Islam is the religion that promotes peace, love, and respect among Muslims and also with the people of other religions. The society in which Muslims live is known as an Islamic society. Islamic society is the one whose members have “Iman” (faith) in Islam, apply its laws in their life and performing religious duties and abstaining from doing what is unlawful according to Islam. The foundations of the social system of Islam depends on the belief that we are all equal and constitute one single society based on Islamic teachings. The entire world is a brotherhood of Allah’s people whom He created. An important Hadith (saying) of the Prophet is that religion is not what one formally or ritualistically practices but how one deals with others. It is therefore not sufficient to be pious without performing deeds which demonstrate one’s beliefs. It is reported that the Prophet once entered a mosque and saw at prayer a venerable old man with a long white beard. He was told that the man was in the mosque all day long, worshipping and dispensing the words of Allah to others. The Prophet then asked how he earned his living and was told that a merchant, not known for his piety, supported him. The Prophet remarked that of the two, the merchant was indeed the more worthy. Every Muslim is the recipient, guardian, and executor of God’s will on earth; his responsibilities are all encompassing. A Muslim’s duty to act in defense of what is right is as much part of his faith as is his duty to oppose wrong. The Prophet once said, “If someone among you sees wrong he must right it by his hand if he can (deed, conduct, action). If he cannot, then by his tongue (speak up, verbally oppose); if he cannot, then by his gaze (silent expression of disapproval); and if he cannot, then in his heart. The last is the minimum expression of his conviction (faith, courage).”
Living the faith is ibada, service to God through service to humankind. By no means shall ye attain righteousness unless ye give (freely) of that which ye love; and whatever ye give, of a truth God knoweth it well. (Qur’an 3:92) Morality in Islam encompasses the concept of righteousness and good character. The kindness to people and charity to the poor and the helpless are the most emphasized moral virtues in the Quran. The preservation of a social order depends on each and every member of that society freely adhering to the same moral principles and practices. Islam, founded on individual and collective morality and responsibility, introduced a social revolution in the context in which it was first revealed. Collective morality is expressed in the Qur’an in such terms as equality, justice, fairness, brotherhood, mercy, compassion, solidarity, and freedom of choice. Leaders are responsible for the application of these principles and are accountable to God and man for their administration. It is reported that a man went to Umar (r.a), the second khalifa, to talk to him. It was nighttime, and a candle burned on Umar’s desk. Umar asked the man if what he wanted to discuss was personal. The man said that it was, and Umar extinguished the candle so as not burn public funds for a private purpose. Leaders in Islam, whether heads of state or heads of family or private enterprise, have a higher burden or responsibility than others. There is a relation in Islam between individual responsibility and the rights and privileges derived from membership in the community. Individual obligations must be met before one can claim a portion from the community of which he is part. Each member of a society must fulfill his own obligations and rely on others to fulfill theirs before that society can acquire the necessary reservoir of social rights and privileges which can then be shared by all. The notions of brotherhood and solidarity not only impose upon the community the duty to care for’ its members, but also require each person to use his initiative to carry out individual and social responsibilities according to his ability. And to be firm and patient, in pain (or suffering) and adversity, And throughout all periods of panic. Such are the people of truth, the God-fearing. Qur’an 2:177 “Whosoever of you sees an evil action, let him change it with his hand; 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.” The Prophet’s Hadith. The equality of all Muslims is emphasized repeatedly throughout the Qur’an.
It is frequently argued that Islam is not a religion that provides for full equity among Muslims. Indeed, because Islam makes distinctions between men and women; not all rights and privileges available to men are available to women. For example, a male Muslim inherits twice the share of the female, but then a male relative has the financial responsibility to care for a needy female relative. Also, a male Muslim has the right to unilaterally divorce his wife, while she can only divorce her husband through a judge’s determination. Custody of children from a divorce is given the mother, boys till age 9 and girls till age 12. Thereafter custody reverts to the father, provided that he is fit. However, the fact that there is not absolute parity in all rights and privileges does not mean that women do not share an overall equality with men. Islam guides how to behave with non-Muslims, the “People of the Book” (dhimmi) and others. The search for justice is one of the continuing quests of humankind. It is the quest that is prescribed by the Qur’an for every Muslim. Social and individual justice are evolving concepts which depend largely upon a variety of external considerations. Above all, Islam seeks to inculcate within every Muslim the need to seek justice and to apply it to himself as well as to others. Individual responsibility is a cornerstone of Islam and every Muslim is accountable to his Creator for what he himself does or fails to do—as well as for others for whom he may be accountable—and for things that he has control over. Islam believes in free will and because of the Muslim’s belief in accountability in the hereafter, his oath is valid evidence in any judicial or extra-judicial process. Serve God, and join not any partners with Him; and do good—To parents, orphans, those in need, neighbours who are near, neighbours who are strangers; the companion by your side, the way-farer (ye meet), and what your right hands possess: For God loveth not the arrogant, the vainglorious;—
Qur’an 4:36. According to holy Prophet (PBUH) , “None of you (truly) believes until he wishes for his brother what he wishes for himself.” A Muslim is accountable for what he does and what he fails to do in accordance with not only the letter but also the spirit of the law. One of the basic premises of the relationship between a Muslim and his Creator, namely, forbearance and forgiveness.
In one of the Prophet’s Hadiths, it is stated that a person could do such evil during his lifetime that there might be between him and the doors to hell only one step and then he could repent and ask for God’s forgiveness and do one good deed and enter heaven. By the same token, a person may during his life do so much good as to be one step removed from heaven and then do one evil deed that would be sufficient to earn him hell. The meaning of the Hadith is to emphasize that, even though a person may do good throughout his life, he should never be absolutely certain that the good he has done all along is sufficient to carry him through; he should not forget that one bad deed could overcome all the good ones. Conversely, a person who has done evil all his life may repent even at the last moment and with one good deed earn paradise. Allah is described in the Qur’an as the Forgiving and the Merciful. Everything is forgivable by Allah except Shirk (the negation of the existence of the Singularity, Uniqueness and Oneness of the Creator.) Even so the mercy of God is infinite. A man was once brought to the Prophet for trial because he denied the existence of God. Upon review of the facts, it appeared that the man was in despair over a personal tragedy. He had been found in the desert throwing his spear to the sky and screaming that he wanted to kill God for the injustice that he had suffered. The Prophet replied, “Is it not enough that he acknowledged the existence of God to want to kill him?.” The man was set free. The advent of Islam fundamentally altered the status of women in several ways. First, and most importantly, it overturned tradition by according women equal status before Allah. No longer were women denied a human face. Their souls like the souls of men were precious to Allah. They, like men, were worthy of dignity and respect. As a result of this new status and the revolution it worked on Arab society—women became pillars of early Muslim society and were counted among its strongest supporters. Several women—notably Fatimah, daughter of the Prophet Muhammad and wife of Ali, the fourth caliph—even played important roles in the propagation of the faith. The status of women under Islam also altered as a consequence of the spread of the religion itself.
The life of holy Prophet (PBUH) is an example for whole world. According to holy Quran, O Mankind: Be careful of your duty to your Lord who created its mate and from them twain hath spread abroad a multitude of men and women. Be careful of your duty toward Allah in who ye claim (your rights) of one another. (Qur’an 4:1) The Qur’an, of course, acknowledges and makes provision for differences between men and women. Indeed, on these differences is erected an elaborate structure of individual and social rights and obligations. Some appear inequitable on the surface but on examination reveal a deeper logic and reasonableness. A man, for example, stands to inherit twice as much as a woman, but then he must provide for his own wife and family and relatives should the need arise. The same holds true of traditional rules of dress and behavior. Women are enjoined to cover their bodies (except for the face and hands) and lower their gaze in the presence of men not related to them. Moreover, although women and men are subject to the same religious obligations—such as prayer, fasting, pilgrimage to Mecca—women pray separately from men. Nonetheless, these rules of dress and behavior—however restrictive they may appear to Western eyes—serve a social function. In societies which by tradition provide few protections outside the family, they insure a woman’s integrity and dignity. For that reason, too, men are enjoined to lower their eyes before women and to be appropriately covered from above the chest to the knees. In other areas, women enjoy a strict parity with men.
A woman’s right to own property is just as absolute as a man’s. In education, women have the same rights as men. In contemporary Muslim society, in fact, women have attained the same levels of education as men and in many countries occupy positions of power and influence. Nothing in Islam prevents a woman from accomplishing herself or attaining her goals. In short, the people of Islamic society should co-operate in acts of goodness and righteousness but not in acts of sin and injustice. Keeping good morals is another significant principle of the social system in Islam. Honesty, faithfulness, respecting neighbors, love, mercy, sacrifice, sympathy, keeping ties with near kin, and being kind and humble to others, are some other factors which consolidate a society and make happy its members. Being Muslim it is our duty and responsibility to form an Islamic society and keep it safe from corrupt elements by means of enjoining good and forbidding evil. May Allah (Glorified and Exalted be He) guide us all to implement the concept of brotherhood in world and amongst each other, and to follow in the footsteps of holy Prophet (PBUH), his companions and the early Muslims who implemented this practically in their lives. Ameen!
(The author an associate professor at S K University of Agriculture Sciences & Technology Kashmir (SKUAST-K) writes regularly on Islamic topics exclusively for “Kashmir Horizon”. Views are his own)