Allah created a human couple to herald the beginning of the life of
mankind on earth, and everybody living in the world today originates
from this couple. The progeny of this couple were initially a single
group with one religion and the same language. But as their numbers
gradually increased, they spread all over the earth and, as a
natural result of their diversification and growth, were divided
into various tribes and nationalities. They came to speak different
languages; their models of dress varied; and their ways of living
also differed widely. climates and environments affected their color
and physical features. All these differences exist in the world of
reality and Islam does not seek to ignore them. But it disapproves
of the prejudices which have arisen among mankind because of these
differences in race, color, language and nationality. Islam makes
clear to all men that they have come from the same parents and are
therefore brothers and equal as human beings. Allah created a human
couple to herald the beginning of the life of mankind on earth, and
everybody living in the world today originates from this couple. The
progeny of this couple were initially a single group with one
religion and the same language. But as their numbers gradually
increased, they spread all over the earth and, as a natural result
of their diversification and growth, were divided into various
tribes and nationalities. They came to speak different languages;
their models of dress varied; and their ways of living also differed
widely. climates and environments affected their color and physical
features. All these differences exist in the world of reality and
Islam does not seek to ignore them. But it disapproves of the
prejudices which have arisen among mankind because of these
differences in race, color, language and nationality. Islam makes
clear to all men that they have come from the same parents and are
therefore brothers and equal as human beings.
Islam says that if there is any real difference between man and man
it cannot be one of race, color, country or language, but of ideas,
beliefs and principles. Two children of the same mother, though they
may be equal from the point of view of a common ancestry, will have
to go their different ways in life if their beliefs and moral
conduct differ. On the contrary, two people, one in the East and the
other in the West, even though geographically and outwardly
separated by vast distances, will tread the same path in life if
they share the same code of moral behavior. On the basis of this
fundamental tenet, Islam seeks to build a principled and ideological
society very different from the racial, nationalistic and parochial
societies existing in the world today.
The basis of co-operative effort among men in such a society is not
the place of one’s birth but a creed and a moral principle. Anyone,
if he believes in Allah as his Master and Lord and accepts the
guidance of the Prophets as the law of his life, can join this
community, whether he is a resident of America or Africa, whether he
belongs to the Semitic race or the Aryan, whether he is black or
fair-skinned, whether he speaks a European language or Arabic. All
those who join this community will have the same rights and social
status. They will not be subjected to any racial, national or class
distinctions. No one will be regarded as high or low. There will be
no untouchability. There will be no special restrictions upon them
in making marriages, eating and drinking and social contracts. No
one will be looked down upon because of his birth or work. No one
will claim any distinctive rights by virtue of his caste, community
or ancestry. Man’s merit will not depend on his family connections
or riches, but only on whether he is better than others in moral
conduct or excels others in piety and righteousness.
Such social order, transcending as it does geographical boundaries
and the barriers of race, color and language, is appropriate for all
parts of the world; on its foundations can be raised the universal
brotherhood of man. In societies based on race or nationality only
those people can join who belong to a particular race or nation, but
in Islam anyone who accepts its creed and moral standards can become
a member, possessing equal rights with everyone else. Those who do
not accept this creed, while obviously not being received into the
community, are treated with tolerance and humanity and guaranteed
all the basic human rights.
It is clear that if two children of the same mother differ in their
ideas, their ways of life will be different; but this does not mean
that they cease to be brothers. In the same way, if two nations or
two groups of people living in the same country differ in their
fundamental beliefs, principles and ideology, their societies will
also certainly differ; yet they will continue to share the common
ties of humanity. Hence, the Islamic society offers to non-Muslims
societies and groups the maximum social and cultural rights that can
possibly be accorded.
Institution of the Family
The foremost and fundamental institution of human society is the
family unit. A family is established by the coming together of a man
and a woman, and their contact brings into existence a new
generation. This then produces ties of kinship and community, which,
in turn, gradually develop further ties. The family is an instrument
of continuity which prepares the succeeding generation to serve
human civilization and to discharge its social obligations with
devotion, sincerity and enthusiasm. This institution does not merely
recruit cadets for the maintenance of human culture, but positively
desires that those who are to come will be better members of
society. In this respect the family can be truly called the source
of the progress, development, prosperity and strength of human
civilization. Islam therefore devotes much attention to the issues
relating to the family and strives to establish it on the healthiest
and strongest possible foundations.
According to Islam the correct relationship between man and woman is
marriage, a relationship in which social responsibilities are fully
accepted and which results in the emergence of a family. Sexual
permissiveness and other similar types of irresponsible behavior are
not dismissed by Islam as mere innocent pastimes or ordinary
transgressions. Rather, they are acts which strike at the very roots
of society. hence, Islam holds all extra-marital sex as sinful and
forbidden (haram) and makes it a criminal offence. Severe
punishments are prescribed to deter would-be offenders.
Veil, which regulates the free association of men and women,
restriction on erotic music and obscene pictures and the
discouragement of the spread of all forms of pornography, are other
weapons used in the fight to protect and strengthen the institution
of the family.
