ISLAMIC SOCIAL STRUCTURE ... by Ibrahim Abdulrahman ... +2348036194593 ... ibrahmanu@gmail.

com August 2019

TABLE OF CONTENTS
Foreword……………………………………………………………….

Acknowledgement…………………………………………………

CHAPTER ONE

One Brotherhood…………………………………………………..

Education……………………………………………………………….

CHAPTER TWO

Family And Institution Of Marriage……………………….

Obligations Of Husbands………………………………………..

Obligations Of Wives………………………………………………

CHAPTER THREE

Nature Of Marital Relationship………………………………

Objectives In Marriage……………………………………………

Rights Of Women……………………………………………………

Universality Of The Sex Relationship……………………..

CHAPTER FOUR

Parents And Relations……………………………………………..

The Poor And The Needy…………………………………………

The Society In General……………………………………………..

International Relations…………………………………………….

CHAPTER FIVE

Social Stratification………………………………………………….

Government……………………………………………………………..

Peace And Order………………………………………………………

Basic Human Rights…………………………………………………..

Rights Of The State Upon Its Citizens……………………….

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Foreword

Islam is “submission to the will of Allah” the God who saved Prophet Jesus from an accursed death by
crucifixion.
Please my brother and sister, I humbly invite you to be a good ambassador of a brotherhood (religion) that
commands its faithful to always abide by the following behavior:
Don't lie (Qur’an 22:30) Respond to evil with good (Qur’an 41:34)

Don't spy (Qur’an 49:12) Don't say what you don't do (Qur’an 62:2)

Don't insult (Qur’an 49:11) Keep your trusts & promises (Qur’an 23:8)

Don't waste (Qur’an 17:26) Don't insult others' false gods (Qur’an 6:108)

Feed the poor (Qur’an 22:36) Don't deceive people in trade (Qur’an 6:152)

Don't backbite (Qur’an 49:12) Don't take items without right (Qur’an 3:162)

Keep your oaths (Qur’an 5:89) Don't ask unnecessary questions (Qur’an 5:101)

Don't take bribes (Qur’an 27:36) Don't be miserly nor extravagant (Qur’an 25:67)

Honour your treaties (Qur’an 9:4) Don't call others with bad names (Qur’an 49:11)

Restrain your anger (Qur’an 3:134) Don't claim yourselves to be pure (Qur’an 53:32)

Don't spread gossip (Qur’an 24:15) Speak nicely, even to the ignorant (Qur’an 25:63)

Think good of others (Qur’an 24:12) Don't ask for repayment for favors (Qur’an 76:9)

Be good to guests (Qur’an 51:24-27) Make room for others at gatherings (Qur’an 58:11)

Don't harm believers (Qur’an 33:58) If enemy wants peace, then accept it (Qur’an 8:61)

Don't be rude to parents (Qur’an 17:23) Return a greeting in a better manner (Qur’an 4:86)

Turn away from ill speech (Qur’an 23:3) Don't remind others of the favors you done to them
(Qur’an 2:264)
Don't make fun of others (Qur’an 49:11)
Make peace between fighting groups (Qur’an 49:9)
Walk in a humble manner (Qur’an 25:63)

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Acknowledgement
In the Name of Allah, the Entirely Beneficent, the Most Merciful. All praises be to Him, we
therefore praise Him for He has made us with the sense to detect right and wrong path through His
messages in the Qur’an. We seek Your forgiveness, guidance to the straight path, Your help and
protection against all evils.

God, there is no Deity worthy of worship except You, the Living, the Self-subsisting, the All-
encompassing, the All-seeing and the Omnipotent.

I am highly grateful to Almighty Allah for given me the wisdom, energy and courage with which I
compiled this Book.

My late father Malam Ibrahim Adamu and my beloved wife Amina Garba Dahiru for her
understanding, patience and support while I was compiling this book.

Also my two adorable children Aliyu I. Abdulrahman and Ibrahim I. Abdulrahman, May Allah guide
us unto the Straight Path, the Path of those who earned His favour; And May He grants us a
mansion each in Firdausi, Ameen.

