Role Of Muslims In Society
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Role Of Muslims In Society
A Muslim in Society
Al-Balagh Foundation
What do These Holy Verses Teach Us?
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“Surely Allah commands justice and the doing of good (to others), and giving to the kindred, and He forbids indecency and evil and rebellion. He admonishes you that you may be mindful. And fulfill the covenant of Allah, when you have made a covenant, and break not your oaths after confirming them; and you have indeed made Allah your surety. Surely Allah knows what you do.” Holy Qur'an ( 16:90 -91)
If we read these holy verses and ponder on their meaning, what do we learn? How do we reform ourselves and society?
These verses certainly train a Muslim in the best behavior, and order them to form a strong Islamic society. They also order justice among the people. For example, they order man to be just among his children when giving them money or when buying them clothes or dealing with them at home. He should not differentiate between them (i.e. to prefer one above the other). Further, they order the judge to pass judgement with justice and not to be unjust over the rights of others. Allah is Just and loves justice.
The Holy Qur'an explains that it is obligatory for Muslims to practice justice in both their deeds and their speech so no one will be oppressed or lose his right. The Qur'an also warns Muslims to do good and charitable deeds voluntarily.
Whoever helps the poor or removes enmity between two persons or visits his neighbour or teaches others the way of guidance and belief is indeed the doer of good and beneficence.
Surely, giving charity and doing good and striving towards its spread among the society makes up a strong and homogeneous society in which love, co-operation and progress flourish.
The Holy Qur'an wants a Muslim to be beneficent. Surely Allah is the Beneficent, Who loves beneficence.
The Qur'an, through these verses, orders Muslims to give their relatives their rights and help the needy and the sick, to ask after those who move away, and to maintain good relations with them.
The Prophet of Allah (s) also orders the Muslims to have good relations with their relatives when he says:
“Treat your relatives with compassion even it be (only) by a salutation (salam).”
The Qur'an also forbids Muslims against committing indecency, evil and rebellion including those harmful deeds that cause the halt of progress in society, misery to mankind and the collapse of nations. The Holy Qur'an also orders Muslims to fulfill their promises and forbids them from giving promises without fulfilling them. Muslims should respect their covenants and promises when they deal with others. They should strive towards doing deeds that please Allah and never go against Islamic laws.
These verses teach Muslims the best social behaviour that reforms human society, strengthens relations among people and encourages goodness and happiness.
Briefly, they teach us the following:
1. Muslims should practice and follow justice in society and achieve it among their people: for example, distributing wealth and benefits among the needy, giving just verdicts in courts of law, treating family and relatives equally, and practising justice in every facet of life.
2. Muslims should do good deeds and have good relations with their relatives,
3. Muslims should fulfill their promises and covenants if these promises and covenants are according to Islamic laws.
Praise be to Allah, Lord of the Worlds.
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This article is more than 12 years old
This article is more than 12 years old
Muslim teachings have a lot to offer when it comes to bringing personal values into public life and how best to live together
Original reporting and incisive analysis, direct from the Guardian every morning
© 2022 Guardian News & Media Limited or its affiliated companies. All rights reserved. (modern)
L et us agree on this: we live in pluralistic societies and pluralism is an unavoidable fact. We are equal citizens, but with different cultural and religious backgrounds. So, how can we, instead of being obsessed with potential "conflicts of identity" within communities, change that viewpoint to define and promote a common ethical framework, nurtured by the richness of diverse religious and cultural backgrounds? After all, a pluralistic society needs a strong and effective ethics of citizenship in order to face up to both its internal challenges (diversity, equal rights, racism, corruption, etc) and international challenges (economic crisis, global warming, migrations, etc).
Here's one principle for reaching that goal: an ethics of citizenship should itself reflect the diversity of the citizenship. For while we agree that no one has the right to impose their beliefs on another, we also understand that our common life should be defined in such a way that it includes the contributions of all the religious and philosophical traditions within it. Further, the way to bring about such inclusion is through critical debate.
When it comes to the new Muslim presence in western countries, that critical debate is hard to achieve. Islam is perceived as a "problem", never as a gift in our quest for a rich and stimulating diversity. And that's a mistake. Islam has much to offer – not least when considering how individuals in politics and business have recently been behaving, within the limits of the law, but with a clear lack of ethics.
Islamic literature is full of injunctions about the centrality of an education based on ethics and proper ends. Individual responsibility, when it comes to communicating, learning and teaching is central to the Islamic message. Muslims are expected to be "witnesses to their message before people", which means speaking in a decent way, preventing cheating and corruption, and respecting the environment. Integrity in politics and the rejection of usurious speculation in economics are principles that are pushing Muslim citizens and scholars to explore new avenues that bring public life and interpersonal ethics together.
More broadly, the Muslim presence should be perceived as positive, too. It is not undermining the Greco-Roman and Judeo-Christian ethical and cultural roots of Europe. Neither is it introducing dogmatism into the debate, as if spiritual and religious traditions automatically draw on authoritarian sources. They can operate within both the limits of the law and in the open public sphere. On the contrary, the Muslim presence can play a critical role in thinking about our future and shaping a new common narrative. It can help recall and revive some of the fundamental principles upon which the cultures of Europe are based.
To put it another way, Muslims remind their fellow citizens that one cannot simply get rid of older ethical traditions and replace them with a supposedly neutral rule of law or by impartial values formed in a free market. To agree on the rule of law, equality and democratic transparency is surely not enough. Contemporary crises within societies, and at the international level, remind us we need more ethics in our public life, not merely more efficiency.
Whether we can agree on the content of a common ethic is another question entirely. But this is where critical and indepth debates should take place, and it's in this way that the issue of our plural future together should be determined. That future cannot be shaped by superficial discussions of national identity, values or Britishness. Similarly, we must stop treating diversity as a hindrance, for it should be exactly the opposite. Rather, an ethics based on our common citizenship must be forged from a serious and profound engagement with the meaning of our common humanity.
Read the Citizens Ethics pamphlet in full here
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Defense & Security Affairs
Countering Terrorism & Extremism
Cyber Security and Emerging Technology
Defense & Security Program
Regional Affairs
Afghanistan & Pakistan
Arabian Peninsula
Egypt
Iran
Lebanon
North Africa and the Sahel
Palestine & Palestinian-Israeli Affairs
Syria
Turkey
Global Affairs
Climate and Water Program
Conflict Resolution & Track II Dialogues
Strategic Foresight Initiative
Economics and Energy
Middle East in the World
Frontier Europe Initiative
Middle East - Asia Project
Classes
Classes
Languages
Regional Studies
Tutoring
Leadership Development Program
Journal
Journal
Middle East Journal
Subscriber Login
Submissions
Library
Library
Oman Library at the Middle East Institute
Digital Collection
Catalog
Digital Exhibitions
Get Involved
Get Involved
MEI@75
Become a Member
Corporate Sponsorship
Annual Awards Gala
Jobs & Fellowships
Internships
Donate
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.
A view inside the ninth-century Karaouine Mosque, Fez, Morocco. (Aramco World Magazine, May-June 1993; photo Nik Wheeler).
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
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, 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 wh
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