The Quranic Law for Human Interaction
Social, National and International
How do Muslims Measure to this law
ABSTRACT
“………..And never let your hatred of people who would bar you from the Inviolable House of Worship lead you into the sin of aggression: but rather help one another in furthering virtue and God-consciousness, and do not help one another in furthering evil and enmity; and remain conscious of God: for, behold, God is severe in retribution!”
The index ayah is a classical example of the divergence between the Quranic teachings and instructions and our deeds and performance, individually and collectively as Ummah. Look at the lofty goal that our Creator wants us to aim at. We are forbidden to transgress against an enemy despite our malice, hatred and enmity against them which in the first place was due to their excesses against us. We are forbidden to retaliate or return evil for evil. Islam does not favour avenging injustice by inflicting counter injustice. The ayah then goes on to define a golden principle of human interaction at all levels, for all the people and for all times. Help and cooperate with one another on the basis of virtue, piety and God consciousness; on the other hand sin and transgression should not be the reason for help and cooperation. The Quran teaches that friend and foe should be treated equally on the scale of justice. It is a great achievement of Islam that it guards the rights of enemies ; it does not answer one injustice by another, rather elects to do justice in return.
The latter part of the ayah brings forth the moral basis and principle of social, national and international human interaction. The English translation of the ayah cannot and does not spell out the force, clarity and beauty of the original text: وَتَعاوَنوا عَلَى البِرِّ وَالتَّقوىٰ ۖ وَلا تَعاوَنوا عَلَى الإِثمِ وَالعُدوانِ ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَديدُ العِقابِ
In this part of the ayah we are invited to help one another in the pursuit of “virtue and God-consciousness.“Evil and enmity” should not be the reason for our mutual help and succor. It should be emphasised that we are not called upon to cooperate on the basis of religion. Muslim or non-Muslim, we should extend our hand of friendship and collaboration anyway. It clearly means that no help is to be extended even to a Muslim brother if he is acting contrary to truth or is advancing towards injustice and aggression. This is in strict contrast, I feel to our (Muslim) approach these days, specially in political matters. Tribal feelings and attachment to our clan appear to be the dominant reason for our approach and actions.
A hadith in support of this view: According to a narration from Sayyidna Anas appearing in the Sahih of al-Bukhari and Muslim, the Holy Prophet, has been reported to have said: “Help your brother, just or unjust”. His Companions who were soaked in the teaching of the Quran were surprised. They asked: Ya Rasool-ul-Allah (O, Messenger of Allah) as for helping the oppressed brother, that we understand. But, what does 'helping the oppressor' mean? He said: 'Stop him from doing injustice - this is helping him.” As a parenthesis, kindly note the phrase “Companions who were soaked in the teaching of the Quran”. Contrast this with our present trend: parroting, reciting with a melody, decorating the walls. Learning and teaching of the the Holy Book is nowhere on the horizon. Also note the intricacies of understanding a hadith. If only the first part of this narration was quoted (as happens frequently) without stating the question of the Sahaba it would have been very misleading.
The law enunciated in the ayah , if followed extensively can ensure a reliable world order which in turn will secure human happiness and prosperity.
The ayah concludes with a strong warning: “for, behold, God is severe in retribution!” This should not frighten us but be reminded that breaking any of our commitments with our Creator will bring forth harsh punishment.
This behavior runs in direct conflict with the behavior of the pre-Islamic Arabs. The great scholar Sayyid Qutb has drawn this picture beautifully in his massive tafseer Fi Zilalil Quran.
To conclude, the index ayah virtually gave a new constitution of behavior to the Arabs which has been transmitted to us by ijma’ and tawatur (consensus and continuity) of the community. It completely altered the prevailing value system and the way of thinking. Blind loyalties of tribal injustice and fanaticism were cast aside. From now onwards, Divine code of morality would prevail i.e. “a new bond linking hearts to God was established”. Righteousness, piety and God consciousness would be the driving force for human interaction. The blind loyalties and tribal feelings and associations will not decide between a foe and a friend. This transformed the Arab society and in turn the world around. No more will it be said “Support your brother, whether he is the victim or the perpetrator of injustice.”
