Moral security - its foundations and pillars: An analytical study with examples from Surah An-Nur

Journal of Islamic Scientific Research
A peer-reviewed Islamic scientific journal concerned with Islamic research and studies.

Ethical Security: Its Foundations and Pillars
An Analytical Study of Examples from Surah An-Nur

Prof. Ruqaia Alalwani
Professor of Islamic Studies
College of Arts – University of Bahrain
Email: [email protected]

Research Abstract

Ethical Security: Its Foundations and Pillars – An Analytical Study of Examples from Surah An-Nur

The blessing of security is among the greatest favors God bestows upon His creation, as it forms the backbone of the lives of individuals and human societies, and is a fundamental element in their stability and progress. Conversely, the loss of security is one of the most severe trials that can afflict nations. Hence, the Holy Qur’an (both Meccan and Medinan) paid great attention to security in its various forms, addressing its concept, types, causes, and the extent of the need for it, while clarifying the factors leading to its absence and its effects on the individual and society—including ethical security.

The need for ethical security has increased with the rising challenges facing moral values in the present era. Surah An-Nur stands out as one of the great chapters that addressed the foundations of ethical security in detail, along with its pillars and the mechanisms for achieving it in the face of crises encountered by society across different times. This study presents an attempt to uncover the concept of ethical security in the Holy Qur’an, the factors for its realization, and the means of maintaining it in society through a contemplative analytical study of examples from Surah An-Nur.

The study relied on the inductive-analytical method and is divided into an introductory section and two main sections. The introductory section reviews the basic concepts of ethical security, while the two main sections focus on applying these concepts and clarifying the pillars of ethical security through examples and applications from Surah An-Nur. This includes explaining the role of religious and moral values, the importance of family and educational upbringing, the qualification of media institutions, and the application of deterrent legislation in promoting ethical security.

In this context, the study confirms the effectiveness of these divine teachings, manners, and ethics established by the verses to create an upright society based on chastity and purity, regardless of changing circumstances, numerous challenges, and the emergence of different methods threatening ethical security amidst the current digital revolution. This confirms the greatness of the Qur’an’s message and its suitability for every time and place.

Keywords: Ethical Security, Surah An-Nur, Contemplation of the Qur’an.

Abstract

Ethical Security: Its Foundations and Pillars – An Analytical Study of Examples from Surah An-Nur

Security is one of the greatest blessings that God has bestowed upon His creation. It constitutes the foundation of life for individuals and human societies and is a crucial element in their stability and progress across various aspects. The loss of security is one of the most severe trials that can afflict nations and communities. Thus, the Holy Qur'an has given profound attention to security in all its forms and manifestations, elucidating its concept, types, causes, and the extent of its necessity, while also addressing the factors leading to its absence and its effects on individuals and society. The Qur'an discusses security extensively in both Meccan and Medinan surahs, highlighting the need for security for both individuals and communities.

One of the most significant forms of security emphasized in the Qur'an is moral security. The importance of moral security has intensified in societies, especially during the critical period the world is currently experiencing, marked by increasing challenges to ethical and societal values. The tremendous scientific and technological advancements in communication have fundamentally impacted the concepts held by the younger generation. Consequently, moral and ethical security has become a primary goal pursued by all societal, educational, religious, and media institutions.

The Qur'an's discourse on moral security encompasses its principles, foundations, means of achieving and protecting it in society, and the role of moral support institutions such as families, mosques, and community organizations in promoting it. Surah An-Nur is a prime example of the Qur'an's emphasis on establishing and reinforcing moral security in individuals and society and the means of supporting and founding it. This study presents some aspects of this foundation for moral security, highlighting that the blessed surah contains much that cannot be detailed comprehensively within this context. In the second section, the study provides examples and applications from the surah itself to illustrate these foundations.

This research seeks to uncover the concept of moral security in the Qur'an, the factors for achieving it, and the means of maintaining it in society through an analytical and contemplative study of Surah An-Nur. The significance of this study is underscored by the specific conditions and challenges facing moral security, particularly since the central theme of Surah An-Nur is education. This education balances mercy, justice, severity, and leniency to create and nurture conscientious individuals and elevate the ethical standards of individuals, families, and society within the framework of the pure and tolerant Islamic creed and its abundant moral teachings.

In summary, Surah An-Nur provides a comprehensive framework for moral security, advocating for the adherence to religious and moral values, the role of family and educational institutions in nurturing individuals, the preparedness of media institutions to fight corruption, and the implementation of deterrent legislation to uphold moral standards.

Key words: Ethical Security, Surah An-Nur, Contemplation of the Qur’an.

Introduction

Security is considered one of the greatest blessings God has bestowed upon His creation; it is the backbone of the lives of individuals and human societies, and an important element in their stability and progress in various fields. Similarly, the loss of security is one of the greatest trials facing individuals and societies. Hence, the Great Qur’an took an interest in security, presenting its concept, clarifying its types and forms, and explaining its causes and the extent of the need for it. It also dwelled at length on the factors of its absence and its effects on the individual and society.

