At the heart of Islam are values all people can exalt, writes Zeinab Radwan Islam is one of the first bodies of legislative thought to lay down general principles that define the rights and duties of all people in their mutual dealings in a way that ensures dignity, prosperity and progress for them and their communities. Nothing attributable to Islam distorts human rights or reduces their protection to selfish or damaging interpretations that might risk the sustainability or safety of the community. What are the principles that Islam has laid down as a general framework for individual and collective human relations? The Holy Quran has outlined four such principles as follows: equality, freedom, justice and social solidarity. Equality Islam emphasises equality as a means to unify the human world and eradicate discriminatory practices among human beings pursuant to the holy verse �O mankind! revere your Guardian-Lord, who created you from a single Person, created, of like nature, his mate, and from them twain scattered [like seeds] countless men and women.� (Al-Nisaa: 1) In this way, the Holy Quran heralded a new concept of humanity, attributing man to tribe or nation, unlike the Romans who divided people into ordinary men and barbarians, and unlike the Old Testament which gave precedence to the Israelites. The Holy Quran promulgates an equal perspective of man and humanity, regardless of ethnicity or gender. All are descendants of the same origin: �And Allah did create you from dust; then from a sperm-drop,� (Fatir: 11) (���� �ϼ�� �� ���� �� �� 忦�)(����:11) Thus, no preference is given in Islam on the basis of race, descent or ethnic origin. Diversity of races is but a call for gathering and convergence �O mankind! We created you from a single [pair] of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise each other verily the most honoured of you in the sight of Allah is the most righteous of you).� (Al-Hujurat: 13) (ͳ ��ų ��峻� �� �ϼ��� �� ��� ���� ������� �ʵ�� ������ Ϻʳ���� �� ������ �� ���� ������)(�Ͻ����:13) This principle was fully applied at the time of the Prophet, equalising relations between Muslims and non-Muslims, provided that all abide by their rights and duties. Islamic heritage books tell of incidents in which the Prophet was angered when Abu Dharr Al-Ghifari, in a discussion with a black slave, shouted: �Son of black woman!� The Prophet, outraged, told Abu Dharr that privilege existed neither for the �son of the black woman� nor the �son of the white woman� outside of their piety and good work. Abu Dharr sought forgiveness for his wrongdoing. Islam also ensures equality between man and woman in matters of religion, property and economic dealings, as well as in civil and legal rights, both for married and unmarried women. Freedom Freedom is professed by Islam as one of the main pillars of society. It is Allah�s will that man should be free in his dealings with others within the context of sound social relationships. Man�s obedience is only to God to whom man is indebted for his life and death and towards whom man looks as his savior and provider. �Say: Who is it in whose hands is the governance of all things, who protects [all], but is not protected [of any]? [Say] if ye know.� (Al-�Imran: 26) �� ����� ³�� ����� ���� ����� �� ���� ���� ����� ��� ���� ��ʺ �� ���� ���� �� ���� �ͤ� �Ͼ�� ��� ��� �� �� ����(�� �����:26) Islam also calls for liberating oneself from being engulfed in lustful and wanton desires that weaken man�s faith and chastity, but calls, on the other hand, for enjoying life with all its amenities: �Say: Who hath forbidden the beautiful [gifts] of Allah, which He hath produced for His servants, and the things, clean and pure, [which He hath provided] for sustenance?� (Al-Araf: 32) �� �� ��� ��� ���� �Ϻ� ���� �ʸ��� ��Ͽ�� �� �����" (���� �ϳ����:32). Islam ensures for all people the main pillars of all freedoms: freedom of creed, political freedom, freedom of opinion and freedom of expression and thought. As for the freedom of creed, it is enshrined in the Holy Quran, �Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects Evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things.� (Al-Baqara: 256) ϳ ����� �� �Ϥ��� �� ���� ����� �� ����� ��� �Ϧ� ��Ͽ�˵� �ʹ�� ����� ��� ���»� ������� �ϵ��� ϳ�妹�� �ų ����� ���� ����. (�ϸ���: 256) As for political freedom, Islam has assigned to the umma, or nation, the mandate of choosing the ruler. The concept of shura, or consultation, is well-embedded in the Quran: �Those who hearken to their Lord, and establish regular prayer; who [conduct] their affairs by mutual Consultation; who spend out of what We bestow on them for Sustenance.� (Shura: 38). Freedom of thought and expression are also upheld by Islam; everybody is free not only with regard to what he believes, but to expressing his belief. Justice Islam champions justice for all people. Application of this principle should not be compromised by emotional feelings of love or hatred, or via bias or nepotism. The Holy Quran is abundant with verses that stress the value of justice not only among people of the same nation, but even in dealing with foes. �O ye who believe! stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to Piety: and fear Allah. For Allah is well-acquainted with all that ye do.� �ϳ ͼ����� ��� ��� ��� ��� �ϳ �ʤϵ�� �ʤϵ� ŵ ���� �Ϻ���"(��³Ӥ�:8) We read in Al-An�aam (Al-An�aam: 152): �No burden do We place on any soul, but that which it can bear, whenever ye speak, speak justly, even if a near relative is concerned; and fulfil the Covenant of Allah: thus doth He command you, that ye may remember.� (ϳ� ����ϰ�� ������ ��ϳ�� ������� ������� ��Ϸ��· ���ʷ���� ������ ����� ��� ������� ������ŷ�� ��ϰ�� ������ ������· ��������� ���� ����ϰ���· ����ϰ�����) (�ϳ�ʳ�:152) In this way, Islam has surpassed all international laws in its call to adhere to principles of justice and impartiality even when dealing with adversaries and enemies. Social Solidarity Social solidarity is seen by Islam as the cornerstone of solid and integrated societies. Islam believes in the �individual�, but does not support �individualism�. The individual is a singular entity that interacts with other entities in society. That interaction creates a kind of �controlled� or �restrained� freedom or independence for the individual. These limits of freedom and independence constitute the divisions between the halal, �what is allowed or lawful in Islam�, and the haram, which is forbidden or unlawful. The halal implies what is good for the individual and for society, where the haram implies personal and public damage. This realistic view of society asserts and deepens the shared responsibility among its members who belong to the same source of existence: �O mankind! reverence your Guardian-Lord, who created you from a single Person.� (��ų ��峻 ����� ���� ���� �ϼ�� �� 妻 �����) (��廳�:1) Social solidarity in Islam starts with reinforcing family links, being charitable to parents, relatives, orphans, the poor, and neighbours. The Holy Quran says: �Serve Allah, and join not any partners with Him; and do good to parents, kinsfolk, orphans, those in need, neighbours who are near neighbours who are strangers, the companion by your side, the way-farer [ye meet] and what your right hands possess.� (���ʷ��� ��ϰ��� ��ϳ ������ ���� ��ͷ�� ����Ϸ������ͷ�� �罷����� ������� �Ϸ������� ���Ϸ�������� ���Ϸ���������� ���Ϸ����� ��� �Ϸ������� ���Ϸ����� �Ϸ����� ���Ϲ������ ��Ϸ��巸� ������� �ϻ������� ����� �������� ��ͷ�������· ���� ��ϰ��� ϳ ��縰� ��� ����� ����ϳ ������".) (��廳�:36) Zakat, or alms-giving, is also one of the most significant manifestations of social solidarity in Islam. It is one of the five main pillars of Islam. Zakat has proved to be instrumental in solving problems emanating from poverty in several societies. This brief outline shows how Islam has laid down for believers the parameters that ensures for them, for their families and societies, a life of dignity, prosperity and progress. The writer is Deputy Speaker of the People's Assembly and Professor of Islamic Studies. This article was translated from Arabic by Fathi Abu Rafia.
