Quranic Foundations And Structure Of Muslim Society
Part 5. DUTIES AS MORAL BEING
(or, Duties to Self relating strictly to Morality)
1. Duties of omission, (Duties of respect for the Self).
2. Duties of commission, (Duties of love for the Self). Chapter 1.
DUTIES of omission
END:
Moral Self-Preservation.
(1) Lying, or False Speech, prohibited:
“.... and shun the word that is false.” (22:30).
“Verily Allah guides not those who are false and ungrateful.” (39:3)
“Shall I inform you (O people!), on whom it is that the evil ones descend? They descend on every sinful liar.” (26:221-222).
(2) Mixing up truth with falsehood prohibited:
“And confound not truth with falsehood.” (2:44).
(3) Concealing truth prohibited:
“and conceal not the truth while you know (it).” (2:44).
(4) Concealing evidence prohibited:
“Conceal not evidence; for whoever conceals it,—his heart is tainted with sin. And Allah knows all that you do.” (2:283).
(5) Aversion to truth (—a state of mental perversion—a moral disease—) condemned:
“Verily We have brought the Truth to you: But most of you have hatred for truth (—truth being always bitter for those who become accustomed to living on and benefiting from falsehoods).” (43:78).
(6) Assisting falsehood or fraud, and giving false evidence, ruled out from Islamic conduct: hence abstinence from it is duty:
“… and (the servants of the Most Gracious are those) who witness no falsehood.” (25:72).
Note: ‘Witnessing no falsehood’ implies in the wordings of the Arabic text: (1) ‘do not give false evidence’; and (2) ‘do not assist falsehood or fraud’.
(7) Spirit of Hypocrisy condemned: hence abstinence from it is duty:
“And of the people there are some who say: ‘We believe in Allah and the Last Day’; but they do not (really) believe. Fain would they deceive Allah and those who believe, but they only deceive themselves, and how little they perceive! In their hearts is a disease, so Allah has increased unto them (that) disease; and grievous is the penalty they (incur), because they have been lying.” (2:8-10).
These verses speak of the Hypocrites of the Holy Prophet’s time, who were practicing deception in respect of the Muslims. They, however, lay down the moral principle that practicing deception in human relations is strongly condemnable, and he who practices it becomes morally diseased. Thus, it is duty not only to others, but also to one’s own self, to abstain from adopting hypocritical attitude in any matter whatsoever.
(8) Deeds not conforming to words condemned: hence abstinence from the same is duty:
“O you who believe! why say that which you do not do? Grievously odious is it in the sight of Allah that you say that which you do not do.” (51:2-3).
Disparity between word and deed of a person may bring harm to others who may repose confidence in him in any matter, but it damages that person also, because: (1) he loses the capacity to stick to truth; and (2) he loses the confidence of his fellow-beings and, hence, his prestige.
(9) The Spirit of Duplicity condemned: hence abstinence from it is duty:
“When they (i.e., the Hypocrites) meet those who believe, they say: ‘We believe’; but when they are alone with their evil ones, they say: ‘We are really with you: we were only jesting’. Allah will throw back their mockery on them and give them rope in their trespasses; so they will wander like blind ones (to and fro). These are they who have bartered guidance for error: But their traffic is profitless, and they have lost true direction.” (2:14-16).
Although these verses refer to the Hypocrites of Medina, they lay down a universal principle, namely, that duplicity, which is a deeper phase of hypocrisy, corrupts a person’s moral tone, on the one hand, and brings loss of face to him, on the other. Thus, side by side with being unjust to others, he who practices duplicity also damages himself. Hence it is a ‘duty to self’ to abstain from it completely.
(10) Making a show of hollow acts of goodness, devotion and charity, condemned; hence abstinence from that is duty:
Making a show of hollow acts of goodness, devotion and charity is a form of hypocrisy and, as such, has been condemned by the Holy Qur’an:
“So woe to the worshippers who are neglectful of their Prayers, those who do (good) to be seen, but refuse (to supply) (even) small kindnesses (or, neighborly needs).” (107:4-7).
