Qur`anic Expressions About the Philosophy of Morality

So far, we have explained the theory of Islam in the philosophy of morality and values with the most simple rational expressions which were possible for us. Now we cite some examples of Qur`anic expressions concerning the principles of this theory:
In Suratush-Shams (Surah 91 of the Holy Qur`an) in the wake of a number of ayat in which the Almighty Allah swears by the sun, by the moon, by the night, by the day and the like, He says: 

“And the soul and Hint Who made it perfect, then He inspired it to understand what is right and wrong for it; He will indeed he successful who purifies it, And he will indeed fail who corrupts it (91:7-10).”

Of the many points inferred from these ayat, we content ourselves with citing three points:
The First Point: is that Allah swears by human soul, the soul which Allah has made and delivered well and among all creatures man has a particular privilege to determine his destiny with his own free will: to choose either the way of felicity and salvation or the way of adversity and corruption and certainly Allah’s goal of the creation of man is that he attains felicity and salvation, but since human felicity is a matter to be attained by the way of man’s own will-power and free choice, so there should necessarily exist another point in the face of it too towards which would retrogress of his own ill-choice any body who chooses to.

The Second Point: is that selection of either of the two points exaltation and perfection or fall and retrogression demands recognition. Because it is obvious that without awareness and recognition proper selection and choice does not take place. Hence, the Almighty Allah has made two general ways known to man: one the way of taqwa and the other the way of fujur, and from this very interpretation it is inferred that the criterion for the positive conduct values is “taqwa” and the criterion for the negative moral values is fujur, as was already explained in the foregoing expressions.

The Third Point: is that to traverse the way of taqwa is the very “purification of the soul” and its result is the growth and perfection of the soul, just as to traverse the way of fujur is the very pollution of the soul the result of which is the fall and destruction of the soul itself. So man, by selecting the way of taqwa, gives growth and perfection to his soul and by selecting the way of fujur and licence pollutes and destroys his own soul. Therefore, the result of man’s free conducts, be they in the direction of growth and perfection or in the direction of fall and retrogression, will accrue to man himself, and from here it can well be inferred that the value conducts have true effect on the perfection and imperfection of the soul and that the positive or negative value criterion is this very perfection and imperfection of man's soul and this is that very first principle in the expression of the logical reason we referred to previously.
From another set of the ayat of the Holy Qur`an it is inferred that man’s eternal felicity and adversity is the result of his own faith and infidelity and praiseworthy and indecent actions: