CHAPTER 3 THE CONCEPT OF SOCIAL RESPONSIBILITY
3.3 T HE I SLAMIC E THICAL S YSTEM
discuss the subject. In the following pages, the effort will be to confine the discussion to some specific principles of ethics in Islam that relate to the concept of social responsibility and justice.
Asad (1980) states that the term Khuluq as rendered as “way of life”, describes a person’s ‘character’, ‘innate disposition’ or ‘nature’ in the widest sense of concepts, as well as ‘habitual behaviour’. Identification of Khuluq with “way of life” is based on the explanation of the above verse by Abd Allah ibn Abbas (as quoted by Tabari in Hadith), stating that this term is here synonymous with
‘din’ and one must remember that one of the primary significances of the later term is “a way or manner of behaviour” or “of acting”. Moreover, there are several well-authenticated traditions in the Hadith, according to which the widow of the holy Prophet – Aisha (May Allah be Pleased with her) speaking of the Prophet Mohammed (PBUH) many years after his death, repeatedly stressed that Mohammed’s (PBUH) “way of life (Khuluq) was the Qur’an…”
(Asad, 1980).
However, the Qur’an uses many terms to describe the concept of goodness or good behaviour all of which contribute to the formation of character: Khayr (goodness), birr (righteousness), qist (equity), adl (equilibrium and justice), haqq (truth and right), ma’roof (known and approved) and taqwa (piety).
Allah (TME) describes people who attain felicity or success in life as those:
“…inviting to all that is good, enjoining what is right, and forbidding what is wrong…” (Qur’an, Sura Al-i-Imran-3: 104).
This verse suggest Allah (TME) enjoins all Muslims to learn the difference between right and wrong, good and bad, righteousness and loathsomeness and to do good works through the life. Allah (TME) also warns:
“O you who have attained to faith! Do not devour one another’s possessions wrongfully in vanities – but let there be amongst you traffic and trade based on mutual agreement – and do not destroy (or kill) one another: for behold, God is indeed a dispenser of grace unto thee! And as for him who does this
with malicious intent and a will to do wrong – him shall We, in time, cause to endure (suffering through) fire: for this is indeed easy for God”
(Qur’an, Sura An Nisaa-4: 29-30).
Interpreting the preceding verse reveals profound meaning pertaining to social responsibility and justice. It asserts that all the property or wealth one possesses is in trust, whether it is in one’s own name or belongs to the community, or to people over whom one has control. To waste it is wrong.
This verse also cautions against greed. It encourages one to increase property or wealth by economic use (traffic and trade), recalling Christ’s parable of the Talents (Matt.xxv. 14-30), where the servants who had increased their master’s wealth were promoted and the servants who had hoarded was cast into darkness. This verse also warns that violence leads to self-destruction (“do not destroy or kill one another…”). One must be careful of theirs as well as other people’s lives. Violence is strongly abhorred. Violence is preposterous as Allah (TME) has loved and showered His mercies on all His creatures (Commentary in the Qur’an-interpreting the verse in details, pg.217).
It must be stressed that ethical behaviour in management of a household, corporate enterprise or nation comes from the examples set at the top. As Muslims, one only has to look to the example set by the holy Prophet Mohammed (PBUH) as the means and method to garner respect and don the robes of leadership. He led by example and his people followed out of respect for the man, first and foremost, and respect for the message he was chosen to deliver. Without that respect, he surely would have had difficulty convincing his fellow Arabs to follow. He was respected for many qualities but most importantly for his integrity and honesty. Integrity and honesty is the cornerstone of ethical behaviour. For in this state, one stands in the “exalted standard of character” – the exalted character of Mohammed; may Allah (TME) deliver His blessings upon him.
Many writers believed that by studying either the scripture or nature, man would become ethically aware. Islam takes a different approach. The Islamic ethical model places its emphasis on the Creator of the Worlds – Allah (TME), because Allah (TME) is perfect and omniscient. Muslims have a code that is neither time-bound nor biased by human intervention. Basing himself on the Qur’anic verses 96:1-5; 68:1-2; and 55:1-3, Jabir Al ‘Alwani (1995) concludes that humankind has been enjoined by Allah (TME) to perform two different kinds of readings simultaneously: a reading of Allah’s (TME) revelation (the holy Qur’an) and a reading of the natural universe. Those who undertake only the first become ascetics. Sometimes, such a reading makes them imbalanced and incapable of independent thinking. Those who stress only the second reading are powerless to answer the ‘ultimate’ questions and generally dismiss everything beyond their abilities to perceive by means of the senses as supernatural. Thus, the knowledge from both types of readings must be complementary rather than contradictory.
There is a general consensus among different societies about certain fundamental ethical values. However, as a result of the knowledge from both divine and natural sources, the Islamic ethical system substantially differs from those of others. Islam does not advocate withdrawal from the world by stressing piety and meditation, but stresses active participation in the world through the struggle of this life. While participating in this life, a Muslim must remember to be consistent both in acts of worship and in his daily life.
Observing the five pillars of Islam (Imaan-faith in one God; Salat-obligatory prayers; Zakat-Islamic tax; Saum-fasting in the month of Ramadhan; and Hajj- pilgrimage to Makkah) is not enough for Muslims; one also needs to conform to the Islamic code of ethics in daily life, which stresses on the social responsibility and justice to be maintained under all circumstances.
According to the Islamic ethics, Muslims have to zealously guard their behaviour, deeds, words, thoughts, feelings and intentions. Islam asks its
believers to observe certain norms and moral codes in their family affairs; in dealings with relatives, with neighbours and friends; in their business transactions; in their social affairs, and in private and public life.
The unique feature of the Islamic ethical system is that it permeates all spheres and fields of human life. Adherence to ethical behaviour is a part of Imaan (faith) itself and as such, social responsibility and justice is considered as an offshoot of a Muslim belief system. It provides a strong internal sanctioning and enforcing authority for observing social standards. The concept of morality in Islam is not utilitarian and relative; rather its principles are eternal and absolute. This moral code of conduct also applies equally to the commercial aspects of human life.