(11) Oath-mongering condemned; hence abstinence from it is duty:
All habitual liars lose the faith of their fellow-beings and hence resort to habitual and false swearing in order to create belief and confidence in their word: while “the true man’s word is as good as his bond”. Oath-mongering is thus related to evil character and a false personality, and is disapproved by the Holy Qur’an:
“Heed not the type of despicable man, —ready with oaths …” (68:10).
(12) Following one’s lusts of the heart prohibited:
The Holy Qur’an enjoins:
“So follow not lusts of the heart* lest you lapse (from truth) …” (4:135).
* The word Hawa used in the Arabic text does not mean simple desire but “blameable or evil inclination”. (Lane’s Arabic-English Lexicon). It is “lusts of the heart” when related to morality, and “caprice” when related to knowledge.
(13) Desiring false appreciation and being pleased with flattery condemned; hence abstinence from it is duty:
The Holy Qur’an says:
“Think not that those who exult in what they have brought about, and love to be praised for what they have not done,— think not that they can escape the penalty. For them is a penalty grievous indeed.” (3:188).
(14) Flattery, as embodying self-debasement of the flatterer ruled out in Islamic conduct; hence abstinence from it is duty:
The Holy Qur’an says:
“O you who believe! Guard your duty to Allah and speak a straight speech: He will (on that account) make your conduct whole and sound …” (33:70).
The Arabic word Sadid, used in this verse, when applied to speech, means ‘true’ and ‘directed to the right point’. Now true speech is ‘statement according to fact’, as also ‘sincere speech’. Moreover, a speech which is according to fact and sincere shall be a dignified speech. As for ‘directed to the right point’, it connotes a ‘speech which has no exaggeration or its opposite’. It also contains the sense of straightforwardness’.
The English word ‘flattery’ means: ‘treating with insincere and exaggerated praise and servile attentions’. Flattery is, therefore, the very opposite of the ‘straight speech’ mentioned in the above verse.
Moreover, according to the above verse, ‘straight speech’ renders one’s conduct whole and sound, which means that flattery renders conduct unsound.
Therefore, viewing it in the light of the Qur’anic teaching, flattery is immoral, and a Muslim should abstain from it totally. Condemning this vice, the Holy Prophet (Peace be on him) says:
“When you meet the flatterers, throw dust into their mouths.” (Muslim’s sahih; Abu Daud’s Sunan, Chap. on “Disapprobation of Flattery”).
(15) Love for pomp and show—Ostentation (display to draw attention or admiration), prohibited:
“And be not like those who started from their homes insolently and to be seen of men (i.e., in vainglory and ostentation).” (8:47).
Referring to the unseemly conduct of the enemies of Islam at the battle of Badr, this verse lays down the moral injunction that a Muslim should always abstain from vainglory and ostentation.
(16) Conceit condemned: hence abstinence from it is duty:
The Holy Qur’an disapproves conceit in the following reference:
“… and on the day of (the battle of) Hunain: Behold! your superiority in numbers elated you; then it availed you nothing, and the earth, for all that it is wide, straitened unto you; then you turned back in retreat.” (9:25).
This verse relates to the battle of Hunain, in which for the first time the Muslim army outnumbered the enemy forces; yet it was in this battle that the Muslim forces suffered a severe set-back first, which has been ascribed to the spirit of elation, as opposed to the spirit of faith in God, which overtook the minds of a part of them, i.e., the new converts and the less-disciplined.
The moral principle contained in that event is that God disapproves and punishes conceit and self-elation. Hence the duty to abstain from the same.
(17) Exultation in one’s achievements condemned; hence abstinence from it is duty:
“Think not that those who exult in what they have brought about, and love to be praised for what they have not done,— think not that they can escape the penalty. For them is a penalty grievous indeed.” (3:188).
Exultation in one’s achievements has been condemned here because it breeds pride which leads to a person’s ruin at least in damaging his character. In fact, it also blocks further progress.
A Muslim should always attribute his achievements to the favor of God and maintain the state of mind known as humility.
(18) Self-goodness—self-piousness (piety-complex) condemned; hence abstinence from it is duty:
The Holy Qur’an lays down the rule:
“Therefore ascribe not purity (i.e., goodness and righteousness) unto yourselves. He is Best Aware of him who wards off evil.”88 (53:32).
