MANNERS

 

 Quranic Foundations And Structure Of Muslim Society

5. MANNERS

Manners may be defined as apparent modes of behavior in relation to others, and may be evaluated as small coins of virtue.

The Qur’anic point of view; as emphasized already, is social. Consequently, in the Qur’anic moral code we find as much emphasis on manners as on morals; perhaps more, because indifference to manners may nullify a virtue itself.

 

This is evident from the Qur’anic emphasis on the manners to be observed in the performance of one of the highest virtues in relation to others, viz., charity:

“O you who believe! Make not your charity worthless by laying an obligation and by hurt…” (2:264).

It is also evident from what has been said in connection with the manners to be observed in the presence of the Holy Prophet Muhammad (Peace be on him!):

“O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk as you may speak aloud to one another, lest your (good) deeds become vain and you perceive not.” (49:2).

 

Coming to classification: In conformity with the comprehensive nature of the Qur’anic moral code, the Qur’anic duties in respect of manners belong to two categories: (1) those relating to religious manners, and (2) those relating to social manners.

Source

to be continued . . . . . 

Quranic Foundation & Structure Of Muslim Society In The End Times

 

NEED FOR A COMPREHENSIVE CODE OF LIFE

 

 Quranic Foundations And Structure Of Muslim Society

PREAMBLE

 Chapter 1.

THE MORAL CODE: WHY AND HOW?

 

1. NEED FOR A COMPREHENSIVE CODE OF LIFE:

Human life moves under the impact of different types of conflicts. To start with: there exists a conflict between the individual’s theoretical yearnings and that to an extent that the fulfillment of one implies the frustration of another. For instance, in the field of Ethics, the yearning for Knowledge implies ‘causality’ and ‘necessity’, while the yearning for Morality affirms ‘freedom’; and, in the domain of Metaphysics, the yearning for Knowledge demands the affirmation of the principles of ‘unfolding’ and ‘immanence’, while the yearning for Religion insists on accepting the validity of the principles of ‘creation’ and ‘transcendence’. 

Secondly, there is the problem of the emergence of conflicts in the life of the individual at the instinctive level. For instance, the parental instinct which forces the parents to behave tenderly and affectionately towards the offspring stands in direct conflict with the instinct of self-assertion which requires the adoption of a stern attitude when the offspring commits an act of disobedience. 

Thirdly, the instinctive nature of the individual comes into conflict with his rational nature. 

Fourthly, the ideals embedded in the individual’s rational nature may—and, its fact, do—come into conflict with one another. 

Fifthly, every individual is unique in respect of his or her past experiences and environmental factors, and this uniqueness becomes the breeding ground of conflicts between individual and individual. 

Then, beyond the individual level, existence of conflicts between the individual and the society is a fact of human life. 

Lastly, the narrow racial, territorial and ideological loyalties and economic interests of different communities and nations become sources of conflicts which threaten the very existence of humanity, as they are doing nowadays,—not to speak of the realization of the spiritual and moral ideals.

In such a situation of manifold conflicts and of the dangers involved in respect of realization of the highest human ideals, the question emerges in the mind of every thoughtful and conscientious person: “How ought I to behave to realize my ideals?” In other words: “What should be the Code for determining my conduct?”

The Holy Qur’an provides the answer to that all-important question by imparting sure (16:9) and complete (16:89) guidance in all the different problems of human life, including the metaphysical and ethical problems with which philosophy deals, and a comprehensive and genuine Moral Code.

Viewing the problem of the need for a Code from another angle: It is the Code which imparts uniform pattern of behavior and the bond of community to the group. It also creates optimistic outlook on life and forms the sure ground for progress. Because, if the individuals who constitute a group have a Code to govern their modes of behavior, they will always have a genuine and firm basis for reciprocal social responses. On the contrary, if a human group is devoid of a Code with social reference, as we find in respect of the Christian and the Greek pagan outlooks, the consequence shall be the emergence of a pessimistic view of life along with all its resultant evils.

Source

to be continued . . . . . 

Quranic Foundation & Structure Of Muslim Society In The End Times