Quranic Foundations And Structure Of Muslim Society
(2) DUTIES OF COMMISSION
END: Positive well-wishing and well-doing to fellow-beings.
A. Comprehensive command relating to the Duty of Practising well-wishing and well-doing towards fellow-beings, enjoined: The Holy Qur’an says
“O you who believe! Bow down, prostrate yourselves and adore your Lord, and (always) do good (to others), that you may prosper.” (22:77).
B. Specific Commands relating to specific Duties of Commission
(1) Duties of Love;
(2) Duties of Respect.
(1) DUTIES OF LOVE:
(1) Duties relating to life:
(a) Protecting and preserving human life: an act of sublime goodness; hence, an important duty:
The Holy Qur’an says:
“… and whoso saves (i.e., protects and preserves) the life of one, it shall be as if he had saved the life of all mankind …” (5:35).
(b) The Qur’anic law of Equality, combining permission for blood-wit, in cases of murder, also directed to saving of human lives as far as equitable:
“O you who believe! The Law of Equality is prescribed to you in cases of murder: the free for the free, the slave for the slave, the woman for the woman. But if any remission is made by the brother (i.e., the heirs of the murdered person), then grant any reasonable demand, and compensate him (in the form of blood-money) with handsome gratitude …” (2:178).
(c) Active sympathy with Others for the amelioration and removal of their sufferings in respect of their health—as also in other respects—, enjoined:
Recounting the moral qualities of true Muslims, the Holy Qur’an says:
“Then will he be of those who believe, and enjoin patience (i.e., constancy and self-restraint), and enjoin compassion and active sympathy (with others for the amelioration and removal of their sufferings and misfortunes).” (90:17).
Thus visiting the sick, not as a mere formality but for active sympathy in their suffering, and participation, according to one’s capacity, in all collective efforts directed at the preservation and promotion of human health is a duty, without the fulfillment of which no one can aspire to be a true Muslim.
(2) Duties in respect of the wealth of Others:
To regard the wealth of others as absolutely inviolable, enjoined:
(a) Only that which has been acquired by a Muslim lawfully can be owned and utilized by him:
“O humankind! consume, out of that which is (found) on the earth, (only) that which is lawful and good; and do not follow the footsteps of the devil, for he is to you an avowed enemy. He enjoins upon you only the evil and the foul …”* (2:168-169).
* Also in 16:90; 7:65;
(b) Protecting the wealth of Others entrusted to one’s custody, enjoined:
“Lo ! Allah commands you to render back your Trusts to those to whom they are due …” (4:58).
Also in 2:283
(c) Complete honesty in commercial transactions enjoined:
“Give full measure when you measure, and weigh with an even balance, (in short, be fully honest in all your commercial dealings): That is most fitting and most advantageous in the final determination.” (17:35).
“… Give measure and weigh with full justice …” (6:152).
Also in 26:181-182.
(3) Duty in respect of spending one’s wealth for Others:
A. Charitableness and generosity towards Others enjoined:
(a) All that belongs to a Muslim belongs actually to God and is, therefore, meant to be generously spent for the benefit of God’s creatures:
“Allah has purchased of the Believers their persons and their wealth because the Garden (of Paradise) will be theirs.” (9:111).
(b) The basis of a Muslim’s charity and generosity is purely “love for God” and “fear of the Hereafter” and hence the economic assistance which he renders to anyone is to be from the highest motive and without the least tinge of worldliness:
“… (but it is righteousness) … to spend wealth (in charity) out of love for Him (i.e., God) (alone) …” (2:177).
“… (the righteous) who spend their wealth (on others) for increase in self-purification, and have in their minds no favor from anyone for which a reward is expected in return, but only the desire to seek for the countenance of their Lord Most High; and soon will they attain (complete) satisfaction.” (92: 18-21).
“And those who dispense their charity with their hearts full of fear, because they will return to their Lord; —it is these who haveen in every good work, and these who are foremost in them.” (23: 60-61).
(c) Charity—a Basic Virtue:
“By no means shall you attain righteousness unless you give (freely) of that which you love; and whatever you give, of a truth Allah knows it well.” (3:92).
