There is, what
might be called a Covenant between man and Reality that is implicit in
existence. The Covenant may, however, be formulated in words and written down.
The Old and New Testaments, sometimes referred to as the First and the Second
Testaments, are regarded as containing Covenants, and Quran may be regarded as
the Third Testament which completes them by combining the other two Covenants
with the Islamic one. This Covenant is formulated as follows:-
"Allah hath bought from the believers
their lives and their wealth because the Garden will be theirs: they shall
fight in the way of Allah and shall slay and be slain. It is a promise which is
binding on Him in the Torah and the Gospel and the Quran. Who fulfils His
covenant better than Allah? Rejoice then in your bargain that ye have made, for
that is the supreme triumph. Triumphant are those who turn repentant to Allah,
those who serve Him, those who praise Him, those who fast, those who bow down,
those who fall prostrate in worship, those who enjoin the right and who forbid
the wrong, and those who keep the limits ordained by Allah." 9:11-112
It should be
understood that birth into the world implies such a covenant, but that it is
made explicit when a person recognizes the implication of existence. The
Covenant is a formula that states a fact of existence, and should not be
understood in a naive or superstitious manner. The recognition and acceptance
of this covenant is stated thus:-
"Say: Behold! My worship and my sacrifice,
and my living and dying are for Allah, Lord of the Worlds. He has no partner.
This I am commanded, and I am the first of those who surrender unto Him."
6:163-164
The Terms of the
Covenant or Contract may be regarded as having seven parameters: -
(1) Accountability. Man is accountable to
Allah alone, that is, to the Ultimate Reality.
"Unto Allah belongs whatsoever is in the
heavens and the earth; and unto Allah all things are returned." 3:109
"Unto Allah belongs whatsoever is in the
heavens and whatsoever is in the earth. He forgives whom He will, and punishes
whom He will. Allah is forgiving, Merciful." 3:129
"O ye who believe! Obey Allah, and obey
the Messenger and those of you who are in authority." 4:59
(2) Powers. Human beings have been given
special powers when Allah bestowed on them His own Spirit. That is, He has
consciousness, conscience and will. Therefore he has the title Vicegerent.
"So when I have made him and have breathed
my Spirit into him, do ye fall down, prostrating yourself unto him." 15:29
Also 32:9, 38:73
(3) Jurisdiction. Collectively He is to
rule on this earth. Individually he is responsible for everything coming into
his sphere of influence.
"And when thy Lord said unto the angels:
Lo! I am about to place a vicegerent in the earth." 2:30
"He it is who has placed you as
Vicegerents of the earth and has exalted some of you in rank above others, that
He may try you by that which He has given you." 6:166
(4) Authority. He has control over all
things.
"He it is who created for you all that is
in the earth." 2:29
"Hast thou seen how Allah has made all
that is in the earth subservient unto you?" 22:65
(5) Responsibilities. To act on Allah's
behalf. Fidelity is, therefore, important. He is responsible for the welfare
and development of all things, including himself.
"Be mindful of your duty to Allah, and
seek the way of approach unto Him, and strive in His way in order that ye may
succeed." 5:35
"O ye who believe! Be Allah's helpers,
even as Jesus, son of Mary, said unto his disciples: Who are my helpers for
Allah? " 61:14
"And feed with food the needy wretch, the
orphan and the prisoner, for love of Him (Allah), saying: We feed you, for the
sake of Allah alone. We wish for no reward nor thanks from you." 76:8-9
"Those who do not judge by what Allah has
revealed are infidels." 5:44
A good action is
one that is done for the sake of Allah and not for ones own or someone else's
sake. In so far as the Spirit of Allah is within a person the action is done
for, through and by the Spirit and not through the intellect or emotions or
instincts.
(6) Rewards and penalties. His welfare and
development depends on how he fulfils his duties.
"As for him who gives and is dutiful and
believes in goodness, surely We will ease his way unto a state of ease. But for
him who hoards and deems himself independent and disbelieves in goodness,
surely We will ease his way to adversity. His riches will not save him when he
perishes." 92:5-11
(7) Rules and Guiding Principles. These
have to define the function of human beings. These have three inter-dependent
aspects:-
(a) Rights and
privileges
(b) Duties to
respect and support the rights of others.
(c) Constraints
not to flout the rights of others, or allow them to be flouted.
"And let there arise from you a people who
invite to all that is good, enjoining right conduct and forbidding what is
wrong. Such are the successful." 3:104
The word
translated as 'success' in this verse also has the following meanings:- the
attainment of desires, self-fulfilment, prosperity, freedom from anxiety and
frustration, happiness.
Many political
systems speak about Human Rights but not about Duties or Constraints. It is
obvious that no one can have any rights unless others accept it as their duty
to observe such rights. Without constraints the rights of some would flout the
rights of others. When rights are mentioned usually no limits are defined to
these. For instance, Freedom turns into self-indulgence and license; Equality
turns into envy and oppression. Rights have to be justified if they are to have
any meaning apart from whim.
