Duties of Commission as Moral Being

 

 Quranic Foundations And Structure Of Muslim Society

Chapter 2. 

DUTIES of Commission

 

END:

Moral Development ensuring Moral Perfection.

 

        (1)     Cultivation and practice of Truthfulness enjoined:

The Holy Qur’an lays down the command in the following two verses:

“O you who believe! Guard your duty to Allah (in respect of truthfulness) and be with those who are true (in thought, word and deed).” (9:119).

“O you who believe! Guard your duty to Allah and speak words (that are) true and directed to the right point: that He may make your conduct whole and sound and forgive you your sins. He that obeys Allah and His Messenger, has indeed attained the highest achievement.” (33:70-71). The first verse commands the Muslims:

a.     to be most conscientiously truthful, namely, through guarding their duty of obedience to God Who is all time a witness even to their innermost thoughts and feelings, not to speak of speech and action; 

b.    to be comprehensively truthful, because conscientious truthfulness means truthfulness in every respect, namely, in thought, word and deed; 

c.     to develop the spirit and activity of truthfulness by upholding the cause of truthfulness and by loving the company of those who are genuinely truthful.

 

The second verse commands, not only conscientious truthfulness in speech, but also guarding against even unconscious slip from truth by making the speech “directed to the right point.”

“directed to the right point” also means employing accuracy in expression, which is a part of wisdom—another great excellence upheld by the Holy Qur’an. (2:269) 

Truthfulness in thought, word and deed is, therefore, a duty. Indeed, it is such an important duty that it forms one of the essential attributes of righteousness (3:14-16), and Heaven has been promised to those who uphold truth in their hearts and practice it in their actions (33:35). In Heaven itself, the righteous will enjoy their blissful life in “an Assembly of Truth in the Presence of the Sovereign Omnipotent.” (54:55). 

 

(2)          Guarding of Oaths enjoined:

Taking lightly one’s oaths is the quality of the person who is deficient in moral earnestness and lacks in true devotion to truthfulness. Hence, in order to maintain sound moral outlook and character, it is a duty to guard one’s oaths, i.e., to be true to one’s oaths; and this is what the Holy Qur’an has commanded:

“… and guard your oaths.” (5:89).  

 

(3)          Cultivation of the spirit of Sincerity and Uprightness enjoined:

Sincerity means freedom from pretence. Uprightness (or, honesty) means freedom from fraud. Both these qualities are actually forms of truthfulness, implying that there should be sameness in reality as in appearance. In other words, what we express in words should be the same as we feel in our hearts, and in no way should we do injustice to our speech by making it immoral through making it discordant with what we believe to be true. The Holy Qur’an has thus commanded sincerity and uprightness (side by side with truthfulness in giving evidence and with justice in pronouncing judgment), in the following verse:

“… and when you utter a word, do justice there unto…” (6:152). 

 

        (4)     Steadfastness in everything good and true enjoined:

The Holy Qur’an has commanded the Muslims to be steadfast in the cause of Truth:

“… and be ever ready (i.e., fixed in your resolve)…” (3:200).

Again:

“O you who believe! when you meet a (hostile) force, stay firm…” (8:45).

This should be so, because firmness is one of the basic qualities of true Believers:

“Allah keeps firm those who believe, with the Word that stands firm, in this world and in the Hereafter …” (14:27).

Hence, steadfastness in all that is good and true is duty. 

 

        (5)     Modesty enjoined:                   

Modesty, which means “restraint by a sense of seemliness” and which implies spiritual purity and moral decency in one’s inner attitudes and outward behaviour in respect of moral decorum, has been emphasized in a beautiful manner in the following Qur’anic verses: 

“O children of Adam! We have bestowed raiment upon you to conceal your shame, and as an adornment. But the raiment of piety, that is the best. Such are among the Signs of Allah, that you may be admonished.

“O children of Adam! Let not Satan seduce you, in the same manner as he got your parents out of the Garden (of felicity), stripping them of the raiment (of innocence and purity), that he might manifest their shame to them …” (7:26-27).

‘Raiment of piety’, in verse 26, emphasizes the observance of modesty in the inner attitude as well as outward behaviour; while the words: ‘let not Satan seduce you’ in verse 27, proclaim the duty of the observance of modesty.

