Alhassanain(p) Network for Heritage and Islamic Thought

Social Relations In Islam

In what way does Islam shape the social relationships? How does it limit them and why?

This present book compares Islam with the western civilization and with various schools of thought.

There are a lot of differences but the most striking are the fact that Islam bases its teachings on the search of truth while the other bases their teachings on the opinion of the majority; and the fact that Islam does not believe in geographical and racial frontiers which separate human beings into small communities and nations.

The writer believes the frontier is belief, a fact which makes possible a universal community.

Author(s): Allamah Sayyid Muhammad Husayn Tabatabai

Publisher(s): Foreign Department of Bethat Foundation

www.alhassanain.org/english

IN THE NAME OF ALLAH

Table of Contents

Translator's Preface 4

1. Man And Society 6

2. Man And His Social Growth 7

Note 8

3. Islam's Special Attention To Society 9

4. Islam's Respect for the Individual and Society 11

5. Is The Islamic Social Law Practicable And Constant? 14

Notes 23

6. How The Islamic Society Came Into Existence, And How It Continues Its Existence 25

Notes 29

6. How The Islamic Society Came Into Existence, And How It Continues Its Existence 31

Notes 35

8. Why Should One Expect Compensation From God While One Turns Away From Others? 37

Note 38

9. The Meaning of Liberty In Islam 39

Notes 40

10. What Is The Way Of Change And Evolution In Islamic Society? 41

Notes 43

11. Can Religion Guarantee The Happiness Of The Present Life 44

12. From The Viewpoint Of Islam Who Should Act As Society's Guardian, And What Should Be His Way? 46

Notes 50

13. The Frontier of the Islamic Realm is “Belief” Not Natural Or Conventional Limits 51

Translator's Preface

The great scholar and philosopher Sayed Muhammad Hossein Tabataba'i was born in 1902 at Tabriz in a family whose members had been men of learning for many generations. He spent his youthful years at Najaf in Iraq where he studied various branches of philosophy and jurisprudence under well-known scholars of the time and returned to his native town at the age of 33. After 11years he decided to make the holy city of Qum his residence where he died in 1981 after a long period of illness at the age of eighty.

He won fame as a philosopher, particularly in Islamic branches of knowledge, not only in Iran but also in many countries of the world including America and France where some of his works have been translated into English and French. He is considered by many American and European scholars as one of the most distinguished philosophers of the modern world.

His most famous contribution is the volumes of “Tafsir al-Mizan” which is considered as the finest interpretation of the Qur'an ever written during the last fourteen centuries. He has written many books and theses on jurisprudence and philosophy as well as discourses, articles and interviews on religious topics.

He did not only serve mankind but also his other valuable contribution was starting a school of thought KTI, which combined knowledge and ethics, where he trained many pupils who became great asset to the society in their particular fields.

He was a staunch upholder of education in both theory and practice, based on a deep conviction and belief in religion.

In this book the writer emphasizes the social aspect of Islam and shows to what extent it permeates the life of each individual. He compares Islam with western civilization and with various schools of thought, and finds them inadequate, since Islam bases its teachings on the search for truth, while all the others follow the verdict of the majority. He considers the goal of Islam to be human happiness, while other schools have exploitation as their objective. He is surprised at the indifference of westerners towards Islamic principles and their influence on human society, and thinks this attitude to be due to prejudice or some ulterior motive.

According to him the superiority of Islam is in its goal, its belief in monotheism as the basis of society and law and all social acts, and in the faith in resurrection, which is the guarantee for the execution of all laws entrusted to Islamic government as well as to society. In Islam both material and spiritual things have their due importance. He does not believe in geographical or racial frontiers which separate human beings into small communities or nations. He thinks this frontier to consist of belief, a fact which makes a universal community possible.

In this book the letter (S) stands after Muhammad's name as an abbreviation for the customary phrase ‘Greetings on him and his household' as a sign of reverence towards the Prophet.

