لاَّ تَجْعَل مَعَ اللّهِ إِلَـهًا آخَرَ فَتَقْعُدَ مَذْمُومًا مَّخْذُولاً  وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلاَهُمَا فَلاَ تَقُل لَّهُمَآ أُفٍّ وَلاَ تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلاً كَرِيمًا  وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا  رَّبُّكُمْ أَعْلَمُ بِمَا فِي نُفُوسِكُمْ إِن تَكُونُواْ صَالِحِينَ فَإِنَّهُ كَانَ لِلأَوَّابِينَ غَفُورًا  وَآتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلاَ تُبَذِّرْ تَبْذِيرًا  إِنَّ الْمُبَذِّرِينَ كَانُواْ إِخْوَانَ الشَّيَاطِينِ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا  وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ابْتِغَاء رَحْمَةٍ مِّن رَّبِّكَ تَرْجُوهَا فَقُل لَّهُمْ قَوْلاً مَّيْسُورًا  وَلاَ تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلاَ تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَّحْسُورًا  إِنَّ رَبَّكَ يَبْسُطُ الرِّزْقَ لِمَن يَشَاء وَيَقْدِرُ إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا  وَلاَ تَقْتُلُواْ أَوْلادَكُمْ خَشْيَةَ إِمْلاقٍ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُم إنَّ قَتْلَهُمْ كَانَ خِطْءًا كَبِيرًا  وَلاَ تَقْرَبُواْ الزِّنَى إِنَّهُ كَانَ فَاحِشَةً وَسَاء سَبِيلاً  وَلاَ تَقْتُلُواْ النَّفْسَ الَّتِي حَرَّمَ اللّهُ إِلاَّ بِالحَقِّ وَمَن قُتِلَ مَظْلُومًا فَقَدْ  جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلاَ يُسْرِف فِّي الْقَتْلِ إِنَّهُ كَانَ مَنْصُورًا  وَلاَ تَقْرَبُواْ مَالَ الْيَتِيمِ إِلاَّ بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ وَأَوْفُواْ بِالْعَهْدِ إِنَّ الْعَهْدَ كَانَ مَسْؤُولاً  وَأَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَزِنُواْ بِالقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً  وَلاَ تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولـئِكَ كَانَ عَنْهُ مَسْؤُولاً  وَلاَ تَمْشِ فِي الأَرْضِ مَرَحًا إِنَّكَ لَن تَخْرِقَ الأَرْضَ وَلَن تَبْلُغَ الْجِبَالَ طُولاً  كُلُّ ذَلِكَ كَانَ سَيٍّئُهُ عِنْدَ رَبِّكَ مَكْرُوهًا  ذَلِكَ مِمَّا أَوْحَى إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ وَلاَ تَجْعَلْ مَعَ اللّهِ إِلَهًا آخَرَ فَتُلْقَى فِي جَهَنَّمَ مَلُومًا مَّدْحُورًا (17: 22-39)

Serve no other god except God, lest [on the Day of Judgement] you are left blameworthy and disgraceful. And [remember that] your Lord has enjoined you to worship none but Him, and to treat well your parents. If either or both of them attain old age in your life, show them no sign of impatience, nor scold them while answering; but speak to them with good etiquette and treat them with humility and tenderness and say: “Lord, be merciful to them the way they nursed me in childhood.” Your Lord fully knows what is in your hearts; if you remain obedient [to them, then you should know that] He forgives those who turn to Him. And give to the near of kin their due, and also the destitute and to the traveller. Do not squander your wealth wastefully, for the wasteful are Satan’s brothers; and Satan is ever-ungrateful to his Lord. And if you have to disregard [those in need] because you are seeking your Lord’s bounty of which you are waiting, then at least speak to them affectionately. And do not be miserly or prodigal [that as a result of it] you should either earn reproach or be reduced to indigence. Indeed your Lord gives abundantly to whom He pleases and sparingly to whom He pleases. He is aware of His servants and is observing them. And do not kill your children for fear of poverty. We provide for them also and for you because killing them is a heinous crime.

And do not even go near adultery because it is blatant lewdness and a very evil path. And do not kill any man whose life has been held sacred by God, except for a just cause and [remember that] if a man is slain unjustly, We have given his heir the authority. Then he should also not exceed limits in his revenge because he has been helped. And do not approach the wealth of orphans except in a just manner, until they reach maturity. And keep your promises because you shall be held accountable for promises. Give full measure, when you measure, and weigh with correct scales. This is better and fairer as far as the consequences are concerned. And do not go after what you know not because eyes, ears, and heart – all of them shall be questioned. And do not walk conceitedly on the earth because neither can you split the earth, nor can you rival the mountains in stature. The evil of each of these to your Lord is very displeasing.

This is the wisdom which your Lord has revealed to you. [Hold on steadfastly to it] and [in the end, listen once again:] serve no other deity besides God, lest [as a result] you should be cast into Hell condemned and rejected. (17:22-39)

These verses explain the basic principle which has been concisely put earlier. They clearly state what is morally sound and what is morally unsound. A little deliberation shows that this section of verses begins with the prohibition of polytheism and also ends on its emphatic forbiddance. Such a style is adopted in the Qur’an to highlight the importance of something. Here, the objective is to delineate the fact that it is the belief in monotheism which is like a boundary wall which encircles the directives of religion mentioned in these verses. If this boundary wall is damaged everything that lies within it is exposed to danger. No doubt, this is the supreme status of monotheism which these verses mention. It is the greatest and the most fundamental requisite of justice which the Qur’an directs its followers to dispense. For this very reason, polytheism is called a great wrong (zulmun ‘azimun) by the Qur’an (31:13). The Qur’an has also clearly stated the result of this great wrong: it is an unforgivable sin in the eyes of God in retribution of which people shall be humiliated and thrown into Hell:

إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاء وَمَن يُشْرِكْ بِاللّهِ فَقَدِ افْتَرَى إِثْمًا عَظِيمًا (48:4)

God will not forgive those who [deliberately] associate partners with Him; however, He will forgive lesser sins [according to His law] for whom He wills. And [without debt] he who associates partners with God is guilty of fabricating a great sin. (4:48)

What is polytheism? Associating other gods with God Almighty is termed as polytheism (shirk) in the terminology of the Qur’an. It means:

a) to regard someone to have the same genre as that of God or to regard God to have the same genre as someone; or

b) to regard someone to have a role in creation or in running the affairs of the creatures and in this manner make someone God’s peer to some extent or another.

Examples of the first type of polytheism are the beliefs of Christians and the Polytheists of Arabia about Jesus (sws) and Mary (sws) and about the angels respectively. The belief of wahdat al-wujud is another example of this.

Examples of the second type are the beliefs regarding Brahmans, Vishnu and Shiva in Hinduism and the beliefs regarding Ghaws, Qutb, Abdal, Data and Gharib Nawaz among Muslims. Belief in evil spirits and stars and in the powers of Satan also belong to this category of polytheism.

The Qur’an says:

قُلْ هُوَ اللَّهُ أَحَدٌ  اللَّهُ الصَّمَدُ  لَمْ يَلِدْ وَلَمْ يُولَدْ  وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ (112: 1-4)

Proclaim [O Prophet:]  That God is alone. He is rock of shelter for every one. He is neither anyone’s father nor anyone’s son; and there is none like Him. (1-4)

إِنَّ رَبَّكُمُ اللّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ أَلاَ لَهُ الْخَلْقُ وَالأَمْرُ تَبَارَكَ اللّهُ رَبُّ الْعَالَمِينَ (54:7)

Your Lord is the God, who created the heavens and the earth in six days and then ascended His throne. He covers the day with the night which swiftly follows it. And He created the sun and the moon and the stars which are subservient to His command. Make it clear: He is the Creator and He runs the affairs as well. Blessed is God, Lord of the Universe. (7:54)

The adherents of these views also believe that the Almighty has granted these partners of God the ability to have access to a ghayb (the unseen) and the authority to change some decision of the Almighty in this world and in the Hereafter on their recommendation. The Qur’an has negated both these:

About the first, it says:

قُل لَّا يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ (65:27)

Say: “No one in the heavens or on earth has knowledge of the unseen except God [and those who are given this status of having access to the unseen] do not even know when they will be raised to life.” (27:65)

About the second, it says:

قُل لِّلَّهِ الشَّفَاعَةُ جَمِيعًا لَّهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ثُمَّ إِلَيْهِ تُرْجَعُونَ (44:39)

Say: “Intercession is wholly in the hands of God. To Him belongs the sovereignty of the heavens and the earth. Then to Him shall you be recalled.” (39:44)

Such people would signify their superstitions in pictures and statues. The Qur’an has called it a filth and directed us to abstain from it: (30:22) فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ (Guard yourselves against the filth of these idols and abstain from falsehoods which you fabricate about them regarding God, (22:30)). On this very basis, the Prophet (sws) said that on the Day of Judgement those who make these portraits and statues shall be severely punished and they shall be asked to put life into the beings they considered to be living and having the authority of causing harm and benefit to human beings:

إن الذين يصنعون هذه الصور يعذبون يوم القيامة يقال لهم أحيوا ما خلقتم )بخاري رقم 5607)

Those who make such pictures shall be punished on the Day of Judgement. It shall be said to them: “Put life in whatever you have made.”[12] (Bukhari, No: 5607)

Charms and amulets which depict requests of help from such beings also have this filth. The Prophet (sws) is reported to have said that such incantations and blowing, charms and amulets which are used to create separation between a husband and wife are shirk (polytheism).[13]

Swearing an oath on someone other than Allah has also been regarded as shirk by the Prophet (sws) because when a person swears any oath on someone, he actually makes him a witness over some incident and in this manner it is as if the person regards him as someone who has knowledge of ghayb [the unseen] like the Almighty. It is reported:

مَنْ حَلَفَ بِغَيْرِ اللَّهِ فَقَدْ أَشْرَكَ (ابو داؤد ، رقم: 3251)

He who swore by any one other than Allah has committed an act of polytheism. (Abu Da’ud, No: 3251)

In this regard, certain polytheistic attitudes are also worth consideration:

In the Qur’an, God Almighty has mentioned a parable of a person whose wealth, riches, number of friends and associates and splendour and grandeur induced in him so much pride and vanity that he thought that whatever he has as a result of his abilities and of the knowledge and intellect he possesses; it shall always remain with him; the Day of Judgement would never come and if ever it would, he would find all this in store for him there – in fact much more than this. The Qur’an says that one day his flourishing orchard was destroyed, the baselessness of stone idols became evident and he cursed his fortune and expressed his grief on associating partners with God:  

وَأُحِيطَ بِثَمَرِهِ فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَى مَا أَنفَقَ فِيهَا وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا وَيَقُولُ يَا لَيْتَنِي لَمْ أُشْرِكْ بِرَبِّي أَحَدًا (42:18)

And it happened that all his fruits were destroyed, and seeing his vines had tumbled down upon their trellises wrung his hands with grief at all that he had spent on the garden and cried: “Would that I had served no other gods besides my Lord!” (18:42)

Same is the case with showing-off. If endeavours which should be done merely for God are done for others, then this would mean that they have taken the place of God. For this very reason the Prophet (sws) has called this as hidden shirk.[14] He is reported to have said: “The Almighty says: ‘Of all those that are associated [with Me] I am the most indifferent towards association; so anyone who has associated someone with me in any of his works, I am not with him and he is [actually] with whom he has associated with me.’”[15]

Superstitions that human beings become target of are of this genre too. Thus the Prophet (sws) has warned people about them. He has also stopped people from certain things which though do not fall in the ambit of polytheism are liable to lead to it.

Ibn ‘Abbas (rta) narrates that when one night a star fell, the Prophet (sws) asked: “What would you say about these in the age of ignorance?” People replied: “We thought that this would happen at the birth or death of a great personality.” The Prophet remarked: “No, stars do not fall at the birth or death of someone.”[16]

Zayd Ibn Khalid mentions that during the truce of Hudaybiyyah rain fell at night. In the morning, the Prophet addressed the people after the prayer and said: “Do you know what your Lord has said?” The people said: “God and His messenger know better.” The Prophet said: “The Almighty has said: ‘Today some people have woken up as believers and others as disbelievers; those who have said that this rain is a blessing from God are my believers and those who said that water rains down on us from such and such a point in the constellation, they are my disbelievers and the believers in stars.’”[17]

Abu Mas‘ud (rta) says that the Prophet said: “The eclipses of the sun and the moon do not take place because of someone’s death, they are two signs from among the signs of God; hence, if you see them offer the prayer.”[18]

One of the wives of the Prophet has said: “A person who goes to an ‘arraf[19] to find out about his possession, the prayers he offers in forty days shall not be accepted.”[20]

‘A’ishah (rta) narrates that when people asked about soothsayers, the Prophet replied: “They are nothing.” People said: “Some of their prophesies turn out to be true.” The Prophet said: “Satan is able to catch a few things and like a hen cries out in the ears of his friends. Then these people add a hundred other things to it and communicate it to people.”[21]

Abu Hurayrah (rta) says that the Prophet is reported to have said: “There is no transfer through physical contact nor misfortune nor is there any snake of hunger in the stomach and neither does a bird come out from the skull of a dead person.”[22]

Jabir (rta) narrates that besides this, he also said there is no basis of supernatural phenomenon encountered in the wilderness.[23]

‘Umar (rta) says that he heard the Prophet saying: “Do not exaggerate about me the way the Nazarenes did about Christ. I am only a servant of God. So call me God’s servant and messenger only.”[24]

Ibn ‘Abbas (rta) narrates that a person came to the Prophet and during the course of his conversation said: “Whatever God wills and you will.” The Prophet immediately corrected him and said: “You have equated me with God? Just say: “Whatever God alone wills.”[25]

The details of other directives which are mentioned in these verses are as follows:

Worshipping God

The first directive is that since there is no god except God, only He should be worshipped. The essence of this worship (‘ibadah) is humility and modesty. The first manifestation of this essence is serving the Almighty. Since a person also has a practical life in this world, this servitude relates to this practical life as well and in this manner becomes inclusive of obedience. The manifestations in the first case are glorifying Him and singing His praises, praying to him and supplicating before Him, kneeling and prostrating before Him, making vows (to please Him), offering animal sacrifice and doing i‘tikaf.

In the second case, a person, after regarding someone as an independent law giver and ruler, considers that he has the authority to give directives of what is forbidden and what is not and what is allowed and what is not and submits before all his directives. It is the verdict of God Almighty that none of the above mentioned things can be reserved for someone other than Him. The wordsَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّاهُ  declare this verdict. Thus if a person glorifies someone and sings his praises or prays and supplicates before someone, kneels and prostrates before him or presents vows before him or offers animal sacrifice to him or does i‘tikaf for him or regards him to have the authority of prohibiting or allowing things, then this would mean that he has refused to accept this verdict of God. Among the addressees of the Qur’an those who were guilty of this sin were clearly told of their folly.

Those who prostrated themselves before the sun and the moon were told:

لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ (37:41)

Do not prostrate yourselves before the sun or the moon; rather prostrate yourselves before God, who created them both, if you would truly serve Him. (41:37)

Those who prayed and supplicated before some of their ancestors were told:

وَالَّذِينَ يَدْعُونَ مِن دُونِ اللّهِ لاَ يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ أَمْواتٌ غَيْرُ أَحْيَاء وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ (16: 20-21)

And those whom these call besides God are themselves created, they create nothing: They are dead, not living and don’t even know when they will be raised to life. (16:20-21)

Those who presented as sacrifice and vows, the produce and cattle created by God before other deities were warned thus by the Qur’an:

وَجَعَلُواْ لِلّهِ مِمِّا ذَرَأَ مِنَ الْحَرْثِ وَالأَنْعَامِ نَصِيبًا فَقَالُواْ هَـذَا لِلّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللّهِ وَمَا كَانَ لِلّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ سَاء مَا يَحْكُمُونَ (136:6)

And they set aside a share of their produce and cattle for God. They then say that in their opinion: “This is for God and this is for those whom we associate with God.” Furthermore, the share of these associates does not reach God but the share of God can reach these associates.[26] What an evil judgement they pass! (6:136)

Those who regarded their jurists and scholars to have the authority to declare something as lawful and something as forbidden were warned thus:

اتَّخَذُواْ أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللّهِ وَالْمَسِيحَ ابْنَ مَرْيَمَ وَمَا أُمِرُواْ إِلاَّ لِيَعْبُدُواْ إِلَـهًا وَاحِدًا لاَّ إِلَـهَ إِلاَّ هُوَ سُبْحَانَهُ عَمَّا يُشْرِكُونَ (31:9)

They have made their scholars and their monks their Lord besides God and also Jesus, the son of Mary, even though they had been directed to worship one God only. There is no god but Him. Exalted is He above those they deify besides Him! (9:31)

The Qur’an has thus regarded this authority to declare something as lawful or unlawful as baseless besides regarding as baseless the prohibitions stipulated by the Arabs for certain animals called bahirah, sa’ibah, wasilah and ham.

Bahirah is the name given to a she camel which has five offspring, the last of which is a male. The ears of such a camel are slit and it is left free.

Sa’ibah is the name given to a camel which is left free once the vow regarding it has been fulfilled.

As for wasilah, some people would vow that if a goat would give birth to male offspring, they would present it before their idols, and if gives birth to female offspring, they would keep it to themselves; now if she would give birth to male and female offspring simultaneously, they would call it wasilah and would not present such male offspring to their idols.

Ham is the name of a bull which has given birth to many offspring. It would be left free.

The Qur’an says:

مَا جَعَلَ اللّهُ مِن بَحِيرَةٍ وَلاَ سَآئِبَةٍ وَلاَ وَصِيلَةٍ وَلاَ حَامٍ وَلَـكِنَّ الَّذِينَ كَفَرُواْ يَفْتَرُونَ عَلَى اللّهِ الْكَذِبَ وَأَكْثَرُهُمْ لاَ يَعْقِلُونَ (103:5)

God has sanctioned neither a bahirah, nor a sa’ibah, nor a wasilah, nor a ham but these disbelievers fabricate falsehoods about God and most of them have no sense. (5:103)

It is this very verdict of the Qur’an regarding the worship of God on account of which the Prophet (sws) forbade people from making graves places of prostration and said that may God curse the Jews and Christians for they have made the graves of their prophets as mosques.[27]

The fact that this was his last counsel for the Muslims before his death shows its importance.

Treating Parents with Kindness

The second directive is that parents should be treated with kindness. This directive is present in all divine scriptures. Besides, this verse, the Qur’an has also mentioned it elsewhere in 29:8, 31:14-15 and 46:15. There is no doubt in the fact that among human beings a person’s foremost obligation is towards his parents. Thus after worshipping God, Muslims have been directed to fulfill it the foremost. The reason for this is that it is the parents who bring a person into existence and it is they who nourish and look after him. The way this directive is mentioned in 31:14-15 and 46:15 shows that among the parents it is the mother who has more right on the children:

وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَى وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ (14:31)

And We have counseled man to show kindness to his parents. His mother bore him with much [hardships which result in] weakness upon weakness, and he is not weaned before he is two years of age. We said: “Show gratitude to me and to your parents and towards Me is the return.” (31:14)

In the upbringing of a child, a father too plays no less a role; however, the hardships which a mother bears during her pregnancy, at childbirth and then during breastfeeding are unparalleled. For this very reason, the Prophet (sws) has regarded a mother to have three times more right on her children than the father.[28] However, regardless of this difference, the Almighty has counseled man to be thankful to both his parents the foremost after God. This gratitude is not to be expressed merely through the tongue. There are some essential requisites of this gratitude which the Qur’an has related in the above quoted verses of Surah Bani Isra’il.

The first thing mentioned is that a person should treat his parents in a manner that he shows respect to them not only outwardly but also from the depth of his heart. He should not show any aversion to them in his heart and also not say something before them which is against manners. In fact, he should treat them with love, affection and decency and in a manner that reflects his obedience to them. He should obey them and in the frailty of old age comfort them and be a means of re-assurance to them.

In these verses, the objective for which old age has been specially mentioned is explained thus by Imam Amin Ahsan Islahi:

It is this period in which those people regard their parents to be a burden who forget their sacrifices and selfless behaviour in their childhood. Obedient and respectful children remember that the way they were once nurtured by their parents when they were nothing but a lump of meat and bones, in a similar manner their parents have now been consigned to them when they are no more than skeletons; it is now their duty to repay them their favours. However, not everyone remembers this. These verses are in fact a reminder for this reality. In fact, the truth of the matter is that parents deserve love, respect and good behaviour whatever may be their age.[29]

The second thing that is mentioned in this verse is that a person should always show obedience and compliance to his parents and this obedience should arise from his love and affection for them. The Qur’anic words used for this purpose are وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ. In it is the subtle insinuation that just as parents hide and protect their children the way birds do through their wings, in a similar manner, children too should hide and protect their parents in their wings of love and obedience. The reason is that if ever children can repay their parents for their care it is through this attitude.

The third thing that is mentioned besides the above behaviour is that a person should keep praying for his parents that the way his parents raised them with affection and care, the Almighty should shower His blessings on them in this old age. This prayer is a right of the parents on their children and it is also a reminder for a person to fulfill this right imposed on them. This prayer is also the motive for the feelings of love which the Almighty has demanded from the children in treating their parents with kindness. In Surah Luqman are mentioned the limits of this kind treatment. However, since they belong to the shari‘ah, they shall be dealt in our book “The Social Shari‘ah of Islam”.[30]

Following are the directives of the Prophet (sws) in this regard:

Ibn Mas‘ud (rta) reports that he asked the Prophet (sws): “Which deed does the Almighty like the most?” He replied: “To pray on time.” I asked: “Which after this?” He said: “Treating parents with kindness.”[31]

Abu Hurayrah (rta) reports that the Prophet (sws) said: “Humiliation is for that person. Humiliation is for that person. Humiliation is for that person. People asked: “For whom O Messenger of God?” He replied: “A person whose both parents or any of them reached old age in his presence and in spite of this he was not able to enter Paradise.”[32]

‘Abdullah Ibn ‘Umar (rta) says that once a person asked the Prophet (sws) to participate in jihad. At this, the Prophet (sws) inquired: “Are your parents alive?” The person replied in the affirmative. The Prophet (sws) then remarked: “Keep serving them. This is jihad.”[33]

Abu Sa‘id Khudri (rta) says that a person from the people of Yemen migrated and came to the Prophet (sws) in order to participate in jihad. The Prophet (sws) asked: “Do you have any relative in Yemen?” He replied that he had his parents there. The Prophet (sws) remarked: “Did you seek their permission?” He said: “No.” The Prophet (sws) then said: “Go back and seek their permission and if they grant permission then only can you take part in jihad, other wise keep serving them.”[34]

Mu‘awiyyah narrated from his father Jahimah that he came to the Prophet (sws) and said: “O Messenger of God! I would like to participate in jihad and have come to consult you [regarding this].” The Prophet asked: “Is your mother alive?” He said: “Yes.” At this, the Prophet said: “Stay with her and serve her because Paradise is beneath her feet.”[35]

‘Abdullah Ibn ‘Umar (rta) narrates from the Prophet (sws): “The pleasure of the Almighty resides in the pleasure of the father and the wrath of the Almighty resides in the wrath of the father.”[36]

Abu Darda (rta) says that he heard the Prophet (sws) saying that the best door to Paradise is the father; so, if you want you can waste him and if you want you can protect him.[37]

‘Amr Ibn Shu‘ayb narrates from his mother who narrates from her grandfather that once a person came to the Prophet (sws) and said: “I have some wealth and I also have children but my father needs this wealth.” The Prophet (sws) replied: “Both you and your wealth belong to your father.”[38]

In relationships which develop with other people besides the parents, a person should have this same attitude in proportion to their closeness to him. At another place, the Qur’an has unequivocally stated this in the following words:

وَاعْبُدُواْ اللّهَ وَلاَ تُشْرِكُواْ بِهِ شَيْئًا وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَى وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالجَنبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ إِنَّ اللّهَ لاَ يُحِبُّ مَن كَانَ مُخْتَالاً فَخُورًا (36:4)

And serve God and associate none with Him. Show kindness to parents and the relatives and to orphans and to the destitute, to neighbours who are your relatives and those you do not know and to those that keep company with you and to the traveler and to the slaves also because God does not like the arrogant and the conceited. (4:36)

Relatives

It is evident from the verse that after the parents a person’s foremost obligation is towards his relatives and kindred. The expression silah rahmi is used for kind treatment of these people. The basis of a relationship between human beings can be multifarious: People can be class mates, neighbours, friends or companions; they can have common interests or common professions and this basis can even be being citizens of the same country; however, in all these relationships the greatest relationships are the blood relatives. This is the knot tied by the Almighty and it is not befitting for a human being to untie it. Thus safeguarding the rights of this relationship is a foremost obligation:

وَاتَّقُواْ اللّهَ الَّذِي تَسَاءلُونَ بِهِ وَالأَرْحَامَ إِنَّ اللّهَ كَانَ عَلَيْكُمْ رَقِيبًا (1:4)

And fear God, in whose name you plead with one another, and beware about your relatives also. Indeed, God is ever watching you. (4:1)

The importance of this treatment of the kindred and near ones is also found in the narratives of the Prophet (sws).

Abu Hurayrah (rta) narrates that the word is رحم originates from رحمان. Thus God has addressed it and said: “He who has joined you, I will join him with Me, and he who severed you, I will also dissociate from him.”[39]

Abu Hurayrah (rta) narrates that at another instance, the Prophet (sws) adopted even more subtle words to describe this: When God had created His creation, رحم (womb) stood in His presence and said: “This is the place of the one who seeks your refuge from breaking relations.” God said: “Indeed, are you not happy with the fact that the one who joins you, I will join him with Me, and he who severs you, I will also dissociate from him.”[40]

Abu Ayyub Ansari (rta) said that a person came to the Prophet (sws) and said: “O Messenger of God! Tell me something which can take me to Paradise.” He replied: “Serve God and do not associate anyone with Him; be diligent in the prayer and pay zakah and fulfill the rights of the kindred.”[41]

Jubayr Ibn Mut‘am (rta) reports from the Prophet (sws): “Any person who is guilty of breaking blood relations will not enter Paradise.”[42]

Anas (rta) narrates that the Prophet (sws) said that he who likes that his earnings increase and his life should be endowed with blessings should fulfill the right of blood relations.[43]

The pinnacle of this fulfilling of rights is to fulfill them even for those who sever blood relations.[44]

The Orphan and the Needy

After relatives and the kindred, the orphans and the needy are also included in the list. It follows from this that they too fall in the category of the kindred; hence every Muslim should regard them to be so and with this motivation patronize them and be of service to them. According to the Qur’an, the very first step of the objective of attaining piety and goodness a person has been asked to achieve in this world is to free slaves and fulfill the needs of the orphans and the needy:

فَلَا اقْتَحَمَ الْعَقَبَةَ وَمَا أَدْرَاكَ مَا الْعَقَبَةُ فَكُّ رَقَبَةٍ  أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَة ٍ يَتِيمًا ذَا أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (90: 11-16)

But he did not attempt the steep path. And what do you understand what this steep path is? [It is] the freeing of a slave or feeding, in days of famine, of an orphan near of kin or a needy [down] in the dust. (90:11-16)

The style adopted in the following verses of Surah Fajr show that the requirement is not merely helping the orphans and the needy but the real requirement is to give them a respectable status in the society:

كَلَّا بَل لَا تُكْرِمُونَ الْيَتِيمَ وَلَا تَحَاضُّونَ عَلَى طَعَامِ الْمِسْكِينِ (89: 17-19)

Certainly Not! You do not show respect to the orphans and do not urge one another to feed the needy. (89:17-19)

The Prophet (sws) while referring to the reward of this treatment has said: “I and those who take care of the orphans financially will be close to one another in Paradise the way two fingers are close to one another.”[45]

Neighbour, Traveler and Slave

After this, neighbours, travelers and slaves are mentioned in the verse and Muslims are asked to treat them kindly too. In spite of the change in society, even today travelers become needy in some respect or another; however, slavery no longer exists. The measures adopted by Islam in eradicating it are mentioned in my book “The Social Shari‘ah of Islam”.[46]

With regard to one’s neighbours the view of the Qur’an is unique in the history of religion and morality. It is generally considered that a neighbour is a person who lives next door or nearby; however, the Qur’an says that a neighbour is of three types:

First, someone who is one’s neighbour and also one’s relative. The Qur’anic words used are الْجَارِ ذِي الْقُرْبَى  and it is mentioned the foremost. It means that among other neighbours he is more worthy of kind treatment.

Second, someone who is not one’s relative, yet he is one’s neighbour. The words used are الْجَارِ الْجُنُبِ (unfamiliar neighbour). This unfamiliarity can be on the basis of being a relative and also on the basis of having a different religion. After a neighbour who is a relative, comes this neighbour.

Third, a person who accompanies us in travel or while being stationed somewhere. الصَّاحِبِ بِالجَنْبِ are the words used for such a person. Muslims have been directed to treat him kindly too the way other neighbours should be.

Following are the narratives of the Prophet (sws) regarding this treatment:

Abu Shurayh (rta) narrates from the Prophet (sws): “By God! He shall not be a believer; by God! He shall not be a disbeliever.” People asked: “Who? O Messenger of God!” The Prophet said: “A person whose neighbour is not secure from his mischief.”[47]

He also narrates: “He who believes in God and in the Hereafter should respect his neighbour.”[48]

‘A’ishah (rta) reports from the Prophet (sws): “Gabriel emphasized upon me the rights of a neighbour so much that I thought that soon he would make him a share holder in the inheritance [of a person].”[49]

Abu Dharr Ghaffari (rta) says that the Prophet (sws) advised: “O Abu Dharr! When you cook curry put more water in it and remain aware about your neighbours.”[50]

Abu Hurayrah (rta) said that the Prophet (sws) similarly advised women and said: “Muslim Wives! No one should consider a gift to a lady who lives in the neighbourhood to be meager even though it may the hoof of a goat.”[51]

Spending in Way of God

The third directive is to spend in the way of God. This means that just as a person spends on himself the blessings bestowed upon him by God, he should also spend them on his fellow brethren after fulfilling his personal and business needs. It is evident from the Qur’an that two things are required for a person if he is to become a true servant of God: Firstly, one’s relationship with God should be established on right footings. Secondly, this relationship with other human beings should also be established on the right footings. The first thing is achieved through the prayer which is the foremost expression of one’s love for God, and the second through spending in the way of God for this is the foremost expression of one’s love for one’s fellow human beings. The reward for this spending is also God’s love because whatever one spends he has it saved in the heavens and in the words of the Prophet Jesus (sws), his heart too remains occupied at this place, (Matthew, 6:19-21). The Qur’an has urged man to this at various instances in very effective styles. At one instance, it says:

وَأَنفِقُوا مِن مَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ أَحَدَكُمُ الْمَوْتُ فَيَقُولَ رَبِّ لَوْلَا أَخَّرْتَنِي إِلَى أَجَلٍ قَرِيبٍ فَأَصَّدَّقَ وَأَكُن مِّنَ الصَّالِحِينَ (10:63)

And spend of that which We have given you before death befalls any of you and he says: “Why did you give me such a brief respite that I may have given in charity and [as a result] could have been among your pious people.” (63:10)

This spending in the way of God is the right of one’s relatives, orphans and the needy which must necessarily be fulfilled. In the verse of the Qur’an under discussion this fact is clearly mentioned. It is evident from this mention that any slackness in fulfilling this right can make a person a criminal who extorts the rights of people. Thus, at another instance, the Qur’an has clearly stated that if a person starts amassing wealth while remaining indifferent to these rights then this is hoarding and its punishment is the fire of Hell – from which every believer should seek refuge with the Almighty:

وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلاَ يُنفِقُونَهَا فِي سَبِيلِ اللّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ  يَوْمَ يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَى بِهَا جِبَاهُهُمْ وَجُنوبُهُمْ وَظُهُورُهُمْ هَـذَا مَا كَنَزْتُمْ لأَنفُسِكُمْ فَذُوقُواْ مَا كُنتُمْ تَكْنِزُونَ (9: 34-35)

And those that hoard up gold and silver and do not spend it in the way of God, give them glad tidings of a horrible punishment on the day when these [treasures of] gold and silver shall be heated in the fire of Hell, and their foreheads, sides, and backs branded with them. “These are the riches which you hoarded. Taste then what you were hoarding.” (9:34-35)

It is for this very nature of the directive that if people who are bound to fulfill this right are for some reason compelled to disregard the needs of a deserving person at some time and it is expected that in future their circumstances would improve then they should kindly treat the deserving person and promise him with help in future. The words وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ابْتِغَاء رَحْمَةٍ مِّن رَّبِّكَ تَرْجُوهَا فَقُل لَّهُمْ قَوْلاً مَّيْسُورًا point to this aspect.

Whether such spending is done in open or in secret, the Almighty says that every bit of it is in His knowledge. This means that He will also definitely reward a person as per His promise:

وَمَا أَنفَقْتُم مِّن نَّفَقَةٍ أَوْ نَذَرْتُم مِّن نَّذْرٍ فَإِنَّ اللّهَ يَعْلَمُهُ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ إِن تُبْدُواْ الصَّدَقَاتِ فَنِعِمَّا هِيَ وَإِن تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاء فَهُوَ خَيْرٌ لُّكُمْ وَيُكَفِّرُ عَنكُم مِّن سَيِّئَاتِكُمْ وَاللّهُ بِمَا تَعْمَلُونَ خَبِيرٌ (2: 270-71)

And [rest assured] that whatever you spend and whatever vows you make [you shall be fully rewarded for them] because God is fully aware of them and [those who turn away from the guidance of God and] wrong their souls will have none to help them [in the presence of God]. If you spend openly then this too is a good thing, but to give to the poor and to give it secretly is better. [Through this], God will wipe out your sins and [there is absolutely no doubt that] God has knowledge of all your deeds. (2:270-71)

Consequently, the Qur’an says that the Almighty blesses this spending and with His favour transforms a mole into a mountain:

مَثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّئَةُ حَبَّةٍ وَاللّهُ يُضَاعِفُ لِمَن يَشَاء وَاللّهُ وَاسِعٌ عَلِيمٌ  (261:2)

Those who spend their wealth in the way of God can be compared to a grain of corn which brings forth seven ears, each bearing a hundred grains. God [in accordance with His wisdom] provides in abundance [in this manner] to whom He wills; [In reality] God is munificent and all-knowing. (2:261)

Imam Amin Ahsan Islahi writes:

This is a parable which depicts the manifold increase in the reward for spending wealth in the way of God. It is said that just as seven ears sprout from a corn and each ear will have a hundred grains, similarly the reward of a deed given to a person can be up to seven hundred times. Some Hadith narratives also explain this theme. It is reported that the Prophet (sws) said that the reward of a good deed ranges from ten times to seven hundred times. This variation obviously depends on the nature of the deed, the time in which it is done and the internal and external circumstances of those who do the deed. If a good deed is done in difficult circumstances and with straitened resources, it will earn more reward and if a good deed is done in times of ease and with ample resources, its reward will be relatively less. The feelings of the people who do the deed also count. A good deed maybe done with complete willingness of heart and enthusiasm and it may also be done half-heartedly and under compulsion. Obviously both would earn different reward. The verse depicts the maximum reward and it is said: “God provides in abundance [in this manner] to whom He wills.” This is a reference to the principle we have alluded to. Allah’s will is never against justice and wisdom. Hence this manifold reward is willed by Him only in favour of those who prove themselves worthy in accordance with the principle set for them.[52]

This is further explained by saying that if this spending is done to please God and to discipline the soul then this is the example of the person who plants an orchard not on land which is washed away by floods but on such high and even ground where the climate is also favourable so that if there is rain it bears double the fruit and if there is no rain, a light drizzle is sufficient to bear fruit because of conducive land and climatic conditions:

وَمَثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمُ ابْتِغَاء مَرْضَاتِ اللّهِ وَتَثْبِيتًا مِّنْ أَنفُسِهِمْ كَمَثَلِ جَنَّةٍ بِرَبْوَةٍ أَصَابَهَا وَابِلٌ فَآتَتْ أُكُلَهَا ضِعْفَيْنِ فَإِن لَّمْ يُصِبْهَا وَابِلٌ فَطَلٌّ وَاللّهُ بِمَا تَعْمَلُونَ بَصِيرٌ (2: 265)

ِAnd those who spend their wealth to please God and to firmly attach their own souls [to the truth] are like an orchard which is on a high and level ground: if a heavy shower falls upon it, it yields up twice its normal produce; and even if a heavy shower does not fall on it, a drizzle is enough [to produce fruit. Keep this example in mind] and [rest assured that] God knows whatever you do. (2:265)

However, this reward is for spending done from ones clean and pure wealth and which is not accompanied by hurting the person on whom it is spent and by emphasizing it as a favour. Presenting to God something which a person does not like for himself is a very mean act. Whatever we have is given to us by God. If we give something to Him in His way and adopt a mean attitude in this then in the words of Imam Amin Ahsan Islahi, there is a strong chance that a person instead of pleasing the Almighty and disciplining his soul ends up distancing  himself from the Almighty. Similarly, if a person keeps boasting of his favour on the recipient and hurts him then this means that he does not have magnanimity because after being blessed with the motivation of spending on the poor such an attitude can only be adopted by petty-minded people – people who think that those on whom they have spent should always live under the burden of their generosity. Consequently, when this wish of theirs is not fulfilled they always want to humiliate that person by taunting him. The Qur’an says:

يَا أَيُّهَا الَّذِينَ آمَنُواْ أَنفِقُواْ مِن طَيِّبَاتِ مَا كَسَبْتُمْ وَمِمَّا أَخْرَجْنَا لَكُم مِّنَ الأَرْضِ وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ وَلَسْتُم بِآخِذِيهِ إِلاَّ أَن تُغْمِضُواْ فِيهِ وَاعْلَمُواْ أَنَّ اللّهَ غَنِيٌّ حَمِيدٌ (2: 267)

Believers! spend from your pure wealth and from that which We have brought out of the earth for you, and don’t even think of spending something worthless [in the way of God] which you yourselves would not receive but with closed eyes. You should know that God does not need [such spending from you] and He is glorious. (2:267)

At another place, the Qur’an says:

الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللّهِ ثُمَّ لاَ يُتْبِعُونَ مَا أَنفَقُواُ مَنًّا وَلاَ أَذًى لَّهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ  قَوْلٌ مَّعْرُوفٌ وَمَغْفِرَةٌ خَيْرٌ مِّن صَدَقَةٍ يَتْبَعُهَآ أَذًى وَاللّهُ غَنِيٌّ حَلِيمٌ  يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تُبْطِلُواْ صَدَقَاتِكُم بِالْمَنِّ وَالأذَى كَالَّذِي يُنفِقُ مَالَهُ رِئَاء النَّاسِ وَلاَ يُؤْمِنُ بِاللّهِ وَالْيَوْمِ الآخِرِ فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا لاَّ يَقْدِرُونَ عَلَى شَيْءٍ مِّمَّا كَسَبُواْ وَاللّهُ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ وَمَثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمُ ابْتِغَاء مَرْضَاتِ اللّهِ وَتَثْبِيتًا مِّنْ أَنفُسِهِمْ كَمَثَلِ جَنَّةٍ بِرَبْوَةٍ أَصَابَهَا وَابِلٌ فَآتَتْ أُكُلَهَا ضِعْفَيْنِ فَإِن لَّمْ يُصِبْهَا وَابِلٌ فَطَلٌّ وَاللّهُ بِمَا تَعْمَلُونَ بَصِيرٌ  أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ لَهُ فِيهَا مِن كُلِّ الثَّمَرَاتِ وَأَصَابَهُ الْكِبَرُ وَلَهُ ذُرِّيَّةٌ ضُعَفَاء فَأَصَابَهَا إِعْصَارٌ فِيهِ نَارٌ فَاحْتَرَقَتْ كَذَلِكَ يُبَيِّنُ اللّهُ لَكُمُ الآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ (2: 262-266)

Those who spend their wealth in the way of God and do not follow this spending by reminders of their generosity and insults have their reward with their Lord; they shall have nothing to fear [there] nor will they be sorrowful. A kind word and forgiveness [at unpleasant instances] is better than charity followed by inflicting hurt. [You should know that] God is self-sufficient [from such charity] and [on such an attitude from you, He deprives you; however, besides this] He is very gracious. Believers! do not mar your charity by reminders of generosity and by hurting others like those who spend their wealth to show off before others and believe neither in God nor in the Last Day. Such men are like a rock covered with soil: a shower falls upon it and leaves it hard and bare. [On the Day of Judgement], they shall gain nothing from what they earned. And [in reality], God does not guide such ungrateful people. Those who spend their wealth to please God and to firmly attach their own souls [to the truth] are like an orchard which is on a high and level ground: if a heavy shower falls upon it, it yields up twice its normal produce; and even if a severe shower does not fall on it, a drizzle is enough [to produce fruit. Keep this example in mind] and [rest assured that] God knows whatever you do. Would any one of you who has an orchard of dates and grapes underneath which streams of water flow, in which are fruits of all kinds and he grows old and his children are feeble wish that this orchard be blasted by a fiery whirlwind and it burn to ashes? [This will be the condition of people on the Day of Judgement who mar their spending in the way of Allah by reminders of generosity and by hurting others]. In this manner does God explain to you His revelations so that you may reflect. (2: 262-266)

Imam Amin Ahsan Islahi, while explaining these verses, writes:

This is the parable of a person who has planted an orchard of grapes beneath which a canal flows to keep it blossoming. There were other types of fruit also in the orchard and it also produced various crops. The owner of the orchard grew old and all his children were young. Meanwhile a fiery whirlwind passed through the orchard and totally destroyed it. The Qur’an says that a similar fate will await the charity spending of a person who did not protect it from destructive calamities. The lightning which destroys their residence is hidden right in their own precincts and it will appear exactly at the time when they will not be left with the option of obtaining what they have lost.[53]

In the verses of Surah Bani Isra’il under discussion, the Almighty has explained that only people who adopt a balanced attitude in their spending and consider the sustenance they have been given by God a blessing and not a result of their own planning are afforded with the urge and will to spend in this manner. Consequently, two further things are stated: Wealth should not be squandered for it is a blessing of God and the right attitude in this regard is that a person should spend it in a balanced and efficient way and whatever he saves he should consider that he has been entrusted with it as a share for its rightful recipients and with full caution discharge this duty of handing it over to them. The reason for this is that a person who does not adopt a balanced attitude regarding his needs is not able to even find time from his pastimes and pursuits to fulfill such duties. The Qur’an says that people who squander their wealth are Satan’s brothers and Satan is very ungrateful to his Lord. He allures people to his ways and entices them to spend on things which earn the displeasure of God. While explaining the balanced attitude in this matter, the Qur’an says that a person should neither be miserly nor prodigal so that when he needs his wealth, he ends up yearning for wealth and is reduced to indigence; on the other hand, he should spend in a balanced way and always save something so that he is able to help others whenever needed. The Qur’anic words used for this are: َلاَ تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلاَ تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَّحْسُورًا  .

The other thing is that it is the wisdom and will of God which governs the financial circumstances of a person. He may be blessed in abundance in this regard or he may have to live hand to mouth. The only responsibility of a person is that he should work hard to create opportunities for his livelihood. People who do not understand this, not only do not spend on others, but many a time become so callous as to even kill their children for fear of poverty. The Qur’anic verse of Surah Bani Isra’il quoted above which mentions this specially alludes to the evil Arab custom of burying alive infant girls in the time of jahiliyyah. The psyche behind this was that since a woman is not an earning member of the family, why should one bear the burden of her up-bringing. The Qur’an forbade this heinous practice and said that it is the Almighty who provides for these innocent girls and also those who indulge in this practice. They should rest assured that the Almighty is ever watching the circumstances His servants are going through; He was not un-aware of them.

At another instance, this aspect is explained thus in the Qur’an:

الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَاء وَاللّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلاً وَاللّهُ وَاسِعٌ عَلِيمٌ  يُؤتِي الْحِكْمَةَ مَن يَشَاء وَمَن يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الأَلْبَابِ ( 2: 268-269)

Satan threatens you with poverty and tempts you to [spend on] lewd things and God promises you His forgiveness and His bounty and God is munificent and all-knowing. He [according to His law] gives an awareness of [this promise of] wisdom to whom He pleases, and he who receives this awareness indeed receives a treasure of great good. Yet none but men of sense receive a reminder [from such things]. (2:268-269)

Chastity and Modesty

The fourth directive mentioned is that no one should even go near fornication. The reason stated for this is that it is open lewdness and a very dreadful practice. The implication is that no argument is required to prove its awfulness and lewdness. Human nature has always regarded it  to be a grave sin and a terrible crime. It is an indubitable reality that the institution of family is as essential a need for a person as air and water are. This institution can only sustain on natural feelings and emotions if the relationship between the spouses is permanent. If this aspect is missing then a society can only consist of a bunch of animals which are devoid of natural and spiritual feelings and emotions; it cannot be founded on the right footings. Mawlana Abu al-A‘la Mawdudi writes:

The fact that this act is immoral or a religious sin or against social norms is something which has been universally acknowledged in all times and no one save a few people who have surrendered their intellect to base desires or who in their madness invent novel things and then philosophize them have differed in this regard. The reason for this universal consensus is that human nature itself requires that fornication be prohibited. The survival of human race and the establishment of a human society both require that a man and a woman should not be free to merely sexually gratify themselves and then split away; on the contrary, the relationship between them should be of a permanent contract in which they remain sincere to one another – a relationship which is known and acknowledged in the society and is also given protection by it. Without this, human race cannot survive a single day because a child needs several years of care and affection for his upbringing and a woman single-handedly can never be able to bear this responsibility unless the man who was responsible for bringing the child into existence is ready to support and help her. Similarly, without such a contract, human society also cannot remain intact because society itself has been created through the union of a man and a woman in the form of a family and then through relationships between various families with one another. If a man and a woman, while disregarding a family set-up, come together to merely sexually gratify themselves for sometime, human beings will end up dispersed from one another, the roots of collective life will be severed and the very foundation on which the edifice of the society was built would be razed to ground. For these reasons, an informal relationship between a man and a woman which is not based on a contract of sincerity that is known and recognized in the society is against human nature. Consequently, man has always regarded fornication as a grave folly and an act of great immorality and, in religious terms, an atrocious sin.[54]

It is this very terrible nature of fornication because of which the Almighty has not merely forbidden it; He has said to not even go near it. This means that one should keep away from things that may lead to it or may ultimately entice a person to it. The etiquette of gender interaction mentioned in Surah Nur is stated for these very reasons. A summary of this etiquette is that a man a woman with regard to their physical and psychological needs should guard their gazes and properly cover their private parts and should not do something that rouses sexual emotions. The reason for this is that when Satan wants to give currency to fornication in a society, he first of all begins from these places. It is evident from the Qur’an that it was through this very way that he had attacked Adam and Eve:

يَا بَنِي آدَمَ لاَ يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُم مِّنَ الْجَنَّةِ يَنزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْءَاتِهِمَا إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لاَ تَرَوْنَهُمْ إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاء لِلَّذِينَ لاَ يُؤْمِنُونَ (27:7)

Children of Adam! let not Satan tempt you again the way he had expelled your parents from the orchard [in which they were living] stripping them of their garments in order to reveal their private parts to them. He and his associates see you from where you cannot see them. Indeed, We have made such devils associates of those who do not profess faith. (7:27)

What sort of an attack was this? Imam Amin Ahsan Islahi writes:

… he first strips a person of his apparel of piety and virtue – the apparel which the Almighty had blessed him with together with his real apparel to elevate his inner-self. When this inner apparel is taken off, modesty and chastity, which are the actual motives for the real apparel, fade away. Then this real apparel starts becoming burdensome. Immodesty and profligacy induce a person to expose body parts which hold an attraction for the opposite gender -- parts whose concealment is a requirement of human nature. Then comes fashion to support this tendency; it provokes a person to wear clothes in such a bizarre way that he or she appears to be naked inspite of being adorned with clothes, and in this way – concealment of the body – the very objective of clothes is sacrificed. The only thing left in these clothes now is embellishment and the real objective is now to enhance the degree of nudity as much as possible. Then gradually human intellect is overwhelmed and nudity is now dubbed as culture and covering the body is considered to be an old fashioned act which exudes abhorrence. Then educated ruffians come to the scene and present the philosophy in the light of history that nudity is real human nature. Clothing has become in vogue because of restrictions of customs and etiquette. It is at this stage that shamelessness overcomes people and the whole society is poisoned with lust and licentiousness.[55]

On this very basis, popularizing fornication and creating opportunities which lead to it are regarded a crime by the Almighty. The Qur’an says that when the Hypocrites and miscreants of Madinah in the time of the Prophet (sws) adopted these ways, the Almighty said:

إِنَّ الَّذِينَ يُحِبُّونَ أَن تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذَابٌ أَلِيمٌ فِي الدُّنْيَا وَالْآخِرَةِ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ (19:24)

Indeed those who like shamelessness and lust to spread among Muslims shall be sternly punished in this life and in the life to come. [They only deserve this] and God knows [them], but you know not. (24:19)

For this very objective, the Prophet (sws) forbade Muslim women from putting on pungent perfumes when going out, from sitting alone with men and from traveling alone[56]. When people asked about the brother-in-law, the Prophet (sws) told them that sitting alone with them is tantamount to death.[57]

The wisdom in the directive of taking a mahram relative along in long journeys is no different.[58] Turning away one’s gaze from ladies after the first sight is also for this purpose.[59] Certain types of music have been prohibited for the very reason that they may lead a person to this sin.[60] The Prophet (sws) is reported to have said that the children of Adam necessarily get some share from fornication. Thus ogling women is the fornication of the eye, lustful talk is the fornication of the tongue, amusing oneself with such talk is the fornication of the ears, touching and walking for this purpose is the fornication of the hands and the feet. Then the heart and the mind show their yearning and one’s private parts sometimes confirm this and sometimes negate it.[61]

All these directives are meant to nip the evil of fornication in its bud.

Sanctity of Human Life

The fifth directive is that no one should kill any one. This is a mention of the sanctity of human life which it always has had as per morality and religion. The Qur’an has informed us that prior to this, the Israelites were also given this directive and the Almighty had ordained that killing one human being is like killing whole mankind. This directive has been preserved in the Talmud in these very words even today.[62] The Qur’an has referred to it in Surah Ma’idah in the following words:

مِنْ أَجْلِ ذَلِكَ كَتَبْنَا عَلَى بَنِي إِسْرَائِيلَ أَنَّهُ مَن قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا (32:5)

That was why we laid it down for the Israelites that he who killed a human being without the latter being guilty of killing another or of spreading anarchy in the land should be looked upon as if he killed all mankind. (5:32)

It is evident from the above mentioned directive that the life of a human being can only be taken in two circumstances: when a person has killed someone or when a person while rebelling against the collective system goes after the life, wealth or honour of others. The words “spreading anarchy in the land” refer to this latter practice. Apart from these two circumstances, every killing is an unjustified act the punishment of which is eternal Hell according to the Qur’an (25:68-69). Muslims, who perpetrate this crime against other Muslims, are warned thus by the Qur’an:

وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَآؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا (93:4)

And he who intentionally kills a believer, his reward is Hell. He shall abide therein forever, and the wrath and the curse of God are upon him. He has prepared for him a dreadful doom. (4:93)

The Qur’an has also clarified that the perpetrators of this crime will not only have to face God in this manner, they will also have to reckon with the heirs of the slain person and God has given them full authority in this regard, and no court of justice can show any leniency to the murderer without the consent of his heirs. Its responsibility is that if they insist on qisas, it should help them and should implement with full force whatever they want.

However, this does not at all mean that if at some place a formal government does not exist and the matter of qisas is solely left to the discretion of the heirs of the accused, then they, in their capacity as heirs, should exceed the limits and, for example, slay others besides the slayer in frenzy of revenge or out of prejudice for their status and superiority demand the execution of a free person in place of a slave or a man in place of a woman, or kill the criminal by torturing him, or take out their venom on his dead body or adopt those methods of killing which have been prohibited by the Almighty. The words فَلاَ يُسْرِفْ فِي القَتْل  point to this aspect.

It is evident from this that on the Day of Judgement the slain person shall have the same authority and without his consent the slayer will not be granted any leniency.

Misappropriating the Wealth of Orphans

The sixth directive is that the wealth of orphans should not be misappropriated. The words of this directive are the same as those of fornication earlier: “Do not approach the wealth of orphans except for their welfare and betterment.” The implication is that one should only use the wealth of the orphans for their development and protection and this too should be done till the time when orphans reach maturity and can be entrusted with their wealth. In Surah Nisa, the Almighty has given certain guidelines in this matter; however, since they relate to the shari‘ah, they shall be mentioned in my book “The Social Shari ‘ah of Islam”. [63] Here, this much should remain clear that in the given verse what one has been prohibited regarding orphans is a grave crime and one should not consider it to be trivial. Consequently, the Qur’an says:

إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا وَسَيَصْلَوْنَ سَعِيرًا (10:4)

Indeed, those who devour the property of orphans unjustly, swallow fire into their bellies; and soon shall they be caste into the raging fire of Hell. (4:10)

Keeping Promises

The seventh directive is that promises should be kept at all costs. The Qur’an here says that one shall be held accountable for promises. In Surah Baqarah, this directive has been mentioned with great stress and emphasis in the following words:    (2: 177)  وَالْمُوْفُوْن بِعَهْدِهِمْ إِذَا عَاهَدُوا (And when they make promises, they keep them, (2:177)). Promises here imply all kinds and sorts of promises. Imam Amin Ahsan Islahi says:

Keeping promises includes all small and big obligations whether they are related to God or to His creation, whether they come into existence through written means or whether through some relation and association, whether they are declared or are considered to be understood in a good society. We are tied in some sort of a contract with God and the Prophet (sws), our father and mother, our wife and kids, with our near and distant relatives, our clan and family, our neighbours and neighbourhood, teachers and students, masters and servants and with our peoples and nations. It is an essential requirement of piety and fulfillment of oaths that we fulfill these rights. In other words, the real spirit of keeping promises is fulfillment of rights and fulfillment of rights encompasses all big and small obligations.[64]

At some other instances in the Qur’an (eg. 23:8, 70:32) as well, this directive of keeping promises is mentioned with the same emphasis. At the time of armed jihad also, the most important directive which is stated in the Qur’an is this keeping of promises. Surah Tawbah is the surah of punishment. In it, the Prophet (sws) and the Muslims have been directed to end their treaties with the Idolaters of Arabia and launch the final onslaught. However, this much has been clearly stated in it (9:4) that treaties which are time-bound must be honoured till the time period expires. Similarly, in Surah Anfal, it has been stated that if a nation with whom Muslims are bound in a pact is oppressing the Muslims, then these Muslims cannot be helped in breach of this pact. The Qur’an says:

وَالَّذِينَ آمَنُواْ وَلَمْ يُهَاجِرُواْ مَا لَكُم مِّن وَلاَيَتِهِم مِّن شَيْءٍ حَتَّى يُهَاجِرُواْ وَإِنِ اسْتَنصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ إِلاَّ عَلَى قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ وَاللّهُ بِمَا تَعْمَلُونَ بَصِيرٌ (72:8)

And to those who accepted faith but did not migrate [to Madinah], you owe no duty of protection until they migrate; but if they seek your help in religion, it is your duty to help them except against a people with whom you have a treaty; and [in reality] Allah sees what you do. (8:72)

Honesty in Weighing

The eighth directive is that things should be weighed and measured with honesty. The Almighty says that He has set the earth and the heavens on a scale and thus it is necessary that a person in his circle should remain just and measure with the right scale and weights. The Qur’an says:

وَالسَّمَاء رَفَعَهَا وَوَضَعَ الْمِيزَانَ أَلَّا تَطْغَوْا فِي الْمِيزَانِ وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ (55: 7-9)

And He raised high the heaven and set the scale of all things that you might not transgress that scale. Give just weight and full measure. (55:7-9)

It is evident from these verses that this is a very important directive and in its essence is actually a corollary of the scale of justice on which this world has been created. Thus if anyone deviates from it, it means that his conception of justice and fairness has become defective and he actually does not believe in a just God. After this, obviously the economic and social systems of the society are shaken from their bases and no ingredient of the society remains in its place. The people of the Prophet Shu‘ayb (sws) were involved in such malpractices. At more than one instance, his advice and sermon to his people in this regard is mentioned in the Qur’an. At one place, it is said:

أَوْفُوا الْكَيْلَ وَلَا تَكُونُوا مِنَ الْمُخْسِرِينَ  وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ  وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءهُمْ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ  (26: 181-183)

Give just measure and defraud none. Weigh with the right scales and do not cheat your fellow men of what is rightly theirs; and do not spread anarchy in the land. (26:181-183)

Adulteration in things is also a similar case. If a person mixes water in milk, or sand in sugar or wheat in grain, he commits the same crime because even if he weighs accurately he is not giving the buyer in full what he is buying. This is like usurping the rights of others for which he will have to face grave consequences both in this world and in that to come. Thus the Qur’an has said: “give full measure, when you measure, and weigh with correct scales. This is better and fairer as far as the consequences are concerned.”

Following Speculations

The ninth directive is that one should not base his actions on speculations. The reason is that the faculties of sight, hearing and intellect shall one day be held accountable before God. The implication of this directive is that it is not right for a Muslim to make bad estimations about other Muslims, or make allegations against others or take some action against others without proper knowledge of what the matter is or spread rumours merely on the basis of speculation or form a view about God’s being and attributes and His directives merely on the basis of conjecture and guesswork and unending analogies. In Surah Hujurat, some of these things have been mentioned with this clarity of prohibition:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءكُمْ فَاسِقٌ بِنَبَأٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِينَ (6:49)

Believers, if an evil-doer brings you a piece of news, find out its true status, lest you inflict harm on others unwittingly and then regret your action. (49:6)

يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ وَلَا تَجَسَّسُوا (12:49)

Believers, avoid being overly speculative, for some speculations are a blatant sin and do not spy on one another. (49:12)

Taking Action without Finding out the Truth

The first thing which is mentioned in these verses is that if an evil-doer informs us about something, we should not take action until we have thoroughly found out what the truth of the matter is, for we may take some action in frenzy and rage and later regret what we do.

It is evident from this directive that if the informant is an unknown person or someone about whom it is not known whether he is a good person or an evil one, the truth about him must be ascertained. On this very basis, the muhaddithun have researched into the life and times of people who narrate the words or deeds of the Prophet (sws) and if they were not able to access the details of a narrator, they rejected his narrative by regarding him to be an unknown person.

Abstaining from Excessive Conjecture

The second thing which is stated here is that one should not indulge in excessive conjecture because certain conjectures are blatant sins. Imam Amin Ahsan Islahi, while explaining this, writes:

It is but natural for good or bad thoughts to arise in one’s heart about people whom a person encounters in life. It is these thoughts which create or sever a person’s relationship with another. Viewed thus, it is these thoughts which make and break relationships in a society. On the basis of this importance which thoughts occupy, a person should not carelessly accept or reject them; on the contrary, he should be very sharp and alive to them. In this regard, the guidance provided by Islam to its followers is that a Muslim must always think well of others unless it is proven to him that some person is not worthy of this. Thinking well of a person is an obvious requirement of the brotherhood of faith on which Islam has founded its society and which has been explained earlier. On the other hand, if a person adopts the attitude of entertaining and harbouring all sorts of ill-founded thoughts that come to his mind, then the example of such a person is that of a hunter who becomes so blind in his obsession for catching fish that he also catches snakes. Obviously, there is a great possibility for a person who becomes blind in his obsession for catching fish to end up losing his own life one day as a result. The Qur’an has stopped Muslims from this very danger that one must not start conjecturing too much because certain conjectures are blatant sins which may devastate a person. The guidance which emerges from this directive is that a person should not become so mentally sick as to think ill of others; on the contrary, he should always think well of others. If the deed or words of a person induce him to think ill of him, he should try as far as he can to make a good justification, if it can be made. He should only think contrarily when he is not able to make any sound justification. It is better to think positively of a person who deserves to be thought of negatively than to think negatively of a person who deserves to be thought of positively.[65]

Refraining from Inquisitiveness

The third thing which is mentioned is that one should not be inquisitive about others. Imam Aminn Ahsan Islahi writes:

Here the prohibition actually relates to being inquisitive for an evil purpose. In other words, here the intention of a person is to try to find some fault or mistake in the private life of another person and have access to the secrets of his family and family life. Sometimes, the motive of this probing is jealousy for it soothes a person to find out such facts about someone he considers to be his rival. At other times, the motive is hatred and animosity: he wants to humiliate another person by informing others of his faults. This latter tendency has now become a profession to which newspaper journalism has given a great impetus. Some journalists are in perpetual search of scandals and the journalist who is considered to be the most successful is the one who is able to lay his hands on a scandal in the private life of a famous person which makes his newspaper or journal sell like hot cakes. Such spying and probing is counter to mutual sympathy and brotherhood which are the foundations of an Islamic society; for this reason Muslims have been stopped from indulging in them. On the other hand, probing which a Muslim does to find out the circumstances of another person so that he can help him in his difficulties and needs or the spying and probing which an Islamic state does to be fully informed about the circumstances of its citizens, is neither implied here nor is it prohibited. On the contrary, such spying is a very virtuous act on the part of a neighbour so that he is aware of the circumstances and problems which his neighbour is encountering and is able to help him out. Similarly, for a state, this attitude is not just an act of virtue, it is in fact its responsibility to arrange to be informed of the good or bad circumstances of its citizens so that it is able to properly discharge its duties.[66]

Pride and Vanity

The tenth directive is that no one should walk with pride and vanity on God’s earth. It is thus said that howsoever much a person may strike the earth with his feet, he will not be able to rent it asunder and howsoever much a person may walk while raising his head he will not be able to reach the heights of the mountains. Imam Amin Ahsan Islahi writes:

… the implied meaning is that what is the meaning of showing pride and vanity in the earth made by God – the God whose glory and grandeur one witnesses in the vast expanse of the earth that He has spread out on which one’s status is not even that of an ant or an insect and the God who has created these towering mountains before which one’s status is not even that of a squirrel. One should try to recognize one’s status and always surrender oneself before the majesty and splendor of God.[67]

Such a gait obviously reflects one’s inner self. Wealth, authority, beauty, knowledge, power and other similar things produce pride and vanity in a person. Each of these produces a specific type of pride in one’s gait showing that his heart is devoid of the perception of serving God and there is no concept in it of God’s glory and greatness. The heart which has the perception of serving God and of His greatness only beats in the chests of people who have humility. Instead of walking arrogantly, they walk with their heads bent. Thus walking with pride and vanity is a very bad trait and its punishment is very grave too. The Prophet (sws) is reported to have said that the person who has pride even to the measure of a mustard seed will not enter Paradise.[68] He has also said that honour is the lower fabric of the Almighty and greatness is His upper fabric. He who competes with Him regarding these will be punished.[69]

Here it should remain clear that pride and vanity are not merely reflected in one’s gait: they are evident in one’s conversation, clothes, appearance and behaviour as well. Consequently, the Qur’an says:

وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ  وَاقْصِدْ فِي مَشْيِكَ وَاغْضُضْ مِن صَوْتِكَ إِنَّ أَنكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ (13: 18-19)

And do not become indifferent to people nor walk proudly on the earth: God does not like the arrogant and the one who expresses vanity and be modest in your gait and keep your voice low; indeed, the most hideous of voices is the braying of the ass. (31:18-19)

The Prophet (sws), on this very basis, has prohibited the use of all things which reflect affluence or are a means of show and pomposity or are instrumental in overawing others or belong to the mannerisms of rogues and ruffians. For this very reason, he forbade the use of silk, making covers from expensive hides and eating in utensils made of gold and silver.[70] So much so, he even urged people having short beards and large moustaches to give up this arrogant appearance and said that one should satisfy one’s passion by increasing the length of the beard but moustaches should be trim in all circumstances.[71] He is reported to have said: “He who wore a dress to show his status, the Almighty will clothe him with the dress of humiliation on the Day of Judgement, and then fire shall be ignited in it.”[72] He is similarly reported to have said: “On the Day of Judgement, God will not wish to see a person who walked conceitedly by dragging his legware.”[73]

Moreover, this mental state becomes a source of great sins. Consequently, it is this conceit and arrogance which is instrumental in deliberately denying the truth, in considering oneself superior to others on the basis of colour, creed and race, in considering others to be inferior and making fun of them, in censuring others, in calling them with bad names and in scandalizing the faults of others in their absence. God has strictly forbidden all these.

Evading the Truth

Those who evade the truth and reject it in arrogance are warned that they must not consider their sin to be trivial. Their punishment is that the doors of Paradise are closed for them. Hell shall be their abode from all sides and they will abide in it forever:

إِنَّ الَّذِينَ كَذَّبُواْ بِآيَاتِنَا وَاسْتَكْبَرُواْ عَنْهَا لاَ تُفَتَّحُ لَهُمْ أَبْوَابُ السَّمَاء وَلاَ يَدْخُلُونَ الْجَنَّةَ حَتَّى يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ وَكَذَلِكَ نَجْزِي الْمُجْرِمِينَ  لَهُم مِّن جَهَنَّمَ مِهَادٌ وَمِن فَوْقِهِمْ غَوَاشٍ وَكَذَلِكَ نَجْزِي الظَّالِمِينَ (7: 40-41)

Indeed those who denied Our revelations and evaded them in arrogance, the gates of heaven shall not be opened for them and neither will they be able to enter Paradise except if a camel is able to pass through the eye of a needle. [This is their punishment] and thus do We punish the criminals. Hell shall be their bedding and the flames of Hell shall be their covering and in this way do We punish the evil-doers. (7:40-41)

Conceit on One’s Lineage

People who show conceit and vanity on their lineage and ancestry are cautioned that all human beings are the progeny of Adam and Eve. Whites are not superior to blacks nor blacks superior to whites and similarly, Arabs are not superior to Non-Arabs and Non-Arabs are not superior to Arabs. In the sight of God, the status and nobility of a person is not founded on the basis of his family, clan, colour or creed; it is on the basis of his consciousness towards God. Only that person will be respected in His presence who is the most God-fearing and lives within the limits specified by Him even if he belongs to a low and unknown family. And he who is arrogant and conceited shall definitely be humiliated even though he belongs to a family of high status and pedigree. This division of mankind in families is merely to give people identity. Just as God has distinguished people from one another on the basis of features, colour and stature so that they can identify and recognize one another, similarly, dividing them into families and clans is meant to serve this very purpose. It has no significance beyond this:

يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ (13:49)

You people! We have created you from one man and one woman and divided you into tribes and clans that you might get to know one another. The noblest of you in God’s sight is he who is the most God-conscious. Indeed, God is all-knowing and wise. (49:13)

Making Fun of Others

People who make fun of others are told that in the sight of God a person is respectable or disreputable on the bases of his faith and deeds and their true weight too shall be indicated by the Almighty’s balance of justice. One cannot say that a person who considers himself to be noble in this word will end up in humiliation on the Day of Judgement and a person who is considered lowly will be rewarded greatly in Paradise. Hence every Muslim must remain aware that according to the Qur’an (49:10) once he has entered the folds of faith he has entered the universal brotherhood of Muslims in which every Muslim is a brother to another. It is not befitting for him at all to make fun of others, ridicule and censure them while thinking them to be inferior to him:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَومٌ مِّن قَوْمٍ عَسَى أَن يَكُونُوا خَيْرًا مِّنْهُمْ وَلَا نِسَاء مِّن نِّسَاء عَسَى أَن يَكُنَّ خَيْرًا مِّنْهُنَّ (11:49)

Believers, let no man make fun of another man, who may perhaps be better than himself and let no woman make fun of another woman, who may perhaps be better than herself. (49:11)

Defaming and Taunting Others

Those who defame and taunt their brethren are warned to abstain from this practice. The Qur’anic words used for this in Surah Hujurat are  لَا تَلْمِزُوا أَنفُسَكُمْwhich imply that a person who defames and taunts others actually defames and taunts himself. Moreover, the word used is لَمْز which includes other meanings as finding faults in others, ridiculing and mocking others, blaming others, making some one a target of objections whether openly or in secret. Obviously, in all these things the motive is considering oneself to be superior and others as inferior and mediocre. A similar misdeed is calling others with bad names. The Arabs of the age of ignorance had a special proclivity for it and they regarded it to be a matter of great accomplishment. The most outstanding poet and orator of a tribe was the one who would excel others in expressing the superiority of his tribe and in speaking ill and demeaning other tribes. Consequently, Muslims were prohibited from indulging in this practice and told that ridiculing others, demeaning and humiliating them and calling them with bad names is an act of disobedience and after faith, even the name of disobedience is bad. Thus it is not worthy of a Muslim to be involved in any of these evil practices:

وَلَا تَلْمِزُوا أَنفُسَكُمْ وَلَا تَنَابَزُوا بِالْأَلْقَابِ بِئْسَ الاِسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ وَمَن لَّمْ يَتُبْ فَأُوْلَئِكَ هُمُ الظَّالِمُونَ (11:49)

And do not defame one another, nor call one another with bad names. After embracing faith, even the name of disobedience is bad. [Repent from this] and [remember] those who do not repent from this are indeed wrongdoers. (49:11)

Backbiting

People who are guilty of backbiting are chided that it is a heinous sin. In comparison it is no less than eating the flesh of one’s deceased brother. Eating the flesh of the dead in itself is a detestable act, and if that flesh is of one’s brother how can a person like to eat it? A little deliberation shows that depicted in this description is a picture of his helplessness in self-defence. After presenting this simile the Qur’an has posed the question that if a person is not willing to tolerate such a thing then how can he tolerate such a despicable and dreadful practice as backbiting. Imam Amin Ahsan Islahi writes:

Backbiting means speaking about the flaws of a person in his absence. The fact that this is done in his absence incorporates in the very meaning of backbiting the aspect that the targeted person does not get to know of it. In pursuance of keeping it secret, a backbiter gives his statements before people who hold the same opinion and are his confidants sharing the objective with him or at least are people about whom he is sure that they are not the ones who sympathize with the person he is targeting and will not reveal this secret to him.[74]

If one analyzes backbiting, one can see that hidden behind it is arrogance and conceit of a person that induces him to humiliate and disgrace others. Consequently, the Almighty has forbidden us from it and said that everyone must fear His Lord in this matter:

وَلَا يَغْتَب بَّعْضُكُم بَعْضًا أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ تَوَّابٌ رَّحِيمٌ (12:49)

And no one among you should indulge in backbiting others. Would any of you like to eat the flesh of his dead brother? So you would dislike it. [Repent from this practice] and have fear of God. God is Ever-Forgiving and Ever-Merciful. (49:12)

Like the ten commandments of the Torah, these are the ten commandments of the Qur’an. What the Almighty (Qur’an, 42:37) has regarded as great sins and acts of vulgarity emerge from disobeying these directives. The Qur’an unequivocally states that people can be punished for this disobedience in the Hereafter. Thus every Muslim should remain cautious about it. The following three things should remain in consideration in this regard.

Firstly, if the disobedience is unintentional, God will not hold a person accountable. His law is that if a person commits a misdeed unintentionally, He will not punish him. While stating a directive about adopted sons, the Qur’an says:

وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَا أَخْطَأْتُم بِهِ وَلَكِن مَّا تَعَمَّدَتْ قُلُوبُكُمْ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا (5:33)

And the mistake you have made in this matter shall be forgiven, but in what your hearts make an intention shall not be forgiven. God is Ever-Forgiving and Ever-Merciful. (33:5)

Secondly, if a person is able to abstain from disobeying these directives, then its reward is that his minor sins will be forgiven by the Merciful Lord other wise all his major and minor sins will be recorded in the register of his deeds and he will have to give their account:

إِن تَجْتَنِبُواْ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُم مُّدْخَلاً كَرِيمًا (31:4)

If you abstain from the major sins of what is being prohibited to you, We shall forgive your minor sins and will make you enter in a place of honour. (4:31)

Thirdly, if a person disobeys any of these directives while being overwhelmed with emotions, he should repent and mend his ways. It is essential that he repent as soon as possible. The Almighty has clearly stated in the Qur’an that He will forgive people who commit a sin while being overwhelmed with emotions if they repent right after it. He will not forgive people who sin all their lives and repent when they see death approaching. Similarly, He will not forgive people who deliberately reject the truth if they continue with this attitude till their death:

إِنَّمَا التَّوْبَةُ عَلَى اللّهِ لِلَّذِينَ يَعْمَلُونَ السُّوَءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُوْلَـئِكَ يَتُوبُ اللّهُ عَلَيْهِمْ وَكَانَ اللّهُ عَلِيماً حَكِيماً  وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الآنَ وَلاَ الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ أُوْلَـئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا (4: 17-18)

It is incumbent upon God to forgive those who commit a sin while being overwhelmed with emotions and then quickly repent. It is they who are forgiven by God. God is all-knowing and wise. But He will not forgive those who sin all their lives and, when death comes to them, say: “Now I repent!” nor those who die as disbelievers. It is for these that We have prepared a grave punishment. (4:17-18)

In the above verses, the Qur’an has ascertained two cases in which repentance shall be accepted by the Almighty. After this, one case remains: a person was not able to repent right after his sin; however, he did not delay repentance till his death. In this case, the Qur’an is silent and in the words of Imam Amin Ahsan Islahi, this silence creates hope as well as fear and the purport of the Qur’an also seems that one should remain between hope and fear in this case. He says that in spite of this what comes to his mind is the fact that such people would hopefully attain salvation through the intercession of the Prophet (sws) because in their case there is no reason for it to be prohibited.

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