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In the name of Allah the Beneficent the Merciful
INTRODUCTION
If you are a newcomer to Islam, a Muslim who is re-discovering true Islam for the first time, or someone who is simply interested in the faith which claims almost a billion followers all over the world, Islamic Teachings Course can answer many of your questions.
This, the third of five volumes in the Islamic Teachings series tackles the major topic of the Social Teachings of Islam. The first volume addressed the issues of Islamic monotheism, prophets and prophethood, Muhammad in the Bible, Muslim Beliefs and the Pillars of Islam. The second volume deals with the moral teachings of Islam and the fourth and fifth volumes (yet to be published) will delve into the Economic and Political systems of Islam (volume four) and the Miracle of the Qur'an (volume five) - this last volume will also contain an index.
Non-Muslim readers will notice that interchangeable use has been made of Arable and English words describing the central fundamental personalities and concepts, e.g. Allah (God), Zakah (poor-due), Salah (prayer), Khalifah (Trustee) and so on. This is to achieve communication with those who do not know the Islamic term for important religious concepts and also to Islamize the English words so that inshaAllah, God Willing, all His monotheistic peoples of the world will come to understand and use the Islamic terms which are purer and more precise than the English phraseology. The abbreviations (SAWS), (AS) and (KA) which occur in the text after the names of the prophets or their companions, are simply shorthand for the salutation, peace and blessings of God be upon him, or, may Allah be pleased with him/her, said whenever their names are mentioned.
The material contained in this series of books in the Islamic Teachings Course can be used as the basis of a group or self-study course. Ideally, the audio cassettes from which the material contained in this series of books was summarized, should also be obtained - by phoning or writing to The Islamia Schools Trust, (London) or, The Islamic Information Foundation, (Canada) - see inside cover for full addresses.
For group study, cassettes can be distributed to students at the rate of one per week. They should listen to the cassette and be prepared to discuss what they have heard during class time - the written material contained in the series of books can be used as a study aid which helps students in memorize the material and to help focus the discussions. The organizer of the course or the teacher could use the question and answer formal to go round all the students and test their understanding of the material.
For those interested in self-study, again, it is recommended that the cassettes be obtained and the cassettes and these books can be worked through systematically at a pace which suits the individual. The course can be followed as easily by a busy mum, or by someone traveling in his/her car, or a person who lives in a remote area, isolated from other Muslims.
 Contents
Questions:
1. What is the relationship between the topic of human equality and brotherhood and the previous six series in the 'Islamic Teachings' series?
2. Summarize the main areas coveted by the social system of Islam.
3. Almost every belief and faith professes the value of human equality and brotherhood, but is there anything unique about the way in which Islam regards these values?
4. How does human equality and brotherhood relate to matters of belief in Islam?
5. How does the moral code of Islam relate to human equality and brotherhood?
6. How is the story of Adam and Eve (AS) depicted in the Qur'an and are there any differences between this version and others?
Summary:
'Relationship between this topic and previous series'
The first five series in essence focused on belief and worship; the sixth investigated the moral teachings of Islam. The connection between these and the current subject is that Islam is a way of life and not simply a religion (narrowly defined as a system of belief and worship). The Qur'anic word for Islam is Deen and this indicates that it is a comprehensive and complete guide for the whole of human existence - not just in matters of belief and worship, but also in moral, commercial, political and social areas of life.
'Summary of topics which fall within the subject of social system of Islam'
There are two major areas of interest in this subject:
a. The extent to which the social system of Islam is founded on Islamic beliefs, moral teachings and the basic principles which determine how the social system should be established and run according to the revelation of Allah. This conceptual foundation includes the principles of human equality, brotherhood, justice, balance in the life of society, social solidarity, co-operation and leadership. All of these are necessary for the foundation of an ideal and truly Islamic state.
b. An examination of the relationships between and among the members of the family ? the family being the archetype (original model) of every society.
'Human equality and brotherhood related to matters of belief in Islam'
The corner-stone of belief in Islam is pure, pristine monotheism: the belief that there is only one sole Creator and Sustainer of the entire universe. This belief has a direct bearing on ideas of human equality and brotherhood because belief in a single Creator and Sustainer who created all mankind - male, female, black, white etc. - gives a clear idea that all human beings are equal as servants of Allah. In contrast, if one believed that God had one or more partners sharing in His power and authority, then there could not be one single humanity and brotherhood. Further, any belief in the existence of an intermediary between man and God would negate the ideas of human equality that Islam teaches. It is clear from the foregoing that monotheism definitely has important implications for human brotherhood and equality.
Islam not only teaches the oneness of God, it also teaches that all prophets from Adam (AS) onwards, through Noah, Moses, Jesus and Muhammad (AS) were brothers, the cream of humanity, selected to convey the single message of guidance to their people. This guidance was essentially,
a) knowledge of Allah;
b) knowledge of the Self - our role on earth and the purpose of our existence and
c) guidance for life.
Thus, all the prophets are viewed as links in the same chain of revelation which stretches throughout human history. It follows therefore, that all who claim allegiance to these prophets and try to follow them belong to one brotherhood.
'The moral code of Islam and human equality and brotherhood'
Islam docs not view life as consisting of separate compartments for religion, state, secular, sacred etc; all aspects of life are interconnected into an organic whole. Thus, there is a relationship between belief, worship, the moral code, economic life, political life, and social life and therefore Islam's teachings on human equality and brotherhood do have foundations in its moral teachings. Islam's moral code prohibits drinking, gambling, adultery, fornication, the taking of interest, etc. at an individual level. The prohibition is however, designed to have a social application because those who indulge in any of these prohibited acts would not only be harming themselves, but would harm society also. Similarly, the moral virtues that Islam enjoins on the believer are not just for individual moral piety, but for the collective social good also. If people were to practice the sincerity, forgiveness and compassion and were trustworthy, etc., the effect on society would be noticeable. Similarly, if these virtues were absent, then harmful results would equally be apparent.
'The story of Adam and Eve (AS) as depicted in the Qur'an'
The story of Adam and Eve, as it is told in the Qur'an, forms part of the conceptual foundation of Islamic human brotherhood and equality. The story is part of a theme which runs throughout the whole of the Qur'an. The most interesting points to note are:
a. The fact that the Qur'an does not throw the blame for the first mistake on the shoulders of Eve alone. Adam and Eve are said to be equally to blame for the mistake of disobeying Allah and allowing themselves to be tempted by Satan. This point has important implications for human brotherhood because there is no blame attached to one section of humanity (i.e., women) for the 'fall of men'; thus, the true equality of all, men and women, is upheld by the Qur'an.
b. The fact that the Qur'an relates how both Adam and Eve repented and prayed to God and were forgiven by Him means that there is no concept of 'original sin' in Islam - a stigma which, according to some teachings, all generations since Adam (AS) have earned. It follows from this that Allah did not put human beings on the earth by way of a punishment; on the contrary, they are on the earth for a noble purpose, that is, to be the Khalifah (trustee) of Allah.
The story of Adam and Eve can thus be seen as a symbolic lesson in the consequences of obedience and disobedience, it is also proof of the fact that God is forgiving and has chosen mankind and guided them to a way of achieving happiness in this life and in the Hereafter. Thus, all human beings are equal in the sight of God and share a fundamental brotherhood despite their different sex, race, color, ethnic origin and status.
REFERENCES/NOTES:
In answer to question 6: CH.20 v.122.
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Questions:
1. How does the Qur'an relate the story of Adam and Eve (AS) and what are the implications for human equality and brotherhood of the way in which the Qur'an relates the story?