In conclusion I wish to express my thanks to Mr Khurshid Ali, editor of the Bethat Foundation for his co-operation in reading the original script and for his valuable suggestions.

A.P.

1. Man And Society

In the Name of God, the Compassionate, the Merciful

“O you, who believe, be patient, steadfast and united and fear God, so that you may win salvation.” Aali ‘Imran, 3: 199

******

Human beings are gregarious by nature, so that sociability is inherent in them. This is a fact acceptable without much debate.

Both history and recent archeological discoveries prove that man has always lived a social life. The evidence refers to the eras in which man has lived. Moreover the Qur'an repeatedly mentions this fact in numerous verses and in the most convincing manner.

The Qur’an says in the following verses:

“So their Lord accepted their prayer: That I will not waste the work of a worker among you, whether male or female, the one of you being from the other; they, therefore, who fled and were turned out of their homes and persecuted in My way and who fought and were slain, I will most certainly cover their evil deeds, and I will most certainly make them enter gardens beneath which rivers flow; a reward from Allah, and with Allah is yet better reward.” Aali ‘Imran, 3:195

“ O you men! surely We have created you of a male and a female, and made you tribes and families that you may know each other; surely the most honorable of you with Allah is the one among you most careful (of his duty); surely Allah is Knowing, Aware.” Al Hujarat, 49:13

“Will they distribute the mercy of your Lord? We distribute among them their livelihood in the life of this world, and We j have exalted some of them above others in degrees, that some of them may take others in subjection; and the mercy of your Lord is better than what they amass.” Az-Zukhruf, 43:32

“Have you not considered (the work of) your Lord, how He extends the shade? And if He had pleased He would certainly have made it stationary; then We have made the sun an indication of it” Al Furqan, 25:45

2. Man And His Social Growth

When human society came into existence, it did not assume a perfect form to make growth and improvement also of all spiritual matters and of everything connected with man.

Human society, like other human intellectual and spiritual matters constantly moves towards perfection in step with his material and mental attainments.

In fact the peculiarity of man, i.e. his gregarious nature should not be considered an exception to his other peculiarities, so as to allow us to claim that it assumed a perfect form the moment it was created. Rather it should be said that this quality, like all other human qualities which are related to the will power and science, has gradually attained perfection.

Reflection about the condition of humanity makes us realize that the earliest form of human society has been the family which resulted from marriage. The basic factors in bringing about family living are the fact that a male cannot by himself ensure reproduction and upbringing of children, and that marriage ensures a lasting relationship based on the natural sexual necessity and compatibility of males and females.

This in turn leads to employment, that is, a human being engages another as a medium to meet his needs, and dominates him and imposes his will upon him.

This same employment gradually takes the form of the exercise of authority, thus creating the master of the house, head of the family, chief of a clan, and leader of a nation.

Naturally, at first a person who was stronger and braver had priority, and later those who were braver and excelled in wealth and numbers of children secured this advantage and so on until headship was won by one who was better versed with the art of governing and politics1 .

Gregariousness has never been separated from man, except that at the beginning he did not pay full attention to it, and he lived and grew by following his other characteristics, such as employment, defense etc.

The Qur'an says:

And people are naught but a single nation, so they disagree; and had not a word already gone forth from your Lord, the matter would have certainly been decided between them in respect of that concerning which they disagree. (Yunus, 10:19)

First person, who made men fully aware of society, and turned independent attention to the maintenance of society, were the Prophets.

The Qur'an says:

(All) people are a single nation; so Allah raised prophets as bearers of good news and as warners, and He revealed with them the Book with truth, that it might judge between people in that in which they differed; and none but the very people who were given it differed about it after clear arguments had come to them, revolting among themselves; so Allah has guided by His will those who believe to the truth about which they differed and Allah guides whom He pleases to the right path. (Al-Baqarah 2:213)

In the earliest times, men lived simply and were free from differences. Later on differences appeared, leading to disputes. God appointed Prophets and sent them holy books in order to remove differences and bring men back to the social unity which would be safeguarded by the Prophets' laws.

