As muslims, we have to know that there is no coercion in Morality, and to generate goodness in someone by coercion or to call him a man of good moral character is not possible. Similarly no faith can be developed in any person by means of force or terrorism. Only personal and intellectual freedom is the sole basis of responsibility and accountability.
Islam understands this reality and respects it. It builds up its edifice on the foundation of the excellent moral character. Where is the need for Islam to use force and coercion to bring man to the right path and make him run towards righteousness, when it has full confidence in the human nature and is certain that the obstructions before man are removed then the best generation can be developed? Good Morals is ingrained in the human nature. It does not mean that it cannot do anything expect good, but it means that only good morals can co-ordinate with its original nature and offer resistance. The nature wants to attach itself to good only and wants to function in its light, like the “bird that after getting free from the cage flies round and round in the sky in accordance with its forehead wish”.
In Islam, the right method is to break nature’s checks and chains. After this when man falls down to the ground, and has no strength to rise and walk, then he should be considered as a sick person and effects should be made to treat him. Islam does not order such kind of sick person to be thrown out of the society, provided that his existence is not harmful and damage to others. Within the limits of this sphere, Islam fights against moral crimes. At first it imagines that every man wants to lead a decent life and wants to live by the sweat of his brow and enjoy luxuries on what he earns from his own labours, that is he does not depend on thief and looting. Then what thing compels him to take to thieving. In order to provide him for the necessities of life. Therefore, Islam says that the necessities and the means should indifferent and above taking wrong steps.
This is the responsibility of the society. If it is deficient and compels the individual to steal, then the responsibility for this crime falls on the deficient society. But if the head of the wrong-committing individual. After this the individual advances in the wrong direction, then the actual condition of the individual should be ascertained before inflicting any penalty (hudd) on him. Probably there may be such extenuating circumstances that may save him from the punishment. As it is, Islam desires delay in inflicting punishment. The messenger of Allah (peace be upon him) said: “It is better if Imam pardons somebody by error than he penalizes him by error.” For Islam the better way is to appeal to the hearts of all human being, to awaken their sleeping nature, to stir their perfection, to return them to the presence of Allah, and to adopt such a method that would have convincing arguments and the sweetness of love and brotherhood. The moral values should be explained and clarified in such a way that the heart may be convinced that it is necessary to adopt them for attaining the good and the righteous qualities. Goodness nourished the human capabilities and in developing excellent habits and good moral character.