The political
concept of "rights" is inadequate in other ways too. When a secular
politician speaks of human rights, what can he possibly mean? Who defines them,
where do they come from and what justifies them? What can a person mean when he
says "I have the right to do so and so"?. What he should say is
"I want the community, the law or the government to give me this
right." It clearly depends on political power. The whims of those who have
the political power and the accidents of the political processes will determine
what rights they will bestow and what duties they will expect. These may have
no relationship to either human nature or the rest of the environment. They may
be confined to a particular society or even only to a particular group. Nor are
the rights sufficiently comprehensive. They refer only to social interactions.
The pollution, wastage and adulteration produced by industry, for instance,
takes place without considering the world on which human beings depend.
Organization takes place without considering the social or psychological
welfare of those involved. Ideologies are constructed without regard to human
nature and its interaction with reality. Apart from this, there are a great
number of other factors and attitudes of mind which affect or even neutralize
these rights.
Rights, duties
and constraints arise in three possible ways:-
(a) Natural
rights arise from (i) the faculties and capabilities people have (ii) the
circumstances in which they find themselves (iii) the efforts they make. If a
person is unable to think correctly or lacks a particular skill or motive, or
makes no efforts, or the environment makes certain actions impossible then no
amount of law can produce these. On the other hand if he has the capabilities,
means and opportunities then he can do whatever he wants or his own sense of
duties dictates regardless of others.
(b) The
community bestows certain rights and duties on the individuals living in it
through its customs, cultures and ideas. These are modified by the three
interacting factors:- (i) The arising of leaders and teachers who affect
behaviour, motivations and ideas. (ii) The nature of the people who accept
these. (iii) The physical environment, both natural and man-made. In so far as
the community provides the stimulation and facilities for education, health,
law and industry it also modifies the first source of rights, namely human
capabilities, incentives and the environment.
(c) The State,
its government or those who have the power bestow the rights, constraints and
duties. This depends partly on:- (i) The nature of those in power (ii) The
nature of the community which bestows the power, (iii) The nature of the
organization.
It is not
difficult to see that all these are inter-dependent and that they depend
ultimately on the laws and forces of nature, the evolutionary and historical
process, and can, therefore, be said to arise from Allah. But the above are
mostly sub-conscious and indirect.
(d) Allah has
also sent direct guidance in the Quran, which can be consciously applied.
A great number
of such Rules are mentioned in the Quran. They may be called The Islamic Bill
of Conduct. The significance of these only become obvious according to their
relevance to the contemporary situation. Therefore, only a selection is given
here. There may be many others, which will only become significant in other
conditions of life. They are to be applied to both personal and public
behaviour. It is no good trying to convince a Muslim that these precepts apply
to religion and not to politics, commerce and culture. There is no such
distinction. Any one who tries to compartmentalize his life in this way causes
his own disintegration.
From the Islamic
point of view, Human Rights come from Allah and this justifies them. Rights
mean the freedom from oppression (2:191), the flouting of the powers and
potentialities placed by Allah in man. This has a positive and a negative
aspect. It implies:-
(1) That a
person should have the freedom (a) to exercise and enhance self-determination;
(b) to benefit and fulfil himself; (c) to exercise and enhance his abilities to
do so; (d) to obtain help from others.
(2)
Self-determination also means that external (a) compulsions and (b)
restrictions are reduced; (c) there is no deprivation of the means of
self-fulfilment; (d) nothing is done to a person against his will i.e. without
discussion, agreement and consent.
(3) The rights
refer to what is good and not to evil. A person who does harm to himself will
create something which does harm to others and to the environment on which
humanity is dependent, and vice versa. These rights are restricted by the duty
to observe the same rights in others and to the welfare of the environment.
This is not the idea of Rights in the West.
Some of the
important Imperatives mentioned in the Quran upon which a society should be
based can be listed and described as follows. It is not an exhaustive list.
They should be regarded as being inter-dependent and not mutually exclusive or
separate.
1. The right to Life -
"Slay not
your children, fearing a fall to poverty. We shall provide for hem and for
you... and slay not the life that Allah has forbidden save with right. Whoso is
slain wrongfully, We have given power unto his heir, but let him not commit
excess in slaying. Lo! he will be helped." 17:31,33
"Retaliation
is prescribed for you in the matter of murder." 2:178
"Whosoever
slays a soul not to retaliate for a soul slain, nor for corruption done in the
land, should be as if he had slain all mankind. And whosoever saves the life of
one, it shall be as if he had saved the life of all mankind" 5:32
Note: The Old
Testament simply says: Thou shalt not kill. This seems to imply that the life
of the individual is an absolute value. The Hebrews, nevertheless, engaged in
war. Islam, however, recognizes that life has a value relative to some greater
value, the good of the community, for instance or the good of the evolutional
process.
2. Equality -
Islam recognizes
no distinction of colour, race, nationality, creed, rank or wealth. Equality
before the judgment of Allah and the Law is incorporated in the idea that the
whole human race is one family descended from a single soul. It does, however,
recognize differences in ability, character and social position.
" O
mankind! Be careful of your duty to your Lord Who created you from a single
soul and from it created its mate and from the twain has spread abroad a
multitude of men and women. Be careful of your duty towards Allah in Whom you
claim your rights of one another, and towards the wombs that bore you. Lo!
Allah is a Watcher over you." 4:1
3. Freedom -
"There is
no compulsion in religion. The right direction is henceforth distinct from
error." 2:25
"..
Persecution is worse than slaughter.." 2:191
"And what
will convey unto you what the Ascent is - It is to free a slave, and to feed in
the day of need an orphan near of kin, or some poor wretch in misery, and to be
of those who believe and exhort one another to pity." 90:12-17
" Say: Who
hath forbidden the adornment of Allah which He hath brought forth for His
servants, and good things of His providing?..My Lord forbids only indecencies,
such of them as are apparent and such as are within, and sin and wrongful
oppression, and that ye associate with Allah that for which no warrant hath
been revealed, and that which ye tell concerning Allah that which ye know
not." 7:32-33
As in other
things freedom applies to economic, social and political as well as to
psychological states. Freedom from superstition, ignorance, illusion and inner
compulsions is even more important. It is not only a person’s right but also an
obligation to give it to others. Freedom includes not just the freedom to
obtain appropriate knowledge, character and abilities but the obligation to do
so. There can be no freedom without knowledge, ability and proper motivation.
Freedom is limited by the constraints of morality, inner and outer. The Law
does not define what is allowed but only what is not allowed. Everything else
is allowed. The reverse is oppression.
4. Brotherhood -
Brotherhood
means love, sharing, mutual support, forgiveness help and peace making.
"The
believers are naught else than brothers. Therefore make peace between your
brethren and observe your duty to Allah that haply ye may obtain mercy."
49:10
"..And
remember Allah's favour unto you; how you were enemies and He made friendship
between your hearts so that you became brothers by His grace; and how you were
upon the brink of an abyss of fire, and He did save you from it. Thus Allah
makes clear His revelations unto you that haply you may be guided, and there
may spring from you a nation who invite to goodness, and enjoin right conduct
and forbid indecency. Such are they who are successful." 3:105-106
5. Justice - Justice has three aspects -
(a) The
Principle of Equivalence - That the consequences of an act, the punishment or
reward, should be equivalent to the act.
(b) The
Principle of Equality -That all actions that are similar should be similarly
treated and dissimilar ones should be treated according to their
dissimilarities. It does not imply that people are equal in their qualities or
talents. The Political cry for equality really refers to Justice.
(c) The
Principle of Self-determination - The consent of the individual is required in
a transaction. If a person gives away something there is no injustice, but if
it is taken away from him, then we have injustice.
"O ye who
believe! Be staunch in justice, witnesses for Allah, even though it be against
yourselves or your parents or your kindred, whether it be a rich man or a poor
man, for Allah is nearer unto both. So follow not passion lest ye lapse from
truth." 4:135
"O ye who
believe! Be steadfast witnesses for Allah in equity, and let not hatred of any
people seduce you that ye 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
"And covet
not a thing in which Allah hath made some of you excel others. Unto men a
fortune which they have earned, and unto women a fortune which they have
earned. Envy not one another but ask Allah for His bounty." 4:32
"No laden
soul shall bear another's burden and that man hath only that for which he makes
effort, and that his effort shall be seen." 53:38-40
This refers to the
Divine Judgment, but the Justice of Allah is obviously the ideal to which man
must also strive.
6. Respect for person -
"He (Allah)
it is who has placed you as a vicegerent of the earth and has exalted some of
you in rank above others, that He may try you by that which He has given
you." 6:166
"Let not a
folk deride a folk who may be better off than they are, nor let women deride
women who may be better off than they are; neither defame one another, nor
insult one another by names. Bad is the name of lewdness after faith. And
whoever turns not in repentance such are evil doers. On you who believe: shun
much suspicion, for certainly some suspicion is a crime. And spy not, neither
backbite one another. Would you love to eat the flesh of your dead brother? You
abhor the one so abhor the other. And keep your duty to Allah. Lo! Allah is
relenting , merciful." 49:11-12
7. Retaliation -
Connected with
justice is the right to self-defence and retaliation.
"Fight in
the way of Allah against those who fight against you, but begin not
hostilities. Lo! Allah loves not aggressors....persecution is worse than
slaughter." 2:190-191
"And those
who, when an injury is done to them, defend themselves. The recompense for an
injury is an injury the like thereof. But whosoever pardons and makes
reconciliation, his wage is the affair of Allah, for Allah loves not
wrongdoers. And whosoever defends himself after he has suffered wrong - for
such there is no blame. The blame is only against those who oppress mankind,
and wrongfully rebel in the earth. For such there is a painful doom. And verily
whoso is patient and forgives - lo! that verily is the steadfast heart of
things." 42:39-43
Retaliation is
prescribed but not aggression. This also includes provocation, a favourite
political device which excuses aggression. But people have the right to protect
themselves and their interests. Oppression must be opposed. Though life is
sacred, it has a purpose. When this purpose is negated then life ceases to have
a meaning. Life can, therefore, be legitimately sacrificed to protect the goal,
but only if it is a legitimate goal.
8. Personal Responsibility and Accountability -
Here, too, as
elsewhere, it is necessary to remind ourselves that self-determination is not
only a person's right but it is an obligation to respect this right in others.
"O ye who
believe! Ye have charge of your own souls. He who errs cannot injure you if you
are rightly guided. Unto Allah ye will all return, and He will inform you of
what ye used to do." 5:105
9. Social Responsibility-
Human beings are
interdependent. It is not only the case that the thoughts, feelings and actions
of each will affect others directly, but they also affect each other by setting
examples and creating conditions of life which facilitate, encourage or
discourage good or evil. It is, therefore, the duty of each to not only to do
good themselves but to encourage others to do so and provide conditions which
encourages such actions. There are, in fact, no private thoughts or actions
since by modifying himself; a person affects his behaviour and its affects on
others. They in turn react and this affects the first person.
"And there
may spring from you a nation who invite to goodness, and enjoin right conduct
and forbid indecency. Such are they who are successful." 3:104
"They
believe in Allah and the Last Day, and enjoin right conduct and forbid
indecency, and vie with one another in good works. They are the
righteous." 3:114
10. Ecological responsibility - This is incorporated in the notion
of vicegerency.
"Work not
confusion in the earth after the fair ordering thereof, and call on Him in fear
and hope." 7:56
11. The right to Self-fulfilment -
"O ye who
believe! Forbid not the good things that Allah hath made lawful for you, and
transgress not. Lo! Allah loves not transgressors." 5:87
"Squander
not your wealth among yourselves in vanity, except in trade by mutual
consent.." 4:29
The possibility
of Self-fulfilment is increased if economy of use is practiced.
12. Tolerance -
Respect for
other faiths, beliefs and opinions.
"Revile not
those unto whom they pray besides Allah lest they wrongfully revile Allah
through ignorance. Thus unto every nation have We made their deeds seem fair.
Then unto their Lord is their return, and He will tell them what they used to
do." 6:109
"And when
you see those who meddle with Our Revelations, withdraw from them until they
meddle with another topic. And if the devil causes you to forget, sit not,
after the remembrance, with the congregation of wrong-doers. Those who ward off
evil are not accountable for them in anything, but the Reminder must be given
them that haply they, too, may ward off evil. And forsake those who take their
religion for a pastime and a jest, and whom the life of the world beguiles.
Remind mankind, hereby lest a soul be destroyed by what it earns." 6:68-70
"And be
thou upright as thou art commanded, and follow not their lusts, but say: I
believe in whatever Scripture Allah hath sent down, and I am commanded to be
just among you. Allah is our Lord and your Lord. Unto us our works and unto you
your works; no argument between us and you. Allah will bring us together, and
unto Him is the journeying." 42:15
"Say: O
disbelievers! I worship not that which ye worship; nor worship ye that which I
worship. And I shall not worship that which ye worship. Nor will ye worship
that which I worship. Unto you your religion and unto me my religion."
109:1-6
13. Obedience to Authority -
"O ye who
believe! Obey Allah, and obey the messenger and those of you who are in authority;
and if you have a dispute concerning any matter, refer it to Allah and the
messenger if ye are in truth believers in Allah and the Last Day. That is
better and more seemly in the end." 4:59
"Whoso
obeys Allah and the messenger, they are with those whom Allah hath shown
favour, of the Prophets and the saints and the martyrs and the righteous. The
best of company are they." 4:69
"Whoso
obeys the messenger obeys Allah, and We have not sent thee (Muhammad) as a
warder over them." 6:80
"Obey not
him whose heart We have made heedless of Our remembrance, who follows his own
lust and whose case has been abandoned." 18:29
Obedience is
part of Submission (Islam). Social discipline is essential. Note, however, that
obedience is required only while the authorities are righteous and obey Allah.
Authority is not imposed by force, but should be something accepted by the
individual for his own and the social good, provided that affairs have been so
arranged that the most able and noble of the people have been placed in
authority. This always requires the consent of the people. In the Western
Democracies where everyone is considered to be factually equal, authority can
only be maintained by force. Islamic obedience to authority would then seem to
be undemocratic. There is, of course, no doubt that in most Islamic countries
unscrupulous people have assumed power by taking advantage of this obedience,
and that they maintain their power through a tyranny. But this is due to the
degenerate state of the people themselves. They get what they deserve. Protest,
opposition and disobedience against tyranny and oppression is a fundamental
right in Islam. Abu Bakr, who succeeded the Prophet said in his first address:-
"Cooperate
with me when I am right but correct me when I commit error; obey me so long as
I follow the commandments of Allah and His Prophet; but turn away from me when
I deviate."
14. Consultation -
Human affairs
should be regulated not by dictatorship and compulsion but through consultation
and mutual agreements.
"..if thou
hadst been stern and fierce of heart they would have dispersed from around you.
So pardon them and ask forgiveness for them and consult with them upon the
conduct of affairs." 3:159
"...and
whose affairs are a matter of counsel..." 42:38
15. Respect for Living things -
"There is
not an animal in the earth, nor a creature flying on two wings, but they are
communities like you. We have neglected nothing in the Book. Then unto their
Lord they will be gathered." 6:38
The practice of
caging animals for entertainment, hunting them for sport or vanities, and other
kinds of cruelty must be considered very barbaric practices to be thoroughly
condemned. The slaughtering of animals for food is justified, and nature is
witness to this, but it must be done by human beings with reverence and minimum
cruelty.
16. Correct motives -
"Lo! My
service and my sacrifice and my living and my dying are for Allah, Lord of the
Worlds." 6:163
"Say: If it
be that your fathers, your sons, your brothers, your mates or your kindred, the
wealth that you have gained, the commerce in which you fear a decline, or the
dwellings in which you delight, are dearer to you than Allah or His Messenger
or the striving in His cause, then wait until Allah brings about His decision,
and Allah guides not the rebellious." 9:24
This can be
called Objective Behaviour. All other kinds of behaviour are ultimately
purposeless since it is not possible to go against nature without
self-destruction.
17. Impartiality -
"O you who
believe! Be staunch in justice, witnesses for Allah, even though it be against
yourselves or your parents or your kindred, whether it be the case of a rich
man or poor man." 4:135
18. Truth and Objectivity -
"Proofs
have come to you from your Lord, so whoso sees, it is for his own good, and
whoso is blind is blind to his own hurt." 6:105
"Truth hath
come and falsehood hath vanished away. Lo! Falsehood is ever bound to
vanish."" 17:81
"Shun the
filth of idols and shun lying speech." 22:30
"And who
does greater wrong than he who tells a lie against Allah, and denies the truth
when it reaches him." 39:32
"O ye who
believe! Guard your duty to Allah, and speak words straight to the point."
33:70
".. that
Allah may reward true men for their truth, and punish the hypocrites if He
will, or relent towards them if He will." 33:24
"O man,
follow not that whereof thou hast no knowledge. Lo! the hearing and the sight
and the heart - of each of these it will be asked to give an account."
17:36
"O people
of the Scriptures! Stress not in your religion other than the truth, and follow
not the vain desires of folk who erred of old and led many astray, and erred
from a lain road." 5:77
"O you who
believe! Be careful of your duty to Allah and speak straight to the point.
" 33:70
"Confound
not truth with falsehood, nor knowingly conceal the truth." 2:42
This is
particularly important for journalists, politicians, businessmen and others who
inform or influence the public. It is, of course, possible to be wrong
sincerely. But a person ought to admit that he is speculating, guessing or
merely expressing an opinion. Truth may be distorted by deliberately selecting
only some facts while neglecting or even suppressing others. Many religious
fanatics exaggerate and make false claims. Scientists, too, are known to make assertions
for which they have no evidence. Numerous books have been written under the
principle of freedom of speech and publishing containing deliberate lies. This
cannot be allowed.
19. Self-sacrifice -
"Ye will
not attain piety until ye expend of that which ye love." 3:92
20. Peace making -
"The
believers are naught else than brothers. Therefore make peace between your
brethren and observe your duty to Allah that haply ye may obtain mercy."
49:10
"There is
no good in much of their secret conferences save in him who enjoins charity and
kindness and peace-making among the people." 4:114
21. Unity and cooperation -
"And hold
fast, all of you together, to the cable of Allah, and do not separate.."
3:103
22. Competition -
"And each
one hath a goal towards which he turns: so vie with one another in good
works.." 2:148
"And vie
with one another for forgiveness from your Lord...those who spend of that which
Allah hath given them in ease and adversity, those who control their wrath and
are forgiving toward mankind; Allah loves the good." 3:134
Though
competition is recommended it is confined to what is good. It does not refer to
self-aggrandizement or selfishness which flouts the needs of others. It is
possible, for instance, to gain advantages not merely by excelling but also by
sabotaging, harming or repressing others. Competition in the West often
consists of secrecy, unethical and even criminal activities. The result is a
condition worse than in the jungle where members of the same species do not eat
each other. It creates great insecurity, anxiety, stress, aggression and
violence. It also leads to deprivation, injustice and greed. This is not the
kind of competition recommended in Islam.
23. Compassion and Generosity -
"The
payment of an ill-deed is an ill the like thereof. But whosoever pardons and
amends, his wage is the affair of Allah. Lo! He loves not wrongdoers. And whoso
defends himself after he hath suffered wrong - for such there is no blame. The
blame is only against those who oppress mankind, and wrongfully rebel in the
earth. For such there is a painful doom. And verily whoso is patient and
forgives - Lo! That verily is the steadfast heart of things." 42:40-43
"Keep to
forgiveness and enjoin kindness, and turn away from the ignorant." 7:199
"Repel evil
with that which is better" 23:96
"...And
when they are angry, forgive..." 42:3
"Those who
spend their wealth for the cause of Allah and afterwards make no reproach and
injury to follow that which they have spent, their reward is with their Lord,
and there shall no fear come upon them, neither shall they grieve. A kind word
with forgiveness is better than alms giving followed by injury." 2:262-263
"If you
publish your charity, it is well, but if you hide it, and give it to the poor,
it will be better for you, and will atone for some of your ill-deeds. Allah is
informed of what you do." 2:271
"Those who
spend their wealth by night and day, by stealth and openly, verily their reward
is with their Lord.." 2:274
"And feed,
for love of Him, the needy , the orphan and the prisoner, saying: We feed you,
for the sake of Allah only. We wish no reward or thanks from you." 76:8-9
Though
retaliation against a wrong is allowed, generosity has greater value.
Generosity has not only a spiritual value, but has a social and political
value. There is little doubt that most of the conflicts, wars and unrest are
caused by poverty, deprivation and inequality of wealth.
24. Spying and Privacy -
"Shun much
suspicion; for Lo! Some suspicion is crime. And spy not, neither backbite one another."
49:12
25. Integrity -
(a) Of Person -
"Forsake
the outwardness of sin and the inwardness thereof. Lo! Those who garner sin
will be awarded that which they have earned." 6:121
(b) Of Action -
"It is most
hateful in the sight of Allah that ye say that which ye do not." 61:3
(c) Of Speech -
"Guard your
duty to Allah and speak straight to the point." 33:70
Politicians,
specially, need to take note of all these. Correct speech and outer actions are
not sufficient. The motives, thoughts, and feelings must also be correct and
appropriate. But it is not sufficient to say that the outer does not matter as
long as the heart is in the right place or the intentions were good. We live in
a society and affect others. We must ensure that we have the correct knowledge
and ability to do good and carry out good intentions. Justice must not only be
done but also seen to be done. Conventions should not be flouted unnecessarily.
26. Criterion of Judgment -
(a) Excellence -
"We have
made you male and female, and have made you nations and tribes that ye may know
one another. Lo! The noblest of you is the one who is best in conduct."
49:13
(b) Nature of
Success and Failure -
"He indeed
is successful who causes it (the soul) to grow, and he indeed is a failure who
stunts it." 91:9-10
(c) Nature of
Good and Evil -
"Whatever
good befalls thee (O man), it is from Allah, and whatever of ill befalls thee
it is from thyself." 4:79
"Allah
wrongs not mankind in anything, but mankind wrong themselves." 10:45
27. Freedom of Information, Evasion &
Secrecy -
"There is
no good in much of their secret conferences save in him who enjoins charity and
kindness and peace-making among the people." 4:114
"Guard your
duty to Allah, and speak words straight to the point.." 33:70
"Why say ye
that which ye do not? It is most hateful in the sight of Allah that ye say that
which ye do not." 61:2-3
Under this
heading we should also consider all kinds of prevarication, circumlocution,
partial and selective truths, evasion, insincerity, things which are loved by
politicians and journalists. Everything which constitutes hiding of truth and
is designed to propagate ignorance.
28. Stability -
People should
not be governed by the vicissitudes of life, but build something more stable
within themselves. Both fortune and adversity are temporary conditions which
will pass away, and we can benefit from both..
"Naught of
disaster befalls in the earth or in yourselves but it is in a Book before We
bring it into being ....that ye grieve not for the sake of that which hath
escaped you, nor yet exult because of that which hath been given. Allah loves
not prideful boasters." 57:22-23
29. Faith and Doubt -
"It may
happen that you hate a thing which is good for you, and it may happen that you
love a thing which is bad for you. Allah knows, you know not." 2:216
"Those who
ruin their own souls will not believe." 6:12
"It is not
the purpose of Allah to let you know the unseen. But Allah chooses of His
messengers who He will to receive knowledge thereof. So believe in Allah and His
messengers. If ye believe and ward off evil yours will be a vast reward."
3:179
"Allah is
the protecting friend of those who believe. He brings them out of darkness into
light. As for those who disbelieve, their patrons are false deities. They bring
them out of light into darkness." 2:257
"And those
who look not for a meeting with Us say: Why are angels not sent down to us and
why do we not see our Lord? Assuredly they think too highly of themselves and
are scornful with great pride." 25:21
The Islamic argument
may be given as follows:- Owing to our human limitations, we cannot be certain
of anything. We suffer from prejudices, intellectual blindness, superstitions
and illusions. This is why we need faith in Allah, the Ultimate Reality, Who by
definition knows everything. Doubt, it is said, is the beginning of wisdom. But
no action can be based on doubt. It leads nowhere. The doubt required by Islam
is in ones own infallibility, while faith has to be placed in the ultimate
goodness of reality. Behaviour should be governed by an objective purpose.
Self-confidence, without which nothing can be achieved, is based on faith.
30. Balance - This has three aspects:-
(a) There are
standards against which all things should be measured.
(b) Every
situation is a balance between opposite factors. The middle way is the best.
Excesses in either direction are bad.
(c) A human
being is not judged by the evil he does or the good he does, but the balance
between the two.
"Allah it
is who hath revealed the Scripture with truth, and the Balance." 42:17
"We verily
sent our messengers with clear proofs, and revealed with them the Scripture and
the Balance, that mankind may observe right measure." 57:25
"..and He
hath set the measure, that ye exceed not the measure, but observe the measure
strictly, nor fall short thereof." 55:7-8
"Thus have
We made you a community justly balanced, that ye might be witnesses over the
nations..." 2:143
31. Self-discipline and Restraint -
"We have
revealed unto you raiments to conceal your shame, and splendid vesture, but the
raiment of restraint from evil, that is best." 7:26
"Restrain
thyself along with those who cry unto their Lord morn and evening, seeking His
Countenance, and let not your eyes overlook them, desiring the pomp of the life
of this world, and obey not him whose heart We have made heedless of Our
remembrance, who follows his own lust and whose case has been abandoned."
