Term Paper on "Quranic View of a Just Social Order"

Term Paper 5 pages (2180 words) Sources: 5 Style: MLA

[EXCERPT] . . . .

Qur'anic view of a just social order

Islam demonstrates itself as a stronghold of social order, as a lifestyle depending on the norms and principles which are ordained divinely. According to the Islamic law, government rules and the behavior of those who are liable to scrutinize public activity are all reasonable as utterances of this moral objective to command for good and ban evil. (Kubai 42) it is the responsibility of an Islamic order to generate such an environment within the society, wherein a person regards each of his fundamental rights and each of his means for living completely safe in such a way that he might not have the minimum worry or fear regarding it. (the Relationship between Crime and Punishment) Directed by the word of God and the precepts or sunnah of the Prophet Mohammad, Muslims have an objective in life to generate a just social order. (Kubai 42) Formation of such an environment is essentially the result of the Qur'anic Social Order. (the Relationship between Crime and Punishment)

The essence of the Qur'an is humans and they are the fundamental dealings of it. And to confirm of a consistent compassionate and just social order is its mission on earth. (Siddiqui 14) in respect of the views of Qur'an as also Islam on social justice, let us first look into the Greek perspective. Plato indicated that what is suitable to each human being is that he is required to be dealt in consonance with what he is relating to the background of his capability as well as his training, and what is required from him is the just performance of his work which the status accorded to him necessitates. Plato narrates about justice in consonance with the service and work that the individuals function in relation to the state. This definition of social justice does not cater to the essence of Islam. In Islam, the state is not an idol to be adored, however a special institution that is governed by the directives of law. Muslims are not related with Islamic society as a result of their necessity for one another but instead they are having the responsibility to care for one another and to be liable for the welfare of all. In consonance with the divine law, the notion of social justice lays down some stipulations so as to consider man as a person having freedom and equality as his fundamental birth right. It entails him with equal scope for improving his self so that he is better equipped to fulfill the condition to that he is entitled, to accord each person his due and to control his links with society in consonance with value and welfare. (Qureshi 52)

The Qur'an indicates that in Islam, no supremacy, no discrimination and no pre-eminence could be legally claimed by one over that of another other than with regard to the virtue of piety. All are alike in terms of their social status and this is completely apparent in the congregational prayers where there is no scope for designation and special advantage. All are alike in the eyes of God irrespective of being a caliph or slave. Prophet Muhammad viewed that all persons were equal similar to that of the teeth of a comb. According to the Holy Qur'an in the stanza 49:13 it is stated that "O mankind! We created you from a pair of a male and female and made you, into nations and tribes that ye may know each other. Verily, the most honored of you in the sight of God is (he who is) the most righteous of you" (Qureshi 53) the Qur'an also indicates that in this social order, the situation of the persons shall be such that in them there shall be no outward threat or any internal grief. (the Relationship between Crime and Punishment)

Such a concept relating to social justice is attained by according the person an improved comprehension of his responsibilities in society and the reward thereof as entailed under the Islamic dispensation. Such an environment tends to lead into existence by making individuals aware and liberating them from the anxieties catering to the fundamental requisites of the life, in consonance with the permanent values of the Qur'an. (the Relationship between Crime and Punishment) Education being the quantification and touchstone in such an environment was being made obligatory on each Muslim by Prophet Mohammad. More particularly he viewed and acknowledged that education made one possible to differentiate the right from wrong. As a result of it, God applauds nations, guides them to do well and accords them leadership. (Qureshi 53)

The advance of society relies on the interaction among the individual societies with the outcome that equilibrium is maintained in human relations. Man as such is required to always remember that God formed the whole universe with a specific objective and man has been ordained to try for its achievement. The Holy Qur'an in verse 55:7 states that "And the Firmament has He raised high, and He has set up the Balance of Justice" (Qureshi 53) the concepts of 'measure' and 'balance' indicate to justice, the heavenly quality that is required to be instituted among all individuals who form a society. Man is required to behave righteously to his fellow beings and with the world surrounding them. Another Qur'anic verse of 57:25 states that "We sent aforetime Our Messengers with Clear Signs and sent down with them the Book and the Balance (of Right and Wrong), that men may stand forth in justice" (Qureshi 54)

Islam dissuades the extremes in order to create balance and order in society. Thus monopoly as well as cut-throat competition are not sanctioned. The spirit of Islam is justice to all and this permits humans to lead a good as well as happy life while tightening the links of human brotherhood along with the social fabric. (Qureshi 54) the Qur'an indicates that contracts that are not effective, aggression against women, bribery, accumulation of wealth to excluding its subordination to improved ends and usury are being criticized. It is required to be indicated that shariah accords preference to human well being over human freedom. Muslims should not take advantage of common resources to promote their own well-being. Similarly, each member of the society has an equal amount of right to life and to a respectable level of living. The regard for property and possession of others, regard for honor, reputation as well as privacy of others is essential of Muslims. The Qur'an necessitates that Muslims should adhere to the way of social justice, acknowledging the fact that the earth belongs finally to God and that humans are just the caretakers or the trustees. (Kubai 42)

While wealth appears to be good and symbol of hard work and of God's pleasure, its quest and accumulation are confined by God's law. Its rewards are confining to the social liability towards other individuals of the community, specifically the poor as well as the needy. Social justice is established by Qur'anic injunctions which make it compulsory for Muslims to voluntarily pay the poor humans their due which is called as zakat, to promote stipulations of fixed amount of shares with regard to inheritance rights for women as well as children, and several laws with regard to the dealing of debtors, widows along with slaves. At a personal level, one is required to be just as also fair, even at the cost of one's own self or that of one's own family. Injustice along with unfairness is discouraged; tyranny by rulers to God's creations is banned. But it is pertinent to note that, whereas revenge is a willful contravention of justice and a rejection of authority, equal retaliation denotes justice. (Kubai 43)

The Qur'an thereby generates a society wherein the individual as also the society are under a compulsion to attach to good and ban the evil. (Siddiqui 15) However, when irregularities from the natural temper occur, the society is required to apply certain kind of restraint because a crime is an activity against the social order. In this manner punishment is a resource, not just for confirming conformity to the laid laws and rules, but also of safeguarding and empowering the society. There is required to be no excesses while giving punishment that ideally is required to be as a deterrent to those who transgress the confinement of that which is considered to be good and just. Punishments like the implementations of those who perpetuate deliberate murder, slicing off the fingers of hands of a habitual thief, only when theft prevails as a result of the poverty, the stoning of a person who has perpetuated adultery, only after guilt has been proved by the four eye-witnesses, or as a result of self confession or the public beating of drinkers and fornicators might appear severe to non-Muslims. The Qur'anic perception, however, is that these form severe crime against ethics and social order and hence they are required not to be tolerated. Failure… READ MORE

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