Islam Guide – Islamic Social and Moral Code

Islam is not merely a religion (مذہب madhab); it is often referred to as Deen (دِين), sometimes also written as Din. While religion refers mainly to one’s faith, the notion of “Deen” covers other aspects of life, including faith, worship, rituals, and supplications. So, Deen is a combination of Religion and Customs or Traditions. Deen also provides guidelines on social, ethical, and moral values that need to be implemented in the social structure of a community or nation. Islam deals with both of these aspects; hence, in a broader sense, commonly referred to as Deen. That’s why Islam is also very rightly known as the “Complete Code of Life,” as it deals with both the faith and personal life of an individual as well as the whole society.

An Islamic Society’s social and moral values are mainly derived from the basic sources of Islamic teachings, the Quran and Sunnah/Hadith. The main components of the moral, social, and cultural behaviors of an Islamic society are justice, patience, kindness, honesty, forgiveness, charity, and having control of one’s anger. Respecting parents, elders, and spouses is among the basic family relationships in an Islamic society.

While the basic source of Islamic ethics and morality, remains the Quran and Hadith, it also allows to adopt the local traditions, practices, customs, and culture, unless these do not violate any of the basic teachings of Islam. A very common example of this concept is the dress. Islam does not impose any specific outfit for Muslims. They are free to wear any dress, they may like or as per their local traditions. The only compulsion is that it should cover some particular parts of the body, as specified by Islam, separately for males and females.

Islam, being a complete code of life, provides complete directions on various aspects of life, such as interpersonal relations, family life, and social structure. It also guides how to deal with parents, spouses, and children. Islam also provides guidelines on the etiquette of sitting, talking, eating, drinking, and even sleeping. It also advises on the conduct of business and trade dealings. So, Islamic teachings are available for everything a person might face in his/her life.

The Quran gives an outline of what a Muslim society should look like. There are so many verses on this subject, such as the 177^th verse of Surah Al-Baqarah:

Translation

It is no virtue. That you turn your faces towards the east or the west, but virtue is that one should sincerely believe in Allah and the Last Day and the Angels and the Book and the Prophets and, out of His love, spend of one’s choice wealth for relatives and orphans, for the needy and the wayfarer, for beggars and for the ransom of slaves, and establish the Salat and pay the Zakat. And the virtuous are those who keep their pledges when they make them and show fortitude in hardships and adversity and in the struggle between the Truth and falsehood; such are the truthful people and such are the pious.

After mentioning the basic requirements of being a Muslim, morality and social structure, side by side, the ethics of a Muslim society are mentioned in the above verse of the Quran. Spending one’s wealth for the welfare of relatives, orphans, travelers, the needy, and the poor is emphasized here. The importance of paying Zakat (Almsgiving) is also explicitly mentioned, which is the highlight of the Islamic economic system. And lastly, it is also noted that keeping pledges and insisting on truth is essential for being a true Muslim.

Verses 22 to 39 of the Surah Al-Isra, also narrate the characteristics of a Muslim in more detail:

Social Ethics

Social ethics in Islam are more commonly referred to as Islamic Ethics (أخلاق إسلامية). In other words, Islamic ethics form the basis of the social structure of an Islamic society. It aims at creating a culture that is based on displaying good character by the people, showing decency, civility, and courtesy with fellow Muslims, with the ultimate aim of seeking “pleasure of Allah سُبْحَانَهُ وَتَعَالَى.” So, the social ethics in Islam are primarily based on the Quran and Hadith/Sunnah, followed by the local traditions and customs, with the Islamic teachings serving as a binding force.

The social fabric in an Islamic society is implemented through a comprehensively defined family and marriage system based on Islamic teachings and supported by local traditions and customs. Side by side, the social ethics in Islam also define the roles of males and females in building a strong Islamic civilization.

· Family, Marriage, and Gender Roles

The basic component of a Muslim society is the concept of a “family,” which initiates with a “marriage contract” between a man and a woman. Hence, the social structure of the Muslim Society is largely based on the strong bond between the spouses, which happens to be the mainstay of a family, per the Islamic perspective.

· Family Structure

Mainly, two types of family structure are prevalent worldwide: joint families and separate families. Both systems have their potential advantages and disadvantages. Islamic family structure allows both of them, though having more tilt towards a separate family system.

Like many other social and moral behaviors, Islam gives room to the adoption of local practices, customs, and traditions when it comes to forming a family structure. Some of Islamic Scholars are of the view that Islam supports and emphasizes upon separate family system only, as narrated in the 61^st verse of Surah Al-Nour:

Translation

There is no harm if a blind or a lame or a sick person (takes a meal at another’s house): nor is there any harm for yourselves if you take meals at your own houses or at the houses of your fathers and grandfathers or at the houses of your mothers and grandmothers or at your brothers’ houses or at your sisters’ houses or at the houses of your paternal uncles or at the houses of your paternal aunts or at the houses of your maternal uncles or at the houses of your maternal aunts or from the houses whose keys are in your possession or at the houses of your friends. There is no harm if you take your meals together or separately; however, when you enter the houses, you should send greetings of peace on your people, for the prayer of greetings prescribed by Allah is blessed and pure. Thus Allah makes His Revelation clear to you. It is expected that you will use your common sense to grasp these.

The above verse also describes the members of an Islamic family. It includes the husband and wife, father and mother, grandfather and grandmother, brothers and sisters, paternal uncles and aunts, and so on. It is also evident from the above verse that each of them would be living in separate homes.

Before the arrival of Islam, Arabs used to follow a separate family system. Contrary to that, the joint family system was and still largely practiced in Indian Sub-Continent, even after the advent of Islam in this part of the world. That’s the influence of the local traditions and customs, which are allowed in Islamic theology unless it is within the parameters set by the Islamic teachings and does not violate any of the basic norms of Islam.

Irrespective of the family system, Islam emphasizes a strong bond among the family members, which would more likely be the husband, wife and children, and parents of the husband & wife if they live with them. The main binding force behind a strong Islamic family is love and respect for each other, whether spouses, parents, or children. There are so many verses in the Quran that specifically mention this critical aspect, such as the 8^th verse of Surah Al-Ankabut:

Translation of relevant part

We have enjoined upon man kindness to his parents.

Similarly, the 187^th verse of Surah Al-Baqarah narrates the relationship of spouses:

Translation of relevant part

They are as a garment to you and you are as a garment to them.

Likewise, there are many Hadiths about the relationship between family members, such as Hadith 1920 of Jami At-Tirmidhi:

Translation

‘He is not one of us who does not have mercy upon our young, nor knows the honor of our elders.

Hence, Islam teaches us to give respect to our parents, take care of children and spouses, and, more importantly, create an affectionate bond with all the family members. Love and affection are the first and foremost important cohesive force that keeps the family united. On the other hand, each family member has his/her role within the family. In most parts of the Islamic world, the father is the leader of the family and is also responsible for fulfilling all the needs of his family. Likewise, the mother is responsible for taking care of the children and elderly parent if they are also members of this family.

So, each member of the family has a pre-determined role and responsibility. But the main force that keeps an Islamic family together is following the teachings of Islam, giving respect to each other, and above all, uttering love and affection to fellow family members.

· Marriage

Marriage is a contract between a man and a woman for living together in the capacity of husband and wife. It has been in practice throughout the history of the world, right from the era of the Prophet Adam عَلَيْهِ ٱلسَّلَامُ. But Islam has given this practice a profound respect by making it a religious obligation.

Marriage, referred to as Nikah (نِكَاح), is a sacred and religious act in Islam. It is a contract between the bride and the groom, which has to be documented in an Islamic way, publicly, in the presence of the families of both of them and their friends and other relatives. Islam wants that marriage should be done openly so that everyone would come to know about this religious and legal bond. More importantly, the consent of both the bride and the groom is compulsory. Moreover, the witnesses to this contract (nikah) are also mandatory. The acceptance of the bride and the groom for entering into the contract of marriage (Nikah) has to be done in the presence of the witnesses.

Islam has kept this event simple, without any burden on the family of the bride. All the expenses on the marriage are the responsibility of the groom, per the Islamic teachings. However, in some parts of the Islamic world, this condition is often violated, especially in the Indian Sub-continent, where quite a heavy expense in the shape of a dowery has to be done by the family of the bride. This is totally against the teachings of Islam.