18:29
"Nay, but
those who do wrong follow their own lusts without knowledge." 30:29
"Repel evil
with that which is better. We are best Aware of that which ye allege."
23:96
"The good
deed and the evil deed are not alike. Repel the evil deed with one that is
better, then he, between whom and thee there was hatred will become as though
he was a friend. But none is granted it save those who are steadfast - none but
persons of great happiness." 41:34-35
"So keep
your duty to Allah as best as you can, and listen, and obey, and spend; that is
better for your souls. And whoso is saved from his own greed, such are the
successful." 64:16
32. Trust -
There are three
aspects to this:- (1) We accept that there are certain Laws and regularities in
nature whereby certain causes produce certain specific effects. We act and have
to act in the hope that our actions will have the desired effect. (2) But a
situation is complex. In so far as our knowledge is limited every thing we do
carries a risk. We have the obligation to obtain all relevant knowledge to
reduce the risk. But unless we know everything, which is impossible, there is
always the possibility that some factor from outside the sphere of our
knowledge will enter into our sphere of action and cause unpredictable changes.
We are asked to strive for what is good and to trust in Allah. That is, to
accept that Reality is so organized that nothing can happen in it which is not
consistent. It does not mean that we will get what we desire. It implies that
if events should not turn out as we wished then we recognize that this was also
for the best, not subjectively, but objectively speaking. (3) But it also
implies the acceptance of Allah's guidance - to avoid what is forbidden and do
what is required of us regardless of consequences. It is particularly
noticeable in politicians that they will not do what is right but calculate
what consequences their actions will have regardless of the fact that these are
unpredictable and that the evil which they do has its own consequences as the
state of international politics shows.
Three kinds of
trust should be noted:- (a) Trust in inner guidance. (b) Trust in the harmony
of the universe. (b) Trust in the outcome of actions.
"There is
no god save Him. In Allah, therefore, let believers put their trust."
64:13
"Lo! None
despairs of the Spirit of Allah save disbelieving folk." 12:87
"Say: He is
the Beneficent. In Him we believe and in Him we put our trust. And ye will soon
know who it is that is in error manifest." 67:29
"Those who
say: Our Lord is Allah, and thereafter walks aright, there shall no fear come
upon them neither shall they grieve." 46:13
"Set thy
purpose for religion as a man upright by nature - the nature made by Allah in
which he has been created. There is no altering the laws of Allah's
creation." 30:30
33. Usury -
"Those who
swallow usury cannot rise up save as he who arises whom the devil hath
prostrated by his touch. That is because they say: Trade is just like usury;
whereas Allah permits trade and forbids usury...Allah hath blighted usury and
made charity fruitful. Allah loves not the impious and guilty" 2:275, 276
Some
commentators pretend that this does not apply to business credit but only to
personal relationships. But the verse makes it clear that there is a difference
between commerce and usury. Usury is forbidden because it contradicts the
principle of charity. In trade there is a fair exchange between people. This is
not the case with Usury. The result must inevitably be economic disruption. If
charity is regarded as a kind of exchange - material goods for social or
spiritual advantages, then Usury, like theft, exchanges the social and
spiritual advantages for material ones. Usury does not only apply to money, but
also to taking advantage of someone's needs or obligations to extract some
advantage for oneself.
34. Hoarding -
"And let
not those who hoard up that which Allah hath bestowed upon them of His bounty
think that it is better for them. Nay, it is worse for them." 3:180
"Allah
loves not prideful boasters who hoard and who enjoin upon the people
avarice." 57:23-24
"Those who
spend their wealth by night and day, by stealth and openly, verily their reward
is with their Lord." 2:274
"And they
ask thee what they ought to spend. Say: That which is surplus." 2:219
One can, of
course, hoard not only goods, but also money, talents, opportunities, affection
etc.
35. Squandering -
"Give the
kinsman his due, and the needy, and the wayfarer, and squander not in
wantonness. Lo! The squanderers were ever brothers of the devils."
"And those
who, when they spend, are neither prodigal nor grudging; and there is ever a
firm station between the two." 25:67
"Squander
not your wealth among yourselves in vanity. But let there be trade by mutual
consent." 4:29
"Give the
kinsman his due, and the needy, and the wayfarer, and squander not your wealth
in wantonness." 17:26
"And those
who, when they spend, are neither prodigal nor grudging; and there is ever a
firm station between the two." 25:67
36. Futilities -
"They ask
thee about intoxicants and gambling. Say: In them is great sin and some utility
for men. But the sin is greater than their usefulness." 2:219
"O ye who
believe! Intoxicants and gambling and idols and divining arrows are only an
abomination of Satan's handiwork. Leave it aside in order that ye may succeed.
Satan seeks only to cast among you enmity and hatred by means of strong drink
and gambling, and turn you from the remembrance of Allah.." 5:90-91
Gambling has two
aspects, (a) obtaining something for nothing (b) taking risks. The word used in
the Quran is 'maisir', which has the first meaning. Speculation on the stock
exchange should be included here.
37. Promises & Agreements-
"Why say
you that which you do not? It is most hateful in the sight of Allah that you
say that which you do not." 61:2-3
"Make not
your oaths a deceit between you, lest a foot should slip after being firmly
planted and you should taste of evil forasmuch as you debarred men from the way
of Allah." 16:94
"Make not
Allah, by your oaths, a hindrance to your being righteous and observing your
duty unto Him and making peace among mankind.... Allah will not take you to
task for that which is unintentional in your oaths. But He will take you to
task for that which your hearts have generated." 2:224-225
"....and
those who keep their pledges and their covenant, and those who stand by their
testimonies..." 70:32-33 See also:- 2:177 5:1 9:7-10 23:8
"Betray not
Allah and His messenger, nor knowingly betray your trusts." 8:27
38. Envy -
"And covet
not the thing in which Allah hath made some of you to excel others. Unto men a
fortune from what they have earned, and unto women a fortune from that which
they have earned. But ask Allah for His bounty. Lo! Allah is ever Knower of all
things." 4:32
The reference
here is not only to wealth, but also to circumstances, social privileges,
talents and physical and psychological qualities. We ought not try to be like
someone else. Women should not try to be like men and vice versa. The situations
we are in contain all the opportunities and challenges we require. They define
our function. Imitation is not only ineffective but self-destructive. Envy is
also the cause of many social conflicts and anomalies. This does not, however,
mean that we should not strive to improve the talents and assets we have. We
should always be ourselves and develop our inherent potentialities.
39. Priorities-
"Wealth and
children are an ornament of the life in the world. But good deeds which endure
are better in thy Lord's sight for reward, and better in respect of hope."
18: 47
"And
purchase not a small gain at the price of Allah's covenant. Lo! that which
Allah has is better for you, if you did but know. That which you have wastes
away, and that which Allah has remains. And verily We shall pay those who are
steadfast a recompense in proportion to the best of what they used to do.
Whoever goes right, whether male or female, and is a believer, them We shall
verily quicken with good life, and We shall pay them a recompense in proportion
to the best of what they used to do." 16: 95-97
"He is,
indeed, successful who causes it ( the soul ) to grow, and he is, indeed, a
failure who stunts it." 91: 9-10
40. Humility-
"And walk
not in the earth exultant. Lo! You cannot rend the earth, nor can you stretch
to the height of the hills." 17: 36
"Turn not
your cheek in scorn towards people, nor walk with pertness in the land. Allah
loves not the braggart and the boaster. Be modest in your bearing and subdue
your voice. Lo! the harshest of all voices is the voice of the ass."
31:18-19
"I shall
turn away from My revelations those who magnify themselves wrongfully in the
earth..." 7:146
41.Trusteeship-
" Believe
in Allah and His messenger, and spend of that whereof He has made you trustees;
such of you as believe and spend right, theirs will be a great reward."
57:7
The wealth,
power and position which a person has, as well as his talents and faculties are
regarded, not as the property of the individual, but something entrusted to him
by Allah, which he must use on Allah's behalf. They can be given or taken away
by Allah, and indeed, man is born without them and loses them on death. This
idea differs both from Capitalism and Communism and makes Islam incompatible
with both. There is little doubt that most of the conflicts and wars are due to
the notion of property and the desire to possess.
42. Chastity-
" O
mankind! Be careful of your duty to your Lord Who created you from a single
soul and from it created its mate and from the two has spread abroad a
multitude of men and women. Be careful of your duty towards Allah in Whom you
claim your rights of one another, and towards the wombs that bare you."
4:1
" You
proceed from one another, so wed them by permission of their folk and give to
hem their portions in kindness, they being honest, not debauched nor of loose
conduct." 4:24
" And come
not near adultery. Lo! it is an abomination and an evil way." 17:32
For some strange
reason the rights and duties of sexual fidelity and purity are not recognized
in Western laws. Yet it constitutes the main element in the relationship
between the sexes, between the generations and is intimately connected with
life itself, not merely that of the individual but the whole human race. It is
as if the law ignores the fact that human beings are of two interdependent
types and that procreation and rearing of children is an essential part of
human life and of self-fulfilment. We must regard this attitude as particularly
primitive, unintelligent, and animal like. Note that the verse forbidding
adultery (17:32) is part of the section forbidding murder (17:31-33). Thus
sexual fidelity is related to life, which also depends on sex.
The principles
which govern all aspects of Islam are the following:-
(1) That
Allah is the supreme authority. This implies the principles of (2) Unity, (3)
Objectivity, (4) Responsibility (the notion of Vicegerency must apply), (5)
Trusteeship (that human beings do not own property or their talents and
opportunities, but these are entrusted to them) (6) the goal of Psychological
Development, (7) the Public Interest, (8) the need for Consultation and
consensus, (9) the need for Divine Guidance, (10) Legitimate Authority - it is
exercised on behalf of Allah, (11) the correct application of human faculties
and (12) the possibility of receiving and applying Inspiration.