 

(6)  Marriage enjoined for providing the protection of the moral fortress of married life to the individual:

The law has been laid down:

Marry those among you who are single, or the virtuous ones among your slaves, male or female: If they are  in poverty Allah will give them Means out of His Grace: for Allah encompasses all, and He knows all things.” (24:32).

That marriage provides a moral fortress, a fortress of chastity, has been emphasized by the Holy Qur’an in the word muhsin—hisn meaning fortress—employed in the verse which points out the true motive with which a Muslim should marry:

“… desiring chastity, not lust …” (4:24). 

 

(7)  Chastity under all conditions: Preservation of sexual sanctity enjoined:

Chastity implies maintenance of purity in thought, word and deed, in respect of the sexual passion. The Holy Qur’an makes it a duty when it commands:

“Those who find not the wherewithal of marriage shall keep themselves chaste (in thought, word and deed)…” (24:33).

Elsewhere, the womenfolk have been specifically commanded:

“… and that they shall observe the principle of chastity (even in respect of the most distantly related aspects of attitude and behaviour), that is best for them…” (24:60). 

 

        (8)     Laboring for earning one’s livelihood enjoined:

The Holy Qur’an has commanded:

“… and seek of (i.e., strive and labour for) Allah’s Bounty (i.e., means of livelihood): and remember Allah much, that you may prosper.” (62:10).

The above command to strive and labour for earning one’s livelihood has actually been given in the context of the observance of special weekly congregational worship on Fridays. This does not mean, however, that the command is confined only to Fridays. On the contrary, the Holy Qur’an has emphasized the virtue of laboring for earning one’s livelihood by repudiating the Jewish-Christian notion of the Sabbath—of the false belief as to the sanctity of idleness and abstinence from work—and asserting that labour for honest earning is most definitely a part of worship.   

Expounding the Qur’anic view, the Holy Prophet (Peace be on him) says:

“To engage in labour for honest livelihood is duty…” (Mishkat al-Masabih, vol. 2, p. 7). 

 

(9)          Earning livelihood through honest means enjoined. 

The verse quoted in the preceding injunction implies one more command: namely, to earn one’s livelihood by honest means and in honest manner, because it has to be earned as “God’s Bounty” and not as Satan’s favor. Moreover, the command to earn has been combined with the command to “remember Allah much, that you may prosper”, thereby commanding spiritualization of the effort for earning, which alone can truly guarantee the maintenance of one’s conscience as sound and unblemished. 

 

(10)      Benefiting oneself from only that which has been lawfully acquired, enjoined:

The most basic need of man is food, and hence it is hunger in respect of which it is most difficult to observe lawfulness. Even an honest person finds it most difficult to abstain from employing debasing or illegitimate means, like theft, when he is confronted with death by starvation. Hence, the Holy Qur’an has mentioned food when laying down the duty of benefiting oneself from only that which has been lawfully acquired. It says:

“O mankind! eat of whatsoever is on the earth (provided it is) lawfully acquired, and good (i.e., lawful for your health) …” (2:168).

Then the Holy Qur’an goes beyond food and lays down the general law:

“O you who believe! Spend out of the good things which you have lawfully earned and out of that which we have brought forth for you from the earth . . .” (2:267).

According to Qur’anic commentators, this verse relates to spending in charity for others, from which a person benefits spiritually. But, spending on one’s personal needs should all the more strictly be based on what one has lawfully earned, because in that way alone can the spiritual health—the integrity of personality—be properly maintained.  

 

(11)  Virtue of industry enjoined:

To lead a hard life, to engage in perpetual endeavor for the flowering up of one’s talents and faculties, to struggle incessantly through honest labour for higher and higher achievement: that is the law of life in Islam, emphasized time and again in the Holy Qur’an and enshrined in the life of the Holy Prophet (Peace be on him). Emphasizing this law, the Holy Qur’an says:

“… and that for man shall be nothing (i.e., no man deserves) save that wherefor he makes effort, and that (the fruit of) his effort will soon come in sight.” (52:39-40).

Again:

“For each (human being) is a rank according to the deeds which he does: for your Lord is not unaware of what they do.” (6:132).

The first verse says that no human being deserves any success in life except what he labours for. The second verse emphasizes progress on the basis of genuine, practical endeavor. 

Industry is, therefore, an important duty to self, according to the Holy Qur’an. 

 

(12)  Virtue of pursuing stable and sound Progress life, through:

a.       Planning one’s life and activity soundly;

b.       Aiming at consequential (as opposed to wasteful) activity.

c.       Aiming at the highest and the soundest productivity in one’s activity,  enjoined:

 

The Holy Qur’an commands:

“O you who believe! Fear Allah (in wasting your life and talents in vain or wrong pursuits and through unsound planning and execution), and (in all types of actions) let every soul look to what (resulting good and worthiness for success and progress) he has sent forth for the morrow. And fear Allah (for making your activity positive, planned, consequential and progressive, thereby manifesting your true and active thankfulness to Him for His bounties): for Allah is well-acquainted with (all) that you do.” (59:18).

That the human outlook should be progressive, which necessitates aiming at the highest and the soundest productivity, is borne out by the fact that man, according to the Holy Qur’an, is an evolutionary being and the character of human life is evolutionary:*

“So I do call to witness the ruddy glow of Sunset; the Night and its Homing; and the Moon in her Fullness: you shall surely travel from stage to stage.” (84:16-19). 

 A critical study of the Holy Qur’an reveals that it is not only the human personality which is evolutionary but also the universe wherein humanity originated and has to fulfill its destiny.

 

(13)      Cultivation and maintenance of Optimism enjoined:

Optimism, or maintaining an unflinching attitude of hope, is based, in a Muslim’s life, on his unswerving faith in and sincere reliance on God, and has been mentioned in the Holy Qur’an as an essential attribute of Islamic life:*

“Is one who worships devoutly during the hours of the night prostrating himself and standing (in adoration), who takes heed of the Hereafter, and who places his hope in the Mercy of his Lord (like one who does not)? …” (39:9).

* That Pessimism, as mentioned before, amounts to infidelity (Kufr) also shows that, according to the Holy Qur’an, the Faithful is he for whom Optimism is an inseparable quality of character.

To maintain optimistic attitude in life is, therefore, duty. 

 

(14)      Cultivation and maintenance of the spirit and the attitude of Generosity (or, Spirit of Benevolence) enjoined:

Actual generosity is a duty to others. But the cultivation and maintenance of the spirit and the attitude of generosity is a duty towards self because of the purity and enrichment that it acquires thereby. It is this spirit and this attitude that have been emphasized together with actual generosity, as essential attributes of righteousness, in the following verses:

“And vie with one another, hastening to forgiveness from your Lord, and to a Garden whose breadth 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…” (3:133-134). 

“Those who spend (in Charity) 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). 

 

(15)  Constancy in Life commanded; hence its observance is duty:

Success and productivity in life demands constancy in our effort, and hence devotion to the principle of constancy is a duty to self. The Holy Qur’an enjoins it in respect of Prayer, saying that life is truly and ultimately successful of those “who,” besides possessing other virtues, “are constant at their worship.” (70:23).

Now, Prayer being the most basic character-building exercise according to the Holy Qur’an, the above verse refers indirectly to the merit of cultivation and maintenance of the principle of constancy in respect of all virtues. This fact has been directly emphasized by the Holy Prophet (Peace be on him) when he says:

“The action (of goodness) most loved by God is that in which the principle of Constancy is observed most.” (Bukhari: Sahih, Vol. 2, p. 957).

Source

to be continued . . . . . 

Quranic Foundation & Structure Of Muslim Society In The End Times

 

Duties as Moral Being Continued

 

Quranic Foundations And Structure Of Muslim Society

 

(24)  Pessimism, i.e., being over-powered by despair, prohibited:

The Holy Qur’an says:

“That you may not despair over matters which have escaped you …” (57:23).

Elsewhere, the exhortation is in the form of the emphatic command:

“… and never give up hope of Allah’s Soothing Mercy: Truly no one despairs of Allah’s Soothing Mercy except those who have no faith.” (12:87).

This should be so, because every true Muslim is a man of God and devotion to Him is the be-all and end-all of his life:

“Say: ‘Truly, my prayer and my service of sacrifice, my life and my death are (all) for Allah, the Cherisher of the Worlds: No partner has He.” (6:162-163).

It is through this intense devotion that the light of Faith and Hope continues to burn constantly in his heart, and despair can never overtake him. Indeed, he is, in his religious make-up, out and out an optimist, and pessimism is the very negation of his Faith.

