The Muslims Internet Directory

APPLICATION OF ISLAM TO DAILY LIFE

      The Muslims rightfully maintain that Islam is not simply an abstract ideal conceived just for nominal adoration or a stagnant idol to be frequented by admirers every now and then. Islam is a code of life, a living force manifest in every aspect of human Life. The Muslims also maintain that the individual is the center of gravity and is the launching instrument which can put Islam, or any other system for that matter, into full action on a full scale. And this is why Islam always begins with the individual and invariably prefers quality to quantity.

      Let us begin, where Islam begins, with the individual. Let us examine the nature of the individual and find out how Islam views this nature. To clarify things as much as possible, without getting entangled in philosophical disputes or abstract controversy, we can define man as having two complementary natures, very intimately interrelated and continually interacting upon each other. These are the inner nature and the outer nature. Or one might say that man has one nature only with two bridged sections hardly separable from each other. One is internal and another external. The internal nature of man refers to the Ruh (soul or self or heart) and `AqI (mind or power of reasoning or intelligence).

In our illustration of the internal nature of man we shall have to deal with two aspects:

        (1) the spiritual or moral aspect and

        (2) the intellectual aspect. The rest of man's activities  and  transactions will  have to be classified as the external or outer nature of man. After all, it is a universally admitted fact that man does not live by bread alone.

THE INTERNAL NATURE

The Spiritual Life:

       Islam organizes the spiritual or moral life of man in such a way as to provide him with all the spiritual nourishment needed for piety and righteousness, for safety and peace. The Islamic prescription for the spiritual life of man grants, when faithfully applied, maximum positive results as far as man's spiritual growth and maturity are concerned. The main items in this Islamic prescription are:

1. Prayers (Salah);

2. Zakah or Alms-giving;

3. Fasting (Sawm);

4. Pilgrimage (Hajj);

5. Love for God and His Messenger, love for truth and humanity for the sake of God;

6. Hope and trust in God at all times; and

7. Sacrifice for the sake of God by virtue of actual unselfishness.

        Various aspects of these items have already been discussed in some detail, and here we have only to add that without these fundamental elements there can be no true Faith as far as Islam is concerned. The reader is advised to refer to the previous sections of this work.

The Intellectual Life

The intellectual nature of man is made up, as already mentioned, of mind or intelligence or reasoning power. To this aspect Islam pays extraordinary attention and builds the intellectual structure of man on most sound foundations which may be classified as follows:

      1. True knowledge based on clear proofs and indisputable evidence acquired by "experience" or experiment or by both. In this connection it is safe to say, beyond doubt, that the Qur'an is the first authority to enjoin zealous quest for knowledge through "experience" as well as experiment, meditation and observation. In fact, it is a Divine injunction incumbent upon every Muslim, male and female, to seek knowledge in the broadest sense of the word and search for truth. Nature and the whole universe are open and ever revealing treasures of knowledge and truth, and the Qur'an was the first book to point to these rich sources of knowledge. It does not accept inherited "truths" or claimed facts which have no proof or evidence to substantiate them. As far as we have been able to know, the Qur'an was the first Scripture to say intelligently: "Why" and to demand proof in support of any conviction or contention (Qur'an, 2:111 and 21:24).

      The Qur'an itself is an outstanding intellectual challenge; it challenges the human intellect to dispute any Qur'anic truth or produce anything similar to the Qur'an. Open any chapter of the Qur'an and you will find the warmest appeal to search for knowledge through the infinite sources of nature. Devotion to true knowledge is regarded by Islam a devotion to God in the most compensating sense.

       2. The second part of this point is faith in God, an !ver-revealing source of knowledge and a spiritual insight into countless fields of thought. In Islam Faith in God is the cornerstone of the whole religious structure. But in order to make Faith in God valid, Islam requires that it should be founded on unshakable certainty and convictions. These, in turn, cannot be acquired without the proper investment of the intellect. Any stagnant or indifferent mind and any limited vision cannot possibly reach the height of the Most Supreme Truth, God, nor can it attain the real depth of Faith.

       Islam does not recognize faith when it is attained through blind imitation, when it is accepted blindly or unquestioningly. This fact is very important as far as the intellectual life of man is concerned. Islam requires Faith in God; and the Qur'an makes numerous statements calling for Faith in God. But the significance of such statements is not in shelving them in the study room or even in the mind. The significance of such statements is that they constitute a warm invitation and an urgent appeal to the intellect to wake and think. to ponder and meditate. It is true that the Qur'an reveals the essential truth and facts about God, yet it is equally true that it does not want man to behave like a lazy heir who makes no effort of his own. It wants man to enrich his intellectual wealth through serious endeavor and honest earning, so that he may become intellectually secure. "Easy come, easy go," and Islam disapproves of easy coming faith which is bound to be easy going. Islam wants Faith in God to be effective and permanent, to light every corner in man's heart and prevail in every aspect of his life. Easy coming faith cannot possibly do that, and Islam would not accept anything less.

       When Islam demands Faith in God on the basis of knowledge and research, it leaves wide open all fields of thought before the intellect to penetrate as far as it can reach. It lays down no restrictions against the free thinker who is seeking knowledge to widen his vision and broaden his mind. It urges him to resort to all methods of knowledge, be they purely rational or experimental. By calling on the intellect in this way, Islam shows its high regard for and confidence in the intellectual abilities of man and wishes to free his mind from the tight shackles and limits of tangibility. It wants to elevate the individual and empower him with self-confidence and Heavenly authority to expand the domain of his mind into all fields of thought: physical and metaphysical, scientific and philosophical, intuitive and experimental, organic and otherwise. That is how Faith in God nourishes the intellect and makes the intellectual life prosperous and productive. When the spiritual and intellectual activities of man are organized according to the teachings of Islam as mentioned above, the internal nature of man becomes sound and healthy. And when man is internally secure and sound, his external life will be of the same nature.

THE EXTERNAL NATURE

       The external nature of man is as complex, subtle and wide as his internal nature. We need to re-emphasize the fact that the sound ness of the former is greatly dependent upon that of the latter and viceversa, because man's complete nature is made up of both aspects. For the sake of clarification, once more, we have to classify the external nature of man into divisions and subdivisions. But we should always bear in mind that any imbalance in the system of human nature may become destructive and fatal. The fact of the matter is that both the internal and external natures of man act and interact responsively, and that Islam has extended its Divine touch to the internal as well as the external aspects of life.

The Personal Life

      Islam deals with thevery personal life of man in such a way as to insure his purity and cleanliness; as to give him a healthy diet and show him the proper manners of clothing, behavior, adornment, sports and so on

1. Purity and Cleanliness

      It is an Islamic injunction that before offering the prayer the Muslim must perform an ablution, unless he has done one earlier and kept it valid. This obligatory ablution is sometimes partial, some times complete, depending on his or her condition. Now, if we remember that a Muslim has to offer at least five obligatory prayers every day in pure heart and mind, in clean body and clothes, on pure ground and intention we can very well realize the vital effect and beneficial results of this single act for man (cf. Qur'an, 4:43, 5:7).

2. Diet

      To maintain a pure heart and a sound mind, to nourish an aspirlng soul and a clean healthy body, special attention should be given to the diet on which man lives. And this is exactly what Islam does. Some superficial or self-deceived persons may imagine that food and drinking stuff has no direct or important effect on the general condition of the person who fills his stomach regularly. But this is certainly not the viewpoint of Islam which takes the matter in a most serious way. The general principle of Islam in this respect is this: All the things which are pure in themselves and good for man are lawful for diet as long as they are taken in moderate quantities. And all the things which are impure and bad or harmful are unlawful under all ordinary circumstances. There is always room and flexibility for exceptions to meet cases of absolute necessity

(Qur'an, 7:157; see the section on Islamic Morals above).

      Beyond this general principle, there are certain foods and drinks specified by God as forbidden. Among these are: meat of dead animals and birds, the flesh of swine and that of anything slaughtered with the invocation of any name other than that of God (2:173; 5:4). The drinks which Islam considers harmful and destructive to the human spirit and morality as well as to the physique and morale of man are included in the Qur'anic verse which forbids all intoxicants and all forms of gambling or games of chance (5:93-94).

       The prohibition of these foods and drinks is not by any means an arbitrary action or a dictatorial decree of God. It is first and fore most a Divine intervention in the best interest of man and for his own sake. When the Qur'an describes these forbidden things as bad, impure and harmful, it has a vigilant eye on mans morality and wisdom, on his health and wealth, on his piety and common behavior-all of which are invaluable assets in the estimation of Islam. The reasons behind this Divine intervention are numerous. They are of a nature intellectual and spiritual, moral and mental, physical and economical. And the sole purpose is to show man how to develop himself according to an upright course of life in order to be a healthy unit in the structure of. the family, then of society, and eventually of humanity at large. Reliable medical doctors and social scientists should be able now to verify the benefits 6f these Islamic legislations. Islam is as orthodox and uncompromising on the quality of the organic nourishment of man as it is on his spiritual soundness and intellectual growth. This point is brought to light by the fact that some dietary items are forbidden in kind, as mentioned above, and some in degree. The things which are lawful for the Muslim should be taken in moderate quantities without indulgence or excess (Qur'an, 7:31). After shunning all the forbidden items in kind and degree, the Muslim is invited by God to enjoy His gracious provisions and to experience gratitude to the Merciful Provider (2:168, 172; 5:9191). 1

 3. Clothing and Adornment

       In man's clothing and adornment Islam takes into serious consideration the principles of decency, modesty, chastity and manliness. Anything in clothing or adornment incompatible with the attainment, maintenance and development of these qualities is inhibited by Islam. The clothing material and the dressing manners which may stimulate arrogance or false pride and vanity are strictly prohibited. So are the adornments which may weaken the morality of man or undermine his manliness. Man should remain loyal to his manly nature, which God has chosen for him, and keep away from all the things that are likely to weaken or endanger his character. This is the reason why Islam warns man not to use certain clothing materials, e.g., pure silk, and certain precious stones, e.g., gold, for the purpose of adornment. These are things which suit the feminine nature alone. The hand someness of man is not in wearing precious stones or flaunting in pure and natural silken clothes but in high morality, sweet nature and sound conduct.

     When Islam allows woman to use the things which are forbidden for man and which are suitable for the feminine nature alone, Islam does not let woman go loose or wander unrestricted. It allows her the things which suit her nature and, at the same time, cautions her against anything that might abuse or upset that nature. The manner in which women should dress up, beautify, walk and even look is a very delicate question, and Islam pays special attention to the matter. The vision of Islam in this respect is focused on the general welfare of women. Islam has served advice to both man and woman to help women in particular to retain and develop their dignity and chastity, safe from being the subject of idle gossip or vicious rumors and suspicious thoughts. The advice is imparted in these Qur'anic verses: Say to the believing men that they should lower their gaze and guard their modesty; that will make for greater purity for them. And God is well-acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty;that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except before their husbands, their fathers . . . (and certain other members of the house- hold); and that they should not strike their feet in order to draw attention to their hidden ornaments (24:30-31).

       Islam is very sensitive to the manners of clothing and ornaments. It makes it crystal clear that both man and woman should be con fined to their respective natures to safeguard their natural instincts and endow them with modesty and high morality. Prophet Muhammad is reported as having said that God condemns those men who behave or act in a womanlike fashion, and those women who behave or act in a manlike fashion. Nevertheless, it should be borne in mind that Islam lays no restrictions on the harmless or proper items of clothing and ornaments. In fact, the Qur'an calls such things the beautiful gifts of God and reproaches those who look upon them as forbidden (7:32-33).

4. Sports and Amusements

It is gratifying to notice that most of the Islamic forms of worship, e.g., Prayers, Fasting, Pilgrimage, display some sportive characteristics, although they are basically and by nature meant for spiritual purposes. But who would deny the constant interaction between the physique and morale of man? Yet that is not all that Islam has to say on the subject of sports and amusements. Anything that provokes sound thinking or refreshes the mind and revitalizes the body to keep man in healthy shape is encouraged and invited to by Islam so long as it does not anticipate or involve any sin, or cause any harm or delay and hamper the fulfillment of other obligations. The general precept in this matter is the statement in which the Prophet said that all believers in God have good qualities but the strong one is better than the weak. It is also reported that he ap proved of the sports and amusements which build up the enduring physique and strengthen the morale.

      It is a regrettable mistake to associate with sports and amusements things which are not really sportive or amusing. Some people consider gambling and drias sports and amusements, but this is not the viewpoint of Islam. Life is worth living and is granted to us for a definite purpose. No one is supposed to abuse it by letting it go loose or become dependent entirely on luck and chance. So it is no intrusion on or violation of the personal rights of man when Islam extends its Divine touch to organize life even in its very personal aspects. Because life is man's most valuable asset and is designed for noble purposes Islam has shown man the way to live it properly and enjoyably. Among the measures taken in this respect is inhibition of gambling which is really more tension-accelerating than tension- reducing. It is a grave abuse of life to make it subject to luck and mere chance. It is a deviation from the normal course of life, if one entrusts his lot to the mad wheel of games, and invests his abilities in the most unpredictable moves on a gambling table. To protect man from all these unnecessary mental strains and shattering of nerves, and to enable him to lead a natural life in means as well as in ends, Islam has forbidden gambling of all forms and kinds.

      Similarly, it is a shameful retreat from reality and an irresponsible insult to the best quality in man, i.e., mind, to get entangled in the tight strands of intoxication or cornered in the vicious whirl of alcohol. The menaces and tragedies of intoxication are too obvious to be elaborated. Many lives are being lost every day on this account. Many families break up because of this menace. Many billions of dollars are swallowed in the drinking channel every year. Countless doors are closed on misery and unhappiness arising from the drinking habits. Besides the destruction of health, the depression of mind, the dullness of soul, the absorption of wealth, the disintegration of families, the abuse of human dignity, the sabotage of morality, the humiliating retreat from realty; everyone of the so-called social drinkers is a highly potential alcoholic. Islam cannot tolerate these menaces or let man abuse the very sense of life in this tragic way. That is the reason why Islam does not associate gambling and drinking with good sports and refreshing amusements and, instead, has banned them once and for all. To appreciate the viewpoint of Islam in this respect one has only to check any news medium, read any medical report, visit any social service agency, or watch any court proceedings. Of all the agonizing social problems, alcoholism is by far the most serious. More than one-half million Americans become alcoholics every year. One in every ten to twelve people who take their first drink in any given year is destined to become alcoholic. All these painful tragedies and real losses speak much louder than any theological or trade arguments.

The Family Life

      There have been many definitions and descriptions of the family. For our purpose, we shall adopt the following simplified definition. The family is a human social group whose members are bound together by the bond of blood ties and/or marital relationship. The family bond entails mutual expectations of rights and obligations that are prescribed by religion, enforced by law, and observed by the group members. Accordingly, the family members share certain mutual commitments. These pertain to identity and provision, inheritance and counsel, affection for the young and security for the aged, and maximization of effort to ensure the family continuity in peace.

     As can be clearly seen from this, the foundations of the family in Islam are blood ties and/or marital commitments. Adoption, mutual alliance, clientage, private consent to sexual intimacy, and "common law" or "trial" marriages do not institute a family in the Islamic sense. Islam builds the family on solid grounds that are capable of providing reasonable continuity, true security, and mature intimacy. The foundations of the family have to be so firm and natural as to nurture sincere reciprocity and moral gratification. Islam recognizes that there is no more natural relationship than that of blood, and no more wholesome pattern of sexual intimacy than one in which morality and gratification are joined.

