Quranic Foundations And Structure Of Muslim Society
(16)
Punctuality and Regularity in life enjoined:
The Holy Qur’an has enjoined punctuality
in respect of Prayer:
“Verily the Prayer is prescribed unto the
Believers at definite times (or, at appointed hours).” (4:103).
In
this manner the Holy Qur’an trains and accustoms the Muslims to punctuality in all the affairs
of life.
Moreover, the holy book
appeals repeatedly to the Believers to observe the principle of regularity
found in Nature and within their own selves, and take lesson from it all. For
instance:
“On the earth are Signs for those of
assured Faith, as also in your own selves: will you not then observe?”
(51:20-21).
“Behold! In the constitution of the
heavenly bodies and the earth, and the alternation of the Day and the Night,
there are indeed Signs for the possessors of understanding …” (3:190).
Such being the
importance of punctuality and regularity according to the Holy Qur’an, it is a
duty to observe them in life to the best of one’s ability.
(17)
Observance of the principle of Moderation enjoined:
According to the Holy
Qur’an, conformity to the just mean in all things of life is one of the basic
distinguishing marks of Islamic conduct. God says:
“Thus We have exalted you as a community
(ummah) conforming to the just mean …” (2:143).
Having laid down the
principle basically and for universal application in life, the holy book also
refers to certain concrete instances of its application. For instance:
(a)
Concerning prayer:
“Neither be too loud in your Prayer nor be
too quiet in it, but seek a middle course between.” (17:110).
(b) Concerning
spending:
The true servants of God are:
“those who, when they spend (their
wealth, talents, time, energy, etc.), are neither extravagant nor sparing, but
hold, a just (balance) between those (extremes).” (25:67).
(c)
Concerning walking;
“And be moderate in your pace…” (31:19).
Thus, observance of the principle of
moderation in all things is a duty.
(18)
Observance and maintenance of Discipline enjoined:
A true Muslim’s life is
a disciplined life. It is hedged in by principles, rules and laws from all
sides, named by the Holy Qur’an as ‘limits ordained by God’, and it is a duty
to maintain life strictly within those limits. Discipline is thus the hall-mark
of Islamic life. Speaking of the true Believers the Holy Qur’an says:
“And those who keep the limits ordained by
Allah. So proclaim the glad tidings to the Believers.” (9:112).
As regards those who
are undisciplined and violate those limits, we are told:
“These are the limits (ordained by)
Allah. Transgress them not. For whoso transgresses Allah’s limits: such are
wrong-doers.” (2:229).
Again:
“… and any who transgresses the limits
ordained by Allah, does verily wrong his own soul …” (65:1).
Observance of strict discipline in life
is, therefore, duty to self.
(19)
Cultivation and practice of Moral Courage
enjoined:
Moral courage consists
in upholding and advocating truth without fear.
According to the Holy
Qur’an, it forms one of the essential attributes of Islamic conduct. For, the
true Believers are those who are:
“… never afraid (in upholding Truth) of
the reproaches of such as find fault.” (5:57).
Hence,
cultivation and maintenance of moral courage is duty.
(20)
Remaining pitched in battle against the forces of evil
enjoined:
A true Muslim is a man
of God and, as such, his function is to enjoin what is right and to forbid what
is wrong. He cannot perform this function, however,
unless he remains pitched in battle against the forces of evil. And this he has
been commanded by the Holy Qur’an:
“Verily Satan is an enemy to you: so
treat him (constantly) as an enemy (remaining engaged in perpetual fight with
him).” (35:6).
Shaitan, or, Satan, is,
according to Lane’s Arabic-English Lexicon, not only ‘the devil’, but ‘any that
is exceedingly, or inordinately, proud or corrupt or unbelieving or
rebellious.’ As such, Satan represents all evils, whatever their form, wherever
they are found, and whenever they manifest themselves. Used as a proper noun,
i.e., as ‘the Satan’, the word signifies the personification of Evil. In any
case, the promptings to evil are there all the time: the forces of evil, in
their multifarious forms, are perpetually at work. Those who do not treat evil
as their enemy fall a victim to it. But every Muslim is, so to say, born to
destroy evil and to establish the good. He cannot treat evil even with
indifference, not to speak of befriending it. He must fight, fight continuously
and with all his might, against evil, wherever it is within his reach and
whatever its form. It is his unavoidable duty.
Expounding this duty, the Holy Prophet
(Peace be on him) says:
“Whoever observes evil it is his
duty to eradicate it with his hand (or, power of authority). But he who is
unable to do that, let him employ (the power of) his tongue. In case there is
one who is unable even to do that, let him (at least detest it) with his heart.
This last, however, is the weakest degree of Faith.” (Muslim: Sahih, vol. 1, p.
51).
(21)
Cultivation and practice of Bravery enjoined:
True Muslims, according
to the Holy Qur’an, are those who face all hardships and trials, and the forces
of the enemy at the battlefield, bravely:
“… and those who observe firmness
and calmness in pain (or suffering) and adversity, and throughout all periods
of panic and violence (i.e., in war): Such are they who are true (in their
Faith). Such are the God-fearing.” (2:177).
Muslims have been, therefore, commanded:
“O you who believe! When you meet a
force (of the enemy on the battlefield), hold firm (i.e., face the enemy
bravely), and call Allah in remembrance much (and often), that
you may be successful.” (8:45).
Again :
“O you who believe! When you meet the
Unbelievers in battle, never turn your back to them …” (8:15).
Mark that bravery is cultivated at higher and higher levels through devotion to God. Mark that bravery belongs to the heart and not to the body. It is the true faith and the true spirit (i.e., true devotion to an ideal) that makes a man brave. In the case of a Muslim, it is Faith in God in all its aspects which is the only motivating force in his life; and Faith in God is the highest and the most unfailing source of strength.
(22) Observance of Self-Respect, Magnanimity and
Sobriety enjoined:
It is the duty of every
Muslim to cultivate and observe self-respect, side by side with humility;
because the very fact that he is a Muslim make every true follower of Islam
honorable. The Holy Qur’an says:
“Ye are the best community (in respect of
your ideology and your mission)…” (3:110).
“Honor belong to Allah and His Messenger
(Muhammad) and the (true) Believers; …” (63:8).
That is why God has
commanded the self-respecting attitude of the Ashab-ul-Suffah (People of the
Platform) in 2:273, already quoted, and has referred
to the virtues of self-respect, magnanimity and sobriety as the virtues which
should be practiced by all of His true Servants:
“… and when they pass by what is nonsense,
they pass by it observing self-respect, magnanimity and sobriety.” (25:72).
(23)
Self-defense against wrong enjoined:
Self-respect makes
self-defense necessary, wherever required. Of course, all mischief is to be
avoided (7:56; 28:77, etc.) and nothing should be done which violates any of
the virtues that have been enjoined (2:208).
With these precautions,
self-defense is a duty, because it has been mentioned by the Holy Qur’an as a
quality of the Believer’s conduct:
“… and those who, when an oppressive wrong
is inflicted on them, help and defend themselves.” (42:39).
(24)
Observance of the spirit of Contentment enjoined:
Discontentment can be in respect of:
(a) one’s resources, or, (b) one’s possessions.
a. As to the first:
one may feel that if he is able to acquire the patronage of the high-ups, he
can increase his resourcefulness for increasing his possessions : wealth,
prestige, power, etc. Such an ambition leads almost always to debasement of the
self, and consequently to the violation of the virtue of self-respect. Hence, a
Muslim has been commanded to direct all his needs and all his ambitions to God
and God alone, as, for instance, in the basic Muslim prayer:
“You alone (O Allah) do we worship and
Your help alone we seek.” (1:5).
The Holy Qur’an wants a
Muslim to be absolutely contented with the Patronage of God, Who is the Source
of all Good, when it asks emphatically:
“Is not Allah enough for His servant?”
(39:36).
b. The usual form of
discontentment is in respect of what one possesses, and it becomes more
damaging morally when one starts cultivating jealousy in relation to what
others possess. The Holy Qur’an has forbidden it outright:
“And covet not the thing in which
Allah has made some of you excel others ( but cultivate the spirit of
contentment). Unto men a fortune from that which they have earned and unto
women from that which they have earned. (Be not jealous of one another ) but
ask Allah of his bounty (through positive, rational effort and the fulfillment
of your genuine needs). Lo! Allah is ever Knower of all things (including your
innermost feelings; so be careful).” (4:32).
Cultivation and
maintenance of the spirit of contentment* is, therefore, a
duty to self for keeping it morally healthy.
Contentment should be clearly distinguished from want of effort for improving one’s life in all those things which have been approved or commended by God, including rational possessions of the goods of this world.
(25) Practice of Selflessness in doing
good enjoined:
The Prophets of God,
who have embodied service to humanity at its highest, were asked by God to
proclaim in unequivocal terms that they did not want any reward for it. The
Holy Qur’an has mentioned this time and again,* thus laying down
the principle that it is a duty to observe selflessness in doing a duty to
others.
* 6:90; 11:29; 11:51; 25:57; 26:109; 26:127; 26:145; 26:164; 26:180; 38:86; 42:23; etc.
