Islam Values

7/30/2019 Islam Values

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The Ethics and Pro-Social Values in Islam

LynnKunkleMuslim Values

HumanNature

InIslam,Godendowedhumanitywithagood,purposefulnatureandwithadeepinnerawarenessof

God.Atthismostbasiclevel,humankindhasaninbuiltabilitytonaturallyandindependentlyperceive

whatisright,goodandethical.Muslimsunderstandtheirfaithasdinalfitrah(naturalreligiousness),

whichatitspurestlevelisinastateofinstinctualandnaturalsurrendertoGod(30:30).Byheedingthis

deeplyseatedcallingofconscience,humankindpursuesthehighestgoodforselfandothers,and

therebyfulfillsthepurposeofcreationinserviceandworshipofGod(51:56).

Thechallenge

for

humanity

is

to

remember

their

pure

heart

and

act

in

faithful

accordance:

the

consequencesofhavinganinnatesenseofrightandwrong,inadditiontotheblessingsofcritical

reasoningandfreewill,meansthatindividualswillbestrictlyjudgedbyGodonthebasisoftheir

actions.ThecentralmessageofIslamisoneofuncompromisingmoralaccountability(103,82;15:9293;

35:18).Whilehumankindmaybeinherentlydecentandcompassionate,wearealsomostproneto

forgetfulness,willfulnessanddistraction.

Tohelpliveauthenticallyandconsistentlywithourtruenatures,andtoremindhumanityofthe

consequencesofouractions,Muslimsbelievehumanityhasbeengivendivineguidancethroughthe

Quran,asrevealedbytheProphetMohammed.TheQuranisunderstoodasmercytohumankind,

enjoiningMuslimstousetheirgiftsandinnatesenseofhumandecencytoserveandobeyGodinthe

creationofajustandpeacefulsociety(6:157;21:107,6:165).

ThisabidingawarenessofGodinhumannature(alfitrah)isacoretruthonwhichreligionandsociety

arebased.TheQuranthereforeconcretelyandrepeatedlylinksrightbeliefwithrightactionas

mostpleasingtoGod,asafulfillmentofGodshighestaimsforhumankind,andasrepresentativeofthe

meaningofMuslimonewhosubmitstoGod.Italsomeansthatthepursuitofthehighestindividual

goodis

also

what

serves

the

greatest

collective

good

the

basis

of

ajust

society.

BeingaMuslimimpliesnotonlyabeliefintheoneGod,angels,theprophets,thescriptureandtheDay

ofJudgement,butalsotheupholdingasetofpersonalobligationstocommunityandabidingbyacode

ofsocialconduct.WhentheProphetMohammedwasasked,"Whoamongmenismostfavoredby


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God? Hereplied:"Amanwhodoesthemostgoodtopeople.1Chiefamongthesearesocial

obligationstothepoorestandleastpowerfulofthecommunity,anddeepethicalcommitmentsto

equalityandjustice.

Translatingbeliefsintoaction:CreatingaJustSocietyAsGodrevealedHimselftotheJewishandChristiancommunitiesintimesofextremeoppression,

IslamictraditionholdsthatGodsrevelationtoMuslimscameinaperiodofoppressionbyignorance,

corruptionandinternecineviolencetearingapartthefabricofArabiantribes.Thistimeofaljahiliyya

(ignorance)wasendedthroughGodsrevelationoftheQuranthroughtheProphetMohammed,whose

leadershipultimatelyunitedthedisparate,warringtribesofArabiaintotheworldsfirstMuslim

community(ummah).

ManyIslamicsocialethicsaredrawnfromtheProphetspracticesandexperiencesfoundingthefirst

MuslimcommunityinMedina.Muslimsthroughouthistoryviewthisperiodasatimeofrighteousness,

humanaffirmation,dignityandsocialjustice,andamodelfortheidealimplementationofIslamicsocial

ethics.

IslamicValues

WhereasChristianvaluesrefertothoselawsderivedfromJesusteaching,Islamicvaluesarederived

primarilyfromtheQuranandthecorpusofwritingsthatfollowthewordsandpersonalexampleofthe

ProphetMohammed(theHadiths)inMeccaandinthefirstMuslimcommunityfromwhichdifferent

legalschoolsofthoughtarebased.ThesealsoformthebasisoftheSunnah,theMuslimwayoflife.

AstheverypurposeofIslamistobringindividualsintoharmonywithGodspurposeforcreationboth

throughworshipandthecreationofajustsocietytoserveasamodelfortherestoftheworld,

considerableattentioninIslamictraditionisdevotedtosocialjusticeandhumanitarianprinciplesrooted

intheQuranandSunnah.

JusticehasapreeminentplaceinIslam,asitisfortheavowedpurposeofsettingupajustcommunity

thatGodsenttheQuranandguidedtheProphetMohammed:WesentOurMessengerswithclear

1ReportedbybyAlTabaraniandothersontheauthorityofIbnUmar,seeAlMakasidAlHasanah,pp.200201


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signsandsentdownwiththemtheBookandtheMeasureinordertoestablishjusticeamongthe

people(57:25).

ThreecorevaluesandconceptsinIslamonwhichajustsocietywascreatedincludewhatImamFeisal

AbdulRaufcallstheAbrahamicethicofliberty,equalityandfraternity,inadditiontoIslamic

conceptionsofcharityandhumandignity.(ref?)

EqualityandSocialJusticeRadicalEgalitarianismandHumanDignity

InIslam,socialjusticeisrootedinastrongunderlyingegalitarianethic,basedontheQuranicprinciple

thattheonlydifferentiationamongcreationtoGodisinpiety.TheQuranassertsthat"Themost

honoredof

you

in

the

sight

of

God

is

(he

who

is)

the

most

righteous

of

you"

(49:

13).

Other

verses

supportthiscoreofideaofequality:ItisneithertheirmeatnortheirbloodthatreachesAllah:itisyour

pietythatreachesHim(22:37).VariousHadithsalsosupportthismessage:AbuHurairareportedthat

theProphetsaidVerily,AllahdoesnotlooktoyourfacesandyourwealthbutHelookstoyourhearts

andtoyourdeeds(Muslim,theBookofVirtue,GoodManners,andtheTiesofRelationship,Hadith

6221).Inhisfinalsermon,theProphetremindedhisfollowers:

AllmankindisfromAdamandEve,anArabhasnosuperiorityoveranonArabnoranonArab

hasanysuperiorityoveranArab;alsoawhitehasnosuperiorityoverblacknorablackhasany

superiorityoverwhite,exceptbypietyandgoodaction

OntheprincipleofequalityandfundamentaldignityofGodscreation,theProphetmovedto

underminetraditionalsocialandstatusbarriersthathaddistortedjusticeandbredbydeclaringto

believersthatslavesareyourbrothers,andrewardingthosewhofreedthem.(Bukhari,1/2,no.29)

YetthemostradicalsocialreformsadvancedbyIslamregardedthestatusofwomen,whoweregiven

unprecedentedrights,andwhosuddenlyemergedinallaspectsofcommunitylife,includingbattle,

wheretheyfoughtalongsidemen.Theprincipleofstrictindividualmoralaccountabilityaccordedan

equalstatustowomenasbelievers(orunbelievers).Numerousversesgotogreatlengthstosupportthe

principleofgenderequalityinthesightofGod:

Menandwomenwhohavesurrendered,believingmenandbelievingwomen,obedientmen

andobedientwomen,truthfulmenandtruthfulwomen,enduringmenandenduringwomen,

humblemenandhumblewomen,menandwomenwhogivecharity,menwhofastandwomen

whofast,menandwomenwhoguardtheirprivateparts,menandwomenwhorememberGod

often forthemGodhaspreparedforgivenessandamightyreward.(73:36)


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Inoneverse,theQuranassertsthatbelievingmenandwomenareleadersoneoftheother,theybid

tohonor,andforbiddishonor;theyperformtheprayer,andpaythealms,andtheyobeyGodandhis

Messenger.Those uponthemGodwillhavemercy;GodisAllmighty,Allwise."(9:73).

TheQuranmakesclearthatthereisnogenderdifferencewhererighteousnessisconcerned(4:1;4:124;

9:71,6:97)."ThatGodmaychastisethehypocrites,menandwomenalike,andtheidolaters,menand

womenalike;andthatGodmayturnagainuntothebelievers,menandwomenalike."(33:73)Another

versenotes:"Iwastenotthelaborofanythatlaborsamongyou,beyoumaleorfemale theoneofyou

isastheother."(3:194)

Atatimewhenfemaleinfantswereburiedalive,andwomenwereregardedasproperty,withno

independentstatusorrightfulclaims,theindependence,equalityinlegalandreligiousrightsandduties

accordedwomeninMedinawasrevolutionary.Theseadvancesinwomensdignityincluded

implementingpunishmentsforthoseaccusinganddefamingwomen(afalseaccusationofadultery

becomingoneofeightmortalsins)andaddedprotectionsforwomenwheretheirbodieswere

concerned.

Soradicalwerethesereforms2deeplycontroversialduringtheProphetstimethattheprogressof

genderequalitysufferedfromsevere,consecutivebacklashesandaprolongedrollbackinrightsafterhis

death(Ahmed

1992,

Aslan

2005).

EqualityandJustice

TheConstitutionofMedinapromulgatedanewsetoflawsinaccordancewiththeIslamicvisionof

equalityandhumandignitythatdidawaywithtraditionalformsofjusticewhichprivilegedthepowerful

byadjudicatingcrimesbasedonthestatusofthoseoffended.3Byreformulatingthetribalretributive

2 These included the right of women to choose ones spouse, the right of inheritance, the right of due process when

charged with improprieties, the right to own property independently, the right to enter into business contracts anddeals independently, the right to divorce, the right to recourse against husbands and male relatives, the right to travel

independently, the right to guardianship of children, a ban on isolating women, a ban on arbitrary divorce, the right

to teach, learn and advocate their views, the right to participate in community decision-making, and freedom of

expression.3

It was related that one man of high status went so far as to renounce Islam when he discovered that his onlyrecourse, after being slapped by a man of lower status, was to return the slap, or else, presumably, forgive the

transgression. (Aslan, 2005)


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ethoswithlawsbasedonequality(2:179;2:194),theProphetprovidedamodelforajustsocietywith

anoverarching,principledvisionofjusticeasaunitingforce.TheProphetalsooutlawedusury,a

commonplacepracticeoflendingmoneyatexorbitantratesforthoseoutsideofwealthyfamilieswhich

furtherexacerbatedwealthinequalities,andledtocrushingpovertyformany,aswellasslavery.

TheQuranmakesclearthatjusticeisacommandfromGod(16:90,5:8),andthepreeminenceofjustice

amongIslamicvaluesisdemonstratedbyGodscommandtopursueitaboveallotherconsiderations:

Oyouwhobelieve!Standoutfirmlyforjustice,aswitnessestoAllah,evenifitbeagainstyourselves,

yourparents,andyourrelatives,orwhetheritisagainsttherichorthepoor...(4:135)Inanother

passage,theQurandeclaresthatWhenyouspeak,speakwithjustice,evenifitisagainstsomeone

closetoyou(6:152)Godnotonlyenjoinswhatisjustandkind(16:90),butalsoforbidswhatisunjust

(72:15;60:8).

LibertyandFreedomofConscienceIslamscoremessageofstrictmoralaccountabilitynotonlyspeakstoequality,freewill,andreason,but

alsothatthattherecanbenomediationintheindividualrelationshipwithGod,orthebearingthe

burdensofanother.Italsomeansthattherecanbenocompulsioninreligiononmattersoffaith,since

thiscanonlybeknowntoGod(2:256).Thisprincipleoffreedomofconsciencewasenshrinedinthe

foundingdocumentoftheMuslimcommunity,theConstitutionofMedina.

Giventhe

endowment

of

reason,

free

will

and

fundamental

equality

with

others,

humanity

at

all

times

possessesthefreedomtoacceptorrejectGodandtochoosegoodorbadactions.TheQuranaccordsa

tremendousamountofpersonalfreedominmattersofreligion:theQuranassertsthatTheTruthis

fromyourLord;soletwhomeverwills,believe,andletwhomeverwills,disbelieve.(18:29)

TheMuslimprofessionofbeliefintheDayofJudgementisanotsosubtleremindertousetheseGod

givenlibertieswell,astheyarealsoatestfromGod(3:142;18:7;2:155):HadGodwilled,Hewould

havemadeintoonecommunity(ummah);but[itwasHiswill]totestyouinwhatHegaveyou.So

competewitheachotherindoinggoodworks.ToGodyouareallreturning,andHewillinformyou

abouthow

you

differed.

(5:48)

Thisfreedomofthoughtinmattersofultimatebeliefnotonlyvalidateshumandignity,butalsoforms

thebasisfordiversity,pluralismandtoleranceinIslamessentialbuildingblocksofajustandpeaceful

society.


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PluralismandTolerance

TheQuranicvisionofpluralismcanbesummarizedinthefollowingverse:

Omankind!Wecreatedyoufromasingle(pair)ofamaleandafemale,andmadeyouinto

nationsandtribes,thatyemayknoweachother(notthatyemaydespise(eachother).Verily

themosthonoredofyouinthesightofAllahis(hewhois)themostrighteousofyou.AndAllah

hasfullknowledgeandiswellacquainted(withallthings)(49:13)

.

TheQuranstatesthatGodsentoutdifferentprophetstodifferentpeopletorevealthesametruthof

theonenessofGodandofindividualmoralaccountability(2:213).Diversityexiststodayasacallto

knowothersandviewwithoneanothertoattainyourSustainersforgivenessforGodlovesthose

whodogood.(3:133134).

HadGodwilled,Hewouldhavemadeyouintoonecommunity;but[itwasHillwill]totestyou

inwhatHegaveyou.Socompetewitheachotherindoinggoodworks.ToGodyouareall

returning,andHewillinformyouabouthowyoudiffered.(5:48)

Fromthisunderstandingofpluralismanddiversity,theIslamicconceptoftolerance(tasamuh)was

developed.TheQuranandtheHadithsconferlegitimacyonanddemonstrateastrongrespectforthe

JewishandChristiancommunitieslivingwithinandalongsidetheMuslimcommunity,recognizingthe

diversitywithinthesecommunities.

TheQuranstates:

"Thosewhobelieve(intheQuran),andthosewhofollowtheJewish(scriptures),andthe

Christians...and(all)whobelieveinGodandthelastdayandworkrighteousness,shallhave

theirrewardwiththeirLord;onthemshallbenofear,norshalltheygrieve."(2:62)

IslamoffersPeoplesoftheBookabroadscopeofreligiousfreedoms,protections,andminoritygroup

rightswithinMuslimcommunitiesasareligiousmoralduty.InoneHadithbyAbuDaud,theProphet

warned,

Beware! WhoeveriscruelandhardonanonMuslimminority,orcurtailstheirrights,or

burdensthemwithmorethantheycanbear,ortakesanythingfromthemagainsttheirfreewill;

IwillcomplainagainstthepersonontheDayofJudgment.


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MuslimsareencouragedtoengageinadialogueaboutIslamwithnonMuslimsinarespectfuland

gentlemanner,withwisdomandbeautifulpreaching,(16:125,22:6769),thoughnothingmore.

Wheredisagreementoracrimonyentersintodialogue,Muslimsareenjoinedtopartways,sayingTo

youyourbeliefs,andtomemine(109:6)(1:1079),knowingthat"Godwilljudgebetweenyouonthe

DayofJudgmentconcerningthemattersinwhichyoudiffer."(22:7669)

FraternityTheindividualinIslamininescapablylinkedtohisorhersocialcontext:itisincommunitythataMuslim

becomesabeliever,fulfillingGodspurposeforhumanityintheestablishmentofajustsociety.Seyyed

HosseinNasrobservesthatcommunityimpliesaboveallahumancollectivityheldtogetherbyreligious

bondthatarethemselvesthefoundationsforsocial,juridical,political,economic,andethicallinks

betweenitsmembers(Nasr,160).OfthefivepillarsofIslam,onlyoneisaccomplishedbyandforthe

individualalone(theshahada,professionoffaith).Theremainingfourpillarsinvolveindividual

participationor

experience

in

the

community,

self

consciously

linking

belief

to

action.

WhileindividualsaretobejudgedontheDayofJudgementinIslam,Nasrexplainsthatthehuman

communityisjudgedintheQuranaccordingtothedegreetowhichitallowsitsmemberstolivethe

goodlife,inthereligioussense,basedonmoralprinciplesacommunityasawholecanbejudgedand

punishedbyGodinthisworld,butawholecommunitydoesnotenterparadiseorhellasacollectivity

(Nasr,159160).

TheQuranalsomakesclearthattheMuslimcommunityiscalleduponbyGodtoserveasawitnessto

allofhumankindastopossibilitiesfortruehumanfraternityandsocialjusticeinthisworld(2:143).This

doesnotimplyasenseofchosennessorseparatenessfromothercommunities,however,sincethe

Quranmakesclearthatallcommunitieshavebeengiventhesamecoretheologicalmessage,andtheir

ownsacredritualsandinstitutionsandprophetsbyGodsowndesign.(22:34)

Theemphasisonunity,fraternityandsocialjusticeintheQuranandHadithsisevidentinnumerous

passageswhereanethicofsocialdutyandresponsibilitytowardfellowMuslimandnonMuslimsis

advanced,such

as

Verily,

the

believers

are

brothers

(49:9)

Hadiths

which

support

this

position

include:

Muslimsarebrothersinreligionandtheymustnotoppressoneanother,norabandonassisting

eachother,norholdoneanotherincontempt.


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Theseatofrighteousnessistheheart;thereforethatheartwhichisrighteous,doesnotholda

Muslimincontempt;andallthethingsofoneMuslimareunlawfultoanother:hisblood,

property,andreputation.

OnaMuslimvariationoftheGoldenRule,withapplicationforallUmmahs,theProphetMohammed

oncesaidthatnomanisabelieveruntilhewishesforhisbrotherthatwhichhewishesforhimself.

(Bukhari,KitabAlIman,Hadithno.12)WhenaskedthemostexcellentpartsofIman(faith),the

ProphetrepliedthatinadditiontoworshippingGod,itis"Todountoallmenasyouwouldwishto

havedoneuntoyou,andtorejectforotherswhatyouwouldrejectforyourself."

OtherHadithssupportafraternalandcompassionatecommunity:Heisnotabelieverwhoeatshisfill

whenhisneighborbesidehimishungry,andHedoesnotbelievewhoseneighborsarenotsafefrom

hisinjurious

conduct."

(Bayhaqi)

Suhrawardi

(p.

64)(ref?)

relates

another

Hadith

where

the

Prophet

observedthatYewillnotenterParadiseuntilyehavefaith,andyewillnotcompleteyourfaithuntilye

loveoneanother.

TheQuranandHadithsspeakinstrongtermsaboutovercomingolddivisionsandsharingagreater

religiousidentity:

Andholdfast,allofyoutogether,tothecableofAllah,anddonotseparate.Andremember

Allah'sfavoruntoyou:HowyewereenemiesandHemadefriendshipbetweenyourheartsso

thatye

became

as

brothers

by

His

grace;

and

(how)

ye

were

upon

the

brink

of

an

abyss

of

fire,

andHedidsaveyoufromit.ThusAllahmakesclearHisrevelationsuntoyou,thathaplyyemay

beguided,(3:103)

TheAbrahamicEthic:Liberty,Equality,FraternityandSocialJustice

Thecorebeliefsinfreewill,choiceandhumanreasonhavemorethanreligiousmeaningthereare

significantsocialandpoliticalimplications. AsImamFeisalAbdulRaufexplains,thesefreedoms

functionallyunderpinthecentralmessageofmoralaccountabilityandhumandignityinIslam,aswellas

informquestions

about

how

society

should

be

structured.

In

Islam,

this

means

that

society

should

be

structuredonthebasisofhumanequality,humanliberty,andsocialjustice.(Rauf,14)

ImamFeisalcallsthisclusterofmonotheismscoreideasanditscommitmentsofhumanliberty,

equality,fraternity,andsocialjusticetheAbrahamicethic.AttheheartoftheAbrahamicethicis

humandignityandfreedomofconscience.Basedonthesefundamentalprinciples,coresocialvalues


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emergefromtheQuranandHadithssuchasthoseemphasizingTaaruf(knowingoneanother),

Taawun(cooperation,mutualassistance,intransactions),andTakamul(complentarityand

completion).

TheCompassionateCommunity:MercyandCharityTheAbrahamicEthicofliberty,equality,fraternityandsocialjusticealsobroadlyincludeashared

concernfortheplightofthepoorandtheoppressed.TheProphetwaspassionatelycommittedto

improvingthestatusofthoseimpoverishedandpowerless.AsJesusdeclaredthatBlessedarethe

poor,theProphetsaid,Povertyismypride.(Nasr,171)

IntheAbrahamicprophetictradition,theProphetsympathizeddeeplywiththeoppressedand

vulnerable.ScholarRezaAslannotesthatbeforeestablishinganewreligionorpreachingmonotheism,

theProphetMohammedwasdeliveringtherevolutionaryandprofoundlyinnovativemessagethat

calledforsweepingsocialreformandeconomicjustice(Aslan,41).

TheProphetinformedhisfollowersthatHewhohelpshisfellowcreatureinthehourofneed,andhe

whohelpstheoppressed,himwillGodhelpintheDayofTravail.Whenaskedwhichactionswerethe

mostexcellentintheeyesofGod,Mohammedreplied:

Togladdentheheartofahumanbeing,tofeedthehungry,tohelptheafflicted,tolightenthe

sorrowofthesorrowful,andtoremovethewrongsoftheinjured.

Feedthehungryandvisitthesick,andfreethecaptive,ifhebeunjustlyconfined.Assistany

personoppressed,whetherMuslimornonMuslim.

TheProphethimselflivedingreatsimplicityandwasknownforhishumanity,fairnessandgenerosity

towardothers,askinghissupporterstoseekformysatisfactioninthatofthepoorandneedy.One

HadithreportstheProphetproclaiming,OLord!Keepmealiveapoorman,andletmediepoor;and

raiseme

amongst

the

poor.

The

dignity

and

divine

favor

associated

with

the

vulnerable

is

also

shown

in

theHadiththatechoesJudaismandChristianitysreferencetoGodamongtheleastofthese:

OsonofAdam,IfellillandyouvisitedMenot.Hewillsay:OGuardianLord,andhowshould

IvisitYouwhenYouaretheLordoftheworlds?Godwillsay:DidyounotknowthatMyservant


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so andso hadfallenillandyouvisitedhimnot?Didyounotknowthathadyouvisitedhimyou

wouldhavefoundMewithhim?

[ThenGodwillsay]:OsonofAdam,IaskedyouforfoodandyoufedMenot.Hewillsay:O

GuardianLord,andhowshouldIfeedYouwhenYouaretheLordoftheworlds?Godwillsay:

DidyounotknowthatMyservantsoandsoaskedyouforfoodyoufedhimnot?Didyounot

knowthathadyoufedhimyouwouldsurelyhavefoundMewithhim?

[ThenGodwillsay]:OsonofAdam,IaskedyoutogiveMetodrinkandyougaveMenotto

drink.Hewillsay:OLord,howshouldIgiveYoutodrinkwhenYouaretheLordofthe

worlds?Godwillsay:Myservantsoandsoaskedyoufordrink,andyougavehimnotto

drink.HadyougivenhimtodrinkyouwouldhavesurelyfoundMewithhim.(citation)

WidowsandOrphans

TheProphetwasdeeplyconcernedforthewelfareofthepoorandthepowerlessinhiscommunity,

urgingMuslimstobeespeciallymindfulthatthetreatmentofwidowsandorphansbebothjustand

kind.Havingbeenorphanedattheageofsix,inahighlytribalsocialcontext,theProphetspent

considerabletimeandattentionontheissueofjusticeandpropercarefororphans.Mentioningorphans

twentythreetimesintwentytwochapters,theQuraninstructsMuslimstostandfirmforjusticeto

orphans.Thereisnotagooddeedwhichyoudo,butGodiswellacquaintedtherewith(4:127).Other

chapterswarn

against

unjust

dealings

with

orphans

in

their

care

(4:2

8,

4:36,

6:152;

17:34;

89:17;

107:2),remindingMuslimstotreatnottheorphanwithharshness(93:9),andthreateningthosewho

dealwiththemunjustlywithblazingfire(4:10).Inotherchapters,theQurannotesthat

"Thebestthingtodoiswhatisfortheirgood;ifyemixtheiraffairswithyours,theyareyour

brethren;butAllahknowsthemanwhomeansmischieffromthemanwhomeansgood.Andif

Allahhadwished,Hecouldhaveputyouintodifficulties:HeisindeedExaltedinPower,Wise."

(2:220).

NumerousHadiths

have

the

Prophet

encouraging

his

followers

to

take

considered

care

of

orphans

in

theirhomes,lookaftertheirinterestsandpropertyjustlyandeducatethem.Heoncetoldagroupof

MuslimsthatthosewhocarefororphansareguaranteedaplaceinParadisewiththeProphethimself:I

andthepersonwholooksafteranorphanandprovidesforhim,willbelikethisinparadise,andjoined

hisindexandmiddlefingertogether(Bukhari,italicsadded).


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Onseveraloccasions,theProphetremindedMuslimsthatmercywillbeshowntothosewho

demonstratemercythemselves.WhenamanoncetoldtheProphetthathehadneverkissedanyofhis

tenchildren,theProphetrepliedthatWhoeverisnotmercifultootherswillnotbetreatedmercifully.

AnotherHadithstates,Ifyoushowmercytothosewhoareonearth,Hewhoisinheavenwillshow

mercytoyou.(AlTirmidhi)

Charity/Zakat:andrepelnotthebeggar(AlDuha:93:9)

Intheprophetictradition,Mohammedwarnedagainsttheattachmenttomaterialthingsattheexpense

ofcommunityandcompassion.TheProphetwarnedbelieversthattheloveoftheworldistherootof

allevil,andthatItisdifficultforamanladenwithrichestoclimbthesteeppathwhichleadstobliss.

TheQuranrailsagainstthosewhoamasswealth,hoardingittohimself(104:16)andthosewho

withheldthingscommonlyusedbyothers(107:17).

Therefore,believersshouldbeintheworldlikeatraveler,orlikeapasseron,andreckonyourselfasof

thedead,sinceCursedisthisworldandcursedisallthatisinthisworld,excepttheremembranceof

Godandthatwhichaidsthereto.Atthesametime,Islamisnotaworldrenouncingreligion,

encouragingbelieversinsteadtohonestlaborandequitableaccumulationofwealth.Itisnosinfor

you,saystheQuran,thatyouseekthebountyofyourLord(bytrading)(2:198).AnotherHadith

statesthatWealth,properlyemployed,isablessing;andamanmaylawfullyendeavortoincreaseitby

honestmeans.

TheProphetMohammedwasalsowellawarethatinequalitiesofwealthandeconomicinjustices,

includingthelackofeconomicopportunity,hadconsequencesforbothindividualandcommunity.One

HadithfromSuhrawardiquotestheProphetinsaying,Povertymaywellbecomeacauseofinfidelity(to

Godslaw).

TheProphetrecognizedthatbuildingajustandpeacefulsocietyrequiredmorethanreformulatedlegal

institutionsandcallstoheedmoralconscience. TheProphetMohammedsoughttomanifestthe

spiritualequalityofIslamintheummahbyinstitutionalizingpracticesofcharitytomakesurethat

wealthwould

be

more

equitably

shared

in

the

community.

One

of

the

most

important

ways

of

doing

thiswasthemakingofalmsgivingacorepillarofIslam,andacentralfocusofMuslimlife.The

paymentofzakat[oneoftheFivePillarsofIslam]wasseenastheprimarymeansforachievingsocial

justicebyalleviatingthesufferingsofthoseinsevereneedandbridgingthegapbetweenthepoorand

therich(Cakmak,112).(ref)


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TheIslamicconceptofcharityproclaimstherightofthelessprivilegedtohaveaccesstoandreceive

communitysupport(51:19).TheQuranstates:Thebelievers...aresteadfastinprayers,andinwhose

wealththereisarightacknowledged,forthepoorandthedestitute.(70:2224).Islamicteaching

makesitclearthatitisthedutyofsocietysprivilegedtocareforthepoor(2:273).4Whiledignifyingthe

underprivilegedthroughtheassertionoftheircommunityrights,easingsocialtensionsthrougha

regularizedrotation

of

wealth

from

richer

members

to

the

poorer

members

of

the

community,

the

Quransimultaneouslyrewardscharitabledeedsasamongthegreatestactsofpiety.

Inspirit,charityisanactofworship,onparintheQuranwithsalat(prayer).Indeed,thetwoare

frequentlyusedtogetherintheQuran,representingbothpersonalandsocialworshipofGod(2:110,

2:227).TheQur'anfrequentlyextolsthevirtuesofcharity(2:261266),addingthatthebestuseof

charityisforcaringforparents,kin,orphans,theneedy,andwayfarers(2:215;59:7;76:8).

CharityinIslamiseitherobligatory(zakat)orvoluntary(sadaqa)inIslam.Zakatisderivedfromtheverb

Zakah,meaningtothrive,tobewholesome,ortobepure.TheQuranspeaksofalmsgivingasa

meansofpurificationandsanctification(9:103).Zakatisfixedamount(2.5%)ofnetworth(afterbasic

expensesarecovered)everyyear.

ThespendingofonesearningsonzakatisamaterialacknowledgementthatGodisthesourceofall

bounty,andthatbelieversareobligatedtosupportcertaincategoriesofpeopleintheQuran(2:177).

Theseincludethepooranddestitute,travelers,thebankrupt,theneedy,converts,captives,the

collectorsofzakatandthecauseofGod(whichincludeseverythingassociatedwithgeneralwelfare,

such

as

education,

public

works,

etc).

AssuringwealthierMuslimsthattheywontsufferfortheiralmsgiving,theProphetfamouslysaidthat

Goddeclared,Spend(oncharity),OsonofAdam,andIshallspendonyou.(Bukhari,HadithQudsi11)

Infact,theQuranmakesclearthatGodrewardscharitywithalikebounty(2:245,2:268).OneHadith

reportstheProphetMohammedsaid,

HowexcellentthewealthoftheMuslimis,ifitiscollectedthroughlegalmeansandisspentin

Allah'sCauseandonorphans,poorpeopleandtravelers.Buthewhodoesnottakeitlegallyis

4AbdullahIbnUmarwritesthattheProphetonceremarked:Inoneswealththereisadue(toGodandHis

men)besideszakat.IbnUmarscommentaryreadsthatIfthezakatlevyisinsufficienttomeettheneedsofthe

poor,thenitisthedutyoftherichofeverytowntoputthepoorontheirfeet.ThefourthCaliphAliunderstood

thishadithinthefollowingway:Godhasordainedthatthericharetopayoutoftheirwealthtothatextentwhich

issufficientfortheneedsofthepoor;sothatiftheydonotfindfoodandclothing,oranyotherneedremainsto

befulfilled,itwouldbebecausethericharenotdoingtheirduty,andforthisGodwilltakethemtotaskonthe

DayofJudgment.


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likeaneaterwhoisneversatisfiedandhiswealthwillbeawitnessagainsthimontheDayof

Resurrection."(Bukhari,Book52,Hadith95)

Moreover,theProphetalsosaidthat

Amanstruewealth,asregardstheHereafter,isthegoodhedoesinthisworldtohisfellow

men.Whenhedies,peoplewillsaywhatpropertyhasheleftbehindhim?Buttheangelswill

ask,whatgooddeedshashesentbeforehim?

Sadaqat(meaningrighteousness,fromtherootwordsadaqa,tospeakthetruthortobetrue)is

alsoaformofworship,understoodtobespontaneous,sincereanddirectformsofcharityperformed,

whichcanincludematerialgiftsaswellasanyactorspeechorevengesturewhichbenefitsanother

(17:23,2:83,4:8).Theseactsarealsounderstoodtoinvolvemorallearning,insofarastheyinspire

recipientstodowellorreciprocategooddeedsalso.TheQuranencouragesbelieverstodoactsof

sadaqaprivatelyandpublicly,dayandnighttoseekGodspleasure(2:274).Charitableactspraisedin

theQuraninclude:theemancipationofslaves(90:13;2:177),thefeedingofthepoor(69:34;90:1116;

107:13),andtakingcareoforphans(17:34;76:8;89:17;90:15;93:9,107:2).

Socalledpermanentalms(sadaqaaljaria)includethoseactsofcharitythathelpsetupabusiness,

payforeducation,establishscholarships,andgivingmaterialaidtoorphanages.Thesevoluntaryactsof

inspiredcharityareduenotonlytoMuslims,buttononMuslims(2:272)andcreationingeneral(51:19).

Examplesof

this

type

of

charity

abound

in

Hadiths:

CharityisadutyuntoeveryMuslim.Hewhohathnotthemeansthereto,lethimdoagoodact

orabstainfromanevilone.Thatishischarity.

Thebestofalmsgivingisthatwhichspringsfromtheheart,andisutteredbythelipstosoften

thewoundsoftheinjured.

Everygood

act

is

charity.

CharitythatisconcealedappeasesthewrathofGod.


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Thebestcharityistosatisfyahungryperson.

Doingjusticebetweentwopeopleischarity;andassistingamanuponhisbeast,andliftinghis

baggageischarity;andpure,comfortingwordsarecharity;andansweringaquestionerwith

mildness,ischarity;andremovingthatwhichisaninconveniencetowayfarers,suchasthorns

andstones,isacharity.

Yoursmilinginyourbrother'sfaceischarity;andyourexhortingmantovirtuousdeedsis

charity;andyourprohibitingtheforbiddenischarity;andyourshowingmentheroad,inthe

landinwhichtheyloseit,ischarity;andyourassistingtheblindischarity.

Voluntaryalms

giving

also

facilitates

the

expiation

of

sins

in

Islamic

tradition,

which

is

urged

upon

anyoneimmediatelyaftercommittinganytransgression(IhyaeUlumuddin,AlGhazzali,1/298).Sadaqa

alsohelpstoprotectbelieversfromevilandpunishmentsintheHereafter(IsmailHakki,TafsirRuh

alBayan,1/418).Inthisway,itisbelievedtobepreferabletogivealittleconstantlythantheoccasional

givingofmuch.

Asanactofworship,themotivesandintentionofthegiverofcharityassumesgreaterimportance.The

ProphetsaidthatAlldeedsarebasedontheintention,andeveryonewillberewardedaccordingto

whatheintended(fromhisaction).TheQuranmakesitclearthatBynomeansshallyouattain

righteousness,unlessyougiveofthatwhichyoulove.(3:92)CakmakarguesthatAlthoughitis

voluntary,IslamisfoundedontheprincipleofcharityinitsbroadestsenseGivingawaywillinglythe

thingsmostvaluedandlovedinthenameofAllahisapivotalconceptinIslamicthoughtandpractice.

(Cakmak,Cenap.CharityinIslam,p.111112)TheProphet,whenaskedaboutthebestofallcharities,

respondedthatThebestcharityiswhatyougiveduringyourlifewhileyouareinneedofit.

Thehighestpraisewasreservedforthosewhogaveanonymouslyandwithoutexpectation:Andthey

givefood(inspiteoftheirloveforit)tothepoor,theorphanandthecaptive.Saying;wefeedyou

seekingAllah's

countenance

only,

we

wish

for

no

reward

nor

thanks

from

you.

(76:

89).

The

Prophet

onceremarkedthatThebestofalmsisthatwhichtherighthandgives,andthelefthandknowsnot

of.OnetraditionhastheProphetremarkingthatTherewardforgivingvoluntaryalmsinsecretis

seventytimesthatofgivingitpublicly.(AlBaydawi,AnwaralTanazil,2/211).


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Atthesametime,theProphetwarnedMuslimsagainstfalsecharity:Oyouwhobelieve,cancelnot

yourcharitiesbyremindersofyourgenerosity,orbyharm.(2:264)Anotherversewarns(107:17):

HaveyouseentheonewhodeniestheReligion?Suchishewhorepulsestheorphan,andwho

doesnoturgeotherstofeedthepoor.Woetoworshippers,whoareabsentmindedtotheir

prayer,those

who

make

ashow

(of

piety),

and

refuse

to

render

small

acts

of

kindness

(towards

others).

TheConquestofSelf:Forgiveness,HumilityTheQuranalsoseekstocultivateinternalpersonalfortitudeandcharacteramongbelievers.The

conquestoftheself,orthestruggleovertheego,isaneffortelicitingthehighestpraiseinIslam.Asthe

ProphetMohammedfamouslysaid,ThemostexcellentJihad[struggle]isthatfortheconquestofthe

self(Suhrawardi,63).Moreover,onleavingthebattlefieldvictoriously,theProphetremarkedthat

Muslimswere

leaving

the

lesser

jihad

(the

physical

struggle

against

oppression)

for

the

greater

jihad

(theinternalstruggleovertheself).

Aspartoftheconquestofself,orthegreaterjihad,Muslimsareaskedtocurbtheirpassions,appetites

andimpulses.WhentheProphetMohammedwasonceapproachedforgeneraladvice,heresponded

simplybysaying:Benotangry.

SubduingangertopleaseGodandavoiderrorswithotherswaspraisedbytheProphet,whooncesaid

MayGodfilltheheartofthatpersonwhosuppresseshisangerwithsafetyandfaith.Forthosein

power,selfcontrolisevenmorevalued:Whoeversuppresseshisanger,whenhehathinhispowerto

showit,Godwillgivehimgreatreward.

Onehadithremarksonthegreaterpowerofselfcontrol:Heisnotstrongandpowerfulwhothrows

peopledown;butheisstrongwhowitholdshimselffromanger.Selfcontrolisassociatedwith

faithfulness,trustandloveofGodalongsidethepracticeofwardingoffevilwithpatienceandhumility.

Muhammad

once

said

to

Anas,

"Son,

if

you

are

able,

keep

your

heart

from

morning

till

night

and

fromnighttillmorning,freefrommalicetowardsanyone;"thenhesaid,"Oh!myson,thisisone

ofmylaws,andhewholovesmylawsverilylovesme."

ForgivenessandHumility


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ConqueringtheselfthroughGodconsciousnessandselfcontrolinvolvesmorethanthesuppressionof

negativequalities.Muslimsareaskedtoactivelydeveloppositivequalitiesandnoblepracticesaswell.

Beyondnonretributionisforgiveness,apracticecrucialtoreconnectingwithGodandrestoring

relationshipswithinsociety.

TheProphetdeclaredthatGodhadsaid:"Verilythosewhoarepatientinadversityandforgivewrongs

arethedoersofexcellence."TheQuranteachesthatforgivenessisbothanecessityanda

commandment,frequentlypracticedbytheProphetMohammedevenwiththosewhotormentedand

triedtokillhim.5Therewardoftheevilistheevilthereof,butwhosoeverforgivesandmakesamends,

hisrewardiswithGod(42:40).TheProphetwasonceasked,asJesuswas,aboutthelimitsof

forgiveness:

"OApostleofGod!"Howmanytimesarewetoforgiveourservant'sfaults?"Hewassilent.

Againthequestionerasked,and[theProphet]Muhammadgavenoanswer.Butwhentheman

askedathird

time,

he

said,

"Forgive

your

servants

seventy

times

aday."

TheQuranmakesclearthatwhileGodwillcallhumanitytostrictaccountability,Godisalsomerciful

andforgivesoften,beginningwithteachingAdamthewordsofforgivenessintheGardenofEden(2:37).

AccordingtoBukhari,Godsaith,Verilymycompassionovercomethmywrath(seealso7:156).The

Quran(25:7071)states:[Those]whorepentandattaintofaith,andactwithrighteousnessintheir

caseGodtransformstheirevilintogood,forGodismostforgiving,mostmerciful.Andwhoeverrepents

anddoesgoodisturningtoGodrepentant.

TwoofthemostoftrepeatedqualitiesofGodaregraciousandmercifultheopeningstatementsin

eachofthechaptersoftheQuran.GiventhefrequencyofmentionofthesequalitiesofGod,Muslims

whoaremindfulofGodseektoincorporatethemintotheirownlives.InAtTalaq(65:45),theQuran

speakstomindfulnessofGodandforgivenessforMuslims:

whoeveriscarefulof(hisdutyto)Allah,Hewillmakeeasyforhimhisaffair.Andwhosokeeps

hisdutytoAllah,hewillremitfromhimhisevildeedsandmagnifyrewardforhim.

5OncewhentheProphetwasabusedandtormentedinthecityofTaifsobadlythatbloodpouredfromhis

sandals,hetookrefugeunderatreewheretheangelGabrielappearedandannouncedthathecouldcrushthe

city,withallofhisinhabitants,fortheiractions.Mohammedthenprayedforthepeoplesforgivenessbysaying,

OGod,forgivethemfortheydonotknow.SultanaddsthatitwasafterthisincidentthatGodgaveProphet

Mohammedthetitleofmercyforallcreatures.(Sultan,54)


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AsinChristianity,repentanceiskeytoGodsforgiveness:thosewhodoilldeedsandafterwardrepent

andbelievelo!Forthem,afterward,AllahisForgiving,merciful(AlAraf,7:153)TheProphetonce

remarkedthatAsincererepenteroffaultsislikehimwhohathcommittednone. Godlovesthosewho

repent(2:222).OneHadithreportstheProphetsaying,

"Iwould

not

have

the

whole

wealth

of

the

world

in

the

place

of

this

revelation.

..O

My

servants

whohaveoppressedyourownsoulsbysinning,despairnotofthemercyofGod."Amansaid,

"WhatofhimwhohathassociatedotherswithGod?"Muhammadremainedsilentforawhile

andthensaid,"KnowthathimalsoGodforgives;butonrepentance."

Onceagain,intentions,sincerityofGodconsciousnessandeffortplayanimportantroleininfluencing

Godsdecisionmaking:IfyeloveAllah,followme;Allahwillloveyouandforgiveyouyoursins.Allahis

Forgiving,Merciful(3:31).TheQuranstatesthat

YourLord

hath

inscribed

for

Himself

(the

rule

of)

mercy:

verily,

ifany

of

you

did

evil

in

ignorance,andthereafterrepented,andamend(hisconduct),lo!HeisOftForgiving,Most

Merciful(6:54,seealso39:53).

ModestyandPatience

PrideisthebiggestobstacletoaMuslimssubmissiontoGodandaleadingcauseofsinanddivision,

temptingbelieverstotakerefugeawayfromGod,forgetGod,andclosetheirearsandheartstotruth

andguidance(2:206;4:36;16:23;22:9;31:7;38:2;40:56;44:19;45:8;91:11).Forthisreason,the

Prophetstated

that

Hewillnotenterhellwhohathfaithequaltoamustardseedinhisheart;andhewillnotenter

Paradisewhohathasinglegrainofpride,equaltoamustardseed,inhisheart.

TheProphetMohammednotedthatverilyGodinstructsmetobehumbleandlowlyandnotproud;

andthatnooneshouldoppressanother.FollowingtheexampleoftheProphet,oneHadithstatesthat

WhoeverishumbletomenforGod'ssake,mayGodexalthiseminence.TheQuranandtheHadiths

showgreatregardformodestyandhumility,particularlyasprideandvanityaresingledoutasleading

causesfor

infidelity,

disobedience

and

falling

away

from

God.

Patience(sabr)isakeyvirtueinIslam,asaoneofthepathslaidoutbyGodthatbringshumanityfrom

darknesstolight(14:1),andisrewardedandlovedbyGod(3:158).Itispatiencewhichgivesdignityto

thestrivingforselfconquest:Oyouwhobelieve!bepatientandexcelinpatienceandremain

steadfast,andbecarefulof(yourdutyto)Allah,thatyoumaybesuccessful.(3:200)Anotherverse


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remindsMuslimstoSeekhelpinpatienceandprayer;andtrulyitishardsaveforthehumbleminded.

(2:45)TheQuranstates,Oyouwhobelieve!seekassistancethroughpatienceandprayer;surelyAllah

iswiththepatient.(2:153)TheQurandescribesthosewhoarepatientasamongtheGodfearing,

righteousandsincereinbelief(2:177;16:126127).

Righteousness

Throughworship,actsofpietyandcharity,aMuslimistobeidentifiednotonlybyfaith,butbytheir

actions.SubmittingtoGodisineffectthepursuitofthehighestpersonalgood,whichalsoadvancesthe

goodofthecommunity.AMuslimisthereforeabelieverwhoworshipsGod,andonewhodoessointhe

pursuitofthecollectivegood.Eachcommitmentbringsaboutthepeace,theslmrootwordforpeace,

fromwhichbothMuslimandIslamarederived.

TheQuranisunequivocalinemphasizingthelinkandbalancebetweenreligiousbeliefsandrighteous

actions,andnotonlythroughritual.Oneverse(2:177)particularlydemonstratestheintegrationofinner

valueswithsocialoutcomes,remindingbelieversthatadherencetoformisnottrueworship:

ItisnotrighteousnessthatyouturnyourfacesTowardsEastorWest[inprayer].Rather,truly

righteousarethosewhobelieveinGodandtheLastDay,andtheAngels,andtheScriptures,

andtheProphets;andwhogivematerialgiftsoutofloveforGod,evenofwhattheycarefor,to

relativesandorphans,andthepoorandthetravelerandtheneedy,andforthefreeingof

slaves;andwhoestablishprayerandgivealms;andwhofulfilltheirpromiseswhichtheyhave

made;andthosewhoarepatientinmisfortune,affliction,andhardshipsucharethepeopleof

truth,and

they

are

the

God

conscious

ones.

Whilerighteousnessisfoundinthepurityofonesownheart,inonesoriginalstatebeforedistractions,

willfulnessandignoranceleadbelieversastray,theQuranalsomakesitclearthatitisapathofstriving.

TheQuran(90:818)describesthevirtuesoftherighteousasthosewhobravethesteepuphillroad:

Andwhatwillexplaintoyouwhatthesteepuphillroadis?[Itis]freeingtheslave,orthegiving

offoodonadayofhungertotheorphanedrelativeoraneedystrangerlyinginthedust.Then

willhebeofthosewhobelieve,andenjoinpatienceandenjoincompassion.Sucharethe

companionsof

the

right

hand.

APropheticHadithemphasizestheeffortbehindrighteousness:Thislifeisbutatillageforthenext,do

goodthatyoumayreapthere;forstrivingistheordinanceofGodandwhateverGodhathordainedcan

onlybeattainedbystriving.(Suhrawardi,p.74)


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ConclusionWhileGodendowedhumankindwithadecentandGodfearingnature,theQuranalsomakesitclear

thatGodspurposeforcreationistotesthumanityintheapplicationandmanifestationofourgreatest

potentialandideals.TheQuranasks,DoyouthinkthatyouwillenterthegardenwhileAllahhasnot

yetknownthosewhostrivehardfromamongyou,and(Hehasnot)knownthepatient?(3:142)

TheProphetMohammedonceremarkedthatAservantofGodwillremainstandingontheDayof

Judgementtillheisquestionedabouthislifeonearthandhowhespentit,andabouthisknowledgeand

howheutilizedit,andhiswealthandhowheacquireditandinwhatdidhespendit,andabouthisbody

andhowheusedit.IslamseekstoprovidethemoralandspiritualguidancethroughtheQuranandthe

ProphetsexampleforindividualbelieverstofulfilltheirdivinepurposeinworshippingGodand

establishingajust

and

peaceful

society.

At

the

heart

of

social

justice

are

the

Abrahamic

principles

of

liberty,equalityandfraternity.

AsImamFeiselAbdulRaufexplains,TheQuranemphasizestheuniversalityoftheAbrahamicethicby

asking,AndwhodesiresotherthantheAbrahamicethic(millatiibrahim)excepttheonewho

depreciateshimself?(2:130)BecauseallarebornwiththecapacitytoknowGodandcandiscernright

andwrongfundamentally,theAbrahamicethichonorshumandignityanddemandsthatahuman

beingrespecthisorherdignityashuman,anditholdsnocountenanceforreligiousorsocialpractices

thatdiscriminatebetweenhumansatbirth,deemingsomecapableandothersincapablebynatureof

knowingGod.

(Rauf,

17)

TheQuran(4:125)notes:Andwhobetterinfaiththantheonewhowillinglysurrendershisbeingto

God,andisadoerofgood,andfollowsthewayofAbrahamtherightlyoriented?ForGodtookAbraham

asafriend.

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