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CHAPTER ONE
ONE ISLAM ONE BROTHERHOOD

The Holy Qur’an “A revelation from the most gracious, most Merciful; A book, whereof the verses are
explained in detail” (Qur’an 61:2-3), is the book of guidance for man and as such, the study of man and his
social life form its main subject. For the success of this guidance, it was essential that the guide must have
a thorough knowledge of man’s social problems, the nature of the people, their social, moral and religious
customs, their values and way of life, in short, their whole attitude of life and all its areas of activity.

“And hold fast, all together, by The Rope which Allah (stretches out for you) and be not divided among
yourselves; And remember with gratitude Allah’s favors on you; for ye were enemies and He joined your
hearts in love, so that by His Grace, ye became brethren; And ye were on the brink of pit of fire, and He
saved you from it. Thus doth God makes His Signs clear to you that ye may be guided. Be not like those
who are divided amongst themselves and fall into (sectarian) disputations after receiving Clear Signs; for
them is a dreadful chastisement.” (Qur’an 3:103 & 105)

“And [yet] they divided their affair (into Sects and Sub-Sects, each claiming their Sect is the right path and
others are on the wrong path) among themselves, [but] all to Us will return.” (Qur’an 21:93)

And “As for those who divide their Religion (brotherhood) and break up into sects (and sub-sects), thou
hast part in them in the least: their affair is with Allah: He will in the end tell them the truth of all that they
did.” (Qur’an 6:159)

This is what the Qur’an has done. It has studied and analyzed the fundamental principles that govern,
influence and mold man and his nature, ideas, values, institutions and even moral and spiritual concepts.
Thus, in a way, the Qur’an, in addition to being a Book of Guidance to the Right Path, but also provides a
comprehensive discourse on the science of sociology.

The Qur’an briefly sums up the way by which man succeeds and the way which leads to his ruin; “Verily
man is in loss, except those who believe and do good deeds, and exhort one another to truth and exhort
one another to patience.” (Qur’an 103:2-3)

This is further explained in regard to social relationships: “See you one who belies religion? That is he who
repels the orphan, and urges not the feeding of the needy. So woe to the worshippers who are heedless of
their prayer; those who (want but) to be seen, but refuse (to meet even) insignificant neighborly needs.”
(Qur’an 107:1-7)

And in Surah Al-Takathur: “Rivalry in piling up wealth diverts you (from more serious things) until you come
to the graves. But nay, you soon shall know! Again, you soon shall know! Nay, would that you knew (now)
with a sure knowledge! You shall certainly see hellfire. Again, you will see it with sure vision. Then, on that
day, you will be questioned concerning pleasure (you indulged in).” (Qur’an 102:1-8)

Islam lays down certain general regulations to maintain and encourage goodness and modesty in society.
“Tell believers to avert their glances and to guard their private parts; that are purer for them. God is
informed about anything they may do. Tell believing women to avert their glances and guard their private
parts and do not display their charms except what normally appears of them. They should fold their veils
(shawls) over their bosoms and show their adornment only to their husbands, or their fathers or their
father-in-law, or their own sons or stepsons, or their own brothers and nephews on either their brothers’
or their sisters’ side; or their own womenfolk, or anyone their right hands controls, or male attendants who
have no sexual desire, or children who have not yet shown any interest in women’s nakedness. And let

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them not stamp their feet in order to let any ornaments they may have hidden be noticed. Turn to God, all
you believers, so that you may prosper.” (Qur’an 24:30-31)

In order to discourage people from acts of obscenity, punishment is prescribed for the offenders: “Flog
both the adulterous woman and the adulterous man with a hundred lashes and do not let any pity for
either party distract you from (complying with) Allah’s religion if you believe in God and the last day. Let a
group of believers witness their punishment.” (Qur’an 24:2)

EDUCATION

Islam lays great stress on the belief in the Unity of God (Tawhid) and the aim of its education is to produce
obedient and righteous servants of God, who think, plan and act according to the Will of their Lord. In
practice, its purpose is to establish a system of goodness, virtue and justice for all, so that people may lead
a happy and contented life in complete security. And it lays down the standard of purity in these words:
“And it lays down the standard of purity in these garments keep free from stain! And abstain from all
pollution! And show not favour, seeking worldly gain! And for your Lord’s cause be patient and
persevering!” (Qur’an 74:3-7)