In fact, all good to
others should be done purely out of love for God (2:177), and
therefore, never for any selfish end. Or else, the merit of the otherwise
virtuous deed will become null and void, as the Holy Qur’an warns:
“O you who believe! Render not vain your
charity by reminders of your generosity or by injury…” (2:264).
On the positive side,
the following motto of selflessness has been laid down as the guiding light for
all true Muslims. Their attitude, whenever they do any good to others, should
invariably be:
“… No reward do we desire from you, nor
thanks.” (76:9).
(26)
Soft-heartedness, Gentleness and Kindness enjoined:
A Muslim, while he has
been commanded to be stiff and mighty against evil (48:29), has to be,
in his basic character, soft-hearted. This is what the Holy Qur’an has taught.
A Muslim should practice humility (33:35) which means showing respect to
others. That makes it impossible for him to be of harsh temperament. Then, he
is to be the pursuer of “compassion and kindness” (90:17). Taking both of these
qualities into consideration, the basic tone of his character should not but be
that of soft-heartedness, gentleness and kindness, unless any exceptional
situation justly demands otherwise.
Moreover, he has to
follow the examples of the Prophets whose conduct has been set for him as a
pattern. Now, the Holy Qur’an says, on the one hand, that: “there is for you an
excellent pattern (of conduct) in Abraham and those with him...” (60:4); and on
the other hand, it informs us: “Lo! Abraham was softhearted, long-suffering”
(9:114). Therefore, to cultivate and maintain soft-heartedness is duty.
Concerning the Holy
Prophet Muhammad (Peace be on him) the Holy Qur’an emphasizes his
soft-heartedness in these words:
“It is part of the Mercy of Allah that you
do deal soft-heartedly with them…” (3:159).
Indeed, he is:
“Mercy (and Blessing) unto all the
worlds.” (21:107).
And:
“… To the Believers he is most kind,
merciful.” (9:128).
To follow the Holy
Prophet Muhammad (Peace be on him) is duty {33:21, 31}. To cultivate and
maintain soft-heartedness, gentleness and kindness is, therefore, also duty,
(27) Patience,
Forbearance, Perseverance, Composure, Equanimity, Steadfastness, Self-control
and Hardiness enjoined.
The virtues mentioned
above are very closely related to one another and are included in the Arabic
word sabr, which has been repeatedly emphasized by the
Holy Qur’an in different contexts and has been enjoined forcefully. The holy book says.
“O you who believe! seek help in sabr and prayer; verily Allah is
with those who practice sabr …
“Be sure We shall test you with
something of fear and hunger, some loss in goods or lives or the fruits (of
your toil), but give glad tidings to those who practice sabr, who say, when
afflicted with calamity: ‘To Allah we belong and to Him is our return’: They
are those on whom (descend) the Blessings and the Mercy of Allah and they are
the rightly-guided.” (2:153, 155-157).
“… and those who practice sabr in
pain (or suffering) and adversity, and throughout all periods of panic and
violence. Such are the people of truth, the God-fearing.” (2:177).
“… and Allah loves those who practice sabr.” (3:146).
“… the men and the women who practice sabr,…for them Allah has prepared forgiveness and great reward.” (33:35).
“Those who observe sabr, seeking
their Lord’s Countenance (i.e., Divine Pleasure) … for such there is the final
attainment of the (Eternal) Home.” (13:22).
It is, therefore, the
duty of every Muslim to practice sabr with a view to attain perfection in it:
“O you who believe! practice sabr,
vie in the practice of sabr and be (ever) ready (in the cause of Truth); and be
careful of your duty to Allah; that you may succeed and prosper.” (3:200).
(28)
Cultivating the spirit of Humility and Modesty enjoined:
The Holy Qur’an refers
to, and enjoins the duty of, cultivating and observing humility and modesty in
the following verses:
“… the men and the women who possess
the spirit of humility … for them Allah has prepared forgiveness and mighty
reward.” (33:35).
“And the servants of (God) Most
Gracious are those who walk on the earth with humility, and when the ignorant
address them (in arrogance), they (do not insult them or engage with them, but)
say (or, wish them) ‘Peace!’ (separating themselves from them calmly).
(25:63).
“And swell not your cheek (for
pride) at the fellow beings,* nor walk in insolence through the
earth**; for Allah loves not any arrogant boaster. And be
moderate in your pace, and lower your voice***; for the harshest
of sounds without doubt is the braying of the ass.” (31:18-19).
* This is the command to observe humility in one’s behavior in general.
** This is the command to observe humility in walking.
*** This is the command to observe humility in the tone of one’s talk.
(29)
Observance of the spirit of Thankfulness
enjoined:
The Holy Qur’an
contains the command, originally given by God to the Holy Prophet Moses (Peace
be on him) but meant to be obeyed by every Muslim:
“…
and be of those who are thankful.” (7:144).