The discourse on security in the Qur’an appears in many chapters, some Meccan and some Medinan. Among the most prominent forms of security that the Qur’an cared for is ethical security, for which the need is intensifying, especially at present, with the increase in challenges facing moral and societal values globally. Ethical values contribute to shaping the cultural and civilizational structure of societies, and the call to return to them is renewed with every increase in global challenges and variables that threaten the security of contemporary societies. Furthermore, scientific and technological progress in means of communication has fundamentally affected the concepts of children and youth. This makes ethical and value-based security a primary goal that all societal, educational, religious, and media institutions seek to achieve.

The Qur’an’s discourse on ethical security—its rules, foundations, means of achievement and protection in society, alongside moral support institutions and their role in promoting it, such as the family, mosques, and community institutions—is among the most addressed topics in the chapters of the Great Qur’an. The magnificent Surah An-Nur serves as a model for the interest in rooting and strengthening ethical security in the individual and society. While presenting some aspects of this foundation for ethical security, the study emphasizes that the blessed Surah contains much that the current scope cannot detail.

The importance of this study emerges in light of the circumstances and challenges facing ethical security in particular, given that the primary axis around which Surah An-Nur revolves is education (Tarbiya). This education is presented with a delicate balance that combines mercy, justice, severity, and leniency to create living consciences and raise the ethical standards of the individual, family, and society under the clear and tolerant Islamic creed and its vast moral teachings.

The study yielded several results, most notably: the Holy Qur’an’s interest in security of all types, especially ethical security. The Holy Qur’an, particularly in Surah An-Nur, provides the foundations of ethical security through adherence to religious and moral values, the upbringing of the individual within the family and educational institutions, the qualification of media institutions to protect against corruption and its spread, and the application of deterrent legislation. The Surah highlights the importance of these aspects in forming an ethical and stable society.

Previous Studies

The study examined many researches and studies that addressed ethical security. Some used the term "ethical security," while others did not use the term but employed terms like "ethical system" or "ethical rules." However, the majority focused on the challenges facing the value and ethical system, especially among the youth. Among the most prominent challenges they addressed was globalization.

Among the important studies reviewed is the study by Marwa Baghdadi titled: "Ethical Security among University Students: A Study of Differences in Light of Gender and Specialization." This study reviews the differences in ethical security among university students according to gender (male and female) and specialization (scientific and literary). The study aims to analyze the extent of the impact of moral values on student behavior at the university stage and the effect of these values on their sense of psychological and social security. The study relies on an analytical and field methodology using an ethical security scale developed specifically for this study, which includes multiple dimensions such as moral commitment, moral responsibility, and moral sanction. It indicated the presence of statistically significant differences in some dimensions of ethical security between males and females, as well as between students in scientific and literary specializations.

Another important study is the one conducted by Taher Bouchlouche in 2021 titled: "Globalization and its Impact on the Intellectual and Ethical Security of Youth in Society." The study aims to analyze how global changes and modern communications affect the awareness and ethical and intellectual culture of youth. The study relies on an analytical method using qualitative and quantitative data from surveys and interviews with a sample of youth. The results indicate that globalization plays a dual role, contributing to expanding the intellectual horizons of youth on one hand, while simultaneously posing challenges to traditional ethical values.

Also significant is the Master's thesis presented by researcher Ali Muhammad Al-Ajouri titled: "Ethical Security: An Objective Qur’anic Study." This research addresses the issue of ethical security in the Holy Qur’an, a topic of extreme importance in our present time, which has seen a decline in commitment to Islamic ethics. The research aims to clarify the impact of ethical security in establishing the values and concepts approved by our true religion, contributing to the stability and security of society. The research consists of an introduction and three chapters: the introduction defines security and ethics and their importance in Islam; the first chapter discusses the ethical security of the individual through transactions, money, and legal punishments (Hudud); the second chapter addresses the ethical security of the family through duties between branches and roots, towards relatives and kin, and towards spouses; and the third chapter addresses the ethical security of society through brotherhood, peace, cooperation, unity, solidarity, and good neighborliness. The research concluded with a summary of the most important results and recommendations.

There are other studies reviewed by this study that addressed the interpretation of Surah An-Nur and some of its verses, including well-known books of Tafsir, both ancient and modern, in addition to studies dedicated to Surah An-Nur due to its clear educational, familial, ethical, and value-based content.

After reviewing previous studies, it is clear that there is great interest in the subject of ethical security and the value system and their effects on societies. Some studies also highlight the importance of moral education and the role of employing religious and moral values in facing contemporary challenges. These studies also show the extent of the impact of globalization and modern technology on the moral values of youth, requiring effective educational and social strategies to strengthen and preserve these values. However, the treatment of ethical security in the Holy Qur’an still requires more studies and research attention that can address specific Surahs and demonstrate the applications of building ethical security through them, as in this study.

Importance of the Study

The importance of this study lies in providing original insights and recommendations derived from the contemplation of Surah An-Nur to enhance ethical and value-based security, and the mechanisms for achieving them amidst the requirements of contemporary challenges. This is especially relevant with the emergence of major ethical issues related to the threat to what is now known as the "digital safety" of individuals and societies facing crises of various electronic moral crimes such as cyberbullying, exploitation, and electronic harassment in its multiple types and increasing forms. This contributes to building a cohesive society that enjoys ethical and psychological safety.

Division of the Study

The study is divided into two main sections, in addition to an introductory section regarding the conceptual framework of ethical security. The first section discusses the foundations and pillars of ethical security in general, based on the texts of the Holy Qur’an and the Prophetic Sunnah. The second section focuses on the blessed Surah An-Nur: its purposes and goals, the pillars and foundations of ethical security within it, and the role of institutions supporting ethical security.

Introductory Section: The Conceptual Framework of Ethical Security and its Importance

First: The Concept of the Word "Security" (Amn) in the Holy Qur’an and its Significance

Trustworthiness (Amanah), security (Amn), and faith (Iman) are central Qur’anic terms that are closely related and harmonious in their linguistic root and the sounds of their letters, as well as in their significance and meaning. As Muhammad Jabal states, the word "security" (Amn) and its derivatives are mentioned in the Book of Allah in about forty-eight places, in various derivations. Al-Isfahani, in his Mufradat, believes that the root of Amn is the tranquility of the soul and the disappearance of fear. Amn, Amanah, and Aman are originally verbal nouns. He makes Aman sometimes a name for the state a person is in regarding security, and sometimes a name for that which a person is trusted with... and "to believe" (Amana) is said in two ways: one is transitive, meaning "I secured him" (made him safe), and from this, Allah is called Al-Mu’min (The Giver of Security); the second is intransitive, meaning he became secure. (...) And faith (Iman) is the affirmation (Tasdiq) accompanied by security (Amn) (...), and it is not the nature of the heart—unless it is sealed—to find tranquility in falsehood.

In reality, the frequent occurrence of the word "security" in the Qur’an is evidence of the facts revealed by tracking this word in the Book of Allah. Whenever we contemplate any Qur’anic word in multiple locations, its repetition in a new site is a fulfillment of our need for it. Therefore, we must contemplate every Qur’anic word through its connection to its locations and relationships in the entire Qur’an.

Accordingly, the word "security" in the Qur’an is linked to its genus of vocabulary. The word Amn appeared in the Qur’an in the sense of trustworthiness (Amanah) as opposed to betrayal (Khiyanah), as in His saying:

"And if one of you entrusts another, then let him who is entrusted deliver his trust and let him fear Allah, his Lord" (Surah Al-Baqarah: 283).
Similarly in Surah Al-Imran:
"And among the People of the Scripture is he who, if you entrust him with a great amount [of wealth], he will return it to you" (Surah Al-Imran: 75).

Among the meanings of security in the Book of Allah is the opposite of fear, as in His saying in Surah Al-An’am:

"They who believe and do not mix their belief with injustice - those will have security" (Surah Al-An’am: 82).

From here, the importance of attending to the Qur’anic word and looking at the contexts of its occurrence becomes clear. As the late Professor Al-Afifi mentioned, every word in the Qur’an, in its connection, gives you a chapter specific to it alone. When tracking the word "security" in the Holy Qur’an, it becomes clear to us that it transcends the lexicographical meaning, showing the depth of interconnection between the meanings it carries according to the context. The close link between these meanings of the word is also evident; each term includes the meaning of the other in some way. Faith (Iman) implies tranquility, serenity, and safety; trustworthiness (Amanah) implies believing in the one you trust with something and feeling reassured by them; and security (Amn) implies all of them, as it is achieved through the existence of faith and trustworthiness. This indicates that security is a fruit, a result, and a final outcome enjoyed by individuals and societies when its conditions and requirements are met.

There is another matter that becomes clear to the contemplator when pausing at the word "security" in the Holy Qur’an and researching the Surahs in which the word appeared. This word appeared mostly in Meccan Surahs, and only seven Surahs among them are Medinan. The study does not agree with what some authors have suggested—that the wisdom behind this was the need of the Meccan period for more security, which was missing for the believers then, and that when the Muslims migrated to Medina and established a state, the talk about security became according to need and necessity. Rather, the study sees that the security system began to be established from the start of the Qur’anic message in Mecca, so the need for the word "security" was strong. Then, when the believers moved to Medina, the harvest of the fruit of security became clear in their lives and the first Medinan society, so its occurrence was in only seven Surahs.