Many of those who are strict in conformity to external religious behaviour, without imbibing thoroughly the inner spirit of religious life, develop consciously or unconsciously, what may be termed as ‘piety-complex’, which is actually a form of self-esteem culminating in contempt for others.
Many others who strive to be morally-good develop a feeling of self-esteem in that respect.
Both of these wrong attitudes have been disapproved by the Holy Qur’an and should be shunned by every Muslim.
(19) Haughtiness prohibited:
Haughtiness in all forms has been regarded as a basic evil by the Holy Qur’an. Iblis, who enjoyed the prerogative of the holy company of Angels, became Devil because he compared himself with Adam and said:
“… I am better than he.” (38:76). and thus:
“he was haughty, and became one of those who reject Faith (— indeed, became the Devil).” (38:74).
As regards mankind:
“Verily He (i.e., God) loves not those who are haughty.” (16:23). and:
“… evil indeed is the abode of those who are haughty.” (16:29).
Hence, it is a Qur’anic moral duty to abstain from haughtiness in all forms. It should be shunned in thought, word and deed. The Holy Qur’an lays down the rules:
“Swell not your cheek (for pride) at the people, and walk not in insolence through the earth; for Allah loves not any vainglorious boastful (person). And be modest in your gait, and lower your voice (in humility); for the harshest of sounds without doubt is the braying of an ass.” (31:18-19).
Another verse which condemns the demonstration of haughtiness in very strong terms may also be quoted:
“And walk not in insolence through the earth. Verily, you will by no means rend the earth, nor can you attain to the mountains in stature.” (17:37).
(20) Obstinacy, Perverseness, Self-righteousness ruled out; hence abstinence from the same is duty:
In emphasizing the qualities of the righteous, the Holy Qur’an says:—
“…and they are never obstinate in persisting knowingly in (the wrong) they have done.” (3:135).
It is thus a duty to abstain from obstinacy, perverseness and self-righteousness in all the situations of life.
(21) Quarrelsomeness prohibited:
The Holy Qur’an has mentioned quarrelsomeness as the opposite of righteousness:—
“So have We made the (Qur’an) easy in your own tongue, that with it you may give glad tidings to the righteous, and warn therewith the vehemently quarrelsome folk.” (19:97).
The holy book also says about true Muslims:—
“… and when the ignorant address them (in arrogance and lack of culture), they say, ‘Peace!’ (avoiding thus all quarrel with them)…” (25:63).
Finally, there is the command, given to the Holy Prophet (Peace be on him), but meant to be obeyed by all Muslims, according to their situation:
“… and keep away from the (disputations raked up by the) ignorant.”* (7:199).
*It should be noted that in its relation to the Holy Prophet (Peace be on him), which forms its real context, this command has a more comprehensive implication. He was commanded not to engage in fruitless controversies with his ignorant strong-headed opponents, nor to conciliate them, but to ignore them; “holding to forgiveness and commanding what was right.” (7:199, first part of the verse).
It is, therefore, a duty for everyone who aims at righteousness, i.e., every true follower of the Qur’an, to abstain completely from quarrelsomeness.
(22) Being over-powered by wrath ruled out; hence abstinence from it is duty:
In emphasizing the qualities of the righteous, the Holy Qur’an says:—
“… and (those) who control their wrath” (3:135).
Hence, it is a Qur’anic duty of omission not to permit oneself under any circumstance to be over-powered by wrath.
(23) Light-heartedness prohibited:
The Holy Qur’an says:
“…and (in order that) you may not (lose the balance of your mind in) joy because of that (worldly good) which has been given (to you)…” (57:23).
Exultation over the good things of the world is wedded to lightheartedness. The man of God should regard all worldly good fortune as illusory (57:20)*. Hence he should not suffer from emotional disturbance on such occasions, and should maintain his serenity, knowing, as he does, its true value. In other words, he should avoid light-heartedness.
*“What is the life of this world but a matter of illusion.”[57:20]
to be continued . . . . .
