Islamic way of life

ISLAMICWAYOFLIFE
BY
SyedAbul A'alaMawdudi

(9 a*.otive officeforCe[&GuiilameatBothq1996
KtngFrhdNrtbnalLlbnry Crtetoglng'In'PubllcrthnDrtr
Al-Moudoodi, Abul-Ala'
Islamicwayof lifc.
ll6P,l2 x 17Cm.
ISBN:996G798-ll-9
l- Islamicethics 2- Islamictheology
l-Title
2l2dc 1961115
LegalDeposilNo: 196l/15
ISBN;960-798-l l-9

CONTENTS
Chapterl:
lslamicConceptof Life
A. BasicPostulates.
B. fman:lts NatureandCharacter.
C.The Planof Life.
1-TheObjectivesandCharactersof
the Plan.
2-Ma'rufat.
3- Munkarat.
4- SomeotherCharacteristics.
Ghapterll:
TheMoralSystemof lslam.
Why Differences?
lslamicConceptof LifeandMorality.
Goalof MoralStriving.
SanctionbehindMorality.
Motivesand Incentives.
DistinctiveFeaturesof lslamicMoral
Order.
Chapterlll:
EssentialFeaturesof lslamicPolitical
System.
Purposeofthe lslamicState
FundamentalRights
ExecutiveandLegislative
01
02
08
19
22
25
26
27
30
33
36
38
40
42
44
48
53
56
58

GhapterlV.
islamicSocialOrder
Equalityof Mankind
The Institutionof FamilY
Relativesand Neighbors
ChapterV.
EconomicPrinciPlesof lslam
Right of ProPertY
The Problemof EquatitY
SocialJustice
Obligationsand Restrictions
ChapterVl.
SpiritualSystemof lslam
Body-SoulConflict
Criterionof Moral DeveloPment
Road to SpiritualitY
62
62
66
71
79
81
83
86
91
95
96
142
104

ChapterI
ISLAMICCONCEPTOFLIFE
The chief characteristicof the Islamic
Concept of Life is that it doesnot admit a
conflict, nay, not even a significantseparation
betweenlife-spiritualandlife-mundane.It does
not confine itself merely in puriffing the
spiritual andthemorallife of manin thelimited
senseof the word. Its domainextendsto the
entire gamut of life. It wantsto mould
individuallife as well as the socialorder in
healthy patterns,so that the Kingdomof God
may really be establishedon theearthandso
that peace,contentmentandvvell-beingmayfill
the worldaswatersfill theoceums.TheIsiarnic
Way of Life isbasedonthisuniqueapproachto
life andapeculiarconceptof man'splacein the
Universe. That is why it is necessarythat
beforewe proceedto discussthemoral,social,
political and economicsystemsof Islam, we
shouldhave a clearideaof theIslamicConcept
of Lit'e.

There are certain basicpostulateswhich
should be understoodand appreciatedat the
veryoutset.Theseposfulatesareasfollows:
BASIC POSTULATE
l. Allah Whois theCreator,theRulerandthe
Lord of theentireUniversehascreatedmanand
provided himwith temporarystationin thatpart
of His vast kingdom(cosmos)whichis known
as the earth. He has endowedman with the
faculties of thinkingandunderstanding,andhas
given him the power to distinguishrightfrom
wrong. Man has also been investedwith
freedomof will andchoiceandthepowerto use
the resourcesof the world in any mannerhe
likes. In short,man has beengivena sortof
autonomywhile being appointedby God on
earth as a successorto the beingsthat had
previouslypopulatedit.
2. Before assigningto man the
inheritanceof the earth,Godmadeit explicitly
clear to himthatHealoneistheLord,theRuler
and theDeity. As such,theentireUniverseand

all the creaturesin it ( including man ) must
submit to Him alone. Man must not think
himself totally free and should knowthatthis
earth is not hispermanentabode.Hehasbeen
made to live upon it only duringtheperiodof
his probation,and in duecourse,hewill refurn
to his Lord, to bejudgedaccordingto theway
he has utilized the period of probation. The
only right coursefor man is to acknowledge
Allah as the only Lord, the Sustainerandthe
Deity and to follow His Guidanceand His
Commandsin all walksof life. Manmustlive
this life with the realizationthat he is to be
judged andhissoleobjectiveshouldbeto merit
the pleasureof Allah soasto emergesuccessful
in the final test. Conductwhichis conffaryto
this wouldleadmanasfay. If, manfollowsthe
courseof pietyandGodliness(whichheis free
to chooseand follow) hewill succeedin this
world andin thenext,in thisworldhewill live a
life of peace and contenfinent,and in the
Hereafterhe will qualifr himselffor theheaven
of eternalbliss,al-Jannah.Andit hechoosesto
fbllow theothercourse,i.e.,thatcrfGodlessness

and evil (whichheis equallyfreeto chooseand
follow) his life will be one of comtption,
disruption and fiusfration in thisworld andhe
will meetcolossalmisfortunein thelife to come
- that abode of painandmiserywhichis called
Jahannam(Hell) .
3. After administeringthewaming,God
set man upon the earth andprovidedthevery
first humanbeings(Adam and Eve) with His
Guidancein accordancewith whichmenwere
to live on the earth. Thus, man'slife onthis
earth did notbeginin ufferdarkness.Thevery
first "manwas providedwith aburningtorchof
light andguidancesothathumanitymightattain
its gloriousdestiny.Theveryfust manreceived
revealedknowledgefromGodHimself. Hehad
knowledgeof therealityandwasgrventhecode
of life by followingwhichhecouldlive a life of
bliss and success.Thiscodeof life wasIslam,
the attitudeof completesubmissionto Allah,the
Creator of man and of thewholeuniverse.It
was this religion which Adam, the firstman,
passeddownto posterity.Butlatergenerations
graduallydrifted away from therightpathand

adopteddifferent erroneouspaths.Becauseof
negligence,they lost the originalteachings,or
due to folly or mischiefthey adulteratedand
perverted them. They associatedwith God
innumerablehuman beings,non-humanobjects
and imaginaryentitiesasdeitiesandindulgedin
Shirk (polytheism)of the worst type. They
mixedup thepureteachingsof Godwith strange
myths, ideas and philosophiesand thus
produceda jungle of religionsandcults.They
discardedthe God-givenprinciplesof social
ethics and collectivemorality,theShari'ah,and
deprived the human life of peace and
tranquillity.
4. Althoughmendepartedfromthepath
of tnrth, disregardedanddistortedtheShari'ah
andsomeof themevenrevoltedagainstthecode
of Divine Guidance,yet God did notdestroy
them or force themto therightcourse.Forced
conversionto therightpathwasnotin keeping
with the autonomy He had givento man.
Instead,Godappointedcertainvirtuouspersons
from amongstthe people themselves,io
dischargethe responsibilityof recallingand

guiding men to the right path during their
sojourn on the earth. These menbelievedin
God, and lived a life of obedienceto Him. He
honored themby Hisrevelationsandgavethem
the knowledgeof reality. Thesemen,knownas
prophets (peacebe upon all of them), were
assignedthe task of presentingthemessageof
truth to humanityand of askingthepeopleto
cometo thepathof theLord.
5. Theseprophetswere raisedin all
epochs,in all lands and in all nations.Outof
numerous prophetssent by God, the Qur'an
explicitly mentionstwenty five. All of them
brought the same rnessage,all of them
advocatedthe samewayof life (Deen)i.e.,the
way whichwasrevealedto manonthefust day
of hisexistence.All of themfollowedthesame
guidance:theguidancewhichwasprescribedby
the Lord for man attheoutsetof hiscareeron
the earth. All of them stood for the same
mission:theycalledmento thereligionif Islam,
askedthosewhoacceptedtheDivineGuidance
to livein accordancewithit: andorganizedthem
into a movementfor the establishmentofthe

Divine Law, and for putting an end to all
deviationsfrom the RightPath.Everyprophet
tried to fulfill this missionin thebestpossible
way. But quite a numberof peoplenever
acceptedthis guidanceandmanyof thosewho
acceptedit graduallydriftedastrayand,afteral
lapse of time, lost the guidanceor distortedit
throughinnovationsandperversions.
6. At last, God raised Prophet
Mohammed(peace beuponhim)in thelandof
Arabia and assignedto him thecompletionof
the mission for which earlierprophetswere
ordained. The messageof Mohammed(peace
be uponhim)wasfor thewholeof mankind.He
presentedanew the teachingsof Islamin their
pristine form andprovidedmankindonceagain,
with theDivineGuidancewhichtheyhadlostin
its original form. He organizedallthosewho
acceptedhismessageintooneUmmahQ.{ation)
which was chargedwith reconstructingits own
life in accordancewith theteachingsof Islam,
by calling mankindto thepathof righteousness
andwith establishingthesupremacyof theword
of Godontheearth.Thiszuidanceis enshrined

in the Holy Qur'anwhich constitutestheonly
rightcodeof conductformankind.
IIVIAN(FAITH): ITS NATURE AND
CHARACTBR
We have discussedabove those basic
postuiates of Islam which, on the one hand,
revealed God's plan for providingguidanceto
man in this world and,on theother,definedthe
nature, position and status of manin it. Now,
let us studythe foundationson which theQur'an
wants to develop man'srelationshipwith Allah
and the concept of life which naturallyfollows
from that relationship.
The Qur'an <treals.ariththisproblemon
many an occasion but tireentireconceptof life
envisagedby it is epitomized in thefollowing
verse:
"God hathpurchasedof theBelievers.
Theirpersonsandtheirgocds;
For theirs(in return)
Is the Garden(of Paradise)
Theyfight in His Cause,
8

And slayandareslain:
A promisebindingonFlim
ln Truth,throughtheLaw,
TheGospel,andtheQdan:
And whois morefaithful
To hisCovenantthanGod?
Thenrejoicein bargain
Whichyehaveconcluded:
Thatis theachievementsupreme."
(Al-Qur'an,IX:ll1)
In the aboveversethe natureof the
relationship which comes into existence
betweenmanandGodbecauseof Imam(theact
of reposingfaith in Allah) has been calleda
"bargain". ThismeansthatImanin Allahis not
a mere metaphysicalconcept;it is in thenature
of a contract by whichmanbartershislife and
his belongings with Allah in exchangefor
Paradisein the life Hereafter.Godso to say,
p-,rchases a believer'slife and property and
prornises, by way of price, the award of
Paradisein thelife afterdeath.Theconceptof
bargain has important implicationsand we

should,therefore, first of all clearlyunderstand
its natureandmeanings.
The fact of the matter is thateachand
everythingin thisworldbelongsto Allah. Heis
the real owner of themall. As such,man'slife
and riches, which are part of thisworld,also
belong to Him, becauseit is He Whocreated
them and it is He Who has assignedthemto
each man for his use. Lookingattheproblem
from this angle;thequestionof Hispurchasing
whatis alreadyHis:Manis nottheirrealowner;
he has no title to sell them. Butthereis one
thing which has been conferredon man, and
which now belongsfully to him,andthatis his
free will, thefreedomof choiceof followingor
not following the path of Allah. As manhas
been endowedwith freewill in thisrespect,he
is free to acknowledgeor notto acknowledge
the reality of things. Althoughthisfreedomof
will and choicethat man possesses,doesnot
automaticallymakehimtherealownerof all the
energies and resourceson which he has
command,nordoesheacquirethetitle to utilize
them in any way he likes, nor doeshis
l0

acknowledgmentof realityor refusalto dosoin
any way affectsrealityassuch,yetit doesmean
thatheis freeto acknowledgethesovereigntyof
God and His overlordshiponhisownlife and
belongingsor refuseto acknowledgeit andto
arogate to himself the position of total
independence.He may, if hesolikes,regard
himself freefromall obligationsto theLord and
may thinkthattheenjoysfull rightsandpowers
over all that he has, and thus, mayusethem
accordingto his ownwishesunfetteredby any
higher command. It is herethatthequestionof
bargain comesin. Thisbargaindoesnotmean
that godis purchasingsomethingwhichbelongs
to man. Its real natureis this: All creation
belongsto God but He has bestowedcertain
things on manto beusedby himasatrustfrom
God. And man has been given freedomto
honestlyfulfill the trust or if he so likes, to
betray it or misuseit. Now, Goddemandsthat
man should willingly and voluntarily (andnot
under dtressor compulsion)acknowledgethose
things as His which reallybelongsto Him and
man should use them as atnrstfromGodand
l l

not as somethinghis own to be usedas he
pleases.Thus,amanwhovoluntarilyrenounces
thefreedomevento refuseGod'ssupremacyand
instead acknowledgesHis sovereignty,so to
say, "sells" his "autonomy"(whichtoois aglft
from God and not somethingwhich manhas
acquiredof hisown)to God,andgetsin return
God'spromiseof eternalblissthatis Paradise.
A man whomakessuchabargainis a "Mu'min
(Believer)andIman(Belief)istheIslamicname
for thiscontract;whiletheonewhochoosesnot
to enterintothiscontract,or aftermakingsucha
contractamountingto its grossbreach,is one
who has followedthecourseof thedevil.Thus
Allahsays:
"Sayif it bethatyourfathers,
Yoursons,yourbrothers,
Yourmates,oryourkindred;
Thewealththatyouhavegained;
Thecommeroein whichyoufear
a decline.or thedwellingsin which
youdelight
Are dearerto youthanGod,
Or Hisapostle,of thestriving
t2

In His cause;thenwaituntilAllatr
bringsaboutHis Decision.
And GodGuidesnottherebellious."
(Al-Qur'an,lX:24)
The attempt to avoid or abrogatethis
contract canleadto Kufr (totaldisbelief).Such
is the nature and the contract. Now let us
briefly studyits variousaspectsandstipulations.
l. Godhasputusto seriousfiail ontwo
counts:
(a). He hasleft manfree,butevenafter
g"ing him that freedomHe wishesto see
whether or not man realizes hisffueposition;
whether he remainshonestand steadfastand
maintainsloyalty andallegianceto theLord,or
loses his head and revolts againsthis own
Creator;whetherhe behaveslike anoblesoul,
or tramplesunderfoot all valuesof decencyand
startsplayingfantastictricks.
(b). He wants to seewhetherman is
preparedto have suchconfidencein Godasto
offer his life and wealthin retumfor whatis a
promise,that is to materializein thenextworld
and whetherhe is preparedta surrenderhis
l3

autonomyand all thecharmsthatgowith it, in
exchangefor apromiseaboutthefuture.
2. It is anacceptedprincipleof Islamic
law thatImanconsistsof adherenceto a certain
set of doctrinesandwhosoeverreposesfaithin
those doctrinesbecomesaMu'min.No onehas
a right to denouncesuchamanasnon-believer
or drive him out of the fold of the Ummah
(Islamic Community), save when there is
explicit proofof falsityor of renunciationof the
belief. This is thelegalaspectof theproblem.
But in the eyesof the Lord,onlythatImanis
valuablewhichconsistsin completesurrenderof
one'swill andchoiceto theWill of Allah. It is a
stateof thoughtandactionwhereinmansubmits
himself fully to Allah, renouncingall claimto
his own supremacy.It is somethingthatcomes
from the heart. It is anattitudeof themrndand
preparesmanfor a certaincourseof action.If a
man recitesto Kalima, entersintothecontract
and even offers hisprayersandperformsother
acts of worship,but in his hearthe regards
himself as the owner and the sovereign
dispenser of his physical and mentalpowers
t4

and of his moral and materialresources,uses
them to hisownliking andupholdshisfreedom
of will, then, howevermuch the people may
look uponhim asMu'min(believer),in theeyes
of God he will beanon-believer,for hehas,in
fact, not really enteredinto thebargainwhich
accordingto the Qur'anis theessenceof Iman
(belief). If amandoesnotusehispowersand
resourcesin thewayGodhasprescribedfor him
andinsteadusesthemin pursuitswhichGodhas
prohibited,it clearlyshowsthateitherhehasnot
pledgedhis life and propertyto Allah,or even
after pledgingthem to Him, he falsifiesthe
pledgeby hisconduct.
3. Thisnatureof lmanmakestheIslamic
way of life distinctfrom,nay,theveryopposite
of, thenon-Islamicwayof life. A Muslim,who
hasrealfaithin Allah,makeseveryaspectof his
subservienceto theWill of Allah. Hisentirelife
is one ofobedienceandsurrenderandhenever
behavesin an arrogantor anautonomousway,
save in a momentof forgetfulness.And after
sucha lapseassoonashebecomesconsciousof
it, heagainre-addresseshimselfto hisLordand
l 5

repentshis error. Similarly,agroupof people
or a societywhichconsistsof trueMuslimscan
never break away from theLaw of theirLord.
Its political order, its social organization,its
culture,its economicpolicy,its legalsystemand
its internationalstrategymust all be in tuned
with the Code of Guidancerevealedby Allah
and must,in noway,contraveneit. And if ever,
through error or omission,anycontraventionit
committed,they must,onrealizingthis,correct
thisimmediatelyandreturnforthwithto thestate
of subservienceto the Law of God. It isthe
way of thenon-believersto feelfreefromGod's
Guidanceand to behaveas one'sownmaster.
Whoever adoptssuch apolicy,eventhoughhe
may bear anamesimilarto thatof aMuslim,is
heading the satanicpath and is followingthe
way of thenon-believers.
4. TheWill of God,whichit is obligatory
upon man to foliow, is the one which God
Himself has reveaiedfor man'sgrridance.The
Will of God is not to be determinedby man
himself. GodhasHimselfenunciatedit clearly
and thereis noambiguityaboutit. Therefore,if
t6

a personor societyis honestandsteadfastin its
contraot with Allah, it must scrupulouslyfashion
its entire life in accordancewith theBook of
God and the Sunnah(practicalexample)of the
Prophet(peacebe upon him).
A little reflection wili show that these
aspects and stipulationsarelogically implicit in
the bargain and it is alsoclearfrom the above
discussionvvhy the paymentof the "price"has
been postponedtot he life afterdeath. Paradise
is not therewardfor thernereprofessionof the
bargain, it is the reward for the faithful
execution of thecontract. Unlessthecontractis
fuily executedandthe actualtife-behaviorof the
"vendor" complieswith thetermsof thecontract
he does not become entitled to the reward.
Thus, the final act of the "sale" is concluded
only at the last momentof the vendor'slife, and
as such, it is nahral that thereward shouldbe
given to him in the Lifb Hereafter.
There is another signifrcantpoint which
emerges from the study of the verse quoted
above (Al-Qur'an,1x.24)when it is read with
reference to its context. In theversespreceding
l l

it, referencehas been madeto thepeoplewho
professed Iman and promised a life of
obeCience,butwhenthehotr of trail camethey
proved unequalto thetask. Someneglectedthe
call of thehourandbetrayedthecause.Others,
played tricks of hypocrisy and refusedto
sacrificetheir lives and riches in thecauseof
Allah. TheQw'an,afterexposingthesepeople
and criticizing their insinceritymakes it clear
that Iman is a contract,a form of pledge
betweenman andGod. It doesnotconsistof a
mere professionof belief in Allah. It is an
acknowledgmentof the factthatAllahaloneis
our Sovereign Lord and Ruler and that
everythingthat man has, includinghis life,
belongs to Him andmustbeusedin accordance
with His directives. If a Muslim adoptsa
contrary courseheis insincerein hisprofession
of faith. Truebelieversareonlythosewhohave
really soldtheirlivesandallthattheypossessed
to God and who followedHis dictatesin all
fields of activity. They staketheir all in
obedienceto theCommandsof theLord.anddo
l 8

not deviateevenaninchfromthepathof loyalty
to God. Suchonlyarethetruebelievers.
THE PLAN OF LIFE
This discussionmakesit clear that Islam
beginswith laying down the proper lines on
which man'srelationshipwith theLordis to be
reared;his entireindividualandsociallife is an
exercisein developingand strengtheningthis
relationship. Iman, the startingpoint of our
religion, consistsin the acceptanceof this
relationshipby man'sintellect and will. thus,
Islam is acfualsubmission,thewayof surrender
to the Will of God in all aspectsof life and
behavior. Now, we are in apositionto casta
glance over the plan of life which Islam
envisages. This plan- thecodeof conduct- is
known as the Shari'ah. Its sourcesare the
Qur'an and the Sunnahof ProphetMuhammad
(peacebeuponhim).
The Final Book of God and the Final
Messengerstandstodayasarepositoriesof this
truth, and they invitethewholeof humanityto
acceptthe truth. God Almightyhasendowed
l 9

men with freewill in themoraldomain,andit is
to this free will that this acceptancebears
reference. Consequently,it is always a
voluntary act and not of compulsion.
Whosoeveragreesthat the conceptof Reality
statedby theHoly ProphetandtheHoly Bookis
true, it is for himto stepforwardandsurrender
his will to theWill of God. It isthissubmission
whichis called"Islam",thefructificationof faith
(Iman) in actual life,andthosewhodoso,i.e.,
those who of theirownfreewill, acceptGodas
their Sovereign,and surrenderto His Divine
Will and undertaketo regulatetheir lives in
accordancewith His Commandments,arecalled
"Muslims".
All those personswho thus surrender
themselvesto the personswho thussurrender
themselvesto theWill of Godareweldedintoa
communityandthatis howthe"Muslimsociety"
comesinto being. Thus, ihis is a principled
society - a societyradicallydifferentfromthose
which are founded onthebasisof race,colour
or territory. This sociefyis the result of a
deliberatechoiceandeffort:it istheoutcomeof

a "contract"which takesplacebetweenhuman
beings and the Creator. Thosewhoenterinto
this confract,undertaketo recognizeGod as
their sovereign,His GuidanceasSupreme,and
His injunctionsas absoluteLaw. They also
undertaketo accept,withoutquestionor doubt
His classificationsof GoodandEvil, Rightand
Wrong, Permissibleand Prohibited. In short,
the Islamic societyagreesto limit itsvolitionto
the extent prescribedbytheAll-KnowingGod.
In other words, it is God andnotmanwhose
will is the primarySourceof Law in aMuslim
society.
When such a society comes into
existence, the Book and the Messenger
prescribefor it a codeof life calledtheShari'ah,
and this Societyis bound to conformto it by
virtue of the confiact it hasenteredinto. It is,
therefore,inconceivablethatanyMuslimsociety
worth thenamecandeliberatelyadopta system
of life other thantheShari'ah.If it doesso,its
confract is ipso facto broken and the whole
societybecomes"un-Islamic".
2l

But we must clearly distinguishbetrveenthe
everydaysins or violationsof the individuals
and a deliberaterevoltagainsttheShari'ah.The
former may not imply breaking up of the
contract, while the latter would meannothing
short of that. Thepointthatshouldbeclearly
understoodhere is that if an Islamic society
consciouslyresolvesnotto accepttheShari'atr,
and decidesto enactits ownconstitutionand
laws or borrowsthemfromanyothersourcein
utter disregard of the Shari'ah, sucha society
breaksits contractwith Godandforfeitsitsright
to becalled"Islamic".
1. The ObjectivesandCharacteristicsof the
plan
Let us now proceedto understandthe
plan of life envisagedby the Shari'ah. To
understandthat,it is essentialthatwe startwith
a clear .conceptionof the objectivesand the
fundamentalsof Shari'ah.
The main objectiveof theShari'ahis to
constructhumanlife on the basis ofMa'rufat
(virtues) and to cleans it of the Munkarat
(vices). The term Ma'rufatproclaimsasgood

and right everything declared by Allatr andby
His messengerto beso. Takingthisdefinition
as thenorm,thetermMa'rufatshoulddenoteall
the virtues and goodqualitiesthathavealways
been accepted as "good" by the pwe and
unadulteratedhumanconscience.Conversely,
the word Munkarat refers to everythingthat
Allah and His Apostlehavedenouncedasevil.
In the light of thisunderstanding,it denotesall
the sins and evils that have alwaysbeen
condemnedby purehumannafureas"evil". In
short, the Ma'rufat arein harmonywith human
nafureandits requirementsin general,whilstthe
Munkarat are just the opposite. TheShari'ah
gives a clear view of theseMarufat and
Munkaratandstatesthemasthenormsto which
the individual and social behavior should
conform.
The Shari'ah doesnot,however,limit its
function to providing us with an inventoryof
virtues and vices only; it laysdowntheentire
plan of life in such amannerthatvirtuesmay
flourish and vices may notpolluteanddestroy
humanlife.
23

To achievethis end, the Shari'atrhas
embraced in its plan all the factors that
encourage the growth of good and has
recommended steps for the removal of
impedimentsthat might preventits growthand
development. The process gives rise to
subsidiaryseriesof Marufat consistingofthe
causesand meansinitiating and nurturingthe
good, andyet anothersetof Ma'rufatconsisting
of prohibitory commandsin relationto those
things which actaspreventivesor impediments
to good. Similarly,thereis a subsidiarylist of
Munkarat which might initiateor allow growth
of evil.
The Shari'ahshapestheIslamicsocietyin
a way conduciveto the unfetteredgrowthof
good, virtue andtruthin everysphereof human
activity, andgivesfull playto theforcesof good
in all directions. And at the sametime it
removesall impedimentsin thepathof virtue.
Along with this, it affemptsto era-dicateevils
from its social plan by prohibitingvice, by
obviating the causes of its appearanceand
growth, by closing the inlets throughwhichit

creeptsinto a societyandby adoptingdetenent
measuresto checkits occurrence.
2.Ma'rufat (Ma'roo0
The Shari'ahclassifiesMa'rufatintothree
categories:the Mandatoryfardh andWajib),
the Recommendatory(Matlub) and the
Permissible(Mubatr).
The observance of the mandatory
(Marufat) is obligatoryonaMuslimsocietyand
the Shari'ah has given clear and binding
directionsabout them. The recommendatory
Ma'rufat are those which the Shari'ahwantsa
Muslim society to observeandpractice.Some
of them havebeenveryclearlydemandedof us
while others have been recommendedby
implication and inferencefrom the sayingsof
the Holy Prophet(peacebeuponhim). Besides
this, specialarrangementshavebeenmadefor
the growthandencouragementof someof them
in the plan of iife enunciatedby theShari'ah.
Othersstill havesimplybeenrecommendedby
the Shari'ahleavingit to the societyorto its
more virtuous elementsto look to their
promotion.
25

This leaves us with the permissible
Ma'rufat. Striotly speaking,accordingto the
Shari'ah everything which has not been
expressly prohibited by it is a Permissible
Ma'ruf (i.e., Mubah). It isnotatallnecessary
that an expresspermissionshouldexistaboutit
or that it shouldhavebeenexpresslyleft to our
choice. Consequently,thesphereof permissible
Ma'rufat is very wide so much sothatexcept
for the things specificallyprohibitedby the
Shari'ah,everythingis permissiblefor aMuslim.
And this is exactly the spherewherewehave
been given freedomandwherewe canlegislate
according to our own discretionto suit the
requirementsof our age and conditions,of
coursein keeping with thegeneralspiritof the
Shari'ah.
3. Munkarat (Munkar)
The Munkarat(or thethingsprohibitedin
Islam) have been groupedintotwo categories:
Haram, i.e., those thingswhich havebeen
prohibitedabsolutelyand Makruh,i.e., those
things which have been disliked and
discouraged.It hasbeenenjoinedonMuslims

by clearmandatoryinjunctionsto refraintotally
from everything thathasbeendeclaredHaram.
As for the Maknrhat the Shari'ahsignifiesits
dislike in someway or another,i.e., either
expresslyor by implication,givinganindication
also as to the degreeof suchdislike. For
example,therearesomeMakruhatborderingon
Haram, while others bearaffrnitywith theacts
which arepermissible.Of course,theirnumber
is very largerangingbetweenthetwo extremes
of prohibitory and permissibleactions.More-
over, in somecases,explicitmeasureshave
been prescribed by the Shari'ahfor the
preventionof Makruhat,while in otherssuch
arrangementshavebeenleftto thediscretionof
thesocietyor of theindividual.
4. SomeotherCharacteristics
The Shari'ah,thus, prescribesdirectives
for the regulationof our individualaswell as
collective life. Thesedirectivestouch such
varied subjectsas religiousrituals,personal
character,morals,habits,family relationships,
social and economic affairs,administration,
rights and dutiesof citizens,judicial system,
27

laws of war and peace and international
relations. In short, it embracesall thevarious
departmentsof humanlife. These directives
reveal what is goodandbad;whatisbeneficial
and useful and what is injuriousandharmful;
what are the virhres whicharetheevilswhich
we have to suppressandguardagainst;whatis
the sphere of our voluntary,untrammeled,
personal and social action and what are its
limits; andfinally,whatwaysandmeanswecan
adopt in establishingsuch a dynamicorderof
societyand what methodswe shouldavoid.
The Shari'ahis a completeplanof life andanall
embracingsocial order - nothing superfluous,
nothinglacking.
Another remarkable feature of the
Shari'ahis that it is an organicwhole. The
entire plan of life propourdedby Islam is
animated by the samespirit and hence,any
arbitrary division of its plan is boundto harm
the spirit as well asthestructureof theIslamic
order. In thisrespect,it mightbecomparedto
the humanbody whichis anorganicwhole. A
leg pulledoutof thebodycannotbecalledone-

eight or one-sixthman, becauseafter its
separationfrom the livingbody,thelegcanno
longer perform its humanfunction.Nor canit
be placedin the body of someotheranimals
with any hopeof makingit humanto theextent
of that limb. Likewise, we cannotform a
correct opinion abouttheutility, efficiencyand
beauty of the hand, the eyes or thenoseof a
human being separately,without judging its
placeandfunctionwithinthelivingbody.
The samecan be said in regardto the
schemeof life envisagedby theShari'ah.Islam
signifiesthe entire schemeof life andnotarry
isolatedpart or parts thereof. Consequently
neither can it be appropriate to view the
different part of the Shari'ahin isolationfrom
one anotherand without regard to thewhole,
nor will it be of any use to takeanypartand
bracket it with any other "ism". TheShari'ah
can function smoothly andcandemonstrateits
efficacy only if the entire systemof life is
practised in accordancewith it and not
otherwise.
29

ChaPterII
THE MORAL SYSTEMOF ISLAM
Moral senseis inborn in manandthroughthe
ages it has served as the commonman's
standardof moral behavior, approvingcertain
qualitiesand disapprovingothers. Whilethis
instinctive faculty may vary from personto
person,human consciencehasglvenamoreor
less uniform verdict in favourof certainmoral
qualities as being good and declaredcertain
othersas bad. On the side of moralvirtues,
justice, cotuage,bravery andtruthfulnesshave
always elicited praiseand historydoesnot
record any period worth the namein which
falsehood,injustice,dishonesty,andbreachof
tmst may have been upheld;fellow-feeling,
compassion,fidelity, and magnanimityhave
always been valued while selfishness,cruelty,
miserliness andbigofiyhaveneverreceivedthe
approvalof thehumansociety;menhavealways
appreciatedperseverance,determinationand
courageandhaveneverapprovedof impatience,
ficklemindedness,cowardiceand imbecility.
Diguty, restraint, politeness,and amiability
30

have throughoutthe agesbeencountedamong
virtues, whereas snobbery,misbehaviorand
rudenesshave neverfoundrecognitionasgood
moral qualities. Personshaving a senseof
responsibility anddevotionto dutyhavealways
won the highestregardof men; neverhave
people who are incompetent,slothful and
lacking in senseof dutybeenlookeduponwith
approval. Similarly, in respectof thestandard
of good and bad in the collectivebehaviorof
society as awhole,theverdicthasalwaysbeen
almost unanimous. OnIythatsocietyhasbeen
looked upon as worthy or honourandrespect
which possessesthe virtues of organization,
discipline,mutual affectionand fellowfeeling
and has establisheda social order basedon
justice, freedom and equalityof men. As
opposedto this, disorganization,indiscipline,
anarchy,disunity,injusticeandsocialimbalance
have always beenconsideredasmanifestations
of decay and disintegrationin a society.
Robbery, murder,larceny,adultery, fraudand
graft havealwaysbeencondemned.Slandering,
scandalmongeringandblackmailinghavenever
3l

been consideredaswholesomesocialactivities.
Contrary to this, service andcareof theaged,
helpof one'skith andkin, regardfor neighbours,
loyalty to friends, assistanceof theweak,the
destituteand the orphans,andnursingthesick
are qualitieswhich have alwaysbeenhigttly
valued ever sincethe dawn of civilization.
Virtuous,polite, mildandsincerepersonshave
alwaysbeenwelcomed. Individualswhoare
upright, honest, sincere, outspoken and
dependable,whose needs conformto their
words, who are contentwith theirownrightful
possession,who arepromptin thedischargeof
theirobligationsto others,wholivein peaceand
let others livein peaceandfromwhomnothing
but good canbeexpected,havealwaysformed
thecoreof anyhealthyhumansociety'
This showsthat humanmoralstandards
are in factuniversalandhavebeenwell-known
to mankindthroughouttheages.Goodandevil
are not mythsto behuntedout. Theyarewell-
known realitiesandareequallywell-understood
by all. Thesenseof goodandevilis inherentin
the very nature of man. Hence, in the
, z

terminology of the Qur'an virnre is called
"Ma'roof' (somethingto beannounced)andevil
is designatedas "Munkar" (somethingto be
denounced);that is to sayvirtueisknorvnto be
desirable for everyoneandevil is notknownto
commend itself in any way. This fact is
mentionedby theQur'anwhenit says:
" And (Allahgaveto theSoul)its
enlightenmentasto itswrong
anditsright;.....(qur'an,9l:8)
Why Differences ?
The questionsthat arisesare: if the basic
values of good and evil have been so well-
known and there hasvirtuallybeenauniversal
agreement thereon, then why do varying
patternsof moral behaviorexistin thisworld?
Why aretheresomanyanddoconflictingmoral
philosophies? Why docertainmoralstandards
confradicteach other? Whatliesattherootof
their difference?Whatis theuniquepositionof
Islam in the context of the prevailing ethical
systems? On what groundscanwe claimthat
Islam has a perfect moral system?Andwhat

exactly is thedistinctivecontributionof Islamin
the real of ethics? These questions are
important and must be squarelyfaced;but
justice cannotbedoneto themonthebriefspan
of thistalk.
To cut a long storyshort,I shallbriefly
sum up someof those importantpointswhich
strike usattheveryoutsetwhenweundertakea
critical examinationof thecontemporaryethical
systemsand the conflictingpatternsof moral
behavior.
(a) The presentmoral systemfail to
integrate various moral virtues and norms by
prescribingtheir specific limits andutility and
assigningto them their proper place. Thatis
why theyfail to provideabalancedandcoherent
planof socialconduct.
(b) The real causeof theirdifferences
seems to lie in the moral systemsoffering
differentstandardsfor goodandbadactionsand
enunciating different meansof distinguishing
goodform evil. Differencesalsoexistin respect
of the sanctionbehindthe moral law and in

regard to the motives whichimpelapersonto
follow it.
(c) On deeperreflection,wefindthatthe
grounds for these differencesemergefrom
different peoplesconflictingviewsandconcepts
about the universe,the place of man in the
universe,and the purposeof manontheearth.
Various theories of ethics, philosophyand
religion are but arecordof thevastdivergence
of views of mankind on thesemost vital
questions,viz. Istherea Godanda Sovereign
of the universeandif thereis,is HeOneor are
there many gods?WhatareDivineAttributes?
What is the nature of therelationshipbetween
God andthehumanbeings?HasGodmadeany
iurangementsfor guidinghumanitythroughthe
rough and tumble of life or not? Is man
answerableto God or not? If heis,thenwhat
are the matters for which he is to be
answerable? Whatis theultimateaimof man's
creation which he should keep in view
throughouthislife? Answersto thesequestions
will determine the wav of life. the ethical
35

philosophy andthepatternof moralbehaviorof
theindividualandthesociety.
It is difficult for me in thisbrieftalkto
take stock of the various ethical system
prevalent in the world and indicate what
solutions each one of them has proposedto
thesequestionsandwhathasbeentheimpactof
these answerson the moral evolutionof the
society believing in theseconcepts.HereI can
confine myself to theIslamicconceptonlyand
thisI shalltry to propound.
Islamic Conceptof Life And Morality
The viewpoint of Islam, however,is thatthis
universeis thecreationof GodWhois One. He
createdit and He aloneis its unrivaledMaster,
SovereignandSustainer.Thewholeuniverseis
frurctioningunder His DivineCommand.Heis
All-Wise, All-Powerfirl andOmniscient.Heis
Subboohand Quddoosthat is, free fromall
defects,mistakes,weaknessesand faults and
pure in every respect). His Godhoodis free
from partiality and injustice. Man is His

creature, subjectand servantand is born to
serveandobeyHim.
The correct way of life for manis to live
in completeobedienceto Him. It is notfor man
to determine the mode of worship and
obedience;it is for God to decidethis. God,
being the master,has raisedfromtimeto time
prophetsfor the guidanceof humanityandhas
revealed His booksthroughthem. It is theduty
of man to take the code of hislife fromthese
sourcesof divineguidance.Manis answerable
to God for all hisactionsin life. Thetimefor
renderinganaccountwill bein thelife-hereafter
and notin thisworld.Theshortspanof worldly
life is really an opportrurityto preparefor that
great test. In thislife all effortsof manshouid
be centeredon the objectof solicitingthe
PleasureandBlessingsof Godin theHereafter.
During this test everypersonis responsiblefor
all his beliefsand actions. He, with all his
facultiesand potentialities,is on trial. There
will beanimpartialassessmentof hisconductin
life by a Being Who keepsa completeand
correct recordnotmerelyof hismovementsand
J I

actions and their influence on all that is in the
world from the tiniest speck of dust to the
loftiest mountainsbut also a full recordof his
innermostideasandfeelingsandintentions.
Goal Of Moral Striving
This is Islam's fundamentalaftitudetowards
life. This conceptof the universeandof man's
place therein determines the real andultimate
goal which should be the object of all the
endeavorsof mankind andwhich may be termed
briefly as "seekingthepleasureof God". This is
the standardby which a particular mode of
conduct isjudgedandclassifiedasgoodor bad.
This standard ofjudgment providesthenucleus
around which the wholemoralconductshould
revolve. Man is not left like a shipwithout
moorings, being tossed about by theblows of
wind and tides. This dispensationplaces a
central object before mankind and lays down
values and norms for all rnoral actions. It
provides us with a stable and flawless setof
values which remains unaltered under all
circumstances. Moreover, with makrng the

"pleasureof God" astheobjectof man'slife, a
highest and noblest objectiveis set before
humanity,and thus, unlimited possibilitiesare
openedfor man's moralevolution,unstainedat
any stage by anyshadowofnarrow selfishness
or bigotedraceor nationworship.
While providing anormalstandardIslam
also furnishesus with meansof determining
good and evil conduct. It does notbaseour
knowledgeof viceandvirtueonmereintellect,
desire,intuition, or experiencederivedthrough
the sense-organs,which constantlyundergo
shifts, modificationsand alterationsanddonot
provide definite, categoricaland trnchanging
standardsof morality. it providesus with a
definite source, the Divine Revelation, BS
embodiedin the Book of GodandtheSunnah
way of life of theHoly Prophet(peacebeupon
him) This sourceprescribesa standardor
moral conductthat is permanentandturiversal
and holds good in every age and under all
circumstances.Themoralcodeof Islamcovers
the smallestdetailsof domesticlife aswell as
the broad aspectsof nationalandinternational
3 9

behavior. It guidesus in every stageof life.
Theseregulationsimply thewidestapplication
of moral principlesin theaffairsof ourlife and
make usfreefromexclusivedependenceonany
other sourcs of knowledge,expectasanaidto
thisprimarysource.
Sanction Behind Morality
This conceptof the universeandof man's
place therein also furnishesthe sanction that
must iie atthebackof everymorallaw,viz.,the
love andfearof God,thesenseof accountability
on the Day of Judgmentand the promise of
eternalbliss and reward in the life hereafter.
Although Islam wants to cultivate apowerfirl
and sffong massopinion which may induce
individualsandgroupsto abideby theprinciples
of moraliry laid by it and also aims at the
evolution of a political systernwhich would
enforce the rnoral law, as far as possible,
through its legislativeand executivepower,
Islam'smoral law doesnot really dependon
theseexternalpresswesaione.It reliesuponthe
inherenturge for good in every rnanwhichis
4C

derived from belief in God and a Day of
Judgment. Before laying down any moral
injunction, Islam seeksto finnly impiant in
man'sheart the convictionthathisdealingsare
with God Who sees himatall timesandin all
places: thathemayhidehimselffromthewhole
world but not from Him; thathemaydeceive
everyonebut cannotdeceiveGod;thathecan
flee from the clutchesof anyoneelsebutnot
frorn God's;that whiletheworidcanseeman's
onward life only,Godprobesintohisirurermost
intentionsand desires,thatwhilehemay,in his
short sojoumonthisearth,dowhateverhelikes
but in any eventhe has to die one day and
present himself before the Divine cor:rt of
justice where no advocacY, favour,
recofilmendation,misrepresentation,deception
or fraud will be of any avail and where his
futurervili be iiecidedwiih completeimpartiality
and justice. Theremay or may not be any
police, law court orjail in theworldto enforce
the obsen'anceof these moralinjunctionsand
regulationsbut this beiief, firmly rootedin the
heart. is the realforceatthebackof thernoral
4 1

law of Islamwhichhelpsin gettingit enforced.
If popular opinion and thecoercivepowersof
the state exist to give it support somuchthe
better; otherwise,this faith alonecan keep a
Muslim individual andaMuslim communityon
the straightpathof virtue,provided,thesparkof
genuinefaithdwellsin theirhearts.
Motives And Incentives
Thisconceptof Islamaboutmanandhisplace
in the universealso providesthosemotivating
forces which can inspirea personto act in
conformity with themorallaw. Thefact,thata
manvoluntarilyandwillinglyacceptsGodashis
own Creatorand the obedienceto Godasthe
mode of hislife andstrivesto seekHispleaswe
in his every action, provides a sufficient
incentive to enable him to obey the
commandmentswhich he believesto befrom
God. Along with this,thebeliefintheDayof
Judgmentand the beliefthatwhosoeverobeys
Divine Commandsis sureto havea goodlifein
the Hereafter,the Eternal Life. whatever
difficultiesandhandicapshemayhaveto facein
n 1

this transitory phase of life, providesa strong
incentive for virtuous life. On the otherhand,
the belief that whoever violates the
Commandmentsof God in this world anddiesin
a state of Kufr (unbelief) shall have to bear
eternal punishmenthowever superficiallynice a
life he may haveled in this temporaryabode,is
an effective deterrentagainstviolation of moral
law. If this hopeand fear arefirmly ingrained
and deeply rooted in one's heart, they will
provide a strong motive-forceto inspireoneto
virtuous deedsevenon occasionswhenworldly
consequencesmay appearto be very damaging
and harmful, andit will keep oneawayfrom evil
even on occasionswhen it looks extremely
attractiveandprofitable.
This clearlyindicatesthatIslampossesses
a distinctive criterion of goodandevil, its own
source of moral law, andits own sanctionand
motive force, and by them its virtues in all
spheres of life after knitting them into a
balanced and comprehensiveplan. Thus,it can
be justifiably claimed that Islam possessesa
perfect moral system of its own. This system
13

has many distinguishingfeaturesand I shall
refer to thethreemostsignificantoneswhich,in
my opinion, can be termed its special
contributionsto ethics.
Distinctive FeaturesOf Islamic Moral
Order
(l) BVsettingDivinepleasureastheobjective
of man's life, it has furnishedthe highest
possiblestandardof morality. Thisis boundto
provide limitless avenues for the moral
revolution of humanity. By makingDivine
Revelationthe primarysourceof knowledge,it
gives permanenceand stability to the moral
standardswhich afford reasonablescopefor
genuineadjustment,adaptationsandinnovations
though not for perversions,wild variations,
atomistic relativism or moral fluidity. It
providesa sanctionto moralityin thelovethe
fear of God which will impelmanto obeythe
moral law evenwithout anyexternalpressure.
Throughbeliefin GodandtheDayof Judgment,
it furnishesa motive force which enablesa
person to adopt the moral conduct with
44

earnestnessand sincerity, with all the devotion
ofheart and soul.
(2) It doesnot, througha falsesenseof
originality and innovation, provide any novel
moral virtues nor does it seekto minimize the
importance of the well-known moral normsnor
glve exaggerated importance to some and
neglect otherswithout cause. It takesup all the
commonly known moral virtues and with a
senseof balance and proportion it assignsa
suitable place andfunction to eachoneof them
in the total plan of life. It widensthescopeof
their application to covereveryaspectof man's
individual and collective life his domestic
associations,his civic conduct,andhis activities
in the political, economic,legaleducationaland
social realms. It covers his life from hometo
society, from the diningtableto thebattlefield
and peace conferences,literallyfrom thecradle
to the grave. In short, no sphereof life is
exempt from the universal andcomprehensive
applicationof the moralprinciplesof Islam. It
makes morality reign supremeandensuresthat
the affairsof life, insteadof beingdominatedbv
t <

selfish desiresand petty interests,shouldbe
regulatedby thenormsof morality.
(3) It stipulatesfor mana systemof life
which is based on all goodandis freefromall
evil. It invokesthepeople,notonlyto practice
virtue, but alsoto establishvirrueanderadicate
vice, to bid goodandto forbidwrong. It wants
that theverdictof conscienceshouldprevailand
virtuemustnotbesubduedto playsecondfiddle
to evil. Thosewhohaverespondedto thiscall
and gathered together into a community
(Utro"uh) are giventhename"Muslim"andthe
singularobject underlyingtheformationof this
community(Ummah)is thatit shouldmakean
organized effort to establish and enforce
goodnessand suppressanderadicateevil. The
Qur'anis quite explicit on this factascanbe
seenfromthefollowingverse:
Ye arethebestfor Peoples,evolved
Formankind,
Enjoiningwhatis right,
Forbiddingwhatis wrong,
Andbelievingin God.
If onlythePeoPleof theBook

Hadfaith,it werebest
Forthem:amongthem
Are somewhohavefaith,
Butmostof them
Are pervertedtransgressors.
(Qur'an,3:I l0)
And alsoin thefollowingverse:
(Theyare)thosewho,
If we establishthem
In theland,establish
Regularprayerandgive
Regularcharity,enjoin
Therightandforbidwrong:
WithGodreststheend
(Anddecision)of (all)affairs.
(Qur'an,22:41)
It will be a day of mourning for the
community and a bad day for the entireworld if
the efforts of this very community were at
anytime directed towards establishingevil and
suppressinggood.

ChaPterIII
ESSENTIALFEATURESOF
ISLAMIC POLITICAL SYSTEM
The political systemof Islamhasbeenbased
on three principles,viz.,Tawheed(Onenessof
God), Risalat (Prophethood)and Khilafat
(Catiphate). It is diffrcult to appreciatethe
differentaspectsof the Islamicpolicywithout
fully understandingthesethreepnnciples. I
will, therefore,begrnwith abriefexpositionof
them. Tawheed(Oneness)meansthatoneGod
alone is the Creator,Sustainerand Masterof
thisuniverseandof all thatexistsin it organicor
inorganic. The sovereigntyof this kingdom
restsonly in Him. He alone hastherightto
commandor forbidWorshipandobedienceare
due to Him alone,none else sharingit in any
degreeor form. Life, in all its multifarious
forms, our physicalorgansand faculties,the
apparentcontrolwhichwehaveovereverything
that exists in this universe,and the things
themselvesnone of thernhasbeencreatedor
acquiredby us in ourownright. Theyarethe
48

bountiful provisionsof god and in bestowing
them upon us, no one is associatedwith Him.
Hence, it is neitherfor usto decidetheaimand
purposeof our existenceor to prescribethe
limits in ourworldly authoritynoris anyoneelse
entitledto make thesedecisionsfor us. This
right vests only in God Who has createdus
endowedus with rnentalandphysicalfaculties,
and providedall materialprovisionsfor ouruse.
This principleof theOnenessof Godaltogether
negatesthe conceptof the legal andpolitical
sovereigntyof hunnarrbegins,individuallyor
collectively. Nothingcanclaimsovereignty,be
it a hurnanbeing, a family,a classor groupof
people,or eventhehumanracein theworldasa
whole. God aloneis the Sovereignand His
CommandmentsaretheLaw of Islam.
The mediumthroughwhich we receive
the Law of Godis knownas"fusalat"(Prophet
hood). We have received two thingsfromthis
source:
(a) The Book in which God has
expoundedHis Law; and
49

(b) The authoritativeinterpretationand
exemplificationof the Book of God by the
Prophet, throughhis word and deed,in his
capacityasthelastmessengerof God.
The broad principleson which the systemof
humanlife shouldbebasedhavebeenstatedin
the Book of God. Further,theProphetof God
has, in accordancewith the intentionof the
Divine Book, set up for us a model of the
system of life in Islam by practically
implementingthe law andprovidingnecessary
details where required. The combinationof
these two elements, according to Islamic
terminolory, is calledthe"Shari'ah".Thereis a
specific purpose for man'sexistence. This
purpose is achieved when man fulfills his
firnction andis missedwhenmanfailsto live up
to his designatedrole. ln thatcase,hislife witl
be barren and devoid of anyoriginalmeaning.
Total loss and perdition await everyonewho
failsto respondto Allah'scall.
This special role relatingman to his
Creator is subservienceto Allahandworshipof
Him. All aspectsof man'slife arebasedonthis

'consideration.
Thus, the meaningofworship
must beextendedto gobeyondmereritualsinto
all activitiessinceAllah doesnotonlycallupon
us to performritualsbutHis injunctionsregulate
all aspectsof life. The Qtr'an developsthis
theme:
"Behold,thyLord saidto theangels:
'I will createa vicegerentonearth'."
rt is thisKhilafatontTilf;'ri,il.n
encompassesthe range of activitiesof this
humanbeing. It consistsin settlemento earth,
exploration of its resourcesand energies,
firlfillment of Allah'spurposeof makingfull use
of its resourcesand developinglife on it. In
brief this task requiresthe implementationof
Allah'sway whichis in harmonywith theDivine
Law governingthewholeuniverse.
Thus, it becomesclearthatthemeaning
of worship, which is theverypurposeof man's
existence and his primary fi.rnction,is much
more comprehensivethanmererituals. Therole
of Khilafat is definitely an integralpart of
5 l

meaningof worship. Thetruthaboutworship
comesoutin two essentialpoints,namely:
l) Thereshouldbeafeelingof absolute
certainty and convictionabout themeaningof
worshipof Allah in one'sheart;afeelingthatthe
only possiblerelationshipwhichholdsis oneof
creatorandthecreatedandnothingbutthat.
2) It is imperativeto turn to Allaft
dedicatingto Him everystirof one'sconscience,
every fluttering of thesenses,everymovement
of life. This dedicationshould bechanneled
solelyto Him andnobodyelse.No otherfeeling
shouldhave anyroomleft, exceptin sofar asit
is construedas partof themeaningof worship
of Atlah. In thiswaythemeaningof worshipis
fulfilled. Thus,workbecomesonewithrituals;
rituals one with settlementonearth;settlement
on earth like strive for Allah'scause;strivein
the way of Allah like patiencein bearing
calamitiescontentedlyin the knowledgethat
they are part of Allah'splan, all theseare
instancesof worshipof Allah.
With thishealthyframeof mind,basedon
the right understandingon man'srole in this
52

universe, man becomesready to implement
Allatr's teaching, as communicatedthroughthe
messageof ProphetMuhammad(peacebeupon
him).
This is exactlywhatIslammeanswhenit
lays downthatmanis Khalifatr(servant)of God
on the earth. The statethat is establishedin
accordancewith thispolitical theorywill haveto
fulfill thepurposeandintentof Godby working
on God's earth within thelimitsprescribedby
Him andin conformitywith His instructionsand
injunctions.
PURPOSE OF THE ISLAMIC STATE
I shallnowplacebeforeyouabriefoutlineof
the type of statewhich is built onthefoundation
of Tawheed(the Onenessof God), "Risalat"
(the hophethoodof Muhammad)and"Khilafat"
(theCaliphate).
The Holy Qur'anclearly states thatthe
aim and purpose of this state is the
establishment,maintenanceanddevelopmentof
those virtues with which the Creatorof this
universewishes the humanlife to beadorned
53

andthepreventionanderadicationof thoseevils
the presenceof which in humanlife is utterly
abhorrentto God. The statein Islam is not
intended for political adminisfiationonlynorfor
the fulfillmentthroughit of thecollectivewill of
any particularsetof people;rather,Islamplaces
a highidealbeforethestatefor theachievement
of which, it must use all the meansat its
disposal. And thispurposeisthatthequalities
of purity, beauty,goodness,virtue,successand
prosperity which God wants to flourishin the
life of His people shouldbe engenderedand
evolved andthatall kindsexploitation,injustice
and disorderswhich, in he view of God,are
ruinous for theworld anddetrimentalto thelife
of His creahres aresuppressedandprevented.
Simultaneously,by placing before usthishigh
ideal, Islam givesusaclearoutlineof itsmoral
systemclearlystatingthedesiredvirtuesandthe
undesirableevils. Keepingthisoutlinein view
the Islamicstatecanplanitswelfareprogramin
everyageandin anyenvironment.
The persistentdemandmadeby Islamis
that theprinciplesor moralitymustbeobserved

at all costandin all walksof life. Henceit lays
down an unalterablepolicyfor thestateto base
its politicsonjustice,truthandhonesty.It is not
prepared,under any circumstancewhatsoever,
to toleratefraud,falsehoodandinjusticefor the
sake of anypolitical,administrativeor national
expediency. Whetherit bethemutualrelations
of therulersandtheruledwithinthestate,or the
relations of the state with other states,
precedencemust always be given to truth,
honesty,andjusticeovermaterialconsideration.
It imposessimilarobligationsonthestateason
the individual, viz., to fulfill all contractsand
obligations, to have uniform measuresand
standardsfor dealings;to rememberdutiesalong
with the rights and not to forgettherightsof
other when expecting them to fulfill their
obligations;to use powerandau*rorityfor the
establishment of justice and not for the
perpetrationof injustice;to lookupondutyasa
sacredobligationand to fulfill it scrupulously;
andto regardpowerasatrustfromGodanduse
it with the belief that one has to renderan
accountof one'sactionsto Him in theHereafter.
))

FT]NDAMENTALRIGHTS
AlthoughanIslamicstatemaybesetup in any
portion of the earth, Islam doesnot seekto
restrict human rights or privileges to the
geographicallimits of its ownstate.Islamhas
laid downsomeuniversalfirndamentalrightsfor
humanity as awhole,whichareto beobserved
and respectedunder all circumstanceswhether
such a person is residentwithintheterritoryof
the Islamic state or outsideit, whetherheis at
peacewith thestateor atwar. Humanbloodis
sacredin anyoaseandcannotbespilledwithout
justification. Its is not permissibleto oppress
women,children,oldpeople,sickpersonsorthe
wounded. Woman'shonour and chastity are
worthy of respectunderall circumstances.The
hungy personmust befed,thenakedclothed,
and the woundedtreatedmedicallyirrespective
of whether they belong to the Islamic
community or not or even if they are from
amongstits enemies. These, andafewother
provisionshave been laid down by Islam as
fundamentalrights for every man by virtueof
his statusasahumanbeingto beenjoyedunder

the constitutionof an Islamic state.Eventhe
rights of citizenshipin Islamarenotconfinedto
personsbornwithinthelimitsof its statebutare
granted to every Muslim irrespectiveof his
place of birth. A Muslimipsofactobecomes
the citizenof anIslamicstateassoonashesets
his foot on its territory with theintentto live
therein and thus enjoys equal rights of
citizenship along with thosewho acquireits
citizenship by birthrieht. Citizenship has
therefore,to be commonamongall theIslamic
statesthat mayexistin theworld andaMuslim
will not need any passportfor entryin or exit
from any of them. And everyMuslimis to be
regardedas eligible and fit for all positionsof
the highestresponsibilityin an Islamic state
without any discussionsof racecolouror class.
Islam has also laid downcertainrightsfor the
non-Muslims who may be living within the
boundariesof an Islamicstateandtheserights
must necessarilyfrom part of the Islamic
Constitution.
According to theislamicterminologysuchnon-
Muslims are Dhimmees (the convenant).

implying thattheIslamicstatehasenteredintoa
covenant with them and guaranteedtheir
protection. The life, propertyand protected
exactlylife thatof a Muslimcitizen.Thereisno
difference at all between a Muslim and
Dhimmee in respectof thecivil or criminallaw.
The Islamic stateshall not interferewith the
personallaw of theDhimmee.Theywill have
full freedomof conscienceandbelief.
EXECUTIVE AND LEGISLATIVE
Theresponsibilityfor theadministrationof the
Government,in anIslamicstate,is entrustedto
an Amir (leaderor chief)whomaybelikenedto
the President or the Prime Minister in the
conventionaldemocrativestate.
Thebasicqualificationsfor theelectionof
an Amir uue that he shouldcommandthe
confidence of the AHLUL FIAL WAL'AQD
[TheConstitutionalBody].
They are recruited from among the
scholars(of Islam),leaders,andnotableswho
ef;lectivelyhavethedutyto carryoutthistaskof
appointingthe ruler. ln this,theydonotacton

their ownpersonalpreferences,butonbehalfof
the whole nation, being as they il€, its
representatives.Three conditionsmustbemet
for eligibility to membershipof this body,
namely:
l) Moralcredit(pietyandmoralstandards).
2)Tobewellversedinreligionsoasto
bein apositiontodecideuponwho
deservesthepositionofAmir.
3)Goodandsoundjudgmentleadingtoa
sharpperceptionof whoismostsuitable
fortheroleof Amir.
TheAmir canretainofficeonlysolongas
he observesAllah'sShari'ahlaws,beinghimself
the primary exampleof it bothin hisdealings
and conduct,honoringhis commifinentsand
being true to his trust; in brief, he should
conform to the conditionsoriginallystipulated
upon his holding officeandwill haveto vacate
his officewhenhelosesthisconfidence.But as
long as heretainssuchconfidencehewill have
the authorityto governandexercisethepowers
of the Government,of course,in consultation
with theShura(theadvisorycouncil)andwithin
the limits set by aShari'ah.Everycitizenwill
59

have the right to criticize the Amir shouldhe
deviate fromthestraightpath,fail to honourthe
trust laid in him,transgressandtyrannizeover
people, changehisconductfor theworst,freeze
the implementationof Allah'spenalcode,or
flouts Allah's regulationsin anyway.If hefails
to live upto oneof theconditionsstipulatedfor
his eligibility to the office, the nationhasthe
right to ovemrle his judgment either by
correctinghim orby deposingthem.
Legislationin an Islamicstatewill be
resffictedwithin thelimitsprescribedby thelaw
of theShari'ah.Theinjunctionsof GodandHis
legislative body can make any alterationsor
modifications in them or make any law
repugnantto them. As for thecommandments
which are liable to two or moreinterpretations
the duty of ascertainingthe real intent ofthe
Shari'ah,in such cases,will devolveonpeople
possessinga specializedknowledgeof thelaw
of Shari'ah.Hence,suchaffairswill haveto be
referred to a sub commiffeeof the advisory
council compressingmen learnedin Islamic
Law. A vast field will still be availablefor

legislation on questionsnot coveredby any
specific injunctions of the Shari'ahand the
advisory council or legislaturewill be freeto
legislatein regardto thesematters.
In Islam thejudiciaryisnotplacedunder
the control of the executive. It derivesits
authority directly from the Shari'ahand is
answerableto God. Thejudgesnodoubtcanbe
appointedby theGovernmentbutonceajudge
has occupied the bench he will have to
administerjustice among thepeopleaccording
to the law of Godin animpartialmanner.The
organsandfrrnctionariesof theGovernmentwill
not beoutsidehislegaljurisdictionmuchsothat
even the highestexecutiveauthorityof the
Governmentis liableto becalleduponto appear
in a courtof law asaplaintiffor defendantlike
any other citizen of the state. Rulersandthe
ruled are subjectto thesurmelaw andtherecan
be no discriminationon the basisof position,
power or privilege. Islam standsfor equality
and scrupulously sticks to this principle in
social,economicandpoliticalrealmsalike.
6 l

CHAPTERIV
ISLAMIC SOCIAL ORDER
Thefoundationsof thesocial systemof Islam
rest onthebeliefthatall humanbeingsareequal
andconstituteonesinglefraternity.
EQUALITY OF MANKIND
God created a humanpair to heraldthe
beginningof thelife of mankindonearthandall
the personsinhabitingthis world today have
sprungfrom this pair. For sometime in the
initial stagestheprogenyof thispairremaineda
singlegoup. It hadonereligionandspokethe
same language. There were little or no
differenceamongthem. But astheirnumbers
gradually increased,their diversificationand
growth were divided into varioustribes, and
nationalities.Theirlanguagesbecamedifferent;
their modesof dressvaried;andtheirmanners
of livingalsobecarnedistinctfromoneanother.
AII these differencesaresaidto besigns
from Allah. They do exist in the world of
reality. Hence, Islam recognizesthem as
mattersof fact. It doesnotseekto wipethem
62

out or to ignore them but affirms that their
advantageconsistsin affordingtheonlypossible
meansof distinguishingoneformtheother. But
the prejudices which have arisen among
mankind outof thesedifferencesin theshapeof
groupings and organizationsbasedon race,
colour, language, nationality, etc., are
disapproved by Islam. Islam regards all
distinctionsof birth, of high and low among
men, of upper andlowerclasses,onnativesof
the soil and aliensasthemanifestationof their
ignorance. It declaresthatall menin theworld
have sprung from the same parents and
therefore,are equal in their statusas human
beings.
After propounding this concept of
equality of mankind,Islamaddsthatif therecan
be any real differencebetweenmanandmanit
cannotbe one of race,colour, countryor but
one of theirrelationshipwiththeirCreator.The
most honoredof peoplein thesightof Godis
the most righteous. On the basisof this
fi.rndamentaltenet, Islam seeks to build
principledsocietyasagainsttheracial,national

and parochialsocietiesexistingin the world.
The basis of cooperativeeffort amongmenin
such a societyis notone'sbirthbuta creedand
a moral principle. Any one, if hebelievesin
God as his Master and Lord and acceptsthe
guidanceof theprophets(theessenceof which
is embodiedin Islam, the messageof thelast
ProphetMuhammad(peacebe upon him))as
the law of his life, can join this community,
whetherhe is a residentof Americaor Africa;
whetherhe belongsto the Semiticraceor the
Aryan; whetherhe is black in colouror white
skinned; whether he speaks a European
languageor Arabic. All thosewho join this
communitywill havethesamerightsandsocial
status. Theywill notbesubjectedto anyracial,
national or class distinctionsof anykind. No
one will beregardedashighor low. Therewill
be no untouchabilityamongthem,norcouldbe
pollutedby the touchof anyone'shand.There
will be no handicapsfor themin thematterof
marital relations,eatinganddrinkingandsocial
contacts. None will be lookeddownuponas
lowlv or mean bv reason of his birth or

profession. Nobody will claimanydistinctive
rights by virtue of his caste,communityor
ancestry. Man's merit will notdependonhis
family connectionsor riches, but only on
whether he is beffer than othersin moral
conduct or excels others in piety and
righteousness.
Such a social order, outsteppingthe
geographicalboundaries and limits of race,
colour andlanguageasit does,canspreaditself
in all parts of theworldandonitsfoundations
can be raised the edificeof the universal
brotherhoodof men. ln societiesbasedonrace
or nationality,only those peoplecanjoin who
belongto a particularrace or countryandthe
door is closedin thefaceof thosewhodonot
belongto them. But in thishighlyprincipled
societyanyonewho acceptsthe creedandits
moral standardcan become its member,
possessingequal rightswitheveryoneelse.As
for thosewho do not acceptthis creed,the
community,whileit cannotreceivethemwithin
its fold, is preparedwithinthelimitslaiddown
by law and decencyto givethemallthebasic
65

humanrightsonconditionthattheyarefromthe
people of the Book or thosewhoareclassified
undertheircategory.
After appreciatingthesefoundationsof
Istamic social order, we would like to casta
glance overtheprinciplesandpatternsof social
relationshipwhichhavebeenfosteredby Islam.
THE INSTITUTION OF FAMILY
The foremostand frrndamentalinstitutionof
human society is theunitof family. A familyis
estabtishedby thecomingtogetherof amanand
a woman,andtheircontactbringsintoexistence
a new generation. It then producesties of
kinship and community, which gradually
develop into a largesociety.Thefamilyis the
institution through whicha generationprepares
the succeedinggenerationfor the serviceof
human civilization and for thedischargeof its
social obligationswith devotion, sincerityand
enthusiasm.This institutiondoesnot merely
recruit cadets for the maintenanceand
developmentof humandesirethat those who
have to replace themin futureshouldbebetter
66

than themselves.In thisrespect,thefamilycan
be truly calledthefountain-headof theprogress,
development,prosperity andstrengthof human
civilizationon the earth.Hence,amongsocial
problems Islamdevotesmuchaftentionto those
relatingto thefamilyandstrivesto establishthis
important social unit on the healthiestand
strongestfoundations. Accordingto Islamthe
correctform of relationshipbetweenmanand
womanis marriage,thatis,theonein whichfull
socialresponsibilitiesare undertakenby them
and which resultsin theemergenceof afamily.
Free sex-licenseandinesponsiblebehaviorare
not condonedby islamasinnocentpastimesor
ordinarytransgressions.Rather,theyareacts
which sffikeattheveryrootsof humansociety.
Hence, Islam holds every form of extra
matrimonialsex-relationshipassffil, forbidden
(haram)and punishableunderthecriminallaw
of Islam. It prescribesseverepunishmentsfor
the offenseso thatsuchunsocialbehaviormay
not become cornmon.At thesametimeit aims
at purifoing and pugrng the societyof all
activitieswhich encouragesuchirresponsible
6'l

actions or provide opportunitiesfor them.
Regulationsof Hijab(ForMuslimWomen),ban
on free mixing of menandwomen,restrictions
on filthy music and Pictures, and
discouragementof the spreadandpropagation
of obscenitiesand aberrations,areall intended
to guardagainstthis. Their sole objectisto
protect and strengthenthe institutionof the
family. Islam doesnot merelyregardthe
desirable form of social contact as just
permissiblebut holds and afiirms it asa good
and virtuous act, indeed,anactof worship. It
doesnot simply lookuponcelibacyof anadult
personwith disfavour,but it callsuponevery
young man to takein histurnuponhimselfthe
socialresponsibilitiesof marriedlifejust ashis
parentsdid so in their time. Islam doesnot
merelyregardasceticismandperpetualcelibacy
as no virtue at all but as aberrationsand
departuresfrom thetruenahre of manandacts
of revolt againstthe Divine planof things' It
also strongly disapproves those rites,
ceremoniesor restrictionswhich tendto make
marriage a difficult and tediousaffair. The

intention of Islamis thatmarriagemaybecome
easy and fornicationthe mostdifficultthingin
society, andnotviceversaasit is in mostof the
societiestoday. Hence,after debarringa few
specifiedrelativesfromenteringintomatrimony
with one another, it has legalizedmarital
relations with all othernearanddistantkith and
kin. It hasremovedall distinctionsof casteand
community and permittedmatrimonyof any
Muslim with any other Muslim. It has
recommendedthattheamountsof mehr(dower)
should be fixed at a low and easyfigure,the
burden of which can be easily borne by the
husbandandhasdispensedwiththenecessityof
priestsand officesof compulsoryregistration.
ln an Islamic societymarriageis suchaplain
and simple ceremonyas can be performed
anywhere before two witnesses,thoughit is
essentialthattheproceedingsshouldnotbekept
secret. Theideais thatthesocietyshouldknow
that the couple is now going to live a
matrimoniallife. The family itself islamhas
assignedto man a positionof authoritysothat
he may maintainorder and disciplineas the
69

chief of the household.Islamexpectsthewife
to obey and look after thecomfortsandwell-
beingof herhusbandandexpectsthechildrento
behave accordinglyto theirparents.Islamdoes
not favour a looseanddisjointedfamilysystem
which is devoid of any authority,controland
disciplineandin whichsomeoneisnotpointedly
responsibleof theproperconductandbehavior
of its members. Discipline can only be
maintainedthrougha centralauthorityandin the
view of Islarnthepositionof fatherin thefamily
is such that it makeshim thefittestpersonto
take over this responsibility.Butthisdoesnot
mean that man has beenmade a tyrant and
oppressorin thehouseholdandwomanhasbeen
handed over to him as a helplesschattel.
According to Islamtherealspiritof maritallife
is love,understandingandrnutuairespect.If the
womanhasbeenaskedto obeythehusband,the
latter has been calledupon to exercisehis
privileges towardsthewelfareof thefamilyand
treat the wife with love, affection and
sweetness.Islammakesthemaritalbondstrong
but not trnbreakable. It aims at keepingthe

bond intact only solongasit is foundedonthe
sweetnessof love or atleastthepossibilityof
lasting cornpanionshipstill exists. Whenthis
possibility dies out, it gives man the rightof
divorce and womantherightof separation,and
urder certain conditionswheremarriedlife has
becomea sourceof miseryornuisance,gives
the Islamic courts of justice the authorityto
annulthemarriage.
RELATTVES AND NEIGI{BORS
Beyond the limited circle of familythenext
socialspherewhichis suffrcientlywideisthatof
kinship and bloodrelationship.Thosewhoare
one's kith and kin throughrelationshipwith
corrunonparentsor commonbrothersandsisters
or relations through in-laws,Islamwantsthem
all to bemufuallyaffectionate,cooperativeand
helpful. ln many placesin the Qur'an good
freafinent of theZawil Qurba(nearrelatives) is
enjoined. In thetraditionsof theHolykophet
(peacebe upon him) goodtreatrnentofone's
(Silat Al-Rahm) has been emphasizedand
cowited amongthe highestvirtues.A person
7 i

who cold-shouldershisrelativesor treattheman
indifferent manneris looked down upon by
Islam with great disfavor. But this doesnot
mean that it is anIslamicvirtueto bepartialor
unduly lenient toward one'srelativesas may
result in injustice, is repuglantto lslamwhich,
condemnsit asanactof Jahiliyyah(ignorance).
Similarly, it is ufferly un-Islamic for a
govemmentofficial or publictrusteeto support
his relativesatpublicexpenseorto bepartialto
his kith and kin in his offrcialdivisions:his
would actuallybea sinfulact. Fairtreatmentof
one'sas enjoinedby Islam, shouldbeatone's
own expensesand within the limitsofjustice
andfairplay.
Next to relationscomethe neighbors.
The Qur'an has divided them into three
categories:
1) A neighborwhoisalsoarelative;
2) An alienneighbor,and
3) A casualor temporaryneighborwith
whom one had occasionto live or travelfor
sometime. All of themaredeservingof fellow-
72

feeling, affection,courtesyand fair treatrnent.
TheHoly Prophet(peacebeuponhim)hassaid:
Ayeshaand Ibn Omarreportedfromthe
Messengerof Allah who said:Gabrieldidnot
stop to advice meaboutneighbortill I thought
that hewould soonmakehimanheir.- (Agreed
upon)
ln another traditiontheProphet(peacebeupon
him) said:
Abu Hureira reportedfrom the Messengerof
Allah who said:"By Alllahhedoesnotbelieve
by Allah he doesnotbelieve,by Allahhedoes
not believe". Thecompanionsaskedwhoishe
O Prophetof Allah? TheHoly Prophet(peace
be upon him) replied, "Onewhoseneighboris
notimmuneagainsthismischief'.
Again, he (peacebeuponhim)said:that
a person who enjoysa full meal while his
neighboris starvingreallypossessesnofaithin
Islam. The Prophetwas onceinformedofa
woman who usedto offerprayersregularlyand
keep fastsveryoftenandgivesalmsfrequently,
but her neighborswere sick of her abusive
tongue. The Prophet(peacebeuponhim)said
t - )

that woman deservedonly thefire of hell. He
was also told of anotherwoman whodidnot
possessthesevirhresbut did not trouble her
neighbors either, and the Prophet$eace be
upon him) said that shewill berewardedwith
paradise.
Thecompletesayingsgoesasfollows:
Abu Hurairah reportedthatamanasked:
O Messengerof Allah!suchandsuchawoman
is reputedfor suchprayer,andfastingandalms-
grving, but she offends herneighborswith her
tongue. He said: Shewill go to Hell. He
inquired:O Messengerof Allah!suchandsuch
a woman is reptrtedless for herfasting,alms-
grving and prayer but she gives alms of the
remaindersof curdsandshedoesnotoffendher
neighborsby her tongue.Hesaid:Shewill go
to Paradise.Qrlarratedby AhmedandBaihaqi)
The Prophet(peacebeuponhim)haslaid
so much ernphasison this virtue that he has
advisedthatwhenevera Muslimbringsfruitsfor
his childrenhe shouldeithersendsometo his
neighborsas a gift or at least not throw the

peelingsoutsidethe doorsothattheneighbors
maynothaveafeelingof deprivation.
ThecompleteHadithreadsasfollows:
It wasnarratedby AmroBin Shueibwho
repovedfrom his father whorepovedfromhis
grandfatherthat the Messengerof Allah said:
Do youknow whatthedutiesof aneighborare?
Help himof heseeksyourhelp;givehimsuccor
if he seeksyour succor;give him loan ifhe
seeksyou loan; give him reliefif heisneedy;
nursehimif hefallsill; followhisbierif hedies;
cheer him if he meetsany good; sympathise
with him if any calamitybefallshim;raisenot
your building higherso as to obstructhisair
withouthispermission,harasshimnot;givehim
when you purchasea fruit;if youdonotdoit"
take it secretly;andletnotyourchildrentakeit
ourto excitetherebytheangerof hischildren.
On one occasionthe Prophet(peacebe
upon him) said that amanisreailygoodif his
neighborsregardhim as such andheisbadif
theyconsiderhimso.
ThecompleteHadithgoesasfollows:
'75

Ibn Mas'ud reportedthatamanaskedtheHoly
Prophet:O Messengerof Allah!howcanI know
when I do goodandwhenI dobad?TheHoly
Prophet(peacebe upon him) said:Whenyou
hear your neighbors say- youhavedonegood
you havedonegood,andwhenyouhearthem
say - you havedonebad youhavedonebad.
(Narated by Ibn Majah)
In brief, Islam requiresall neighborsto be
loving and cooperativewith one anotherand
shareone another'ssorrows andhappiness.It
enjoins that they should establish social
relationsin which one could dependuponthe
other and regard his life, honourandproperty
safe amonghis neighbors. A societyin which
two persons,separatedonly by awall,remain
unacquaintedwith one anotherfor yeirs and
those living in thesameareaof atownhaveno
interestor confidencein oneanothercannever
becalledIslamic.
Next to these is the wider circle of
relationshipwhich coversthe entire society.
The broad principleson which Islamseeksto

regulatethe generalgamutof oursociallife are
thefollowing:
l) To cooperatein acts of virtueand
piety and not to cooperatein acts of sinand
injustice. To this pointAllah saysin theHoly
Qur'an:
"Helpyeoneanother
In righteousnessandpiety,
But helpyenotoneanother
In sinandrancour:
FearGod:for God
Is strictin punishment."
( Qur'an,5:2)
2) "One'sfriendshipandenmityshould
be for the pleasureof Godonly;whateveryou
(Muslim) give shouldbe given becauseGod
likes it to begiven,andwhateveryou(Muslims)
withhold should bewithheldbecauseGoddoes
not like its gift. (Sayingsof theHoly Prophet)
3) "You (the Muslims)are the best
community everraiseduntomankind,yourduty
is to commandpeople to dogoodandprevent
them from committingevil." Allah saysin the
Holy Qur'an:
11

Ye arethebestOf PeoPles,evolved
For mankind,Enjoiningwhat is right,
Forbiddingwhat is wrong,
And believingin God.
If only the Peopleof theBook
Had faith, it werebestFor them:
:rmongthem are somewho havefaith,
But most of them
Are pervertedtransgressors.
(Qur'an.3:I l0)
And the Prophet in various of his other
teachingssaid:
"Do not think evil of eachothernor probe
into each other's affairs nor exciteoneagainst
the other. Keep yourself away from mutual
hafied and jealousy. Do not unnecessarily
oppose each other. Always remainthe slaves
and subjects of Allah and live like brothers
amongyourselves."
"Choose for others whatyou choosefor
yourself."(Agreedupon)
These aresomeof the socialvalueswhich Islam
affirms and establishesand which it wantsto
seeenshdnedin the humansocie8.

CHAPTERV
ECONOMIC PRINCIPLBSOF
ISLAM
Islam has laid down some principles and
prescribed certain limits for the economic
activity of man so that the entire pattern of
production, exchangeanddistribution of wealth
may conform to the Islamic standardofjustice
and equity. Islam doesnot concernitselfwith
time-boturd methodsandtechniquesf economic
production or with the details of the
organizational pattern and mechanismsand
equity. Islam doesnot concernitselfwith time-
bound methods and techniquesof economic
production or with the details of the
organizational paffern and mechanisms. Such
methods are specific for every age and are
evolved in accordance with the needs and
requirements of community and exigencies of
the economicsituation. What Islamaims,is that
whatever be the form or mechanism of
economicactivity,theprinciplesprescribedby it
should find a pennanentandparrunountplacein
79

such activitiesunderall circumstancesandin all
ages.
According to the Islamic pointof view,
God has createdfor mankindtheearthandall
that it contains.It is,therefore,thebirthrightof
every humanbeing to try andsecruehisshare
out of the world. All men enjoy this right
equallyand none can be deprivedof it; nor
shouldone mumget precedenceoveranother.
From the standpointof Islam, therecanbeno
bar on anyindividual,race,or classfor takingto
certain meansof livelihoodor adoptingcertain
professions. All are entitled to equal
opportunitiesin theeconomicrealm. Similarly,
no distinctionis valid in Islamwhich would
result in creatinga monopolyof a particular
means of livelihoodfor a particularperson,
class,race or groupof people.It istherightof
all mento striveandgettheirshareof themeans
of sustenanceprovided by God on theearth.
Islam ensuresthatthiseffortshouldbemadein
the context of equal opportunitiesand fair
chancesfor all.
80

RIGHT OF PROPERTY
Resourceswhich areprovidedby naturefree
of cost and whichcanbeuseddirectlyby man
may be utilized freelyandeveryoneis entitled
to benefit from themto theextentof hisneeds.
Water flowing in theriversandsprings,woods
in the forest trees,fruits of wild plants,wild
grass and fodder, air, animalsof the jungle,
minerals under the surfaceof the earth and
similar other resourcescannotbemonopolized
by anyonenor can a restrictionof anysortbe
imposedon theirfreeuseby God'screaturesto
fulfill their own needs.Of course,peoplewho
manywantto useof thesethingsfor commercial
pulposescan be requiredto pay taxes to the
state. Or if thereis amisuseof theresources,
the Governmentmay stepin andsetthethings
right. But there is nobarontheindividualsto
avail of God's earth as long as they do not
interferewith therightsof othersor of thestate.
Anyone who takespossessionof the
naturalresourcesdirectlyandrendersit of value
acquiresa rightful title overit. Forinstance,if
somebodytakes possessionof anturcultivated
8 l

piece of land,onwhichnobodyhasapriorright
bf oon.tship, and makesaproductiveuseof it
he carurotbe arbitrarily dispossessedof that
piece of land. This is how all rights of
ownershiporiginatedin theworld. Whenman
appearedfor the first time in the world and
populationgrew, everythingwas available to
iruiryon., and whoever took possessionof
anything and made it useful in any manner
becameits owner;thatis to say,heacquiredthe
right of using it speciallyfor hisownpurpose
and obtaining compensationfromothersif they
wantedto useit. Thisisthenaturalbasisof all
the economicactivitiesof mankindandmustnot
be tamperedwith. This right of ownership
which one may acquireby permissiblelegal
meansis to behonoredunderall circumstances'
The legality of ownershipcan be inquired
thoroughlyby the competentauthoritythrough
legal means to determineits validity in
accordancewith theSari'ahlaw. If, it befound
to be illegally acquired,suchownershipbe
annulled and be terminatedaccordingly.
However, in nocase,shalltherebeallowedany

state or legislation to arbitariiy divest the
people of their legitimaterights of ownership
without justifiablecause.Islamcannotapprove
of, aneconomicpolicywhichdesfioystherights
conferredby theShari'ahhoweverattractiveits
name maybeandwhateverwelfarepretensions
it maymake. Socialjusticeandcollectivegood
are very dear to Islam, but not atthecostof
nghts given by the Shari'ah. It is asunjustto
reduceor rcmovetherestrictionsplacedby the
Shari'ahon the rights of individualownership
for thesakeof collectivegoodof thecommunity
as it is to addsuchrestrictionsandlimitations
which do not fit into thescherneof theIslamic
law. it is oneof thedutiesof anIslamicstateto
protect the legal (stlari'ah) rights of the
individualsand tc ensurethat theyfulfill their
obligationsto the carnmunityas enjoinedby
law. That is how Islam stnkesa baiance
betweenindividuaiismandcollectivism.
TT{E PROBLEM OF EQTIALITY
lf we observethe phenomenaof natureand
God'sblessingsunto mankindwefindthatHe
83

has not observedequalityin thedistributionof
His bounties and favouis but in His infinite
wisdom has accorded precedenceto some
individuals over others. Beauty of form,
pleasantnessof voice, excellenceof physique
and mental talents, etc.,havenotbeengranted
to men in equal degree. Thesameis thecase
with the material meansof life. Humannature
has been so ordainedthat divergence,variety
and inequality amongmen in theirmodesand
standardsof living seemto be most natural
thing. Varietyis thespiceof life andthedriving
spirit behind human effort and excellence.
Consequently,allthoseschemesandideologies
which areforcedto mankindareunrealisticand
impossibleto achieve. The equalityin which
Islam believes is equalityin respectof the
opportunities of struggle for securing a
livelihood and for climbingtheuppermostrung
of the ladderof well-beingand prosperity.
Islam desires that no legal, frrnctional or
traditional handicapsshould existin societyto
preventanindividualfromstrugglingfor aliving
accordingto his capacityandtalentnorshould

any socialdistinctionssubsistwiththeobjectof
safeguardingtheprivilegesof aparticularclass,
race and dynastyor groupof people.All those
schemesand ideologieswhichservethevested
interestsor whichwantto perpetratetheholdof
a certain goup arerepugnantto Islamandcan
have no place in its schemeof things.Such
movementsseekto establish,throughforceand
resortto artificialmeans,anunnaturalinequality
in place of thenaturallimitedinequalitywhich
feeds the springsof incentiveto effort in a
society. Hence,Islamaimsatwipingthemout
and putting theeconomicsystemonthenatural
footing sothattheopportunitiesof strugglemay
remainopento all. At thesametimeIslamdoes
not agreewith thosewho desireto enforce
completeequalityin respectof the meanof
production and the fruits of economic
endeavour,as they aim at replacing,limited
natural inequalitiesby an artificialequality.
Only that systemcan be thenearestto human
nafurein which everyonejoins the economic
struggleat thestartandinthecircumstancesin
which God has createdhim. He. who has

inherited an aeroplaneshould struggleto be
equippedwith it; whilehewhohasonlyapair
of legs shouldstandonhisfeetandfiy to move
ahead. The laws of societyshouldneitherbe
such as wouldestablishapermanentmonopoly
of *.heaeroplaneowneroverhisaeroplaneand
make it impossible for the bare-footedto
acquirean aeroplanenorsuchthattheracefor
everyoneof themshouldcompulsorybeginfrom
one point and under the sameconditionsand
they should all per force betiedto eachother
right till the end of therace. Contraryto this,
the esonomiclawsshouldbesuchasto makeit
possiblefor the bare-footed,who startedhis
race underadverseconditions,to secureand
possessan aeroplaneif hecando soby dintof
his struggle and ability, and for him who
inheritedthe aeroplane,to beleftbehindin the
race and be without it if thatis dueto hisown
inability or incapacityor inefficiency. Effort
shouldbepaidandinactivitypenalized.
SOCIAL JUSTICE
islam doesnot wishthatthiseconomicrace
takes place in an atmosphereof cold
86

impartiality, moral neutralityandsocialapathy.
It deems it desirablethattheparticipantsin the
economic race should be considerateand
sympatheticto one another. Ontheonehand,
Islam, through its moral injunctions,aims at
creatinga feeling of mutualloveandaffection
amongthe people,under whichtheymayhelp
their weak and wearybrethrenandatthesame
time createapermanentinstitutionin thesociety
to guaranteehelp and assistanceto thosewho
are lacking in the necessarymeans of
subsistence.Peoplewhoareunableto takepart
in the economic raceshouldsecuretheirshare
from thissocialinstitution.Andthosewhoneed
some assistancecommencetheirstrugglein the
economic field may also receiveit in full
measurefromthisinstitution.To thisend,Islam
has commandedthat Zakatshouldbeleviedat
the rate of 2.5% per annumon the total
accumulatedwealthof thecountryaswell ason
the investedcapital. On agnculturalproduce
l0o/oare levied onlandswhichareirrigatedby
natural means (through rains) and 5o/oon
irrigation'swhich requireman'sefforts. And

2.5% is requiredon mineralproducts. The
annualZakatshouldalsobeleviedata specified
rate, on the herds of cattle ownedby anyone
beyonda certainminimumnumber.Theamount
of Zakatthus collectedisto bespentongiving
assistanceto the poor, the orphansand the
indigent,etc. This providesamen'sofsocial
insurancein thepresenceof whichnoonein an
Islamic societycan ever remainwithoutbeing
well providedwith the necessitiesoflife. No
worker can ever be forced throughfear of
starvation to accept any conditions of
employmentwhich may be dictatedto himby
the industrialist or the landlord to his
disadvantage. And nobody's physicalhealth
can ever beallowedto fail belowtheminimum
standardof fitnessfor lake of propermedical
careandhospitalization.
As regardsthe positionof theindivrdual
vis-d-vis the community,Islamaimsat striking
such abalancebetweenthemaswouldpromote
theindividuallibertyof apersonandatthesame
time ensurethatsuchfreedomis notdetrimental
to theinterestsof thecommunitvasawhole-but

is positively conducive to its growth and
tranquillity. Islam does not approveof a
political or economicorganizationwhichaimsat
mergrngtheidentityof theindividualintothatof
the community and depriving him of the
freedomessentialfor aproperdevelopmentof
his personalityand talent. The inevitable
consequenceof nationalizingall the meansof
productionin a countryis theannihilationof the
individual by the community,and in these
circumstancestheexistenceanddevelopmentof
his individuality becomesextremelydifficult,if
not impossible. Just as political and social
freedomis essentialfor theindividual,economic
freedomis likewise indispensablefor civilized
moral existence. Unless we desire to
completelyeliminatethe individualityof man
our sociallife shouldhaveenoughmarglnfor an
individual to be freedomto earnhisliving,to
maintainthe freedomof hisconscience,andto
be able to develophis moral and intellectual
facultiesaccordingto hisowninclinationsand
aptitudes. Living ona doleor virtualdoleatthe
handsof otherscannotbeverysatis$ing,even

though it is plentifulbecausetheretardationof
mental, moral and spiritual developmentto
which it ultimately leads can never be
compensatedor counter-balancedby mere
physical welfare and prosperity whichtooare
doubtful.
Just asIslamdoesnotlikesucha system,
it also does not favour a socialsystemwhich
gives unbridledeconomicandsocialfreedomto
individualsand gives them a blankchequeto
securetheirindividualinterestandachievetheir
objective evenatthewholeor by exploitingand
misappropriatingthewealthof others.Between
these two extremes Islam has adoptedthe
middle courseaccordingto whichtheindividual
is first called upon, in the interestof the
community,to acceptcertainrestricts,and is
then left freeto regulatehisownaffairs.Hehas
freedomof enterpriseandcompetitionwithina
framework which guaranteesthe goodof both
the individual andthesociety.it isnotpossible
to explain all theseobligationsandrestrictions
in detail and I shall, therefore,contentmyself
with presentinga bareoutlineof them.

OBLIGATIONS Ail[D RESTRICTTONS
Take the caseof earningalivelihoodfirst.
The meticulous care with which Islam has
distinguishedbetween right and wrong in
respectof themeansof earningwealthis nottcl
be found in any other legalandsocialsystem
existing in the world. It condemsasillegalall
those meansof livelihoodrvhichinjure,morally
or materially, theinterestsof anotherindividual
or of the societyas a whole. Islamiclaw
categoricallyrejects as iilegalthemanufacture
and sale of liquor and other intoxication,
adultery; professionaldancingand obsceniry;
gambling; speeulation,race and lotteries;
transactions of speculative, imagrnary,
fraudulent or controversiainafure;business
fansactions in whieh the gain of r:nepaltyis
absolutely guaranteedandassuredwhiiethatof
the other pa*y is left uncertainanddoubtfull
pnce manipulaticnby withhcldingthe saleof
necessitiesaf life; and many other similar
fransactions wldch are detrimentalto the
interests of community. If we examinethis
9 l

aspectof the economiclawsof Islam,wewill
find a longlist of practicesdeclaredillegalmost
of whichcanandaremakingpeoplemillionaires
in thecapitalisticsystem.Islamforbidsallthese
unfair meansand allows freedomof earning
wealth only by those meansthrough whicha
personrenderssome realandusefulserviceto
the communityandtherebyentitleshimselfto a
fairandjust compensationfor it.
Islam acceptsthe rightsof ownershipof
an individual the rights of ownershipof an
individualover the wealthearnedby him by
legitimatemeansbut even theserightsarenot
unqualified. A man can spendhislegitimate
wealth, only in legitimate avenuesand by
legitimate means. Islam has imposed
restrictionsonexpendifuresothatwhileonecan
lead a decentlife,onecarurotwasteone'sriches
on luxurious pursuits. A person cannot
transgresstheprescribedlimitsof exhibitinghis
statusand affluenceandbehaveassuperbeing
vis-d-vis otherpersons.Certainformsof illegal
and wastefulexpenditurehavebeenclearlyand
unequivocallyprohibitedwhile someothers,
92

though not expresslybanned,maybeprohibited
atthediscretionof theIslamicstate.
One is permittedto accumulatewealth
that is left overaftermeetinghislegitimateand
reasonablerequirements,andthesesavingscan
alsobeusedin productingmorewealthbutthere
are someresffictionsonbothof theseactivities.
In the event of accumulationofwealthhewill,
of course,haveto pay Zakatattherateof 2.5o/o
per annun on the accumulationexceedingthe
specifiedminimum. If hedesiresto investit in
businesshe can onlydosoin whatis declared
as legitimatebusiness. It ispermissiblefor a
manto undertakethelegitimatebusinesshimself
or to make his capital availableto othersona
profit-loss sharing basis. It is not at all
objectionablein Islamif, workingwith in these
limits, amanbecomesevenamillionaire;rather,
this will constitute aDivinefavour. But in the
interestsof the communityas a whole Islam
imposestwo conditionsontheindividual;fust,
that he should pay Zakat on his commercial
goodsand 'Ushr(l/10) (whichhasnotrequired
any mirn effort for irrigation) and 5% on
93

irrigated produce which has requiredman's
efforts of the value of agriculturalproduce;
secondly,thatheshoulddoalfairly andhonestly
with those whomhebringsintohisparfirership
in trade industry or agnculture,with those
whom he takesin hisernployrnentandwith the
state and the oommunity atlarge. If onedoes
not do justice to others, particularlyhis
employees,of hisolvnaocord,theIslamicstate
wili ccrnpelhimto cioso.
Then again, even rvealth that is
accumulated within theselegal iirrrits is not
allowed by Islam to beconcentratedatapoint
or place for a longtime. By virtueof its larvof
inheritanceislamspreadsit overa largenumber
of personsfrom generatianto generation.In
this respect,thespiritof Islarnielaw is different
from that of other law"s prevailingin the
eontempcraryworld. Most of theinheritance
iaws attempt to keep the wealth onee
accunulatedby a persoll concentratedin the
hands of the beneficiaryfrom generationto
generation. As againsttiris,isiamhasrnadea
law under which the weaithaccrrmulatedbv a

person in hislifetimeis distributedamongall of
his near relativessoonafterhisdeath.If, there
arenonearrelatives,thendistantrelativesareto
benefit from it in theproportionslaiddownby
the law for eachoneof them. And,if nodistant
relative is forthcoming,thentheentireMuslim
society is entitledto its inheritance.Underthis
law, the creationor continuanceof any big
family of capitalists or landlordsbecomes
impossible.
CHAPTER VI
THE SPIRITUAL SYSTEMOF
ISLAM
What is the spintualsystemof Islamand
what is its relation with the systemof life asa
whole? To understandthis, it is necessaryto
carefully study the difference between the
Islamic concept of spiritualityandthatof other
religions and ideoiogies. In the absenceof a
clear understandingcf this difference it often
happensthat when talking about the spiritual
system of Islam many of the vague notions
95

associated with the word "spirifual"
unconsciouslycome to one's mind,andin this
stateof confusion,it becomesdifficultfor oneto
comprehendthespiritualsystemof Islamwhich
not only transcendsthe dualismof spiritand
matter but is the nucleusof theintegratedand
unifiedconceptof life presentedby Islam.
BODY - SOUL CONFLICT
The idea whichhasbeenmostinfluentialin
makingtheclimateof thoughtin philosophyand
religion is that body and soul are mutually
antagonisticand conflicting and hence, they
cannotgo togetherin life, andonecandevelop
only at the cost of theother. Forthesoul,the
confines of bodyandmatterareaprison-house;
the mundaneactivitiesof worldly life arethe
shackles with whichthesoulis keptin bondage
and its growth is arrested.Thishasinevitably
led to thewell-knownconceptof classifuingthe
universe into the spiritual and the secular.
Those who chose the secularpath were
convinced,at theveryoutset,thatthedemands
of spirituality could notbecompliedwith, and
96

thus, went headlonginto a sensateoutlookin
life culminating in stark materialism and
hedonism. Consequently,all spheresof worldly
activitiesmaytheybesocial,political,economic
or cultural were deprived of the light of
spirituality and the world was smitten with
itqiusticeand tyranny. Ontheotherhand,those
who wanted to head the path of spiritual
excellenceinnovatedsuchwaysanddevicesfor
thedevelopmentandelevationof thespirit,asto
make them"nobleoutcasts"in thisworld. They
believedthat it was not possibleto find any
process for spiritual growth which might be
compatiblewith a normallife in thisworld. ln
their view, physical self-denial and
mortification'sof the flesh werenecessaryfor
developing and perfectingthe spirit. They
invented spiritual exercisesand their ascetic
practiceswhichwouldkill one'sphysicaldesires
and renderthebodysenselessandevenuseless.
They regarded forests,mountainsand other
solitary places, as ideal placesfor spiritual
developmentbecausein thosehideoutsthe
hustle and bustle of civilization would not

interfere in their spiritualpracticesand nose-
guing meditations.Theycouldnotconceiveof
the feasibility of any means of spiritual
developmentexceptby withdrawingthemselves
from the world and its affairsandseveringall
contactswith societyandcivilization.
This conflictof bodyandsoulresultedin
the evolution of two different idealsfor the
perfectionof man. One of the idealswasof
material perfection,which meantthat a man
should be sunoundedby 'all the material
comforts and bounties of theworidandregard
himself asnothingbutananimal,theidealbeing
the seek dircy heightsin thisrealm. Theresult
was that he could exceedasananimalbutthe
man in him could notseekitsflowering.Men
learnedto fly like birds,swimlike crocodile,run
like horsesand even terrorizeanddestroylike
wolves - but to live like noblehumanbeings
they learnednot. The other ideal wasof the
perfectionof spiritual iife to anextentthatthe
sensesare notonlysubduedandconqueredbut
supra sensorypowers are awakenedzurdthe
limitations of thesensoryworldaredoneaway

with. With thesenew conquestsmeri coulcl
distant voices like powerful wirelesssets,see
remote objects as one doeswith thetelescope
atrd developpowers tlrough which the rnere
touch of their hand or focusof theirsightmay
heal the unhealable. This suprasensoryfieid
has been the other avenue of human
advancement,but hor.v throbbrnglyhumar-rttris
raaliyis it is notdifficultto visualizel
The Isizurricviewpc;intdiffers radirally
from that of ali the prevaitingreiigrcusand
plulosophicaisysternsin thisregerd.Aeeording
to Islam, God has appointed man as his
"Khalifah" {trustse)in t}re tueiverse. He lras
invested him with certainauthorityand laid
upon him certainresponsibilitiesandcbligations
for thefrrlfillmentof iv.hichHehasendovredhirn
with ths bestandmostsuitablephysical&ame.
The body hasbeencreatedp'iththesoieobject
ihat the soul shouldnruakeuse oi"it in ttre
exerciseof its atithorityan,Jthefulfilhnentof its
dutiesand responsibilities.Hence,rhebadyis
not aprisonhousefor thesoulbutitsworkshop
or factory, andif thereis anypossibilitytbr the

growth and developmentof thesoul,it is only
through the use of the power machinesand
instruments provided by this workshop.
Consequently,this world is not a place of
punishmentin which the humansoulhasbeen
confined somehowbut is afieldin whichGod
has sent him to work and dohis dutytoward
Him. lnnumerable thingsin thisuniversehave
been placed at the disposalof thehumansoul
and many more humanbeingsendowedwith it
have been created in this world to fulfill the
duties of this very vicegerency. The natural
urges of man have given birth to civilization,
culture, and social systems. The spiritual
developmentwhich is possiblein this world
should nottaketheformof manturninghisface
from the workshop and retiring in some
uninhabitedcorner. Rather,the only form it
shouldtake is thatmanshouldlive andwork in
it and give thebestaccountof himself. It is in
the nature of an examinationcenter for him;
every aspectand sphereof life is,asit were,
like a questionpaperin thistes! thehome,the
family, the neighborhood,the society, the
100

Islamic way of life

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