The concept of security is no longer limited to a specific aspect only, but its aspects have multiplied. However, the discerning observer finds that they all pour into one direction and one system: achieving security in its comprehensive and integrated sense. Also, upon close inspection, we find multiple forms of security, all of which return to what the Islamic Sharia has established regarding the preservation and protection of the five necessities (Al-Daruriyyat al-Khams). This confirms a close link between security in its comprehensive sense and the objectives of Sharia (Maqasid al-Sharia) in preserving the five universals and what serves and completes them. Therefore, any defect in any of the five necessities causes a type of breach in security.

Definition of Ethical Security: It is the feeling of tranquility achieved by preserving honor, progeny, values, and morals, and ensuring they are not violated or compromised, whether in the form of crimes punishable by Hadd (fixed penalty) or Ta’zir (discretionary penalty), or in the form of dangerous activity that calls for taking preventive measures and adopting the preventive and deterrent means prescribed by Islam. It can also be defined as the feeling of tranquility achieved through maintaining honor, progeny, values, and morals and protecting them from deviating from the rules of social control through practicing the preventive, repressive, and curative roles capable of achieving that.

Ethical security refers to the state in which moral standards and values are maintained in society, ensuring the continuation of social order and avoiding chaos and moral corruption. Ethical security concerns how individuals and groups act according to certain moral principles and includes how those actions affect social peace and relationships between members of society.

Section One: The Pillars and Foundations of Ethical Security

Ethical security is considered a foundation for achieving security in general, as it contributes to the stability of society. Preserving moral values enhances social stability and prevents the spread of harmful behaviors. A society that adheres to strong ethics encourages the building of trust among its members, thereby reducing crimes and behavioral deviations. It also helps in promoting positive human relationships and cooperation among members of society.

First Requirement: Components and Pillars of Ethical Security

Ethical security includes several basic components that integrate to achieve it. These are the elements that work together to enhance and stabilize moral values and principles in society. These components are not separate; rather, they are interconnected and overlap to reinforce each other, as follows:

First: Religious and Moral Values

Religious values are among the main foundations of ethical security, as religious teachings provide a clear framework for acceptable and unacceptable moral behavior. These teachings include principles such as honesty, trustworthiness, justice, and benevolence (Ihsan). Beliefs in all human civilizations constitute the motivating force for building and establishing civilization. From here, Monotheism (Tawhid) in the law of Islam is the axis around which all religious and moral values revolve. It is the objective capable of achieving a good life for man on this earth and in the Hereafter.

Tawhid imposes on man the commitment to perform all the duties and responsibilities that Allah has obligated upon him and to work within the framework of the divine path. This pushes man toward balanced civilizational construction, establishing a relationship between man and the universe with a consistency that various civilizations have failed to create. Tawhid also contributes to forming the element of self-responsibility in man, so the Muslim finds himself driven to perform the divine task by committing to building civilization in reality and preserving its gains and achievements.

This framework of Tawhid establishes a comprehensive civilizational and epistemological vision that provides a complete conception of man's relationship with Allah and the universe, affecting the pattern of individual and collective thinking and behavior, making "righteous work" the ultimate goal and highest aim for man. By rooting the creed of Tawhid in human life, all its good fruits are manifested, and its effects appear in his healthy relationship with Allah, then in his relationship with his fellow man and the universe around him.

Tawhid achieves for man the highest types of freedom, which is considered one of the most important tools for building civilization. Tawhid is capable of liberating man from the feeling of servitude to other than Allah through the sense of others' dominance over him, which is the basis and principle of injustice on earth. It is the singling out of Allah, the Creator of everything, in Lordship (Rububiyyah) and Divinity (Uluhiyyah), and singling Him out in worship. This acknowledgment results in liberating the individual from every other authority and hegemony besides the hegemony of Allah—a material and moral liberation encompassing all aspects of life.

Tawhid, in this objective dimension, liberates man from submission to any style of thinking that distances him from the path of righteousness, starting from man following his own whims or those of others. Allah says:

"Have you seen he who has taken as his god his [own] desire, and Allah has sent him astray due to knowledge and has set a seal upon his hearing and his heart and put over his vision a veil? So who will guide him after Allah? Then will you not be reminded?" (Al-Jathiyah: 23).
And He said in another verse:
"Are separate lords better or Allah, the One, the Prevailing?" (Surah Yusuf: 39).

With this liberation of man’s mind, heart, and behavior, human movement and social behavior are defined. The requirements of trustworthiness and the necessities of vicegerency (Istikhlaf) become consistent. The goal and purpose of human existence become clear to man: carrying the trust by unifying Allah and fulfilling the requirements of vicegerency by worshipping Him alone through performing righteous work at various levels and patterns.

Hence, the creed of Tawhid has had the greatest impact on achieving the security of the individual and society in all its forms, especially ethical security. No philosophy or education can replace this creed. Tawhid achieves internal balance for the individual, making him live in peace with himself and his society, and directs his energies rationally so that religion is a watcher over him, preventing him from committing what harms man, society, or others. No other creed combines this world and the Hereafter, links the world of the unseen and the witnessed, and organizes the relationships of individuals and nations as the Islamic creed does. Allah says:

"They who believe and do not mix their belief with injustice - those will have security, and they are [rightly] guided" (Al-An’am: 82).

Thus, the creed of Tawhid is considered one of the main foundations of ethical security, as it brings together members of society—and even distant peoples—by linking them to Allah, the Lord of all humanity. The creed also forms an essential element in the internal cohesion of society, as it plants moral values and compassion, rejects fanaticism, commands the good and forbids the evil, protects man through piety (Taqwa) and fear of Allah, and imposes limits (Hudud) to protect the individual and society, thereby enhancing general security.

Second: Family and Educational Upbringing in Surah An-Nur

The family is the primary group that provides the child with their psychological and social characteristics. The family provides the individual with the first stock of values that guide them in their behavior and actions. This is an urgent task in all stages of human growth and is most important in childhood (early childhood, late childhood, adolescence). This is where training in appropriate behavior to satisfy basic needs, language learning, the rooting of customs, traditions, and norms, the planting of creed, values, and ethics, and the formation of attitudes, inclinations, loyalty, and the definition of relationships, rights, and duties take place.

Surah An-Nur presents an integrated system for promoting correct family upbringing and achieving ethical security in Islamic society. Through a set of values and principles that start from the family and move to the wider society, these directives contribute to building a society based on virtue and mutual respect. This upbringing begins with spiritual education represented in training souls in piety and humility before Allah, and achieving internal peace through faith and commitment to Sharia commands.

The verses of Surah An-Nur emphasize the necessity of moral education in homes and urge believing families to plant the values of chastity and purity in the souls of children from a young age. This is observed, for example, through the attention to the subject of seeking permission (Isti’dhan), which is one of the main aspects contributing to the enhancement of moral values within the family and society. Allah says:

"O you who have believed, do not enter houses other than your own houses until you ascertain welcome and greet their inhabitants" (Surah An-Nur: 27).

Then He emphasizes the importance of respecting privacy by defining specific times when permission must be sought—times when people might be lightly dressed. This organization reflects Islam’s keenness on respecting personal privacy within the same family, and maintaining sight, chastity, and purity, even with unmarriageable kin (Maharim), and even with children and siblings in the same house. Thus, the eye should only fall on a pure image befitting human dignity. Even the accidental look that might occur as a result of entering without permission was prevented by the Qur’an:

"O you who have believed, let those whom your right hands possess and those who have not [yet] reached puberty among you ask permission of you [before entering] at three times: before the dawn prayer and when you put aside your clothing [for rest] at noon and after the night prayer" (An-Nur: 58).

In the Hadith, the Prophet (peace be upon him) said: "Beware of sitting in the pathways." They said: "O Messenger of Allah, we have no alternative but to sit there and talk." He said: "If you insist on sitting, then give the path its right." They asked: "What is the right of the path?" He said: "Lowering the gaze, refraining from harm, returning greetings, and commanding good and forbidding evil."

This prophetic guidance clearly shows the close relationship between family upbringing and moral and social education. The Hadith involves educational directives aimed at organizing and controlling public behaviors in accordance with Islamic and societal values. It also shows the unique Qur’anic method of sparing souls the causes of temptation and seduction. It begins with the manners of houses and seeking permission, commanding the lowering of the gaze and forbidding the display of adornment to non-mahrams, encouraging the marriage of the single, and warning against pushing girls into prostitution—all of which are preventive measures to ensure purity and chastity in the world of conscience surrounded by piety, and to stop and repel influences that push man toward seduction.

The clear connection between the meaning of faith and restraining the sight and limbs from what is inappropriate is also evident. Hence, the active participle form (Al-Mu’minin and Al-Mu’minat - the believing men and women) was used to show that the rootedness of faith is the driver for complying with commands and avoiding prohibitions.

"Unquestionably, to Allah belongs whatever is in the heavens and the earth. He knows that [condition] upon which you are and the Day they will be returned to Him and He will inform them of what they did. And Allah is Knowing of all things" (An-Nur: 64).

One who contemplates contemporary reality today notices some of the results of what happens due to many people letting their gaze roam freely! Looking at inappropriate content via various social media platforms has become one of the greatest threats to the digital safety of individuals, due to the corruption and moral deviation it spreads and its prominent impact on psychology, behavior, the disintegration of family relationships, and the distance from religious and moral values. Hence, this Surah came to represent a divine methodology for establishing a society ruled by purity and chastity through following Allah’s teachings and committing to His commands, with a continuous reminder of the covenant of faith—a clear indication of the relationship between faith and commitment to Allah’s commands and limits, leading to the spread of serenity, tranquility, and purification (Tazkiyah) in society as a whole.

"That is purer for them. Indeed, Allah is Acquainted with what they do" (Surah An-Nur: 30).

Purification is the fruit obtained in a society that walks according to these divine commands. These instructions do not stop at the family and its role but extend to various educational institutions such as schools, media, mosques, associations, and various means related to education. The role of the teacher, for example, is manifested in enhancing the preventive aspect by teaching students the rulings of puberty and adolescence, which is a duty on both parents and teachers, as these rulings are linked to organizing relationships between males and females. Teachers must be aware of the Sharia rulings and their responsibility before Allah Almighty in guiding students correctly.

This education also includes knowing the rulings of marriage, good companionship between spouses, and good upbringing of children. In addition, the constructive side of students should be enhanced by confirming the basic information they receive from parents. The teacher at various age stages, especially adolescence and youth, should play the desired role and be frank with students about important topics, teaching them self-control, helping them with emotional balance, and developing a sound attitude toward basic matters in life. This requires teachers to have continuous religious education and knowledge of Prophetic and Islamic educational methods, and to invest in appropriate scientific means and methods to develop Islamic morals and principles in the souls of students.

Among these principles is the principle of chastity, which is enhanced by teaching students self-control, avoiding triggers, and avoiding access to inappropriate content on the internet and various social media, and protecting themselves from harm and violations. Education faces unprecedented challenges in the modern era, resulting from several factors, including: rapid changes in society and technology, followed by excessive use of electronic devices and early exposure to inappropriate content, which negatively affects the value-based, psychological, and social development of the youth, threatening their ethical security and the security of society. Its effects are manifested today in rising levels of anxiety and depression among children and youth, as well as the spread of harassment and bullying of all kinds, neglect, and exploitation. The role of the family and educational institutions in facing these challenges is of paramount importance and requires great effort. Educators must provide a supportive environment, monitor technological use appropriately, and encourage open dialogue about the challenges facing the youth. Positive and moral values that form the safety valve of security should also be reinforced.

Third: Deterrent Legislation

The goal of punishment is to preserve the system of life that affects the entire society; it is a means to deter the soul from repeating the crime and to change its behavior, in addition to preventing it from drifting behind desires and instincts. Deterrent legislation and restraining laws in Islam work to achieve the ethical security of the individual and society by guiding individual behavior, preventing the spread of rumors, and enhancing faith-based values. This legislative system strengthens the unity and cohesion of society and protects it from disintegration and moral decay.

The Holy Qur’an in Surah An-Nur begins by reminding believers of the punishments of the Hereafter because they work to raise a conscious and ethical society. Worldly punishments are important but limited by time and timing, while the punishments of the Hereafter are eternal punishments reflecting the gravity of the act. In Surah An-Nur, we find clear punishments such as the Hadd for adultery and the punishment for slander (Qadhf), but the greater focus is on the punishment of the Hereafter which deters the act from its roots in all cases, as in His saying:

"Indeed, those who like that immorality should be spread [or publicized] among those who have believed will have a painful punishment in this world and the Hereafter. And Allah knows and you do not know" (Surah An-Nur: 19).

Establishing the Hadd for adultery, for example, achieves deterrence and enhances commitment to Allah’s teachings, and in that is another benefit: deterring others from committing sins. The Great Qur’an’s emphasis establishes the containment of the issue of publicizing sin; establishing the Hadd requires the presence of four witnesses to the crime of adultery such that collusion does not occur with the exact description stipulated by the Qur’an in uncovering this heinous crime except when there is publicizing of adultery. The matter concerns the publicizing of sin that invites society and those with weak souls, particularly youth and others, to immorality. When the issue of boldness and publicizing sin reaches this dangerous limit, the indicator is very dangerous, and it becomes necessary then to establish the Hadd to protect the ethical security of society.

Hence came His saying:

"The [unmarried] woman or [unmarried] man found guilty of sexual intercourse - lash each one of them with a hundred lashes, and do not be taken by pity for them in the religion of Allah" (from Verse 2).

Al-Qurtubi (may Allah have mercy on him) mentioned: "Pity (Ra’fah) is a blessing that is pleasurable in all aspects, while mercy (Rahmah) may be painful in the present but results in pleasure in the end." For that reason, Allah said about establishing the Hadd:

"and do not be taken by pity for them in the religion of Allah, if you should believe in Allah and the Last Day" (An-Nur from Verse 2).

Allah commanded the establishment of the Hadd upon them, and in that is mercy for them to purify them from the sin and to deter them from it; He did not negate His mercy for them. But He forbade the pity for which they might suspend Allah’s Hadd upon them or decrease it. He linked it to the issue of faith and stipulated this issue in it, making the completion of the execution of the Hadd upon these people part of the perfection of faith and its conditions, and among the signs and requirements of faith in Allah and the Last Day. Those who carry out the fulfillment and bearing of the trust of ethical security for the Muslim society are those who believed, through witnessing the establishment of the Hadd on those who publicized the crime of adultery.

