Principles of Sociology - Knowledge by.: Mehdi Imam Husaini TEHRAN-IRAN Principles of Sociology in...

Translated by.:Mehdi Imam Husaini

TEHRAN-IRAN

Principles of Sociology

in

ISLAM

Presented by www.ziaraat.com

Dear Reader,

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Meanwhile, you can keep our address at thedisposal of your friends and those individualsinterested in Islamic Studies.

Publication Secretary,WORLD ORGANIZATION FOR ISLAMIC STUDIES,

( WO FIS).


Page

CONTENTS

INTRODUCTION ....................... 13

1. RESPECT OF HUMAN BEINGS .......... 18

2. MERCY AND KINDNESS TO PEOPLE ..... 30

3. HUMILITY AND POLITENESS .......... 37

4. FULFILMENT OF PROMISE ........... 44


In the Name of Allah, the Beneficent,

the Merciful.

INTRODUCTION

The vital factor in human society is frater-nity and cordial relation between individuals.

The basic problem of the world today, isnot of bread and butter but that of fellow feel-ing in individuals as well as in society.

How to maintain relations with each otheris a problem which is worrying the countries ofthe world as well as the individuals. As regards

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PRINCIPLES OF SOCIOLOGY IN ISLAM

peaceful co-existence, neither any remedialmeasure could be adopted nor any result otherthan writing and discussion achieved in thisfield.

The flame of war is engulfing differentparts of the world every day devastating humanlives and rendering families helpless and destitute. Even minor differences and controversionarising between persons of one town, quarteror a family lead to such complications. To beexact, unless human relations based on faith andnationality are not created, this problem willremain unsolved and the disease incurable.

Islam which is divine heavenly code cansolve this problem by culturing people throughfaith in God, purification of soul and preservation of humanity. Islam is a comprehensive codeof life which if really followed may lead humansociety to zenith of glory. Islam wants to ac-quaint people with the fact that all humanbeings are offsprings of the same parents andthat there is no class distinction between one

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INTRODUCTION

and another.Black and white, colour and skin can never

be criteria of greatness of one class over theother. Likewise difference in languages and styleof speech cannot upgrade any nation.

According to Islamic law, the only criterionof individual or collective supremacy is faith andpiety, knowledge and wisdom.

The Holy Qur'an clearly says:

O people, We created you from a maleand a female and made you into clans andtribes so that you may know each other.Verily the most honoured of you in thesight of Allah is the most pious of you . . .( 49:13)

The Holy Qur'an further elaborates:

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. . . Allah raises in rank those of you whobelieve and who have been given knowledge. . . (58:11)

The Holy Prophet said:

There

is no superiority for an Arab overa non-Arab except by piety.If this fact is accepted by the people it

will bury deep differences and controversiesand create feeling of fraternity in them. Thissystem will eradicate enmity at family, inter-national, universal and at all levels.

The aim of this discussion is to teachMuslims, the principles of Islamic sociologywhich could knit and benefit them in theirmutual social dealing and maintenance of cor-dial relations.

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INTRODUCTION

Majority of people having friends and socialcontacts are unaware of the basic principles ofsociology which forces them to life of isolationwith no way out.

Maintenance of cordial relations and bal-ance in every walk of life is a vital subject itself.

There are persons of unusual lovely naturewhich attracts people wherever they move.

We also find another group of unnoticedsimpletons. Why this difference? Is a questionwhich we can probably reply by saying thatsince creation and nature of people is different,hence personalities make persons attractive orotherwise. While disagreeing with this reply, theexperts plead that courtesy, virtue and personalqualities earn popularity or disaffection forthem.

Such people have sensible approach anddischarge mutual obligations diligently, in orderto gain affection and love from others.

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1. RESPECT OF HUMAN BEINGS

One of the vital points in social life isregard to the dignity of human beings whichis an integral part of Islamic jurisprudence,and the great leaders of Islam have paid dueattention to it. The Holy Prophet emphasizedhuman respect as a part of his mission.