(d) Measure of charity defined: To spend what is superfluous from one’s rational needs:
“They ask you (O Muhammad!) how much they are to spend; say: ‘What is beyond your needs.’ Thus Allah makes clear to you His signs: in order that you may consider (their bearings) on this life and the Hereafter.” (2:219-220).
(e) Mode of giving charity defined:
“If you disclose (acts of) charity, even so it is well, but if you conceal them, and make them reach those (really) in need, that is best for you. It will atone for some of your evil deeds. And Allah is well-acquainted with what you do.” (2:271).
(f) Blessings of charity emphasized through parables:
“The parable of those who spend their substance in the Way of Allah is that of a grain of corn: it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He pleases: for Allah cares for all, and He knows all things. Those who spend their substance in the cause of Allah, and follow not up their gifts with reminders of their generosity or with injury, —their reward is with their Lord: on them shall be no fear, nor shall they grieve.” (2:261-262).
“And the likeness of those who spend their substance, seeking to please Allah and to strengthen their souls, is as a garden, high and fertile: heavy rain makes it yield a double increase of harvest, and if it receives not heavy rain, light moisture suffices it. Allah sees well whatever you do.” (2:265).
(g) Charity should be practised at all times and under all circumstances:
“Those who (in charity) spend of their goods by night and by day, in secret and in public, have their reward with their Lord: on them shall be no fear, nor shall they grieve.” (2:274).
“Be quick in race for forgiveness from your Lord, and for a Garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous,—those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men;—for Allah loves those who do good.” (3:133-134).
(h) A very forceful appeal made for practising charity:
“Does any of you wish that he should have a garden with datepalms and vines and streams flowing underneath, and all kinds of fruit, while he is stricken with old age, and his children are not strong (enough to look after themselves)—that it should be caught in a whirlwind with fire therein, and be burnt up? Thus does Allah make clear to you His Signs (in respect of possible economic misery and the way to remedy it through the universal practice of economic well-doing to others), that they may consider.” (2:266).
(i) Specific categories of those who deserve charitable economic assistance, mentioned:
The following categories have been specified:
The kinsfolk, the orphans; the needy; ‘those who ask’; the poverty-stricken persons in general; those in bondage (as slaves or as prisoners of war), (including the task of their emancipation through payment of ransom); those suffering from the burden of debt (and have to be relieved through the payment of that debt); the wayfarers; and recent converts to Islam. (2:177; 9:60).
(j) Command given to use one’s talents and possessions for, and practise assistance of all kinds to, all:
“Oh you who believe! spend out of (the bounties) We have provided for you, before the Day comes when no bargaining (will avail), nor friendship nor intercession. Those who reject Faith injure (only themselves).”* (2:254).
* Besides this verse, there are numerous other verses where the merit of helping others has been mentioned e.g., 56:7, 63:10.
B. Charitableness towards one’s debtor enjoined:
“If the debtor is in a difficulty, grant him time till it is easy for him to repay. But if you remit it by way of charity, that is best for you if you only knew.” (2:280).
C. Giving of free gifts to cultivate generosity and to enhance love enjoined:
The Holy Qur’an says:
“… and do not forget grace amongst yourselves …” (2:237).
The Arabic word used here for ‘grace’ means, according to Lane’s Lexicon, “a free gift, or favor, a benefit, and bounty.” Thus this verse includes the command of giving free gifts for cultivating generosity and for enhancing love.
(4) Maintenance of goodwill towards Others:
(a) Absolute justice enjoined, even though it means any amount of personal suffering for the moral agent, or the interests of those nearest and dearest to him are sacrificed, and even though the other party is his or Islam’s worst enemy:
“Verily Allah enjoins justice (to all and under all circumstances)…” (16:90).
“O you who believe! Be you staunch in justice, witnesses for Allah, even though it be against yourselves or (your) parents or (your) kindred, whether (the case be of ) a rich man or a poor man, for Allah is nearer unto both (than you are). So follow not passion lest you lapse (from truth); and if you lapse or fall away, then lo! Allah is ever informed as to what you do.” (4:135).
“O you who believe! Be steadfast witnesses for Allah in equity, and let not the hatred of any people seduce you that you deal not justly. Deal justly, that is nearer to your duty. Observe your duty to Allah. Lo! Allah is informed of what you do.” (5:8).