In fact, Islam binds the man to pay dower (mehr, مهر) to the woman on the occasion of nikah. Though there is no upper limit to this dower, it is the prerogative of the bride or her parents to decide the amount of dower (mehr), which the groom is bound to pay on the spot. Without doing so, the marriage would not be considered valid in the Islamic perspective.

By entering into a marriage contract, the groom and the bride are bound to live together, giving respect and love to each other. This is the start of their new life, which demands a peaceful, happier, and affectionate life for both. Islam gives equal status to both the wife and the husband, each being bound by their respective roles in building a new family.

There are many verses in the Quran about marriage that reflect its importance in Islam. 32^nd verse of Surah An-Nour describes this religious obligation:

Translation

Arrange marriages between the single men and women among your and between your slave men and slave women, who are righteous, if they are indigent, Allah will provide means for them out of His bounty: Allah has boundless resources and He is All Knowing.

Similarly, there are many Hadiths which emphasize the need and importance of marriage, such as Hadith 5066 of Sahih Al-Bukhari:

Translation

O young people! Whoever among you can marry, should marry, because it helps him lower his gaze and guard his modesty (i.e. his private parts from committing illegal sexual intercourse, etc.), and whoever is not able to marry, should fast, as fasting diminishes his sexual power.

· Gender Roles

Gender roles have always been a popular point of discussion worldwide. It is often associated with the status of the men and women in a particular society, idealizing that both should have equal rights and status. In fact, the role of men and women in a society is more related to cultural traditions as compared to any other parameter, including religion. On the other hand, Islam has been the pioneer in defining the role and status of women, especially in the backdrop of the cultural traditions in the Arabian Peninsula, before the advent of Islam.

Before Islam, women were treated as an inferior entity in the tribal setup of the Arabs. Islam categorically defined their status as spiritually equal to men, as narrated in the 124^th verse of Surah An-Nisa:

Translation

Whoever does good and believes -whether he is male or female – such shall enter the Garden, and they shall not be wronged in the slightest.

So, that clearly defines spiritual equality across the genders. Going further, Islam also determined the roles of men and women in the formation of the family and overall Islamic culture in the 34^th verse of Surah An-Nisa:

Translation of the relevant part

Men are the protectors and maintainers of women because Allah has made one of them excel over the other, and because they spend out of their possessions (to support them). Thus righteous women are obedient and guard the rights of men in their absence under Allah’s protection.

Here, the role of men is determined as the head of the family and made responsible for providing protection, shelter, and resources of livelihood, whereas women are given the role of looking after the internal affairs of the family.

On the other hand, Islam does not restrict women from performing other activities in society by going out of their homes whenever and wherever needed. A glaring example of the role of women can be found in the early days of Islam, especially during Ghazwat (Islamic battles where the Prophet took an active part himself). During these wars, women actively played their role in taking care of the injured men of the Muslim army. It clearly exhibits that women can act parallel to men in various fields of life whenever it is required.

Over the years, the role of women in Islamic societies across the world has undergone a gradual evolution, keeping pace with cultural and social developments. In contemporary Islamic societies, women have emerged as strong competitors of men in almost every walk of life. They have overwhelmingly surpassed men in different fields, such as education, science, economics, and many others. Women are successfully leading businesses and trade activities in most parts of the Islamic world. They are even serving in the Armies of Muslim Countries like Pakistan, Turkey, and some others. So, the role of women in contemporary Muslim Societies has expanded over the years and they have proven as good as men, or perhaps even better, in every field.

However, there are still some radical Islamic societies, like Afghanistan and some others, where women are facing undue restrictions, which are entirely due to the local cultural traditions and customs that have nothing to do with the religion. Girls are not allowed to get an education in these countries, which is totally against the teachings of Islam. Hence, they are widely condemned for such fabricated practices.

Social Justice and Charity

Among various norms and practices, social justice and charity stand out as the most important aspects of a Muslim society. Justice is one of the main points of emphasis in Islamic society, whereas charity forms the base of economic justice within the society. There is more than one name of Allah سُبْحَانَهُ وَتَعَالَى, attributed to justice, such as Al-Hakam and Al-Adl. That reflects the importance of justice in Islam.

· Social Justice

Justice is one of the fundamental values of an Islamic society. It is among the most emphasized norms of Islam, repeatedly mentioned in the Quran. Allah سُبْحَانَهُ وَتَعَالَى has promised this in the 40^th verse of Surah An-Nisa as under:

Translation

Indeed Allah wrongs none, not even as much as an atom’s weight. Whenever a man does good, He multiplies it two-fold, and bestows out of His grace a mighty reward.

Likewise, verses 8 to 10 of Surah As-Shams emphasize that the believers have been given the knowledge of good and evil; hence, it is up to them to do justice in their interpersonal deeds, as the consequences of their deeds have also been clearly mentioned:

Translation

8. and imbued it with (the consciousness of) its evil and its piety:
9. He who purifies it will prosper
10. and he who suppresses it will be ruined

Similarly, in Hadith 2577 of Sahih Al-Muslim, the importance of justice is narrated as under:

Translation of the relevant part of Hadith

Abu Dharr reported Allah’s Messenger (ﷺ) as saying that Allah, the Exalted and Glorious, said: My servants, I have made oppression unlawful for Me and unlawful for you, so do not commit oppression against one another.

Hence Justice is one of the core practices in an Islamic society, as evident from the Quran and Hadith, as referred to above. Justice, or more precisely, social justice, forms the base of an Islamic society. Everyone, whether powerful or oppressed, good or wrongdoer, clearly knows what is a just act and what is injustice, as narrated in the above-referred verses of the Quran.

Social justice an Islamic perspective, is dispensing everyone his/her rights. It also means the equal availability of opportunities for everyone in Islamic society. And finally, it also attributes to the equal distribution of resources amongst the entire society. It is only possible by following the basic principles of Islamic theology and Laws, as clearly mentioned in the Quran and explained practically by the Sunnah and conveyed to the next generations through various authentic Hadiths.  Social justice needs to reflect in every aspect of life and human behaviors, may that be the economic or civil rights, but more importantly, dispensing legal justice. For that, all the laws need to be formulated strictly in accordance with Islamic Jurisprudence.

In an Islamic society, not only Muslims but also non-Muslims have equal rights to justice, especially in the field of legal justice. In an ideal Islamic governance system, the non-Muslims would have equal opportunities on the resources of the State. The State is also responsible for protecting their interests and making it convenient for them to freely perform their religious rituals. That’s the essence of social justice in the Islamic society.

· Charity (Zakat and Sadaqah)

Charity in Islam comprises two components: compulsory and voluntary. The compulsory part of the charity is Zakat (Almsgiving), which, from the Islamic perspective, is one of the five essentials, commonly referred to as the five pillars of Islam. The second part of the charity is Islam is voluntary and commonly known as “Sadaqah.”

Zakat is mentioned in the Quran in several verses, mostly alongside other pillars of Islam, such as Prayers, such as the 43^rd verse of Surah Al-Baqarah:

Translation

Establish the Salat, pay the Zakat, and bow down before Me along with those who bow down.

The same concept is emphasized in a different context in the 110^th verse of the same surah, as under:

Translation

(Rest assured that) Allah has full power over everything: establish the Salat and pay the Zakat. you will find with Allah whatever good you send forward for your future; Allah is watching everything you do.

That makes charity so important in an Islamic society. The concept of Zakat is to pass on a part of the wealth of the rich to the poor and needy segment of society. It forms the foundation of the financial and economic structure of a Muslim Society, based on the fair distribution of wealth in an Islamic society. It can also be referred to as an Islamic Tax in terms of the contemporary monetary system.

The potential recipients of Zakat are the poor of the poorest in an Islamic society, preferably amongst the nearest relatives or neighbors. Per Islamic theology, Zakat is calculated at 2.5% of the total wealth possession of a person having a certain, predetermined amount of wealth, known as “Nisab.” Nisab is calculated in terms of Gold and Silver. Hence, a person possessing wealth equal to or more than 87.48 grams of Gold or 612.36 grams of Silver will be liable to pay Zakat. There is no specific time to pay Zakat, per the Islamic teachings. However, most people prefer to pay it during the month of Ramadan, so that the poor may be able to celebrate upcoming Eid.

In some countries, like Pakistan, Zakat is also collected at the Government level and distributed among the needy using official channels, which seems to be a reasonably good arrangement in the current scenario. However, distributing Zakat on an individual level might not reach all the needy; hence, channeling it on the institutional level is a good idea. People are also free to pay zakat on their own.

The second component of the Islamic Charity, referred to as “Sadaqa,” is entirely voluntary. It is the personal act of taking care of the needy and poor by the rich. However, it carries huge rewards in Islamic theology, as is evident from the 274^th verse of Surah Al-Baqarah:

Translation

Those who spend their wealth secretly and openly by day and night, will have their reward with their Lord, and they have nothing to fear nor grieve.

However, unlike Zakat, Sadaqa is entirely a voluntary act of a person; hence have no fixed amount to be distributed. It also has no limit on minimum possession of wealth. Though it is not collected at the Government level, it can be deposited with the concerned departments of the State so that it may reach the needy and poor through the official channels. Most people like to give Sadaqa to Religious Education Schools (Madrassas), charitable trusts, hospitals, and Orphan houses, in addition to direct distribution among the needy.

Both Zakat and Sadaqa are the fundamental components of an Islamic Economy.

Moral and Ethical Principles

While ethics can be termed as Good Character, morality is characterized by the personal behavior of a person. From the Islamic perspective, both the Moral and Ethics are primarily based on the Quran and Hadith/Sunnah. Hence, the moral and ethical principles in Islamic teachings are derived from the Quranic revelations, which were practically exhibited in the Sunnah of the Prophet Muhammad صَلَّى ٱللَّٰهُ عَلَيْهِۦ وَسَلَّمَ and recorded in the authentic Hadith collections, commonly known as the “Six Authentic.”

· Personal Conduct and Ethics

Ethics, as discussed above, are mainly based on the Quran and Hadith. From the Islamic viewpoint, the personal conduct of an individual has to conform with the ethical and moral principles, as derived from the prime sources, the Quran and Hadith. That means the personal conduct, which can also be referred to as an individual’s Moral Conduct, would essentially be based on the pre-determined values as spelled out in these prime sources.

· Moral Conduct

The conduct of an individual towards his/her fellow community and family members shapes the overall behavioral pattern of society. So, the personal conduct of the majority of the community members would be considered as the moral conduct of that society. Hence, an Islamic society should ideally, exhibit the moral conduct that would essentially be based on the basic principles of Islamic teachings, as outlined in the Quran and Sunnah/Hadith.

Based on Islamic teachings, the moral conduct of an Islamic society is characterized primarily by strict adherence to religious obligations, followed by the interpersonal behavior of the individuals within that community. Interpersonal conduct includes integrity, patience, kindness, and honesty. It also includes respect for each other, within the family and beyond the family; to the entire community.

As in all other religious matters, the practices and behavior of the Prophet Muhammad صَلَّى ٱللَّٰهُ عَلَيْهِۦ وَسَلَّمَ is the role model for every Muslim when it comes to the interpersonal conduct. The conduct of the Prophet is explained in the 159^th verse of Surah Al-e-Imran as under:

Translation

It was thanks to Allah’s mercy that you were gentle to them. Had you been rough, hard-hearted, they would surely have scattered away from you. So pardon them, and pray for their forgiveness, and take counsel from them in matters of importance. And when you are resolved on a course of action place your trust in Allah; surely Allah loves those who put their trust (in Him).

Here, the basic principles of good conduct are narrated, being gentle, avoiding hardheartedness, and being ready to pardon. It is also mentioned here that the Prophet discussed important matters with his followers before making any decision. So, that outlines a basic minimum set of qualities that would lead to good moral conduct by the individuals in a society.

Going forward, the Quran contains several verses that provide comprehensive guidelines on the moral conduct of an Islamic civilization. Some of the guidelines towards personal conduct, as explained in various verses of the Quran, are summarized here:

• Avoid speaking falsehood.
• Don’t be suspicious about everything.
• Don’t spy and backbite about each other.
• Avoid insulting each other.
• Give respect to everyone, especially the elders.
• Avoid wasting resources, including food.
• Be kind to the poor; help them financially by way of Islamic charity.
• Always maintain your oath and don’t break your treaties.
• Never humiliate your parents.
• Avoid deceiving others in trading and business deals.
• Avoid spreading unconfirmed information about any person or any event.

