DUTIES of the MORAL PERFECTION OF OTHERS - Commissions

 

 Quranic Foundations And Structure Of Muslim Society

(II) DUTIES OF COMMISSON 

END: Active struggle for creating an atmosphere conducive to morality and awakening the moral consciousness of one’s fellow-beings by word and deed.

 Preliminary:

The Holy Qur’an says:

“By Time (as it has unfolded through the ages, recording man’s successes and failures), verily man is in a state of loss, but not those who have Faith and do (constantly) righteous deeds, and exhort one another to Truth, and exhort one another to endurance (in the service of Truth).” (103:1-3).

The Holy Qur’an further warns that evasion of this active struggle leads to calamities of the highest magnitude, which afflict the innocent and the guilty alike:

“And fear the chaveisement that shall not afflict those alone who among you do wrong; and know that verily Allah is Severe in Chaveising.” (8:25).

 

DUTIES:

a.     Duty of Love;

b.    Duty of Respect.

 

(a) DUTY OF LOVE:

 

Active struggle for the fullest establishment of morality enjoined:

(1) The mission which has been entrusted by God to the Muslim community is the establishment of moral order in the world as a whole —a mission the fulfillment of which is the duty of every Muslim, man and woman:

“(O Muslims!) You are the best (ideological) community that has been raised up for mankind. You enjoin right conduct and forbid all that is wrong (i.e., evil); and you believe in Allah …” (3:110).

(2) This mission entails, however, certain difficult conditions. Hence, it is not possible for every Muslim to fulfill this mission. Consequently, while it is the duty of every Muslim to co-operate(4:85) in it to the best of his capacity and in the manner best suited to him, it is necessary that there should be a trained, disciplined and devoted band of Muslims who should lead the struggle. And this is what the Holy Qur’an has enjoined:

“Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones who attain felicity.” (3:104). 

(3) The basic struggle consists, thus, in propagating among mankind the Divine Teachings which form the very foundation and the life-blood of the moral order. This struggle has, however, to be pursued in the sublimest manner. The Holy Qur’an says:

“Invite (all) to the Way of your Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: For your Lord knows best who have strayed from His Path and who receive guidance.” (16:125).

(4) The establishment of the moral order necessitates finally the employment of state-authority for this purpose. The Holy Qur’an enjoins this function on the Islamic State:

“… Allah will certainly aid those who aid His (cause)—for verily Allah is Full of Strength, exalted in Might, (able to enforce His Will). (Muslims are) those who, if We give them authority in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong; and with Allah rests the end (and decision) of (all) affairs.” (22:40-41).

(5) The Holy Qur’an condemns the establishment of secret societies for evil ends. But it permits secret activity, if absolutely necessary, for the promotion of virtue:

“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).

 

(b) DUTY OF RESPECT:

 

Marriage permitted as the only means of fulfilling sexual need and made obligatory for preserving the moral health of society:

“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. Let those who find not the wherewithal for marriage keep themselves chavee, until Allah gives them means out of His Grace.” (24:32).

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Source

to be continued . . . . . 

Quranic Foundation & Structure Of Muslim Society In The End Times

 

DUTIES TO OTHERS

 

 Quranic Foundations And Structure Of Muslim Society

3. DUTIES TO OTHERS

The obligatoriness of duties to Others is to be conceived in their two-fold origin: (1) in human shortcomings at the different stages of life, which necessitate assistance by other human beings; and (2) in the inherent social nature of human life. Indeed, the individual and the society are mutually related & interdependent, and the individual’s realisation of moral good is not conceivable, according to the Qur’anic view, without reference to the societal whole.

 

Now, viewing the human personality in its two basic aspects, i.e., the empirical and the rational, duties to Others split up into two categories with regards to the ends that they should serve,—namely: (1) Duties relating to ‘Happiness’, or, Material Well-being; (2) Duties relating to ‘Moral Perfection’—meant actually to ensure Spiritual & Moral Preservation and Advancement.

 

Viewed with reference to those who are to be served by these duties, two basic categories emerge, namely: 

(1) Individualistic duties, or, duties to other individuals as individuals; 

(2) Collectivistic duties, or, duties relating to the Societal Whole.

 

As regards ‘Duties to Other Individuals’, they may be viewed basically in two perspectives: (1) other individuals in general, and (2) other individuals as related to the moral agent through specified functional relationships. Then, the other individuals may be Muslims—and that would form the primary reference,—and as such they have to be treated as members of the Islamic social order. Also, there may be—in fact, there are—the non-Muslims who, in the first instance, cannot be regarded properly as members of the Islamic social order, even though they may be living in an Islamic state; and, secondly, there may be among them persons belonging to different categories: for example: 

(1) non-Muslims who are friendly towards Muslims and tolerant towards Islam; 

(2) non-Muslims who are simply indifferent to Muslims and Islam; and 

(3) non-Muslims who are hostile to Muslims and Islam.

Islam prescribes duties towards all the above categories of other individuals, laying down certain duties that are based on the concept that all human beings have certain inviolable rights as human beings and that absolute justice must be practised towards all; and giving another set of duties, in addition, relating to the specified areas of relationships.

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