(b) Bearing witness firmly and without fear or favor and thereby assisting those who are in the right made a basic virtue and, hence, duty:
“And those who stand firm in their testimonies.” (70:33).
(c) Fulfilling all promises, agreements, pledges, covenants, contracts, engagements and treaties, enjoined:
“… and fulfill (every) promise (and engagement); for (every) promise (and engagement) will be enquired into (on the Day of Reckoning).” (17:34).
“Oh you who believe! Fulfill (all) obligations (or compacts).”* (5:1).
* The Arabic word ‘aqd, used here, means literally: a contract, a compact, a covenant, and an engagement. Finally, it comprehends all duties towards God and man. (See: Lane’s Arabic-English Lexicon).
(d) Sincerity and straightforwardness in general towards Others enjoined:
As we have already seen, a Muslim is required to do good to others purely for the sake of God, which alone is virtue according to the Holy Qur’an. But that is impossible without cultivating and maintaining absolute sincerity for God, as demanded in the Holy Qur’an:
“… and call upon Him, making your devotion sincere as in His sight …” (7:29).
But genuine sincerity for God is impossible to maintain unless one possesses sincerity essentially. Hence cultivation and maintenance of essential sincerity, one channel of which is sincerity towards fellow-beings, is duty.
Thus the Holy Qur’an commands the Muslims to be sincere and straightforward in all their dealings with everyone:
“And (He commands you, saying): This is My straight Way (— the Way of Truth, Justice, Sincerity and Straightforwardness— ): follow it …” (6:153).
(e) Cultivating and maintaining the attitude of compassionate kindness towards others emphasized as one of the basic qualities of a true Muslim’s character:
“… and enjoin on each other practice of compassionate kindness (towards all) …” (90:17).
(f) Gracefulness and liberality in dealing with Others enjoined:
“… and forget not gracefulness and liberality in your mutual dealings.” (2:237).
(g) Positive effort for the creation and maintenance of harmony and peace among human beings, emphasized as a great virtue which should never be avoided:
“In most of their secret talks there is no good; but if one exhorts to a deed of charity or justice or conciliation between human beings, (secrecy is permissible). To him who does this, seeking the good pleasure of Allah, We shall soon give a reward of the highest (value).” (4:114).
“And make not Allah’s (name) an excuse in your oaths against doing good, or acting rightly, or making peace between human beings; for Allah is He Who hears and knows all things.” (2:224).
“… never shall We suffer the reward of the reformers to perish.” (7:170).
(h) Judging Others’ motives in the best light, except when a definite reasonable cause exists, enjoined:
As we have already seen, the Holy. Qur’an forbids guessing about others’ motives:
“O you who believe! Shun as much suspicion as possible; for lo! Some suspicion is a crime …” (49:12).
It means a Muslim should cultivate basically the attitude of initially judging others’ motives in the best light, except when a definite reasonable cause exists to the contrary.
(i) Speaking good of Others, while paying due regard to truth and justice, enjoined:
The Holy Qur’an says:
“Say to My servants that they should (only) say (in general and about others) those things that are best; for Satan does sow dissensions among them: lo! Satan is to man an avowed enemy.” (17:53).
(j) Speaking to Others with courtesy and politeness enjoined:
“… and speak unto mankind with courtesy and politeness (according to best standards of human speech) …” (2:83).
(k) Gratefulness to Others for any good that one may receive from them, enjoined:
In asking the question:
“Is the reward of goodness anything other than goodness!” (55:60); the Holy Qur’an emphasizes the principle that a Muslim should always reward goodness with goodness, and the least that he can do is to sincerely thank him who does him any good. And gratefulness brings reward from God:
“We (i.e., God) shall reward the thankful.” (3:145).
(l) The most rational behavior upheld and the highest moral standard enjoined in respect of evil emanating from Others:
(1) The Holy Qur’an permits equal redress of wrongs done to a Muslim by Others, at the same time commending forgiveness:
“If you punish (him who has wronged you) then punish with the like of that wherewith you were afflicted. But if you show patience, that is indeed the best (course) for those who are patient.” (16:126).
