Social Values

All values affecting man are based upon the concept that, every human being is capable of achieving the highest stage of moral and spiritual development and that his personality must be respected. The Quran takes note of diversities of race, colour, language, wealth, etc., which serve their own useful purpose in the social scheme, and describes them as Signs of God for those who hear and possess knowledge (30:23). But none of these confers any privilege or imposes any disability. The Quran says that God has divided mankind into tribes and nations for greater facility of intercourse. Neither membership of a tribe nor citizen ship of a State confers any privilege, nor are they sources of honour. The true source of honour in the sight of God is a righteous life (49:14). In his Farewell Address, the Prophet said: “You are all brothers and are all equal. None of you can claim any privilege or any superiority over any other. An Arab is not to be preferred to a non-Arab, nor is a non-Arab to be preferred to an Arab; nor is a white man to be preferred to a coloured one, or a coloured one to a white, except on the basis of righteousness.”1

Islam has established a universal brotherhood. It is stressed that true brotherhood can be established only by virture of our relationship with one another through God. Other factors-common interests, common pursuits, common occupations-may help to foster friendship and brotherhood to a degree, but the very same factors may also engender jealousy and hostility. It is only the consciousness that mankind are all equally creatures and servants of God and that they must all constantly seek the pleasure of God, that can bring about the realization of true brotherhood, which can stand the test of all the contingencies to which life is subject. “Hold fast, all together, by the rope of Allah, and be not divided; and remember the favour of Allah, which He bestowed upon you when you were enemies and He united your hearts in love, so that by His grace you became as brethren; and you were on the brink of a pit of fire, and He saved you from it. Thus does Allah explain to you His commandments, that you may be rightly guided” (3:104).

The family is the basic unit of human society. The foundation of a family is laid through marriage. One of the principal considerations to be kept in mind in the choice of a spouse is set out in one of the three or four verses that the Prophet always recited on the occasion of the celebration of a marriage. “O ye who believe, fear Allah and let every soul look to what it sends forth for the morrow” (59:19). This means that the choice should be determined not only with reference to obvious and immediate considerations, but also with reference to the more lasting consequences of the contemplated union, both in this life and in the next. The Prophet said: “Some people marry for the sake of beauty, others for family connections, others for wealth, but your choice should be determined by moral and spiritual considerations, as these are the sources of lasting happiness.”2 Degrees of kinship within which marriage is prohibited are laid down (4:23-25).
It is one of the bounties of God that He has created male and female of the same species and has put love and tenderness between them, so that they constitute a source of peace and rest for each other. “In that surely are Signs for a people who reflect” (30:32). The relationship between husband and wife is described as that of a garment to its wearer. The Quran says that a wife is raiment for the husband, and the husband is raiment for the wife (2:188). A garment provides protection, comfort and ornament. It is also the closest thing to a person outside his or her own self. A husband and wife bound together by the “love and tenderness” that God has put between them are surely garments for each other. The Quran says that the best garment is the garment of righteousness (7:2), so that a husband and wife should be such a garment for each other.

Women have rights vis-a-vis men corresponding to those that men have vis-a-vis women on a basis of fairness and equity (2:229). Men are exhorted to consort with their wives in kindness and are reminded: “If you dislike them, it may be that you dislike something wherein Allah has placed much good” (4:20).

The Prophet said: “The best among you is he who treats the members of his family best.”3 He was himself always most careful and considerate in respect of all that concerned women. On one occasion he was on a journey when women were also of the party. At one stage the camel drivers, fearing they were late, began to drive the camels fast. The Prophet admonished them: “Mind the crystal,” meaning that they should have due regard to the comfort of the women.4 His reference to the women as “crystal” implied that woman is delicate and sensitive, and is easily hurt. On another occasion, he explained that woman is by nature like a rib,5 meaning that a woman performs her function in the scheme of things adequately by virtue of the very qualities in which she differs from man and that it would be foolish on the part of man to attempt to cast her into his own mould. Her charm lies in being what she is and not in being just a double or copy of man.
Islam does not regard marriage as an indissoluble sacrament. It is a civil contract, imposing mutual duties and obligations. An essential feature of the contract is a settlement by the husband on the wife, called dower (4:5), so that the wife whall own some property of her own over which she may have complete control. Divorce is permitted in Islam, but the Prophet said that of all things permitted, the most obnoxious in the sight of God is divorce.6 The process of divorce is spread over a period, during which every effort must be made to smooth out differences and bring about reconciliation. If differences become acute, the counsel and help of mediators, one from the wife’s people and one from the husband’s, should be sought (4:36). If divorce is finally decided upon, the husband cannot take away from the wife anything he has given her (4:21-22), and must make suitable provision for her over a period of months, which is normally required for the process to be completed. If husband and wife are reconciled to each other during this period, the divorce proceedings are cancelled (2:229-230).