Before we quit, let us pause briefly for some sincere soul searching. Are we Muslims following the pre-Islamic pattern of behavior or post-Islamic in our interaction with others. Is piety and justice, righteousness and equity our criteria? Or, we are driven by our tribal loyalties and affiliation with the Muslims aka the Ummah. That is, to repeat “Support your brother, whether he is the victim or the perpetrator of injustice and aggression” is our slogan.
Read ONLY, IF AND WHEN you have time and mood for:
“An Ayah of the Quran for 30 Days” -- November 28, 2019
Choose the section you have time in the next 30 days to read this ayah:-
Prelude: Recurrent Primary Message 1st. Page
Starting Dua, a note & The Ayah 2nd. Page
A Short Version: For the Busy Bee One Plus Pages
The Main Story: Recommended Two Pages
Footnotes: For the Perfectionist One minus Pages
PRELUDE
From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.
In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own; as if Allah Ta'aala Subhaanahoo was with them on the grounds. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran.
It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah of the Quran once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this generates some soul searching and fruitful interactive discussion.
DUAA’
بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ
In the name of Allah, we praise HIM, seek HIS help and ask for HIS forgiveness. Whosoever Allah guideth none can misguide; whosoever HE allows to fall astray, none can guide him right. We bear witness that there is none worthy of worship but Allah alone and we bear witness that Mohammed, SAW is HIS slave-servant and the Seal of HIS Messengers.
Further, we recall that Allah Ta’aala has declared in HIS Book1
“He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)”
and we also recollect that he has warned us about the day of judgement2
“Then on that day you shall most certainly be questioned about the boons (joy, pleasure).”
As there cannot be a greater boon or blessing or benefit than wisdom, we wonder if this should be a timely reminder to very many of us sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but in matters religion we choose to resort to blind following -- taqleed, doctrine of classical Sunni Islamic Fiqh.
(NOTE: I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main text will then be of reasonable length, hopefully for the busy majority. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah selected pertains to issues we face in our daily life with our family, friends, neighbours or peers it may affect us personally and lead to some self analysis and soul searching which in turn could be divisive and distressing. If taken in the right spirit, it can be a humble attempt towards finding the “straight path”.)
THE AYAH
Surah Al-Ma’idah (No.5), Ayah 2. (part of ayah)
وَلا يَجرِمَنَّكُم شَنَآنُ قَومٍ أَن صَدّوكُم عَنِ المَسجِدِ الحَرامِ أَن تَعتَدوا ۘ وَتَعاوَنوا عَلَى البِرِّ وَالتَّقوىٰ ۖ وَلا تَعاوَنوا عَلَى الإِثمِ وَالعُدوانِ ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَديدُ العِقابِ
“………..And never let your hatred of people who would bar you from the Inviolable House of Worship lead you into the sin of aggression: but rather help one another in furthering virtue and God-consciousness, and do not help one another in furthering evil and enmity; and remain conscious of God: for, behold, God is severe in retribution!”
A SHORT VERSION
“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
A. The index ayah is a classical example of the divergence between the Quranic teachings and instructions and our deeds and performance, individually and collectively as Ummah. Look at the lofty goal that our Creator wants us to aim at. We are forbidden to transgress against an enemy despite our malice, hatred and enmity against them which in the first place was due to their excesses against us. We are forbidden to retaliate or return evil for evil. Islam does not favour avenging injustice by inflicting counter injustice. The ayah then goes on to define a golden principle of human interaction at all levels, for all the people and for all times. Help and cooperate with one another on the basis of virtue, piety and God consciousness; on the other hand sin and transgression should not be the reason for help and cooperation. The Quran teaches that friend and foe should be treated equally on the scale of justice. It is a great achievement of Islam that it guards the rights of enemies ; it does not answer one injustice by another, rather elects to do justice in return.
According to Allamaa Yousuf Ali, …….(See the Main Story)
The latter part of the ayah brings forth the moral basis and principle of social, national and international human interaction. The English translation of the ayah cannot and does not spell out the force, clarity and beauty of the original text: وَتَعاوَنوا عَلَى البِرِّ وَالتَّقوىٰ ۖ وَلا تَعاوَنوا عَلَى الإِثمِ وَالعُدوانِ ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَديدُ العِقابِ
The meaning of the important words may be helpful: ………(See the Main Story)
In this part of the ayah we are invited to help one another in the pursuit of “virtue and God-consciousness.“Evil and enmity” should not be the reason for our mutual help and succor. As per the Quranic style, the ayah reminds us to remain conscious of God and further warns us that “God is severe in retribution!” It should be emphasised that we are not called upon to cooperate on the basis of religion. Muslim or non-Muslim, we should extend our hand of friendship and collaboration anyway. Mufti Mohammed Shafi adds here very significantly “It clearly means that no help is to be extended even to a Muslim brother if he is acting contrary to truth or is advancing towards injustice and aggression. Rather than help him in what is false and unjust, effort should be made to hold his hands against indulging in the false and the unjust, for this, in reality, is helping him at its best - so that his present life as well as his life in the Hereafter is not ruined”. This is in strict contrast, I feel to our (Muslim) approach these days, specially in political matters. Tribal feelings and attachment to our clan appear to be the dominant reason for our approach and actions.
A hadith in support of this view: According to a narration from Sayyidna Anas appearing in the Sahih of al-Bukhari and Muslim, the Holy Prophet, has been reported to have said: “Help your brother, just or unjust”. His Companions who were soaked in the teaching of the Quran were surprised. They asked: Ya Rasool-ul-Allah (O, Messenger of Allah) as for helping the oppressed brother, that we understand. But, what does 'helping the oppressor' mean? He said: 'Stop him from doing injustice - this is helping him.” As a parenthesis, kindly note the phrase “Companions who were soaked in the teaching of the Quran”. Contrast this with our present trend: parroting, reciting with a melody, decorating the walls. Learning and teaching of the the Holy Book is nowhere on the horizon. Also note the intricacies of understanding a hadith. If only the first part of this narration was quoted (as happens frequently) without stating the question of the Sahaba it would have been very misleading.
The law enunciated in the ayah , if followed extensively can ensure a reliable world order which in turn will secure human happiness and prosperity. As Mufti Mohammed Shafi declares….(See the Main Story)
As the ayah has made it clear, this human assistance and partnership should be based on “righteousness and God-consciousness”. On the other hand, the universal order and peace would be knocked out if “sin, enmity and transgression” are the driving force.
Mufti Mohammed Shafi introduces a controversy ……..(See the Main Story)
The ayah concludes with a strong warning: “for, behold, God is severe in retribution!” This should not frighten us but be reminded that breaking any of our commitments with our Creator will bring forth harsh punishment.
As I have stated earlier, …..(See the Main Story)
This behavior runs in direct conflict with the behavior of the pre-Islamic Arabs. The great scholar Sayyid Qutb has drawn this picture beautifully in his massive tafseer Fi Zilalil Quran …..(See the Main Story)
To conclude, the index ayah virtually gave a new constitution of behavior to the Arabs which has been transmitted to us by ijma’ and tawatur (consensus and continuity) of the community. It completely altered the prevailing value system and the way of thinking. Blind loyalties of tribal injustice and fanaticism were cast aside. From now onwards, Divine code of morality would prevail i.e. “a new bond linking hearts to God was established”. Righteousness, piety and God consciousness would be the driving force for human interaction. The blind loyalties and tribal feelings and associations will not decide between a foe and a friend. This transformed the Arab society and in turn the world around. No more will it be said “Support your brother, whether he is the victim or the perpetrator of injustice.”
Before we quit, let us pause briefly for some sincere soul searching. Are we Muslims following the pre-Islamic pattern of behavior or post-Islamic in our interaction with others. Is piety and justice, righteousness and equity our criteria? Or, we are driven by our tribal loyalties and affiliation with the Muslims aka the Ummah. That is, to repeat “Support your brother, whether he is the victim or the perpetrator of injustice and aggression” is our slogan.
........and Allah knows best.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.