Speaking directly to
its addressees, the holy book has commanded:
“… and be thankful for the favors of
Allah, if it is He Whom you serve.” (16:114).
It should be noted here
that all the goods that a man receives in his life, through whatever medium
they might be delivered to him, are God’s favors according to the Qur’anic
teaching. When a person bestows his favors on anyone, not only the thing that he
bestows, but he himself, becomes for him God’s favor in that respect. It is
thus a duty to thank God for every good that one receives, as also to thank him
who acts as the agency for obtaining that good.
This has been emphasized in direct terms by the Holy Prophet (Peace be on him) when he says:—
“He who does not express thankfulness to human beings is not (really)
thankful to Allah (also).” (BukhÉrÊ: Adab al-Mufrad, p. 34).
(30) Struggle to achieve Self-Purification, along
with its Qur’anic technique, enjoined:
(A) According to the
Holy Qur’an, the servants of God, namely, true Muslims, are those who not only
practice righteousness but constantly yearn for perfection in it:
“And those who pray, ‘Our Lord!
bestow on us coolness of eyes from our wives and our offspring, and make us (so
perfect in virtue that we may be) unto the righteous a pattern (to be
followed)’.” (25:74).
And this yearning
becomes a reality in the case of those who strive for it truly:
“… and among them (i.e., the
followers of the Qur’an) there are those who, by Allah’s leave, are foremost in
virtues. That is the great Grace (i.e., the most honorable achievement).”
(35:32).
For that achievement,
however, it is necessary to purify the self. Hence, true Muslims are those who:
“act aiming at (self-) purification.”
(23:4).
And, thereby they develop:
“a sound heart.” (26:89).
Hence,
Self-purification and development of Conscientiousness is duty.
(B) But the human heart
cannot be developed into a morally-sound heart without:
a.
constant self-examination; and
b.
the consequent struggle directed at abstaining from
evil of every type and practising good in every way.
The Holy Qur’an commands its followers in
respect of both:
(a) As
to constant self-examination:
“O you who believe! Fear Allah, and
let every soul look to (i.e., examine) what it has sent forth for the morrow.
And fear Allah: for Allah is well-acquainted with what you do.” (59:18).
(b) As
regards the struggle:
•
against all evil within and without the self:
“Verily Satan (who represents and
prompts all evils within and without the self) is an enemy to you: so treat him
constantly) as an enemy (remaining engaged in perpetual fight with him).”
(35:6).
•
in favor of all that is good;
“And strive for Allah (i.e., for the
establishment of the highest good within and without the self) as is due unto
Him, hard striving. He has chosen you (for it).” (22:78).
Thus, constant
Self-examination and the Struggle to destroy evil and to establish the good are
Qur’anic duties to self.
(C) But the Struggle
(Jihad) mentioned above is not possible without a living and dynamic faith in
God and devotion to Him, i.e., without maintaining the heart
as:
“a heart turned in devotion to God.”
(50:33).
For that, however, it is necessary:
(a) to conscientiously and devotedly
practise:
■ Communion
with God;
As to communion with God, it has
prescribed three forms and has enjoined their observance:
•
Constant remembrance of God:
“O you who believe! Celebrate the
remembrance of Allah, remembering (Him) much (in word and in thought), and
glorify Him morning and evening.” (33:41-42).
•
Observance of Regular Prayer, in congregation
and otherwise:
“And establish regular prayer…”
(2:110).
•
Congregational worship at the highest level:
“And pilgrimage to the House (i.e.,
the Ka’bah at the Mecca) (for congregational worship at world-level) is a duty
unto Allah for mankind,—for him who can afford the journey…” (3:97).
■ Fasting;
As to fasting, which is the most potent
exercise for the practice of self-control, the Holy Qur’an orders it in these
words:
“ O you who believe! Fasting is
prescribed to you, even as it was prescribed to those before you, that you may
(learn) self-restraint.” (2:183).
■ Charity;
As to charity, the Holy Qur’an enjoins:
•
compulsory charity (Zakat, etc.), as well as
•
optional charity.
It says:
“… and pay the poor-due…”
(2:110).
“O you who believe! Spend (for
helping those in need) out of the good things which you have (honorably)
earned, and of that which We bring forth from the earth for you…”
(2:267).
(b) to fulfill all
duties rigorously, whether they are to self or to others.
As regards fulfillment
of all duties rigorously, whether they are to self or to others, the Holy
Qur’an lays down the command:
“O you who believe! Enter into Islam
wholly (i.e., fulfill all the duties prescribed by Islam, including those
related to apparently inconsequential issues of life).” (2:208).
The Holy Qur’an has
enjoined all the above as duty.
Source
to be continued . . . . .