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RESPECT OF HUMAN BEINGS

He (the Holy Prophet) used to respectevery one who entered, so much so thatmany a times he put his robe under himfor sitting and gave his own pillow forsupport. (Biharu'1-anwar, vo1.6)

Once, while the Holy Prophet was sittingalone in the mosque, a person entered and cametowards him. The Holy Prophet got up andvacated his seat for him. The new - comer asked:"O Messenger of Allah! The mosque is vacantand there is ample space. Why you steppedback?" The Holy Prophet said: "It is one ofthe rights of a Muslim upon another Muslimthat when one wishes to sit near the other,the latter should step back as a token of res-pect to him." (ibid.)

If many people sat before the Holy Proph-et, he in order to maintain the respect ofall, used to look at all of them with equalfrequency. (ar-Rawdah of al-Kafi )

When the Holy Prophet came to sitting,

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he sat wherever there was an empty space, andhe did not care whether it was the place ofhonour or otherwise.

When he sat with his companions in themosque or any other place, people sat in circleso that the sitting had no distinguished placeof honour and all were equal.

If any stranger came to the sitting of theHoly Prophet, he could not know who was theHoly Prophet because the Holy Prophet did notoccupy any place of honour; the new comerhad to ask who among them was the HolyProphet.

The round tables which are now standardfixtures of political and other conferences inthe world, are a sample of the sitting of theHoly Prophet. But there is a big difference. Theround tables of today have an aim which isdiametrically opposed to the aim of the roundsitting of the Holy Prophet.

The Holy Prophet adopted the sitting incircle because he did not like to sit in a higher

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place with others sitting below him. But theround tables of today have been adopted be-cause none of the participants likes anyone tosit in a higher place and is not ready to sit inless distinguished place.

The Holy Prophet, with full moral force,was looking for the ways to root out the classdistinctions and racial differences and othersuch things.

He always tried to abolish the wrongcriteria which people had adopted for falsesuperiority. He established the genuine andcorrect criterion of superiority based on spiri-tual and moral foundations.

The respect, the Holy Prophet showedfor others attracted and absorbed people in him.Humanity was benefited by the Prophet.

The Holy Prophet clearly said:

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I have been sent to perfect the noblecharacter.

During his reign, once Imam Àli ibn AbiTalib (a.s.) * was travelling outside Kufah, anon-Muslim who did not recognize him becamehis travel companion from a place. "Where areyou going?" He asked. "To Kufah" Àli (a.s.)replied. At a junction where their paths parted,the non-Muslim proceeded to his way, but tohis utter surprise, he saw Àli (a. s.) followinghim. "Are you not going to Kufah?" He ques-tioned. "Why?" Asked 'All (a.s.). "It is theother path which leads to Kufah." "I know",Àli (a.s.) replied. "Then why did you deviatedfrom your route?" He asked. Imam Àli (a.s.)said: "For the amicable parting of the company,it is obligatory on a man to follow few stepswith his fellow traveller as a token of respect

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*

(a. s.) : is the abbreviation of the Arabic phrase'alay-hi/ha/himu's-salam ( may peace be uponhim/her/them).


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before bidding good-bye and this ethic hasbeen taught to us by our Holy Prophet." Thisaffection and respect impressed the non-Muslimvery much, and he asked: "Did your Prophetgive you such code of conduct?" "Yes", replied'Ali (a.s.). The non-Muslim said: "Those whoaccepted the Prophet of Islam and followed hisfootsteps, were enchanted by this moral teach-ing and nobility." Then he changed his routeand accompanied 'Ali (a. s.) to Kufah, haddiscussion about Islam with him and finallybecame Muslim. ( Biharu '1-anwar, vo1.74)

Respect of others occupies such significantplace in principles of social life that Allah em-phasized it to the Prophet of Islam:

And say to my servants that they shouldonly say those things that are best . . .(Qur'an, 17: 53)

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said:The fifth Imam, Muhammad al-Baqir (a.s.)

Respect and pay regards to your friendsand never confront each other disrespect-fully. (Biharu '1-anwar, vo1.74)

The Holy Prophet of Islam said:

Do not look down upon anyone of theMuslims because even a humble Muslimis great before Allah. (ibid.)