      Islam recognizes the religious virtue, the social necessity, and the moral advantages of marriage. The normal course of behavior for the Muslim individual is to be family oriented and to seek a family of his own. Marriage and the family are central in the Islamic system. There are many passages in the Qur'an and statements by the Prophet which go as far as to say that when a Muslim marries, he has thereby perfected half his religion; so let him be God-minded and careful with the other half.

     Muslim scholars have interpreted the Qur'an to mean that marriage is a religious duty, a moral safeguard, and a social commit ment. As a religious duty, it must be fulfilled; but like all other duties in Islam, it is enjoined only upon those who are capable of meeting the responsibilities involved.

1. The Meaning of Marriage

     Whatever meanings people assign to marriage, Islam views it as a strong bond (mithaqun ghaleez), a challenging commitment in the fullest sense of the word. It is a commitment to life itself, to society, and to the dignified, meaningful survival of the human race. It is a commitment that married partners make to one another as well as to God. It is the kind of commitment in which they find mutual fulfillment and self-realization, love and peace, compassion and serenity, comfort and hope. All this is because marriage in Islam is regarded first and foremost as a righteous act, an act of responsible devotion.

        Sexual control may be a moral triumph, reproduction a social necessity or service, and sound health a gratifying state of mind. Yet, these values and purposes of marriage would take on a special mean ing and be reinforced if they are intertwined with the idea of God, conceived also as religious commitments, and internalized as divine blessings. And this seems to be the focal point of marriage in Islam. To paraphrase some Qur'anic verses, the call is addressed to mankind to be dutiful to God, Who created them from a single soul, and from it or of it created its mate, and from the two of them scattered abroad many men and women (4:1). It was God Who created man kind out of one living soul, and created of that soul a spouse so that he might find comfort and rest in her (7:107). And it is a sign of God that He has created for men, of themselves, mates to seek in their company peace and tranquillity, and has set between them mutual love and mercy. Surely, in that are signs for those who contemplate (30:21). Even at the most trying times of married life, and in the midst of legal disputes and litigation, the Qur'an reminds the parties of God's law; it commands them to be kind to one another, truly charitable toward one another, and above all dutiful to God.

      It is noteworthy that the Islamic provisions of marriage apply to men and women equally. For example, if celibacy is not recommended for men, it is equally so for women. This is in recognition of the fact that women's needs are equally legitimate and are seriously taken into consideration. In fact, Islam regards marriage to be the normal, natural course for women just as it is for men. It may even be more so for women because it assures them, among other things, of relative economic security. This significant additional advantage for women does not, however, characterize marriage as a purely economic transaction. In fact, the least focal aspect of marriage in Islam is the economic factor, no matter how powerful this may be. The Prophet is reported to have said that a woman is ordinarily sought as wife for her wealth, for her beauty, for the nobility of her stock, or for her religious qualities; but blessed and fortunate is he who chooses his mate for piety in preference to everything else. The Qur'an commands marriage to the spouseless and the pious even though they may be poor and slaves (24:32). On the other hand, whatever dowry (marriage gifts) a man gives his prospective wife belongs to her; and whatever she may have acquired prior to or after marriage is hers alone. There is no necessary community of property of husbands and wives. Furthermore, it is the husband who is responsible for the maintenance and economic security of the family. He must even provide the wife with the kind of help and service to which she was used before marriage, and, according to some scholars, she is under no legal obligation to do the routine housework, al though she may do so, and usually does, for some reason or other, e.g. cooperation, economy, etc.

2. The Permanence of Marriage:

    Because Islam considers marriage a very serious commitment, it has prescribed certain measures to make the marital bond as permanent as humanly possible. The parties must strive to meet the conditions of proper age, general compatibility, reasonable dowry, good will, free consent, unselfish guardianship, honorable intentions, and judicious discretion. When the parties enter into a marital con tract, the intention must be clear to make the bond permanent, free from the casual and temporary designations. For this reason, trial marriages, term marriages, and all marriages that appear experimental, casual, or temporary are forbidden in Islam. In one of his most unequivocal, statements the Prophet ( Õóáóì Çøááøåñ Úóáóíúåø æóÓóáøã) declared that condemned are the men and women' who relish the frequent change of marital partners, that is, the tasters" who enjoy one partner for a while, then shift to another, then to a third, and so on.

      However, to insist on the permanent character of marriage does not mean that the marital contract is absolutely indissoluble. Muslims are designated by the Qur'an as a Middle Nation  and Islam is truly a religion of the "Golden Mean", the well-balanced and well-integrated system. This is particularly clear in the case of marriage which Islam regards as neither a sacrament nor a simple civil contract. Rather, marriage in Islam is something unique with very special features of both sacramental and contractural nature. It is equally true that the alternative to this casual or temporary extremity is not the other extreme of absolute indissolubility of the marital contract. The Islamic course is one of equitable and realistic moderation. The marriage contract should be taken as a serious, permanent bond. But if it does not work well for any valid reason, it may be' terminated in kindness and honor, with equity and peace.

3. The Husband-Wife Relationship

      With piety as the basis of mate selection, and with the earnest satisfaction of the conditions of marriage, the parties should be well on the way to a happy and fulfilling married life. However, Islam goes much further than this in setting the course of behavior for husbands and wives. Many are the statements of the Qur'an and the Sunnah that prescribe kindness and equity, compassion and love, sympathy and consideration, patience and good will. The Prophet goes as far as to declare that the best Muslim is the one who is best to his family, and the greatest, most blessed joy in life is a good, righteous wife.

    The consummation of marriage creates new roles for the parties concerned. Each role is a set of equitable, proportionate rights and obligations. The role of the husband evolves around the moral principle that it is his solemn duty to God to treat his wife with kind ness, honor, and patience; to keep her honorably or free her from the marital bond honorably; and to cause her no harm or grief (Qur'an, 2:229-232; 4:19). The role of the wife is summarized in the verse that women have rights even as they have duties, according to what is equitable; but men have a degree over them (2:228). This degree is usually interpreted by Muslim scholars in coniunction with another passage which states, among other things, that men are trustees, guardians, and protectors of women because God has made some of them excel others and because men expend of their means (Qur'an, 4:34). This degree may be likened to what sociologists call "instrumental leadership" or external authority in the household due to the division of labor and role differentiation. It does not, however, mean any categorical discrimination or superiority of one sex to the other .

A. The Wife's Rights:

      The Husband's Obligations. Translated into rules of behavior, these ethical principles allocate to the wife certain rights and corresponding obligations. Because the Qur'an and the Sunnah of the Prophet have commanded kindness to women, it is the husband's duty to consort with his wife in an equitable and kind manner. One specific consequence of this Divine command is his responsibility for the full maintenance of the wife, a duty which he must discharge cheerfully, without reproach, injury, or condescendence.

        Components of Maintenance. Maintenance entails the wife's incontestable right to lodging, clothing, nourishing, and general care and well-being. The wife's residence must be adequate so as to pro vide her with the reasonable level of privacy, comfort, and independence. Foremost is the welfare of the wife and the stability of the marriage. What is true of the residence is true of clothing, food, and general care. The wife has the right to be clothed, fed, and cared for by the husband, in accordance with his means and her style of life. These rights are to be exercised without extravagance or miserliness.

      Non-Material Rights. The wife's material rights are not her only assurances and securities. She has other rights of a moral nature; and they are equally binding and specific. A husband is commanded by the law of God to treat his wife with equity, to respect her feelings, and to show her kindness and consideration. She is not to be shown any aversion by the husband or subjected to suspense and uncertainty. A corollary of this rule is that no man is allowed to keep his wife with the intention of inflicting harm on her or hindering her freedom. If he has no love or sympathy for her, she has the right to demand freedom from the marital bond, and no one may stand in her way to a new life.

B. The Wife's Obligations: The Husband's Rights.

      The main obligation of the wife as a partner in a marital relationship is to contribute to the success and blissfulness of the marriage as much as possible. She must be attentive to the comfort and well-being of her mate. She may neither offend him nor hurt his feelings. Perhaps nothing can illustrate the point better than the Qur'anic statement which describes the righteous people as those who pray:   ÑÈäÇ åÈ áäÇ ãä ÃÒæÇÌäÇ æÃ�ÑíÇÊäÇ ÞÑÉ ÃÚíä º æÇÌÚáäÇ ááãÊÞíä ÇãÇãÇ . .

Our Lord! Grant unto us wives and offspring who will be the joy and the comfort of our eyes, and guide us to be models of righteousness (Qur'an 25:74).

     This is the basis on which all the wife's obligations rest and from which they flow. To fulfill this basic obligation, the wife must be faithful, trustworthy, and honest. More specifically, she must not deceive her mate by deliberately avoiding conception lest it deprive him of legitimate progeny. Nor must she allow any other person to have access to that which is exclusively the husband's right, i.e. sexual intimacy. A corollary of this is that she must not receive or entertain strangmales in her home without his knowledge and con sent. Nor may she accept their gifts without his approval. This is probably meant to avoid jealousy, suspicion, gossip, etc., and also to maintain the integrity of all parties concerned. The husband's possessions are her trust. If she has access to any portion thereof, or if she is entrusted with any fund, she must discharge her duty wisely and thriftily. She may not lend or dispose of any of his belongings with out his permission.

      With respect to intimacy, the wife is to make herself desirable; to be attractive, responsive, and cooperative. A wife may not deny herself to her husband, for the Qur'an speaks of them as a comfort to each other. Due consideration is, of course, given to health and decency. Moreover, the wife is not permitted to do anything that may render her companionship less desirable or less gratifying. If she does any such thing or neglects herself, the husband has the right to interfere with her freedom to rectify the situation. To insure maximum self-fulfillment for both partners, tie is not permitted to do anything on his part that may impede her gratification.

4. The Parent-Child Relationship

A. The Child's Rights: The Parent's Duties.

Islam's general approach to children may be summarized in a few principles. First, it is a divine injunction that no child may become the cause of harm to the parents (Qur'an, 2:233).

      Secondly, by implication the parents should reciprocate and cause the child no harm either. The Qur'an recognizes very clearly that parents are not always immune from overprotectiveness or negligence. On the basis of this recognition, it has, thirdly, established certain guidelines and pointed out certain facts with respect to children. It points out that children are joys of life as well as sources of pride, seeds of vanity and false security, fountains of distress and temptation. But it hastens to stress the greater joys of the spirit and caution parents against overconfidence, false pride, or misdeeds that might be caused by children. The religious moral principle of this position is that every individual, parent or child, relates to God directly and is independently responsible for his deeds. No child can absolve the parent on the Day of Judgement. Nor can a parent intercede on behalf of his child. Finally, Islam is strongly sensitive to the crucial dependence of the child on the parents. Their decisive role in forming the child's personality is clearly recognized in Islam. In a very suggestive statement, the Prophet declared that every child is born into the true malleable nature of fitrah (i.e., the pure natural state of Islam), its parents later on make it into a Jew, Christian or pagan.

      According to these guidelines, and more specifically, one of the most inalienable rights of the child in Islam is the right to life and equal life chances. Preservation of the child's life is the third commandment in Islam. (6:151, cf. 17:23 ff0)

      Another equally inalienable right is the right of legitimacy, which holds that every child shall have a father, and one father only. A third set of rights comes under socialization, upbringing, and general care. To take good care of children is one of the most commendable deeds in Islam. The Prophet was fond of children and he expressed his conviction that his Muslim community would be noted among other communities for its kindness to children. It is charity of a higher order to attend to their spiritual welfare, educational needs, and general well-being. Interest in and responsibility for the child's welfare are questions of first priority. According to the Prophet's instructions, by the seventh day the child should be given a good, pleasant name and its head should be shaved, along with all the other hygienic measures required for healthy growing. This should be made a festive occasion marked with joy and charity.

       Responsibility for and compassion toward the child is a matter of religious importance as well as social concern. Whether the parents are alive or deceased, present or absent, known or unknown, the child is to be provided with optimum care. Whenever there are executers or relatives close enough to be held responsible for the child's welfare, they shall be directed to discharge this duty. But if there is no next of kin, care for the child becomes a joint responsibility of the entire Muslim community, designated officials and commoners alike.

5. Other Aspects of the Family Life

        Closely connected with the family life is the treatment of "servants", other family members, relations, and neighbors. To those who keep permanent maids Prophet Muhammad has given advice and good tidings. "Masters" are enjoined to treat their servants like brothers, and not like slaves, because whoever treats his servant well, said the Prophet, God will make his death easy and pleasant, a moment which is ordinarily painful and difficult. Servants are en titled to justice, kindness, mercy, food, clothing, accommodation and other personal expenses. The Prophet goes as far as to say that they should be fed and dresseof the same stuff as used by their masters, and this is to be provided by the masters themselves as a part of their obligations to the servants. These are not to be persecuted or disdained or overcharged with work. This stipulation is designed to show how Islam dignifies humanity and honors labor without inviting the class warfare or the despotic authority of the proletariat. Being a servant or laborer does not deprive any person of his rights or affect his dignity as a human being. Nor does it make him addicted to the opium of the utopian proletariat. All citizens of a real Muslim society stand on equal footing, because Islam does not recognize the caste system or the second class citizenship. The only superiority acknow ledged by Islam is that of piety and good deeds in the service of God (Qur'an, 9:105;49:13).

      Man is ordained by God to extend his utmost help and kindness to other family members and relations, to show them true feelings of love and care. It might be interesting to note that the word `kinship' in Arabic is derived from a root word which means mercy (Rahim and Rahmah). Kindness to one's kinsfolk is a short cut to Paradise, which is otherwise forbidden for those who neglect their duties in this respect. The extension of kind treatment to relatives is described by the Prophet as a Divine blessing of one's life and provisions. It is a sacred duty to be good to the kin even though they may not respond in a similar way. The duty is enjoined by God and should be observed for the sake of God regardless of the kin's response (Qur'an, 2:177; 4:36; 16:90; 17:23-26).

      The status of neighbors is very high in the viewpoint of Islam. Neighbors of all kinds enjoy a great number of privileges conferred on them by Islam. In his elaboration on the Qur'anic teachings relevant to this point, Prophet Muhammad is reported as saying that nobody can be a true Believer unless his neighbors feel secure and safe from his side. Also, nobody can be a true Believer, if his neighbors pass the night hungry while he has his belly full. He who is best to his neighbors, stated the Prophet, will enjoy the neighborhood of God on the Day of Resurrection. Presents, gifts and sharing of joys and sorrows should be exchanged between neighbors. In another declaration the Prophet said:

"Do you know what the rights of a neighbor are? Help him if he asks your help; give him relief if he seeks your relief; lend him if he needs loan; show him concern if he is distressed; nurse him when he is ill; attend his funeral if he dies; congratulate him if he meets any good; sympathize with him if any calamity befalls him; do not block his air by raising your building high without his permission; harass him not; give him a share when you buy fruits, and if you do not give him, bring your buys right to your house quietly and let not your children take them out to excite the anger of his children".

Moreover, the Prophet is reported as having said that the rights of the neighbors were so much emphasized by the angel Gabriel that he thought neighbors would perhaps be entitled to partake of one's inheritance. (See also the verses numbered in the previous paragraph).

The Social Life

      The social life of the true Muslim is based upon supreme principles and designed to secure happiness with prosperity for the individual as well as for the society. Class warfare, social castes and domination of the individual over society or viceversa are alien to the social life of Islam. Nowhere in the Qur'an or the Traditions of Prophet Muhammad can one find any mention of superiority on account of class or origin or wealth. On the contrary, there are many verses of the Qur'an and sayings of Muhammad to remind mankind of the vital facts of life, facts which serve at the same time as principles of the social structure of the Islamic life. Among these is the fact that humanity represents one family springing from one and the same father and mother, and aspiring to the same ultimate goals.

