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“The Social Laws in the Holy Quran and Their Influence on the Life of the American Muslim Community”
Chapter-1
The Holy Quran and Its Social Laws
Chapter-1
THE HOLY QURAN
The Qur’an English pronunciation: k??r??n Arabic.?????? al-Qur’an, literally “the recitation” is the main religious text of Islam, also some times transliterated Quran, Kuran, Koran, Qur’an, Coran or al-Qur’?n.It is widely regarded as the greatest piece of literature in the Arabic language.
The text of the Qur’an consists of 114 chapters of varying lengths, each known as a sura. Chapters are classed as Meccan or Medinan, depending on when (before or after Hijra) the verses were revealed. Chapter titles are derived from a name or quality discussed in the text, or from the first letters or words of the sura. Prophet Muhammad (sm) on God’s command gave the chapters their names. Generally, longer chapters appear earlier in the Qur’an, while the shorter ones appear later.
The Qur’an is verbal divine guidance and moral direction for mankind and the final revelation of God (Allah). (?????) Allah is the standard Arabic word for God. The term is best known in the West for its use by Muslims as a reference to God in the context of Islam.
The Qur’an was revealed from God to Muhammad through the angel Gabriel from 610 to 632 CE, the year of his death. Muhammad (SM) recited the Qur’an to his followers, numbering tens of thousands, who recited after him, until they had memorized it. He also dictated it to his scribes.
The Angel Gabriel visited the Muhammad (sm) many times over a period of twenty-three years. Gabriel taught Muhammad (sm) the verses and he instructed his scribes to record them. All the revealed verses are compiled in the Qur’an.
Muhammad (SM) was a messenger of Allah. He was born in Mecca, in A.D. 570. Last of the prophets sent by Allah to guide all human beings and jinn (a creation created by from fire like human beings from mud and angels from light.) to the right path. One day, while reflecting in a cave on Mount Hira (either 609 or 610 A.D.), the angel Gabriel (as) appeared before him. He was receiving visions from Allah. The Prophet’s sayings and actions are recorded separately in collections known as Hadith.
The two basic source of Islam the Quran and the Sunnah include beside many detail rules general principles which ultimately govern all matters related to the various aspects of life religious, social, economics, political etc. none of these general principles are subjects to historical change. But conditions do change. The means of deriving rules for new problems in new situations are provided for within Islam in IJTIHAD. Ijtihad is the disciplined use of independent individual reasoning to draw the necessary conclusions in accordance with the essence and spirit of Islam and adherence to immutable general principles. Thus though faith and diligence of qualified scholars.
Prophet Muhammad (sm) is the model of Qur’anic behavior for all Muslims. They mention his name by adding “peace be upon him,” a phrase used with the name of all the prophets. Muslims try to follow the Qur’an and the Prophet’s example in every detail.
Prophet Muhammad (sm) in the light of the Qur’an worked to create a community, Ummah, based on shared religious beliefs, ceremonies, ethics and laws a community which would transcend the traditional social structure based on families, clans, and tribes and would unite disparate groups into a new Arabian society. Numerous rituals and social laws were set. These included the five pillars of faith, Shahadah, Salat, Saum, Zakat, and Hajj. Shahadah means belief in angels, God’s Books, God’s Messengers, the life hereafter, al-Qadr (the measurement of good and evil), Salat means praying, Saum means fasting, Zakat means poor taxes and Hajj means pilgrimage to Makkah , and the limits set by God of permissible and forbidden things, human affairs, laws, Islamic moral teachings, and so on are all based on the foundation of worship of God, and the source of all these teachings is Prophet Muhammad (pbuh).Allah (swt) says: (Whoever obeys the Prophet obeys God)
The Qur’an Addresses Each Level of Mankind in Every Age. One billion people from a vast range of races, nationalities and cultures across the globe from the southern Philippines to Nigeria – are united by their common Islamic faith. About 18% live in the Arab world; the world’s largest Muslim community is in Indonesia; substantial parts of Asia and most of Africa are Muslim, while significant minorities are to be found in the Soviet Union, China, North and South America, and Europe.
Islam is superior to any other in that it guarantees happiness in man’s life. Islam is a belief system with moral and practical laws that have their source in the Qur’an. Allah (swt) says, “Indeed this Qur’an guides to the path which is clearer and straighter than any other” He also says, “We have revealed to you the book which clarifies every matter”
These references exemplify the numerous Qur’anic verses (ayah) which mention the principles of religious belief, moral virtues and a general legal system governing all aspects of human behavioral consideration of the following topics will enable one to understand that the Qur’an provides a comprehensive programmed of activity for man’s life.
The Muslim population of the world is around one billion. 30% of Muslims live in the Indian subcontinent, 20% in Sub-Saharan Africa, 17% in Southeast Asia, 18% in the Arab World, 10% in the Soviet Union and China. Turkey, Iran and Afghanistan comprise 10% of the non-Arab Middle East. Although there are Muslim minorities in almost every area, including Latin America and Australia, they are most numerous in the Soviet Union, India, and central Africa. There are 5 million Muslims in the United States. O mankind! We created you from a single soul, male and female, and made you into nations and tribes, so that you may come to know one another. Truly, the most honored of you in God’s sight is the greatest of you in piety. God is All-Knowing, All-Aware.
Prophet Muhammad (sm) is reported to have told: “The son of Adam has basic rights for three things a house to live in, a piece of cloth to cover his body, a loaf of bread and water”.
Islam has set the basis of the Islamic society and set its code of ethics that grands people a secure, happy and warm life. The word Islam in itself means peace attained through submission to the divine will. There is no contradiction between the seeking happiness and the quest for virtue.
The norms that have characterized belief and action in Islam have their initial inspiration in two main sources, one is scriptural, embodying the message revealed by Allah to Prophet Mohammad (pbuh), and recorded in the Qur’an. The second is Prophet Mohammad’s life (Sunnah). So a true Muslim can’t take the Qur’an as the only source for Islam and ignore the Sunnah, or take the Sunnah and ignore the Qur’an. in one of the surrah’s of the Qur’an entitled al-Furqan (surrah no. 25), revelation – addressed to al humankind – becomes the point of reference for distinguishing right from wrong: The Quran says:” Blessed be he who sent criterion (of right and wring, i.e. this Qur’an) to his servant (Mohammad) that he may be a Warner to mankind. He to whom belongs the dominion of the heavens and the earth, and who has begotten no son and for whom there is no partner in the dominion. He has created everything, and has measured it exactly according to its due measurement.”
