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The Unique System of Life for Humanity in the Holy Qur’an
Compiled By: Syed Ali Shahbaz
Islam is not a mere relation between the Creator and man as religion is understood in the West. Islam is a complete and perfect system of life, arranging human relationships with Allah, and of people among themselves, in order that they may win the best of both lives. The Qur\'an has not left a small or big, significant or insignificant subject without a code. Economy is adjusted to achieve fair and just transactions so as to preserve the dignity of every individual.Politics is given special attention since the course and stability of society depends on the leader and administration. Social life is built and bonded strongly to achieve maximum co-operation and cohesion.
Human beings have been striving to live under a system of fair justice, security, dignity and happiness. But these fruits were never tasted under man-made systems. This may be attributed to the limited knowledge that any person would possess at any time. Hence the outcome was always an imperfect system.Secondly, the influence of the self-interest of the law-giver has serious defects and drawbacks in any existing system.The Islamic system is free of these defects because the law-giver is Allah. There is no limit for His knowledge whether of the seen or unseen. Secondly, egoism has no place here since Allah is in need of no one. Thus it can be safely concluded that the Islamic system is the best pattern for living.
Dealing with each part of the Islamic system is not an easy task, nor is it possible to give a sufficient account of it within the limited purpose of this survey, and discussion will be confined to a few examples.Generally speaking, the holy Qur\'an presents to us two kinds of laws. The first kind aims at immunizing the society against unfair and harmful transactions, such as gambling, cheating, usury, monopoly, etc. Ayahs 90 and 91 of Surah Ma’edah say in this regard: “O you who believe! Indeed wine, gambling, idols and the divining arrows are abominations of Satan’s doing, so avoid them, so that you may be felicitous.
“Indeed Satan seeks to cast enmity and hatred among you through wine and gambling, and to hinder you from the remembrance of Allah and from prayer. Will you, then, relinquish?
The second kind of law acts to lessen the accumulation of wealth in a few hands. The Qur\'an has decreed taxes on rich people, the revenue of which is spent on the needy and on social welfare. In ayah 177 of Surah Baqarah we read: “Piety is not to turn your faces to the east or the west; rather, piety is [personified by] those who have faith in Allah and the Last Day, the angels, the Book, and the prophets, and who give their wealth, for the love of Him (i.e. God), to relatives, orphans, the needy, the traveller and the beggar, and for [the freeing of] the slaves, and maintain the prayer and give the zakaat, and those who fulfill their covenants, when they pledge themselves, and those who are patient in stress and distress, and in the heat of battle. They are the ones who are true [to their covenant], and it is they who are the Godwary.”
In view of the wordings of this ayah, it should be noted that some of these laws are compulsory such as alms (i.ezakaat), while others are voluntary. However, for an exhaustive and comprehensive study of the economic system in Islam, the unique book titled “Our Economics” by the reputed Islamic scholar, Martyr Ayatollah SeyyedMohammad Baqer as-Sadr, should be consulted.
In the political field the holy Qur\'an takes a firm stand on the obedience due to the leader, but limits it by the obedience due to Allah.The Leader shall ensure the healthy course of the society. At the present time election is satisfactory.But the word `election\' is very wide and can be interpreted or applied in many different ways. According to an eminent Islamic jurisprudent the leader of a Muslim society must be a scholar, a politician and, above all, pious and just. Furthermore, councils of known and widely recognized authorities on different subjects must approve of the leader\'s nomination.In addition, Islamic groups ought to nominate him rather than have a person nominate himself. Of course, the right of true leadership in Islam is based on God’s explicit vesting of authority in the person of Prophet Mohammad (SAWA) and after him in his vicegerent, Imam Ali ibnAbiTaleb (AS), followed by 11 of his Infallible Successors, the last and 12th being Imam Mahdi (AS), whose reappearance mankind is awaiting for materialization of the global government of peace and justice; and the end of oppression and corruption.
Likewise, the Islamic social system recognizes human nature in both its positive and negative respects. Islam declares that all people proceed from the same origin. Ayah 13 of Surah Hujuraat says in this regard: “O mankind! Indeed We created you from a male and a female, and made you nations and tribes that you may identify yourselves with one another. Indeed the noblest1 of you in the sight of Allah is the most Godwary among you. Indeed Allah is All-Knowing, All-Aware.”
Moreover Islam has abolished all privileges that would result in serious social imbalance in the short or long run. Therefore, the best people are those who fear Allah most, even if this entails no material reward in this world. Hence, social appreciation of this phenomenon has no effect on the assignments of people if they do not possess the required qualities. Thirdly, the family is considered as the natural unit of society.Islam has given the family the greatest attention, realizing the importance and weight that it will bear on the whole society. Marriage is formulated in such a way that the rights of both partners are restored and equality is observed. Duties of each member are clarified and the family unit is preserved by ideological forces that give it dignity and tranquility.
Then, these units are bonded together. The Qur\'an provides the bonds that will keep the society coherent and healthy. The orphans are looked after, widows are married, poor people are helped, wayfarers are enabled to reach their homes; old people are respected and looked after, and children are treated tenderly and brought up in good conditions.The Qur\'anic philosophy of life is that of co-operative and purposeful. Everything in the universe is meant to be of some service to the purpose of life.
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