      The unity of mankind is conceived in the light of the common parentage of Adam and Eve. Every human being is a member of the universal family established by the First Father and the First Mother, and is entitled therefore to enjoy the common benefits as he is en- joined to share the common responsibilities. When people realize that they all belong to Adam and Eve and that these were the creation of God, there will be no room for racial prejudice or social injustice or second class citizenship. People will be united in their social behavior as they are united in nature by the bond of common parentage. In the Qur'an and the Traditions of Muhammad there is a constant reminder of this important fact, the unity of humanity by nature and origin. This is to eliminate racial pride and claims to national or ethnic superiority, and pave the way for genuine brother- hood (Qur'an, 4:l;7:l89;49:10-13).

        The unity of humanity is not only in its origin but also in its ultimate aims According to Islam, the final goal of humanity is God. From Him we come, for Him we live and to Him we shall all return. In fact, the sole purpose of creation as described by the Qur'an is to worship God and serve His cause, the cause of truth and justice, of love and mercy, of brotherhood and morality (Qur'an, 51 :56-58).

      On this unity of origin and ultimate goal as the background of the social life in Islam, the relations between the individual and society are based. The role of the individual is complementary to that of society. Between the two there are social solidarity and mutual responsibility. The individual is responsible for the common welfare and prosperity of his society. This responsibility is not only to the society but also to God. In this way the individual works with a sound social-mindedness and a genuine feeling of inescapable responsibility. It is his role to do the utmost for his society and contribute to its common welfare. On the other hand, the society is also responsible to God for the welfare of the individual. When the individual is able he is the contributor and society is the beneficiary. In return he is entitled to security and care, should he become disabled. In this case he is the beneficiary and society is the contributor. So duties and rights correspond harmoniously. Responsibility and concern are mutual. There is no state to dominate the individual and abrogate his personal entity. Likewise, there is no individual or class of individuals to exploit the society and corrupt the State. There is harmony with peace and mutual security. There is a constructive interaction between the individual and society.

     Besides the unity of humanity in origin and ultimate goal, and besides this mutual responsibility and concern, the social life of Islam is characterized by cooperation in goodness and piety. It is marked with full recognition of the individual and his sacred rights to life, property and honor. It is also marked with an effective role played by the individual in the domain of social morals and ethics. In an Islamic society the individual cannot be indifferent. He is enjoined to play an active part in the establishment of sound social morals by way of inviting to the good and combating the evil in any form with all lawful means at his disposal. In so doing, not only does he shun evil and do good but also helps others to do the same. The individual who feels indifferent to his society is a selfish sinner; his morals are in trouble, his conscience is in disorder, and his faith is under- nourished.

       The structure of social life in Islam is very lofty, sound and comprehensive. Among the substantial elements of this structure are sincere love for one's fellow human beings, mercy for the young, respect for the elders, comfort and consolation for the distressed, visiting the sick, relieving the grieved, genuine feelings of brother hood and social solidarity; respect for the rights of other people to life, property, and honor; mutual responsibility between the in dividual and society, It is a common thing to come across Prophetic statements like these:

Whoever relieves a human being from a grief of this world, God will him from a grief on the Day of Judgement.Anyone who has no mercy on the juniors and respect for the senior: is not one of us Muslims.None of you is a true believer in Islam until and unless he loves for his fellow man what he loves for his own self.Whoever invites others to good is like the doer of good and will be rewarded accordingly, and whoever instigates evil is like the doer of evil and will be punished accordingly.In the Qur'an, on the other hand, one finds numerous Divine instructions like these:

    O you who believe! Mind God as He should be minded, and die not except in a state of Islam. And hold fast, all together, by the Rope of God, and be not divided among yourselves. And remember with gratitude God's favor on you; for you were enemies and He joined your hearts in love, so that by His Grace you have become brethren; and you were on the brink of the Pit of Fire and He saved you from it. Thus does God make His Signs clear to you that you may be guided. Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong. They are the ones to attain felicity (3:102-104).

       O you who believe! Fulfill all obligations . . and help you one another in righteousness and piety, but help you not one another in sin and rancor. Mind God; for God is strict in punishment (5:1-3).

In addition to what has already been said, the social patterns of Islam could be seen, once more, in the last sermon of Prophet Muhammad during the course of pilgrimage. Addressing the tens of thousands of pilgrims, he said, among other things:

      O people! listen to my words, for I know not whether another year will be vouchsafe to me after this to find myself amongst you at this place.Your lives and properties are sacred and inviolable amongst one another until you appear before the Lord, as this day of this month is sacred for all. And remember that you shall have to appear before your Lord Who shall demand from you an account of all your actions.

      O people! you have rights over your wives and your wives have rights over you. Treat your wives with love and kindness. Verily you have taken them as the trust of God, and have made their persons lawful unto you by the words of God. Keep always faithful to the trust reposed in you, and avoid sins.

      Henceforth, the vengeance of blood practiced in the days of ignorance and paganism is prohibited and all blood feud abolished. And your slaves! See that you feed them with such food as you eat yourselves. and clothe them with the stuff you wear; and if they commit a fault which you are not inclined to forgive, then part from them, for they are the servants of the Lord, and are not to be harshly treated.

        O people! Listen to my words and understand the same. Know that all Muslims are brothers unto one another. You are One Brother- hood. Nothing which belongs to another is lawful unto his brother unless freely given out of good will. Guard yourselves from committing injustice.

        Like this day of this month in this territory sacred and in violable, God has made the life and property and honor of each of you unto the other, until you meet your Lord.

       Let him that is present tell it to him that is absent. Haply hethat shall be told may remember better than he who has heard it. Verily. I have fulfilled my mission. I have left that amongst you, a plain command, the Book of God, and manifest Ordinances which if you hold fast, you shall never go astray.

The Economic Life

The economic life of Islam is also based upon solid foundations and Divine instructions. Earning one's living through decent labor is not only a duty but a great virtue as well. Dependence of any able effortless person on somebody else for a livelihood is a religious sin, a social stigma and disgraceful humiliation.

      A Muslim is enjoined by God to be self-supporting and to stay away from being a liability on anybody. Islam respects all kinds of work for earning one's livelihood so long as there is no indecency or wrong involved. With a clear conscience and due respect from society the Muslim can roll up his sleeves and undertake any kind of work available to provide for himself and his dependents. Prophet Muhammad is reported as having said that it is far better for one even to take his rope, cut wood, pile it up and sell it in order to eat and give charity than to beg others whether they give him or not. According to Islam, the status of honest working men cannot be lowered on account of the kind of work they are doing for a living. Yet the laboring workers have no limited scope for improving their lots and raising their standards as high as possible. They have equal opportunities at their disposal and enjoy freedom of enterprise.

      Whatever the individual makes or earns through lawful means is his private possession, which neither the State nor anybody else can justifiably claim. In return for this right of private possession he has only to fulfill certain obligations to the society and pay certain taxes to the State. When this is done, he has full rights to protection by the State, and his freedom of enterprise is secure and guaranteed. Under the Islamic system the menace of greedy capitalism and destructive communism never arises. The enterprising individual is responsible for the prosperity of the State, and the State in turn is responsible for the security of the individual. Class conflicts are replaced by cooperation and harmony; fear and suspicion are remedied by mutual security and confidence.

       The economic system of Islam is not drawn in the light of arithmetical calculations and capacities of production alone. Rather, it is drawn and conceived in the light of a comprehensive system of morals and principles. The person who is working for another person or for a firm or an institution is ordained by God to do his work with efficiency and honesty. The Prophet said that if any of you under takes to do any work, God loves to see him do it well and with efficiency. Once the work is done, the worker is entitled to a fair wage for his services. Failure by the employer to pay the just wage, or attempts to cut it down and waver on it is a punishable act, according to the Law of God.

      Business transactions enjoy a great deal of attention from Islam. Honest trade is permitted and blessed by God. This may be carried out through individuals, companies, agencies and the like. But all business deals should be concluded with frankness and honesty. Cheating, hiding defects of merchandise from the dealers, exploiting the needs of customers, monopoly of stocks to force one 's own prices are all sinful acts and punishable by the Islamic Law. If one is to make a decent living, it has to be made through honest ways and hard endeavor. Otherwise, easy come, easy go, and it is not only that, but anybody that is bred with unlawful provisions will be, according to the Prophet, a burning fuel to the Hell Fire on the Day of Judgement. To combat cheating and exploitation, Islam demands honesty in business, warns the cheaters, encourages decent work and forbids usury or the taking of interest just in return for lending money to the needy. This is to show man that he rightfully owns only what he works for, and that exploitation of other people's pressing needs is irreligious, inhuman and immoral. In the Qur'an God says:

       Those who devour usury will not stand except as stands one whom the Evil One by his touch has driven to madness. That is because they say: `trade is like usury'. But God has permitted trade and forbidden usury. Those who, after receiving direction from their Lord, desist, shall be pardoned for the past; their case is for God (to judge). But those who repeat (the offence) are Companions of the Fire; they will abide therein (for ever). God will deprive usury of all blessing, but will give increase for deeds of charity; for He loves not creatures ungrateful and wicked (2:274-276).

And the Firmament has He raised high, and He has set up the Balance (of Justice) in order that you may not transgress (due) balance. So establish weight with justice and fall not short in the balance (55:7-9).

is to guide man to resort to justice and straight forwardness in all his dealings and transactions. The future of cheaters is grim and their doom is awful. Here is how the Qur'an looks into the matter:

Woe to those who deal in fraud, those who, when they have to receive by measure from men, exact full measure, but when they have to give by measure or weight to men give less than due. Do they not think that they will be called to account on a Mighty Day, a Day when (all) mankind will stand before the Lord of the Worlds (83:1-6)

      Besides that, there are numerous Traditions of Prophet Muhammad excluding the cheaters, exploiters, monopolizers and dishonest business people from the band of the true Muslims. Any business deal that involves injustice or cheating or exploitation is strictly inhibited and cancellable by the Law even after it is concluded. The main purpose of the Islamic legislations on economics and commerce is to secure the rights of the individual and maintain the solidarity of society, to introduce high morality to the world of business and enforce the Law of God in that sphere of enterprise. It is logical and consistent that Islam should be concerned with such aspects as these, because it is not merely a spiritual formula but a complete system of life in all its walks.

      Proprietors are constantly reminded of the fact that they are in reality mere agents appointed by God to administer their holdings. There is nothing in Islam to stop the Muslim from attaining wealth and endeavoring for material improvements through lawful means and decent channels. Yet the fact remains that man comes to this world empty-handed and departs from it likewise. The actual and real owner of things is God alone of Whom any proprietor is simply an appointed agent, a mere trustee. This is not only a fact of life but also has a significant bearing on human behavior. It makes the proprietor always ready to spend in the way of God and to contribute to worthy causes. It makes him responsive to the needs of his society and gives him an important role to play, a sacred mission to fulfill. It saves him from the pit of selfishness, greed and injustice. This is the true conception of property in Islam, and that is the actual status of proprietors. The Qur'an considers possession of wealth a trying test, and not a token of virtuous excellence or privileged nobility or a means of exploitation. God says:

      It is He Who has made you (His) agents, inheritors of the earth: He has raised you in ranks, some above others; that He may try you in the gifts He has given you. Verily, your Lord is quick in punishment, yet He is indeed Oft Forgiving, Most Merciful (6:165).

Moreover, the Qur'an reports to mankind an interesting discourse between Moses and his people. It runs as follows:

Said Moses to his people, `pray for help from God, and wait in patience and constancy; for the earth is God's. He gives it as a heritage to such of His servants as He pleases; and the end is best for the righteous.'

They said, `We have had nothing but trouble, both before and after you came to us.' He said: `It may be that your Lord will destroy your enemies and make you inheritors in the earth; that so He may try you by your deeds' (7:128-129).

      This discourse between Moses and his people does not imply in any sense a recognition of any privileged genus of mankind on account of racial origin or ethnic identity. Nor does it mean that the Qur'an approves completely of the conduct and conceptions of the followers of Moses in later centuries. The tone of the text is rather reproachful and critical of the doubters; and reassuring of the fact that everything in the earth belongs to God, Who distributes it among His servants in the form of inherited trusts and objects of trial. The point is brought home time and again throughout the Qur'an. For example, it says:

To Him belongs the dominion of the heavens and the earth,and all affairs are referred back to God . . . Believe in God and His Messenger, and spend (in charity) out of the (substance) whereof He has made you heirs. For, those of you who believe and spend (in charity)-for them there is a great reward. And what cause have you why you should not spend in the cause of God? For to God belongs the heritage of the heavens and the earth (57:5, 7, 10).

       Unlike Communism, Islam replaces the totalitarian artificial supremacy of the Communist State by the beneficial supremacy of God; and the Communist theory of class warfare by sound morals, mutual responsibilities and cooperation. On the other hand, it gives utmost assurances against greedy capitalism and ruthless exploitation by proprietors. The economic system of Islam grants full recognition of the "independent" entity of the individual and his natural aspirations to work and possessions. Yet it does not conceive of him as absolutely independent of God or the universe. It does not deify man or his capital, nor does it deify the proletariat and abolish free en terprise. It accepts man the way he is created and deals with him ac cordingly, making allowances for his instinctive aspirations and limited Power. Man is a man, and he should be accepted and dealt with as such. He is not a god or a semi-god to arrogate to himself absolute powers and unquestionable infallibility. Nor is he a countless or insignificant entity.

       He is someone to be recognized but in his real status and non- exaggerated or belittled nature. He is not above or out of the rest of the universe but a part of a whole system, an element in the total foundation of the universe.

       Although man is encouraged to work, is free to enterprise, is entitled to earn and possess, the fact that he is a mere trustee pro vides the necessary measure to insure proper handling of his posses sions, his trusts. He has authority to earn, to invest and to spend. Yet in so doing he is guided by high principles to save him from going astray. An example may be sufficient to illustrate the point. Proprietors are not unreservedly free to spend their money or handle their properties the way they please. There are certain rules of expenditure to be followed. In the words of the Qur'an, God enjoins upon the proprietor to fulfill his financial obligations towards his fellow men, and to be moderate in his private spending. He is always reminded of the fact that God is the Real Provider and Actual Possessor. Here is the declaration of the Qur'an:

     And render to the kindred their due rights, as (also) to those in want, and to the wayfarer. But squander not (your wealth) in the manner of a spendthrift. Verily, spendthrifts are brothers of the Evil Ones, and the Evil One is to his Lord (Himself) ungrateful.Make not your hand tied (like a niggard's) to your neck, nor stretch it forth to its utmost reach (like a foolish spendthrift); lest you become rebuked and destitute. Verily your Lord does provide sustenance in abundance for whom He pleases, and He provides in a just measure. For He does know and regard all His servants (17:26-27, 10).

The Political Life

       Like the social and economic life, the political life of Islam is based on sound spiritual and moral foundations, and is guided by Divine instructions. The political system of Islam is unique in its structure, its function, and its purpose. It is not pragmatic or instrumentalistic. It is not theocracy whereby a certain class of people assumes divine rights, hereditary or otherwise, and poses, above other citizens, beyond accountability. Nor is it a proletariat whereby some spiteful laborers capture power. It is not even democracy in its popular sense. It is something different from all that. To appreciate the political outlook of Islam one has only to know that it is based on the following principles:

Every deed of the Muslim individual or group of individuals must be inspired and guided by the Law of God, the Qur'an, which is the constitution chosen by God for His true servants. And if any do fail to judge (or rule) according to what God has revealed, they are the unbelievers . . . they are the wrong-doers . . . they are the rebels (5:47-50). Verily this Qur'an does guide to that wis most right and best (17:9).

       2. The sovereignty in the Islamic State does not belong to the ruler nor even to the people themselves. It belongs to God, and the people as a whole exercise it by trust from Him to enforce His law and enact His will. The ruler, any ruler, is only an acting executive chosen by the people to serve them according to the Law of God. This is the foundation of the Islamic State and is only consistent with the general outlook of Islam on the universe of which God is the Creator and in which He is the Sole Sovereign. In the Qur'an one comes across statements like these: Authority, power and sovereignty be long to none but God, or Blessed be He in Whose hands is dominion, and He over all things has power

(Qur'an, 67:1), or Verily God does command you to render back your trusts to those to whom they are due; and when you judge (or rule) between people that you judge with justice. Verily how excellent is the teaching which He gives you! (4:58), or And to God belongs the dominion of the heavens and L11! earth, and all that is between; and unto Him is the final goal (of all) (5:20).

       3. The aim of the Islamic State is to administer justice and provide security and protection for all citizens, regardless of color or race or creed, in conformity with the stipulations of God in His constitution, the Qur'an. The question of religious or racial minorities does not arise so long as they are law-abiding and peaceful citizens. The Qur'an says:

O you who believe! Stand out firmly for justice, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is most close to piety, and mind God for God is well-acquainted with all that you do (5:9; cf. 4:135).Verily God will defend those who believe, - ---- those who, if We establish them in the Land, establish regular prayers and give regular charity, enjoin the right and forbid the wrong. With God rests the end (and decision) of all affairs (22:38-41).

      4. Formed for he above-mentioned purposes and established to enforce the Law of God, the Islamic State cannot be controlled by any political party of a non-Islamic platform or subjected to foreign powers. It has to be independent to exercise its due authority on behalf of God and in His cause. This originates from the principle that a Muslim is one who submits to God alone and pledges loyalty to His Law, offering utmost cooperation and support to those who administer the Law and observe its stipulations. It is incompatible with Islam, therefore, for a Muslim nation to pledge support to any political party of a non-Islamic platform or to yield to a non-Islamic government of alien origins and aims. And never will God grant to the Unbelievers a way (to triumph or rule) over the Believers (4:141). The answer of the Believers, when summoned to God and His Messenger, in order that He may judge (or rule) between them, is no other than this: they say `We hear and we obey' - - - - God has promised, to those among you who believe and work righteous deeds, that He will, of a surety, make them His vicegerents in the land, as He made those before them; that He will establish in authority their religion-the one which He has chosen for them; and that He will change (their state), after the fear in which they (lived), to one of security and peace:

`They will worship Me (alone) and not associate any partner with Me.' (24:51,55). God has decreed: It is I and My apostles who must prevail. Verily God is One full of strength, able to enforce His will. You will not find any people who believe in God and the Last Day, loving those who resist God and His apostles even though they were their fathers or their sons, or their brothers or their kindred. For such believers He has written Faith in their hearts and strengthened them with a spirit for Himself (58:21-22).

       5. The ruler, any ruler, is not a sovereign over the people. He is a representative employee chosen by the people and derives his authority from his obedience to the Law of God, the Law which binds the rulers and the ruled alike by a solemn contract over which God is the Supervisor. The political contract of Islam is not concluded between the administration and the public alone. It is between these combined on one side and God on the other, and it is morally valid and binding only as long as the human sides fulfill their obligations to the Divine. The rulers who are chosen by their people to administer the words of God are entitled to support and cooperation from the public inasmuch as they observe the very words of God. Should the public or any member of society fail to render support to and co-operation with such administrators, their act would be considered an irresponsible offense against the administration as well as against God Himself. Likewise, if the administration swerves from the Path of God or fails to observe His Law, it is not only committing a like offense but also has no right to the support and loyalty of the public. The Qur'an says:

O you who believe! Obey God, and obey the Messenger (of God) and those charged with authority among you. If you differ in any thing among yourselves, refer it to God and His Messenger, if you do believe in God and the Last Day. That is best, and most suitable for final determination (4:59).

        Obedience to those charged with authority is conditioned by their own obedience to the Law of God and the Traditions of His Messenger. In one of his conclusive statements Muhammad said that there is no obedience or loyalty to any human being, ruler or other wise, who is not himself obedient to God and bound by His Law. The early successors of Muhammad understood this principle very clearly and declared in their first statements of policy that they were to be obeyed and helped by the public as long as they themselves obeyed God, and that they had no claims to obedience from the people if they were to depart from the way of God.

        6. The rulers and administrators must be chosen from among the best qualified citizens on the basis of their own merits of virtue, fit ness and competence. Racial origin or family prestige and financial status do not in themselves make any potential candidates more or less qualified for high public offices. They neither promote nor hinder the merits of the individual. Every candidate must be judged on his own merits, of which family prestige, wealth, race and age as such constitute no significant part. The candidates may be chosen by public consent through general elections, or they may be selected and authorized by public leaders, who are, in turn, entrusted to leader ship by the free accord of the various sections of society. Thus, an Islamic State can have as many representative councils or municipal governments as desired. The right of election or selection and the conduct of administration are governed by the Law of God and must be aimed at the best interest of society as a whole. Prophet Muhammad said:

"Whoever entrusts a man to a public office where in his society there is a better man than this trustee, he has betrayed the trust of God and His Messenger and the Muslims".

In a political sense this means that the electorate cannot, morally speaking, be indifferent to public events and that they, whenever they cast ballots, vote after careful investigations and premeditated choice. In this way the State could have the best possible safeguard of security and responsible citizenship, something which many democratic states of modernity lack.

      7. After the people make their choice through election or selection of their ruler, every citizen is enjoined to supervise, with his means, the conduct of the administration and question its handling of public affairs, whenever he sees anything wrong with it. If the administration betrays the trust of God and the public, it has no right to continue in office. It must be ousted and replaced by another, and it is the responsibility of every citizen to see to it that this is done in the public interest. The question of hereditary power or lifetime govern ment is therefore inapplicable to an Islamic State.

        8. Althouthe ruler is chosen and appointed by the people, his first responsibility is to God and, then, to the people. His office is not just symbolic nor is his role simply abstract. He is not a helpless puppet whose function is to sign papers or execute the public will invariably, i.e., whether it is right or wrong. He must exercise actual powers on behalf of the people for their best interest in accordance with the Law of God, because he has a dual responsibility. On the one hand, he is accountable to God for his conduct and, on the other, he is responsible to the people who have put their trust in him. He will have to give full account before God of how he treated his people themselves or their representatives. But both the ruler and his people will also have to give full account before God of how they treated the Qur'an, how they regarded the Law of God which He has given as a binding force. It is by his responsibility to the people that he should handle their affairs in the best common interest, and it is by his accountability to God that he should do so according to the Law of God. Thus, the political system of Islam is fundamentally different from all other political systems and doctrines known to mankind, and the ruler is not to govern the people according to their own desires. He is to serve them by making justice a common law, by making their genuine obedience to the Sovereign Lord of the universe a regular function of the state, and by making sound morality a noble undertaking of the administration.

      9. Although the Qur'an is the Constitution of the Islamic State, Muslims are ordained by God to handle their common affairs through consultative methods. This makes room for legislative councils and consultative bodies on the local as well as on the national and inter national levels. Every citizen in the Islamic State is enjoined to offer his best advice on common matters and must be entitled to do so. To insure fulfillment of this obligation in a practicable and useful way, the rulers must seek the advice of the learned and experienced people in the state. But this does not in any sense deny the right of average citizens who must speak out whenever the occasion arises.

       In this way every citizen of the Islamic State has an obligation, in one capacity or an6ther, to fulfill and is deeply concerned, directly or otherwise, about the conduct of public affairs. Islamic history provides authentic records of how the chief rulers and Caliphs were questioned, advised and corrected by common people, men and women alike. The principle of mutual consultation is so fundamental in Islam that not only has one to speak up his mind, but also to do so in the sincerest and most effective manner, for the best interest of society. Consultative methods in politics, or in any other field for that matter, are not only a democratic formula of government, but a religious injunction and a moral duty enjoined upon the rulers as well as the ruled. Besides his constant practice of this principle, the Prophet said that it is an essential part of religion to give good counsel. The purpose of such counsel is to insure that the Law of God is observed, and that the rights of citizens are honored and their obligations fulfilled. To prevent the rise of professional politics and counteract the underground politicians of opportunist platforms, the Prophet, speaking on the authority of God, said that whoever speaks-be it in a form of counsel or any other form-must say the right and good things; or else he had better keep silent. This is to warn counselors and advisers against selfish inclinations or egoistic temptations. It is to guarantee that counsel is given with the sincerest intentions and in the best interest of the public, because it is authorized by God, carried on His behalf and aimed at the common welfare. The seeking of counsel on the part of the ruler and rendering it on the part of the public is not a matter of choice or a voluntary measure. It is an article of Faith, a religious ordinance. Muhammad himself, although wise, "infallible" and unselfish, was not above the maxim or an exception to the rule. God instructs him in this way:

It is by the mercy of God that you dealt gently with them (your people). Were you severe or harsh-hearted, they would have broken away from about you. So pass over their faults, and ask for (God's) forgiveness for them; and consult them in affairs (of moment). Then, when you have taken a decision, put your trust (in Him) (3:159).

       Enumerating the characteristics of the Believers, the Qur'an makes clear mention of mutual counsel as an article of Faith. The Believers are those who believe in God and put their trust in their Lord, those who avoid the greater crimes and shameful deeds, and, when they are angry even then forgive; those who hearken to their Lord, and establish regular prayer, and conduct their affairs by mutual consultation, and spend out of what We bestow on them for sustenance (by way of charity); and those who, when an oppressive wrong is inflicted on them, (are not cowed but) help and defend themselves (42:36-39).

       10. Under the political system of Islam, every citizen is entitled to enjoy freedom of belief and conscience, and freedom of thought and expression. He is free to develop his potentialities and improve his lot, to work and compete, to earn and possess, to approve and disapprove of things, according to his honest judgement. But his freedom is not, and cannot be, absolute; or else it amounts to chaos and anarchy. It is guaranteed by the Law of God and governed by the very same Law. As long as it is in line with this Law it is the rightful privilege of every individual citizen; but if it transgresses the limits of Law or conflicts with the common interest, it becomes a violation of God's Law and must, therefore, be controlled. The individual is part of the whole universe, so he must adjust himself to the Law and order of God, the Law by which the entire universe is administered. On the other hand, he is a member of his community or nation, and must adapt his own rights and interests to those of others in a mutually beneficial manner. If the individual takes an independent attitude on a certain matter of public concern and finds the majority taking a different attitude, he must in the end side with the majority to maintain solidarity and co-operation, provided the majority's decision is not contrary to the Law of God. Yet in the process of forming a public opinion he is fully entitled to express his own opinion and persuade others of his convictions without disturbance or distoriton. When it becomes clear that the majority have chosen a different course, then he is bound to go along with them, because the matter in question is no longer under individual consideration or deliberation but is undergoing public implementation (3:102-105; 8:46).

      11. The governorship of the Islamic State is a public trust, to which the administrators are entrusted by the word of God as well as by the common consent of the people. With God being the Supreme Sovereign of the State, whoever represents Him in the top office must be faithful to the Entrusting Authority, must be a believer in God. And with the majority of the people being Muslims, whoever assumes the office of Presidency or Caliphate must be a true Muslim. These measures are taken to serve the common interest and fulfill all the obligations of the State to God as well as to the citizens. They are also to secure and honor the rights of the so-called religious or racial minorities.

      It is unfortunate for humanity that this ruling of Islam has been poorly understood and badly distorted. The fact of the matter is that this ruling is not discriminating against minorities but is rather protective and assertive of their rights. Whoever wishes to be a law- abiding citizen of the Islamic State is welcome to it, and shares with others the duties and prerogatives of responsible citizenship. His being a non-Muslim does not lower his status or drop him down to second class citizenship, as long as he obeys the common Law of the State and exercises his rights in a rmanner. If he wishes, for example, to pay the religious tax (Zakah) and other state taxes, like the Muslim citizens, towards the maintenance of the State and in return for his own security and welfare, he may do so. But if he thinks that paying the Islamic Tax (Zakah) is humiliating to his dignity or injurious to his feelings on account of his being a non Muslim, he may pay his taxes in a different form known as "tributes" or jizyah - so he in fact enjoys a choice which Muslims of the same state do not themselves enjoy. In return for his contributions to the State, he is fully entitled to protection and security by the State officials and the society.

       Similarly, if such a citizen wants to administer his personal life of marriage, divorce, foods, inheritance, and so on, according to the Islamic Law, his desire must be recognized, and his rights must be respected. But if he wishes to administer these affairs according to his own religious teachings, he is absolutely free to do so, and no one can hamper the exercise of his rights in that respect. So in personal or sentimental matters, he may resort to his own teachings or to the public regulations. But in matters of public interest and common affairs he must abide by the Law of the State, the law of God. No matter what he chooses, he is no less entitled to protection and security than any other citizen. All this is not a dream of a heavenly kingdom yet to come. It is the teaching of the Qur'an, the practice of Muhammad and the record of Islamic history. It is reported, for example, that `Umar ibn al-Khattab, the second Caliph after Muhammad, was once passing by a place where he found an old Jew in pitiful condition. `Umar inquired about the man and found out what his state was like. In a regretful tone he said to the man: "We collected tributes (taxes) from you when you were able. Now you are deserted and neglected. How unjust to you `Umar has been!" After he finished his remark, a regular pension for the old man was ordered and the order was made effective immediately. `Umar and other rulers received their political orientation at the hands of Muhammad, who in turn had been taught by God. These teachings are recorded in the Qur'an in verses like these:

God forbids you not, with regard to those who do not fight you for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them. For God loves those who are just. God only forbids you with regard to those who fight you for (your) Faith, and drive you out of your homes, and support others in driving you out, from turning to them for friendship and protection. Those who turn to them for friendship and protection are the wrong- doers (60:8-9).

Finally, it is a categorical error to compare the Islamic State and its need for a Muslim head with the secular state where it is, theoretically, conceivable to have a head of state who may belong to a minority group. The comparison is fallacious and misleading for several reasons. First, it assumes that secularism, however superficial, is sounder than the Islamic ideology. Such an assumption or premise is pretentious. Secondly, the duties and rights of a head of state under Islam are quite different from those of his counterpart in a secular order, as outlined above. Thirdly, the modern secular spirit is for the most part a redemptive, apologetic restitution, a case which does not apply to Islam. Moreover, a head of secular state, if there can be a real one, may belong to a racial, ethnic, or religious minority. But he almost invariably has to join a majority party. What this does in fact is to substitute a political majority for a religious one, which is hardly an improvement of the minority status as such. Furthermore, the whole secular argument presupposes that the state headship is a right or privilege that may be conferred upon or denied to the individual. The Islamic position is radically different. In Islam, the state headship is first and foremost an obligation, a trying commitment, an awesome responsibility. It would be inequitable, therefore, if Islam were to impose such responsibilities upon non-Muslims.

The International Life

       The international life in Islam is the course of relationships between an Islamic state or nation and other states or nations. Like the other aspects of the Islamic life, this one stems from Divine guidance and follows the Godly pattern. It is laid down on the following foundations:

1. An unshakable belief in the unity of mankind in origin, in human status, and in aims (Qur'an, 4:1; 7:189; 49:13);

2. Due respect for other people's interests and rights to life, honor and property, as long as they do not encroach upon the rights of Muslims. This is because usurpation, transgression and wrong of all kinds are strictly forbidden (2:190-193; 42:42);

       Peace as the normal course of relations, with exchange of good will missions and mutually honest endeavors for the sake of humanity in which all people share equally (see above and Qur'an, 8:61);

4  . Intolerance of appeasement and encroachment in international relations. Should someone be tempted to violate the rights of the Islamic State, or disturb its peace, or endanger its security or exploit its peaceful policies, the State must hasten to defend itself and sup press all attempts of such a nature. Only here, under such circumstances, Islam justifies war. But even then there are moral principles to be followed to confine its scope !o a minimum and carry its course only as far as it is necessary. The Law of war and peace in Islam is highly moral and unique, comprehensive and sound. It deserves a special study by jurists and moralists !like, something which this work cannot cover. But it should be remarked, however, that Islam neither justifies an aggressive war, nor does it make destruction of crops, animals, homes, etc., an objective of war. It neither allows the killing of non-fighting women, children and aged people, nor does it tolerate the torture of war prisoners and the imposition of its teachings on the defeated. It is only a defensive measure, justified by the practical principles of Islam, as long as wrong, injustice and aggression exist in the world (2:l9O!l95, 216:218; 22:39-41; see also the discussion on Jihad below);Fulfilling the obligations undertaken by the Islamic State and honoring the treaties concluded between the Islamic State and other states. This is only binding if the other parties remain faithful to their obligations and honor their treaties. Otherwise, there can be no validity of treaties or binding obligations (5:1; 8:55-56, 58; 9:3-4);

       6. Maintenance of internal peace and security, and genuine contribution to human understanding and universal brotherhood on the international level.These are the inspiring sources in the making of the inter national life of an Islamic state. The Islamic State does not live just for itself and its own subjects. It has a wide scope and an important mission in the international field. By the order of Islam it has to endeavor for the prosperity and advancement of its own citizens in every aspect of life, and by the same order it should make valuable contributions to humanity at large. This provides for friendly relations, in the broadest sense of the word, with friendly people and states. It enjoins the Islamic State to play a vital role in the interest of humanity on the international level in education, economics, industry, politics, and so on. This role was initiated by Muhammad himself and maintained by his followers throughout the succeeding generations.

       Before we conclude this chapter, it should be pointed out that whatever is discussed here is based on the sound, genuine and true principles of Islam as stated in the Qur'an and the Traditions of Muhammad. This is Islam which Muhammad and his faithful followers practiced and exemplified in the most excellent manner. It is not the Islam of any particular theologian or any particular jurist or ruler. Rather, it is Islam, the writer believes, as it really is, and as it is meant to be.

      It should also be borne in mind that the Islamic system of life is unique adifferent from all other systems and ideologies. Whether one looks at it from a spiritual or moral, intellectual or. cultural, political or economic or any other point of view, one can readily see that it is marked with distinguished characteristic! To illustrate, one may mention a few examples:

     1. The source of the Islamic ideology is different. It is not manmade. It is not the production of subversive politicians or revengeful economists. Nor is it the work of pragmatic moralists or selfish in dustrialists. It is the work of God, the art of the Infinite One, created in the best interest of humanity as a whole. And by its nature it is binding and venerated by all the faithful, It is intelligible to every sound mind because it is free from the puzzling mysteries, secret reservations and arrogated prerogatives.

       2. The aims of the Islamic ideology are also different. It is not aimed at world domination or physical expansion. Rather, it is aimed at world submission to the Will of God and world confinement to the limits of God's Law. Its principal objective is to please God and cultivate man in such a way as to help him to obey the Law of the Creator and be a faithful vicegerent of the Lord. To achieve this end, it deals with all aspects of life; its purpose is to develop in man a clear mind, a pure spirit, a live conscience, a healthy body and responsive feelings. A person with these qualities cannot fail to obey God and adopt the most sound course of life. So the objectives of the Islamic ideology are far from being simply human or temporal.

      3. The Islamic ideology has all the elements and forces that make it comprehensive and practicable, moderate and flexible. Its Divine origin reveals only the fundamental and inviolable principles, leaving a due scope for the human intelligence to work out details and make the necessary adaptation. In whatever way one looks at it, one can see that the Islamic ideology is composed of comprehensive, practicable and resourceful principles. They are comprehensive because they deal with all the major aspects of life; practicable because they have been put into practice and translated into reality at one time or another; moderate because they do not favor the individual capitalist or the proletariat; they are not exclusively concerned with the mundane or with the spiritual; they are confined neither to this world nor to the Future life. They mark a middle way between all extremes and are a guide to a moderate and stable life. Apart from these established principles, there is a great deal of flexibility for working out details suitable to various regions and ages. This felxibility is a matter of fact, a necessity, because the ideology is the work of God and in it, as in all of His work, there is a wide scope for the human mind and human trial.

THE BASIC CONCEPTS OF ISLAM

The Concept of Faith (Iman)

             Some people may think that man becomes a Muslim when he confesses belief in the Oneness of the True God and in Muhammad as His Last Messenger. But this is far from the full meaning of Faith. The full meaning of Faith in Islam is not, by any means, something nominal or mere formality. Faith in Islam is a state of happiness acquired by virtue of positive action and constructive conceptions as well as dynamic and effective measures.

The Holy Qur'an and the Traditions of Muhammad define these required measures and establish the standards which build up a meaningful Faith. Thus, the true believers are:

     1. Those who believe in God, His angels, His Books as completed by the Qur'an, His messengers with Muhammad being the Last of them all, the Day of Final Judgement, the absolute knowledge and wisdom of God.

    2. Those who trust God always and enjoy unshakable confidence in Him.

    3. Those who spend in the way of God of what He has given them in the form of wealth, life, health, knowledge, experience, and so on.

    4. Those who observe their daily prayers regularly as well as the weekly and annual congregations.

     5. Those who pay their religious taxes (alms or Zakah) to the rightful beneficiaries (individuals or institutions), the minimum of which is two and a half percent of the annual "net" income, or of the total value of stocks if in business after discounting all expenses and credits.

     6. Those who enjoin the right and good, and combat the wrong and evil by all lawful means at their disposal.

     7. Those who obey God and His Messenger Muhammad; and feel increasing strength of faith when the Qur'an is recited, and humility of heart when God's name is mentioned.

      8. Those who love God and His Messenger most, and love their fellow men sincerely for the sake of God alone.

      9. Those who love their near and distant neighbors and show genuine kindness to their guests, especially the strangers.

      10. Those who say the truth and engage in good talk, or else abstain.

             It is clear that the very meaning of Faith makes Islam penetrate deeply and constructively into every aspect of life. According to Islam, true Faith has a decisive effect on the spiritual and material lot of man, and also on his personal and social behavior as well as his political conduct and financial life. To show how the Qur'an describes the true believers, here are some examples. The Qur'an contains numerous references like these:

             They only are the true believers whose hearts feel submissive (and humble) when God is mentioned; and when the revelations of God are recited unto them, they (the revelations) increase and strengthen their Faith; and who trust in their Lord, establish the prayer (as enjoined on them) and spend of what We have bestowed on them (in the cause of God).

Those are they who are in truth believers. For them are (high) grades (of honor) with their Lord, and a bountiful provision (Qur'an, 8:24)

And the believers, men and women, are protecting (and allied) friends of one another; they enjoin the right and forbid the wrong, and they establish worship and they pay the poor-due, and they obey God and Hi Messenger. As for these, God will have mercy on them; verily God is Mighty, and Wise. God promises the believers, men and women, Gardens under which rivers flow, to dwell therein, and beautiful mansions in Gardens of everlasting bliss. But the greatest bliss is the Good Pleasure of God. That is the supreme felicity (Qur'an, 9:71-72).

The true believers are those only who believe in God and His Messenger (Muhammad) and afterward doubt not, but strive with their wealth and their lives for the cause of God. Such are the sincere (Qur'an, 49:15).

       Besides these Qur'anic references, there are many relevant Traditions of Muhammad. For example, he says:

None of you can be a true believer unless he loves for his fellow believer what he loves for himself.

 Three qualities are the sign of sound faith, and he who are: (1) to love God and His Messenger most of all, (2) to love acquires them can really feel the sweet taste of Faith. They his fellow man for the sake of God alone, and (3) to resent and resist returning to disbelief as much as he does being cast into fire.

He who believes in God and the Last Day of Judgement is forbidden to cause any harm to his neighbor, is to be kind to his guests; especially the strangers, and is to say the truth or else abstain.

           There are many verses and traditions like the ones cited above. But it should be borne in mind, however, that the given quotations are not and cannot be the exact words of the Qur'an and Muhammad as they sound in the Arabic Text. The reason for that is simple. No interpreter, however learned and masterful he may be, can ever convey the spiritual power and charming appeal of the Qur'an through any language. The Qur'an is_and so God made_in inimitable, and it is beyond human imagination and power to produce anything like it. What is true of the Qur'an in this respect is also true of the Traditions of Muhammad to a certain extent, because, after the Qur'an, his words are the most conclusive and eloquent1.

The Concept of Righteousness (Birr)

        Islam always warns against superficial concepts and rituals, against lifeless formalities and non-effective beliefs. In one representative verse God explains the full meaning of righteousness as follows:

It is not righteousness that you turn your faces (in prayer) towards East or West; but it is righteousness to believe in God and the Last Day, and the Angels and the Book, and the Messengers; to spend of your wealth_in spite of your love for it _ for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer and practice regular charity; to fulfill the contracts which you have made; and to be firm and patient, in pain and adversity, and throughout all periods of panic. Such are the people of truth, the God-minded (Qur'an, 2:177).

        In this verse there is a beautiful and clear description of the righteous man. He should obey all the salutary regulations, and should make his sincere motive the love of God and the love of his fellow man for the sake of God. Here we have four elements:

(i) our Faith should be true and sincere,

(ii) we must be prepared to show it in deeds of charity and kindness to our fellow man,

(iii) we must be good citizens by supporting charitable institutions and social organizations, and

(iv) we must be steadfast and unshakable in all circumstances.

           It is clear, therefore, that righteousness is not merely a matter of void utterances. It must be founded on strong Faith and constant practice. It must cover the person's thinking and action and extend to his inside and outside life, to his individual and common affairs. When the Islamic principle of righteousness is established, it provides the individual with peace in all circumstances, the society with security on all levels, the nation with solidarity, and the inter national community with hope and harmony. How peaceful and enjoyable life can be when people implement the Islamic Concept of Righteousness !    What can be more reassuring than faith in the Beneficent Creator and investing in such good worthy causes? What can be more humane than relieving the deep anxieties of the subjugated, alleviating the sufferings of the exploited, and responding to the needs of the helpless? What is more methodical and honest than the fulfillment of commitments, the preservation of clear conscience, and the maintenance of integrity? And what is more spiritually joyful than doing all this regularly, as a matter of course, and for the love of God?

The Concept of Piety (Taqwa)

           What has been said about faith and righteousness is generally true of piety. Again, it is not a matter of convenient claims and oral confessions. It is much more serious. As always, the Qur'an is our best source, and when it speaks of the pious it describes them as :

those who believe in the Unseen (which is taught by God), are steadfast in prayer, and spend of what We have provided for them; and who believe in the Revelation sent to you (Muhammad), and sent before your time, and (in their hearts) have the assurance of the Hereafter. They are on true guidance from their Lord, and it is these who will prosper (Qur'an, 2:3-5).

The pious are those who spend (freely in the way of God) whether in prosperity or in adversity; who restrain anger and pardon (all men;- for God loves those who do good; and those who_having done something to be ashamed of, or wronged their own souls_earnestly bring God into mind, and ask for forgiveness for their sins,_and who can forgive sins except God?_and are never obstinate in persisting knowingly in (the wrong) they have done. For such the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath,_an eternal dwelling. How excellent a recompense for those who work (and strive)'. (Qur'an, 3:134-136).

           In these verses we find that piety requires a proper use of the mind by grasping the truth of God and life, a proper use of wealth by spending in the way of God under all circumstances and a proper use of the spiritual as well as the physical abilities of man by observing the prayer. It also demands a high degree of self-control over one's anger and emotions, a moral capacity for forgiveness and patience, and a conscious urge to make the sinner return to God in regret and repentance. To be pious is to be a man of true and fine convictions, of determination and character, of will and courage and, above all, to be a man of God. Piety, righteousness and meaningful Faith are interrelated and all pour into one channel. They lead to Islam and build up the true Muslim.

The Concept of Prophethood

          The Merciful and Loving God has sent many prophets at different times of history. Every known nation has had one prophet or more. All the prophets of God were men of good character and high honor. They were prepared and chosen by God to deliver His Message to mankind. Their honesty and truthfulness, their intelligence and integrity are beyond doubt. They were infallible in that they did not commit sins or violate the Law of God. But as mortals, they might have made unintentional mistakes in some human affairs and decisions. Their private judgment were not necessarily always right. The sending of these prophets from God is a clear manifestation of a strong link between Heaven and Earth, between God and man. It means that man is reformable and in him there is much good. The purpose of prophethood is to confirm what man already knows or can know, and to teach him what he does not or cannot know by his own means. It is also to help man to find the Straight Path of God, and to do the right and shun the wrong. Prophethood is an eloquent expression of God's love for His creations and His will to guide them to the right way of belief and behavior. It is an emphasis of His justice to man, because He shows him true guidance first, and then holds him responsible for his deeds. He gives warnings through His prophets, and if man fails to see the dangers of his wrong deeds, his behavior becomes punishable. This is in complete accord with God's love and justice, and the worth and capability of man of being responsible to his Lord.

        The Source of prophethood and the Sponsor of all the prophets are One and the Same: it is God. Their aim is to serve God, to acquaint man with God and His Divine teachings, to establish truth and goodness, to help man to realize the true purpose of his existence and help him to conduct his life in a purposeful way. It is on this basis that the Muslims make no discrimination among the prophets and accept their teachings as consistent and complementary. And this is the reason why the Muslims believe in all the Divine Books and accept all the prophets of God as already mentioned.

The Concept of Life

          Life is a brilliant demonstration of God's wisdom and knowledge, a vivid reflection of His art and power. He is the Giver and Creator of life. Nothing comes to existence by chance, and nobody creates himself or anybody else. Life is a dear and cherishable asset, and no sensible or normal person would like to lose it by choice. Even those who feel so desperate and take their lives by committing slow suicide, try in the last minute to regain their existence and wish to capture a second chance to live. Life is given to man by God, and He is the only Rightful One to take it back; no one else has the right to destroy a life. This is why Islam forbids all kinds of suicide and self-destruction, and recommends patience and good Faith when a dear soul passes away. When a murderer is executed in punishment, his life is taken away by the right of God and in accordance with His Law.

         When God gives life to man, it is not in vain that He endows him with unique qualities and great abilities. Nor is it in vain that He charges him with certain obligations. God means to help man to fulfill the purpose of life and realize the goal of existence. He means to help him to learn the creative art of living and enjoy the good taste of life according to the Divine guidance. Life is a trust from God, and man is a trustee who should handle his trust with honesty and skill, with mindfulness of God and with consciousness of responsibility to Him.

        Life may be likened to a journey starting from a certain point And ending at a certain destination. It is a transitory stage, an introduction to the Eternal Life in the Hereafter. In this journey man is a traveler and should be concerned with only what is of use to him in the Future Life. In other words, he should do all the good he can and make himself fully prepared to move any minute to Eternity. He should consider his life on this earth as a chance provided for him to make the best of it while he can, because when his time to leave comes he can never delay it for one second. If his term expires, it will be too late to do anything about it or extend it. The best use of life, therefore, is to live it according to the teachings of God and to make it a safe passage to the Future Life of Eternity. Because life is so important as a means to an ultimate end, Islam has laid down a complete system of regulations and principles to show man how to live it, what to take and what to leave, what to do and what to shun, and so on. All men come from God, and there is no doubt that they shall return to Him. In one of His comprehensive statements Prophet Muhammad wisely advised man to consider him self a stranger in this life or a traveler passing by the world.

The Concept of Religion

           Throughout history religion has been abused and misunderstood. Some people use it as a means of exploitation and suppression, as a pretext for prejudice and persecution. Some other people use it as a source of power and domination over the elite and the masses alike. In the name of religion unjustifiable wars have been launched, freedom of thought and conscience has been oppressed, science has been persecuted, the right of the individual to maturity has been denied, and man's dignity and honor have been flagrantly debased. And in the name of religion an injustice has been inflicted upon humanity with the result that religion itself has suffered many losses.

        These are historical facts which no one can deny. But is this the proper function of religion or the right approach to religion? Could this be the purpose of religion? The indisputable answer is an emphatic No. There are many religions in the world, and each one claims to be the one and only true religion. Each religion is supposed to have come from God for the right guidance of man. But these claims contradict each other and have caused dissensions among people and vehement reactions to religion; instead of welding mankind into one universal brotherhood under the One Universal Benevolent God. This situation makes any  neutral observer confused and perhaps averse to all kinds of religion.

         The Islamic concept of religion is unique in the broadest sense of the word. It is true that genuine religion must come from God for the right guidance of man. And it is equally true that human nature and major human needs are basically the same at all times. This conception leads to one conclusion, and that is: There is only one true religion coming from the One and the Same God, to deal with the outstanding human problems of all times. This religion is ISLAM. But it should be borne in mind that Islam was not taught by Prophet Muhammad alone. On the contrary, Islam had been taught by all the prophets before Muhammad, and the true followers of Abraham and Moses as well as those of Jesus and the rest were all called MUSLIMS. So Islam has been, and will continue to be, the true universal religion of God, because God is One and Changeless, and because human nature and major human needs are fundamentally the same, irrespective of time and place, of race and age, and of any other considerations.

       Bearing this in mind, the Islamic concept maintains that religion is not only a spiritual and intellectual necessity but also a social and universal need. It is not to bewilder man but to guide him. It is not to debase him but to elevate his moral nature. It is not to deprive him of anything useful, or to burden him, or to oppress his qualities but to open for him inexhaustible treasures of sound thinking and right action. It is not to confine him to narrow limits but to launch him into wide horizons of truth and goodness. In short, true religion is to acquaint man with God as well as with himself and the rest of the universe. This is by no means an oversimplification of the function of religion. Here is what it means.

        When the purpose of true religion is carefully examined, it will be found that religion satisfies the spiritual and moderate material needs of man. It unties his psychological knots and complexes, sublimates his instincts and aspirations, and disciplines his desires and the whole course of life. It improves his knowledge of God-the Highest Truth in the universe! and of his own self. It teaches him about the secrets of life and the nature of man and how to treat them, about good and evil, about right and wrong. It purifies the soul from evil, clears the mind from doubts, strengthens the character and corrects the thinking and convictions of man. All this can be achieved only when man faithfully observes the spiritual duties and physical regulations introduced by religion.

        On the other hand, true religion educates man and trains him in hope and patience, in truthfulness and honesty, in love for the right and good, in courage and endurance, all of which are required for the mastery of the great art of living. Moreover, true religion insures man against fear! and spiritual losses, and assures him of God's aid and unbreakable alliance. It provides man with peace and security and makes his life meaningful.

        That is what true religion can do for humanity, and that is the concept of religion in Islam. Any religion which fails to bear these fruits is not Islam or, rather, is not religion at all, and any man who fails to draw these benefits from religion is not religious or God minded. God is absolutely true when He says in the Holy Qur'an:

Verily the religion with God is Islam. Nor did the People of the Book   dissent therefrom except through envy of each other, after knowledge had come to them. But if any deny the Signs of God, God is swift in calling to account (Qur'an, 3:19).

And if anyone desires a religion other than Islam, never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost (all spiritual good) (Qur'an, 3:85).

The Concept of Sin

        One of the major troublesome areas of human existence is the problem of sin or evil in the world. It is commonly believed that sin started with Adam and Eve during their life in the Garden of Eden. That event led to the Fall and has ever since branded the human race with guilt, stigma, and bewilderment.

        Islam has taken a unique position on the whole issue, a position which is not shared by any other religion we know. The Qur'an states that Adam and Eve were directed by God to reside in the Garden of Eden and enjoy its produce as they pleased, assured of bountiful supplies and comfort. But they were warned not to approach a particular tree so that they would not run into harm and injustice. Then Satan intrigued them to temptation and caused them to lose their joyful state. They were expelled from the Garden and brought down to earth to live, die, and be taken out again at last for the Final Judgment. Having realized what they had done, they felt shame, guilt, and remorse. They prayed for God's mercy and were forgiven (Qur'an, 2:35-38; 7:19-25; 20:117-123).

        This symbolic event is significantly revealing. It tells that the human being is imperfect and ever wanting even if he were to live in paradise. But committing a sin or making a mistake, as Adam and Eve did, does not necessarily deaden the human heart, prevent spiritual reform or stop moral growth. On the contrary, the human being has enough sensibility to recognize his sins and shortcomings. More importantly, he is capable of knowing where to turn and to whom he should turn for guidance. Much more important is the fact that God is ever prepared to respond to the sincere calls of those who seek His aid. He is so Gracious and Compassionate that His Forgiveness is Encompassing and His Mercy all-Inclusive (Qur'an,7;156) One last revealing reading of the event is that discrimination on the basis of sex and hereditary guilt or sin are alien to the pirit of Islam.

             The idea of Original Sin or hereditary criminality has no room in the teachings of Islam. Man, according to the Qur'an (30:30) and to the Prophet, is born in a natural state of Purity or fitrah, that is, Islam or submission to the will and law of God. Whatever becomes of man after birth is the result of external influence and intruding factors. To put the matter in terms of modern thought, human nature is malleable; it is the socialization process, particularly the home environment, that is crucial. It plays a decisive role in the formation of human Personality and the development of moral character.

           This does not deny to the Individual the freedom of choice or exempt him from responsibility Rather, it is a relief from that heavy burden of hereditary criminality or instinctual sin. God, by definition, is Just, Wise, Merciful, Compassionate, and Perfect. He has created man by breathing into him of His own Spirit (Qur'an, 15:29; 32:9; 66:12). Since God is the absolute infinite good and His Spirit the absolute perfect one; since man, through creation, received of the Spirit of God, then man was bound to retainat least some portion of this good Spirit of the Creator. This may account for the good dispositions of man and his spiritual longings. But, on the other hand, God created man to worship Him, not to be His equal, rival, the perfect incarnation or absolute embodiment if His goodness. This means that no matter how much good and Perfect man may be, by the grace of creation, he is still far short of the goodness and perfection of the Creator. Man is not without such Qualities, to be sure. But they are limited and proportionate to Man's finite nature, capacity, and responsibility. This may explain He imperfection and fallibility of man.

           However, imperfection and fallibility are not the equivalent of sin or synonymous with criminality; at least not in Islam. If man is imperfect he is not left helpless or deserted by God to fall victim to his shortcomings. He is empowered by revelations, supported by reason, fortified by the freedom of choice,and guided by various social and Psychological dispositions to seek and achieve relative Perfection. The constant gravitation between the forces of good and evil is the struggle of life. It gives man something to look forward to, ideals to seek, work to do, and roles to play. It makes his life interesting and meaningful, not monotonous and stagnant. On the other hand, it pleases God to see His servants in a state of virtual and moral victory.

                According to the moral scale oIslam, it is not a sin that man is imperfect or fallible. This is part of his nature as a finite limited creature. But it is a sin if he has the ways and means of relative perfection and chooses not to seek it. A sin is any act, thought, or will that :

   (1) is deliberate,

   (2) defies the unequivocal law of God,

   (3) violates the right of God or the right of man,

   (4) is harmful to the soul or body,

   (5) is committed repeatedly, and

   (6) is normally avoid able.

         These are the components of sin which is not innate or hereditary. It is true, however, that man has the potential capacity of sin latent in him; but this is not greater than his capacity of piety and goodness. If he chooses to actualize the potential of sin instead of the potential of goodness, he will be adding a new external element to his pure nature. For this added external element man alone is responsible.

          In Islam, there are major and minor sins as there are sins against

God and sins against both God and man. All sins against God, except one, are forgivable if the sinner sincerely seeks forgiveness. The Qur'an has stated that truly God does not forgive the sin of shirk (polytheism, pantheism, trinity, etc.). But He forgives sins other than this and pardons whom He wills. Yet if the polytheist or atheist comes back to God, his sin will be forgiven. Sins against men are forgivable only if the offended pardon the offender or if the proper compensations and/or punishments are applied.

              In conclusion, sin is acquired not inborn, emergent not built-in, avoidable not inevitable. It is a deliberate conscious violation of the unequivocal law of God. If man does something that is truly caused by natural instincts or absolutely irresistible drives and uncontrollable urges, then such an act is not a sin in Islam. Otherwise, God's purpose will be pointless and man's responsibility will be in vain. God demands of man what lies within the human possibilities and reaches.

The Concept of Freedom

          Freedom, both as a concept and as a value, has been denied many individuals, groups, and nations. It has been often misunderstood and abused. The fact is that in no human society can man be free in the absolute sense of the word. There must be some limitations of one sort or another, if the society is to function at all.

Apart from this general idea, Islam teaches freedom, cherishes it, and guarantees it for the Muslim as well as for the non-Muslim. The Islamic concept of freedom applies to all voluntary activities of man in all walks of life. As already stated, every man is born free on the Fitrah or in a pure state of nature. This means that man is born free from subjugation, sin, inherited inferiority, and ancestral hindrance. His right of freedom is sacred as long as he does not deliberately violate the Law of God or desecrate the rights of others. One of the main objectives of Islam is to emancipate the mind from superstitions and uncertainties, the soul from sin and corruption, the conscience from oppression and fear, and even the body from disorder and degeneration.

          The course which Islam has enjoined on man to realize this goal includes profound intellectual endeavors, constant spiritual observances, binding moral principles, and even dietary regulations. When man follows this course, religiously, he cannot fail to reach his ultimate goal of freedom and emancipation.

           The question of freedom with regard to belief, worship, and conscience is also of paramount importance in Islam. Every man is entitled to exercise his freedom of belief, conscience, and worship. In the words of the Qur'an, God says:

Let there be no compulsion in religion. Truth stands out clear from Error. Whoever rejects Evil and believes in God has grasped the strongest bond that never breaks. And God knows and hears all things (Qur'an, 2:256).

Islam takes this attitude because religion depends upon faith, will, and commitment. These would be meaningless if induced by force. Furthermore, Islam presents the Truth of God in the form of an opportunity and leaves the choice for man to decide his own course. The Qur'an says:

The Truth is from your Lord. Let him who will, believe, and let him who will, disbelieve (Qur'an, 18:29).

          The Islamic concept of freedom is an article of faith, a solemn command from the Supreme Creator. It is built on the following fundamental principles.

First, man's conscience is subject to God only, to Whom every man is directly responsible.

Secondly, every human being is personally responsible for his deeds and he alone is entitled to reap the fruits of his work.

Thirdly, God has delegated to man the responsibility to decide for himself. Fourthly, man is sufficiently provided with spiritual guidance and endowed with rational qualities that enable him to make responsible, sound choices. Such is the foundation of the Islamic concept of freedom and such is the value of freedom in Islam. It is a natural right of man) a spiritual privilege, a moral prerogative, and, above all, a religious duty. Within the framework of this Islamic concept of freedom, there is no room for religious persecutions, class conflict, or racial prejudice. The individual's right of freedom is as sacred as his right of Life; freedom is the equivalent of Life itself.

The Concept of Equality

             One basic element in the value system of Islam is the principle of equality or, better yet, equity. This value of equality is not to be mistaken for or confused with identicalness or stereotype. Islam teaches that, in the sight of God, all men are equal, but they are not necessarily identical. There are differences of abilities, potentials, ambitions, wealth, and so on. Yet none of these differences can by itself establish a status of superiority of one man or race to another. The stock of man, the color of his skin, the amount of wealth he has, and the degree of prestige he enjoys have no bearing on the character and personality of the individual as far as God is concerned. The only distinction which God recognizes is the distinction in piety, and the only criterion which God applies is the criterion of goodness and spiritual excellence. In the Qur'an, God says:

O mankind, verily We have created you from a single (pair) of a male and a female, and have made you into nations and tribes, that you may know each other. Verily the most honored of you in the sight of God is the most righteous (49:13).

The differences of race, color, or social status are only accident al. They do not affect the true stature of man in the sight of God. Again, the value of equality is not simply a matter of constitutional rights or gentlemen's agreement or condescending charity. It is an article of faith which the Muslim takes seriously and to which he must adhere sincerely. The foundations of this Islamic value of equality are deeply rooted in the structure of Islam. It stems from basic principles such as the following:

(1) All men are created by One and the Same Eternal God, the Supreme Lord of all.

(2) All mankind belong to the human race and share equally in the common parentage of Adam and Eve.

(3) God is just and kind to all his creatures. He is not partial to any race, age, or religion. The whole universe is His dominion and all people are His creatures. (4) All people are born equal in the sense than one brings any possession with him, and they die equal in the sense that they take back nothing of their worldly belongings.

(5) God judges every person on the basis of his own merits and according to his own deeds.

(6) God has conferred on man, man as such, a title of honor and dignity.

Such are some of the principles behind the value of equality in Islam. When this concept is fully utilized, it will leave no place for prejudice or persecutions. And when this Divine ordinance is fully implemented, there will be no room for oppression or suppression. Concepts of chosen and gentile peoples, words such as privileged and condemned races, expressions such as social castes and second-class citizens will all become meaningless and obsolete.

The Concept of Brotherhood

          Another fundamental element in the value system of Islam is the value of human brotherhood. This value also is founded on the same principles which have been discussed in connection with freedom and equality. Besides those foregoing principles, human brotherhood in Islam is based on an unshakable belief in the Oneness and Universality of God the worshipped, the unity of mankind the worshippers, and the unity of religion the medium of worship. For the Muslim, God is One, Eternal and Universal. He is the Creator of all men, the Provider for all men, the Judge of all men, and the Lord over all men. To Him, social status, national supermanship, and racial origin are insignificant. Before Him, all men are equal and brothers of one another.

          The Muslim believes in the unity of mankind with regard to the source of creation, the original parentage, and the final destiny. The source of creation is God Himself. The original common parentage is that of Adam and Eve. To this first parentage, every human being belongs and of it he partakes. As for the final destiny, there is no doubt in the Muslim's mind that it will be to God, the Creator, to Whom all men shall return.

             The Muslim believes in the unity of God's religion. This means that God does not confine His religion or favors to any particular nation, race, or age. It further means that there can be no contra diction or fundamental differences in the Religion of God. When all this is interpreted properly, it will leave no ground for pretended supremacy or presumptuous exclusivity. And when it is imparted into the human mind, it will provide man with a clear concept and a solid basis of human brotherhood. Because the Muslim believes in the One ness of God, the unity of mankind, and the unity of religion, he believes in all the Messengers and Revelations of God without discrimination  .