The manners of Islam are not merely rules of courtesy various occasions, but cover the whole range of human relations from the simplest actions to the most elaborate of social occasion. The true purpose of Western etiquette (even after it had been extended beyond royal circles to ordinary people) seems to have been the protection of the upper class. Prophet Mohammad (pbuh) has been described in the Qur’an as ‘a fine example’ and one who possess ‘high moral excellence’, and Allah has urged us to follow his manners, Allah says in the Qur’an:”in the messenger of god (Muhammad) you have a good example to follow for him who hopes for (the meeting with) god and the lass day and remembers god much.”qur’an (33:21) also Allah says: “…you (o Muhammad) are on an exalted standard of character.” Qur’an (68:4)the second source of knowledge in Islam is the hadith (sayings of prophet Mohammad ‘pbuh’, the written record or text of the sunnah) are to be relied upon on the authority of god’s saying in the qur’an: “by the star when it goes down. Your companion (Muhammad) is neither astray nor being misled. Nor does he speak from out of (his own) desire. It is no less than inspiration sent down to him.’’
One of the primary purposes of society is the formation of an organized group of individuals, who can support each other in various ways. It is in those difficult times that you realize the importance of being a part of society. It is the members of your social group who come forward to render all the help you need. The support given by society can be of the physical, emotional, financial or medical form. A society is characterized by social networks. They form an integral part of society. Social networks are defined as the maps of relationships between people. Relationships give rise to social interactions between people of a society.
The Holy Quran explains that nations and societies (not just individuals living in societies) have common laws and principles that govern their rise and fall in accordance with certain historical process. The concept of a common fate and collective destiny implies the existence of certain definite laws governing the society. About the tribe of Bani Israel, the Quran says: ??????????? ?????? ????? ???????????? ??? ?????????? ????????????? ??? ???????? ??????????? ????????????? ???????? ???????? ??????? ????? ?????? ?????????? ????????? ?????????? ???????? ?????? ??????? ?????? ??????? ?????????? ??????? ?????????? ??????? ??????? ???????????-????? ????????? ?????? ?????????? ?????????? ???????????????? ??????????? ????????? ??????????????? ???????? ????????-???? ???????????? ???????????? ?????????????? ?????? ?????????? ??????? ??????? ????? ?????? ????????? ???????????? ??????????? ??????????????? ??????????? ????? ????????? ??????? ??????? ???????????????? ??? ???????? ??????????-?????? ????????? ??? ???????????? ?????? ???????? ??????? ??????????? ????????? ?????????????? ???????? “And We decreed for the Children of Israel in the scriptures: You verily will work corruption in the earth twice, and you will become great tyrants. So when the time for the first of the two came We roused against you slaves of Ours of great might who ravaged [your] country, and it was a threat per¬formed.’ [After you had regretted your sins and became pious again] Then we gave once again your turn against them, and We aided you with wealth and children and mode you more in soldiery. [saying] If ye do well, ye do well for your own souls, and if ye do evil, it is for them. (I.e. Our laws and customs are fixed and constant, it is by this covenant that people are bes¬towed with power, might, honour and constancy or subjected to humiliation and abjectness). So when the time for the second [of the judgments] came, because of your acts of tyranny and despotism, We aroused against you others [of Our slaves] to ravage you, and to enter the temple even as they entered it the first time, and to lay waste all that they conquered with an utter wasting. It may be that your Lord will have mercy on you [if ye mend your ways], but if you repeat [the crime] We shall repeat [the punishment], and We have appointed hell a dungeon for the disbelievers”.
Men and Women depend on each other in Society.Both of them are supliment to each other.The traditional Muslim Society which is over-impressed by its historical decline, had developed a general preference for circumspection and cautiousness over the demands of positive pursuits. It has become unduly conservative for fear that freedom of thought would lead astray and divide the community; and that freedom of women would degenerate into licentious promiscuity – so much that the basic religious rights and duties of women have been forsaken and the fundamentals of equality and fairness in the structure of Muslim Society, as enshrined in the Sharia, have been completely overlooked.Based on Quranic verses and Islamic traditions, classical Sharia distinguishes between Muslims, followers of other Abrahamic monotheistic religions, and pagans or people belonging to other polytheistic religions.
Sharia ????? (“way” or “path”) is the sacred laws of Islam means God’s law, Sharia is derived from two primary sources of Islamic law; namely, the divine revelations set forth in the Qur’an, and the example set by the Islamic Prophet Muhammad (SM) in the Sunnah. Fiqh jurisprudence interprets and extends the application of Sharia to questions not directly addressed in the primary sources by including secondary sources. These secondary sources usually include the consensus of the religious scholars embodied in ijma, and analogy from the Qur’an and Sunnah through qiyas. Shia jurists replace qiyas analogy with ‘aql, reasoning.
Schools of Sharia (Jurisprudence) are 1. Hanafi, 2.Hanbali, 3.Ja’fari jurisprudence, 4.Maliki, 5.Shafi`i, Sharia law can be organized in different ways. It divided into five main branches: 1. Ibadah (ritual worship) 2.Mu’amalat (transactions and contracts) 3.Adab (morals and manners), 4.I’tiqadat (beliefs) 5.’Uqubat (punishments)”Reliance of the Traveler”, an English translation of a fourteenth century CE reference on the Shafi’i school of fiqh written by Ahmad ibn Naqib al-Misri, organizes Sharia law into the following topics:
1. Purification 2.Prayer 3.The Funeral Prayer 4.The Poor Tax 5.Fasting 6.The Pilgrimage 7.Trade 8.Inheritance 9.Marriage 10.Divorce 11.Justice
Specific Issues of Sharia are 1.Diyya – Compensation for crimes, 2.Islamic inheritance jurisprudence, 3. Qisas – Retaliatory crimes 4.Tazir – Less severe crimes (thus, “crimes against individuals”, not by order of Allah. Fear of Sharia by non-Muslims is rooted in the belief that it will impose upon them “no music, no art, and no rights for women”.
Non-Muslims were allowed to engage in certain practices (such as the consumption of alcohol and pork) that were usually forbidden by Islamic law. Zoroastrian “self-marriages” that were considered incestuous under Sharia, were also tolerated. Ibn Qayyim (1292–1350) opined that non-Muslims were entitled to such practices since they could not be presented to Sharia courts and the religious minorities in question held it permissible. This ruling was based on the precedent that the prophet Muhammad did not forbid such self-marriages among Zoroastrians despite coming into contact with Zoroastrians and knowing about this practice. Religious minorities were also free to do whatever they wished in their own homes, provided they did not publicly engage in illicit sexual activity in ways that could threaten public morals.
THE SOCIAL LAWS IN THE HOLY QURAN
Fundamental Laws in the Holy Qur’an for Mankind: Since Allah is the absolute and sole master of men and the universe, He is the Sovereign Lord, the Sustainer, and Nourishes, the Merciful, whose mercy enshrines all beings; and since He has given each man human dignity and honor, and breathed into him of His own spirit, it follows that, united in Him and through Him, and apart from their other human attributes, men are substantially the same and no tangible and actual distinction can be made among them, on account of their accidental differences such as nationality, color or race. Every human being is thereby related to all others and all become one community of brotherhood in their honorable and pleasant servitude to the most compassionate Lord of the Universe. In such a heavenly atmosphere the Islamic confession of the oneness of Allah stands dominant and central, and necessarily entails the concept of the oneness of humanity and the brotherhood of mankind.