Islam does not look on adult celibacy simply with disfavor, it calls
on every young man to take upon himself the social responsibilities
of married life just as his parents did in their time. Nor does
Islam regard asceticism and lifelong celibacy merely as being of no
benefit; it sees them as departures from the nature of man and as
acts of revolt against the Divine scheme of things.
It also strongly disapproves of those rites, ceremonies or
restrictions which tend to make marriage a difficult affair. Islam
tries to make marriage the easiest and fornication the most
difficult thing in society, and not vice versa as it is in most
societies today. Hence, after debarring certain blood relatives from
entering into matrimony with one another, it has legalized marriage
with all other near and distant kith and kin. It has removed all
distinctions of caste and community, and permitted matrimony of any
Muslim with any other Muslim. It has urged that the mehr (dower)
should be fixed at a figure which can be easily borne by both sides.
it has dispensed with the necessity of priests and register offices.
In an Islamic society marriage is a plain and simple ceremony which
can be performed anywhere before two witnesses, though it is
essential that the proceedings should not be kept secret. Society
must know that the couple are now going to live as husband and wife.
Relatives and Neighbors
After the limited circle of the family, the next social sphere is
that of kinship and blood relationship. Islam wants all those who
are related through common parents, common brothers and sisters or
marriage to be affectionate, cooperative and helpful to each other.
In many places in the Qur’an good treatment of the near relations (Dhawi-al-qurba)
is enjoined. In the Hadith of the Prophet, blessings and peace be on
him, proper treatment of one’s blood relations has been strongly
emphasized and counted among the highest virtues. A person who
cold-shoulders his relations or treats them indifferently is looked
on by Islam with great disfavor.
But this does not mean that it is an Islamic virtue to favor one’s
relations. If such support or bias towards one’s relations results
in injustice, it is repugnant to Islam, and is condemned as an act
of Jahiliyyah (ignorance). Similarly, it is utterly against the
principles of Islam for a government official or public servant to
support his relations at public expense or to favor his kith and kin
in his official decisions: this would actually be a sinful act. Fair
treatment of one’s relations, as enjoined by Islam, should be at
one’s own expense and within the limits of justice and fair-play.
After relations come one’s neighbors. The Qur’an has divided them
into three categories: a neighbor who is also a relation; a neighbor
who is a stranger; and a casual or temporary neighbor with whom one
happens to live or travel for a certain time. All of them are
deserving of sympathy, affection, kindness and fair treatment. The
Prophet, blessings and peace be on him, once said that the right of
the neighbor were so strongly emphasized by the angel Gabriel that
he thought neighbors might even share one’s inheritance. (Bukhari
and Muslim)
In one Hadith the Prophet, blessings and peace be on him, said:
Anyone whose neighbor is not safe from his misdeeds is not a true
Believer. (Bukhari and Muslim) Again, he said: A person who enjoys a
meal while his neighbor is starving is not a true Believer. (Ahmad,
Baihaqi). The Prophet, blessings and peace be on him, was once asked
about the fate of a woman who performed many Prayers and fasted
extensively and who was a frequent almsgiver, but whose neighbors
complained of her abusive tongue. He said: Such a woman shall be in
the Hell-fire. He was, then, asked about another woman who did not
possess these virtues but did not trouble her neighbors either, and
he said: She would be in Paradise. (Ahmad, Baihaqi) The Prophet,
blessings and peace be on him, has laid so much emphasis on being
considerate to neighbors that he has advised that whenever a Muslim
brings home fruit for his children he should either send some to his
neighbors as a gift, or at least take care not to offend them by
throwing the peelings away outside their door. On another occasion
he said: A man is really good if his neighbors regard him as such,
and bad if they consider him so. (Ibn Majah)
Islam, therefore, requires all neighbors to be loving and helpful
and to share each other’s sorrows and happiness. It enjoins them to
establish social relations in which one can depend upon the other
and regard his life, honor and property safe among his neighbors. A
society in which two people, separated only by a wall, remain
unacquainted with one another for years, and in which those living
in the same area of a town have no interest or trust in one another,
can never be called Islamic.
Next to these come the wider relationships covering the whole of
society. The broad principles on which Islam wants people to
structure their social lives are:
To co-operate in acts of goodness and righteousness and not to
co-operate in acts of sin and injustice. (al-Maidah 5: 2)
One’s friendship should be only for seeking the pleasure of Allah:
whatever you give should be given because Allah likes it to be
given, and whatever you withhold should be withheld because Allah
wishes to. (Trimidhi)
You are the best community ever raised among mankind; your duty is
to command people to do good and prevent them from committing evil.
(Al- ‘Imran 3: 110)
Do not think evil of each other, nor probe into each other’s
affairs, nor incite one against the other. Avoid hatred and
jealousy. Do not unnecessarily oppose each other. Always remain the
slaves of Allah, and live as brothers to each other. (Muslim)
Do not help a tyrant, knowing him to be such. (Abu Daud)
To support the community when it is in the wrong is like falling
into a well while catching the tail of your camel which was about to
fall into it. (Abu Daud; Mishkawt)
No one among you shall be a true believer unless he likes for others
what he likes for himself. (Bukhari and Muslim)
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This article has excerpts from a talk given by
Maulana Abul Ala Maududi.