Hence the Qur’anic duty of shunning Pessimism completely and thoroughly.

 

(25)  Being over-powered by fear ruled out; hence the effort to eradicate it is duty:

Fear is one of the greatest scourge of human life, and he who can overcome it is really a fortunate man.

The Holy Qur’an has given a teaching which ensures this merit thoroughly.  

According to the holy book, a true Muslim is he who has absolute faith in God and cultivates true devotion to Him (6:162). This faith and this devotion lend strength to his will, a balance to his emotions and a grace to his personality which never fail him in life, because God’s help and protection is unfailingly and always available to him:

“So whoever rejects Evil and believes in Allah has grasped the most trustworthy hand-hold that never breaks.” (3:256).

Thus a true Muslim is never afraid of anything of this world. He leads a life free of fear in proportion to the strength of his faith and trust in God: 

“Behold! verily on the friends of Allah there is no fear, nor shall they grieve; those who believe and (constantly) guard against evil; for them are Glad Tidings in the life of the Present and in the Hereafter: No change can there be in the Words of Allah. This is indeed the supreme Felicity.” (10:62-64). 

For them, the Comforting Message and the Command is:

“Entertain no fear!” (41:30).

Because: all things and the consequences of all events, are under the control and command of the All-Powerful, the All-Just and the Most Merciful God:

“Blessed be He in Whose hands is Dominion; and He over all things has Power…” (67:1).

“… and with Allah rests the end of (all) affairs.” (22:41).

It is thus the duty of a Muslim not to allow himself to be overpowered by fear.

 

(26)  Cowardice on the battlefield prohibited:

A true Muslim develops the strength of his heart through a dynamic and vibrant faith in God to such an extent that cowardice on the battlefield is inconceivable in his case:

“… and those who are firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic and violence. These are they who are proven true (in their faith in God); and these are they who are (truly) righteous.” (2:177).

Therefore, the Holy Qur’an lays down the command:

“O you who believe! When you meet the Unbelievers in hostile array, never turn your backs to them.

“If any do turn his back to them on such a day, unless it be in a stratagem of war or to retreat to a troop (of his own), he draws on himself the wrath of Allah, and his abode is Hell, —an evil refuge (indeed)!” (8:15-16).

Thus, to abstain from cowardice is a duty.

 

(27)      Fear of opponents of truth and justice ruled out; hence abstinence from it is duty:

The Holy Qur’an mentions it as one of the essential qualities of a true Muslim that, in upholding truth and justice, he is never afraid of those who may be opposed to him:  

“and (they are) never afraid of the reproaches of such as find fault…” (5:57).

Thus, to abstain from fear of opposition in respect of upholding truth and justice is a duty.

 

(28)      Cultivation of sadness, anxiety and worry in respect of worldly events and things prohibited:

A true Muslim is, as we have already noted, a man of God, and his motto in life is to commit all his affairs to His care:

“(He said:) and I commit my affair to Allah: for Allah (ever) watches over His Servants.” (40:44).

This motto, taught by the Holy Qur’an, cuts at the very root of that attitude of mind which subjects a person to indulge irrationally in sadness, anxiety and worry, thereby damaging him in many ways.

Speaking directly of the problem, the holy book says:

“… that (He might teach) you not to grieve for that which you missed or for that which befell you…” (3:153).

Thus it is the duty of every true Muslim not to cultivate sadness, anxiety and worry in respect of what happens to him in his life.

 

(29)  (a) Capriciousness,

(b)   indulgence in fancies and phantasms divorced from the realities of life, and

(c)   harboring evil thoughts,

              —all ruled out in Islamic conduct; hence abstinence from them is duty:

 

The Holy Qur’an regards waswas as a great evil, so much so that it teaches a definite prayer for seeking God’s protection against it. The prayer is:

“Say: I seek refuge with the Lord and Cherisher of Mankind, the King (or Ruler) of Mankind, the God (or Judge) of Mankind from the evil of the waswas of (or caused by) the slinking (devil), who whispers in the hearts of Mankind, —among jinns and among men.” (Sura 114).