“The recompense for an injury is an injury equal (in degree) thereto; (i.e., when anyone is wronged and he stands up for his rights, the most he can claim is equal redress): but if a person (prefers the saintly character to that of the worldly-wise man, and) forgives (the offender) and makes re-conciliation (in the interests of morality), his reward is due from Allah: Lo! He loves not those who do wrong. And whosoever vindicates himself (without transgressing limits of justice) after he has suffered wrong—for such there is no way (of blame) against them. The way (of blame) is only against those who oppress mankind and insolently transgress beyond bounds through the land, defying right and justice. For such there will be a painful doom. And verily whoso shows patience and forgiveth—lo! That (voluntary forbearance and clemency) would truly be an exercise of courageous will and resolution in the conduct of affairs.” (42:40-43).
(2) Nay, the Holy Qur’an goes further. It enjoins repelling evil with goodness as the highest moral ideal—as a necessary condition of moral perfection:
“Nor can Goodness and Evil be equal. Repel (Evil) with what is better (i.e., Goodness): Then will he between whom and you was hatred become as it were your friend and intimate! And no one will be granted such goodness except those who exercise patience and self-restraint,—none but persons of the greatest good fortune. And if (at any time) an incitement to discord is made to you by the Evil One, seek refuge in Allah. He is the One Who hears and knows all things.” (41:34-36).
“And the Hour (of Final Accountability and Divine Judgment) is surely coming. So overlook (any human faults) with gracious forgiveness.” (15:85).
“… Let them forgive (those who do any injury to them) and let them overlook (the offenders’ faults). Do you not wish that Allah should forgive you? For Allah is Oft-Forgiving, Most Merciful.” (24:22).
“… But forgive (the enemies of Islam) and overlook (their hostility) till Allah accomplishes His purpose; for Allah has power over all things.” (2:109).
(2) DUTIES OF RESPECT
(1) Treating with respect all human beings in their fundamental rights as fellow-beings—irrespective of differences of sex, race, color, etc., enjoined:
According to the Holy Qur’an every human being deserves respect in his capacity as a human being:
“Verily We have honored the Children of Adam …” (17:70).
This aspect of the Qur’anic moral teaching includes :
a. Respecting the rights of all human beings with regard to life, honour and property.
Also:
b. respecting every human being’s equality of status as a human being;
and, as a consequence :
c. respecting his right to freedom,
d. and the right to fraternize with all other human beings, — except when a just moral cause intervenes.
The following verse of the Holy Qur’an prescribes it, in conjunction with other numerous relevant and connected verses that have been quoted in different contexts in the present dissertation, as a duty of all human beings to protect and promote the above human rights:
“O humankind! fear (in respect of the rights of fellow-beings) your Guardian-Lord (i.e., Allah) Who created you from a single soul, and created, of like nature, his mate, and from them twain has spread abroad countless men and women (everyone of whom is thus bound up in one fraternity—the human family— and possesses the birth right of basic human equality with his fellow-beings to have the freedom of equal opportunity for enjoying the blessings of life on earth). Reverence Allah, through Whom you claim your mutual (rights) (and, therefore, respect your fellow-beings’ rights to life, honour, and property, as also those relating to liberty, equality and fraternity), and (reverence) the wombs (that bore you): for Allah ever watches over you.” (4:1).
Here we may also quote with advantage another important related verse which specifically repudiates the erroneous notion of inequality of human beings on physical bases—tribal, racial, etc.—and lays down the basic and the most just principle on the basis of which one human being earns more honour than another. God proclaims in the Holy Qur’an
“O humankind! We created you from a single (pair) of a male and female, and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you and Allah has full knowledge and is well acquainted (with all things).” (49:13).
(2) Humility, forbearance and Peacefulness have been mentioned in the Holy Qur’an as basic virtues; hence to practise them is duty:
“And the servants of (Allah) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, ‘Peace!’” (25:63).
“… for men and women who humble themselves, for men and women who give in charity, for men and women who fast (and deny themselves), for men and women who guard their chastity, and for men and women who engage much in Allah’s remembrance—, for them has Allah prepared forgiveness and great reward.” (33:35).
The most important occasion when a person’s spirit of humility is put to test is when he speaks to another person. Hence, humility in talk with others has been enjoined specifically also:
“… and lower your voice (in humility) for the harshest of sounds without doubt is the braying of an ass.” (31:19).
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to be continued . . . . .
Quranic Foundation & Structure Of Muslim Society In The End Times
