Quranic Foundations And Structure Of Muslim Society

Chapter 2.

Duties in respect of age and rank

 

The Holy Qur’an says

“He it is Who has placed you as vicegerents on the earth and has raised some of you above others in degrees that He may try you by (the test of) that (position and rank) which He has given you. Lo! your Lord is swift in prosecution: yet He is Oft-Forgiving, Most Merciful.” (6:165).

This verse refers to the fact that there have always existed and will always exist gradations in human society in respect of seniority and superiority, giving rise to:

1.    Seniors in age, on the one hand, and juniors in age, on the other;

2.    Superiors in talents and accomplishments (with respect to piety, knowledge, etc.,), on the one hand, and those inferior to them, on the other;

3.    Employers and officers, on the one hand, and the employees and the subordinates, on the other.

This social phenomenon has, however, a moral implication according to this verse, as is clearly affirmed by the words: “that He may try you by (the test of) that (position and rank) which He has given you.” This trial consists in the proper and improper moral behavior in the situations contained in this phenomenon.

There are two attitudes which seem to be ingrained in every healthy and balanced human personality—as is evident from a study of classical morally-elevated human personalities in history, to whom the Holy Qur’an refers—the attitudes, namely, of:

1.    Respect for everyone who excels in anything of life as compared to one’s self; and

2.    compassionate kindness towards everyone who is deficient in anything of life.

In this respect, the Holy Qur’an has commanded its followers to behave in requisite goodness and beauty towards fellow-beings (16:90). Moreover, it has enjoined respect for one’s parents (17:23), on the one hand, and compassionate kindness as a general rule of life, on the other (90:17).

Thus, the duty towards those who are one’s senior in age, or superior in talents or accomplishments, or one’s employers or officers, would be that of showing respect to them; while the duty to those who are one’s juniors in age, or inferior to him in talents or accomplishments, or they are one’s employees or subordinates, would be that of compassionate kindness.

We find these duties specified in the following words in the Holy Prophet’s exposition of the Qur’anic Teaching:

“Whoever does not show compassionate kindness to him who is small (as compared to him in age or rank), or does not observe respect towards him who is big (as compared to him in age or rank), is not one of us (i.e., is not a Muslim)” (Tirmizi: Jami‘, vol. 2., p. 14).

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to be continued . . . . . 

Quranic Foundation & Structure Of Muslim Society In The End Times

 

4. Duties towards Relatives in general

 

 Quranic Foundations And Structure Of Muslim Society

(4)  DUTIES TOWARDS RELATIVES IN GENERAL

(1)  Duties of Commission

The Holy Qur’an has enjoined looking after the well-being of one’s relatives—sisters, brothers, aunts, uncles, cousins, nieces, nephews, grandparents, grandsons, granddaughters, etc.—and rendering to them all possible assistance with the purest of motives. In that connection:

(a)  It emphasizes thorough conscientiousness in respect of the ties of kinship:

“… and reverence Allah in Whom you claim (your rights) and (reverence) the wombs (i.e., the ties of kinship) …” (4:1). 

 

(b) It places the duty of doing good to one’s kith and kin immediately next to the duty of doing good to parents—which stands at the highest in the category of social duties,—thus highlighting the great importance of the duty to kith and kin :

“… and do good to parents and to the kinsfolk …” (4:36). 

 

(c)  It makes economic assistance to the kinsfolk, with the noblest motive, one of the basic ingredients of practical piety:

“… (it is true righteousness) to spend of your substance, out of love for Him (i.e., God), for your kith and kin …” (2:177). 

 

(d) And not only that. Doing good to one’s relatives and assisting them in their needs, is not just an optional act of goodness but an unavoidable duty; because the relatives have a definite right whose fulfillment a Muslim owes to them:

“So give what is due to kindred⁵⁷…” (30:38).

Also 17:26 

Again:

“Verily Allah enjoins justice, the doing of good (to others in general), and giving to kinsfolk (their due) …” (16:90).

Thus: Duties of Commission towards the kinsfolk may be broadly classified into:

a.     Maintaining cordial relations with them, and cultivating love for them; 

b.    Rendering economic assistance to them, whenever necessary;

c.     Doing good to them in every other way.

 

(2)  Duty of Omission:

The Holy Qur’an condemns in strong terms the damaging of the ties of relationship with one’s kith and kin; hence to abstain from it is duty:

“… The transgressors, who break the Covenant of Allah after ratifying it, and sever that which Allah ordered to be joined (i.e., damage the relationship with, and violate the duties they owe to, among others, the kinsfolk), and act corruptly on the earth, these are they who are the losers.*” (2:26-27). 

 Also 13:25

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(5)  DUTIES TOWARDS DOMESTIC SERVANTS

The Qur’anic doctrine of love for God and man is so thorough and comprehensive in its scope that it transforms the formal, and often temporary, relationship of “give and take” between the employer and the servant into a relationship of liberality and love, giving to the domestic servant virtually the role of a part and parcel of the family.* In any case, the Holy Qur’an has made it a duty for every Muslim to do good to all those who are under his control and in subjection to him, including the domestic servants,—and to treat it as one of his basic duties:

“… and do good to parents … and to those whom your right hands possess (i.e., those who are subject to your authority) …” (4:36).

 * This aspect of relationship has been explicitly propounded by the Holy Prophet (Peace be on him). He says in connection with the prisoners of war, who, so long as they do not obtain their freedom, are to be distributed in Muslim families to serve them and who stand below the ordinary free domestic servants and, as enemies, hardly deserve any privilege according to the canons of pre-Qur’anic laws and, for all practical purposes, of the post-Qur’anic laws:

“… Whoever has his brother (human being) under him, he should feed him with the food that he himself eats, and clothe him with such clothing as he himself wears. And do not impose upon him a duty which is beyond his power to perform; if, however, you command them to do what they are unable to do, assist them in that affair.” (Bukhari: Sahih, vol. 2, Kitab al Adab).

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to be continued . . . . . 

Quranic Foundation & Structure Of Muslim Society In The End Times