Indifference towards friends is against cour-tesy and this wrong attitude shakes the foun-dation of friendship, creates heart-breaking.

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Àli (a.s.) said:

Do not neglect the right of your brother,trusting the relation between you and him(i.e., thinking that the relationship betweenyou and him is above such requirements)because the person whose right you haveneglected, is not your brother. (ibid.)

Ignoring the people, abusing and humili-ating them is condemnable attitude becauseridiculing and hatred are the two acts whichcan never win friends.

Aristotle said: For preservation of friend-ship, the friends should recognise status and paydue regard to each other.

If two friends do not recognise and res-pect each other, there is no possibility of cordialrelation and sincere friendship between them.

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Courtesy costs nothing, but pays a lot. One canachieve through courtesy what he cannot dothrough gold and silver.

Once a man, named az-Zuhri*, came tothe fourth Imam 'Ali ibn al-Husayn (a. s.) withgloomy face. The Imam asked him the reasonof his sadness. az-Zuhri said:

"O son of the Messenger of Allah, sorrowand distress are attacking me from all sides. Onone hand, the envious people, cannot see mycomfort and well-being, make me sad by theirbehaviour. On the other hand, the enemies andill-wishers cause me distress. Above all, the peo-ple to whom I had done some good turn andexpected friendship and love from them arecreating obstacles in my way."

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* Muhammad ibn Muslim ibn 'Abdillah ibn Shihabaz-Zuhri (58/678 - 124/742), one of the greatscholars and narrators of traditions of his time.(ed. )


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The Imam said: "O az-Zuhri, keep yourtongue under control, and do not say whatevercomes to your mind, lest you lose your friendsand turn them into enemies."

az-Zuhri : "O son of the Messenger ofAllah? I do them a good turn by the words Itell them."

The Imam: "It is not so. Resist from say-ing a thing which the minds of people are notready to accept."

Then the Imam said: "O az-Zuhri, a manwhose mind is not mature, may get doomed byeven small things."

Thereafter, the Imam gave him a code ofconduct, so that by following it he may not getdistressed by the behaviour of the people. TheImam told him

"O az-Zuhri, is it really difficult if youdeem all Muslims like your family members anddependants? Elders like your father, youngerslike your children and contemporaries like yourbrothers. When you will think about them in

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these terms, then whom would you like to beunjust to? Whom would you curse? Whomwould you want to dishonour?

"O az-Zuhri, if you think that you are bet-ter than a certain person, then discipline your-self in this way. If he is older than you, youshould tell yourself: 'He is my senior in Islamand faith and has done more good deeds.'

"And if he is younger than you, then thinkin these terms: `He has done sins less than I.'And if he is of your own age, then say to yourself: Ì know my own sins and have no know-ledge about his sins.'

"If people respect you, think that it isbecause of their own generosity, and if theyshow discourtesy, say that it is because of yourown sins.

"If you follow this code, life will becomesweet for you and you will get many manyfriends and the rank of your enemies will decrease. Also do not forget that people showmore respect to a man whose benefit reaches

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more to them and who expects nothing fromthem." ( Bihdru '1-anwar, vol. 74)

The above description is one of the topsecrets of social life in Islam with regard toHuman respect and discharge of duties. Thereare many Qur'anic injunctions and ahadith(traditions) concerning this subject and someof them are mentioned below.


2. MERCY AND KINDNESS TO PEOPLE

Mercy and kindness occupy an importantplace in the Islamic social code. The Holy Qur'-an, narrates courtesy of the last Prophet in thefollowing words

It is by some mercy of Allah that thou (OProphet) art gentle to them; hadst thoubeen harsh and hard-hearted, they wouldhave scattered from about thee. (3:159)

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MERCY AND KINDNESS TO PEOPLE

This Qur'anic verse clarifies that benevol-ence and kindness of the Holy Prophet to allwas one of the reasons of people's attractiontowards him. People are fed up of discourteousand harsh persons and certainly such persons arethe victims of their own bad nature. As omissionand unwanted errors are routine of the society,same may be overlooked and retaliation avoided.