These are some of the many such guidelines, which are derived from different verses of the Quran. So, the moral conduct of an individual, as well as the whole Islamic society, needs to be based on such morals, as mentioned in the Quran.

Likewise, there are many authentic Hadiths about interpersonal conduct, such as Hadith 6029 of Sahih Al-Bukhari:

Translation

the best among you are those who have the best manners and character.

Another Hadith appearing in serial 288 of Al-Adab Al-Mufrad emphasizes the importance of good character as under:

Translation

here are four qualities such that if you were to be given them, you will not be harmed even if the world were to be taken away from you. They are: good character, restraint in food, truthful words, and upholding a trust.”

Based on the above-quoted Quran and Hadith references, a true Islamic society has to bear good moral character and exhibit good conduct and behavior.

· Dietary Laws and Hygiene

The dietary laws in Islam are based on the concept of Halal (حَلَال) (Permissible or Lawful) and Haram (حَرَام) (Prohibited or Unlawful). Unlike some other religions, Islam gives special importance to the food items which a Muslim is allowed to take while prohibiting some other items which a Muslim is not allowed to take. The differentiation between Halal and Haram food is specifically mentioned in various verses of the Quran. The Halal foods are defined in the 173^rd verse of Surah Al-Baqarah as under:

Translation

Allah has only forbidden you to eat what dies of itself, and blood and swine flesh and what has been consecrated to any other name than of Allah. But one will incur no sin if, forced by absolute necessity, he eats of any of these forbidden things, provided he has no intention of transgressing the law and does not take more than what is absolutely indispensable: for Allah is very Forgiving and very Merciful.

The concept of Halal food is also explained in the 118^th verse of Surah Al-Ana’am:

Translation

you believe in the signs of Allah, eat (the flesh) of that over which Allah’s name has been pronounced.

Based on the Quranic verses about Halal (permissible) foods, Muslims can eat the meat of almost all herbivores, like cattle, sheep, deer, and goats, with the condition that these are slaughtered in an Islamic way. The Islamic way of slaughtering an animal is known as the Dhabiha (ذَبِيحَة), which is characterized by reciting the name of Allah سُبْحَانَهُ وَتَعَالَى at the time of slaughtering. Moreover, the animal has to be slaughtered painlessly, and more importantly, the blood of the animal needs to be drained out, completely.

Another category of Halal food is Sea Game, which commonly includes fish, as evidenced in the 96^th verse of Surah Al-Ma’ida:

Translation

The game of the water and eating thereof are permitted to you as a provision for you (who are settled) and for those on a journey, but to hunt on land while you are in the state of Pilgrim sanctity is forbidden for you. Beware, then, of disobeying Allah to Whom you shall all be mustered.

So, the Islamic teachings are quite clear on the concept of Halal and Haram foods. The core aspect of the Halal food is the slaughtering of animals in the name of Allah سُبْحَانَهُ وَتَعَالَى and fulfilling the requirement of painless slaughtering and draining out the blood, completely. As for the sea game, there is no requirement for Islamic Slaughtering.

The animals or creatures that don’t have blood are mostly termed as Haram and Muslims are not allowed to eat them. There are also many other animals that come under the category of Haram, such as dogs, horses, donkeys, lions, tigers, and falcons.

o Hygiene

Hygiene or cleanliness is highly important in Islam, including purification of the body before the performance of religious obligations, like Prayers and recitation of the Quran. This is known as “ritual purity” or “tahara” (طهارة) in Islamic teachings. The second category of Hygiene in Islam is personal cleanliness. The importance of purification or hygiene in Islam is evident from various references from Hadith books, such as Hadith 223 of Sahih Al-Muslim:

Translation of the relevant part of Hadith

Cleanliness is half of faith

That’s the importance of personal and ritual hygiene that has been rated as half of the faith. So, it is very important for Muslims to maintain a state of personal purity throughout the day, especially before the performance of religious obligations like prayers. For this purpose, a special method of purification of the body has to be performed, which is known as ablution (wudu). Islamic bath, commonly referred to as Ghusl, is also a way of purifying the body.

· Interpersonal Relations

Interaction between the members of the family, as well as the whole community, is crucial in establishing a viable Islamic society. As in other religious and social matters, the prime source of guidance in interpersonal relations remains the same: the Quran and Sunnah.

From the Islamic perspective, all Muslims are like brothers. Hence, it is expected from them to interact with each other with love and respect. It is emphasized in the Quran in different verses, such as the 103^rd verse of Surah Al-e-Imran:

Translation

Hold fast together to the cable of Allah and be not divided. Remember the blessing that Allah bestowed upon you: you were once enemies then He brought your hearts together so that through His blessing you became brothers. You stood on the brink of a pit of fire and He delivered you from it. Thus Allah makes His signs clear to you so that you may be guided to the right way.

So, the interpersonal relations within an Islamic society take shape from the very concept of brotherhood of the entire community. In many other verses on this subject, the Quran mentions the basic requirements of a positive interaction among the members of the society. The guidelines of successful interpersonal relationships include respect for each other, especially for the parents and elders, love and care for the children and youngsters brotherly attitude, and due respect for the neighbors. The rights of neighbors are no less than a member of the family in the Islamic social structure.

Other main aspects of a positive and fruitful relationship between fellow members of an Islamic society include forgiveness and reconciliation. One should try not to indulge in backbiting and useless gossip. Everyone needs to ignore petty issues that may arise between different persons. Ignoring such things may help avoid the emergence of many serious problems. The aim of all such practices is to build a viable community through social interaction between the people.

Business Ethics and Economic Principles

Islam is known as a “Complete Code of Life.” It provides comprehensive guidelines for dealing with every aspect of life. Business and economics are the vital segments of any community or nation. Islam gives comprehensive guidance on this crucial sector, as well. It provides guidelines on business ethics, in addition to defining the economic principles necessary for the overall business and economic development of the Islamic communities.

· Business Ethics

Islam teaches everything about religious obligations as well as the conduct of a person in daily life affairs, including trade and business. In a broader sense, moral ethics, as defined in Islamic teachings are equally applicable to every sphere of life, may that be trade, business, or employment. So, business ethics would essentially have to follow the same pattern of Islamic theology and laws. In this context, one has to get guidance from the Quranic verses and the Sunnah of the Prophet Muhammad صَلَّى ٱللَّٰهُ عَلَيْهِۦ وَسَلَّمَ for the practical implementation of these guidelines.

Business ethics in an Islamic community also finds its roots in the Quran and Hadith. Therefore, the basic principles of conducting any business affairs should essentially be based on honesty, fair dealings, trustworthiness, fulfillment of verbal commitments and documented contracts, and, above all, not deceiving anyone.

We can find several references from the Quran and Hadith, where honesty fair dealings, and fulfillment of promises in business and trade are emphasized. The 1^st part of the 1^st verse of Surah Al-Ma’ida tells us the significance of fulfilling commitments:

Translation

“Believers! Honour your bonds”.

Similarly, Hadith 2139 of Sunan Ibn Majah speaks about the importance of being honest and trustworthy in business dealings:

Translation

The trustworthy, honest Muslim merchant will be with the martyrs on the Day of Resurrection.

So, the basics of the business are categorically determined as being honest and trustworthy and honoring one’s commitments. In fact, business ethics, as defined in the Islamic teachings, does not differ from the contemporary ethics in practice across the world; rather, Islamic business ethics are even more relevant, practical, and beneficial, especially in the backdrop of the increasing trend of fraudulent activities and deceiving the people in business transactions.

Another important aspect of the business is the relationship between the employers and employees. Islam protects the rights of employees, as is evident from Hadith 2443 of Sunan Ibn Majah:

Translation

Give the worker his wages before his sweat dries.

· Prohibition of Interest (Riba)

Riba (ربا) is an Arabic term which can be translated as “Interest” in reference to financial transactions such as loans. Though Islamic Scholars have different views about the exact definition of Riba, it is generally accepted as an Interest.

Interest or Riba is prohibited in Islam, as mentioned in different verses in the Quran. The matter is comprehensively explained in verses 275 to 280 of Surah Al-Baqarah:

Translation

275. But those who devour interest become like the one whom Satan has bewitched and maddened by his touch. They have been condemned to this condition because they say, “Trade is just like interest”, whereas Allah has made trade lawful and interest unlawful. Henceforth, if one abstains from taking interest after receiving this admonition from his Lord, no legal action will be taken against him regarding the interest he had devoured before; his case shall ultimately go to Allah. But if one repeats the same crime after this, He shall go to Hell, where he shall abide forever
276. Allah deprives interest of all blessings and develops charity; and Allah does not like an ungrateful, sinful person
277. As to those who believe and do good deeds, establish the Salat, and pay the Zakat, they will most surely have their reward with their Lord and they will have nothing to fear nor to grieve
278. O Believers, fear Allah and give up that interest which is still due to you if you are true Believers;
279. but if you do not do so, then you are warned of the declaration of war against you by Allah and His Messenger. If, however, you repent even now (and forego interest), you are entitled to your principal; do no wrong, and no wrong will be done to you
280. If your debtor is in straitened circumstances, give him time till his monetary condition becomes better. But if you remit the debt by way of charity, it would be better for you, if you only knew it.

So, the status of Interest or Riba is quite clear, as strictly prohibited, in the Islamic teachings. Alternately, scholars and financial experts have suggested the concept of Mudarba and Musharaka, as stipulated in the Islamic Law.

o Mudarba

Mudarba is an alternate banking system which is based on the concept of “Profit Sharing”. This Islamic Banking product is used in the Islamic Banking System as an alternative to the interest-bearing “Savings Bank Accounts.” The main difference between a conventional savings account and Mudarba is the assurance of the Islamic Banks that this amount will be invested in profitable businesses that strictly comply with the Sharia Laws per the Islamic Jurisprudence.

In the recent past, Mudarba has gained huge acceptance as an alternative to the Interest bearing banking system. At present, the volume of the Islamic Banking Sector is more than 4 trillion Dollars worldwide.

o Musharaka

Musharaka is an alternative to Loan or Credit, which has been in use since the inception of the Banking system in the world. Musharaka is an Islamic way of financing, which is compliant with Sharia (Islamic Laws). It is mostly used for purchasing properties and large-scale purchasing and investments. It is a type of joint venture, where an Islamic Bank and the client assume the status of partners in the project and share both profit or loss, resulting out of the project. The Bank is considered a lender and the client is referred to as the buyer. Profit is shared between both as per agreed terms. Ideally, the loss would also be shared between them.

· Wealth and Social Responsibility

Getting rich is not prohibited in Islam; everyone has the right to earn wealth. But as you get it more and more, it adds to your responsibilities. As a common economics rule, the wealth should not stagnate; it has to remain in circulation. Islam also supports this concept. So, the accumulation of wealth is not encouraged in Islam. Islam wants it to be spent to fulfill one’s own needs and for the welfare of the poor in the community.

Similarly, the wealth earned through lawful means is justified but not if earned through unlawful means. The lawful means would be those permissible under Islamic jurisprudence. Likewise, Islam also binds us to spend wealth strictly per the parameters set by the Islamic laws. Anything spent beyond that would be termed as unlawful spending, such as wasteful spending or spending just to show off.

From the Islamic perspective, a rich person is, in fact, the trustee of the wealth, which has to be spent for those who need it. Hence, Islam has imposed social responsibilities on wealthy people, which primarily include giving Zakat (Almsgiving) and Sadaqa. Additionally, they are also responsible for taking care of the needy and poor people, particularly around them and generally in the whole community. Moreover, it is also the responsibility of the rich to take care of orphans by giving donations to orphan houses. There’s also a concept of Sadaqa Jaria (repetitive charity), which means spending your money for a purpose that remains beneficial for a longer time, such as constructing a Mosque, establishing a school, planting a tree, and so on.

On the other hand, wealth is considered a test from Allah سُبْحَانَهُۥ وَتَعَالَىٰ, as is mentioned in Hadith 4015 of Sahih Al-Bukhari:

Translation

By Allah, I am not afraid that you will be poor, but I fear that worldly wealth will be bestowed upon you as it was bestowed upon those who lived before you. So you will compete amongst yourselves for it, as they competed for it and it will destroy you as it did them.

The status of a rich, who spends his wealth in an Islamic way, is narrated in Hadith 73 of Sahih Al-Bukhari:

Translation

Do not wish to be like anyone except in two cases. (The first is) A person, whom Allah has given wealth and he spends it righteously; (the second is) the one whom Allah has given wisdom (the Holy Qur’an) and he acts according to it and teaches it to others.