It shows what type of people it wants to produce through its education: “Who remain steadfast at their
worship and in whose wealth is a recognized right for the beggar and the destitute; and those who believe
in the Day of Judgment, and those who fear the punishment of their Lord. And truly the punishment of
their Lord is that before which none can feel secure; and those who guard their chastity, except with their
wives and those whom their right hands possess, for then they are not to be blamed; but those who
trespass beyond this are transgressors; and those who keep their pledges and trusts and those who stand
by their testimony; and those who guard their prayers; these will dwell in gardens, honoured.” (Qur’an
70:23-35)

Never does a true teacher close the door of knowledge or prevent others from pursuing it further. He does
not lock up the doors of discourse and understanding, or place a covering over the hearts or plug the ears
or blindfold the eyes of the people; nor does he put a halter around the necks or chains around the legs of
people

Then it gives the examples of those who are ungrateful to God and quite opposite to what it wants to
produce: “As for man, whenever his Lord tries him by honouring him, and being gracious to him he says,
‘My Lord has honoured me!’ But whenever He tries him by straitening his means of life, he says, ‘My Lord
has humiliated me!” Nay! But you honour not the orphan! Nor do you encourage one another to feed the
poor! And you devour heritages, with all greed and you love wealth with abounding love.” (Qur’an 89:15-
20)

These verses explain the philosophy and purpose of education in an Islamic society.

The whole organization of an Islamic society is based on faith, and its membership is restricted to those
who believe in God and act according to his Will: “Those who believed and left their homes and fought for
the cause of God, and those who gave them asylum and helped them-these are the believers in Truth. For
them are forgiveness and a bountiful provision. And those who afterwards believed and left their homes
and fought along with you, they are you.” (Qur’an 8:74-75)

All these are “protecting friends one of another” (Qur’an 8:73) and members of the Islamic society. All
others who have not entered the faith of Islam are not its members until they come into its fold and accept
all its responsibilities as other Muslims do. “But if they repent, establish regular prayer and practice regular
charity, they are your brethren in faith, thus do we explain the signs in detail for those who have
knowledge and understand.” (Qur’an 9:11) The Qur’an mentions the main characteristics of this society.
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“And the believers are but a single community.” (Qur’an 49:10) And in Surah Al-Mu’minun, we read, “And
verily this brotherhood of yours is a single brotherhood and I am your Lord and Cherisher, therefore fear
me and no other.” (Qur’an 23:52)

“And incline not to those who do wrong, or the fire will touch you; And ye have no protectors other than
Allah, nor shall ye be helped.” (Qur’an 11:113) And, “You will never find change in the practice of Allah.”
(Qur’an 35:43)

These verses clearly lay down regulations with regard to membership of the Islamic society and with regard
to the nature of its relationship with its members and non-members.

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CHAPTER TWO
FAMILY AND INSTITUTION OF MARRIAGE

The family is the first and basic unit in human society and the strength and goodness of society depends on
the strength and goodness of the family. Islam, therefore, lays great stress on the unity, integrity,
betterment and goodness of the family and all its members.

Islam argues that the only healthy way to build a family is through marriage. Therefore, it insists on
marriage: “Marry any single persons among you, as well as those of your slaves and maids who are pious. If
they are poor, Allah will enrich them of His Bounty. God is of ample means, aware (of your condition). Yet
let those who do not find (any way to) marry keep chaste until God enriches them from His Bounty.”
(Qur’an 24:32-33)

In view of the strong and powerful biological sex urge in man, it is necessary that it should be brought
under some discipline and control; otherwise it could destroy the same community which it was supposed
to maintain and preserve through procreation. Islam has fully recognized the value of this instinct and the
probable dangers if it is left uncontrolled as in the animal kingdom. It has advocated marriage and
discouraged a life of celibacy.

