Quranic Foundations And Structure Of Muslim Society
Chapter 2.
DUTIES of the
MORAL PERFECTION OF OTHERS
END:
Moral Perfection of Others.
1.Duties of Omission;
2.Duties of Commission.
(1)DUTIES OF OMISSION END:
Abstinence from
all forms of activity that might be conducive to the creation of, or might
directly create, conditions of immorality.
a.Duties of Love;
b.Duties of Respect.
(a)
DUTIES OF LOVE:
(1)Creating conditions of moral corruption prohibited:
“Do no mischief (moral or
material) on the earth, after it has been set in order, but call on Him with
fear and hope: For the Mercy of Allah is always near to those who practise
virtue.” (7:56).
(2)Obstructing the path of morality, as also other paths
of goodness, prohibited:
“And be not like those who started
from their homes insolently and to be seen of men, and to hinder (men) from the
Way of Allah (i.e., the perfect System of Goodness which alone leads to God).”
(8:47).
“(The sentence will be:) throw, throw
into Hell every contumacious Rejecter (of God)!—hinderer of good …” (50:24,52).
“Heed
not the type of despicable man,—ready with oaths, a slanderer, going about with
calumnies, hinderer of good …” (68:10-12).
(3)Co-operating with others in sin and transgression
prohibited:
“… and help you
not one another in sin and transgression: Fear Allah: Lo! Allah is strict in
punishment.” (5:3).
(4)Spreading lewdness in any form, and thereby enticing
others in vice, prohibited:
“Say: the things that my Lord has
indeed forbidden are: (indulging in and spreading,* at any level
and any type of) shameful deeds (or lewdness), whether open or secret …” (7:33).
“… and He
forbids (indulging in and spreading, at any level and any type of) shameful
deeds (or lewdness) …” (16:90).
*24:19
(b)
DUTIES OF RESPECT
Duties
in respect of illegitimate and immoral sexual relations whereby, side by side
with one’s own chastity, the chastity and honour of others as well as the
sanctity of the institution of family,* is violated:
* It should be noted that one of the ends of “sexual duties” is the preservation and promotion of the “family” as the basic unit of society—a point which is basic to the Qur’anic social philosophy and which is of immense value in respect of its bearing on the moral health of human society.
(1)Adultery and Fornication prohibited: (also “Polyandry” and “Neoga”)
“And come not nigh to fornication
and adultery: For it is a shameful (deed) and an evil, opening the road (to
other evils).” (17:32).
“(The true
servants of God are those who) … do not commit adultery (nor fornication) …”
(25:68).
“… that they
will not commit adultery (nor fornication) …” (60:12).
(2)Homosexuality vehemently condemned; hence abstinence
from it is duty:
Speaking of the Sodomites, the Holy Qur’an
says:
“We also (sent) Lut: He said to
his people ‘Do you commit lewdness such as no people in creation (ever)
committed before you? For you practise your lusts on men in preference to
women: you are indeed a people transgressing beyond bounds’ … And We rained down
on them a shower (of brimstone): then see what was the end of those who
indulged in sin and crime?” (7:80-81, 84).
(3)The institution of Prostitution condemned:
Speaking
of the women prisoners of war, the Holy Qur’an lays down the following rule,
thus promulgating the law condemning the business of prostitution in all its
aspects:
“… and force not your
maids to prostitution (—a custom prevalent among the pagan Arabs in respect of
their slave-girls—) their desire being for chastity, in order that you may make
a gain in the goods of this life …” (24:33).
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).