THE MAIN STORY
“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
The index ayah is a classical example of the divergence between the Quranic teachings and instructions and our deeds and performance, individually and collectively as Ummah. Look at the lofty goal that our Creator wants us to aim at. We are forbidden to transgress against an enemy despite our malice, hatred and enmity against them which in the first place was due to their excesses against us. We are forbidden to retaliate or return evil for evil. Islam does not favour avenging injustice by inflicting counter injustice. The ayah then goes on to define a golden principle of human interaction at all levels, for all the people and for all times. Help and cooperate with one another on the basis of virtue, piety and God consciousness; on the other hand sin and transgression should not be the reason for help and cooperation. The Quran teaches that friend and foe should be treated equally on the scale of justice. It is a great achievement of Islam that it guards the rights of enemies ; it does not answer one injustice by another, rather elects to do justice in return.
According to Allamaa Yousuf Ali, Maulana Maudoodi and some other commentators this verse refers the truce of Hudaybiyyah in 6 A.H., when the pagan Quraysh succeeded in preventing the Prophet and his followers from entering Mecca on pilgrimage. However as pointed our by Dr. Mohammed Asad in his tafseer “The Message of Quran”, on the authority of Tabari and Ibn Kathir this ayah was revealed in 10 AH. By this time Mecca was already in the possession of the Muslims and hence they could not be barred from entering it. He therefore concludes “that the above injunction cannot be circumscribed by a historical reference but has a timeless, general import: in other words, that it refers to anybody who might endeavour to bar the believers - physically or metaphorically - from the exercise of their religious duties (symbolized by the "Inviolable House of Worship") and thus to lead them away from their faith. In view of the next sentence, moreover, this interpretation would seem to be the only plausible one”.
The latter part of the ayah brings forth the moral basis and principle of social, national and international human interaction. The English translation of the ayah cannot and does not spell out the force, clarity and beauty of the original text: وَتَعاوَنوا عَلَى البِرِّ وَالتَّقوىٰ ۖ وَلا تَعاوَنوا عَلَى الإِثمِ وَالعُدوانِ ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَديدُ العِقابِ
The meaning of the important words may be helpful:
تَعتَدوا.: transgression/ hostility/ sin of aggression
البِرِّ وَالتَّقوىٰ virtue/ righteousness/piety—and God-consciousness
الإِثمِ وَالعُدوانِ sin/evil—and enmity/rancor/ transgression.
In this part of the ayah we are invited to help one another in the pursuit of “virtue and God-consciousness.“Evil and enmity” should not be the reason for our mutual help and succor. As per the Quranic style, the ayah reminds us to remain conscious of God and further warns us that “God is severe in retribution!” It should be emphasised that we are not called upon to cooperate on the basis of religion. Muslim or non-Muslim, we should extend our hand of friendship and collaboration anyway. Mufti Mohammed Shafi adds here very significantly “It clearly means that no help is to be extended even to a Muslim brother if he is acting contrary to truth or is advancing towards injustice and aggression. Rather than help him in what is false and unjust, effort should be made to hold his hands against indulging in the false and the unjust, for this, in reality, is helping him at its best - so that his present life as well as his life in the Hereafter is not ruined”. This is in strict contrast, I feel to our (Muslim) approach these days, specially in political matters. Tribal feelings and attachment to our clan appear to be the dominant reason for our approach and actions.
A hadith in support of this view: According to a narration from Sayyidna Anas appearing in the Sahih of al-Bukhari and Muslim, the Holy Prophet, has been reported to have said: “Help your brother, just or unjust”. His Companions who were soaked in the teaching of the Quran were surprised. They asked: Ya Rasool-ul-Allah (O, Messenger of Allah) as for helping the oppressed brother, that we understand. But, what does 'helping the oppressor' mean? He said: 'Stop him from doing injustice - this is helping him.” As a parenthesis, kindly note the phrase “Companions who were soaked in the teaching of the Quran”. Contrast this with our present trend: parroting, reciting with a melody, decorating the walls. Learning and teaching of the the Holy Book is nowhere on the horizon. Also note the intricacies of understanding a hadith. If only the first part of this narration was quoted (as happens frequently) without stating the question of the Sahaba it would have been very misleading.