2. Are there any specific references in the Quran which enshrine the principles of human equality and brotherhood?
3. Within this basic framework of equality, is there any basis for distinguishing between human beings?
Summary:
'Implications for human equality of the way in which the Qur'an relates the story of Adam and Eve (AS)'
The story of Adam and Eve is related in several different places in the Qur'an (see below). One of the earliest and fullest accounts however, is given in CH.2 v.28-38. There are many interesting points to note about this Qur'anic account of the story of the first man and woman, however, the most important of them are as follows:
a. That Allah created the earth and made it capable of sustaining life even before He had created the first people. This is noteworthy because it indicates that God always intended that the essence of human life was not to be sin, but responsibility and trusteeship on the earth.
b. When Allah told the angels He was putting a vice-gerent or trustee on the earth, it is interesting to note that they wondered at this - how did they know that the human species could be corrupt and mischievous? The most likely answer is that the angels knew Allah would create the human species from clay. Though he would have something of the spirit of God, he would also be of a material and physical nature and therefore would be susceptible to materialism, greed and evil. The importance of this is that since all human beings were created from clay originally, (i.e., Adam and Eve, the father and mother of mankind were created from clay) and all human beings are born through the very same reproductive system, there is no fundamental basis for one human being claiming superiority over another human being.
c. When the angels wondered at the creation of the human species, Allah said. "I know what you know not". That is, God had blessed human beings with knowledge that the angels did not have. This knowledge is described by the Qur'an as Asma: knowledge of the names of things; the aptitude to receive and implement God's law and message and the free choice to select right or wrong, good or evil. Again, no human being can claim superiority over any other when all are equal in the aptitudes that Allah has given them.
d. That Allah asked the angels to bow down (prostrate) to Adam is of very great significance because it shows the special status and dignity which is accorded to all human beings by God.
e. The consequences of haughtiness, pride, and false claims to superiority are shown in these verses - no human being should claim a superior status on such a weak basis as nationality, sex, race, etc. The lesson from the Islamic presentation of the story of Adam and Eve is, therefore, that all human beings are equal as regards their origin, their nature and their mission on this earth; they are also equal in terms of the temptation to which they are subjected by Satan and the potential for good and improvement that they all have.
'Specific references in the Qur'an which enshrine the principles of human equality and brotherhood'
There are several specific references in the Qur'an which uphold the principles of human equality, and brotherhood in Islam.
a. The first general point to note about the Quran is the style in which it addresses the people. He says, "Ya ayu han naas", 'Oh Mankind!'. Note that there is no distinction between black, white, rich, poor, Muslim, non-Muslim etc., Allah addresses everyone equally. This form of address reminds all mankind that they were created by one Creator.
b. Secondly, the right of all human beings to enjoy the bounties which Allah has created on earth is clearly implied by CH.2 v.168 of the Quran. All mankind has an equally fundamental right to the resources with which Allah has blessed the earth.
c. Thirdly, the Quran specifically enjoins respect between sexes and asks that special reverence should be paid to the mother. The Quran says very clearly that men and women have the same origin and therefore are fundamentally equal.
d. Finally, the Quran reiterates again and again that all mankind shares the same destiny of having to stand for accountability on the Day of Judgment.
'Basis for distinction between human beings'
Although, as has been shown here, there is absolute equality in the spiritual and human sense between all human beings (no human is better than another because of incidental things like race, color, and nationality), it is also true that good and bad are not equal. In Islam there is an objective and fair way of distinguishing between people and the Qur'an specifics this:
'...the most honored of you in the sight of Allah is (he or she) who is most righteous'.
Thus there is only one basic source of distinction between human beings in the sight of God, that is righteousness or piety (Arabic: Taqwa). Taqwa enshrines everything which is good - good in belief, good in moral qualities and good in relations with other humans. The Qur'an also lays that God created people in different nations so that they may 'know each other'. It is interesting to contrast this reason for the differences between people with the story as it is told in the Bible. The Bible says that God deliberately created differences in the languages of people so that they would not be able to communicate, because it says, God was worried that men were becoming too powerful. (Story of the building of the Tower of Babel). In the Qur'an, the differences between people is portrayed as a blessing which creates a mosaic of languages, races and nationalities on the earth.
REFERENCES/NOTES:
In answer to question 1: CH.2 v.28-38; CH.38 v.71; CH.7 v.ll.
In answer to question 2: CH.2 v.21; CH.2 v.168; CH.4 v.1-2; CH.19 v.93-5.
In answer to question 3: CH.49 v.13, CH.30 v.22.
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Questions:
1. What was the attitude of the Prophet (SAWS) to the issue of human equality?
2. Is there any indication that equal treatment should he accorded to non-Muslims also?
3. Although the Qur'an often addresses mankind in general, it also addresses the believing Muslims alone on many occasions, some people may be confused by this and think it undermines the concept of human brotherhood - does it?
4. What is the position of Islam on those who make distinctions between those born into Islam, those who have converted to it and those who have come to it via only one of their parents?
Summary:
'Attitude of the Prophet (SAWS) to the issue of human equality'
The Prophet's attitude to the question of human equality is clearly illustrated in a number of fields:
a. At a time when religious establishments dominated religious life (C7th AD), the clergy claiming an almost divine authority to be the spokesmen of God, the Prophet (SAWS) taught that although jurists and scholars could be respected and had the right to interpret the Scriptures, they could not equate their own interpretation with the word of God. Thus in Islam there is no institution equivalent to 'the Church': a religious institution which claims an exclusive right to interpret Scriptures and give its views with the authority of the divine revelation itself. The Prophet (SAWS) ensured that there could be no such religious domination by one group of people.
b. He emphasized the fact that all human beings were equal to each other: including prophets. Thus he forbade people from adoring him because he said that this could lead to deification.
c. He taught that the basic equality of the human race meant that no human being should kneel or bow down before any other person. Allah alone is worthy of prostration.
d. He practiced Islamic teachings on human equality in an exemplary way also: when he joined a gathering, he never pushed his way to the front, but simply sat in the nearest available space. He also spoke against those who claimed distinction for themselves - whether on the basis of wealth, lineage, color or race. His final statement on the question of human equality was made in his Farewell Lecture on the Last Pilgrimage when he said: 'Oh! mankind, your God is one, your father is one, Lo there is no superiority of an Arab over a non-Arab, nor of a red or white over a black, except by the virtue of taqwa (piety)'. It is interesting to note that the people who first heeded to his call and became Muslim, came from a wide range of backgrounds and races: Abu Bakr was a rich noble; Bilal, a poor black slave; Suhaib, a Roman and Salman, a Persian, etc. On accepting Islam all were part of one single brotherhood around the Prophet. In fact some of the Quraish (the noble tribe who governed Mecca) indicated that they would be interested in the message of Islam if it were not for the fact that the poor and down-trodden were embracing it. The Prophet (SAWS) refuted them by saying, 'Oh God, may I live as a poor person and die as a poor person and resurrect me on the Day of Judgment in the company of the poor'.
'Should equal treatment be accorded to non-Muslims?'
There is both implied and explicit evidence that equal treatment should be given to all mankind. Thus for example the Qur'an says that the penalty or compensation due to the family of a person who is accidentally killed (manslaughter) is exactly the same whether the victim is a Muslim or non-Muslim. The sanctity of life, honor and property of every person, including non-Muslim, who lives peaceably with Muslims is upheld by both the Qur'an and the teachings of the Prophet (SAWS). The Prophet (SAWS) said, "Whoever is unjust towards, or hurts a non-Muslim, who is living under the protection of Muslims, hurts me". The early Muslims who lived after the demise of the Prophet clearly understood this and, as the book by Abu Yusuf called 'Kharaj' says, tried to ensure that all who were living in the Islamic state were treated fairly: including, the Jews
and Christians. In view of this, those scholars, (like Professor W. C. Smith), who say that Islam does not have guidelines for regulating relations between Muslims and non-Muslims are clearly wrong. Islam has a whole body of regulations to govern the proper relationships which should exist between Muslims and non-Muslims.
'The meaning of the Qur'an when it addresses the believing Muslims alone'
Although the Qur'an asks all of mankind to 'worship your Lord', it naturally addresses the believers alone when it asks them to do the specific religious duties pertaining to their faith: e.g., the five daily prayers and fasting. Islam's brotherhood of faith is not a substitute for the broader human brotherhood, it is a brotherhood of faith within the boundaries of the greater human brotherhood. Furthermore, Islam teaches that Muslims must respect and honor all human beings and therefore the brotherhood of faith cannot be exclusivist and chauvinistic: if it was, it would go against the teachings of the Qur'an. Moral behavior in Islam is not contingent on whether the Muslim is dealing with his fellow Muslims or with non-Muslims. However, any human brotherhood is enhanced if its members agree together in matters of faith: on one God, one Message, one Final Prophet and one Scripture preserved. Islam also teaches tolerance; if God had willed, says the Qur'an, he could have made all mankind one nation.
'Position of Islam on those who distinguish between born Muslims, those who have embraced Islam, and those who are Muslim through one parent only'
Islam is the natural state into which all human beings are born. Every child is born with Fitra , the instinctive yearning to submit in Allah, therefore, every child is a Muslim. When a person who was brought up in another religion by his/her parents decides to become a Muslim, he is simply reverting to this natural fitra: he embraces Islam and is re-embraced by it. Thus, there should be no distinction whatsoever between a person who was born into Islam, a person who has reverted to it and a person who has come to it via only one Muslim parent. Islam teaches that faith is basically a matter between an individual and His Creator, no one has the right to tell another person that he is, or is not, a Muslim. No one can be forced into the faith and no one can be prevented from embracing it by others.
REFERENCES/NOTES:
In answer to question 1: The Prophet (SAWS) said that anyone who is happy and proud to have people standing up for him will have a seat in Hellfire. He also said, "Allah does not look into the nobility of your descent, nor your lineage, nor your bodies, nor your property, but He looks into your heart and whoever has a pious heart, God will have compassion on him - you are all the children of Adam - most beloved of you in the sight of Allah is he who is most pious." CH.18 v.28.
In answer to question 2: CH.4 v.92.
In answer to question 3: CH.2 v.256; CH.3 v.75; CH.10 v.19.
In answer to question 4: CH.30 v.30; CH.9 v.11.
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Questions:
1. Is there any superiority that Muslims who speak Arabic (the language of the Holy Qur'an) enjoy over others and do the Muslims who live in and around the holy cities of Mecca and Medina enjoy special distinction?
2. What is the meaning of 'Ummah' and how does it differ from the term 'nation'?
3. How does the concept of 'brotherhood of faith' or 'Ummah' supersede the boundaries of time?
4. Do blood relationships take precedence over the brotherhood of faith?
5. Are there any specific examples of people who upheld the superiority of the brotherhood of faith?
Summary:
'Is there any superiority in knowing Arabic or living close to the holy cities of Mecca and Medina?'
Although there is a very definite blessing in being able to read Arabic - the language in which the Qur'an was revealed - it is wrong to say that a righteous person who does not speak this language is any less of a Muslim than one who does. The Qur'an, as the word of Allah is holy, no language however, including Arabic, can be regarded as holy and so no special superiority should be claimed by those who happen to know it. Again, there is a blessing and very great source of inspiration in living in or near the holy cities of Mecca and Medina: however, no resident can claim any superiority because of this. Behavior and understanding and practice of Islam are the only criteria which distinguish one believer from another together with faith, sincerity and good deeds. Islam allows no parochialism or nationalism: all Muslims belong to one single 'Ummah'.
'Meaning of 'Ummah' and its difference from the concept of 'nation"
The word 'nation' is commonly defined as a group of people who share one particular language, or reside in one land / geographical area and/or share a common history and interests. Islam's brotherhood of faith, 'Ummah', is described in the Qur'an as a community or fellowship of believers which transcends the boundaries of place and time. Islam rejects the principle of nationalism because the glorification of the 'nation' has been, and is, the root of many of the world's problems. The two World Wars fought in this century are proof of this. In one hadith, the Prophet (SAWS) said, "He is not of us who calls for 'asabiya (fanatical parochialism or nationalism), and he is not of us who dies for such a cause". When one of the companions asked for clarification, the Prophet (SAWS) said that, 'asabiya is to support one's own people in injustice - internally, where the majority suppresses and oppresses the rights of minorities and externally, where one nation or race claims superiority over his neighbors and therefore denies them their rights.
'How the brotherhood of faith or Ummah supersedes the boundaries of time'
The Qur'anic use of the term 'Ummah' very clearly suggests that not only does it extend horizontally across all places and ethnic groups, but it also extends vertically in history so that the believer feels that he is not only part of a given community in his own age, but is also part of the community of believers who lived in the past. When the Qur'an says that all believers belong to one brotherhood, it is clearly implied that this brotherhood includes the followers of all the prophets from Adam (AS) onwards. All who believed in Allah and tried to pursue His pleasure and obey Him are part of one community or brotherhood. Islam is not narrow and exclusivist, it says that salvation is a universal grace of Allah
which will be granted to the sincere believers who accept all God's prophets and messengers.
'Blood relationships take precedence over the brotherhood of faith?'
In Islam, it is the brotherhood of faith which takes precedence over all other relationships,
including the blood relationships. The brotherhood of faith has as its foundation belief in God and love of Him and therefore the Qur'an warns against allowing the relationship of blood to supersede that of faith (even though in Islam the believer must honor and respect his relations). The Qur'an also, however, advises the believer about how he can achieve a just balance in his relations with the brotherhood of faith on the one hand and relatives on the other, although the Qur'an teaches that if the spouse or close relative of a Muslim is a disbeliever, he/she must not allow this relationship of blood to supersede loyalty to Allah because in the end the believer will not be able to help his or her disbelieving relative/spouse achieve salvation. Salvation, though contingent on the grace of God, is also, for the most part, contingent on the practice of true faith and good actions and this is an individual responsibility.
'Specific examples of people who upheld the brotherhood of faith'
The Qur'an gives four notable examples of how noble prophets and other pious people chose the brotherhood of faith and loyally to Allah in preference to their disbelieving relatives. The first example is that of a father who believed: Noah (Nuh (AS)) and his son who did not. The second is that of a believing son: Abraham (Ibrahim (AS)) and his father who chose to remain an idolater; on seeing his father's stubbornness. Abraham dissociated himself from him. Thirdly, there is the example of a husband who was pious. Lot (Lut (AS)) and his wife who was not and so was promised Hellfire because, she was of the wicked. Finally, the opposite, a pious God-fearing wife and an evil, disbelieving husband: Assiya (according to Muslim tradition) was the wife of the Pharaoh, she chose to remain steadfast in her belief even though she was ordered to renounce her faith by her husband, on pain of death. She refused to comply, praying that Allah' would count her among the people of Paradise. In addition to these four examples, the Prophet (SAWS) mentioned three other women who achieved 'perfection' because they chose faith in preference to the relations of blood and marriage: Khadijah, the first wife of the Prophet; Fatima, his daughter and Mary, the mother of Jesus (RA). It is interesting to note that each of the prophets in these examples could not save their respective, son, father and wife from the punishment of Allah.
REFERENCES/NOTES:
In answer to question 3: CH.49 v.10; CH.59 v.10; CH.23 v.51-2; CH.2I v.92 (this verse appears after the names of the prophets are given.)
In answer to question 4: CH.9 v.24; CH.31 v.15.
In answer to question 5: CH.ll v.46; CH.9 v.114; CH.66 v.10; CH.66 v.11.
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Questions:
1. What is the significance and role of friendship in the Islamic social system?
2. How does 'good spirit' fit in with Islamic teachings?
3. Are there certain situations in which Muslims may not mix freely?
4. What does Islam call a sound basis for friendship?
5. What measures nourish friendship?
Summary:
'Significance and role of friendship in the Islamic social system'
Friendship is a significant part of the social system not only from the Islamic
perspective, but from the sociological perspective also. This is because friendship has an important role in molding an individual's mind, thinking and attitude. In addition to these, friendship can also shape the extent of an individual's spirituality and moral well-being; it follows therefore that the wellbeing of society as a whole depends on the wisdom with which each individual selects his friends. From the Islamic point of view, if friendship is based on love of God and commitment to the faith, then it will be blessed; however, if it is based on trivial factors, then it is not likely to last. In addition to this, both the Qur'an and the prophetic tradition contain warnings against friendship with people who may take the believer away from the straight path of truth rather than help him to become a better believer. For instance, the Prophet (SAWS) said, "Individuals follow the same way of life and thinking as their close friends, therefore let each of you be careful about who he is taking as his close friend". The Qur'an warns that many of the disbelievers will be on anguish on the Day of Judgment because they will realize that they had allowed themselves to be led away from the right path by friends. In another verse Allah warns that those people who were friends in disbelief will be enemies on the Day of Judgment.
'How 'good spirit' fits into Islamic teachings'
Islam is not a faith for individualists, even though it does specify in detail the relationship which should exist between an individual and Allah. Islam teaches that man should not be totally detached from what is going on in the world. The Prophet (SAWS), with the authority of the Qur'an, condemned monasticism. This is because although at first sight it appears to be spiritually uplifting to live in a monastery, sacrificing one's life to worship God and study Holy Scripture; in fact this is not the ideal because it is an attempt to achieve individual salvation without changing society. In contrast to this, Islam encourages people to interact and to mix together; it desires collective actions and co-operation between believers who should get to know each other. The extent to which this is so can be seen from the fact that many of the pure acts of worship in Islam are designed to inculcate a community spirit, e.g., the Friday and Eid prayers which must be prayed in congregation (only obligatory on men). In addition to this, the Prophet recommended that the normal daily prayers should be prayed in congregation also, even if the 'congregation' consisted of just two people!
'Situations in which the Muslim may not mix freely'
Muslims are not obliged to keep company with those people who take faith as a joke or belittle it. Islam teaches believers to keep away from such people: friendship should not be sought at any price. In addition to this, if there is evil in a particular society, setting or group and by involving himself with this group the Muslim is not going to be able to affect a decrease in the evil, then he should keen away from that particular group or social setting. However, if a believer has some ability or talent which may enable him/her to correct wrongdoing and evil, he should act to try and correct that society or group; if he fails to get results, then he is right to keen himself apart. When the Prophet (SAWS) was asked, "Who is the best type of person?" He replied, "The person who strives in the path of Allah with his life, property, time and so on, striving to do his best. After this, the next best person is he who secludes himself to worship Allah alone (because of the rampant nature of evil in society)". It may be that even in the worst situation, there will be some people who agree that they should uphold faith in God and His immutable laws of moral conduct and so they join forces to form a small community or fellowship of faith - in Islam, this would be much more desirable than one individual isolating himself.
'The basis for sound friendship, according to Islam'
It is clear from both the Qur'an and the sayings of the Prophet (SAWS) that any friendship which stems from love of Allah and a belief in, and pursuit of His path is on a sound basis. In contrast to this, friendship which is based on a particular benefit to be gained, clubs, social class, or ethnic group cannot be regarded as a sound basis for a friendship. The Prophet (SAWS) is recorded as saying that Allah said, "Those who love each other in My glory, they will be under the shadow of My protection on the Day of Judgment, at a time when there will be no protection but Mine".
'The measures which nourish friendship'
There are eight specific measures which nourish friendship according to the Qur'an and the tradition of the Messenger of Allah (SAWS):
a. Avoiding corruption, hypocrisy and egotism because they can change hearts and destroy friendship.
b. Social courtesies such as asking a fellow Muslim his name and from where he came.
c. If a person feels he/she loves a brother/sister in faith for the sake of Allah, he/she should tell the other so.
d. Visiting one's close friends. This nourishes friendship and the glad tidings of Paradise are given to a person who visits a friend for no other motive than concern and friendship
e. Exchanging gifts.
f. Reciprocating kindness with kindness.
g. Accepting invitations for a meal.
h. Unselfishness: The Prophet (SAWS) said, "None of you truly believes until he loves for his brother what he loves for himself" - particularly if that brother is in need.
'Things to be avoided to protect friendship'
a. Avoid belittling or mocking one's brother Muslim.
b. Refrain from taunting him and hurting his feelings.
c. Refrain from using nicknames or titles that he/she hates.
d. Avoid backbiting and spying on friends.
e. Be humble and avoid snobbishness.
f. Avoid attributing evil motives to the actions of friends.
g. Avoid those acts that threaten brotherhood: that is, observe the Islamic prohibitions on drinking, gambling, cheating, etc.
h. If three or more people are together it is wrong for two of them to have private conversations together, particularly in a language that the other(s) do not know.
Finally, if disputes do arise, a sincere Muslim is the first to try to make peace.
REFERENCES/NOTES:
In answer to question 1: CH.25 v.27-30, CH.43 v.65-7.
In answer to question 2: CH.57 v.27. When someone asked the Prophet (SAWS) about the different degrees of faith, the Prophet replied that a believer who mixes with the people, tries to do useful work among them, is patient and perseveres even if they insult or hurt him, is better than one who does not mix with people and has no patience if hurt by them.
In answer to question 3: CH.6 v.70.
In answer to question 6: CH.49 v.1l.
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Questions:
1. What is the Muslim view of the relationship between religion and social responsibility?
2. Is there proof in the Qur'an which shows that Islam is not just for individual development, but is also for community/social development?
3. Are there specific mechanisms in Islam which enable social development to take place?
4. Explain 'wa amur bil ma'roof wan ha 'anil mankar' ('enjoin good and forbid evil').
5. Is there a specific directive which describes how one should 'enjoin good and forbid evil '?
6. The answer to question 5 (above) clearly establishes a priority of measures, is there any significance in this?
7. Generally speaking, appeals for social responsibility and involvement in the community meet with apathy from the people. Is apathy an acceptable attitude?
Summary:
'The relationship between religion and social responsibility in Islam'
Islam regulates the individual's relationship with Allah and seeks to nourish that relationship, however, this relationship should he regarded merely as a stepping-stone towards total orientation and should affect the individual's attitude towards all other activities in life. Islam is not an individualistic religion, it attempts to regulate not only the man-God relationship, but also the man-man relationship. Without this, Islam would not be a complete faith: it would be as if a person said. "I have a house", when in actual fact, all he had was the foundation of a house.
'Proof from the Qur'an that Islam is not just for individual development'
The most conclusive proof that Islam is concerned to promote social development as well as individual development comes from the fact that almost all Qur'anic injunctions, commands and teachings are addressed to Muslim people in general and not to the individual. Thus, for example, in matters of ritual worship, all Muslims are exhorted to 'Establish prayer'. Similarly, the plural form of address is used with the commands to pay the poor-due, avoid gambling, drinking and the taking of interest. In addition, the Qur'an gives advice on social and political organization: Muslims are advised to decide their affairs 'by mutual consultation'.
All these examples show quite clearly that Islam expects Muslims to co-operate together in the performance of their religious duties and this means social development and social involvement are part and parcel of the religious duties of a Muslim.
'The specific mechanisms which enable social development in take place'
There are three mechanisms to note:
a. The mechanisms related to education and motivation. These encourage the individual to understand his/her role not simply as a good citizen in a specific community, but in the whole world.
b. Institutions like the family, political organizations and economic institutions which, if they are cooperating together, will enable the community to achieve overall social development.
c. The unique obligation that Islam lays down in the Qur'an for every believing Muslim, namely: 'Wa anur bil ma'roof wan ha 'anil munkar', that is 'enjoin good and forbid evil'.
'Explanation of 'Wa amur bil ma'roof wan ha 'anil munkar"
'Wa amur bil ma'roof wan ha 'anil munkar' is obligatory on all Muslims. According to the Qur'an, believing men and women who enjoin good forbid evil and believe in Allah, receive His compassion; furthermore, any community or society which practices this injunction is a good society and is therefore better than any which does not do so. It is clear from this injunction that, it is a basic requirement in Islam that Muslims should cooperate together to do what is pleasing to God and to fulfill their individual roles as trustees on earth. The Qur'an warns Muslims that unless they carry out this obligation to enjoin good and forbid evil, they will be punished, just as in the past, people who did not forbid evil were punished along with the disbelievers. True believers must take positive steps to change evil in society in order to make it a better society.
'The method of enjoining good and forbidding evil'
The Messenger of Allah (SAWS) said, "Whosoever of you sees an evil action, let him change it with his hand (i.e., positive action); and if he is not able to do so, then with his tongue; and if he is not able to do so, then with his heart - and that is the weakest of faith". (Hadith 34 in An-Nawawi's collection of 'Forty Hadith')
'Significance of the priority of actions given above'
From the hadith related above, it is clear that the Prophet (SAWS) had in mind an order to the priorities ranging from the best possible action to the weakest action, then the tongue (i.e., speaking out against evil) and finally, the heart (where the Muslim feels bad about the evil that he sees but feels powerless to do anything). However, a Muslim who sees evil should not disregard peculiar circumstances and automatically apply the teachings of this hadith. For instance, if a Muslim comes across children who are being cruel to an animal, it is better if he intervenes immediately (with his 'hand') and frees the animal before exhorting the children to be kind to animals. On the other hand, if a friend is, for example, addicted to alcohol, no good will come of simply snatching the alcohol from him/her. It would perhaps be better to give kind and friendly words of advice to the friend when he or she is in a sober period. It is clearly implied in this hadith that words alone, whether in the form of speeches, articles or lectures, are not enough in the fight against evil. Major reforms in society cannot take place without the community joining together in concerned action.
'Islamic attitude towards apathy'
Islam is quite clear that apathy is not the right attitude for believing Muslims to have - the Prophet (SAWS) said, 'Anyone who does not care about the affairs of the believers, he is not one of them'. There are three main reasons why people are reluctant to take up social action to correct the wrong they see in the society:
a. The fear of losing friends through being critical.
b. The individual fears that he/she will be the only person among millions who has to crusade against evil,
c. Apathy.
The first excuse is not acceptable because friends who do not like any weakness to be pointed out in them, must be very egotistical and this is not a very Islamic attitude, if everyone used the second excuse then nothing good could ever happen because of everyone's negativity. In Islam, every Muslim should contribute whatever he/she can, however little, simply to please God. The third reason for reluctance to take up social action perhaps stems from Muslims thinking that so long as they attain their own personal salvation, then that is enough. However, this is not right; though it is true that it is impossible to forbid evil in every circumstance, (for instance, when powerless to prevent an armed robbery), nevertheless it is a fact that criminals are cowards who grow in courage because they believe that people are acquiescing to their crimes. Islam does not want individual heroes, it wants man involvements and a general attitude in society that evil must be fought and prevented form taking place. People who think that evil is affecting others and not themselves and who therefore see no need to 'get involved' or 'be nosey' may find that the problem comes right to their own doorstep.
REFERENCES/NOTES:
In answer to question 4: CH.9 v.71; CH.3 v.110; CH.3 v. 104.
In answer to question 7: In complete contrast to people who are too self-centered to admit to personal weaknesses, Umsur (RA) the second Caliph said, "May Allah mercy on (i.e., bless), anyone who gives me my faults as a gift". CH.8 v.25.
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Questions:
1. How should a Muslim respond to a person who says that the obligation to 'enjoin good and forbid evil' goes against the principle in the Qur'an that there should be 'no compulsion' in religion?
2. How should the Muslim respond to someone who might say, "so long as I am a believer and follow the right path, there is no reason why I should concern myself with those who are astray and who are called 'misguided' by the Qur'an itself?"
3. Is there any guarantee that abuse of the will of God will not take place in the Islamic situation? (Some individuals and communities have been known to use this concept of the will of God in their own way in order in order to justify wrongdoing and injustice).
4. How does social concern ('enjoining the good') relate to worship and which of these is more important?
5. Give examples of how social concern can be converted into action.
6. What is Islam's concept of social justice?
7. What would be the main characteristics of a truly Islamic society?
Summary:
'The apparent contradiction between the Islamic principle of 'enjoining good' on the one hand and 'no compulsion in religion' on the other'
It is a cherished Islamic principle that no individual can be made to believe what he/she does not wish to believe by force or any other improper means. This is what the Quranic injunction that there should be 'no compulsion in religion' means; the obligation to 'enjoin good and forbid the evil' does not negate this freedom in the least. No society however, can tolerate the spread of evil, corruption and indecency in society just because it upholds the value of 'no compulsion in religion'; it is not an interference in freedom of belief to stop people from destroying society with evil which itself infringes their rights. The Islamic community has a mission to propagate good and forbid evil and this is a protection of freedom from those who wish to tamper with the rights of other members of society.
'Believers attitude towards the 'misguided''
There is an ayat in the Qur'an which appears to say that believers should not be concerned about those who are astray (CH. 5 v.105). In fact, this ayat means is that if there is a person who does not believe, but at the same time does no harm to, nor infringes the rights of Muslims, then the believers should not be concerned if he/she freely chooses to remain astray. However, if an unbeliever attacks the very roots of the Islamic society in which he is living, it is wrong and indeed alien to the spirit of Islam to be unconcerned about this threat. The proof for this comes from the hadith of the Prophet himself which was used by the first Caliph, Abu Bakr (RA) to advise the people that they were wrong to think that this ayat permitted them to turn a blind eye to evil in society. In this hadith the Prophet warns that if there is evil or rebellion in society but Muslims do nothing to check it, Allah will engulf everyone in punishment.
'Islam's safeguards against the abuse of the concept of the 'will of God''
It is very difficult for any faith to guarantee that no one of its followers will abuse the idea of the 'will of God' for his own purposes. Islam is no exception; however, what Islam can guarantee is that its
teachings have certain inbuilt mechanisms which make it impossible to give a theological justification for wrongdoing by claiming. "It was God's will that I did so and so"; the principles of Islam are clearly set out and it is easy to prove that a person has violated these principles even though he may claim that he is doing 'God's will'. The chief mechanism by which this is possible is the fact that Islam draws a clear
line between revelation from God as a decisive and specific expression of His will and the claims that some individuals make to have experienced revelation i.e. they feel that a spirit, which they believe to have come from God, guides them to do certain things. Though at first sight personal insight appears attractive, it is no substitute for actual revelation. The Quran is the revealed source of knowledge about God's will, which was clarified by the explanations of it given by the Prophet Muhammad, who was guided by the Angel of revelation in what he taught. The manifest danger in believing that revelation comes from a personal guiding spirit can be seen from cases such as that of the 'Yorkshire Ripper' who murdered several women and then claimed that it was God who wanted him to do this.*
'Social concern and worship'
Islam's concept of worship is not simply restricted to the areas of pure ritual worship alone. The Qur'an defines righteousness as belief in Allah (faith), giving to the poor (social justice), prayer (pure act of worship), fulfilling promises, perseverance, steadfastness and social responsibility. Since all of these are part of the Islamic definition of righteousness, it is impossible to separate social concern and worship.
'Converting social concern into action'
Social solidarity is one of the principal ways in which social concern can be translated into action. Social solidarity is required in the following areas:
a. The family, because the family is the cornerstone of society and the unity, love and affection within a family can be passed on to the whole community, whilst, conversely, problems in society can often be traced back to broken families.
b. In the job situation: every Muslim must do his or her best.
c. In society every individual should look upon himself as a guardian of the interests of society as a whole.
d. There should be co-operation to keep society together.
e. Social concern: for instance the Prophet (SAWS) said, "He is not a believer who sleeps with a full stomach whilst his neighbor is hungry".
'Islam's concept of social justice'
The Qur'an, when it refers to the just balance with which Allah created the universe and mankind, uses the term Adl. This same term is used to command just balance in the social sphere of human interaction. The Qur'an commands that trust should be placed in the hands of the trustworthy; that those who judge, must do so with justice, that the social structure should be just, that there should be no persecution of one group to another, and that there should be economic justice and moderation in matters of government and politics.
'The main characteristics of a truly Islamic society'
a. Ultimate authority in society is in the hands of Allah.
b. Obedience from society is therefore motivated by recognition of the spiritual sanction of the state as the upholder of God's law.
c. Society will be motivated by a historical mission which will be a mercy to all mankind and teach universal brotherhood.
d. Society will be balanced and just, coordinating spiritual and material progress and taking care of all members of society.
REFERENCES/NOTES:
In answer to question 1: CH.2 v.256.
In answer to question 2: CH.5 v.105. The Prophet (SAWS) warned that Allah will certainly punish a community which does nothing to check the oppression and evil being perpetrated by villains in the community.
In answer to question 3: *If people differ on how to interpret 'the will of God' in a particular context, the Islamic mechanism of Ijma ' (consensus) comes into play. This involves Islamic jurists and scholars coming to some decision on how to interpret the will of God in relation to the specific problem on the basis of evidence in the Qur'an and the prophetic tradition. Even then, the interpretation could not be applied by an individual who wants to take the law into his own hands. It is for the Islamic state to enforce the will of God on earth.
In answer to question 4: CH.2 v.177, The Prophet (SAWS) said that a person who makes the effort of looking after an orphan or a needy person gets the rewards of someone who is sacrificing his/her life for the sake of God, or someone who spends the night in prayer and the day in fasting.
In answer to question 5: CH.5 v.2. 'The believers in their mutual concern and affection should be like one body, when any part is aching, the whole body aches for it', said the Prophet (SAWS).
In answer to question 6: CH.82 v.7; CH 4 v.58.
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Questions:
1. What was the situation with regard to slavery when the Prophet (SAWS) began his mission?
2. Elaborate on the psychological approach Islam made to emancipate those held in bondage.
3. Are there any other teachings which detailed how people in bondage were to be treated, and what rights did Islam require to be recognized?
4. Is there any evidence that these teachings influenced the attitudes of the Muslims?
5. Apart from the individual appeal, did Islam initiate any legal provisions to facilitate the emancipation of those held in bondage?
6. Why didn't Islam simply abolish slavery at one stroke?
7. Why is it that the final prohibition of slavery did not occur in the lifetime of the Prophet (SAWS) even though the prohibition of alcohol occurred in it?
Summary:
'Slavery at the time when Prophet Muhammad (SAWS) began his mission'
Slavery was widely practiced in the C7th AD when the prophetic mission began, although the forms which it took varied from place to place. Human material for the practice of slavery came basically from three sources:
a. captives taken during battles,
b. the kidnapping of free people for slavery and
c. people unable to repay their debts.
Generally speaking, the practice of slavery, wherever it took place, was characterized by extreme brutality: the slaves were stripped of all humanity and were treated as a 'possession' or 'thing': totally at the disposal of the master. In many of the contemporary legal systems, masters were permitted to torture and kill their bondsmen ? the Romans permitted this as a form of entertainment. It was in this situation that Islam sought not only to emancipate slaves physically, but also to bring about a change in the minds of both the slaves and their masters: freeing both of them from attitudes which prevented them from recognizing the basic equality which all human beings share.
'Islam's psychological approach to emancipation'
a. Firstly, the whole structure of Islam is founded upon the cornerstone of prohibiting servitude to anyone except Allah alone, and in fact, 'Islam' means to achieve peace through submission to the Creator of all things.
b. Secondly, the idea that no human should be in servitude to any other was reinforced by the Qur'an's teaching on the fundamental brotherhood and equality of all human beings; for example, the Qur'an says in more than one place that all men were created from 'a single soul'. These teachings were confirmed by the teachings of the Prophet (SAWS) who said in one hadith, for example, 'All mankind is descended from Adam and Adam was created from dust'.
c. In addition, Islam teaches that in the differences between peoples' race, languages, complexion and state are to be found the signs of the creation of Allah; further, in God's sight, the noblest of people are the most pious and so He recommended in the Qur'an that believing Muslims should marry a believing bondsman or woman in preference to an unbeliever even though he may be a free person of noble birth. Thus the idea of bondage as being permanent began to be questioned in the minds of the people, it began to be regarded as a transitory, temporary stage that some people went through.
'Islam's teachings on how slaves were to be treated'
The Qur'an and the Sunnah are replete with instructions on how the slave is to be treated. In one ayat of the Qur'an, belief in one God is tied to the command to be compassionate to certain categories of people and among the people listed is the bondsman/woman. In addition, the Quran indicated that slavery should not be regarded as a permanent and inherent institution, but as a transitory phenomenon. The Prophet (SAWS), in appealing for compassion to slaves said, 'They are your brothers, if it had been God's will, the roles would have been reversed (and you would have been the slaves)'. The specific rights that Islam afforded to slaves are as follows:
a. Full rights to believe in and practice the faith of their choice.
b. The right to be fed and clothed out of what the master used lo feed and cloth himself; furthermore, the slave was protected from being given tasks beyond his capacity if the master had a difficult task which he wanted his bondsman to perform, the Prophet said that the master should help him with that task.
c. The master had to be forgiving to his slave.
d. If an ex-slave was elected lo a position of leadership amongst the Muslims, he had the right to command obedience so long as 'he establishes the Book of God'; he could also lead congregational prayers.
e. The Prophet (SAWS) taught that it was hurtful to address a slave as 'My slave boy/girl', instead the correct form of address should be, 'My son' or 'My daughter'.
'How these teachings changed attitudes'
There is plenty of evidence that Islam's whole approach to the question of human brotherhood and slavery caused many people to change their attitudes. For instance, one of the earliest converts to Islam was an Ethiopian slave called Bilal (RA); he was tortured severely by his master for becoming a Muslim until he was rescued from his ordeal by Abu Bakr (RA) who bought him and then set him free. Bilal became an extremely prominent member of the Muslim community and was the personal Muaddhin (person who makes the call to prayer) of the Prophet. On one occasion some people saw Abu Bakr wearing clothes which were worse than his slaves. When asked about this, he replied that whilst he himself was an old man, his slave was young and therefore liked to wear nice clothes and so he gave them to him. Finally, one of the Prophet's companions was involved in an argument with a black man and in anger said, 'You son of a black woman!' The Prophet was very upset and told the companion, Abu Zarr, 'There is no difference between the son of a white woman and the son of a black woman'. Abu Zarr was so ashamed of what he said that he put his face on the ground so that the black man could put his foot on Abu Zarr's cheek. In addition to these examples, it is well known that many of the richer Muslims bought slaves to set them free, and many former slaves and sons of slaves rose to prominent positions in the Islamic community.
'The specific legal provisions that Islam instituted to emancipate slaves'
a. The rights of the families of slaves to retribution for any
violence which had been committed against one of their members was upheld.
b. Emancipation of slaves was encouraged by the Qur'an which said that one of the ways to attain salvation was to free a slave.
c. The Qur'an made freeing of a slave a prescribed form of atonement for certain sins, e.g., involuntary manslaughter, non-fulfillment of an oath, deliberate breaking of a fast and divorce by Al-Dihar (disliked form of divorce). Thus, when anyone committed one of these sins, he had the option of atoning by freeing a slave. In addition, if a master jokingly said his slave was free, or slapped his slave, the slave automatically became free.
'Why Islam did tint make slavery illegal at one stroke'
Slavery was a very deep-rooted institution, it had strong economic, social and political roots and therefore would have been very difficult to get rid of at one stroke. The example of what happened in the USA when its government decided to end slavery without first doing the necessary groundwork is instructive. Islam succeeded because it first set about changing the attitudes of people. In addition, Islam closed the door to new sources of slaves almost immediately because the Prophet (SAWS) forbade the kidnapping of free people for slavery and he recommended that debtors should be helped. Captives from battles remained as such until they ransomed themselves or were exchanged for Muslim captives. Finally, the freeing of slaves was made a highly commendable act.
'Why there was no final prohibition of slavery in the lifetime of the Prophet (SAWS)'
Although there was a final prohibition of alcohol in the lifetime of the Prophet (SAWS) there was none for slavery. This is because whereas alcohol was a personal indulgence which had already been severely restricted even before the actual ban came into force, slavery was a deep-rooted social evil which required much more work. Even after one generation, there were some Muslims who insisted on violating Islam's injunctions on the treatment of slaves.
REFERENCES/NOTES:
In answer to question 2: CH.4 v.l; CH.2 v.221; CI1.4 v.25.
In answer to question 3: CH.4 v.36; CH.2 v.256. It is recorded that up until his last moment, the Prophet (SAWS) constantly repeated, 'I command you to be mindful of two things, prayer and what your right hand possess (i.e., treatment of slaves)'.
In answer to question 5: There is a hadith in which the Prophet (SAWS) said, 'Whoever kills a slave, we will kill him; whoever mutilates a slave, we will mutilate him and whoever sterilizes a slave, we will sterilize him'.
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Questions:
1. Is it correct to say that Islam immediately eliminated all sources of new slavery, except war captives?
2. Although Islam did not prohibit slavery, is there any documentary evidence to indicate that the institution of slavery was meant to be a transitory phenomenon and not a permanent one?
3. What is the position of Islam on the question of concubines?
4. In Islam was it possible for the slave to initiate his own freedom or was he dependent on being released by his master?
5. Was it at the discretion of the master of a slave to refuse to accept Mukataba from his slave?
6. How were the bondsmen able to gain the funds necessary to obtain their freedom?
Summary:
'Did Islam close all sources of slavery except war captives?'
It is true to say that Islam immediately eliminated all new sources of slavery except war captives. However, the Muslims do not initiate war against peaceable people; they do not engage in wars for national glory and to extend their territory; nor do they go to war with the expressed intention of raiding other communities for the purpose of kidnapping people for slavery. In Islamic jurisprudence, war is allowed in just two circumstances:
a. To repel aggression and
b. To remove human tyranny.
The people who were taken captive by Muslims in these types of legitimate wars were aggressors and it was therefore right to take such people into captivity. Islam's teachings on the treatment of these captives were basically, that they should be treated with compassion; after this, the future of these prisoners of war was not necessarily enslavement. However, given that there were no prisons or concentration camps in the C7th AD, the only way in which to look after the captives was to place them under the supervision of the Muslims who had participated in the battle. This was a temporary stage of bondage until hostilities ended, and afforded the Muslims security.
'Evidence that the institution of slavery was a transitory phenomenon'
Qur'an says that after defeating the enemy, the Muslims had one of two choices with regard to their captives:
a. To free them without condition as an act of compassion,
b. To ransom them - that is,
i. On the payment of a certain amount, they would be freed, or
ii. Could be exchanged for Muslims who were held captive, or
iii. Would be freed after putting a particular skill or talent that they had at the service of the Muslim community.
'Position of Islam on concubines'
The institution of concubinage was common among the Semites according to historians. Concubinage - a form of slavery for women is, as with slavery in general, unacceptable in Islam. Islam approached the task of ridding society of this form of slavery with the same degree of care as it used with slavery in general.
In Islamic teachings, women captured on the battlefield are entitled to the same compassionate treatment as male captives. Since it was however, by no menus normal for women to be taken captive and because of the fact that (a) women were more vulnerable to attacks, i.e., rape; and (b) had probably already lost their breadwinners (husbands, fathers or brothers) on the battlefield, the victorious Muslims had to not only ensure the captive women's safety, but also had to ensure that they were protected from the economic pressures which could lead them into prostitution. Because of these two considerations, Islamic law permitted co-habitation with women captives in the following ways:
a. The relationship was similar to that of marriage, the woman captive was regarded as a wife for all practical purposes.
b. The only difference between real marriage and this co-habitation was the absence of consent from the woman, but, given the exigencies of war and captivity, where there are restrictions in a number of spheres, this is understandable.
c. The women are not imprisoned, but were supported and so saved from the economic pressures which might, for example, have led them into prostitution.
d. Both the women captives and the men were saved from being led into temptation because each captive had a husband to live with who provided her with a home, food, clothing and the satisfaction of the instinctive need for a husband.
e. The situation of concubinage was not inherited: if the captive woman bore a child to her husband, the child was free on at birth and the woman became free on the death of her husband.
It is recorded in the prophetic tradition that the Prophet recommended that a woman captive should be freed and then offered marriage - whether she accepted or not, she became free.
'Ability of a slave to initiate his own freedom'
The mechanism of Mukataba was the way in which a slave could initiate his own freedom from a master. Islam was the first religion to introduce such a scheme. By the mechanism of mukataba, any person in bondage could approach his master and offer him a mutually agreed sum of money and buy his freedom on payment of the said amount. The slave automatically became a freed man on payment of the sum. Mukataba was the deed/contract which secured the slaves' freedom.
'Could the master refuse the contract?'
In the Qur'anic ayat referring to the freeing of slaves from their bondage, it does not say, 'you may give them freedom if they offer mukatada ...; the Qur'an commands 'Give them freedom' ... and in fact it goes on to say that the masters should give their bondsmen financial help so that they can obtain their freedom as soon as possible. It is recorded that the second Caliph Umar (RA), forced one of his companions to give freedom to a slave who had offered mukataba. If it had been at the discretion of the master to accept or refuse the slave's request, Umar would not have been justified in forcing his companion in this way.
'How the bondsmen were able to gain the necessary funds to obtain freedom'
The Qur'an specifics that Zakah or poor-due should be given to certain categories of people for specific reasons and one of those specified is, 'to free people in bondage'. Therefore, a person who was seeking freedom was legally entitled to receive zakah in order to obtain his liberty.
REFERENCES/NOTES:
In answer to question 1: It is recorded that after the Battle of Badr, the pagan captives of the Muslims were so impressed by the fact that the Muslims gave them their best food and treated them with compassion that many of them voluntarily embraced Islam.
In answer to question 2: CH.47 v.4.
In answer to question 3: There is a hadith of the Prophet (SAWS) in which he said that a person who looked after and taught his woman captive about the teachings of Islam, and then freed her, proposing marriage to her on doing so, would get a double reward.
In answer to question 5: CH.24 v.33.
In answer to question 6: CH.9 v.60. In addition to this, during the reign of Caliph Ali (RA), a slave came to him and said that he wanted to obtain his freedom, but could not afford to do so. Ali immediately organized a collection for the man and he was able to gain his freedom.
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Questions:
1. What is the significance of the 'family' and how does it fit into the overall topic of Islam's social system?
2. What are the main issues to be investigated when dealing with the topic of the family in Islam?
3. How does Islam define 'the family'?
4. Is it right to say that the Muslim family is mainly an extended family?
5. How could a Muslim answer people who might say that the relations, duties and responsibilities of the members of the family do not require legislation?
6. What is the role of lineage in the family structure of Islam?
7. If an individual's father is not known, is it justifiable to give him the name of the adopting family?
8. Is adoption legal or illegal in Islam?
9. What are the basic objectives and functions of the family in Islam?
Summary:
'Significance of the family in Islam'
Islam teaches that the cornerstone of the social system is the family: the progress and welfare of society or its breakdown can be traced to the strength and unity, or, weakness of the family. The weakness of the family is not the only source of problems like juvenile delinquency, drug abuse, alcoholism, teenage pregnancies, and divorce, but it is one of the crucial indicators of the weakness of society.
'Main issues in the topic of the family in Islam'
a. The definition of the family; questions of lineage and adoption.
b. Woman as the foundation and cornerstone of the family.
c. The role Islam accords to women.
d. The structure of the family.
e. The mutual duties and responsibilities of parents and children.
f. Family problems: dissolution of marriage, divorce and remarriage.
g. The law of succession and inheritance in Islam.
'Definition of the family in Islam'
At the most general level, the entire human race is one family which has as its common parents, Adam and Eve (AS). The Qur'an often addresses the whole of mankind as ‘the children of Adam'. At another level there is the Family of Believers, the Ummah, which consists of all those who have followed the prophets sent to them, from Adam and Noah to Moses, Jesus and Muhammad (AS). More commonly, the family is defined in Islam as a number of people tied together by the relationship of blood or marriage.
'The Muslim family 'mainly an extended family'?'
The concept of a 'nuclear' family is common in the West, that is a family consisting of just the parents and their children. The concept of an 'extended' family is common in non-Western cultures and is characterized by children, parents, grand parents and sometimes in-laws sharing one household. Islam does not specify that a Muslim family should be cither nuclear or extended. Not every relative however, has an equal degree of relationship with any particular individual. The first and most important degree of relationship is that of husband and wife, their children and the grand parents. Other relatives form a second or third degree, although this is not to say that the individual has no obligation or responsibility at all towards these other relatives. Whereas the first degree of relations have unequivocal and precise rights, the rights and obligations owed to other relations are not unequivocal and different schools' of jurisprudence have different ideas about what these rights and obligations are.
'Why laws are necessary to regulate the relations of the family?'
Although the nature of duties and obligations among members of a family are instinctive in human nature, it is important to realize that the law exists only to supplement and enforce these innate feelings and not to replace them, and as a guarantee or protection that the rights or responsibilities that each member of the family has with regard to others will be fulfilled with justice and equality. In the absence of the law, there could be problems arising from the fact that the innate nature of the father to treat all his children equally could be over-ridden by an attachment to one particular child, and so this child is especially favored, for example, in inheritance, leaving the other children with their rights denied. Islamic family law establishes minimum basic rights to guarantee the interests of each family member. Thus, in Islam, family relations are governed by a balance between the innate sense of duty felt by family members and what is laid down as a minimum by the law.
'The role of lineage in the family structure of Islam'
Lineage or lineal duty has an essential role in the Muslim family because from it stems the duties, obligations and responsibilities of family members. The most important Islamic teaching on this subject is that no person should claim a child as his own when it is only adopted and no child should falsely claim to be the real son of a particular person. Two other Islamic teachings are that,
a. The pre-Islamic practice of divorce by Ad Dihar (where an angry husband would say that his wife is like my mother' is unlawful because it is a form of falsification, and
b. An adopted child could not be given the family name of his/her foster parents and be called a real son /daughter.
'If an individual's father is not known, is it permissible to give him the family name of his foster parents?'
The Qur'an orders Muslim who have adopted children to proclaim their parentage, that is more equitable, however, if the child's father is not known because the child was born out of wedlock or lost his father, then the Qur'an says, ‘they are your brothers in the faith and your clients' to be treated with compassion. It is wrong to give a child a new identity.
Adoption - legal or illegal in Islam?'
If by ‘adoption' - one means that a child is adopted and given a new family name; or that an adopted child is given exactly the same share of inheritance as the natural children of a man, then adoption in this sense is illegal because the child's true identity is masked and the natural children have more claim to any inheritance than adopted children. If by adoption it is meant, however, that an orphan or abandoned child is looked after by a family as an act of compassion, being given shelter, food, clothing and other needs, then this is legal and indeed a great act of humanity for which Allah promises great rewards. Though the adopted child does not inherit on the same footing as the natural children, it is commendable for the adopter to bequeath something to him.
'The basic objectives of the family in Islam:'
a. The family is not a casual or spontaneous organization of people, but is a divinely ordained institution. Islam does not recognize 'group' marriage and other abnormal 'family' arrangements.
b. Family and marriage is regarded as noble and sacred: a social contract which confers mutual rights and obligations on the couple.
c. The family should not be separated from the fellowship of faith.
d. Islam upholds the basic 'equality' of the sexes and it does not prevent husband and wife from adopting different roles, but their roles should be complimentary and in keeping with what Allah has ordained.
'The functions of the family:'
a. Preservation of the human race by procreation.
b. The protection of the morals of society and individuals by providing the only legitimate avenue for the satisfaction of the sexual urge.
c. Providing for the socialization and value orientation of children.
d. Satisfying the psychological and emotional needs of people.
e. Providing social and economic security.
f. Motivating an individual to work hard, sacrifice his own welfare and become beneficent for the sake of his family.
REFERENCES/NOTES:
In answer to question 3: CH.4 v.l; CH.49 v.10.
In answer to qucstion.6: CH.33 v.4-6.
In answer to question 7: CH.33 v.5. The Prophet (SAWS) had a son whom he had adopted and named Zaid ibn Muhammad (Zaid son of Muhammad). When the injunction came from Allah ordaining that adopted children should be given their true identity, the Prophet (SAWS) changed Zaid's name to what it should have been, i.e., Zaid ibn Haritha.
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Questions:
1. What is the relevance of examining some of the historical aspects of the position of women in Islam?
2. How were women viewed by some of the Eastern Civilization?
3. Did the ancient civilizations of Europe treat then women in a better way?
4. How were women treated in the Middle East in ancient times?
5. Were there any exceptions to this almost universally negative attitude towards women?
6. What is the position of women according to the Bible on the one hand and the Qur'an on the other?
Summary:
‘Significance of examining the historical position of women'
The point of highlighting the position of women in ancient history is to show the extent to which Islamic teachings on this subject were hundreds of years ahead of their time. This is not surprising since Islamic teachings have, as their source, Divine revelation from the eternal wisdom and perfect knowledge of Allah.
'The position of women in Eastern civilizations'
In ancient China, the attitude of the Chinese to their women can be summed up in the words of the C3rd BC poet, Hu Suan who said, ‘how sad it is to be a woman, nothing on earth is held so cheap'. The 'sage' Confucius described the main function of the woman as obedience: in childhood and early youth she must obey her father, in marriage: her husband and in widowhood: her son. Further he said that the quality of her obedience was that it should be unquestioning and absolute. (In Islam absolute obedience is due only to God). The Buddhist cultures also portrayed women as basically inferior to men and full of sin - it appears that there was nothing to be dreaded more than the woman. In Hindu cultures, (dominated by the Law of Manu which said, 'the woman whose mind, speech and body are kept in subjugation acquires high renown in this world and the next), the position of women was not much better than in any of the other Eastern cultures. In fact it was possibly worse as she was denied religious knowledge (women had no business' with the books of the Vedas and the laws derived from it); she was not allowed to re-marry after her husband's death, nor inherit from him, and indeed had sometimes to enter his funeral pyre to die with him.
'The position of women in Western civilizations'
Athenian women were regarded as minors, subject to either their father, brothers or other male kin. Their consent was not required at the time of marriage and a woman received from her parents, ‘her husband and her lord'. Roman women were regarded as ‘babes' or minors incapable of acting independently in any matter. According to the Encyclopedia Britannica, if a woman got married, her property immediately passed to her husband and she could not dispose of her own property without his permission. Women were also unable to make a contract or a will, even though it was in respect of their own property.
'The position of women in the Middle East in ancient times'
There were two main traditions in the Middle East: the Hebrew and Arabian. In Arabia, the face of a father who had received news of the birth of a daughter would darken in anger and female infanticide was often practiced - female children were sometimes buried alive. The major reason for this inhuman practice was the fear of any 'shame' that daughters could bring; in contrast to this, the news of the birth of a male was joyfully received. It was also common in pre-Islamic Arabia for widows to be inherited as part of the estate of their husbands.
‘Exceptions to this universally negative altitude towards women'
It would be wrong to say that in all these civilizations, many of which lasted for hundreds of years; every single woman was treated in this negative way and that there is no example whatsoever of women being treated with respect. Women who were born into nobility were generally better treated, in addition, some women were able to make an impact on society because of their personalities, their determination and the extent of their talents. The general attitude of men and the legal systems which reflected it, did however condone the unfair treatment of women. There is an interesting paradox though in the evidence from archaeological discoveries which show that in many of the ancient civilizations God was represented by a female image. In ancient Egypt, Babylon, Sumaria, Greece and Rome a goddess was worshipped as the supreme deity. Although the name of the deity differs, in all cases, there was no simple fertility cult in these glorifications of a woman into deity. The mother goddess was the creator and law giver, the queen of heavens and the judge. Related to this myth of god-the-mother is the idea of a ‘sacred son' and lover through whose mystical union all existence was granted continuity. He represented an eternally dying and resurrecting god.
‘The position of women according to the Bible and the Qur'an'
An important part of the historical study of the position of women is the focus on those civilizations which were influenced by the teachings of Divine revelation - that is the Judaic, the Christian and the Islamic civilizations. Even though there are many points of similarity between Islam and these two other revealed faiths, many of the erroneous statements about Islam's view of women are written by Jewish and Christian people in the West who do not support their views with evidence from the scripture of Islam. ‘There is a lot of misinformation about what Islam says on the subject of women and one of the ways in which to arrive at the truth is to compare the authoritative statements of Christianity on this subject with those of Islam so as to present an objective picture about the positions of both faiths on the status of women.
REFERENCES/NOTES:
Encyclopedia Britannica.
'Marriage East and West' - by David and Vera Mace.
'History of Civilizations' - vol. 13, by E. A. Alien.
In answer to question 5: In ancient Egypt this goddess was called Isis; in Babylon, Tyamat; in Greece, Demetre; and in Rome, Malen. It is interesting to note that in connection with the myth of the godmother, the following creation story was written over a 1000 years before the book of Genesis appeared: ... ‘In the beginning there was Isis, oldest of the old, the goddess from whom all becoming arose. Mistress of heavens, mistress of the house of life, mistress of the word of God'. Similarly, the myth of the resurrecting and dying sacred son appeared over a 1000 years before a similar concept about Jesus (AS) appeared.
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Questions:
1. What are the essential areas to be examined in a comparative study of women in the Biblical and Qur'anic scriptures?
2. What similarities and differences are there between the two religious teachings on the creation of live?
3. Who was responsible for the first sin - Adam or Eve?
4. Is the idea of the serpent unique to the Bible?
5. What are the similarities and differences between the Judaea-Christian and Islamic traditions on the questions of pregnancy and childbirth?
6. Is the attitude that Islam teaches people to have towards women going through their monthly cycle similar to that which the Judaea-Christian tradition teaches?
Summary:
‘Essential areas to be covered in a comparative study of attitudes towards women in the Bible and the Qur'an:'
a) The creation of Eve
b) The first sin and who bore the responsibility for it
c) The pains of pregnancy and childbirth
d) The treatment of women during the monthly cycle
'The creation of Eve according to the two teachings'
The Bible and the Qur'an are agreed in saying that Adam was created first and ‘then from Adam, Eve was created'. The Bible, however, gives additional detail to the story saying, in Genesis, that Eve was made from the rib of Adam. The Qur'an contains no such statement, it simply stales that God created a single soul and 'of it' created its mate. Thus, the implication is that Adam and Eve were created from the very same nature which goes beyond the physical rib to physical, mental and spiritual similar | |
