God created a human couple to herald the beginning of life of mankind on earth and all people who now inhabit this world come from this pair. For some time in the early stages, the offspring of this pair remained as a single group. They had a religion and spoke the same language. There were little to no difference between them. But while their numbers grew gradually spread over all the earth and as a natural result of its diversification and growth, were divided into various tribes and nationalities. Their languages were different, their varied modes of dress, their menearas of living were also different from each other. The climate and the influences of the different places surrounding altered their color and physical traits. All these differences are natural variations.
In the world of reality, Hence, Islam recognizes them as real issues. It does not seek to erase or ignore, but asserts that its advantage is to provide the only possible way to distinguish one from another.
But the prejudices that have arisen among mankind from these differences in the way of groups and organizations in the states, color, country and language, but of ideas, beliefs and principles. Two children of the same mother, though they may be equal from the point of view of their common ancestry, will have to follow different paths in life if their beliefs and moral conduct differ from one of the other. Unlike two people, one being in the East and one in the West, despite being geographically and outwardly separated from one another by vast distances, find the same path in life if they have identical ideas and moral behavior.
On the basis of this belief, Islam seeks to build an ideological and principled society against society, racial, national and parish in the world. The basis of cooperative effort among men in a society that is not the birth of one, but a creed and a moral principle. Anyone, if you believe in God as his Lord and Master, and accept the guidance of the prophets and the law of life, can join this community, whether living in America, Africa, and belongs to the Semitic or Aryan race , either black or white skin, and speak a European language or Arabic. All join in this community, have the same rights and social status.
Not subject to any kind of racial distinction, national or class. No one shall be considered high to low. There will be no untouchables among them, no one can be spotted because they touch the hand of another. There will be no obstacles to stop them in matters of marital relations, eating and drinking and social contacts.
No one will be despised as a mean to cause low birth or profession.
No claim any rights other than by virtue of their caste, community or ancestry.
Man’s merit lies not in their family relationships or wealth, but only if he is better than others in moral conduct or moral behavior surpasses others in piety and righteousness.
Such a social order, surpassing geographical boundaries and limits of race, color and language as in fact trace, can extend in all parts of the world and their bases can be built the edifice of the universal brotherhood of men. In societies based on race or nationality, can only join an agent that belongs to a race or a particular country and the door is closed him in the face to all those outside and them. But in this society ideological anyone who accepts the creed and its moral standard, it can become its member, possessing equal rights with others. While those who do not accept this creed, the community is prepared to have tolerance and brotherhood with them and give them all basic human rights. Clearly, if two children from the mother spoils differ in their thoughts, their way of life in any case will necessarily be different, but this does not mean, however, cease to be brothers. Exactly the same if two groups of the human race, or two groups of people living in the same country differ in their fundamental beliefs and principles in ideology, social order certainly also differ from each other, although they will continue sharing the common bonds of humanity. Hence the Islamic society offers to companies and non-Muslim groups the maximum social and cultural rights that can possibly be reached in the bases of the common bonds of humanity.
After assessing these fundamentals of Islamic social order, we would have a look on the principles and models of social relations that have been shaped by Islam.
The Institution of Family
The main and fundamental institution of human society is the family unit. A family is established by the meeting of a man and a woman, and their contact brings into existence a new generation. It then produces ties of familiarity and community, which gradually developed a large society. The family is the institution through which a generation prepare to replace the generation that stops the service of human civilization and stop discharged its social obligations with devotion, sincerity and enthusiasm. This institution does not merely recruit cadets stop maintenance and development of human culture, but its guardians. They want those who have diligently to replace them in the future will be better than them. In this respect the family can be truly called the main source of progress, development, prosperity and strength of human civilization in the mountains. Hence, among social problems, Islam devotes much attention to those on the family and strive to establish this important social unit in the foundation healthier and stronger. According to Islam, one in which the whole is committed to social responsibilities that result in the emergence of a family. Free sex with license and irresponsible behavior are not tolerated by Islam as mere pastimes or ordinary transgressions. Rather, they are acts that hurt the very roots of human society.
Hence, Islam has all forms of extra-marital sex as sinful and forbidden (Haram) and trace a crime by law. Prescribes severe punishment for the offense, so that social behavior has become common not arrive. while aspiring to purify and purge society of all activities that encourage such irresponsible actions or provide opportunities to stop them. Purdah regulations, which prescribe the free mixing of men and women, which restrict the music and dirty pictures, and fight the spread and propagation of obscenities and aberrations, they try to guard against this. Its sole purpose is to protect and strengthen the institution of the family. Islam does not consider merely the form of social contact as just permissible, but maintains and asserts itself as a virtuous act, indeed an act of worship.
Not simply look upon celibacy of an adult with disapproval, but asked each youth to take his time, himself the social responsibilities of married life, just as their parents did at the time, Islam does not regard asceticism and perpetual celibacy as a virtue at all, is what looks like aberration and a departure from the true nature of man and as an act of revolt against the Divine scheme of things. It also strongly disapproves of those rites, ceremonies or restrictions which tend to make marriage a tedious and difficult issue. The intent of Islam is that marriage may become easy and fornication the most difficult thing in society, not vice versa as it is in most societies today. Hence, after excluding a few specific families of marriage between them, it has legalized marital relations with all other near and distant friends and relatives. Has removed all distinctions of caste and community and allowed the marriage of any Muslim with any other Muslim. He has ordered that the amount of ‘mehr’ (dowry) must be set at a low and easy to load as seraphic borne by both parties and has dispensed with the need to heal and mandatory registration offices.
