Concept of brotherhood in Islam
[ May 01, 2015 ]
Islam has established a universal brotherhood. It is stressed that a true brotherhood can be established only by virtue of mankind s relationship with one another through Allah. Other factors e.g. common interests, common pursuits, common occupations may help to foster friendship and brotherhood. The holy Qur"an lays great stress on kindness toward neighbors, and in the same way the treatment of the needy and the wayfarer.
Orphans have been made the objects of particular care. Their proper upbringing and the due administration of their property must be ensured. Detailed directions are laid down with regard to the guardianship of minors. Another feature of Islam is that it aims at merging all sections of society into a single community so that all persons may feel them selves to be members of the same family. Islam encourages simple ways of life and to dispense with artificial ceremonial and superficial standards of living. Islam recognized that there must be diversity of all kinds in a healthy society, and that it is not only futile but also harmful to covet that in which others excel. Each must exercise his or her owns capacities and talents and strives to promote both individual and common good. Begging is prohibited except in me of extreme need. When people are gathered together for a common purpose, they should behave in an orderly manner, and should not leave or disperse without permission. The obligation is laid upon everyone to urge others toward good ness and to seek to restrain them from evil, but with kindness and affection. Spying, backbiting and undue suspicion must be avoided. It is a duty of every muslim constantly to seek increase of knowledge. It is true that each person is subject to influences of heredity, upbringing, and environment, but these can, where necessary, be corrected or eliminated.
Evil comes from outside and can be kept out or having entered, can be discarded.
As for vice and virtue, Islam considers the lowest grade of vice that conduct which causes injury to others; for instance, all aggression against the person, property, interests or honor of fellow being. Most of these are crimes; the rest are civil wrongs and are punishable. All of them are moral offenses. As for virtue, there are three grades of virtues prescribed by Islam: The first (lowest) is described as equity or equitable dealing. This means to do good equal to the good one receives from others. Furthermore, it means that when one suffers a wrong, one should not impose or insist upon the imposition of a penalty in excess of the wrong suffered. The second is that of conscious beneficence, the doing of greater good in return for good and the doing of good without expectation of any return, and forgiveness of wrong if in the circumstances, may reasonably be expected that forgiveness would help the wrongdoer reform himself. The third is the instinctive beneficence that flows out from one as love and affection flow out toward one"s kindred. Cultivation to having been acquired deliberately, -it would be the highest moral quality; it would manifest itself toward a wrongdoer not only in forgiveness, but also in benevolence. Social customs may constitute a hindrance in the way of moral development. In the scale of values, moral progress must be placed higher than conformity to social customs and habits, which have no value beyond the fact that they have been observed over a long period of time. Such customs become burdensome impositions and should be discarded. All avenues from which evil might should be watched and guarded. Islam inspires faith in vivid realization of the existence of a Beneficent Creator, without partners, associates or equals. Islam teaches that each human being can and should establish direct communion with Almighty Allah.
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