The word ‘waswss’ which has been left un-translated by the present writer comprehends within it several meanings that relate to different aspects of evil in the thoughts and feelings of human beings. The “Dictionary of Modern Written Arabic” gives the following meanings:

“devilish insinuation, temptation, wicked thoughts, doubt, misgiving, suspicion; delusion, fixed idea; uneasiness, anxiety, concern, melancholy.”

The word ‘waswas’ covers, therefore: (1) depression of spirits through thoughts of sadness (—melancholy); (2) anxiety; worry (— uneasiness and concern); (3) capriciousness (—doubt, misgiving, suspicion); (4) indulgence in delusions; (5) harboring of evil thoughts.

Thus, the above prayer, while it emphasizes the duty of abstaining from cultivation of sadness, anxiety and worry—stated in the immediately preceding section, also emphasizes the duty of (1) shunning of capriciousness, and (2) abstaining from indulgence in delusions, namely, in fancies and phantasms divorced from the realities of life and consequently living in an imaginary world of one’s own making, and (3) guarding oneself against harboring evil thoughts.

 

(30)      Perversion—straying, and leading others, into evil courses condemned; hence abstinence from it is duty:

The Holy Qur’an condemns perversion in all its forms in the following verses:

“And relate to them the story of the man to whom We sent Our Signs, but he passed them by: So Satan followed him up, and he became of the perverted.” (7:175).

“And the Fierce Fire shall be placed in full view before the perverted ones.” (26:91).

Hence, it is a duty to abstain from perversion in all its forms.

 

(31)      Indulgence in everything vain ruled out; hence abstinence from it is duty:

Emphasizing certain essential attributes of Islamic conduct, the Holy Qur’an says:

“… and those (Believers) who from (everything) vain keep away . . . .” (23:3).

At another place, the same trait of Muslim character has been mentioned in these words:

“… and when they pass by some vanity (like vain random talk, unedifying jokes, vain ‘recreations’, etc.), they pass by it with dignified (avoidance).”^* (25:72).

* i.e., neither indulging in it nor being fussy about it.

 

(32)  Idle discourse disapproved; hence abstinence from it is duty:

The following verse of the Holy Qur’an, though it relates to a particular event, also lays down a general rule of conduct:

“And of mankind are those who purchase (i.e., are occupied with) idle discourse^*, to mislead (men) from Allah’s Way (— which is the way of beneficial spending of time and energy) without knowledge (i.e., on the basis of vain fanciful stories), and throw ridicule on it: for such there will be a humiliating Penalty.” (31:6). 

*“Life is taken seriously by men who realize the issues that hang upon it, But there are men of a frivolous turn of mind who prefer idle tales to true Realities and they are justly rebuked here”. (A. Yusuf Ali, op. cit., p.1080).

It is, therefore, duty to abstain from wasting time and energy in vain talks, frivolous discourses and idle tales.

 

(33)      Recklessness prohibited:

One of the attributes of the unrighteous mentioned by the Holy Qur’an is that of being ‘musrif’ (40:28), which word comprehends ‘recklessness’ in its meanings. 

Also, the injunction has been laid down:

“… Do not practice recklessness …” (7:31).

 

(34)      Abstinence enjoined in respect of:

a.           Idle curiosity;

b.          Believing in unfounded reports;

c.           Spreading unfounded reports;

d.          Entering into discussions without correct knowledge of the problem;     

e.           Entertaining opinions for which no strong reason to believe exists;

f.           Proffering uncertain opinion;

g.          Tendering uncertain advice.

 

In the following pithy verse, whose Arabic text can be but poorly translated into English, the Holy Qur’an lays down a comprehensive duty of omission which covers all the above vices:

“Pursue not and follow not that whereof you have no knowledge”. (17:36).

 

(35)  Idleness ruled out; hence abstinence from it is duty.

The Holy Qur’an commands the Muslims in these words:

“O you who believe! persevere, and excel in perseverance, and be (always) in a state of readiness, and observe your duty to Allah that haply you may prosper.” (3:200).

Idleness, or aversion to labour, is possible in a physically normal person only when: (a) he has no serious end in view, and (b) he possesses a tone of mind whereby he suffers from lack of perseverance.

The Holy Qur’an cuts at the root of both of these short-comings when it commands the Muslims, in the above verse, to develop the very opposite character, namely, maximum of perseverance and the most serious end, i.e., making observance of the duty to God the goal of life.