Islam permits a plurality of wives, not exceeding four, but only on condition of strict equality of treatment among them. “If you fear you will not be able to deal justly with them, then marry only one” (4:4). The permission may be availed of in a national or domestic emergency, or where circumstances make it desirable that the ordinary rule of monogamy be departed from; but in every case, whatever the degree of affection that the husband may have for one wife as compared with the other, his treatment of each must be absolutely equal. He must make identical provision for each and spend the same period of time with each. There are detailed regulations and instructions which show that he who avails himself of the permission must submit himself to a severe discipline. The contingency that necessitates recourse to a plurality of wives may be worth the discipline, but there is certainly no scope for self-indulgence. The Prophet has said: “A man who marries two women and then does not deal justly with them will be resurrected with half his faculties paralyzed.”7 Preservation of the higher values and promotion of righteousness must be the constant objectives. Permission to marry more than one woman at a time is a necessary emergency provision for the preservation and fostering of high social values and for safeguarding society against promiscuity. In the Islamic social system no stigma attaches to the institution. Each wife occupies an equal position of dignity and honour and there is no discrimination among the children. The permission has undoubtedly been abused, but Islamic society is seeking to eradicate such abuse through legal regulation of the institution.

Great stress is laid on the proper upbringing and training of children. Attention must be paid to the child’s proper training long before its birth. The prayer taught by the Prophet, “O Lord, safeguard us against evil and safeguard the issue that Thou mightst bestow upon us against evil,”8when husband and wife come together, is a striking reminder of the duty that parents owe to their children in this respect. The prayers taught in the Quran in this context have the same object. Abraham’s prayer. “Lord, bestow upon me righteous offspring” (37:101), and Zachariah’s prayer, “Lord, bestow upon me from Thyself pure offspring” (3:39), illustrate this. So also the prayers, “Our Lord, grant us of our wives and children the delight of our eyes, and make us a model for the righteous (25:75) and “Lord. make my offspring righteous” (46:16). The Prophet said, “Honour your children and make provision for their proper upbringing,”9 which draws attention to their being brought up in ways of righteousness so as to make them worthy of honour. One aspect of the commandment of the Quran, “Do not destroy your offspring” (17:32), is that the development of their faculties and capacities should not be neglected, as that would amount to destroying them.

Infanticide, which was a common practice during certain periods of human history, is prohibited (17:32). The practice, prevailing in certain Arab families who prided themselves on their noble status, of infanticide of female children, is severely condemned (81:9-10). As women and female children were generally held in low esteem among the Arabs, the Prophet was very emphatic on proper upbringing of girls, and on due consideration being shown to women. He said: “A person who is blessed with a daughter or daughters and makes no discrimination between them and his sons and brings them up with kindness and affection, will be as close to me in Paradise as my forefinger and middle finger are to each other.”10

While stressing kindness and affection towards children and uniformly treating all children tenderly, he did not approve of undue indulgence. He had laid it down as a rule for himself and his family and all his descendants that they should not accept charity. On one occasion when a quantity of dates was brought to the Prophet to be distributed in charity, a small grandson of his took one of the dates and put it into his mouth. The Prophet admonished him: “My dear, throw it out, throw it out, know you not that Muhammad’s people do not partake of charity?”11 On another occasion he admonished his daughter Fatima to continue to be diligent in righteous action, pointing out that on the Day of Judgment she would not be asked whose daughter she was, but only how she occupied herself.12

The Quran lays great stress on kindness towards neighbours (4:37). The Prophet emphasized on many occasions the duty owed to a neighbour, saying: “So repeatedly and so much has God impressed upon me the duty owed to a neighbour that I began to think that a neighbour might perhaps be named an heir.”13 Urging his companions to keep constantly in mind the need of kindliness toward their neighbours, he pointed out that this was not at all difficult; all that was necessary was that one should be willing at all times to share with one’s neighbour; even if one has only broth for a meal, it is easy to add an extra cup of water and share the broth with one’s neighbour.14

In the same way, the needy and the wayfarer must be looked after (4:37). The insistence upon kindness and help to the wayfarer is striking. Only a person who had not bad occasion to travel in foreign lands, where even the language is unfamiliar, can properly appreciate this direc tion. The traveller need not be poor and wanting in means. The mere fact that he is in a strange land, among strange people, and, perhaps, unable to express his needs in their language, should make him an object of kindly and helpful attention. On some occasions it may be a great relief merely to be furnished with directions concerning the road, the situation of a hostelry, or a needed address. All this is part of “kindness to the wayfarer,” which is repeatedly enjoined in the Quran.

Those burdened with debt and those held in captivity because they are unable to pay their ransom or to purchase their freedom are proper objects of “spending in the cause of Allah” (9:60).

Orphans have been made the objects of paticular care. Their proper upbringing and the due administration of their property must be ensured. Detailed directions are laid down with regard to the guardianship of minors and the administration of their property. It is the duty of the guardian to check up on the upbringing of the orphan from time to time. When the orphan comes of age and if he is of sound judgment, his property should be handed over to him in the presence of witnesses. A guardian or administrator of an orphan’s property is entitled to a suitable allowance if he cannot afford to give the time necessary without compensation, but if he is himself in easy circumstances he is not entitled to any compensation (4:7). If the orphan on attaining majority should prove to be of defective judgment, a suitable allowance should be made for his upkeep, and he should be given such advice as he may need, but his property should be duly administered and his interests safeguarded (4:6).

The property of the orphan should not be dealt with to his prejudice by exchange or by being held in common with the property of the guardian (4:3). The Quran reinforces the guardian’s obligation towards the minor in very emphatic language. “Let those who deal with minors have the same circumspection in their minds as they would wish for in respect of their own little ones if they were to leave them behind. Let them, therefore, fear Allah and always speak the straightforward word. Those who consume the property of orphans unjustly only swallow fire into their bellies” (4:10-11).

Younger people are admonished to show due respect and consideration for older people, and older people are exhorted to treat younger people with kindness and affection. The Prophet said: “He who does not behave kindly towards younger people and does not show due respect to older ones is not of us.”15

Islam aims at merging all sections of society into a single community so that all persons may feel themselves to be members of the same family. A whole set of directions exhorts those who are better off to adopt simple ways of life and not to set up artifical barriers in the way of free social intercourse. For instance, the well-to-do are urged towards moderation in food and drink (7:32), and to shun all vanity (23:4). They should be neither stingy, holding back their wealth and substance from being shared by others, nor extravagant, indulging themselves and the members of their families without regard for others who also have a right to share in their wealth (25:58; 51:20). Simple ways of life, dispensing with artificial ceremonial, render social intercourse easy and agreeable.

Islam lays great stress on cleanliness of body, clothing, dwellings, public places, and the like (74:5-6). Frequent ablutions and baths are prescribed.

It is recognized that there must be diversity of all kinds in a healthy society, and that it is not only futile but harmful to covet that in which others excel. Each must exercise his or her own capacities and talents and strive to promote both individual and common good. All asking of favours should be from God alone (4:33). Begging is prohibited except in case of extreme need.

Various aspects of good manners are insisted upon. “The true servants of the Gracious One are those who walk in the earth with dignity, and when they are addressed rudely they say:‘Peace’” (25:64). “Turn not thy face away from people in pride, nor walk in the earth haughtily; surely Allah loves not any arrogant boaster. Moderate thy pace when walking and soften thy voice when thou speakest” (31:19-20).

The Muslim greeting, which is common throughout the Islamic world, is: “Peace be on you and the mercy of Allah and His blessings.” The Quran directs that one should greet one’s fellow beings with a better greeting than one receives oneself, or at least return the same (4:87). One is urged to adopt a straightforward manner of speech and not to equivocate (33:71).

When calling on people or entering one’s own house one must go in by the front door, as a matter of courtesy, so as not to take anyone by surprise (2:190); furthermore, when calling on people, one must ask permission before one enters; and when one enters; one should greet the inmates with the salutation of peace (24:28). “If you find no one therein, do not enter until permission is granted to you. If it be said to you, ‘Go back,’ then go back; that is purer for you. Allah knows well what you do. There is no harm for you to enter freely uninhabited houses wherein are your goods. Allah knows that which you disclose and that which you conceal” (24:29-30).

Before starting on a journey, due provision must be made therefor, to obviate embarrassment (2:198).
Only three types of public associations are approved of. First, those formed for the purpose of promoting the general welfare, in other words, charitable associations and the like. Second, those the object of which is to promote the spread and propagation of knowledge and investigation and research into the sciences, arts, philosophy, etc. Third, those established for the purpose of peaceful settlement of disputes and for removing causes of friction, whether in domestic, national, or international spheres, and thereby promoting peace among mankind (4:115). When people are gathered together for a common purpose, thy should behave in an orderly manner, and should not leave or disperse without permission (24:63). When required to make room in a gathering, this should be done cheerfully, and all directions should be carried out with eagerness (58:12).

All people should behave with dignity, and particular attention must be paid to the maintenance of order in public places and thoroughfares and to keeping them clean. Persons using public places must take care that no undue inconvenience is occasioned to others using the same, nor should any person be exposed to risk or injury. The Prophet said that a person passing through a street carrying anything pointed or with a sharp edge should cover it up, so that nobody is exposed to the risk of injury through his carelessness.16 He also directed that people should not move from places where an infectious epidemic has broken out to other inhabited places, as this would result in spreading the infection.17

The obligation is laid upon everyone to urge others towards goodness and to seek to restrain them from evil, but with kindness and affection (31:18). Spying, back biting and undue suspicion must be avoided (49:13). Someone asked the Prophet whether it was backbiting to mention a defect or shortcoming from which another did in fact suffer. The Prophet replied that that was exactly what backbiting meant, for if the defect or shortcoming did not in fact exist, the person attributing it to another would be guilty both of slander and of backbiting.18 If a person has been guilty of slandering another, this must not be communicated to the person slandered, because it would create mischief. The Prophet said that a person who slanders another shoots an arrow at him, which falls by the way, but a person who hears a slander and carries the tale of it to the person slandered is like one who directs the arrow to its mark.19

It is the duty of every Muslim constantly to seek increase of knowledge (20:115). The Prophet said that the seeking of knowledge is a duty cast upon every Muslim man and woman,20 and he went so far as to add “even if it should involve a journey to far-off Cathay.”21 He further said: “A word of wisdom is the lost property of a Muslim. He should seize it wherever he finds it.”22

With regard to servants, the Prophet said: “They are your brothers. and you should treat them as such. Provide them with the kind of clothes that you wear, and if you set them a hard task, join them in it to help them complete it”23 He directed that when food is prepared, the person who helped to prepare it should be invited to partake of it.24
The wages of a labourer must be paid to him “before the sweat dries upon his body.”25

The Prophet was very insistent upon kindness towards animals. On one occasion he noticed a dove flying around agitatedly, and discovered that somebody had caught its young. He was very annoyed and asked the person to restore the young to the mother immediately.26 During a journey he noticed that an ant-heap had been set on fire. He admonished against it.27 When he saw a donkey that had been branded on the face, he said that this was a cruel practice. If branding be necessary, the Prophet pointed out, it must be done on the leg, where the muscles are not so sensitive. No animal, he added, should be beaten on the face, as the face is the most sensitive part of the body.28

Perhaps the most comprehensive direction within the domain of social values is: “Help one another in righteousnes and virtue; but help not one another in sin and transgression” (5:3). When the Prophet said on one occasion, “Go to the help of your brother whether oppressor or oppressed,” he was asked, “We understand what is meant by going to the help of a brother who is oppressed, but how shall we help a brother who is an oppressor?” The Prophet replied: “By restraining him from oppressing others.”29

The Prophet defined a Muslim as “one from whose hands and tongue his fellows apprehend no harm.”30 He furnished a strong motive for mutual co-operation and help when he said, “If a person occupies himself in helping his brother, Allah occupies Himslf in helping him.”31