The normal and natural way of life for a Muslim is to get married and raise a family. This is the only course
open for a Muslim, to satisfy his natural instinct of sex through conjugal relationship. It forbids sexual
relations outside the bounds of marriage: “Do not come near to adultery: for it is a shameful (deed) and an
evil, opening the way to other evil.” (Qur’an 17:32) even in marriage it places certain restrictions on
Muslims.

First, it prohibits certain relations for marriage (Qur’an 4:24). Secondly, it restricts the number of women
one can marry at one and the same time: “If you fear that you will not be able to do justice to the orphans,
you may marry two or three or four women whom you choose. But if you fear that you might not be able
to do justice to them, then marry only one wife, or marry those women who have fallen into your
possession.” (Qur’an 4:3). This verse of the Qur’an limits the number of wives to four and that also with
the provision of justice to all the wives. Thus it allows polygamy (up to four wives) provided that justice is
done to all the wives. And those who cannot do justice are advised to have only one wife.

With these restrictions, Islam has closed the door to sexual excesses, perversion and even suppression and
allowed marriage in public with all other women: “And except for these (mentioned above), all other are
lawful, provided you seek (them in marriage) with gifts from your property, desiring chastity, not lust.”
(Qur’an 4:24). Thus sexual relations have not only been made lawful within matrimony but have also been
recommended as a good and virtuous act.

The Holy Prophet Muhammad strongly advised his followers to marry. “It is reported by Abdullah bin
Mas’ud that God’s Messenger said, ‘Young man, those of you who can support a wife should marry, for it
keeps you from immorality. Anas reported Allah’s Messenger as saying, “When a man marries, he has
fulfilled half the religion. He also reported God’s Messenger as saying, “Those who wish to be pure and
purified when they meet God should marry free women.” And Abu Umama reported God’s Messenger as
saying, “After fear of Allah, a believer gains noting better for himself than a good wife who obeys him if he
gives her a command, pleases him if he looks at her, is true to him if he adjures her to do something, and is
sincere towards him regarding her person and his property if he is absent.’ (Hadith)

All these commandments of the Qur’an and guidance of the Holy Prophet show how Islam has tried to
restrict the sexual relation to marriage only and to stop all other forms or ways outside this relationship. It

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has allowed the satisfaction of this natural instinct in a natural way through marriage and raising a family,
which is commendable in every way.

Thus Islam has very successfully satisfied the emotional and sexual aspect of man’s natural instinct and at
the same time reduced tension and arrange for legitimate procreation through the institution of marriage.
But this is one aspect of the problem. The other aspect is the inter-family alliance and group solidarity
which form the bedrock on which human civilization is built. “Sex relations not only demand mutual love
between the pairs but also demand that they should have a deep spiritual relationship.

The love for the offspring is also natural. “His mother bears him with much pain and he is not weaned
before he is two years of age.” (Qur’an 31:14). And in Surah Al-Ahqaf: “With much pain his mother bears
him and with much pain she brings him into the world. He is born and weaned in thirty months.” (Qur’an
46:15). The man is also attracted to his offspring, though not as much as his female mates: “Men are
tempted by the lure of women and offspring.” (Qur’an 3:14)

The natural love between the pairs helps in cementing and building up blood and marital relations which
give birth to families, clans and nations, which finally lead to the rise of a civilization. “It was He who
created man from water and gave him relations of blood and of marriage.” (Qur’an 25:45). And in Surah Al-
Hujrat: “Men! We have created you from a male and a female and divided you into nations and clans that
you may be able to recognize each other.” (Qur’an 49:13). Thus marriage by creating blood relations of
descent provides the basic and natural foundation for human society and the growth of its culture and
civilization. In this way the institution of marriage has served the dual purpose of the procreation of the
human race and the establishment of an organized social life.