The Concept of Peace

             To appreciate how Islam approaches the question of peace, one has only to consider a few elementary facts about Islam. Peace and Islam are derived from the same root and may be considered synonymous. One of God's names is Peace. The concluding words of the daily prayers of every Muslim are words of peace. The greeting of the Muslims when they return to God is peace. The daily salutations among the Muslims are expressions of peace. The adjective "Muslim" means, in a sense, peaceful. Heaven in Islam is the abode of peace. This is how fundamental and dominant the theme of peace is in Islam. The individual who approaches God through Islam cannot fail to be at peace with God, with himself, and with his fellow men. Taking all these values together, putting man in his proper place in the cosmos, and viewing life in the Islamic perspective, men of good faith and principles cannot fail to make our world a better world, to regain human dignity, to achieve equality, to enjoy universal brotherhood, and to build a lasting peace  .

The Concept of Community

            The word community has acquired certain connotations, some of which are romantic and nostalgic, some derogatory and reactionist. But since we intend to deal with the basics, we shall confine our discussion to the most fundamental meanings of the word community. In one basic sense, the concept community means "all forms of relationship that are characterized by a high degree of personal intimacy, emotional depth, moral commitment, social cohesion, and continuity in time . . . It may be found in . . . locality, religion, nation, race, occupation, or (common cause). Its archetype . . . is the family" (Nisbet, pp. 47-8)

             In another basic sense, a community is a comprehensive group with two chief characteristics:

  (1) it is a group within which the individual can have most of the activities and experiences that are important to him.

   (2) The group is bound together by a shared sense of belonging and a feeling of identity (Broom & Selznick, p.31)  . The historical master trend has been a movement from those intimate, deep, moral relationships of community to those impersonal, formal utilitarian relationships of mass society. The movement has been designated by different phases and marked by far-reaching consequences.

          From this historical trend, one can infer certain conclusions.

First, this historical evolution has not been totally negative or completely positive and constructive. Both negative and positive con- sequences have affected different people in different degrees.

Secondly, modern society is far from perfect, there is a great task yet to be performed.

Thirdly, the human condition is not a lost cause or a hopeless case. True, there are crises and travail, but the situation is not entirely out of control.

Finally, mankind has grown more inter dependent and human societies more intertwined. Whatever happens in one segment of society is bound to affect the rest. We should keep this in mind when we discuss the Islamic concept of community.

              It should be generally correct to state that the Islamic concept of community has certain unique characteristics. Such unique characteristics relate to the foundation or basis of the community, its historic mission and purpose, its status among other communities, its identity, and its continuity.

            The community in Islam is not founded on race, nationality, locality, occupation, kinship, or special interests. It does not take its name after the name of a leader or a founder or an event. It transcends national borders and political boundaries. The foundation of the community in Islam is the principle which designates submission to the will of Allah, obedience to His law and commitment to His cause. In short, an Islamic community is present only when it is nourished and fostered by Islam.

           The Islamic community has a historic mission far beyond mere survival, sheer power, breeding, or physiological continuity. such a mission is described in the Holy Qur'an as follows:

Let there be a community (or ummah) among you, advocating what is good, demanding what is right, and eradicating what is wrong. These are indeed the successful (3:104).

You are the best community ever raised, you enforce what is right, fight what is wrong, and believe in Allah (3:110).

            The historic role of the Islamic Community is to be the true embodiment of the virtuous, the wholesome, and the noble. A truly Islamic community is the alert guardian of virtue and the bitter enemy of vice. What is required of the community at large is likewise required of every individual member. This is because the whole community is an organic entity and every individual is accountable to Allah. The role of the individual Muslim is best described by the statement of the Prophet:

Whoever of you sees something wrong must seek to rectify it by action or deed; if he cannot, let him try to change it by word; if he cannot, let his feelings of disapproval and condemnation intensify and this is the minimal degree of faith. As we can see, this description is very significant and comprehensive. In this age of revolutionary media, no one in his right mind can underestimate the power of concerted actions, or the power of communicable words, or power of feelings.

The historic role of the Islamic community is further restated in the Qur'anic verse (2:143)

We have made you a middle nation, a well-integrated community, a balanced ummah, so that you may be witnesses over other people and the Messenger a witness over you.

            Such a role of witnessing is both highly significant and extremely demanding. It means that the community of Islam must be exemplary. It must set the highest standards of performance and be the reference point for others. It must avoid excesses and extravagances, static rigidity and instant evaporation. To strike a middle course of action, to be steadfast and consistent, to know what to accept and what to reject, to have principles and at the same time remain adaptable is probably the hardest test of the human character and social viability. But this is the role of the Islamic community and the historic mission of Muslims. And it is this very criterion that qualifies the Muslim as the best human community ever to evolve. The identity of the Islamic community centers upon the principles of consistent balance, exemplary conduct, unity of purpose, reciprocity of feelings, solidarity, and equity. Numerous are the statements of the Qur'an and Sunnah to this effect (for example 4:135, 21:92, 23:52).

             With regard to the continuity of the Islamic community, certain points are noteworthy. It is the duty of Muslims to do everything within their means to insure that continuity. The rules of marriage and inheritance, the duties of Zakah and Hajj, the mutual rights and obligations of kin, the individual conscientiousness and social belonging-all these are oriented to the healthy continuity of the community of Islam. On the other hand, Allah has pledged to protect this continuity in several ways.

First, He has pledged to preserve the Qur'an and protect its purity (15:9). This means that there shall always be a community to follow the Qur'an; the Qur'an shall not be without followers even though there may be followers of other books.

Secondly, Islam itself is a continuity. Whenever a nation deviated from the path of Allah, He restated His word, reaffirmed His truth, and commissioned new prophets or reformers to carry on.

Thirdly, Allah has issued a strong warning to the effect that if Muslims turned away from the right path, they would be the losers, Allah would replace them by other people unlike the failing Muslims (47:31).

Again, the believers are warned that if any of them turns back from his Faith, soon will God produce people whom He will love and they will love Him, humble toward the believers and mighty against the disbelievers, fighting in the way of God and never afraid of reproaches (Qur'an, 5:57).

The Concept of Morality

               The concept of morality in Islam centers around certain basic beliefs and principles. Among these are the following:

(1) God is the Creator and Source of all goodness, truth, and beauty.

(2) Man is a responsible, dignified, and honorable agent of his Creator.

(3) God has put everything in the heavens and the earth in the service of mankind.

(4) By His Mercy and Wisdom, God does not expect the impossible from man or hold him accountable for anything beyond his power. Nor does God forbid man to enjoy the good things of life.

(5) Moderation, practicality, and balance are the guarantees of high integrity and sound morality.

(6) All things are permissible in principle except what is singled out as obligatory, which must be observed, and what is singled out as forbidden, which must be avoided.

(7) Man's ultimate responsibility is to God and his highest goal is the pleasure of his Creator.

             The dimensions of morality in Islam are numerous, far-reaching, and comprehensive. The Islamic morals deal with the relationship between man and God, man and his fellow men, man and the other elements and creatures of the universe, man and his innermost self. The Muslim has to guard his external behavior and his manifest deeds, his words and his thoughts, his feelings and intentions. In a general sense, his role is to champion what is right and fight what is wrong, seek what is true and abandon what is false, cherish what is beautiful and wholesome and avoid what is indecent. Truth and virtue are his goal. Humbleness and simplicity, courtesy and compassion, are his second nature. To him, arrogance and vanity, harshness and indifference, are distasteful, offensive, and displeasing to God. More specifically, the Muslim's relationship with God is one of love and obedience, complete trust and thoughtfulness, peace and appreciation, steadfastness and active service. This high-level morality will, undoubtedly, nourish and reinforce morality at the human level. For in his relationship with his fellow men, the Muslim must show kindness to the kin and concern for the neighbor, respect for the elderly and compassion for the young, care for the sick and support for the needy, sympathy for the grieved and cheer for the depressed, joy with the blessed and patience with the misguided, tolerance toward the ignorant and forgiveness of the helpless, disapproval of the wrong and rise above the trivial. Moreover, he must respect the legitimate rights of others as much as he does his own. His mind must be occupied with constructive ideas and serious pursuits; his heart must beat with compassionate feelings and good will; his soul must radiate with peace and serenity; his counsel must be sincere and courteous.

         The Muslim's moral obligation is to be a vivid example of honesty and perfection, fulfill his commitments and perform his tasks well, seek knowledge and virtue by all possible means, correct his mistakes and repent his sins, develop a good sense of social consciousness and nourish a feeling of human response, provide for his dependents generously without extravagance and meet their legitimate needs. Nature and the world are the field of exploration and the object of enjoyment for the Muslim. He must utilize their elements and ponder their marvels, read them as signs of God's greatness and preserve their beauty, explore their wonders and discover their secrets. But whether he uses them for utility or for sheer enjoyment, he must avoid waste and excess. As a responsible agent of God and a conscientious trustee, he must always be mindful of others who share the world with him and who will succeed him in the future.

           The moral principles of Islam are sometimes stated as positive commitments which must be fulfilled and sometimes as negative prescriptions which must be avoided. Whether they are stated positively or negatively, they are designed to build in the human being a sound mind, a peaceful soul, a strong personality, and a healthy body. There is no doubt that these are necessary requirements of the general welfare and prosperity of mankind. And to help man to satisfy these requirements Islam has, among other things, laid down the following regulations:

1. To bear witness to the Oneness of God and the Messengership of Muhammad in a meaningful commital way;

2. To observe the daily prayers regularly;

3. To pay the religious tax which is known as alms or the poor-due (zakah);

4. To keep the fast of the Holy Month of Ramadan;

5. To make a pilgrimage to the Holy City of Mecca at least once in his lifetime. The moral and social implications of these regulations will be discussed later in detail.

          Besides these positive measures, there are others which may be called preventive and precautionary ones. To protect man from insanity and degeneration, from weakness and indulgence, from in decency and temptation, Islam has prohibited certain things pertaining to food, drinking, recreation, and sex. Among these are the following:

1. All kinds of intoxicating wines, liquors, and spirits (Qur'an, 2: 219; 4:43; 5:93-94);

2. The meat and products of swine (pork, bacon, ham, lard), of wild animals that use claws or teeth to kill their victims (tigers, wolves, leopards, etc.), of all birds of prey (hawks, vultures, crows, etc.), of rodents, reptiles, worms and the like, of dead animals and birds that are not slaughtered properly (Qur'an, 2:172-173; 5-6);

3. Ml forms of gambling and vain sports (Qur'an, 2:219; 5:93-94);

4. All sexual relations out of wedlock and all manners of talking, walking, looking and dressing in public that may instigate temptation, arouse desire, stir suspicion, or indicate immodesty and indecency (Qur'an, 23:5-7; 24:30-33; 70:29-31).

       This Act of Prohibition is introduced by God for the spiritual and mental well-being of man as well as for the moral and material benefit of humanity. It is not an arbitrary action or a self-imposed intrusion from God. On the contrary, it is a sign of God's interest in the welfare of humanity and an indication of His good care for man. When God prohibits certain things, it is not because He wants to deprive man of anything good or useful. It is because He means to protect man and allow him to develop a good sense of discrimination, a refined taste for the better things in life, and acontinued interest in higher moral values. To achieve this, good care must be taken of man's spirit and mind, soul and body, conscience and sentiments, health and wealth, physique and morale. Prohibition, therefore, is not deprivation hut enrichment, not suppression but discipline, not limitation but expansion.

            To show that all prohibitions are acts of mercy and wisdom, two Islamic principles are worth mentioning in this connection.

First, extraordinary circumstances, emergencies, necessities and exigencies allow the Muslim to do what is normally forbidden. As long as these circumstances exist and to the extent that he cannot help the situation, he is not to blame if he fails to observe the moral rules of God (see Qur'an, 2:173; 5:4). Secondly, God has inscribed for Himself the rule of mercy: any who do evil out of ignorance, but thereafter repent and amend their conduct, will be forgiven; surely, God is Merciful and Oft-forgiving (Qur'an, 6:54).

O Children of Adam'. Wear your beautiful apparel at every time and place of prayer; eat and drink, but waste not by excess, for God loves not the wasters. Say: `Who has forbidden the beautiful gifts of God. which He has produced for His servants, and the things, clean and pure, (which He has provided) for sustenance?' Say: `They are,in the life of this world, for those who believe, (and) purely for them on the Day of Judgement.' Thus do We explain the Signs in detail for those who understand. Say:`The things that my Lord has indeed forbidden are: shameful deeds, whether open or secret, sins and trespasses against truth or reason; assigning of partners to God-and saying things about God of which you have no knowledge' (Qur'an, 7:31-33).

          The range of morality in Islam is so inclusive and integrative that it combines at once faith in God, religious rites, spiritual observances, social conduct, decision making, intellectual pursuits, habits of consumption, manners of speech, and all other aspects of human life. Because morality is such an integral part of Islam, the moral tone underlies all the passages of the Qur'an and the moral teachings are repeatedly stressed in various contexts throughout the Holy Book. This makes it difficult to devise any reasonably brief classification of these moral teachings according to their citations in the Qur'an. Every principle is mentioned many times in various contexts. It appears either as a single significant principle or as an element of a total system of morality, which itself is an element of a complete religious supersystem.

         In view of this, the following passages must be taken only as representative selections from the Qur'an, rendered and interpreted by human endeavors which, inevitably, fall short of the perfection of the original and complete version of the Book.

         Serve God, and join not any partners with Him; and do good ;_to parents, kinsfolk, orphans, the needy ones, neighbors who are near, neighbors who are strangers, the companion by your side, the wayfarer (you meet), and what your right hands possess (captives, slaves, animals, birds, etc.): For God loves not the arrogant, the vain glorious;_ (Nor) those who are niggardly or enjoin niggardliness on others, or hide the bounties which God has bestowed on them; for We have prepared for those who resist Faith a punishment that steeps them in contempt;  (Nor) those who spend of their substance, (out of hypocrisy) just to be seen of men, but have no faith in God and the Last Day. If any take the Evil One for their intimate, what a dreadful intimate he is!(4:36-38).

          Say (0 Muhammad): `Come, I will rehearse what God has (really) prohibited you from'; join not anything as equal with Him; be good to your parents; kill not your children on a plea of want;_ for We provide sustenance for you and for them;_ come not nigh to the orphan's property, except to improve it, until he attains the age of full strength; give measure and weight with full justice;- no burden do We place on any soul, but that which it can bear; and whenever you speak, speak justly, even if a near relative is concerned; and fulfill the Covenant of God. Thus does He Command you, that you may remember. Verily, this is My Way, leading straight; follow it; follow not (other) paths: They will scatter you about from His Right Path. Thus does He command you, that you may be righteous (6:151-153).

         God commands justice, the doing of good, and kindness to kith and kin; and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that you may receive admonition. Fulfill the Covenant of God when you have entered into it, and break not your oaths after you have confirmed them; indeed you have made God your surely; for God knows all that you do-whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new Life, a life that is good and pure, and We will bestow on such (workers) their reward according to the best of their actions (16:90-9l, 97).

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

Who is better in speech than one who calls (others) to God, works righteousness, and says: `I am one of those who bow in Islam'. Nor can Goodness and Evil be equal. Repel (Evil) with what is best. Then the one between whom and you there was hatred will become as it were your friend and intimate! (41:33-34).

Whatever is given to you (here) is (only) a convenience of this Life. But that which is with God is better and more lasting. (It is.) For those who believe and put their trust in their Lord; those who avoid the greater crimes and shameful deeds, and, when they are angry even then forgive; those who hearken to their Lord, and establish regular prayer; who (conduct) their affairs by mutual consultation; who spend out of what We bestow on them for sustenance; and those who, when an oppressive wrong is inflicted on them, (are not cowed but) help and defend themselves. The recompense for an injury is an injury equal to it (in degree), but if a person forgives and makes reconciliation, his reward is due from God, for God loves not those who do wrong. But indeed if any do help and defend them selves after a wrong (done) to them, against such (persons) there is no cause of blame. The blame is only against those who oppress men with wrong doing and insolently transgress beyond bounds through the land, defying right and justice. For such (oppressors and transgressors) there will be a penalty grievous. But indeed if any show patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs (42:36-43).