The law enunciated in the ayah , if followed extensively can ensure a reliable world order which in turn will secure human happiness and prosperity. As Mufti Mohammed Shafi declares in his classical tafseer Ma’aariful Quran “Thus, it is not difficult to see that every human being needs hundreds and thousands of others to run his life. This mutual cooperation of theirs is what keeps the whole system going. Incidentally, this cooperation is not limited to the life of the world of our experience, it is also needed in the stages from death to burial - even beyond, when one remains depending upon those he left behind and who may pray for his forgiveness and do things the reward of which keeps reaching him after his death.” He further adds “Great is the majesty of Allah who, in His perfect wisdom and power, set up such a formidable system of this world, a system where every human being needs the other. The poor man needs the rich while the richest of the rich need the poor worker to handle jobs with labour and skill”.
As the ayah has made it clear, this human assistance and partnership should be based on “righteousness and God-consciousness”. On the other hand, the universal order and peace would be knocked out if “sin, enmity and transgression” are the driving force.
Mufti Mohammed Shafi introduces a controversy under “The Teaching of the Qur'an about Nationalism and Universalism” when he declares “ The concept of nation and brotherhood was established on the basis that those who believe in Allah and His Rasool are one nation and those who do not so believe are the other. It was this foundation which cut asunder the family ties of Abu Jahl and Abu Lahab from the noble Prophet while joining it with Sayyidna Bilal from Ethiopea and Sayyidna Suhayb from Byzantium.” Islam has indeed fostered a strong feeling of “brotherhood” amongst its followers. This should not be confused with the comparatively modern concept of a “nation”. Doing so, has created a lot of national and international problems and conflicts for Muslims.
The ayah concludes with a strong warning: “for, behold, God is severe in retribution!” This should not frighten us but be reminded that breaking any of our commitments with our Creator will bring forth harsh punishment.
As I have stated earlier, according to many commentators this verse refers to the truce of Hudaybiyyah in 6 A.H., when the pagan Quraysh succeeded in preventing the Prophet and his followers from entering Mecca on pilgrimage. These sworn enemies of the Muslim community, very soon became its enthusiastic members. According to these commentators, in this ayah “the believers are warned not to allow any lingering ill will or hatred for them to lead them to transgress the rights of the new converts or to be unjust in their dealings with them.” The Holy Prophet acted completely on this directive in his dealings with the new converts.
This behavior runs in direct conflict with the behavior of the pre-Islamic Arabs. The great scholar Sayyid Qutb has drawn this picture beautifully in his massive tafseer Fi Zilalil Quran “Prior to Islam they were far removed from such lofty standards. Their unchallenged motto was: ‘Support your brother, whether he is the victim or the perpetrator of injustice.’ Tribal loyalty was of paramount importance. To cooperate in furthering evil and aggression was more natural to them than cooperation in furthering piety and righteousness. They forged alliances, but their purpose was more to support evil than to support right. Rare were the pacts made in pre-Islamic days which supported what was and is right. This was only natural in an environment where traditions, customs and morals were not derived from God’s constitution. Perhaps the best expression of this principle was the motto we have just quoted. A pre-Islamic poet has also put it in a nutshell when he says: “I am only a man of the tribe of Ghuzayyah: I go with my tribe, whether it follows the right way or the wrong one.” I suggest, it is worth asking “How do we in our times compare with the pre-Islamic Arabs?
To conclude, the index ayah virtually gave a new constitution of behavior to the Arabs which has been transmitted to us by ijma’ and tawatur (consensus and continuity) of the community. It completely altered the prevailing value system and the way of thinking. Blind loyalties of tribal injustice and fanaticism were cast aside. From now onwards, Divine code of morality would prevail i.e. “a new bond linking hearts to God was established”. Righteousness, piety and God consciousness would be the driving force for human interaction. The blind loyalties and tribal feelings and associations will not decide between a foe and a friend. This transformed the Arab society and in turn the world around. No more will it be said “Support your brother, whether he is the victim or the perpetrator of injustice.”
Before we quit, let us pause briefly for some sincere soul searching. Are we Muslims following the pre-Islamic pattern of behavior or post-Islamic in our interaction with others. Is piety and justice, righteousness and equity our criteria? Or, we are driven by our tribal loyalties and affiliation with the Muslims aka the Ummah. That is, to repeat “Support your brother, whether he is the victim or the perpetrator of injustice and aggression” is our slogan.
........and Allah knows best.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.
Dr. Khalid Mitha
FOOTNOTES
(1) Surah 2/269
يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِ
(2) Surah 102/8
ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ
