Tuesday, July 31, 2007

UNGS 2050 - Standard - part 1

ETHICS AND FIQH FOR EVERYDAY LIFE (UNGS 2050) STANDARD CONTENTS


WEEK 1
Introduction
Definition: Literally: Derived from Greek ethos, means character.
Technically:
The field of study that has morality as its subject matter. (Branch of science)
Ethics

The values or rules of conduct held by an individual or a group = morality/ morals

Introduction


According to Imam al-Ghazali, character is an established state (of the soul) from which actions proceed easily without any need for reflection or deliberation.
Major concerns of ethics


The nature of ultimate values = ethical principles.

The standards by which human actions can be judged as “right” or “wrong”, “good” or “bad”.
Fields of ethics Normative Metaethics Applied

Normative ethics:
- Seeks to set norms and standards for conduct
- General theories about what one ought to do.

Metaethics:
Systematically studies the meanings of ethical terms and of judgments used in normative ethics.
Fields - continued

Applied ethics:
Application of normative theories to practical moral issues/ problems.

Examples:

Ethics / ‘ilm al-Akhlāq/ al-Akhlāq
Ethics in Arabic is ‘ilm al-Akhlāq (science of morality), which is the branch of knowledge that studies akhlaq (morals).
al-Akhlāq (the plural of khuluq/ خُلُق) refers to morality, which means a nature, or an innate disposition or temper.
The proper signification of khuluq is the moral character; or the fashion of the inner man; his mind or soul and its peculiar qualities and attributes.



WEEK 2

Morality/ ethics and law
Both law and morality are action-guiding.
Law provides a series of public statements (a legal code), or system of dos and don’ts – to guide humans in their behavior and to prevent them from doing harm to others and violating their rights.
Morality provides a similar system though might not be in written form.
In addition to that, morality provides reasons behind any significant laws governing human beings and their institutions.

Morality precedes law, whereas law sanctions morality; that is, law puts morality into a code or system that can then be enforced by punishment.

Scope: In general, the law is taken to be concerned with acts, rather than attitudes.

The mere fact of having certain intentions is not really the sort of thing about which you can have a law.

In morality, by contrast, bad intentions may sometimes amount to a moral wrong. On the other hand, good intentions are in themselves good values.

Morality is wider than law. What is moral in not necessarily enforced through law.
But there are some things which are governed by law (driving on the left or right side of road) which are presumably matters of indifference from a moral point of view.

Conformity between morality and law:
= In Islamic law:
- Law should be a reflection of Islamic morals.
- Laws, rules and regulations are not supposed to be against Islamic moral principles
= In secular law
The relationship between law and morality is not entirely reciprocal. What is moral is not necessarily legal and vice versa.
Many practices have been inscribed in the law, that are clearly immoral (e.g., homosexuality, same sex marriage, mercy killing, abortion, usury, changing munkar …).


Sanctions: If you break the law, you may be fined or imprisoned or executed. Various bureaucracies exist precisely to hand out legal sanctions.
If you do something that is morally wrong (but not also illegal), however, no similar bureaucracy is going to come after you.
Instead,
In divine religions you suffer a punishment on the Day of Judgment.
In non-religious world views you may suffer the sense of guilt in your own conscience, or your reputation may suffer, or you may be exposed to the blame of other people
Morality and Etiquette
For the most part, “etiquette” pertains to norms that are of little ethical significance.
It concerns form and style rather than the essence of social existence.
Etiquette determines what is polite behavior rather than what is right behavior in a deeper sense. It represents society’s or religion’s decision about how we are to dress, greet one another, eat, celebrate festivals, express gratitude and appreciation etc.
The Importance of Ethics in Islam
Morality/ good moral character is:
- The spirit of Islam
- The validation and authentication of Iman

1- Morality as the spirit of Islam
What is Islam?
Good relationship among human beings = good morality.

Good relationship with Allah in its spiritual sense.


The main purpose of Islam

“I have been sent (as the Messenger of Allah) only for the purpose of perfecting good morals”. (hadith)

Who is a Muslim?
“A Muslim is the one who avoids harming Muslims with his tongue and hand” (hadith)

Even pure worship (‘ibadat) is for moral purposes
Examples:
Salat: “…And establish regular prayer; for prayer restrains from indecency and evil” (29: 45)
Zakat: “…Take alms of their wealth, so that it may purify and sanctify them. (9: 103)
Fasting: “…Fasting was made compulsory for you, as it was made compulsory for those who preceded you, so that you may become righteous.” (2: 183)

“Allah has nothing to do with the fasting of those who did not avoid perjury, lying and false accusation and acting upon them.” (hadith)
Hajj: “…whoever determines the performance of the pilgrimage therein, there shall be no lewdness nor abuse nor angry conversation on the pilgrimage(2: 197).

Morality as validation of Iman

Definition of Iman:
“Iman has over sixty branches (parts): the highest of which is the belief that nothing deserves to be worshipped except Allah and the lowest of which is the removal from the way of that which might cause harm to anyone. And modesty (haya’ الحياء) is a branch of it.” (hadith)

Morality as validation of Iman


Conviction Foundation Roots

Profession Declaration

Practice Validation Nourishment
Morality as validation of Iman
“The man who has these three habits is a hypocrite even if he observes fast, offers prayers, performs ‘umra (pilgrimage), and claims to be a Muslim: when he talks he speaks untruth, when he makes a promise he does not keep it, and when he is given something in trust, he commits dishonesty.” (hadith)
Lack in good morals = Lacking in faith (iman)
“which Muslim has the perfect faith? “He who has the best moral character.” (hadith)
The level of faith (iman) is proportional to the level of morals

“He who believes in Allah and the Last Day of Judgment is forbidden to cause any harm to his neighbour, is to be kind to his guests – especially the strangers, and is to say the truth or else abstain.” (hadith)

“None of you will have faith (will be a true believer) till he wishes for his (Muslim) brother what he likes for himself.” (hadith)
Good morals are conditions of validity of Iman



وَالْعَصْرِ (1) إِنَّ الإِنسَانَ لَفِي خُسْرٍ (2) إِلاَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ(3)
“I swear by the time, Most surely man is in loss, Save those who believe and do good works, and exhort one another to truth and exhort one another to endurance.” (103: 1-3)

وَالَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ(البقررة: 82)
Those who have Faith and work righteousness. They are the ones who shall be rewarded with Jannah. therein they shall have an everlasting life. (2: 82)


Why we have to be moral people?

Spiritual benefits:

Good morals = voluntary worship
“A believer by virtue of his good morals may attain the status of one who fasts (voluntary fast) regularly and performs prayer at night”. (hadith)

The dearest one to Allah:
When the Prophet (saw) was asked: Whom Allah likes most amongst His subjects? He replied: “The one who possesses superior moral qualities”. (hadith)


Good morals eliminate sins – bad morals spoil virtues
“Courtesy and good morality melt the sins just like water melts the ice. And immorality spoils good deeds as vinegar spoils honey.” (hadith)
“A certain woman is famous for her voluntary prayers, fasting and charities, but she harms her neighbours. She is in Hell. Another woman does not do much by way of voluntary prayers and fasting and she gives pieces of cheese in charity but she does not harm her neighbours. She is of the Paradise.” (hadith)

Social benefits:

Stable, secure, and harmonious society
Directing civilization to a just end (civilization = to do what can be done. Ethics = what should be done, what should not be done)
Strong and peaceful family life
Good leadership
Building good reputation
Wining hearts of people
Commitment to values
“Fear Allah wherever and whenever you are (obey his obligations and avoid his prohibitions) and follow your sins with virtues so that it will eliminate it, and treat people with high morals.” (hadith)

“Do not follow others blindly and say: if people do good, we do good too, and if they do injustice, we do too. Rather, make up your minds for yourselves and if people do something good, do it too, but if they do something unjust, do not do it yourselves.” (hadith)
Refinement of character
Determination
Motivation
Training (habituation)
Environment (peers, friends ..)

Refinement of character
1. Determination
- To judge one’s character in light of the Qur’an
- A trait of character may be reinforced as a result of acting frequently in accordance with it, and considering it to be fine and satisfactory.

إِنَّ الْمُؤْمِنَ يَرَى ذُنُوبَهُ كَأَنَّهُ قَاعِدٌ تَحْتَ جَبَلٍ يَخَافُ أَنْ يَقَعَ عَلَيْهِ وَإِنَّ الْفَاجِرَ يَرَى ذُنُوبَهُ كَذُبَابٍ مَرَّ عَلَى أَنْفِهِ فَقَالَ بِهِ هَكَذَا
“A believer sees his sins as if he were sitting under a mountain which, he is afraid, may fall on him; whereas the wicked person considers his sins as flies passing over his nose and he just drives them away like this.” (hadith)
Refinement - continued
2. Motivation
To remember rewards & punishments
Models & Ideals
Reciting the Qur’an
Reading Sirah
Reading the biographies of pious people
Refinement - continued
3. Training (habituation)

Morals can be instilled on the principle of habit formation
Habit: do it without thinking/ hard to stop it
Start repeat develop it to a habit

“Adopt truth, for truth leads to righteousness, and righteousness leads to Jannah. A person speaks the truth regularly and adopts truthful ways till he is recorded as a truthful person. And keep away from falsehood, for falsehood leads to wickedness, and wickedness leads to the Hell. A person tells lies regularly and attaches himself to falsehood till he is recorded as a liar.” (hadith)

Truth righteousness Jannah
Tell truth regularly truthful person

Falsehood wickedness Jahannam

Tell lies regularly liar

إِنَّمَا يُرِيدُ الشَّيْطَانُ أَنْ يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ فِي الْخَمْرِ وَالْمَيْسِرِ وَيَصُدَّكُمْ عَنْ ذِكْرِ اللَّهِ وَعَنِ الصَّلَاةِ فَهَلْ أَنْتُمْ مُنْتَهُونَ (المائدة: 91)
Satan's plan is (but) to excite enmity and hatred between you, with intoxicants and gambling, and hinder you from the remembrance of Allah, and from prayer: will ye not then abstain? (5: 91)

The reward for a virtue is another virtue



The punishment for a sin is another sin


4. Environment (peers, friends ..)
“The similitude of a good company and that of a bad company is that of the owner of misk (perfume) and of the one blowing bellows (iron-smith). The owner of perfume would either offer you for free of charge or you would buy it from him or you would smell its pleasant odour. The one who blows bellows he would either burn your clothes or you shall have to smell its bad smell.” (hadith)



WEEK 3

The Messenger of Allah used to say in any speech he gives: “The person who does not keep trust has no Iman (faith) and the person who does not respect his covenant (and promise) has no religion.” (hadith)

"The signs of a hypocrite are three: … (c) If he is entrusted, he does honour his trust (he proves to be dishonest)” (hadith)

"When would the Hour (Doomsday) take place?" … "When honesty is lost, then wait for the Hour (Doomsday)." (hadith)
"How will that be lost?" The Prophet said, "When the power or authority comes in the hands of unfit persons, then wait for the Hour (Doomsday.)” (hadith)

- Why the one who can’t be trusted has no iman?
- Why the one who cannot be trusted has no religion?
- Why loss of amanah is related to the Doomsday?
Doomsday = chaos = disorder


What is Amanah?



- To fulfill one’s responsibility towards his Lord as well as to that of humans.

- To be honest and sincere in doing things.

To keep deposits properly and use them according to the terms and conditions of the owner.
Antonym: Khianah (betrayal)


Aspects of Amanah


1. The amanah of taklif
– To inhabit this world
– to be vicegerants of Allah
– to fulfill the purpose of our creation
– to implement His laws on this earth

{إِنَّا عَرَضْنَا الأَمَانَةَ عَلَى السَّمَاوَاتِ وَالأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الإِنْسَانُ إِنَّهُ كَانَ ظَلُومًا جَهُولاً (72)} (سورة الأحزاب).
“We offered the trust unto the heavens and the earth and the hills, but they shrank from bearing it and were afraid of it. And man assumed it. He was indeed tyrannous and ignorant.” (33: 72)

2. The amanah of family
To fulfill our responsibilities towards our family members and provide them with guidance and maintenance,
“Every one of you is a guardian and every one will be asked about his subjects... A man is the guardian of the persons in his household and he will be answerable about them. A woman is the guardian of her husband’s house and she will be asked about her responsibility…” (hadith)

3. The amanah of returning deposits to their owners

{إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الأَمَانَاتِ إِلَى أَهْلِهَا.. (58)} (سورة النساء).
“Surely Allah commands you to render back trusts to their owners.” (4: 58)

4. The amanah of keeping secrets
maintaining secrecy and confidentiality of what is required to be confidential is a trust.
“What is said in meetings and meant to be confidential is a trust” (hadith)

5. The amanah of work & public office

The Prophet (saw) said: “Whomsoever we have given some post and he has concealed a needle or a thing smaller than that, then it will be a misappropriated thing with which he will have to appear on the Day of Judgment.” (hadith)

“When the administrator is given a job, he should receive his due and should pay the dues of others, then he is like a fighter in the cause of Allah till he returns home.” (hadith)

6. The amanah of wealth & abilities

"لا تَزُولُ قَدَمَا عَبْدٍ يَوْمَ الْقِيَامَةِ حَتَّى يُسْأَلَ عَنْ عُمُرِهِ فِيمَا أَفْنَاهُ وَعَنْ عِلْمِهِ فِيمَ فَعَلَ وَعَنْ مَالِهِ مِنْ أَيْنَ اكْتَسَبَهُ وَفِيمَ أَنْفَقَهُ وَعَنْ جِسْمِهِ فِيمَ أَبْلاهُ".
“Before the end of the Day of Judgement everyone will be questioned about the following:
- In what did he spend his life?
- What did he do with his knowledge?
- From where did he get his wealth and on what did he spend it?
- In what did he use his physical and mental faculties?” (hadith)





To place things in their rightful places
- The term “Justice” implies:
Giving people what they deserve;
Impartiality;
Saying the truth;
Avoiding oppressing others,
Avoiding bias and prejudice;
Being balanced in one’s views and judgements.

Forms of expression in the Qur’an

- al-‘Adl (العدل) and its derivatives = 10
(2: 282/ twice), (4: 58), 16: 76, 90), (49:9), (5: 8), (6:152), (42: 15)

- al-Qist (القسط) and its derivatives = 18
(3: 18, 21), (4: 127, 135), (5: 8, 42), (6: 152), (7: 29), (10: 4, 47, 54), (11:85), (21: 47), (55: 9), (57:25), (5: 42), (49: 9), (60: 8).
- الميزان، القسقطاس (balance)


Forms of Justice




1. Justice to oneself
- To give ourselves their due rights (spiritual, material, intellectual).
- To avoid causing harm to oneself in this world and in the Hereafter.




2. Justice in judging between people/ Judicial justice
Judges, mediators, arbiters

To be impartial in judging between people




{إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الأَمَانَاتِ إِلَى أَهْلِهَا وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ إِنَّ اللَّهَ نِعِمَّا يَعِظُكُمْ بِهِ إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرًا(58)} (سورة النساء).
“Surely Allah commands you to render back trusts to their owners and that when you judge between people you judge with justice; surely Allah admonishes you with what is excellent; surely Allah is Seeing, Hearing.” (4: 58)


{سَمَّاعُونَ لِلْكَذِبِ أَكَّالُونَ لِلسُّحْتِ فَإِنْ جَاءُوكَ فَاحْكُمْ بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ وَإِنْ تُعْرِضْ عَنْهُمْ فَلَنْ يَضُرُّوكَ شَيْئًا وَإِنْ حَكَمْتَ فَاحْكُمْ بَيْنَهُمْ بِالْقِسْطِ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ(42)} (سورة المائدة).
“Listeners for the sake of falsehood! Greedy for illicit gain! If then they have recourse unto you (Muhammad) judge between them or disclaim jurisdiction. and if you turn aside from them, they shall not harm you in any way. But if you judge, judge between them with equity; surely Allah loves those who judge equitably.” (5: 42)



3. Justice in sayings

To say the truth and bear witness with justice

- With enemies:

{يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ وَلا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَى أَلاَّ تَعْدِلُوا اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَى وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ(8)} (سورة المائدة).
“O you who believe! Be upright for Allah, bearers of witness with justice, and let not hatred of any people incite you not to act justly; deal justly, that is nearer to piety, and Observe your duty to Allah; surely Allah is Aware of what you do.” (5: 8)



- Against oneself & relatives
{وَإِذَا قُلْتُمْ فَاعْدِلُوا وَلَوْ كَانَ ذَا قُرْبَى … (152)} (سورة الأنعام).
“And when you speak, then be just though it be against a relative…” (6: 152)


يَاأَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَى أَنفُسِكُمْ أَوْ الْوَالِدَيْنِ وَالْأَقْرَبِينَ إِنْ يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَى بِهِمَا فَلَا تَتَّبِعُوا الْهَوَى أَنْ تَعْدِلُوا (135) (النساء)
O you who believe! stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be against rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest you will be deviated from the right way… (4: 135)

4. Justice in treating people

(a) To avoid oppressing others and abusing their rights

b) Social and economic justice
- People should be given equal opportunities.
- People must be given the right to private ownership and freedom of economic pursuit.
- the wealth of the individuals should be fully protected.
- Redistribution of wealth/ Zakat + charity.

- Social welfare fund:
{مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ كَيْ لا يَكُونَ دُولَةً بَيْنَ الأَغْنِيَاءِ مِنْكُمْ وَمَا ءَاتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ(7)} (الحشر)
That which Allah gives as spoil unto His messenger from the people of the townships, it is for Allah and His messenger and for the near of kin and the orphans and the needy and the wayfarer, so that it may not become a commodity between the rich among you. And whatsoever the messenger gives you, take it. And whatsoever he forbids, abstain (from it). And keep your duty to Allah. Surely Allah is stern in reprisal. (59:7)

c) Political justice:
- Shurah: people have right to decide how to and who is to manage their affairs.
- Fair representation of different groups.

(d) Justice on the family level
- Justice between children
Nu'man b. Bashir reported: My father donated to me some of his property. My mother said: I shall not be pleased with this act until you make Allah's Messenger (saw) a witness to it.

My father went to Allah's Messenger (saw) in order to make him the witness of the donation given to me. Allah's Messenger (saw) said to him: Have you done the same with every son of yours? He said: No. The Prophet (saw) said: Fear Allah! And observe justice among your children. My father returned and got back the gift.” (hadith)

- Justice to wives/ husbands

{وَإِنْ خِفْتُمْ أَلاّ تُقْسِطُوا فِي الْيَتَامَى فَانكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ مَثْنَى وَثُلاثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلاَّ تَعْدِلُوا فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ أَدْنَى أَلاَّ تَعُولُوا(3)} (سورة النساء).
“And if you fear that you cannot act equitably towards orphans, then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one or what your right hands possess; this is more proper, Thus it is more likely that you will not do injustice.” (4: 3)


وَلَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ وَإِنْ تُصْلِحُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا(129) (سورة النساء)
You will not be able to be completely just between wives, even if it is your ardent desire. But don’t turn altogether from one, leaving her as in suspense. If you do good and keep from evil, Allah is ever forgiving, merciful. 4: 129


(e) Justice in weighing & measuring

وَأَوْفُوا الْكَيْلَ إِذَا كِلْتُمْ وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلا(35) (الإسراء)
And give full measure when you measure, and weigh with a right balance; this is fair and better in the end. (17: 35)


5. Justice as a state of mind/ way of thinking

To be moderate and balanced in our views, especially in making judgments on things and people.

This would be achieved through looking at both merits and demerits of things and persons, considering the consequences, weighing between benefits and harm, understanding the causes and reasons behind people’s actions, etc.


Cause of injustice vs. Requirements of justice


1. Cause of injustice

Hatred enemies + opponents
Love and favour relatives + cronies
Self-interest and greed
Ignorance
Hurry in making decisions



2. Requirements of justice

(a) On the individual level:
1. To keep in mind the dire consequences of injustice

{وَلا تَحْسَبَنَّ اللَّهَ غَافِلاً عَمَّا يَعْمَلُ الظَّالِمُونَ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الأَبْصَارُ (42) مُهْطِعِينَ مُقْنِعِي رُءُوسِهِمْ لا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ وَأَفْئِدَتُهُمْ هَوَاءٌ(43)} (إبراهيم)



And do not think Allah is unaware of what the unjust do; He only respites them to a day on which the eyes will stare in terror. As they come hurrying on in fear their heads upraised, their gaze returning not to them, and their hearts vacant. (14: 42-43)


{وَلَمَنِ انْتَصَرَ بَعْدَ ظُلْمِهِ فَأُولَئِكَ مَا عَلَيْهِمْ مِنْ سَبِيلٍ(41) إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَظْلِمُونَ النَّاسَ وَيَبْغُونَ فِي الأَرْضِ بِغَيْرِ الْحَقِّ أُولَئِكَ لَهُمْ عَذَابٌ أَلِيمٌ (42)} (الشورى)
And whoever defends himself after his being oppressed, there is no way of blame against them. The blame is only against those who oppress mankind, and act in defiance of right and justice (and wrongfully rebel in the earth) these shall have a painful punishment. (42: 41-42)

2- To distance oneself from oppressors

وَلا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لا تُنْصَرُونَ (هود: 113)

And do not incline to those who are unjust, or the Fire will seize you, and you have no guardians besides Allah, then you shall not be helped. (11:113)

3- To examine whatever we hear before acting against people on mere suspicion


يَاأَيُّهَا الَّذِينَ ءَامَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَأٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِينَ. (الحجرات: 6)
“O you who believe! If an untrustworthy person comes to you with any news/ report, look carefully into it, lest you harm people in ignorance, then be sorry for what you have done. (49:6)



يَاأَيُّهَا الَّذِينَ ءَامَنُوا اجْتَنِبُوا كَثِيرًا مِنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ (الحجرات: 12)
O you who believe! Avoid most of suspicion, for surely suspicion in some cases is a sin. (49:12)

(b) On societal level:

{لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمْ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ وَأَنْزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ وَلِيَعْلَمَ اللَّهُ مَنْ يَنْصُرُهُ وَرُسُلَهُ بِالْغَيْبِ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ(25)} (سورة الحديد).
“We verily sent Our messengers with clear proofs, and sent down with them the Book and the balance that men may conduct themselves with equity; and We have made the iron, wherein is mighty power and (many) uses for mankind, and that Allah may know who supports Him and His messengers, though unseen; surely Allah is Strong, Almighty.” (57: 25)


1- The book: that refers to the just and perfect laws.

2- The balance: that refers to the knowledge and wisdom of the judge by which he can weigh contradicted pleas and evidences to come out with a just decision.

3- The iron: that refers to power and authority. Usually justice cannot be implemented willingly. It needs to be imposed on wrongdoers and tyrants.


Injustice/ Tyranny / Zulm

Placing something not at its proper place
To go beyond the limit of what is morally or legally acceptable
To exceed the limits of our rights/ power/ authority
To cause harm & injury to others.



بَلْ هُوَ ءَايَاتٌ بَيِّنَاتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الظَّالِمُونَ (العنكبوت: 49)
Nay, here are Signs self-evident in the hearts of those endowed with knowledge: and none but the unjust reject Our signs. (29:49)

Consequences of zulm

Injustice leads to bankruptcy:
When the Messenger of Allah asked: Who is a bankrupt. His companions answered that the bankrupt is one who has no money. He said: “in my Ummah, the bankrupt is that man who would appear on the day of judgment before Allah; he had offered prayer; he had paid Zakat; he had observed fast;

but he would have abused somebody, he would have falsely accused some one; he would have unlawfully taken some one else’s property; he would have murdered some one; he would have hit some body. All his virtues would be given to his victims. If his virtues are finished before his wicked deeds are finished, then the sins of the victims would be given to him and he would be thrown into the Hell”. (hadith)



WEEK 4
The concept of Birr vs. Ithm
Al-birr (البر)= al-khayr (الخير) =
Virtue, righteousness, goodness, benevolence

Al-’ithm (الإثم) = al=Sharr (الشر)=
Vice, evil
…/… continued
A virtue, from an Islamic perspective, can be defined as: a belief, act or saying that is useful and beneficial to mankind and in compliance with the divine law.
Virtues, in Islam, can be classified under the following categories:
1- Observing the obligations enjoined by Allah (swt) and those acts recommended by Him to be performed.
2- Refraining from those acts and sayings that are prohibited by Allah (swt).
…/… continued
3- All acts which are helpful and beneficial to oneself, his family, relatives, human beings and animals.

Birr towards oneself
Birr towards family and relatives
Birr towards community members and humanity
Birr towards other creatures
Birr towards God the creator of this universe
…/… continued
A vice (sin) is any belief, act or saying that is harmful to mankind and against the principles of divine law. Vices/sins can be classified under the following categories:
1- Neglect of obligations and duties without legal justification.
2- Commission of prohibited acts and sayings.
…/… continued
3- Abusing the rights of others and causing undue harm (physical or psychological) to them (any kind of harm which is not in retaliation to another harm or which is necessary to remove evil, tyranny or a greater harm).
4- Taking the property of someone without his consent.
"كل المسلم على المسلم حرام: دمه وماله وعرضه".
“The blood, property and honour of a Muslim must be sacred (forbidden) to every other Muslim.” (hadith)
…/… continued

Ithm (sharr) towards oneself
Ithm (sharr) towards family & relatives
Ithm (sharr) towards community members & humanity
Ithm (sharr) towards other creatures
Ithm (sharr) towards God the creator of this universe


Some examples of birr (virtue)

1. Allah's Messenger (saw) said:
“A charity is due on every joint of a person, every day the sun rises:
Administering of justice between two men is a Charity;
And assisting a man to ride upon his beast (vehicle);
Helping him load his luggage upon it;
…/… Continued
And a good word is a charity;
Every step that you take towards Prayer is a charity;
Removing of harmful things from the pathway is a charity.” (hadith)

2. Allah's Messenger (saw) said:
“Never does a Muslim plant trees or cultivate land and birds or a man or a beast eat out of them but that is a charity on his behalf.” (hadith)
…/… Continued
روى مسلم عن أبي ذر أن ناسا من أصحاب النبي صلى الله عليه وسلم قالوا للنبي صلى الله عليه وسلم ثم يا رسول الله ذهب أهل الدثور بالأجور يصلون كما نصلي ويصومون كما نصوم ويتصدقون بفضول أموالهم قال أو ليس قد جعل الله لكم ما تصدقون! إن بكل تسبيحة صدقة وكل تكبيرة صدقة وكل تحميدة صدقة وكل تهليلة صدقة وأمر بالمعروف صدقة ونهي عن منكر صدقة وفي بضع أحدكم صدقة قالوا يا رسول الله أيأتي أحدنا شهوته ويكون له فيها أجر قال أرأيتم لو وضعها في حرام أكان عليه فيها وزر فكذلك إذا وضعها في الحلال كان له أجر"

Some examples of ithm (evil)
1. عن عبد الله بن مسعود رضي الله عنه قال كنا مع رسول الله صلى الله عليه وسلم في سفر ومررنا بشجرة فيها فرخا حمرة فأخذناهما قال فجاءت الحمرة إلى رسول الله صلى الله عليه وسلم وهي تصيح فقال النبي صلى الله عليه وسلم من فجع هذه بفرخيها قال فقلنا نحن قال فردوهما
We were with the Messenger of Allah (peace be upon him) during a journey. He went to ease himself. We saw a bird with her two young ones and we captured her young ones. The bird came and began to spread its wings. The Apostle of Allah (peace be upon him) came and said: “Who grieved this for its young ones? Return its young ones to it.” (hadith)
…/… continued

2. عذبت امرأة في هرة سجنتها حتى ماتت فدخلت فيها النار لا هي أطعمتها وسقتها إذ حبستها ولا هي تركتها تأكل من خشاش الأرض

Allah's Messenger (peace be upon him) said: “A woman was punished because of a cat. She had neither provided her with food nor drink, nor set her free so that she might eat the insects of the earth, until it died.” (hadith)
…/… Continued
3. {لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَالْمَلائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ أُوْلَئِكَ الَّذِينَ صَدَقُوا وَأُوْلَئِكَ هُمْ الْمُتَّقُونَ(177)} (سورة البقرة).
…/… Continued
“It is not righteousness that you turn your faces (in prayer) towards East or West…” (2:177)
1. Avoid superficial concepts and rituals, lifeless formalities and non-effective beliefs. Righteousness is not merely a matter of void utterances. It must be founded on strong Iman and constant practice.
…/… Continued
يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُيُوتَ مِنْ ظُهُورِهَا وَلَكِنَّ الْبِرَّ مَنِ اتَّقَى وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ(189)
“…It is no virtue if you enter your houses from the back: it is virtue if you fear Allah. Enter houses through the proper doors: and fear Allah: that you may prosper.
To avoid imposing hardship on oneself and innovating bid‘a.
“but it is righteousness to believe in Allah and the Last Day, and the Angeles and the Book, and the Messengers …” (2: 177)
2. One’s iman (faith) should be true and sincere.
…/… continued
“… to spend of your wealth – in spite of your love for it – for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves…” (2: 177)
{لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ وَمَا تُنْفِقُوا مِنْ شَيْءٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ(92)} (آل عمران)
“By no means shall you attain righteousness unless you give (freely) of that which you love; and whatever thing you spend, Allah is aware thereof.” (3: 92)
…/… continued
3. One must be prepared to show this iman (faith) in deeds of charity and kindness to their relatives and fellow man.

“… to be steadfast in prayer and practice regular charity;”
4. To fulfil religious obligations

“…to fulfill the contracts which you have made;”
5. Respect other’s rights and honour one’s words
…/… continued
“… and to be firm and patient, in pain and adversity, and throughout all periods of panic...” (2: 177)
6. One must be patient and unshakable in all circumstances.

Al-‘amru bil ma‘ruf & al-nahyu ‘an al-munkar
(enjoining virtues and forbidding evil)


{كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنْ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ (110)} (سورة آل عمران)

“You are the best of the nations raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in Allah.” (3: 110)

.

Al-‘amru bil ma‘ruf


Al-‘amr: to invite to, to encourage, to promote, to spread, to command, to enforce.

Al-ma‘ruf: acceptable
Al-Birr, al-Khayr, virtue, goodness

Al-‘amru bil ma‘ruf
Inviting people to do goodness
Spreading & promoting virtues
Enforcing goodness
Al-‘amru bil ma‘ruf = Da’wah = advice


al-nahyu ‘an al-munkar

Al-nahy: to discourage, to advise not to do sth., to prevent, to prohibit
Al-munkar: disagreeable
evil, vice
al-nahyu ‘an al-munkar:
To discourage/ advise not to do
To prevent/ combat


Levels of
Al-‘amru bil ma‘ruf & al-nahyu ‘an al-munkar

Means & ways of
Al-‘amru bil ma‘ruf & al-nahyu ‘an al-munkar

Model = by being a model of Islamic morals & values
Verbal = words, advice
Writing = newspaper, magazine, books, novels, cartoons, etc.
Media = all programmes that promote virtues and goodness, and combat evil and indecency.

Changing Munkar

“He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, even then he should abhor it from his heart, and that is the least of faith.” (hadith)

Whose duty is?

{وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ(104)} (آل عمران)
“And there may spring from you a nation who invite to goodness, and enjoin right conduct and forbid indecency. Such are the ones to attain felicity.” (3: 104)

Hisba = a task force for changing munkar, combating corruption, ensuring justice:
Communal duty

The Quranic sense of the concept = 3 levels
Individual responsibility

{كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنْ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ (110)} (سورة آل عمران)
“You are the best of the nations raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in Allah.” (3: 110)



وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ أُولَئِكَ سَيَرْحَمُهُمُ اللَّهُ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ(71(
The Believers, men and women, are protectors, one of another: they enjoin what is just, and forbid what is evil: they observe regular prayers, practice regular charity, and obey Allah and His Messenger. On them will Allah pour His Mercy: for Allah is Exalted in power, Wise. (9: 71)


The role of
Al-‘amru bil ma‘ruf & al-nahyu ‘an al-munk
ar

1- A constant reminder for Muslims
To help each other to follow the guidance of Allah, and keep on the right path.
{وَذَكِّرْ فَإِنَّ الذِّكْرَى تَنْفَعُ الْمُؤْمِنِينَ(55)} (الذاريات)
“And continue to remind, for surely the reminder benefits the believers.” (51: 55)
{وَالْعَصْرِ (1) إِنَّ الإِنْسَانَ لَفِي خُسْرٍ (2) إِلاَّ الَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ(3)}
“I swear by the time, most surely man is in loss, save those who believe and do good works, and exhort one another to truth and exhort one another to endurance.” (103: 1-3)


2- To safeguard the society against corruption & evil

A way for:
- Social
- Moral change
- Political


Why should we care about the society?

To protect our selves & families

"The example of the people abiding by Allah's order and restrictions in comparison to those who violate them is like the example of those persons who drew lots for their seats in a boat. Some of them got seats in the upper part, and the others in the lower. When the latter needed water, they had to go up to bring water (and that troubled the others)…

so they said, 'Let us make a hole in our share of the ship (and get water) saving those who are above us from troubling them. So, if the people in the upper part left the others do what they had suggested, all the people of the ship would be destroyed, but if they prevented them, both parties would be safe.“(hadith)

3- To avoid Allah’s punishment

{وَاتَّقُوا فِتْنَةً لا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ(25)} (الأنفال).

And guard yourselves against a punishment which cannot fall exclusively on those of you who are wrongdoers, and know that Allah is severe in punishment. (8: 25)



"By no means, I swear by Allah, you must enjoin what is good and prohibit what is evil, prevent the wrongdoer, bend him into conformity with what is right, and restrict him to what is right… Or Allah will mingle your hearts together and curse you as He cursed them.“(hadith)


Abu Bakar said:
You people recite this verse "You who believe, care for yourselves; he who goes astray cannot harm you when you are rightly-guided," (5: 10) and put it in its improper place.
I heard the Prophet (saw) saying: When people see a wrongdoer and do not prevent him, Allah will soon punish them all.”


4- Salvation of mankind

{كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنْ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ (110)} (سورة آل عمران)
“You are the best of the nations raised up for the benefit of mankind; you enjoin what is right and forbid the wrong and believe in Allah.” (3: 110)

What should we do
if people are not listening?

وَإِذْ قَالَتْ أُمَّةٌ مِنْهُمْ لِمَ تَعِظُونَ قَوْمًا اللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَابًا شَدِيدًا قَالُوا مَعْذِرَةً إِلَى رَبِّكُمْ وَلَعَلَّهُمْ يَتَّقُونَ(164) (الأعراف)

“… a group of them said: Why do you preach to a people whom Allah will destroy or visit with a terrible punishment?" The preachers said : "To discharge our duty to our Lord, and perchance they may fear Him." (7: 164)

Is this concept against personal freedom?
Islam does allow interference in personal affairs of others.
What if “personal affairs” are violating the rights of:
Allah
Society
Individuals?
Personal freedom is always limited


When you commit munkar alone, without violating the rights of other your personal affairs

When you violate - No more personal affairs
the rights of others - Injure their feeling
- Challenge their religious
Commit munkar/ & moral responsibility
indecency openly - Encourage people
to do evil



إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذَابٌ أَلِيمٌ فِي الدُّنْيَا وَالآخِرَةِ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لا تَعْلَمُونَ(19) (النور)

Those who like to see scandals and indecency broadcast/ spread among the believers, will have a grievous penalty in this life and in the Hereafter. Allah knows, and you do not know. (24: 19)

How it should be practiced?

In an impressive & convincing manner
In a wise way, so that it may not:
- Make people feel offended
- Lead to a greater evil
ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ(125) (النحل)
Invite to the way of the Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious; for the Lord knows best, who have strayed from His path, and who receive guidance. (16: 125)


To avoid words-deeds inconsistency

يَاأَيُّهَا الَّذِينَ آَمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ(2)كَبُرَ مَقْتًا عِنْدَ اللَّهِ أَنْ تَقُولُوا مَا لَا تَفْعَلُونَ(3) (الصف)
O ye who believe! Why say ye that which ye do not? Grievously odious is it in the sight of Allah that ye say that which ye do not. (61: 2-3)

Can one punish the offenders?

preventing an offence or evil from taking place,
stopping it,
and punishing the offender.

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