        If any do wish for the transitory things (of this Life), We readily grant them such things as We will, to such persons as We will, but in the end have We provided Hell for them where they will burn, disgraced and rejected.

        And those who do wish for the (things of) the Hereafter, and strive therefor with all due striving, and have Faith,-they are the ones whose striving is appreciable (by God.)

         Of the bounties of your Lord We bestow freely on all these as well as those: the bounties of your Lord are not closed (to anyone)...

         Take not with God another object of worship: or you (man!) will sit in disgrace and destitution.

         Your Lord has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honor.

        And out of kindness, lower to them the wing of humility, and say: `My Lord! bestow on them Your mercy even as they cherished me in childhood.'

        Your Lord knows best what is in your hearts. If you do deeds of righteousness, verily He is Most Forgiving to those who turn to Him again and again (in true penitence).

       And render to the kindred their due rights, as (also) to those in want, and to the wayfarer. But squander not (your wealth) in the manner of a spendthrift. Verily spendthrifts are brothers of the Evil Ones; and the Evil One is to his Lord ungrateful. And even if you have to turn away from them (the said people), in pursuit of the Mercy from your Lord which you do expect, yet speak to them words of easy kindness. Make not your hand tied (like a niggard's) to your neck, nor stretch it forth to its utmost reach (like an irresponsible squanderer, if you choose either way), you will become blameworthy and destitute (respectively).

       Verily your Lord does provide sustenance in abundance for whom He pleases, and He provides in a just measure; for He does know and regard all His servants.

       Kill not your children for fear of want. We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin.

      Nor come nigh to adultery; for it is a shameful deed and an evil, opening the road (to other evils).

      Nor take life-which God has made sacred-except for just cause. And if anyone is slain wrongfully, We have given his heir authority (to demand equal punishment or to forgive). But let him not exceed bounds in the matter of taking life; for he is helped (by the Law). Come not nigh to the orphan's property except to improve it, until he attains the age of full strength; and fulfill (every) engagement: for (every) engagement will be enquired into (on the Day of Reckoning).

Give full measure when you measure, and weigh with a balance that is straight. That is the most fitting and the most advantageous in the final determination.

And pursue not that of which you have no knowledge (idle and useless curiosity); for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning). Nor walk on the earth with arrogance; for you cannot rend the earth asunder, nor reach the mountains in height.Of all such things the evil is hateful in the sight of your Lord.

These are among the (precepts of) wisdom, which your Lord has revealed to you. Take not, with God, another object of worship, lest you should be thrown into Hell, blameworthy and rejected (17:18- 39).

       We bestowed wisdom on Luqman: `Show your gratitude to God'. Any who is grateful does so to the profit of his own soul. But if any are ungrateful, verily God is free of all needs, worthy of all praise. . . . And We have enjoined on man (to be good) to his parents. In travail upon travail did his mother bear him, and in years twain was his weaning. (Hear the command), show gratitude to Me and to your parents. To Me is your final Goal. But if they strive to make you join in worship with Me things of which you have no knowledge (or do any wrong), obey them not; yet bear them company in this life with justice (and consideration), and follow the way of those who turn to Me (in love). In the end the return of you all is to Me, and I will tell you the truth (and meaning) of all that you did. .

O my Son! (said Luqman): Establish regular prayer, enjoin what is just (and right) and forbid what is wrong; and bear with patient constancy whatever betide you; for this is firmness (of purpose) in (the conduct of) affairs. And swell not your cheek (for pride) at men, nor walk in insolence through the earth; for God loves not any arrogant boaster. And be moderate in your pace, and lower your voice; for the harshest of sounds

without doubt is the braying of the ass (31:12-19).

O you who believe! Intoxicants and gambling . . are an abomination, of Satan's handiwork. Avoid such (abomination), so that you may prosper. Satan's plan is only to excite enmity and hatred between you, with intoxicants and gambling, and hinder you from the rememberance of God and from prayer. Will you not then abstain? (5:93-94).

But seek, with that which God has bestowed on you, the Home of the Hereafter. Nor forget your portion in this world. But do you good, as God has been good to you, and seek not mischief in the land; for God loves not the mischief makers (28:77).

          These selections can be supported by many others from the Qur'an and the Traditions of Muhammad. In themselves they are sufficient to portray the fundamental morals of Islam. These Islamic morals are unique in their nature under all circumstances. They are introduced by God not simply to be admired occasionally but to be enforced and effective. They are meant to help the individual to develop his personality and cultivate his character in the most wholesome manner, to strengthen his bonds and consolidate his association with God, the Source of all Goodness. Never were the Islamic morals designed to intimidate the individual and make him passive or in different. One example will illustrate the point. If a Muslim is wronged or oppressed, he has the free choice either to resist and retaliate in an equal measure or to forgive and entrust God with the results of his deed. He knows that he is authorized to take either action, and he equally knows that it is better for him to forgive. So when he forgives, he does so with his own free choice for the love of God. Similarly, when he retaliates he is not violating the Law or acting unjustly; he is defending his rights, an attitude which is a sacred duty in itself, and is helping the rightful authorities to establish order and justice. If Islam were to demand absolute forgiveness as some other creeds do in theory, many undisciplined people would be tempted to do wrong and exceed all limits. Likewise, if Islam were to demand only retaliation, as some other creeds ruthlessly teach, there would be no room for mercy and patience nor for spiritual reform and moral maturity, in which case many fine qualities of man would subside and many moral potentials may never be actualized.

          It is common knowledge that the people who are taught to forgive under all circumstances do not, and probably cannot, practice their teachings, because it is not in the interest of humanity in the long run, nor is it in the interest of morality itself. Likewise, the people who are taught to practice stern retaliation have little or no respect for human virtues and care- less for moral values as universal rules. But Islam, the Divine foster of human nature, has given the right answers to human problems. To those wrong doers who are looking for a second chance, who may improve or benefit by granting them pardon, forgiveness is recommended and preferable. But against those who might misunderstand the motives of forgiveness or be tempted to pursue the wrong course, equal retaliation is authorized. Thus, the attitude of the Muslim in either case is sound and beneficial When he forgives, he pleases God, retains the upper hand and contributes to the reformation of the delinquent. And when he retaliates, he defends the right, establishes order and justice, and helps to arrest evil. Now, which is sound morality? The attitude of the person who is a ruthless avenger indiscriminately? Or the attitude of a Muslim who makes room for mercy and forgiveness, and who allows for extraordinary circumstances? And who is morally sound? The person who forgives because he knows that he is not allowed to retaliate? Or a Muslim who forgives while he is fully aware that he can lawfully retaliate? Which is real forgiveness? The one resulting from external compulsion and prohibition not to act otherwise? Or the one resulting from freedom of choice and freedom of action? It is no wonder that the moral principles of Islam are sound, unique, and adaptive. They are the instructions of God, the Source of all goodness and morality.

The Concept of the Universe

           In the foreword, we briefly discussed the position of the Muslims and the future of Islam in the Western Hemisphere. In this part, we shall discuss the position of man in the contemporary world, the general human situation, and the Islamic concept of the universe or world view. This will reaffirm the concepts that have already been discussed, add some new ideas, and tie together the various dimensions of the subject in a summary recapitulatory fashion.

         The present human situation is alarming, to say the least. It demands concern and active response on the part of all people of good will and God-mindedness. But this does not, and should not, lead to despair or resignation. The spirit of hope is, and has always been, an integral part of Islam (see, e.g., Qur'an, 12:87; 65:3).

         The problems and crises of modern times are not entirely unique or peculiar. It is true that they are difficult, complex, and agonizing. Perhaps this is even more so now than ever before. But the difference, however, between this age and those of yester centuries is basically a difference of degree rather than of kind. The ever-increasing complexity of our contemporary predicaments may be largely due to a similar, proportionate rise in our expectations and capacities.

       For many centuries and in numerous regions of the globe, the chief source of the most difficult crises has essentially been a kind of inflexible, exclusive, and intolerant attitude toward the unfamiliar the different, and the foreign. This orientation fostered racism, elitism, bigotry, prejudice, and a whole host of other equally distasteful attitudes.

        Few people can really deny that humanity is facing an unusual crisis. This present human crisis seems to emanate from a serious imbalance between our external, outward, material explorations and our internal, inward, moral gropings. Nothing is simpler than calling for the maintenance of an equilibrium, advocating a "middle range," or crusading for the "golden means." Yet nothing has been harder to attain. In the past, utterances such as man cannot live by bread alone were sometimes so distorted as to connote disregard for man's material welfare. Similarly, trust in God has been misunderstood; it is often taken to mean helpless fatalism or categorical denial of human free will and self-realization. An overemphasis on spirituality and resignation is bound to give rise to a counter emphasis on materialism, rationalism, "free will", and so on. Stressed beyond certain limits, spirituality may become superstition, and confusion. Likewise, a counter stress may turn materialism into laxity, free will into libertinism, and rationalism into sheer vanity. The intellectual history of the last few centuries demonstrates these tendencies only too well.

        Over the years of recent decades, the spiritual scale tipped up and down. In the sixties, and now in the seventies, the news-making events are those of the unsurpassed, unprecedented, outerspace explorations. Equally sensational are the unprecedented explorations in the inward, internal realms of being, however faddish, cultic, or neurotic they may seem to be.

         The rise of these two unprecedented and unbalanced types of exploration is exceptionally alarming. The reason probably lies in the fact that the two types do not seem to relate to each other, let alone converge. There is no apparent reciprocity, mutual reinforcement, or crossfertilization. Besides, their precarious, unbalanced existence is a constant threat to the majority of people. It may very well drive them into ambivalence and confusion which may, in turn, intensify the problems of society and harden the lot of modern man. But such a precarious course can be changed if the outward scientific explorations and the inward moral gropings are somehow reconciled. Man does not live by bread alone. That is true enough. But neither does he live by prayers only. He is both a political or materialistic animal and a religious explorer of the holy.

        As already mentioned, the contemporary world is clearly baffled by numerous problems. But it is equally baffled by the conflicting diagnoses and prescriptions to cope with these problems. Some people sing along with the popular lyric, "What the world needs now is love. . etc." Some call for a human rebirth. Others turn to Marxism, Humanism, Satanism, or Scientism as the ultimate solution. Still more are awaiting the arrival of some future Savior. Yet this long list does not even include the indifferent, the hopeless, and the apathetic who may in fact outnumber the optimist clubs combined. But it seems that the greatest need today is the pressing need for "understanding." What man needs most of all is to understand him self and his nature, his potentials and limitations, his place in the universe and relationships with its elements.

         The question now is how can Islam help man to understand himself, unclog his mind, and clear his blurred vision? To try an answer to this question, it will be necessary to keep in mind the basic concepts of Islam which have been discussed and to elaborate further some elements of its value system. This analysis will hope fully show how they may relate to modern man in his contemproary predicament, and how they may help him to find his way through.

         The principle of "moderation" is most characteristic of Islam. It is probably best expressed in the way Islam views human nature, the meaning of life, and the idea of God. Islam does not subscribe to the one-sided "humanistic" philosophy, which almost deifies man and recognizes nothing beyond. Neither does Islam endorse the equally one-sided verdict that human nature is inherently vicious, wicked, or sinful, Islam rejects the idea that life is nasty, brutal, short, and miserable. But it equally rejects the idea that life is an end in itself, pleasurable, and carefree. Islam does give life a positive meaning, a purpose. It would devalue life on earth only relative to the Hereafter. It is not concerned exclusively with the here and now, the instant hedonism, and the immediate pleasures. Nor does it completely bypass the here and now in pursuit of a future paradise in a hereafter. It addresses itself to both the human condition here on earth and the human destiny in the Hereafter. Such concern is, of course, proportionate; it values each phase of existence according to its relative effect on the general well-being of man (Qur'an, 7:33;17:18-21; 28:77; 57:20-21).

          In the Qur'an, there is a passage (2:27-39) which is typical of so many others. This passage contains some of the fundamental principles of Islam, and represents the foundations of the world view of Islam. Outstanding among these principles are the following:

  1.   The world is a becoming entity, created by the will of a Designer and sustained by Him for meaningful purposes. Historical currents take place in accordance with His will and follow established laws. They are not directed by blind chance, nor are they random and disorderly incidents.

  2.      Man also is created by God and is commissioned to be God's viceroy on earth. He is so chosen to cultivate the land and enrich life with knowledge, virtue, purpose, and meaning. And to achieve this goal, everything in the earth and the heavens is created for him and is made subservient to him. Life on this planet is not a prison for man; his coming into the world was not an arbitrary punishment for previously committed sins. Nor was he expelled from another world and cast out into this one. His existence was no mere chance or undesigned occurrence.

  3.    Knowledge is the unique faculty of man and is an integral part of his personality and his being. It is knowledge that qualifies man to be the viceroy of his Creator and entitles him to command the respect and allegiance even of the angels of God.

  4.   The first phase of life on earth began not in sin or rebellion against the Creator. The "Fall" from the Garden of Eden and what followed thereafter_the remorse of Adam and Eve, their repentance, God's forgiveness of and compassion for them, the enmity between man and Satan_all this was no surprise to the Creator. Nor was it an accident in the course of events. It was too meaningful to be accidental. Rather, it seems to have been designed to discipline the first man, to give him actual experience of fall and rise, moral defeat and triumph, straying from and reconciliation with the Creator. In this way, man would become better prepared for life and more enlightened to face its uncertainties and trying moments.

  5.    Eve was not the weaker party of the first human couple. She neither tempted Adam to eat of the forbidden tree nor was she alone responsible for the expulsion from the Garden of Eden. Both Adam and Eve were equally tempted and equally responsible; both were remorseful, repented, and were blessed with the forgiveness and compassion of God. This is significant as it liberates Eve from the curse that has followed her and her sex throughout the ages, and acquits her of the charge that she alone bears all or most of the responsibility for the Fall. Furthermore, it declares in no uncertain terms that the belief in the moral inferiority of women is unfounded and the double standard is totally unjustifiable. Here, as elsewhere, the Qur'an makes it very clear that both man and woman are equally capable of virtue and weakness, equally sensitive, and equally meritorious

  6.    Man is a free agent endowed with a free will. This is the essence of his humanity and the basis of his responsibility to his Creator. Without man's relative free will life would be meaningless and God's covenant with man would be in vain. Without human free will, God would be defeating His own purpose and man would be completely incapable of bearing any responsibility. This, of course, is unthinkable.

  7.    Life emanates from God. It is neither eternal nor an end in it self, but a transitional phase, after which all shall return to the Creator.

  8.     Man is a responsible agent. But responsibility for sin is borne by the actual offender alone. Sin is not hereditary, transferable, or communal in nature. Every individual is responsible for his own deeds. And while man is susceptible to corruption, he is also capable of redemption and reform. This does not mean that Islam prefers the individual to the group. Individualism means little or nothing when severed from social context. What it means is that the individual has different sets of roles to play. He must play them in such a way as to guard his moral integrity, preserve his identity, observe the rights of God, and fulfill his social obligations.

  9.     Man is a dignified honorable being. His dignity derives from the fact that he is infused with the spirit of his Creator. What is more important is that such dignity is not confined to any special race, color, or class of people. It is the natural right of man, every man,the most honorable being on earth.

  10.    The passage, finally, points to the deep-seated roots of the Oneness of God and the unity of mankind. It shows, further, that man's highest virtues are piety and knowledge, that when such knowledge is acquired and invested according to the divine guidance, man's blissful destiny will be assured and his life will be serene.

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