Islam presents a complete code
of life and it covers all spheres of Life its not sympathetic only for Human
being but it preaches for kindness toward animals as well. Islam is the first
religion ever addresses the nobility and dignity of Human being and call Human
being the best creation. So, what is true Islam? Islam, an Arabic word whose
root is “silm,” means peace and protection from danger. Islam is supposed to
provide an environment of peace and tranquillity for all, Muslims and
non-Muslims. It is supposed to protect everyone from external or internal
threats and dangers. Since religious tolerance (and respect for other faiths) is
among the basic teachings of Islam, it instructs Muslims to fight and to even
give their lives, if need be, to protect places of worship of other faiths such
as temples, churches and synagogues.
Islam does not teach terrorism under any circumstances. It forbids killing of
innocent civilians. The holy Book of Islam, the Qur’an, says: “If anyone murders
an innocent person … it will be as if he had murdered the whole of humanity. So,
who is subject to terrorism is not true Muslim and is guilty.
In December 1948, the United Nations General Assembly adopted the Universal
Declaration of Human Rights, the 30 articles of which focused on respect for
human rights and basic personal freedoms. The unanimous adoption of the
resolution was preceded by considerable debate; and the final proclamation of an
individual’s personal, civil, political, economic, social and cultural rights
was understandably hailed as an exceptional historical achievement which would
have everlasting repercussions for mankind. Interestingly, it took the United
Nations a further 28 years to ratify the declaration into two human rights
covenants, both of which helped to formalise the need for universal respect for
personal and social freedoms.
Yet, over 1400 years ago, mankind had witnessed a much more significant and,
given the circumstances prevailing at that time, an extremely profound
declaration of rights. The revelation of the Holy Qur’an, which for Muslims is
the true and final word of God, bestowed and promoted personal and communal
values which human society till then had not fully appreciated. This unique Book
continues to guide and influence millions of faithful followers all over the
world. It is an emphatic endorsement of human prerogatives, setting the basis
for an equitable society in which both individual and communal rights are
unequivocally guaranteed. But the Holy Qur’an is not simply a code of ethics or
a series of directives which are to be taught and blindly obeyed. Its message is
much more fundamental and its aims have a far deeper meaning, dealing
essentially with a person’s inner self. The values it propagates are absolute
and timeless, and the principles therein are not relative to any particular
circumstance. Throughout the Holy Qur’an, however, the need to constantly
reflect on the meaning, significance, relevance and practical application of its
timeless message is repeatedly stressed.
The fundamental covenants of the United Nations Declaration are, in fact,
clearly enshrined in the Holy Qur’an, which with philosophical and practical
justification proclaims the rights to life, liberty, personal security, fair
trial, individual privacy, education and social equality. And more importantly,
it propounds the freedom of movement, thought, religion, opinion and expression.
The main doctrine of Islam is that the purpose of existence of man, as of all
other creatures, is the submission to the inimitable laws of God. But whereas
nature in general obeys God’s laws instinctively, man alone possesses the choice
to comply or to disobey. The consequences of man’s action are judged by God, He
being the creator and the real law maker in this universe. There is, however, no
compulsion in Islam, and man is encouraged to reason, to seek, to question and
to judge. This naturally generates a moral struggle, manifested by man’s
constant endeavour to comfort and satisfy his inner self, and then to look
beyond himself to utilise his many potentialities for the sake of others. This
is a far-reaching responsibility, which according to Islamic theology is a vital
purpose of our existence.
The Holy Qur’an leaves no doubt about its concern for the dignity of human
beings. It encourages social service in terms of alleviating suffering, helping
the needy and caring for the weak. Again, the aim is not simply showing mercy or
doing a good deed because it is required of us to do so, but rather the
integration of man’s many virtues towards making himself a balanced personality
and in turn helping to create a fair society. As explained (17:70), Allah
honours mankind; has given it superiority over other creatures and has granted
it special favours. On the other hand, all human beings are equal and everyone
gets the rewards or otherwise for what he or she has done (3:195).
One of the more fundamental liberties, which man always strives for, is the
right to free thought and expression. In proclaiming these liberties, however,
the UN Declaration does state limits by recognizing societal obligations, the
rights of others and the concern for morality, public order and general welfare.
These, of course, are not unreasonable restrictions. The Holy Qur’an also
recognizes the need for such social norms to be respected, but it remains
singularly certain about the value it places on expression. In Sura Al-Rahman
(55:4) the emphasis is clear. Man has been given intelligent speech; the powers
to communicate; the capacity to comprehend and the ability to explain. And the
parable (2:253) further amplifies this vital message by highlighting differences
of opinion, and the right to differ.
Clarity of expression and sanctity of thought are desirable virtues. The Holy
Qur’an itself is devoid of ambiguity and reveals (12:1-2), that its verses are
intended to make everything clear; that they are explicit and comprehensible, so
that one may adopt them with reasoning. By this same token, the person most
dangerous in society is the hypocrite or the ‘Munafiq’, who expresses things
quite differently from what he or she actually believes and whose actions are
more likely to be tinged with ulterior selfish motives.
On a more social level and within the realms of a just society, expressing
oneself and conversing call for certain etiquette to be respected. The Holy
Qur’an asks that there be no dubiety in speech; that the language used be common
and understandable; that conversation remains free from falsehoods and
artificiality, and that the speaker’s manner be reserved and restrained. These
virtues are, of course, faultless!
Islam seeks to establish a society in which everyone can walk freely and have
complete physical, mental and spiritual freedom. The only restrictions would be
those placed by the Divine Laws. If human beings earnestly make the effort to
endorse, practice and propagate the rights, guidance, wisdom and values bestowed
upon them, then society would continue to evolve and benefit from the boundless
munificence which Almighty Allah has placed at our disposal. Let us then, during
this holy month of Ramadan, rededicate ourselves to reading about, understanding
and practising with more earnestness, the call for a fair and peaceful society
which the Holy Quran guides us towards. The creation of a blissful and universal
united nation may then become that much.