Thus, idleness is definitely a vice in the Qur’anic moral system and should, as such, be shunned by every Muslim.

Expounding this Qur’anic teaching, the Holy Prophet (Peace be on him) has taught the Muslims to seek God’s refuge from idleness. The wordings of the prayer are:

“O Allah! I seek refuge with you from worry and grief and incompetence (in the performance of duties) and idleness and cowardice and miserliness and the burden of debt and the tyranny of the people.” (Bukhari’s Sahih).

 

(36) Abstinence enjoined in respect of false endeavour in earning livelihood:

a.     through beggary;

b.    through acquiring money falsely by religious pretences and superstitious practices;

c.     through gambling.

 

(a)     Through Beggary:

The qualities of the needy person who deserves financial help have been laid down thus:

“(Voluntary financial help primarily is) for those in need, ( who, in Allah’s cause, are restricted, and cannot move about in the land (seeking for trade or work). The ignorant man thinks because of their modesty (in respect of asking for help), that they are free from want. You will know them from their (unfailing) mark. They beg not importunately from all and sundry…” (2:273).

Thus: the person who deserves help should fulfill the following conditions:

•           his need for money should be genuine;                         

•           it should arise from some honorable or acceptable cause, including inability to work due to physical ailments or non-availability of employment;                             

•           he should be respectable in his demeanor;                    

•           he should not beg from all and sundry, namely, should not adopt beggary as a profession.

 

Professional beggary, which is a debasing form of acquiring easy money, is, therefore, completely ruled out by the Holy Qur’an. Indeed, it has no place in Muslim society.

(b)  Acquiring money falsely through religious pretences and superstitious practices:

The Holy Qur’an points out condemningly another false means of earning money which damages both the recipient and the giver of money,—the means, namely, of employing religious pretences and superstitions, or, so-called “spiritual” practices. It says:

“O you who believe! verily many of the priests and the monks devour the substances of the people in falsehood (i.e., on false pretences) …” (9:34).

This verse refers to the Jewish priests and divines and the Christian monks and clergy. The false pretences consisted in that the Jewish priests used to misinterpret the law for the benefit of obtaining money from the interested parties, and the Christian monks and clergy used to issue indulgences and dispensations and had made the shrines of their saints a source of revenue for themselves.

The condemnation by the Holy Qur’an means that it is the duty of a Muslim to abstain from acquiring money from all types of false pretences and practices in the name of spirituality and religion.

(c)  Gambling, as embodying the spirit of earning wealth without labour, prohibited:

Another way of acquiring easy money is through the different forms of gambling. The Holy Qur’an commands the Muslims to shun all those forms of false-earning, when it says:

“O you who believe! Intoxicants and gambling*, (dedication of) stones, and (divination by) arrows, are an abomination—of Satan’s handwork: Shun it, therefore, that you may prosper.”** (5:89).

Thus, it is a duty to abstain totally from all forms of gambling.

 * Gambling: The word maisir, used in the Arabic text, denotes literally: a means of getting something too easily—getting profit without labour and on the basis of chance. Finally, it is ‘any game of hazard, or play of stakes, or wagers, so that even the game of children with walnut is included under this name by Mujahid’. (Lane’s Arabic- English Lexicon). The most familiar form of gambling among the Arabs was based on the principle of lottery through the employment of arrows. The Greeks used knuckle-bones. The Roman children employed ‘head-ortail’ system with the coins. The Israelites used to draw lots. Certain other communities like the Aryans, used dice. (Encyclopedia of Religion and Ethics, VI, pp. 163, 164).

** The total abolition of this evil practice in Muslim society by the Holy Prophet (Peace be on him) has been admitted even by his worst critics as one of the “most celebrated” reforms accomplished by him. (See: D.S. Margoliouth in: Encyclopedia Brit., XVII, p. 407, 11th Ed.). Indeed, the close relationship between gambling and crime, including sexual crime and crime against life and property, is an established fact of human history and can be perused in the cultural histories of the different communities who have indulged in this devastating vice.

 

(37)  Love of wealth for its own sake vehemently condemned; hence abstinence from it is duty:

It should be noted that the verses which voice condemnation of love for wealth are all to be found in the closing part of the Holy Qur’an. This fact seems to emphasize that love for wealth may damage even an otherwise virtuous life. Hence, the greatest caution is necessary in that respect. 