Although an Islamic state may be set up in any part of the earth, Islam does not seek to restrict human rights or privileges to the geographical limits of its own state. Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances whether such a person is resident within the territory of the Islamic state or outside it, whether he is at peace with the state or at war. The Qur’an very clearly states: O believers, be you securers of justice, witnesses for Allah. Let not detestation for a people move you not to be equitable; be equitable – that is nearer to the Allah-fearing. (5:8) Human blood is sacred in any case and cannot be spilled without justification. And if anyone violates this sanctity of human blood by killing a soul without justification, the Qur’an equates it to the killing of entire mankind. Whoso slays a soul not to retaliate for a soul slain, nor for corruption done in the land, should be as if he had slain mankind altogether. (5:32) It is not permissible to oppress women, children, old people, the sick or the wounded. Women’s honor and chastity are to be respected under all circumstances. The hungry person must be fed, the naked clothed, and the wounded or diseased treated medically, irrespective of whether they belong to the Islamic community or are from among its enemies.
When we speak of human rights in Islam we really mean that these rights have been granted by Allah; they have not been granted by any king or by any legislative assembly. The rights granted by the kings or legislative assemblies can also be withdrawn in the same manner in which they are conferred. The same in the case with the rights accepted and recognized by the dictators. They can confer them when they please and withdraw them when they wish; and they can openly violate them when they like. But since in Islam human rights have been conferred by Allah, no one on earth has the right or authority to make any amendment or change in the rights given by Him. No one has the right to abrogate them or withdraw them. Nor are these basic human rights which are conferred on paper for the sake of show and exhibition and denied in actual life when the show is over. Nor are they like philosophical concepts which have no sanctions behind them.
The charter and the proclamations and the resolutions of the United Nations cannot be compared with the rights sanctioned by Allah, because the former is not applicable on anybody while the latter is applicable on every believer. They are a part of the Islamic faith. Every Muslim, or administrators who claim to be Muslim, will have to accept, recognize and enforce them. If they fail to enforce them, and start denying the rights that have been guaranteed by Allah, or make amendments and changes in them, or practically violate them while paying lip service to them, the verdict of the Qur’an for such government is clear and unequivocal: Those who do not judge by what Allah has sent down are the disbelievers. (5:44) Muslim Society, Social lives original and development, the feature and figure of social life. Family the social laws in the holy Quran are shortly as bellow. a) The Relationship and Responsibilities between child and parents are sacred duties. As Allah Says regarding this matter in the holy Qur’an:”Your Rabb has decreed to you that: You shall worship none but Him, and you shall be kind to your parents; if one or both of them live to their old age in your lifetime, you shall not say to them any word of contempt nor repel them and you shall address them in kind words”. b) Relationship and Responsibilities between husband and wife (Duties of husband to wife and duties of wife to husband).(Al-Quran, 4:34) c) Duty to Neighbor. d) Duty and rights of relatives. Human brotherhood, Equality of gender issue, Islamic attitude towards manners and customs of non-Muslims, Status of women in Islam, Human rights in Islam, Jihad aspects, Trade and Business laws (Al-Qur’an, 2:198, 275, 282; 4:29; 24:37; 62:11), Political laws, Material’s laws, Lactation (Al-Qur’an, 46:15), giving name, Circumcision, Aqiqah, Birth control (Al-Qur’an, 17:31).
Fundamental Rights in an Islamic State
1. The Security of Life and Property: In the address which the Prophet (SM.) delivered on the occasion of the Farewell Hajj, he said: “Your lives and properties are forbidden to one another until you meet your Lord on the Day of Resurrection.” The Prophet (SM.) has also said about the dhimmis (non-Muslim citizens of the Muslim state): “One who kills a man under covenant (i.e. dhimmi) will not even smell the fragrance of Paradise.”
2. The Protection of Honor: The Qur’an states: You who believe, i) do not let one make fun of another, I) do not defame one another, iii) do not insult by using nicknames, iv) do not backbite or speak ill of one another (Al-Quran, 49:11-12)
3. Sanctity and Security of Private Life: The Qur’an has laid down the injunctions: i) Do not spy on one another. (49:12),ii) Do not enter any houses unless you are sure of the occupant’s consent. (24:27)
4. The Security of Personal Freedom: Islam has laid down the principle that no citizen can be imprisoned unless his guilt has been proven in an open court. To arrest a man only on the basis of suspicion and to throw him into a prison without proper court proceedings and without providing him a reasonable opportunity to produce his defense is not permissible in Islam.
5. The Right to Protest against Tyranny: Among the rights that Islam has conferred on human beings is the right to protest against a government’s tyranny. Referring to this, the Qur’an says: Allah does not love evil talk in public unless it is by someone who has been injured thereby. (4:148) In Islam, as has been argued earlier, all power and authority belongs to Allah, and with man there is only delegated power which becomes a trust; everyone who becomes a recipient of such a power has to stand in awful reverence before his people towards whom and for whose sake he will be called upon to use these powers. This was acknowledged by Abu Bakr, who said in his very first address as Caliph: “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 (SM.); but turn away from me when I deviate.”
6. Freedom of Expression: Islam gives the right of freedom of thought and expression to all citizens of the Islamic state on the condition that it should be used for the propagation of virtue and truth and not for spreading evil and wickedness. The Islamic concept of freedom is much superior to the concept prevalent in the West. Under no circumstances would Islam allow evil and wickedness to be propagated. It also does not give anybody the right to use abusive or offensive language in the name of criticism. It was the practice of the Muslims to enquire from the Prophet (SM.) whether a divine injunction had been revealed to him on any given matter. If he said that he had received no divine injunction, the Muslims freely expressed their opinions on the matter.
7. Freedom of Association: Islam has also given people the right to freedom of association and formation of parties or organizations. This right is also subject to certain general rules.
8: Freedom of Conscience and Conviction: Islam has laid down the injunction: There should be no coercion in the matter of faith. (2:256) On the contrary, totalitarian societies totally deprive the individuals of their freedom. Indeed, this undue exaltation of the state authority, curiously enough, postulates a sort of servitude, of slavishness on the part of man. At one time, slavery meant total control over man – now that type of slavery has been legally abolished, but in its place, totalitarian societies impose a similar sort of control over individuals.
9. Protection of Religious Sentiments: Along with the freedom of conviction and freedom of conscience, Islam has given the right to the individual that his religious sentiments will be given due respect and nothing will be said or done which may encroach upon his right.
10. Protection from Arbitrary Imprisonment: Islam also recognizes the right of the individuals not to be arrested or imprisoned for the offenses of others. The Qur’an states clearly: No bearer of burdens shall be made to bear the burden of another. (35:18)
11. The Right to Basic Necessities of Life: Islam has recognized the right of the needy people for help and assistance to be provided to them: And in their wealth there is acknowledged right for the needy and destitute. (51:19)
Socio-religious laws: To build a healthy world society Socio-religious laws are very important facts for human being. These laws make a man perfect from in personal life to unending life. For knowing those laws we can search the Holy Quran.
For Salat (Prayer) (Al-Qur’an, 2:1-5, 43-46, 110, 117, 238-39, 277), Saum (Fasting) (Al-Qur’an, 2:183-87), Zakat (The Alms, charity) (Al-Qur’an, 2:3, 43, 83, 110, 177, 277; 30:39), Hajj (Pilgrims to Makka) (Al-Qur’an, 2:158-59, 189, 196, 197-203; 3:96-97), Marriage laws, Dower (Al-Qur’an, 2:236-37; 4:4, 19-21; 46:24-25), Polygamy laws etc.
Criminal laws: Every man should learn about their punishment in the world and in eternal life on the good judgment of Allah. Basically best judgment makes a society best. So it should to all to establish all divine laws from in personal life to state life.
Fore Hudod, Tajir, Zinaet, Thief etc Quran shows these verses- (Al-Qur’an, 4:29; 5:38-39), Interest (Al-Qur’an, 2:275-89; 3:130-31; 4:160-62), Wine (Al-Qur’an, 2:219; 5:90-91), Black magic (Al-Qur’an, 2:12; 10:74; 113:4), Lottery, Intoxication, Murder (Al-Qur’an, 2:178-79; 4:29-30; 5:32-33; 17:33), Adultery (Al-Qur’an, 4:15-18, 25; 15:32; 24:01-20, 33; 25:63-77; 33:30), Women’s hijab (Veil) (Al-Qur’an, 24:27-31, 58-61; 7:26-27; 33:59), Heritage laws (Al-Qur’an, 2:180; 4:7, 11-12, 32), Permission to enter other house (Al-Qur’an, 24:00), Clothing (Al-Qur’an, 7:26-27, 31-32), Halah-Haram (Al-Qur’an, 2:168-73; 5:01-05; 6:118-121), Women’s personal laws (Al-Qur’an, 2: 222, 228; 33:32-34; 66:05, 10), Gonimat (Al-Qur’an, 8:01), Zanazah (Prayer for salvation of a departed soul before burial of the body (Al-Qur’an, 9:73-85), Alams sadaqat (Al-Qur’an, 2:215, 270-74, 254; 9:60, 91; 58:12-13), Prohibitation of so much laughing (Al-Qur’an, 30:36-37; 53:43), Divorce (Al-Qur’an, 2:227, 229-32; 4:128-30), Rule of adopting cleanliness (Al-Qur’an, 74:04-05), Qasm (Al-Qur’an, 30:06), Oath (Al-Qur’an, 2:224-25, 24:53; 58:14-19; 68:10), Prohibitation of taking Kafir as a friend (Al-Qur’an, 3:28, 118-19; 4:139, 145; 5:51), Vow (Promise to offer a particular sacrifice to a deity on fulfillment of a prayer), Transaction (Al-Qur’an, 2:83; 4:36; 16:90; 24:58-61), Weight (Al-Qur’an, 7:85; 11:84-85; 17:35; 55:07-09), Promise (Al-Qur’an, 3:77; 16:94-95; 17:34; 33:15), Rules of spend of wealth (Al-Qur’an, 2:215, 245, 261-65; 17:26-29), Forbidden to call anyone in deformed name (Al-Qur’an, 49:11), Widow’s law (Al-Qur’an, 2:234-35, 240), Hunting (Al-Qur’an, 5:1-5), Asceticism (Al-Qur’an, 57:27), Reconciliation (Al-Qur’an, 4:60-65). The aforesaid all the laws are the Qur’anic laws. The Social Laws in the Holy Quran in Details: The Social Laws in the Holy Quran in Details are as below-
BASIC HUMAN RIGHTS THE WEST AND ISLAM
Before I discuss the human rights in Islam I would like to explain a few points about two major approaches to the question of human rights: the Western and Islamic. This will enable us to study the issue in its proper perspective and avoid some of the confusion which normally befogs such a discussion.
The Western Approach: The people in the West have the habit of attributing every good thing to them and try to prove that it is because of them that the world got this blessing; otherwise the world was steeped in ignorance and completely unaware of all these benefits. Now let us look at the question of human rights. It is very loudly and vociferously claimed that the world got the concept of basic human rights from the Magna Carta of Britain; though the Magna Carta itself came into existence six hundred years after the advent of Islam. But the truth of the matter is that until the seventeenth century no one even knew that the Magna Carta contained the principles of Trial by Jury; Habeas Corpus, and the Control of Parliament on the Right of Taxation. If the people who had drafted the Magna Carta were living today they would have been greatly surprised if they were told that their document also contained all these ideals and principles. They had no such intention, nor were they conscious of all these concepts which are now being attributed to them. As far as my knowledge goes the Westerners had no concept of human rights and civic rights before the seventeenth century. Even after the seventeenth century the philosophers and the thinkers on jurisprudence though presented these ideas, the practical proof and demonstration of these concepts can only be found at the end of the eighteenth century in the proclamations and constitutions of America and France. After this there appeared a reference to the basic human rights in the constitutions of different countries. But more often the rights which were given on paper were not actually given to the people in real life. In the middle of the present century, the United Nations, this can now be more aptly and truly described as the Divided Nations, made a Universal Declaration of Human Rights, and passed a resolution against genocide and framed regulations to check it. But as you all know there is not a single resolution or regulation of the United Nations which can be enforced. They are just an expression of a pious hope. They have no sanctions behind them, no force, physical or moral to enforce them. Despite all the high-sounding ambitious resolutions of the United Nations, human rights have been violated and trampled upon at different places, and the United Nations has been a helpless spectator. She is not in a position to exercise an effective check on the violation of human rights. Even the heinous crime of genocide is being perpetrated despite all proclamations of the United Nations. Right in the neighboring country of Pakistan, genocide of the Muslims has been taking place for the last twenty- eight years, but the United Nations does not have the power and strength to take any steps against India. No action has even been taken against any country guilty of this most serious and revolting crime.
The Islamic Approach: The second point which I would like to clarify at the very outset is that when we speak of human rights in Islam we really mean that these rights have been granted by Allah; they have not been granted by any king or by any legislative assembly. The rights granted by the kings or the legislative assemblies, can also be withdrawn in the same manner in which they are conferred. The same is the case with the rights accepted and recognized by the dictators. They can confer them when they please and withdraw them when they wish; and they can openly violate them when they like. But since in Islam human rights have been conferred by Allah, no legislative assembly in the world, or any government on earth has the right or authority to make any amendment or change in the rights conferred by Allah. No one has the right to abrogate them or withdraw them. Nor are they the basic human rights which are conferred on paper for the sake of show and exhibition and denied in actual life when the show is over. Nor are they like philosophical concepts which have no sanctions behind them.
The charter and the proclamations and the resolutions of the United Nations cannot be compared with the rights sanctioned by Allah; because the former is not applicable to anybody while the latter is applicable to every believer. They are a part and parcel of the Islamic Faith. Every Muslim or administrators who claim themselves to be Muslims will have to accept, recognize and enforce them. If they fail to enforce them, and start denying the rights that have been guaranteed by Allah or make amendments and changes in them, or practically violate them while paying lip-service to them, the verdict of the Holy Qur’an for such governments is clear and unequivocal:
Those who do not judge by what Allah has sent down are the dis Believers (kafirun). (5:44). The following verse also proclaims: “They are the wrong-doers (zalimun)” (5:45), while a third verse in the same chapter says: “They are the evil-livers (fasiqun)” (5:47). In other words this means that if the temporal authorities regard their own words and decisions to be right and those given by Allah as wrong they are disbelievers. If on the other hand they regard Allah’s commands as right but wittingly reject them and enforce their own decisions against Allah’s, then they are the mischief-makers and the wrong-doers. Fasiq, the law-breaker, is the one who disregards the bond of allegiance, and zalim is he who works against the truth. Thus all those temporal authorities who claim to be Muslims and yet violate the rights sanctioned by Allah belong to one of these two categories, either they are the disbelievers or are the wrong- doers and mischief-makers. The rights which have been sanctioned by Allah are permanent, perpetual and eternal. They are not subject to any alterations or modifications, and there is no scope for any change or abrogation.
Human Rights in the Holy Quran:-These are the rights which every human being, on account of his belonging to the human race, is entitled to without any discrimination of sex, color, race, religion, abode (land) and nationality. An Islamic State guarantees these rights to every individual living in its territory. And if the state fails to provide such a surety, the individuals can acquire those rights through the court of law. The prominent rights are as follows:
1. Every human child is equally worthy of respect, thus on account of one’s genesis there can be no discrimination; there is no difference between one man and the other:???????? ?????????? ????? ????? “We have honored the humanity as a whole” has been ordained by Allah.”
2. In the Islamic Social Order, criterion of determining status of its people shall be their personal deeds and merit. ????????? ????????? ??????? ????????? “And to all are (assigned) degrees according to their deeds.”
3 . No human being can be subservient to another. Nobody can have the right to rule other people (3:79)??? ????? ???????? ??? ?????????? ??????? ?????????? ??????????? ?????????????? ????? ??????? ????????? ???????? ???????? ???? ???? ????? ??????? ?????????? ???????? ?????????????? ????? ??????? ???????????? ?????????? ??????? ???????? ??????????? “No human has the right, even though Allah Almighty may have given him a ‘code of laws’ or the power to enforce it or even Nabuwwah that he should say unto mankind: ‘Be subservient to me instead of Allah’. (Subservience can only be to the Divine Injunctions.)”
Its details have already been given under the heading ‘State Affairs’). It is apparent that when nobody can be subservient to another, how he can be a slave to others. The Quran closed the door of slavery for good.
4. None shall seize the labor of another person by force; every worker shall get the full recompense of his labor; ??????????? ????? ?????? ???? ???????? “To every person shall be paid in full (the fruits) of his deeds”.
Recompense does not mean wages. The concept of wages is a product of the capitalist system; the Quran has cut at its very roots. Compensation means the fulfillment of needs. Anything surplus to ones needs shall be willingly handed over to others (with complete promptness of his heart). Take for example a peasant who puts in labor for one full year and produces one hundred mounds of wheat; that wheat certainly belongs to him, none can seize it forcibly; but on the basis of his Eemaan (conviction) he shall give to others all that is surplus to his needs. This shall happen in the social order of the Mu’mineen (the believers). (See details under the heading ‘Economics’) 5. Everyone shall be treated justly: (16:90) ????? ??????? ???????? ??????????? ??????????? ? “Indeed Allah Almighty commands justice and benevolence.” (Details of what is meant by justice have been given under the heading ‘Justice’) So much so that justice shall be meted out even to the enemy: (5:8) ????? ??????????????? ??????? ?????? ?????? ?????? ??????????? ?????????? ???? ???????? ????????????
“Let not the enmity of others to you, make you deviate from the path of Justice”. Always do justice (with friends as well as foes). This shall bring you nearer to that mode of life, which Allah Almighty desires, for you.
6. Not only justice, if someone lags behind in spite of his best efforts, his deficiency has to be made good by others to restore the disturbed balance in society. That is called ‘Ihsaan’. That is why it is said: (70:24-25)
???????????? ?????????????? ? 0 ??????????? ???? ????????????? ????? ????????? “Those who are indigents or are incapacitated, have a recognized right in the wealth of society”.
7. The right of sustenance: To provide means of sustenance to every individual is the responsibility of the system raised on Divine Injunctions: (6:151). Such system shall proclaim: ???????? ??????? ???????????? ???????????? “We are responsible for your needs as well as the needs of your offspring’s.”.
8. Security and safety of life. (Details already described in the chapter on protection of life). (See 6:152)
9. Protection of Wealth. Everything that a person has gained and has been lawfully acknowledged as his property shall be protected. (Details already given in the chapter on Protection of Property). See (4:29)
10. Protection of dwellings. To expel people from their places of residence has been declared a crime (2:85)
11. Protections of chastity. Details have been given in the chapter on ‘Zina’ (Adultery).
12. Protection of aesthetics. It means the right to satisfy one’s taste for the beauties of this life remaining within the limits of the law. The Holy Quran lays down in a challenging manner: (7:32)???? ???? ??????? ??????? ??????? ???????? ???????? ??????????? ???????????????? ???? ???????? “Say to them, O Rasool: who dares forbidding the adornments and elegance of life (beautiful gifts of Allah) which He has produced for His obedient people (the humans) and the agreeable and wholesome things (which He has provided) for their sustenance” (See also 7:26 and 18:31)
The Holy Quran has presented ‘life of Paradise’ as the ideal life. This also includes the beautiful gifts of life. The details are as under: ??????????? ????? ????????? ??????? ??????????-????????????? ?????? ?????? ??????????? ??? ???????? ?????? ??????? ????? ????????????- ??????????? ?????????? ?????????? ??????????? ?????????? ??????????- ????????? ?????????? ????????? ???? ??????? ?????????? ??????? ????????????- ???????????? ??? ??????? ??????????? ?????????? “This life of Paradise is the result of their perseverance and constancy. Therein they lead a life of tranquility and authority; in Gardens ‘ever succulent’; atmosphere of ardors and emancipation. They shall be reclining therein on raised thrones (of authority and discretion). They will find therein neither the sun’s (excessive heat), nor excessive cold of the winter an everlasting spring thick shady trees stooping over them with fruit-laden branches; no means of sustenance or comfort shall be beyond their reach they shall get them without soul-exhausting efforts; food will be served to them in utensils of silver and drinks in beakers (as) of glass i.e. bright as glass but made of silver. Those utensils would have been made according to the most proportionate measures.” Let it be clearly understood that in an Islamic Order, the above mentioned things shall be available to all, and not to any one particular rank or class. In the life of paradise there shall be no separate ranks of the rich and the poor.
