This lecture discusses social guidelines in Islam based on verses from Surah Al-Isra. It begins by stating that these verses will elaborate the principles that form the basis of Islamic social structure and highlight the social values Islam aims to establish and evils it aims to eliminate. It then explains that these verses from Surah Al-Isra provide a "Quranic version" of the Ten Commandments by outlining social teachings for communities that had evolved from tribal societies to city-states. The key social guidelines discussed are: 1) Monotheism (tawheed) is the central focus, as polytheism prevents reforming society. 2) The rights of parents come immediately after the right of God and include

1. Lecture 16
THE SOCIAL GUIDELINES IN ISLAM
…in the light of 3rd
& 4th
Ruku of Bani Israel
 In this lecture those guiding principles will be elaborated, which constitute the very basis
of Islamic social structure. This lecture will lime light the social values, which Islam asks
to enforce and social evils, which Islam orders to eliminate.
 According to Hazrat Abdullah Ibne Abbas (raa), in these ayaat Allah (swt) has concisely
explained the social teachings of ‘Torah’. So to speak, these Ayaat can be termed as the
“Qur’aanic version” of “Ten Commandments” of Torah. By the era of Hazrat Moosa (as)
the civilization had evolved from the life of cave to tribal and then to city like society. Up
to this stage of civilization, the teachings of Hazrat Mossa (as) and Hazrat Muhammad
(saw) have a common pattern. In the era of the Holy Prophet (saw) the civilization had
stepped forward and transformation into statehood. The Guidelines regarding statehood
will be covered in next lecture of ‘Surah Al-Hujraat’.
 In Qur’aan social guidelines have been given due emphasis. That’s why they have been
mentioned a number of times e.g. Al-Baqarah: 83, An’Nisa: 36-38, Al-An’aam: Ruku 19,
and An’Nahl: 90. On this subject Ruku 3 & 4 of Surah Bani Israel are the climax and
provide comprehensive explanation of above mentioned Ayaat. Therefore, this passage of
Surah Bani Israel is the best example of the fact which says, “Qur’aan is explanatory of
one another.”
 The beginning of this passage mentions practical monotheism:


“And your Rabb has decreed that you worship none but Him.”
The end of this passage speaks of doctrinal monotheism:


“And set not up with Allah any other ilah (god)”
This reflects monotheism is not just a dogma instead it is a basis of underlying
philosophy of the whole Just Islamic System, which brings into effect an ideal
governance made up of pure and clean politics, equitable economy, and a sincere pious
society.
 With reference to social guidance in Islam, monotheism is the center of focus from
beginning to end. Polytheistic beliefs do not instill fear of God due to which reformation
of a society becomes impossible.

2. Lecture 16
2
RUKU NO. 3 (PART-A)
AYAAT 23 – 24












“And your Rabb has decreed that you worship none but Him.
And that you be dutiful to your parents. If one of them or both of
them attain old age in your life, say not to them a word of
disrespect, nor shout at them but address them in terms of
honor.”
And lower unto them the wing of submission and humility
through mercy, and say: “O’ My Rabb! Have mercy on them the
way they had been merciful with me by nourishing me, when I
was weakling and helpless.”
 In a categorical manner in Ayah 23, it has been told that
decidedly the only entity worthy of ‘Ibaadat’ i.e. sole obedience,
and heartily love is only and solely Allah (swt).
 The rights of parents take precedence over all other rights, after
the right of Allah (swt). Surah Al-Baqarah: 83, An’Nisa: 38, Al-
An’aam: 151 and Luqman: 14 also mention of parents’ rights
immediately following the rights of Allah (swt). However when
it comes to obedience and love, right of the holy Prophet (saw)
succeeds the right of Allah (swt).
 These Ayaat are the peak regarding the rights of parents. In
order to strengthen the family bonds, it is pivotal to take care of
the parents. If parents are confident that their offspring will
serve them in their old age, they will take a good care of the
children in their up bringing and rearing. Resultantly a society
would be provided with a trained, God fearing and responsible
human force.

3. Lecture 16
3
 The rights of parents are:
1. Respecting them whole heartedly
2. Serving them by all means (monetarily and physically)
3. Within the confines of ‘Shariah’, utmost endeavor to obey
them.
4. Organize their burial prayer (Salaah-al-Janazah) when they
die.
5. Try to fulfill any promise you made to them and to act on
their will.
6. Pray for their salvation in hereafter.
7. Show kindness to their friends and relatives.
8. Try to become a pious person as pious person will be a
source of reward (Sadqah-e-Jaaria) for the parents.
 In old age parents need more attention, since it leads to stubbornly childish behavior
at times they become senile. In this situation obedient and caring children should do
their best to serve their parents. They should not even be hushed with harsh words,
never to show any sign of weariness towards them. The conversation with them
should reflect the manner of an obedient servant at fault who stands in front of an
arrogant master.
 In spite of all this we cannot compensate or counterbalance their benevolent actions
for us, hence we are taught (through Qur’aan) a prayer:
 
 
“O’ My Rabb! Have mercy on them the way they had been merciful with me by
nourishing me, when I was weakling and helpless.”
 Regarding the rights of parents some narrations of the holy Prophet (saw) are as
follows:
1. “The only way one can offset the right of parents is by having them released from
slavery if they are found as.” (Muslim)
2. A person asked the holy Prophet (saw), “Which is the best deed?” The holy
Prophet (saw) answered, “Praying at a prescribed time.” He asked, “And after
that?” The holy Prophet (saw) replied, “To fulfill the rights of the parents”. He
asked the third time upon which the holy Prophet (saw) said to fight for the cause
of Allah. (Bukhari & Muslim)
3. A person asked the Prophet (saw) of Allah (swt), who deserves my utmost
attention regarding my behavior and my caring? “Your mother”, replied the holy
Prophet (saw), “And who else after her”, he asked. “Your mother”, replied Holy
Prophet (saw) again. The person asked third time, “And then?” The Prophet

4. Lecture 16
4
(saw) said “Your mother”. He asked the same question fourth time and then
replied Prophet (saw), “Your father.” (Bukhari & Muslim)
4. The Prophet (saw) of Allah (swt) said, “May that person be humiliated and
disgraced.” “Whom are you referring to O’ Prophet of Allah?”, asked the
Sahaba (raa). The holy Prophet replied, “That unblessed who found both or
either of his parents as elderly and did not earn (by serving them) Paradise.”
(Muslim)
5. Allah’s Prophet (saw) said, “The consent of Allah (swt) is subject to the consent
of the father and Allah’s (swt) anger is subject to father’s anger.” (Tirmizi)
AYAT 25




“Your Rabb knows best what is in your inner-selves. If you are righteous, then, verily,
He is Ever Most Forgiving to those who turn unto Him again and again in obedience,
and in repentance.”
In this Ayah, it has been mentioned that at times due to some expediency or
constraint, it becomes difficult for the children to comply with the wishes of parents
and sometimes parents’ wishes are against the requisites of shariah. In a given
situation like this, it would be most appropriate to explain to them with humility, your
incapacity to comply. And one should redirect himself towards Allah (swt) with all
the helplessness. Allah (swt) who is most forgiving, understands the limitations of
everyone, most definitely, will forgive the honestly mindful children.
AYAT 26



“And give to the relative his due and to the Miskin (poor) and to the wayfarer. But
spend not wastefully (your wealth) in the manner of a spendthrift.”
 Qur’aan impresses everyone with respect to his wealth:
1. The bequeathed or hard earned estate was not his due, instead it was Allah (swt’s)
grace. Therefore all what he holds in estate (wealth or property) belongs to Allah
(swt), he has only been entrusted by Him.
2. Whatever a person holds in estate, Allah (swt) has kept a share for the
impoverished and destitute as a trial. Hence it is incumbent upon everyone to help
the deserving out of anything in excess of his actual needs. This aiding and
helping should be done with the notion that it was their due or right, such
mentality will save a person from showoff and the lofty sense of superiority.
 In deliverance of rights, parents get the top priority, followed by next of kins.
Then it is that miserable impoverished, who after successive attempts is not able

5. Lecture 16
5
to make his ends meet, which may be due to some handicap. Likewise if a
destitute way farer lays his hands for help, one should come to his rescue.
 Spending more than what is necessary on a certain need is counted as
exorbitance , whereas spending needlessly is known as extravagancy , for
instance doing excessive ornamentation on the appearance of buildings, on festive events,
when engaging in superfluous customs and illuminations, spending on devised Sunnahs
during sad or concocted events etc.
AYAT 27




“Verily, the spendthrifts are brothers of the devils, and the (Devil-Satan) is ever
ungrateful to his Lord.”
 This Ayah speaks of an extravagant as a brother of Satan. Since Satan does his
best to create grudge and hostility among humans.



“Satan wants only to excite enmity and hatred between you.”
(Al-Ma’idah: 91)
When a person spends lavishly, the money which, in fact was the right of an
impoverished, brings hatred among the needy and in many instances it results in a
big casualty.
 This Ayah declares Satan as an ungrateful to his Lord. Allah bestowed him with
His grace and reward instead he showed un-thankfulness by disobeying his Lord.
Similarly money or wealth is also a graciousness of Allah (swt) by which a person
can fulfill his genuine needs and can arrange from it a continuous source of alms
rewarding him in hereafter. Same money or wealth if wasted in extravagancy
would be an utter disregard of this graciousness of Allah (swt).
AYAT 28




“And if you turn away from them when you are awaiting a mercy from your Lord for
which you hope, then, speak unto them a soft, kind word.”
This Ayah says, if at times a person himself is under an economic stress, one should
have a very polite attitude in refusing a begging bowl.
AYAT 29



6. Lecture 16
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

“And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its
utmost reach, so that you become blameworthy and in severe poverty.”
This Ayah advises to take a middle path while expending money. Tying up of hands
is a metaphor for miserliness, let loosing the hand refer to exorbitance. Whether it
concerns one’s individual needs or giving alms, one should not act either stingily or
in flow of emotions one may spend too much which he may regret afterwards. The
holy Prophet (saw) said, “He, who strikes a middle path (in spending) will never be
dependent” (Musnad Ahmad). The implied meanings of another saying, forbids
giving up all the wealth as charity in the way of Allah lest the children should live in
destitute after him. One of His (saw) companions intended to give his whole orchard
as alms, He (saw) only allowed one third of it (Bukhari & Muslim). For this reason a
person can leave only one-third of his bequest in his will. Fact of the matter is that the
passion of piety is also blind as the other passions, in flow of emotions one tends to
spend excessively, but at the time of his own need he gets into a self regret.
AYAT 30




“Truly, your Lord enlarges the provision for whom He wills and straitens. Verily, He
is Ever All-Knower, All-Seer or His slaves.”
Many a times, in spite of constant help a person’s economical status does not
improve. This Ayah speaks that nor you are responsible for any ones affluency nor it
is in your control. Allah (swt) knows best for whom prosperity or poverty is better in
the end. As for you, do the best for your brother, what you can.