The Qur'an says:

He has made plain to you of the religion what He enjoined upon Nuh and that which We have revealed to you and that which We enjoined upon Ibrahim and Musa and Isa that keep to obedience and be not divided therein; hard to the unbelievers is that which you call them to; Allah chooses for Himself whom He pleases, and guides to Himself him who turns (to Him), frequently. (Ash-Shura 42:13)

Removing differences between people and the establishment of unanimity of conviction has taken the form of an invitation to religiousness and the absence of deviation in religion. Therefore religion has been the guarantor of the appropriateness of human society.

According to the Qur'an (42:13): The invitation to unity and gregariousness was for the first time issued by Noah, who was the oldest Prophet who was given a book and divine laws. Later on Abraham, and then Moses, and after him Christ was entrusted with this task. In Noah's canon there were few injunctions, while tile most extensive of these four canons were those of Moses and Christ. This is what the Qur'an says, and what the Bible apparently states.

It is said that in Moses’ canon there have been no less than six hundred decrees.

Chapter 42: 13 has described them all and mastered them and has extended its decrees over all of them, then you will certainly observe something wonderful. Remember that Islam has poured all its injunctions in the mould of society, and has given them all a social spirit to the last possible limit. Then you can compare the result of your Islamic studies with the other religions to which the Holy Qur'an has paid attention, namely those of Noah, Abraham, Moses and Christ, to realize clearly the comparative importance of them, and the position that Islam occupies.

We conclude that the invitation to gregariousness in an independent and explicit manner had begun only by Prophets and in a religious framework. The Qur’an affirms this point, and as we shall see, it is confirmed by history.

Note

1. This was the cause of the appearance of Idolatry.

3. Islam's Special Attention To Society

Islam is undoubtedly the only religion that explicitly lays down the foundation of its invitation on society, and has by no means neglected its emphasis on social matters in any of its aspects.

If you, exalted reader, wish to win more insight into this matter, you could glance at extensive human deeds which thought cannot enumerate. You may also look at the various branches of its kinds and forms, and then realize that this divine canon

But the position of religions which have been disregarded by Islam, such as idolatry, dualism, Sabeanism and Manichaeanism is more obvious.

History offers no more explanation about former civilized and uncivilized nations than this point, that they have inherited and followed this matter from the oldest human times, namely, that their society has been created through necessity, and individuals gathered together under one society, i.e. a despotic rule and kingly dominion. Various national and international gatherings lived a sovereign flag.

Past nations followed this way with the aid of the factors of heritage and environment, without paying particular attention to society or even subjecting it to discussion and practice.

Even great nations such as the Roman and Persian Empires which held great sway over the world at the rise of religious light and its widespread, did not heed this matter. These two governments took the form of the rule of Caesars in Rome, and Kings in Iran, and had gathered their nations under their royal flags, and society too, was subordinate to governments in its growth, its pause, or its stagnation.

It should not be omitted that a series of social discussions have remained from the predecessors, as seen in the writings of past scholars like Socrates, Plato, and Aristotle. But these writings were never put into practice, and in other words, they were a set of mental images and fanciful pictures which never reached the world of reality. This claim is borne out by historical evidence.

On the basis of the point already mentioned we see that the first call which reached human ears to the effect that the question of society was an independent matter which should be removed from the corners of negligence, imitation and dependence, was a call begun by the founder of Islam in the world.

The leader of Islam by means of the holy verses revealed to him, invited people as a group to move towards a happy and clean life.

The Qur'an proclaimed its invitation in two ways:

1. A call on the principle of social life and unity. Citing from the Holy Qur’an:

And do not approach the property of the orphan except in the best manner until he attains his maturity, and give full measure and weight with justice-- We do not impose on any soul a duty except to the extent of its ability; and when you speak, then be just though it be (against) a relative, and fulfill Allah's covenant; this He has enjoined you with that you may be mindful. (Al An’aam, 6: 152)

And be not like those who became divided and disagreed after clear arguments had come to them, and these it is that shall have a grievous chastisement. (Aal-‘Imraan, 3: 105)

Surely they who divided their religion into parts and became sects, you have no concern with them; their affair is only with Allah, then He will inform them of what they did. (Al An’aam, 6:159)

and several others.

2. Instructions for making an Islamic community on the basis of unity and mutual adherence to safeguard spiritual and material interests of that community and its defense. Citing from the Holy Qur’an:

The believers are but brethren, therefore make peace between your brethren and be careful of (your duty to) Allah that mercy may be had on you. (Al Hujaraat, 49:10)

And obey Allah and His Messenger and do not quarrel for then you will be weak in hearts and your power will depart, and be patient; surely Allah is with the patient. (Al Anfaal, 8:46)

O you who believe! do not violate the signs appointed by Allah nor the sacred month, nor (interfere with) the offerings, nor the sacrificial animals with garlands, nor those going to the sacred house seeking the grace and pleasure of their Lord; and when you are free from the obligations of the pilgrimage, then hunt, and let not hatred of a people-- because they hindered you from the Sacred Masjid-- incite you to exceed the limits, and help one another in goodness and piety, and do not help one another in sin and aggression; and be careful of (your duty to) Allah; surely Allah is severe in requiting (evil). (Al-Maida, 5:2)

And from among you there should be a party who invite to good and enjoin what is right and forbid the wrong, and these it is that shall be successful.(Aali ‘Imraan, 3: 104)

and several others.

4. Islam's Respect for the Individual and Society

The celestial organization first creates a number of elementary parts, each of which possesses certain qualities and then combines and mixes them in spite of all their differences, so that in addition to their individual and separate uses, new advantages are produced.

For example, a human being has various organs, limbs, and powers, each of which possesses different material and spiritual uses. They may be combined to produce a stronger and greater power like a weight which is composed of small parts, and has more power to move at a certain direction.

They may also refuse to combine, and preserve their separation and differences, like the ear and eye, hearing and sight, will power and motion, each of which has separate functions and may act separately, but the point is that as they are all united in composition, they are ruled over by a fresh unit called man, and this same domination over all the powers creates advantages which none of the parts possessed by themselves. These advantages are manifold, both material and spiritual.

One of the most important advantages is that in their unity lies a wonderful variety of uses and benefits. For when human substance, namely the embryo, completed its development and growth, it can detach a part of itself, and produce another perfect being who can perform all the mental and material functions which the original part was able to do. We, therefore, conclude that all human beings are human in spite of their variety. Man is one, and he is one kind. The actions of individuals are numerous, but they are similar in kind.

All these actions join together, producing a link and alliance. Water may be divided and poured into various vessels. In this way the number increases, but all are of one kind, and their property remains the same. If all the water gathers in one place, their power is greatly augmented.

*****

In educating human beings and guiding them towards true happiness, Islam has paid close attention to this truth, that man is a single unique being for whom laws have been enacted. Islam has never established laws for a single individual.

“And for every nation there is a doom,” (Al-’Aaraaf, 7:34)

“Every community is called to account” (Al-Jaathiya, 45:28)

And if Allah had pleased, they would not have set up others (with Him) and We have not appointed you a keeper over them, and you are not placed in charge of them.

(Al-An’aam, 6:107)

And if they had kept up the Taurat and the Injeel and that which was revealed to them from their Lord, they would certainly have eaten from above them and from beneath their feet there is a party of them keeping to the moderate course, and (as for) most of them, evil is that which they do (Al-Maaida, 5:66)

Indeed there was a sign for you in the two hosts (which) met together in encounter; one party fighting in the way of Allah and the other unbelieving, whom they saw twice as many as themselves with the sight of the eye and Allah strengthens with His aid whom He pleases; most surely there is a lesson in this for those who have sight. (Aal-‘Imraan, 3:13)

And every nation had a messenger; so when their messenger came, the matter was decided between them with justice and they shall not be dealt with unjustly. (Yunus, 10:47)

The people of Nuh and the parties after them rejected (prophets) before them, and every nation purposed against their messenger to destroy him, and they disputed by means of the falsehood that they might thereby render null the truth, therefore I destroyed them; how was then My retribution! (Ghafer, 40: 5)

This true relation that exists between an individual and society, produces a different “individual in society”. Of course to the extent that individuals assist the existence of such a society with all their powers and qualities, similar powers and qualities are produced in that society.

You see therefore that the Qur'an believes in death, in the Holy Book, in intelligence, understanding, action, devotion, and sin for “people”.

Say: Allah has spoken the truth, therefore follow the religion of Ibrahim, the upright one; and he was not one of the polytheists. (Aal-‘Imraan, 3:95)

And He it is Who has created man from the water, then He has made for him blood relationship and marriage relationship, and your Lord is powerful.(Al-Furqaan, 25:54)

O you men! surely We have created you of a male and a female, and made you tribes and families that you may know each other; surely the most honorable of you with Allah is the one among you most careful (of his duty); surely Allah is Knowing, Aware.

(Al-‘Hujaraat, 49:13)

We realize thus, that as the Qur'an has paid attention to the accounts of individuals, it has given greater attention to the history of nations.

This special attention of the Qur'an took place at a time when history contained nothing but the accounts of kings and famous men, and historians had no interest in the history of nations and communities. There were however a few historians like Masoudi and lbn-e-khaldoun, after the descent of the Qur'an, who devoted themselves to some extent to this topic, until recent changes appeared in the context of history, and it was transformed from being a biography of individuals, to a description of nations.

It is claimed that the first person who adopted the descriptive method was the French historian, Auguste Comte, who died in 1858 A.D.

Briefly, as it was stated, the requisite for the true relation between the individual and society is that a number of strong social forces and qualities should be created to super-impose individual powers whenever opposition and contradiction appears in society.

Moreover, our senses and experiences confirm our statement concerning those forces and qualities which produce action and reaction, that is those forces which influence other forces and qualities which are in their turn affected.

It must be said that the wills of individuals in matters relating to social riots or rebellions, and for that matter in any other happenings, cannot oppose or resist the endeavor and will of society. A part has no alternative but to obey the whole, and to follow the way of the whole. The power of society is measured by the amount of the intelligence and ideas that it absorbs from its members.

This is also true in the case of general panic, caused by defeat, insecurity, earthquake, famine and cholera, or even in ordinary national customs and traditions and such like, whose influence is less than defeat and similar other matters. Society absorbs the power of thought and understanding from individuals, but t it compels them to obey society.

********

Islam has endeavored to raise the dignity of society to such an extent that no such parallel can be found for it in any other religions or in the laws of civilized nations. The evidence for this endeavor is that which we have already explained. For the training of individual morals and instincts, which are the roots of the creation of society, in spite of the power ethics and instincts engendered in society which dominate individual morals, has little chance of success.

For this reason Islam has based on a social foundation all the most significant of its in­ junctions and divine decrees, such as pilgrimage, prayer, Jihad (struggle in the interest of Islam), almsgiving and in brief, all religious requirements.

Islam has adopted true happiness, proximity to God and winning esteem at God's threshold as the goals of the Islamic society, and even of every other society which cannot naturally do without a common objective and goal, In society this goal is a strict internal watch (a sort of secret police) from which no human mind and nature remains hidden.

This goal is the surety for the preservation of the above decrees.

Of course, to the above internal force must be added the forces of the Islamic government which protect public mores and religious limits, as well as the general ordinances of the “call for charity”, “directing to the good” and “forbidding wrong”.

Thus it will be seen that society does not only possess an apparent protector, but also a secret internal guard, and even if some social deviations are overlooked by the leaders of society and those responsible for the execution of public ordinances, nothing remains hidden from the watchful eye of the conscience.

That is why we claimed that the way followed by Islam and its efforts in social matters are superior to all the other ways and methods, for Islam has chosen the internal watch or secret police as the most effective way, unrivalled in other laws.