71)

This shows that Qur’anic law is not simply punitive. It aims at reforming the individual. The Prophet ﷺ said:

“All the children of Ādam are sinners, and the best of sinners are those who repent often.”
(Reported by al‑Tirmidhī)

Flexibility also appears in the form of exemptions, gradation, and alternative measures when full application is not possible. This reflects the Qur’an’s concern for real human situations and its goal of bringing people gradually to a higher level of obedience and morality.

Law Rooted in God‑Consciousness

The deepest theme that connects Qur’anic laws and ethics is taqwā, that is, awareness and fear of Allah combined with love and hope. Many verses conclude legal rulings with phrases like “so that you may become righteous” or “if you are believers” or “if you know.”

For example, after discussing lawful and unlawful foods, Allah says:

“Thus does Allah make clear His verses to the people that they may become righteous.”
(Qur’an 2:187)

In dress and modesty, Allah says:

“But the clothing of righteousness, that is best.”
(Qur’an 7:26)

The Prophet ﷺ described the inner place of this consciousness:

“Taqwā is here,” and he pointed to his chest three times.
(Ṣaḥīḥ Muslim)

So, while the Qur’an gives outward rules of law, it constantly ties them to inner states of the heart. A lawful act without sincerity and God‑consciousness misses the spirit of the Sharīʿah, and this spiritual foundation is what gives life to the legal and ethical teachings across the Qur’an.