In an Islamic society, marriage is a ceremony as smooth and flat that can be performed anywhere between two witnesses, although it is essential that procedures are not kept secret. The idea is that society now knows that the couple will live a married life.
Within the family itself Islam has assigned to man a position of authority he can stop maintaining order and discipline as head of the case.
Islam expects the wife to obey and care for the comfort and welfare of her husband and children expected to behave accordingly with their parents.
Islam does not favor a loose and disjointed family that is devoid of any authority, control and discipline, in which someone is not designated as responsible for the conduct and appropriate behavior of its members.
The discipline can only be maintained through a central authority and in view of Islam the position of the father in the family is such that you draw seem the most appropriate person to assume this responsibility. But this does not mean that man was made a tyrant and seize the family and the woman has been given to him as an abandoned furniture. According to Islam the true spirit of marital life is love, understanding and mutual respect. If a woman has been asked to obey her husband, this has been called upon to exercise their privileges to stop the happiness of the family and treat his wife with love, affection and tenderness. Islam trace the marriage bond strong, but only aspire to keep it intact, provided it is founded on the sweetness of love or at least there is the possibility of lasting companionship. When this possibility dies, gives man the right to divorce and women the right of separation, and under certain conditions where married life has become a source of misery or discomfort, give to the Islamic courts authority to annul the marriage, is sufficiently broad to that of kinship and blood relationship.
All those who are relatives and friends of each other through kinship from parents or brothers and sisters shared common or political relations. Islam itself. In many places in the Quran is commanded the good treatment of “Zuwil Qurban” (close relatives). In the traditions of the Prophet (peace and blessings of Allah be upon him), the good relationship with the relatives’ Silah Rehmi “has been upholstered and counted among the highest virtues. A person who is honestly to their relatives or is a detached fashion, is seen by Islam with great disfavor. But this does not mean it is an Islamic virtue to be biased or unduly kind to the relatives. Such backing or bias towards one’s relatives may be an injustice that is opposed to Islam, which condemns it as an act of “Yahilii’ah” (ignorance). Similarly it is not Islamic at all that a government official or government support to relatives of public funds or be biased in their official decisions with relatives and friends, this really It would be a wrong action.
Fair dealing with relatives is ordered by Islam, but it must be the personal property within the limits of justice and fair play.
According to relatives, neighbors come. The Qur’an has divided them into three categories:
1 °. A neighbor who is also a relative
2 °. A resident alien
3 °. A casual or temporary neighbor with whom one had occasion to live or travel per some time.
They deserve the feeling of affection for one another, courtesy and fair treatment. The Prophet (peace and blessings of Allah be upon him) said that the rights of the neighbor were so startlingly upholstered by the angel Gabriel (peace be upon him) that he understood that residents can come to share one’s inheritance. In another tradition, the Prophet (peace and blessings of Allah be upon him) said that a person with a good meal while his neighbor is hungry has no faith in Islam. Again, he (peace and blessings of God be upon him) said that a man whose neighbor is not safe from his crimes is not a believer in Islam. The Prophet (peace and blessings of Allah be upon him) was once reported that a woman used to offer prayers regularly and often fasting and almsgiving very often, but his neighbors were tired of his abusive language. The Prophet (peace and blessings of Allah be upon him) said that this woman deserved only the fire of hell. Also told of another woman who did not possess these virtues but did not bother their neighbors do not, the Prophet (peace and blessings of God be upon him) said that she could be rewarded with Paradise. The Prophet (peace and blessings of Allah be upon him) put much emphasis on this virtue that he advised that whenever a Muslim bring fruit for their children should send some to his neighbors as a gift or at least not throw the peelings outside the door so the neighbors do not be offended. On one occasion the Prophet (peace and blessings of Allah be upon him) said that a man is really good if his neighbors regard him as such and it is bad if they consider it so. In short, Islam calls all the neighbors that you love and be cooperative with each other and share each other’s sadness and happiness.
Mandates that they must establish social relations in which one can depend on another and may consider his life, honor and property safe among his neighbors. A society in which two people for years together, separated only by a wall, remain unknown to each other and in which those living in the same area of a city have no interest or confidence in one stop to another can never be called an Islamic society.
Following these is the use of relationships circle that covers the entire society. The broad principles by which Islam seeks to regulate the overall range of our social life are:
1. Cooperate in acts of virtue and piety and not cooperate in acts of wrong and injustice.
2. “Friendship and enmity of one should be just for the pleasure of God, anything that you Muslims bear, you should give it because God is pleased to be given, and whatever you ought to retain Hold back because God did not like to be given away. ” (Said the Prophet (peace and blessings of Allah be upon him).
3. “You (Muslims) are the best community that has never emerged from among men, your duty is to send people to the well and prevent them from committing evil.”
4. “Do not think evil of each other, or indaguéis in the affairs of others, or provoke you against each other. Apparatus of mutual hatred and distrust. Do not opongáis each other unnecessarily. Always stay as slaves and subjects of Allah and lived as brothers among you. “
5. “Not a tyrant if you help them to know that it is such.”
6. “Supporting the community when the error is like falling into a well when ACOG the tail of your camel that was about to fall on him.”
7. “Choose for others what you choose to stop you.”
These are some of the social values that Islam says states and want to see safeguarded in human society.