The sixth Imam Ja'far as-Sadiq (a. s.) wasasked: "What is the definition of good man-ner?" The Imam said: "Keeping your wingssoft, (i.e., behaving benevolently and cour-teously) , talking sweetly and virtuously andmeeting your fellow brethren with happyand smiling face. (Bihdru 'l-anwar, vol.74)

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Imam Àli (a. s.) in his will to his son, Imamal-Hasan (a.s.) said:

Bear yourself towards your brother in sucha way that if he disregards kinship youkeep to it; when he turns away be kind tohim and draw near to him; when he with-holds spend for him; when he goes awayapproach him; when he is harsh be lenient;when he commits wrong think of (his)excuse for it, so much so as though you

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are a slave of him and he is the benevolentmaster over you. But take care that thisshould not be done inappropriately, andthat you should not behave so with an un-deserving person. (Nahju '1-balaghah, Com-mandment no. 31)

Short temperament and engulfing peoplein flame of anger leads to failure and less offriends.

It is true to cut the evil-doers into theirsizes but wisdom discards this theory due to thereason that precaution and reform with ironhand is impossible. The Holy Qur'an says thatwhen Allah sent Moses and his brother to warnPharaoh, they were advised in these words:

And speak gently to him, that haply hemay be mindful, or perchance fear. (20:44)

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Dale Carnage says: "If you burn into angerand use filthy language, it means you have ex-hausted yourself. Does your opponent anyhowparticipate in your task? Will your blunt toneand unwanted attitude facilitate his job andmake him your partner? "

Woodroe Wilson says: "If you approachme with fist, be sure to be replied in the samecoin; but if you come to sit together and discuss on even controversial matters, I will sortout the cause of differences and will try to mini-mize the same immediately. In many cases, thedifferences were just nominal whereas we agreedon maximum points. Only through rational oixt-look, sincerity and accomodative attitude, wemay patch up differences."

Once while the fourth Imam, Àli ibnal-Husayn (Zaynu 'l-Àbidin - a.s.) was sittingat his place with people of various school ofthoughts, a man entered and out of maliceabused the Imam, and then went away. A littleafter, the Imam spoke with the audience. "Did

34



you witness how this fellow misbehaved andabused me? Now, I want to go to him with youto answer him." Every one was willing for thisjob. The associates followed the Imam with theidea that the Imam would certainly put himto task, but were surprised to hear the Imamreciting this Qur'anic verse:

. . . The men of piety are those whorestrain anger and forgive people, for Allahloves those who do good. (3:134)

They knew that the Imam did not wantto take revenge. On reaching his house, theycalled him. Being sure that the Imam with hisparty had come for revenge, he came out dulyprepared to face the situation. However, un-expectedly, he found the Imam with smilingface. The Imam told him: "Shortly, you cameto me and said this and that. Now I have come

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just to tell you that if you were right in thosewords and I really possess the evils pointed outby you, I pray to Allah to forgive me, and topardon my bad conduct; and if you had toldlies and blamed me for things which are not inme, then I pray to Allah to pardon you andforgive your sin." This noble behaviour dis-armed that man and he apoligized to the Imamin these words:

"O son of the Messenger of Allah! Youdo not have any of the evils which I had spoken;instead it is I who deserve all those words."Through this sensible approach, the Imam con-verted his bitter enemy into his friend and alsotaught practical lesson of forgiveness to hisdisciples.

This lesson is a golden addition in thebook of society and teachings of Islam and isobligatory on the followers of the Qur'an toadopt this virtue in order to be benefited byits useful fruits.

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3. HUMILITY AND POLITENESS

One of the important principles of sociol-ogy bearing useful fruits and creating popularityis humility and politeness.

Politeness not only distinguishes a manbut in addition gains popularity for him andmakes him beloved in the eyes of people. Arrogance and vanity is the quality which earns dis-affection and disregard from others and sowsthe seeds of enmity in hearts.

While praising the courteous people, theHoly Qur'an says:

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And the servants of (Allah) Most Graciousare those who walk on the earth in humil-ity and when the ignorant address them,they say, "Peace". (25:63)

The lives of the Holy Prophet and hisprogeny (Ahlu 'l-Bayt) were also based on theseprinciples. They mixed and assembled with thepoor and suppressed, shared their meals andtreated them brotherly. The Holy Prophet him-self reprimanded the arrogant people and taughtthem the lesson of humility and politeness.

One day when the Holy Prophet was sittingin the mosque and his companions were sittingaround him, a poor Muslim, wearing old clothes,came in and, according to the Islamic custom(that when someone comes to a gathering, he

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HUMILITY AND POLITENESS

should sit wherever there is a vacant place, with-out any thought that he should be given aspecial place according to his supposed status)looked around, found a vacant space, went thereand took his seat. Prechance, on his side was arich man. That rich man, apparently did notlike a poor man sitting at his side and gatheredhis robe and pulled himself a little apart fromthat poor fellow.

The Holy Prophet who was observing hisbehaviour, asked him:

"Were you afraid that some of his povertywould stick to you?"

"No, O Messenger of Allah! ""Were you afraid that some of your riches

would go over to him?""No, O Messenger of Allah! ""Were you afraid that your clothes would

become dirty by his touch?""No, O Messenger of Allah! ""Then why did you gather yourself up and

did injustice to him and pulled yourself away? "

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"O Messenger of Allah! I confess that Icommitted a sin, and now to correct this mis-take and remove this sin, I am ready to offerhalf of my wealth to this Muslim brother ofmine."

Hearing this, the poor man said: "O Mess-enger of Allah! I am not ready to accept thisoffer." The Prophet asked: "Why? " He replied:"I do not want to become proud and selfish,under the influence of wealth, and to behaveone day with one of my Muslim brethren as thisman has behaved with me." (al- Usul of al-Kaffi )

Plato (Aflatun) says: The best way to gainfriendship is humility and politeness. The greatthinkers of Islam further elaborate this point.

Arrogance is the enemy of friendship.Anyone having complex in mind and vanityin walk casts' out his well-wishers and minimizeshis friends. On the contrary, the benevolent andpolite person attracts friends. The selfish can-not gain friends, because people do not toleratearrogance.

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Muhaddith-e Qummi says: "Selfishness andegotism of people have some outwardly signs:A proud and self-centred man always thinks thathe is great while others are little and despised;does not like to stand on equal level with others;wants to walk ahead of others, to sit in a higherand distinguished place; expects others to salutehim; if somebody advises him, he becomesangry; and if he advises others uses harsh lan-guage, and if his advice is not accepted becomesfurious; if he teaches he insults his pupils, andtreats them as his servants." (Safinatu '1-bihar,vo1.2, p.459)

Now see, how a man having such behaviourcan create friends, or people may learn towardssuch person. That is why the Qur'an has clearlycondemned selfishness and conceit

. . . Is there not in Hell an abode for thehaughty? (39:60)

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Similar views have also been expressed bythe sixth Imam, Ja'far as-Sadiq (a.s. )

There is an abode of excessive torture inHell reserved for the arrogant people.The Holy Qur'an narrates the useful teach-

ings of Lugman to his son in which he inter alia,says:

No one shows haughtiness and pride butbecause of some inferiority which he feelsin himself.

( Usul of al -Kaffi , vol. 3 )

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And swell not thy cheek (for pride) atmen, nor walk in insolence through theearth, for Allah loves not any arrogantboaster. (31:18)

The sixth Imam explains that pride isbased on inferiority complex. He says:



After thorough studies on this subjectof arrogance, the authorities have endorsedthe above ideas and further explained:

The sense of superiority in one person ora nation amounts to segregation and hatred ofother. Enmity, controversy and present disputesare all the products of this theory of hatred.

This way of thinking is actually the resultof the false prestige and feeling between him-self and the others.

In light of the above facts, humility andpoliteness are one of the fundamental principlesof sociology and as already told, in Islamicteachings it has been emphasized for the peo-ple to avoid conceit and complex and win thefavour of people and pleasure of Allah throughpoliteness.

4 3


4. FULFILMENT OF PROMISE

As a natural instinct, man feels committedto discharge his obligations towards others andfulfilment of promise.

It is therefore obligatory on the followersof every school of thought to fulfil their com-mitments and condemn non-fulfilment of pro-mise and breach to trust.

Man is bound to discharge obligations insocial life because reliability makes man depend-able. In other words, it is one of the noble deedsto honour commitments in every walk of life.

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FULFILMENT OF PROMISE

Any commitment between two partiesmust be honoured, no matter the contract issmall and free of legal bindings.

The Qur'an regards fulfilment of promiseas a part of belief and one of the qualities ofthe believers

The believers are successful, those whohumble themselves in their prayers, whorefrain from vain talk . . . those whofaithfully observe their trusts and theircovenants. (23:1-8)

Another Qur'anic verse says

4 5



. . . ( Righteous

are)

those

who fulfilthe contracts which they have made . . .(2:177)

The Holy Prophet in one of his talks said:

One who dealt with people and did not doinjustice to them; and talked with themand did not tell lies to them; and madea covenant with. them and did not breakit, such a person is a perfect gentleman;and his probity is known (and accepted)and his brotherhood is worth seeking.( Biharu '1-anwar, vol. 75 )

And the fifth Imam, Muhammad al-Baqir(a.s.) said:

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There are three things in which Allah hasnot given any option to anyone (i.e., theyare compulsory; nobody can avoid them)(a) Returning back the trust, whetherthe principle be pious or debauchee;(b) fulfilling the promise, whether itwas made to a good man or evil; and(c) being good to the parents, whetherthe parents be pious or not. (al-Usulof al-Kafi`, vol. 2 )

Fulfilment of promise creates reliabilityand helps organizing different facets of life. In-difference and breach of trust leads to disorgan-ization and even obstruction in functions.

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Anyone who deviates from the right path,breaks promise and dishonours his commit-ments, only creates hatred and enmity in thehearts of others.

Breach of trust results in disorganizationof society and if allowed to continue leads thenation to doom and destruction.

Unfortunate are the persons who not onlydishonour their obligations but adopt the habitof breach of trust and cheating as an inherentart of life. Although their actions are violationof all the moral and ethical codes and injuriousto the society.

This was a very short description of Islamicteachings on social life of the Muslims. Withoutany doubt, each of the above codes has irresistible influence on creating and maintaining truefriendship.

Now,, we propose to remind the readersabout the social manners of the Holy Prophetof Islam, so that we, Muslims may try to followhis footsteps.

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The Prophet of Islam used to accept invi-tation of every person, whether he be a freeman or slave, rich or poor.

If a man came to him with a request, heat once got up to fulfil his need.

He always accepted the excuses (and for-gave the offenders), did not take revenge; in-stead overlooked the mistakes of others.

Wherever he came face to face with any-one, it was the Prophet who saluted first. Hewas always patient in face of the enmities ofthe enemies. He used to sit on earth, withoutany shade of pride. If necessary, he himselfmended his shoes and clothes. Never showedhaughtiness before anyone; used to visit thesick; even if they stayed far; ate with the poorand beggars on one table and used to look afterthem.

Never liked any distinguished cloth or foodfor himself; used to shake hands with Muslimsand gently pressed their hands because of hislove for them.

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The most liked, in his sight, was the per-son who was. most helpful to his fellows. Hisgatherings portrayed forbearance, modesty,patience and trust. He respected the old andwas considerate to the young. He was alwayscheerful and of courteous manner. He was notharsh; did not hate anyone; never shouted, noruttered harsh and unreasonable words even forunbelievers and idol-worshippers; was neverafter the shame of the people; never cut thetalk of anyone.

He asked about his acquaintances if theywere absent. He never stretched his legs beforeany person; was very generous to all humanbeings; loved his relatives and used to lookafter them.

He was very strict in fulfilling his promisesand covenants. If someone talked to him,he listened attentively and while listening healways turned towards the speaker with hiswhole body.

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These are the examples of the characterand manner of the Last Prophet of Allah, ashas been mentioned by historians and traditionalists. Let us hope that all the Muslims wouldfollow his examples and thus lead the worldonto the path of moral perfection and sublimehumanity.

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