The incident of Al-Ifk (The Slander) mentioned in the Surah provides a clear model for how to deal with rumors and slander. The person who started the fitna and took the lead in it, such as the head of the hypocrites, receives a great punishment. The Qur’an does not describe this punishment in detail to leave room for imagining the hideousness of the crime committed. The incident of Al-Ifk represents one of the most prominent events in the biography of Prophet Muhammad and appeared in the verses of Surah An-Nur, as its details appeared in Sahih Al-Bukhari: that Lady Aisha, the Mother of the Believers (may Allah be pleased with her), went out with the Prophet and on the way back, she was delayed from the caravan because of her search for her lost necklace. She then found herself alone until Safwan bin Al-Mu’attal found her and returned her to the army. Bad rumors spread led by Abdullah bin Ubayy bin Salul, leading to great disturbances among Muslims. The situation continued until revelation descended declaring Lady Aisha’s innocence, returning peace to society and showing the wisdom of Islamic legislation in dealing with such crises. This incident was a great test for the believers and earned them a great reward.

Al-Zamakhshari adds that eighteen verses were revealed regarding the incident, carrying glorification of the Prophet’s status (peace be upon him) and consolation for him, exoneration for the Mother of the Believers Aisha, purification for the People of the House, and intimidation for those who spoke about it or did not reject it. It also clarified many religious benefits, rulings, and manners. Abu Al-Saud also clarified in his Tafsir that the expression "the one who" (Al-ladhi), the repetition of the attribution, the indefiniteness of the "punishment," and its description as "great" carry a great intimidation of the matter, reflecting the danger of the rumor and its great negative impact on society.

It is noteworthy that the verses were revealed to teach believers, through deterrent punishment, the necessity of correcting situations resulting from falling into errors, especially those related to others:

"Why, when you heard it, did not the believing men and believing women think good of themselves and say, 'This is an obvious falsehood'?" (An-Nur: 12).

It calls believers to think well of themselves and others, enhancing the unity and cohesion of society. This good thought stems from the covenant of faith that links the believer to his Lord. The verses also clarify the psychological and social impact of punishments; recklessness in launching accusations without evidence shakes trust among members of society. The verse:

"and you thought it was insignificant while it was, in the sight of Allah, tremendous" (An-Nur: 15).
shows the danger of underestimating words and rumors. These actions are considered tremendous in the sight of Allah and necessitate deterrent punishment.

Fourth: Media Preparation and its Role in Achieving Ethical Security

Modern media plays a major role in spreading corruption and immoral values, negatively affecting the ethical security and stability of society. Qur’anic legislation provides a clear framework for prevention from this danger by directing individuals to stay away from spreading rumors and immoralities and promoting moral values in society.

In previous eras, the means of spreading immorality were limited to passing words from one person to another. Today, the means have diversified and advanced greatly to include newspapers, old and new media, the internet, and social media. These modern means have made immorality more common and faster in spreading, as a word, image, or video can move from one place to another in seconds. The Holy Qur’an in Surah An-Nur provides clear practical steps and procedures that can be applied in every time and environment on how to deal with those ethical crises, contain them, and limit their spread to preserve the ethical security of society. Allah says:

"Indeed, those who like that immorality should be spread [or publicized] among those who have believed will have a painful punishment in this world and the Hereafter. And Allah knows and you do not know" (An-Nur: 19).

Social media has come to play a major role in spreading immorality; rumors and evil talk move with immense speed and spread like wildfire, making it difficult to control the damage caused to society. With media devices in every home, it has become easy for immorality to spread and enter every house. Negative and bad behaviors, sayings, and rumors spread via modern technical means that have entered forcefully, making it necessary to spread a culture of purifying hearing, mouths, and sights, and linking them to true faith and good behavior.

The interest of this great Surah in building the ethical security fence is manifested through many verses. Many people believe that spreading news and rumors is a light matter, but Allah Almighty says:

"and you thought it was insignificant while it was, in the sight of Allah, tremendous" (An-Nur: 15).
warning against taking the spread of immoralities lightly. This prohibition is not limited to individual talk between people but also includes media and newspapers known as "yellow journalism," which exploit exciting and unreliable news to achieve profit. This news spreads fitna and troubles people's lives, leading to the destruction of the entire society. The continuous spread and circulation of rumors lead to the disintegration of social bonds and the destruction of trust between individuals.

In His saying:

"Indeed, those who [falsely] accuse chaste, unaware and believing women are cursed in this world and the Hereafter; and they will have a great punishment" (An-Nur: 23).
The curse, which is expulsion and distancing from Allah’s mercy in this world and the Hereafter, was the deterrent reward for this crime. True life in the Qur’an is that which preserves human dignity, honor, and reputation; therefore, Sharia preserved it with the utmost care. This preservation that Surah An-Nur tells us about is what made the reward afterward in the verses explicitly the curse and expulsion from Allah’s mercy; in this is explicit evidence of the hideousness of this crime and its dangerous effects on societies.

The phenomenon of rumors via social media poses a real threat to youth and society. The psychological, social, and economic effects of this phenomenon require urgent intervention by society, the family, and educational institutions to raise youth awareness of its danger and teach them how to deal with it effectively. Awareness and education are the basis for limiting the spread of rumors and protecting society from their negative effects.

Thus, the magnificent Surah An-Nur builds a fence that protects the ethical security of the individual and society; which undoubtedly, if Muslims commit to it in their lives, societies, groups, and social relationships, light would shine in the corners of their lives, hearts, insights, and human relationships. Surah An-Nur, with its strong and severe teachings, placed a guard over people's honor, imposing strict punishments on those who delve into others' honor. Establishing the Hadd on the male and female adulterer, as well as the punishment for slander with eighty lashes, is considered a mercy for people, as it protects them from harm and preserves their dignity. This severity in punishments reflects Allah’s mercy on His servants, as it prevents the spread of immoralities and deters people from delving into others' honor.

Rumors, for example, lead to the corruption of human relationships significantly, planting doubt and mistrust among individuals, and can destroy a person's reputation and ruin their professional and social life. In the context of family relationships, rumors can lead to family disintegration and create conflicts among its members. The verses and rulings came to hold man responsible for the word he utters. The Great Qur’an, in the first legislations and the first verses of Surah An-Nur, came to show that part of the greatness of a person's faith is to monitor what he says, so he does not utter what is inappropriate and unbefitting. We mentioned that the difficulty and punishment are more severe when the matter is related to the honor of Muslims. People's honor is among the lines around which the Great Qur’an has placed a fence—a wall that protects it from the tampering of the frivolous. Whoever wishes to entertain themselves by talking about others, the Qur’an placed a limit for them in Surah An-Nur.

Rumors can also cause significant psychological damage to youth. Recent studies confirm that youth exposed to rumors online suffer from higher rates of depression and suicidal thoughts as a result of low self-esteem, anxiety, and social isolation. They can even lead to negative economic effects, such as spreading false information about a specific company which can lead to a decrease in its stock value and destroy its reputation. In addition, rumors related to security or public health can cause a state of panic and alarm, affecting the stability of society and its general security.

Surah An-Nur, in these great verses, brought the means and methods through which ethical security is achieved in society, without which a society cannot be stable. The stability of society is, in reality, linked to ethical security. In light of current challenges and temptations facing youth, all educational, media, and social institutions must work together to face moral decay and promote the values of chastity and purity. These efforts must start from the family, through the school, reaching various media outlets. Those who promote immorality in society must also be held accountable, and internal deterrence among youth must be strengthened to prevent them from falling into prohibitions. This requires continuous effort and cooperation.

Research Conclusion

Security is among the greatest blessings Allah bestows upon His creation, as it is an element of the lives of individuals and the stability of societies and a fundamental factor in the progress and advancement of societies. This study reviews the concept of ethical security in the Holy Qur’an through an analytical study of examples from Surah An-Nur, relying on the inductive-analytical method. The study was divided into an introductory section addressing the basic concepts of ethical security, and two main sections focusing on the application of these concepts and reviewing the pillars of ethical security through analytical examples derived from Surah An-Nur.

The study concluded with several results, most notably:

Comprehensiveness of the concept of security in the Qur’an: It became clear through the study that the Holy Qur’an addressed security with a comprehensive concept covering multiple aspects of life, including ethical security.
Pillars of ethical security: Surah An-Nur addressed the foundations of ethical security in detail, emphasizing the importance of religious and moral values in promoting ethical security.
Role of family and educational upbringing: The study emphasized the importance of family and educational upbringing in building and strengthening moral values in individuals, contributing to achieving ethical security in society.
Importance of qualifying media institutions: The study stressed the role of media institutions in spreading and promoting moral values through purposeful media content.
Effectiveness of deterrent legislation: The study highlighted the importance of deterrent legislation and laws in maintaining ethical security and preventing moral transgressions in society.

The study also recommends:

Strengthening moral education: The study recommends the necessity of strengthening moral education in curricula and educational institutions to ensure generations are raised on high moral values.
Developing purposeful media: The study calls for developing media to be an effective tool in spreading and strengthening moral values among members of society.
Activating laws and legislation: The study recommends activating deterrent laws and legislation for moral transgressions to ensure the protection of society from moral deviations, including electronic and digital ones due to their clear effects on individuals and society.
Encouraging scientific research: The study recommends the necessity of encouraging scientific research in the field of ethics and ethical security to derive innovative and effective solutions to face contemporary challenges.

The study also confirms the effectiveness of the divine teachings, manners, and ethics established by the noble verses in establishing an upright society based on chastity and purity regardless of changing circumstances and numerous challenges. The message of the Holy Qur’an and its suitability for every time and place is a testament to the greatness of this Great Book and its ability to face all ethical challenges across the ages.

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