13. Right of the freedom of religion: There is the freedom to adopt or forsake whatever religion one likes (2:256) ??? ????????? ??? ???????? “There is no compulsion in following the way of life based on the Quranic fundamentals”. (Details already given, under the heading ‘STATE AFFAIRS’ sub-heading ‘Position of non-Muslims in an Islamic State’ and the protection of their places of worship.) In Surah Hajj (22nd Chapter of the Quran) it is said:
????????? ?????? ??????? ???????? ?????????? ???????? ???????????? ????????? ???????? ??????????? ??????????? ???????? ?????? ???? ??????? ???????? “Had Allah Almighty not restrained one set of people through another, (and given a free hand to the transgressors to do what they willed), there would surely have been pulled down monasteries, churches, synagogues and mosques in which the name of Allah Almighty is remembered much.” Be it clear that according to the Holy Quran there is no punishment for ‘Murtad’ (i.e. one who abandons Islam for any other religion — an apostate). When freedom of religion is the basic principle, then why should there be a punishment for change of religion
14. Right of redress of grievances to the oppressed. 4:148 -???? ??????? ??????? ????????? ??????????? ???? ????????? ?????? ??? ?????? “Allah Almighty loves not, public exposure of the evil, except by a person who has been wronged.”
15. The right of a person not to bear the burden of another: ????? ???????? ????? ?????? ?????? ????????? ????? ?????? ????????? ?????? ???????? “Every soul draws the meed of his own acts on none but himself: NO bearer of burden can bear the burden of another.” This is the basic principle. In addition to it there are certain rights which do not come under ‘Laws’. These were described under different headings. These rights mean that any law which deprives people of these rights shall be repugnant to the Quran; also that if any society does not fulfill these rights; it can be sued in the court of law.
INJUNCTIONS FOR SOCIAL LIVING AND FAMILY LIFE
Injunctions for Social Living: Social injunctions are not generally included in the category of laws; But if any social evil becomes rampant in society, an Islamic Government can make them statutory. Some social injunctions are described as under:-
1. Moderation in expenses: I) “Eat and drink but waste not by excess.” (7:31) ii) Do not spend without reason (need). Those who do so are the brethren of Satan. (17:26-27)
2. get-up:a) Use of things that produce beauty and elegance is lawful. None can proclaim them as unlawful. Details have already been given under the heading ‘Lawful and Unlawful’. 7:32
b) Apparels provide cover for body as well as elegance for a person. (7:26)
3. Physical and mental capabilities: Knowledge (mental capability) and physical strength, are both necessary. When Taloot was made commander of Israelites, they had objected to it for his not being a wealthy person and asked: “What are his qualifications for which he has been made a commander” The reply was as follows: (2:247) “Allah Almighty has chosen him above you and has gifted him abundantly with knowledge and bodily prowess”. That is why he is chosen as your commander.
4. Conversation: a) Always converse in clear, straightforward and decisive language, which contains no ambiguity: (33:70) b) Use language, which is recognized by society and commonly used. (4:5)”Speak to them in words that are commonly recognized and used.” Also adopt an elegant manner for speech: (2:83) “And speak to men in a charming way.” c) (22:30) “And shun the words that are deceitful and showy”.
d) (6:153) “When you say something, say with justice and equity, even if it goes against your relatives.” “Do not shout, a shrieking voice is disliked by others”. “Speak softly, for the harshest of sounds, without doubt, is the braying of any ass.”
5. Absurd and immodest talk: Avoid all absurdities. One of the qualities of the believers has been stated as (23:3) “They avoid vain talk”. The word “Law” means vain as well as meaningless. In Surah Al-An’aam (6th Chapter of the Quran) it is said: (6:151) this includes all sorts of immodesties even an immodest talk as it arouses lewd passions.
6. Walking: I) Do not walk in haughtiness, be moderate (31:18-19) also (17:37) “Do not be haughty while walking, adopt moderation in your gait.”
ii) When you go out, do not allow your gaze to become bold and daring. This has been ordained both for men as well as women.
For men: (24:30) and for women: (24:31)
7. Thoughtfulness to ponder and to comprehend.
i) Do not follow a thing without an inquiry into it. (17:36)
“Remember! Pursue not that of which you have no knowledge (which you have not inquired personally). Personal inquiry means that you gain knowledge of it through your senses of hearing and sight and on this basis, decide by your own intellect. If any link of this manner is broken, your inquiry shall remain incomplete. Look! How great is your responsibility in this matter, because Allah Almighty has given you ‘will’ and the faculty of ‘choice’; you are not a inanimate machine. For the use of this faculty, He has provided you means of investigation. One who does not make use of them, shirks his own responsibility. This is an important injunction which if acted upon properly, turns all conspiracies and the intrigues into a complete failure and a peaceful atmosphere prevails in society.” ii) Always ponder over things: see, hear, comprehend and then make decisions intellectually. For those who do not do so, it is said: (7:179)
“Many are (amongst) the people (both) civilised and uncivilised whom We have made for hell. “They have mind wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not; they are like cattle, nay more astray, (because cattle, at least, follow their natural instincts). These people are heedless of warning”
iii) When you hear a good thing, act upon it; and when you hear an absurd one keep yourself away from it. (2:285) “We hear and we obey”, has been called the believers’ way. And also (28:55) “And when they hear vain talk, they turn away therefore”.
8. Spying. ????? ???????????? ????? ??????? ?????????? ??????? “Do not spy on other people’s affairs that concern you not”. (49:12)
9. Knowledge.
i) A learned person and an illiterate one cannot be at par: (39:9) “Say: Are those who know and those who do not know, equal to each other”
ii) Never think that you have reached the final stage of knowledge and nobody knows more than yourself. Remember! “And above everyone endowed with knowledge is another endowed with more knowledge.”
Nor say that my cup of knowledge is full and I do not want to know any more. Such mentality has been attributed to the non-believers.
“They say: our hearts do not need any outside information nor is there room in them for anything more to enter”.
Not to speak of others, in this respect even the Nabie was asked to keep praying. (20:114) “O My sustainer! Advance me in knowledge.”
10. Social relations: When you meet each other, offer good wishes and blessings for safety. Thus it is said: ??????? ????????? ??????????? ?????????? ?????????? ??????? ???? ????????? ????? ??????? ????? ?????? ????? ?????? ???????? “One who conveys to you a message of safety and security and also when a courteous greeting is offered to you, meet it with a greeting still more courteous or (at least) of equal courtesy.”
When you enter your own house or the house of somebody else, compliment the inmates. (24:61) “As has been said earlier (24:27) enter not houses other than your own until you have sought permission; and then greet the inmates and wish them a life of blessing, purity and pleasure from the grace of the Almighty Allah.”
11. Good behavior.
i) Extend kind and good behavior to your parents kinsfolk, orphans, neighbors, friends, travelers and those serving under you: (4:36)
The words in this verse do not mean slave men and women only but also include those serving under you. I) do not expect a return for your good behaviors, not even thanks. Tell them: (76:9) “No reward do we desire from you, nor thanks”. (Because it has been prescribed by the Divine Law; and thus the question of thankfulness does not arise).
12. Co-Operation (Mutual Assistance) ?????????????? ????? ??????? ????????????? ????? ???????????? ????? ???????? ?????????????? “Co-operate with one another in good and virtuous matters consistent with the Divine Laws and do not co-operate in evil and bad matters.”(5:2)
13. Mutual Contacts: “Do not behave bitterly when you meet each other”. (31:18)
14. Promise (Commitments)
Always fulfill your promise (and commitments); (17:34) ??????????? ??????????? ????? ????????? ????? ?????????? “Fulfill your commitments; remember! You will be questioned about them.”
15. Visiting Other People’s Homes: Do not go to other people’s home without permission. The Holy Quran has given detailed instructions in this respect: (24:27-29)
?????????? ????????? ???????? ??? ??????????? ???????? ?????? ??????????? ??????? ??????????????? ?????????????? ?????? ????????? ???????? ?????? ??????? ??????????? ???????????- ????? ????? ????????? ?????? ??????? ????? ???????????? ??????? ???????? ?????? ????? ????? ?????? ?????????? ???????????? ???? ???????? ?????? ????????? ????? ??????????? ??????- ??????? ?????????? ??????? ??? ??????????? ???????? ?????? ??????????? ?????? ??????? ??????? ????????? ???????? ??? ????????? ????? ??????????? ? –
“O you who believe! Enter not houses other than your own until you have sought permission and when you go in, extend your salutations to the inmates, wishing their safety and security. Observing these social etiquettes is best for you so that your society always manifests the finest. If you find no one in the house, enter not. In any case never enter until you have sought permission; if you are asked to go back, go back without feeling any displeasure. Keeping up such manners will keep improving your associations. Allah Almighty knows all that you do. There is, however, no restraint on you to enter houses not used for living, those which serve some (other) use for you (and if these are common godowns, enter not with bad intention). Always keep in mind that Allah Almighty has knowledge of what you reveal and what you conceal.”
16. Etiquettes of assembly.
a) Observe assembly etiquettes while sitting in and leaving.
?????????? ????????? ???????? ????? ????? ?????? ???????????? ??? ???????????? ???????????? ???????? ??????? ?????? ??????? ????? ????????? ??????????? ???????? ??????? ????????? ???????? ??????? ??????????? ???????? ????????? ????????? ????????? ????? ??????????? ???????
“O you who believe! These hypocrites when they come to your assemblies sit close to each other for the sake of whispering together. Thus if you are asked to make room in the assemblies (spread out), do make room, (so that the hypocrites shall also have to spread out and you will not have to suspect that they are conspiring against you. This ought to be a routine in the assemblies). Thus Allah Almighty shall make way for broadmindedness amongst you. And when you are told to rise up, do so. (These are small matters but their effects are far-reaching; and if you obey these injunctions), Allah Almighty will raise those of you to suitable ranks (and degrees) who believe in such things wholeheartedly and are acquainted with the wisdom and purpose hidden in it. Remember! Allah’s Law of Requital is well-acquainted with what you do.”
b) When you are invited for a meal, do not go there before time and do not indulge in unnecessary talk, such things may cause inconvenience to the host: (33:53) ?????????? ????????? ???????? ??? ??????????? ??????? ?????????? ?????? ??? ???????? ?????? ?????? ??????? ?????? ?????????? ??????? ?????????? ????? ????????? ???????????? ??????? ?????????? ?????????????? ????? ??????????????? ????????? ????? ???????? ????? ??????? ?????????? ????????????? ???????- ????????? ??? ??????????? ???? ???????? “O you who believe! Do not go to the house of the Nabie, until he invites you to a meal (and then) not (so early) as to wait for its preparation; and when you have taken your meal, disperse without seeking familiar talk. Such behavior causes annoyance to the Nabie: he will feel shy in asking you to depart, but Allah Almighty is not hesitant to tell you the right course.”
Just imagine! The society in which the Quran was revealed to the Nabie, its level of civilization was so low that they had to be taught etiquettes even in small matters of everyday occurrence. But after a few year’s training by the Nabie they were in a position of bringing about improvement not only in the Roman and Persian civilizations but also taught ways of living to European nations.
17. Jealousy: – Do not be jealous of others. This attitude has been condemned, when it was said: (4:54) “They feel jealous of what Allah Almighty has bestowed on others out of His bounties.”
18. Backbiting (Slandering): “Do not slander each other”.
19. Nicknaming Others: Do not call others by nicknames, nor stigmatise them. ??? ???????? ?????? ???? ?????? ?????? ??? ?????????? ??????? ????????? ????? ??????? ???? ???????? ?????? ??? ??????? ??????? ?????????? ????? ???????????? ??????????? ????? ???????????? ?????????????
“Do not defame each other; nor be sarcastic to each other; nor call each other by (offensive) nicknames. When after having professed Eemaan (belief) in Allah, you are determined to become the bearers of graceful manners, then why each other nickname”
20. Envy: “Do not envy mankind for what Allah Almighty has given them of His bounty.”
21. Jesting: Do not laugh at others: (49:11) “O you who believe! Let not one party among you laugh at others, may be they are better than those of your lot; nor let some women laugh at others, it may be that the latter are better than the former. Neither men nor women should do it.”
22. Public Exposure of Others: Unless you have been subjected to an excess, do not publicly expose others. (4:148) “Allah Almighty love not that evil should be made public, except when injustice has been done to somebody.”
23. Mistrust: Avoid suspicion and mistrust. (49:12) “O you who believe! Avoid suspicion as far as possible; because some suspicion becomes sin.” When differences arise between you, some evil-mongers taking advantage of it, begin to create suspicion among you. Be careful about it. Always have a favorable opinion about others and avoid suspicion; some suspicions reach the degree of crime and sin.
24. Ridiculing of Divine System: Deen (the Divine System) is a very important as well as sensitive matter. Those who do not take it seriously forsake their company: Friendly relations with the non-believers aside, ?????? ??????? ?????????? ??? ?????????? ???? ????? ?????????? ?????? ??????? ???????? ????? ?????????????? ????? ????? ??????????? ???????? ??????? ?????????? ??? ??????? ???????? ????????? ????? ??????????? ????? ??????? ??????? ??????????????? ??????????????? ??? ????????? ???????? “Allah Almighty has ordained in the Book that when you hear the signs of Allah Almighty (verses of the Quran) held in defiance and ridicule you are not to sit in their company, unless they stop doing this and turn to a different subject. If you join them in such a congregation you would become the like of them, although there is nothing common between them and you.” Forsake the company of such people. ????? ????????? ??????????? ????????? ??????? ????????? ????????????? ?????????? ?????????? ????????? ???? ??? ???????? ?????? ????? ???????? ?????? ????? ??? ????? ??????? ??????? ????? ??????? ????? ???????? ????? ?????? ???? ???????? ??????? ???????????? ????????? ??????????? ????? ????????? ?????? ??????? ????? ??????? ????????? ??????? ????? ??????? ??????????? “Leave such people alone who, not to speak of the Divine System, do not give any importance to the Divine code of their own life which they have adopted and consider it as mere play and amusement.”
