(d) PEACE AND ORDER, INTRODUCTION: PART – 7

INTRODUCTION: PART – 7

(d) PEACE AND ORDER:- Real peace and order depends mainly on the sense of security, developed by the administration of firm justice, which is guided by true evidence. How much of present social uneasiness is due, directly or indirectly, to the incompetency of justice, diluted with any number of consideration. Islam is however very definite and very strict about it. No considerations of love and sympathy, of fear or favor, of pity and compassion, are permitted to interfere with adjudication, to the detriment of any party concerned. Again, evidence must be given and given true. “And do not conceal evidence.” 283: 2. Let not the hatred of any people, incite you to deal unjustly with them- -8: 5”. Be maintainers of justice though it be against your own self or against your parents or (against your) near relations. Whether he (any party) be rich or poor. . .’ 135:4.

But prevention is better than cure. The source of all trouble is dishonesty and mischief, both of which are forbidden to the believers. Our fears and hopes should be centered in the Supreme Being, to keep us steady and well balanced in the temptations of this world, and to encourage us to be benevolent. Vide 85:7, 56: 7.

(e) WARFARE:- Along with peace, there is always a possibility of war, and Islam, being essentially a realistic and positive religion, could not overlook the contingency. So it has also laid down a code of military discipline for its followers. The Qur-‘aan calls upon the Muslims to preach and propagate Islam, and to defend themselves in case of attack or oppression, manfully like soldiers, taking effective action if possible, but only just to the necessary extent, and to guard against excess.

       “And fight in the way of Allah, with those who fight with you, and do not exceed the limits. Drive them out from where they drove you out; for persecution is severer than slaughter. …and fight them until persecution is no more, and religion is for Allah (alone)” vide 190 to 193: 2, 8:60.

     In social relations, Islam is always for amicability, charity and forgiveness. But at the same time, it keeps in view the variety of human nature, and allows just the necessary latitude for individual temperaments. Islam believes in regulation, and does not permit Annihilation, or encourage suppression. It teaches to keep up idealism in the light of realism, and does not accept us to live in Utopia. Vide 34-35”41’ 133: 3, 39 to 43: 42.

     It would appear from the above passages how gently yet effectively. Islam persuades man to be generous and forgiving; and if he be not at all, capable of that virtue, he has still to exercise full control keeping his revenge within proper limits - by no means an easy task in anger. Such a ready justice is however much appreciated by sporting people. Vide 194 : 2. 126 : 16.

     It is hinted above, that patience goes with the power and opportunity of retaliation; it should not be confused with timidity and helpless resignation. At any rate, a man should keep himself fit for self- defence. Still, however strong and powerful, he should strictly guard against mischief and oppression.

(f) GIFTS AND CHARITY:- Islam is essentially a religion of beneficence, urging the expenditure of any amount for others. Explaining what to give and whom to give, how to give and how much to give. It lays great stress upon benevolent distribution which is most natural and effective method to smooth economic hardships and to cultivate social good will. 177: 2. Good things, preferably such as we like for ourselves, should be offered as presents or charity, and not worthless stuff which we would decline to accept. “Spend of the good things do not seek what is bad to spend (in charity)….” 267 :2, 91 : 3. Beneficence begins at home, and extends in a natural order from presents to parents and relatives, to donations for the pious poor, till it covers all in need, without any regard to religion or creed. Vide 215,273,272 : 2.

     Donation may be given publicly and privately, openly and secretly, as the occasion may be, but never with the object of making a show for self advancement, or of putting others under obligation, for subsequent subjugation. Vide 271,274,262,264:2. As to the natural question, how much to give, Islam according to its inherent realism, allows full latitude for individual temperaments, but denounces the miser without qualification. Vide 133: 3, 28, 29 : 17, 195 : 2, 268 : 2, 36 : 4.

(g)  FAMILY AND COMPANY:- Islam enjoins upon its followers love, sympathy and service, for all they associate with, from parents and relations to friends and companions, so as to preserve peace and good-will in society. It is to be noted that love and respect of parents come next to the worship of Allah, in Islamic culture. 23,24 : 17….. Be grateful to me and to both of your parents….14: 31. It is clear from this that gratitude to Allah should be coupled with gratitude to parents, to make it acceptable. Parents cannot force one to follow a false religion. One has a right to make a careful choice for one’s self. Vide 15: 31, 36: 4. The last passage can give an idea to what extent Islam seeks to establish love and sympathy in mankind.

Copied from HOLY QUR-’AAN, (transliteration in roman script with English translation by Marmaduke Pickthal), Published by, Paak Company, 17-Urdu Bazaar Lahore Pakistan.