The Holy Qur’an, while condemning unrighteousness, recounts love of wealth as one of the vices:

“… and you love wealth with inordinate love.” (89:20).

“and lo! in the love of wealth he (i.e., the unregenerate man who is ungrateful to God) is violent.” (100:8).

“The emulous desire for abundance and increase (in wealth, status and other worldly possessions) distracts you (from the more serious and higher things), until you visit the graves (i.e., you die).” (102:1-2).

“Woe to every kind of scandal-monger and backbiter, who amasses wealth and counts it (often out of love for it), thinking his wealth would make him last for ever. By no means! He will surely be thrown into that (Hell) which breaks to pieces.” (104:1-4).

It is, therefore, the duty of a Muslim to shun love for wealth totally, regarding wealth only as a means to virtue.

 

(38)  Abstinence enjoined in respect of Covetousness or, the spirit of Greed, which expresses itself in:

a.     Covetous Selfishness, or, withholding from others the goods possessed by one’s own self (i.e. miserliness); and

b.    Coveting other’s goods.

 

(a)          Covetous Selfishness:

The Holy Qur’an has laid down the rule:

“And those saved from the covetousness of their own souls,—they are the ones that achieve prosperity.” (59:9; 64:16).

Thus it is a duty to abstain from harbouring the spirit of covetousness—covetous selfishness—in all things that we possess.

(b)          Coveting others’ goods prohibited:

By coveting others’ goods:

• one damages his spirit of contentment and, as a consequence, his peace of mind; and  

•    he cultivates the spirit of jealousy.          

          Both of these are vices.        

The Holy Qur’an, therefore, says: 

“And in no wise covet those things in which Allah has made some of you excel others.” (4:32).

It is, thus, a duty to abstain from coveting the goods that others possess.

 

(39)  Permitting oneself the very Spirit of Miserliness, prohibited.

        The Holy Qur’an commands:

“Make not your hand tied (in miserliness) to your neck…” (17:29).

Because, the true Muslims are those who:

      “are not niggardly.” (25:67).                           

And every Muslim should always remember that:

“… there are those who bury gold and silver and spend it not in the Way of Allah: announce unto them a most grievous penalty—on the Day when heat will be produced out of that (wealth) in the fire of Hell, and with it will be branded their foreheads, their flanks, and their backs: (And it will be said to them:) ‘This is the (treasure) which you buried for yourselves: taste you, then, the (treasure) you buried’.” (9:34-35) and:

“Let not those who are niggardly in respect of the gifts which Allah has given of His Grace, think it is good for them: nay! it is bad for them. Soon shall the things withheld in niggardliness be tied to their necks like a collar (—the collar of agonizing misery—) on the Day of Judgment. To Allah belongs the heritage of the heavens and earth; and Allah is well-acquainted with what you do.” (3:180).

It is, therefore, a duty to self to keep one’s heart absolutely clear of the spirit of miserliness.

 

(40)  Practicing miserliness in respect of one’s self specifically condemned; hence abstinence from it is duty.

People are generally miserly in respect of others. But there are those also who are miserly, not only towards others, but even towards themselves. Namely, they deprive themselves of rationally and justly benefiting from those means of healthy living which God bestows on them. Such persons have been condemned by the Holy Qur’an:

“Verily, Allah loves not the arrogant, the vainglorious;—nor those who are niggardly and command mankind to niggardliness and hide the bounties which Allah has bestowed on them; and We have prepared for the ungrateful a punishment that steeps them in contempt…” (4:36-37).

“Hiding the bounties which Allah has bestowed on them” implies:

a.             withholding bounties from others;

b.             Disallowing those bounties from manifesting themselves on one’s person and in the different aspects of one’s personal life.

 

There is a Hadith which clarifies the duty in respect of the second implication directly:

“Allah loves to see the effects of His bounties on the person of His Servant.” (Tirmizi).

It is, therefore, the duty of a Muslim to abstain from practicing miserliness towards his own self. 

 

(41)      (a) Squandering—Vain Spending, prohibited: 

         The Holy Qur’an says:                    

“… but squander not (your wealth) in the manner of a spendthrift. Verily spendthrifts are associates of (i.e. of the same family as) the Evil Ones; and the Evil One is to his Lord (Himself) ungrateful.” (17:26-27). 

Hence those who squander their wealth commit no less a sin than that of being grateful to God by misusing His bounty. another verse:

“… nor open it (i.e., the hand) with a complete opening lest you become blameworthy and destitute.” (17:29). 

It is, therefore, a duty to abstain totally from squandering one’s wealth, whether for one’s own self and dependants or for others.

(b) Insincerity in acts seemingly of charity and spending one’s wealth for show in general, condemned:

“Verily Allah loves not the arrogant, the vainglorious … those who expend their substance to show off to men . . . ” (4:36-38).

 

(42)      Impatience, or want of calm endurance and perseverance, disapproved; hence abstinence from it is duty:

“If only they had patience until you (O Prophet) could come out to them, it would have been good for them. (That they behaved impatiently was bad for them).” (49:5).

This verse indicates that impatience, namely, want of calm endurance and perseverance, is bad for one’s self. Hence to abstain from it is duty to self.

 

(43)      Spirit of Ungratefulness condemned; hence abstinence from it is duty:

The Holy Qur’an says:

“Verily, Allah loves not any treacherous, ungrateful (person).” (22:38).

This verse emphasizes basically the spirit of ungratefulness. Of course, active ungratefulness, whether towards God or towards fellow-beings, is also definitely included.

It is, therefore, duty to eschew the spirit of ungratefulness and to abstain from being ungrateful to anyone, whereby the moral purity of one’s own inner personality is damaged.  

 

(44)      Indecency, lewdness and everything abominable in thought and word and deed, prohibited:

The Holy Qur’an has commanded:

“… and draw not nigh to indecencies, whether open or secret…”* (6:151).

Again:

“… and He  forbids      lewdness          and       abomination     and wickedness…”* (16:90).    

It is, thus, duty to abstain totally from indecency, lewdness and everything abominable in thought, in speech and in action. 

 *The words fawahish and fahsha used in the above verses for shameful things are very rich in their meanings and cannot be translated into English.

(45)      The very Spirit of Sexual Immodesty prohibited:

The Holy Qur’an says:

“And come not nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils).” (17:32).

The words “come not nigh to” imply abstinence from the very spirit of sexual immodesty, as also the attitude and the behaviour in which it manifests itself. Thus it is a duty to shun, the very spirit of sexual immodesty, as also the immodest attitudes and behaviour that cause temptation in relations between the sexes.

 

(46)      Defiling one’s spiritual and moral purity through illicit sexual gratification, including homosexuality and self-abuse, prohibited:

Abstinence from lewdness has already been included in the duty mentioned in the previous section. Here we may quote the verses where the command has been given with particular reference to sexual appetite. The Holy Qur’an says:

“Say (O Prophet!) to the believing men that they should lower their gaze (in the spirit of sexual modesty) and guard their private parts (against misuse): that will make for greater purity for them. And Allah is well-acquainted with all that you do.

“And say to the believing women that they should lower their gaze and guard their private parts (against misuse).” (24:30-31.)

These verses lay down the duty of abstaining from defiling one’s purity by illicit sexual relations and sexual self-abuse.

 The only way of satisfying the sexual appetite recognised by the Holy Qur’an as legitimate and chaste is that of marriage between man and woman duly solemnized. (23:5-7; 70:29-31). All other ways are totally prohibited.

(47) Indifference to self-reform condemned; hence abstinence from it is duty:

The greatest of moral diseases consists in the attitude of indifference to self-reform. The Holy Qur’an takes full cognizance of it and, in order to warn the Muslims of its evil implications and consequences, condemns the presence of this disease among the clergy and the people of a previous religious community. Addressing their clergy, it says:

“Do you enjoin right conduct on the people, and forget (to practice it) yourselves, and yet you study the Scripture? Will you not understand?” (2:44.).

“Thenceforth your hearts hardened: they became like a rock and even worse in hardness. For among rocks there are some from which rivers gush forth; others there are which when split asunder send forth water; and others which sink for fear of Allah: and Allah is not unmindful of your actions.” (2:74).

It is, therefore, the duty of a Muslim to abstain from cultivating or retaining an attitude which may disable him from reforming himself in respect of his weaknesses and deficiencies.

 

Source

to be continued . . . . . 

Quranic Foundation & Structure Of Muslim Society In The End Times