25. Crooked Reasoning: Do not indulge in absurd reasoning. Present your case with clear arguments, reasons, wisdom and exhortation. (16:125)
????? ?????? ??????? ??????? ????????????? ??????????????? ??????????? ???????????? ????????? ???? ???????? ????? ??????? ???? ???????? ????? ????? ??? ????????? ?????? ???????? ???????????????? “Invite people to the way of your Sustainer with wisdom and exhortation; talk to them in an elegant manner, keeping before yourselves the aims and objects of the Divine Laws and of the moral values.”
26. Anger (Rage):Do not get into fits of extreme anger (3:133) “to control oneself when enraged” has been described by the Holy Quran as a virtue of the believers.
27. Forgiveness: If anybody acts wrongfully in ignorance but regrets afterwards, if you think that if forgiven he shall mend himself, forgive him. Allah Almighty in most forgiving and merciful. (6:54)
28. Self-Correction (Mending One’s Ways)
a) You should try correcting others, but give preference to your own correction. The Jews were admonished 🙁 2:44) “Do you enjoin right conduct on others and forget to practice it yourselves”
b) Your own correction includes correction of your own families as well. (66:6) “O you who believe! Save yourselves and your families from the fire (of hell)” .
29. Do not bully people with your virtues: Do not try to impress and bully people on account of self-proclaimed virtues. Do not ascribe purity to yourselves. (53:32) “Do not keep calling yourself virtuous. He only knows best who it is who guards against evil.” Incompatibility of words and thought (something in the mind and another thing on the tongue), is the worst habit. The state of hypocrites is described as follows:” They say with their mouths what is not in their hearts.”
General injunctions for family life: The injunctions for family life are given in more details than any other subject in the Holy Quran. In the social life of man ‘home’ is of utmost gravity. What is it that we call Society the doors of different homes open daily and the individual dwellers get dispersed in different directions; that are what makes a society? In the evening the same people, return to their respective homes. These very homes keep developing the future community. The upbringing of children depends upon their internal atmosphere. The fate of the future of nation is thus directly connected with the way children are brought up. Thus a good home presents an example for the good society. That is why the Holy Quran has accorded such great importance to family life and has provided detailed injunctions to make it exemplary: and this aspect takes precedence in our order of priority too in connection with Quranic injunctions.
(1) The status of man and woman: Basically, according to the Holy Quran, there is no difference or distinction between one child and another by virtue of his birth: (17:70) “We have made every human being equally worthy of respect” is the ground rule. It is apparent that both men and women are included in “humanity” and both of them are equally worthy of respect. In pre-Islamic Arabia, a girl was considered inferior to a boy, and sadness, depression and anger of spirits prevailed on the birth of a girl. The Holy Quran has forcefully condemned this mentality and has described it as follows: (16:58-59) “When news is brought to one of them of the (birth) of a female (child), his face darkens and he is filled with inward grief. The birth of a girl is considered such a disgraceful event that he hides himself with shame from the people because of the bad news announced to him. He begins to think whether he should keep her alive with disgrace or bury her in the dust, in order to save himself from this ignominy. Ah! What an evil (choice) he decides on her.” The result of this degraded status of girls in the Arab society of that era, was that they were kept devoid of literacy and art. They were considered foolish and ignorant. There was no value of their opinions and they were considered unworthy of consultation in settling affairs. It is apparent that when they are kept in this position in successive generations, their intellect would gradually degenerate. These were the women whom the Quran describes as: ” One brought up among ornaments and unable to give a clear account in a dispute”. This was the abatement in a woman, on the basis of which the Quran had advised that when a woman has to appear before a court of law, a second woman shall stand by her side to remind her if she forgets or is confused. (See under the heading “Evidence”). “If one of them gets confused or forgets, the other may remind her.”
The Quran raised woman from this level and with proper education and upbringing brought her to the level of man in all walks of life. Men were instructed not to look down on women because: (3:194) the one of you is from the other”. However, in relation to certain natural functions, like ‘childbirth’ and the nurturing and upbringing of children, there is their own distinct ‘division of labor’. From this point of view, in the ‘allocation’ of labor, men are superior to women in some affairs, and women are superior to men in others. This is what is meant by: (4:32; 34) “Allah Almighty has made some of them excel others”. In order to fulfill their natural obligations, a woman’s major part of life is spent in the giving birth to and in upbringing of children. During this period she is not capable of earning her own livelihood. Thus (as is stressed by the Quran) in a family life, man is responsible for fulfilling the needs of the woman: (4:34) “Men are the maintainers of women”. This has been made clear so that men may not think that women consume their earnings, while sitting at home, with no effort on their part. Thus taking them as ‘needy’, men may consider them despicable and abject. The Quran has explained to man that family life is a mutual affair; in it the duties performed by woman are not within your reach; as such it is your duty to provide for her and the children. This does not mean that the Quran considers woman a disabled person entirely dependent on man. What has been said relates only to distribution of work in family life; otherwise a woman can also earn her livelihood and be its owner. It is said in Surah An-Nisa: (4:32) “Men shall have what they earn and women shall have what they earn.”
Since in family life the fulfillment of the needs of the wife and children is the responsibility of man, in the inheritance of the property of parents a daughter’s share is half that of a son. (Details will be found in the chapter of Inheritance).Besides the difference described above, the status of men and women is equal in all affairs of daily life; equal to the extent that the Quran has used the word Zauj for them. If two parts of a certain object are such that one remains incomplete without the other, each one of these two parts is called Zauj i.e. one serves as a means to complement the other, e.g. the two wheels of a cart: if one is missing, or is weak, or comparatively smaller, the other shall become useless. That is the relationship between a wife and her husband and their positions in the vehicle of life. As far as belonging to different sexes is concerned, there in no special competency that men possess and women do not. Observe how the Holy Quran has described their qualities as parallel to one another when it is said; (33:35) “It is a fact that as men can bow down to the Divine Laws so can women; as men can be the believers in truth, so can women; as men are capable of attesting and verifying their ‘belief’ by their personal acts, so are women; as men possess the capability of not losing heart in the event of trials, so are women; as men can go on submitting to the feelings of their responsibilities, so do women possess this capability; as men are equipped with the quality of self-sacrifice, so are women; as men can keep complete control over themselves, so can women; as men possess the capability of keeping themselves subservient to the Divine Laws, so do women. As men and women both possess all the above qualities, the fruits of their deeds should also be similar for each other. For the same reason Allah Almighty has prepared protection and reward for both.” It can thus be seen from the above that there is no aspect of life in which men are competent but the women are not. The Quran says: ????? ???????? ???? ????????????? ??? ?????? ???? ???????? ?????? ???????? ?????????????? ??????????? ?????????? ????? ??????????? ???????? “If having prof