OBLIGATIONS OF HUSBANDS

First: In Surah Al-Nisaa, we read: “Since you have thereby sought contentment with them, give them their
marriage portions (dowry), as is stipulated. Yet it will not be held against you should you come to terms
about it even after what has been stipulated.” (Qur’an 4:24)

In the same Surah, we have: “Give women their marriage portions (Dowry) as a free gift. If they themselves
give some of it back to you, then take it and enjoy it with good cheer.” (Qur’an 4:4)

Surah Al-Nisaa, says, “Men are the supporters and maintainers of women, because Allah has given some
persons advantages over others, and because they spend their wealth on them. Therefore, righteous
women are devoutly obedient and guard in secret that which God has guarded.” (Qur’an 4:34)

In Surah Al-Baqarah, we read: “Provide for them, the well-to-do according to his means; a provision
according to custom. This is an obligation for those who do well.” (Qur’an 2:236)

Surah Al-Talaq says: “A man of means should spend out of his means, while anyone whose income is more
limited should spend some of what God has granted him.” (Qur’an 65:7)

In Surah Al-Nisaa, we read: “Treat them politely; even if you dislike them, perhaps you dislike something in
which God has placed much good.” (Qur’an 4:19)

In Surah Al-Tagabun Says: “You who believe, some of your spouses and children may be your own enemies
so be careful with them. Yet if you pardon, condone and forgive them, Allah will likewise be forgiving,
merciful.” (Qur’an 64:14)

Surah Al-Baqarah says: “Once you divorce women and they have reached the end of their waiting period,
then either retains them in all decency or part from them decently. Do not retain them only to cause harm

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to them exceeding the limit. He who does that merely hurts himself. Do not take Allah’s signs as a joke.”
(Qur’an 2:23)

Marriage And Divorce Rights: Islam gives equal right to both the husband and the wife in marriage and
divorce matters and advises kindness and liberal treatment, especially on the part of the husband.

In Surah Al-Baqarah says: “Once you divorce women and they have reached the end of their waiting
period, then either retains them in all decency or part from them decently. Do not retain them only to
cause harm to them, exceeding the limit. He who does that merely hurts himself. Do not take God’s signs
as a joke.” (Qur’an 2:23) And in Surah Al-Baqarah: “Wives have the same rights as the husbands have on
them in accordance with the well-known principles and practice.” (Qur’an 2:228)

OBLIGATIONS OF WIVES

Wives’ obligations become rights of husbands and vice versa. The main obligation of the wife is to make
the marriage a success and a blessing for both. As such, it is her duty to care for the comfort, pleasure and
wellbeing of her husband. She is expected to wear the best of clothes and adorn herself so that when her
husband comes back from work, he finds pleasure and comfort in her company.

Islam gives specific rights to husbands and wives according to their respective roles in society. In Surah Al-
Baqarah, we have: “Women have the same rights in relations to their husbands, according to what is
equitable. But men have a degree (of advantage) over them.” (Qur’an 22:228)

One of the essential criteria for determining the wife’s obligations is ‘purpose of marriage’. Whatever
serves that purpose or follows from it falls within the range of her duties. Jurists hold the purpose of
marriage to entail enjoyment, companionship, and gratification. They also recognize legitimate sexual
access to be one of the essential aims of marriage and a universal function of the family. It is the wife’s
obligation, therefore, to be sexually responsive and to make herself attractive, available and cooperative.

The husband’s right to sexual access is inalienable. A wife may not deny herself to her husband; the Qur’an
speaks to them as a comfort to each other. Prophet Muhammad laid great stress on this right of men that
their wives must always be available to them unless, of course, they are sick or in a state of menstruation.

Abu Hurairah reported God’s Messenger as saying, “When a woman who has been called to come to her
husband’s bed refuses and he spends the night angry, the angels curse her till the morning. Talq bin Ali
reported Allah’s Messenger as saying, “When a man calls his wife to satisfy his desire, she must go to him
even if she is occupied at the oven (kitchen).” And according to Abu Said, God’s Messenger told the wife of
Safwan bin Al-Muattal, who used to read two Surahs and often fast, to read only one Surah and fast only
with her husband’s permission for he was a young man and could not stay away from her. (Hadith)

In Surah Al-Nisaa, we read: “Honourable women are devout, guarding the unseen (rights of their husbands)
just as Allah orders it to be guarded.” (Qur’an 4:34)

Again, in the same Surah: “if some women fear abuse or desertion by their husbands, it is not sin for them
both if they make terms of peace between themselves. Peace is better, while greed is ever present in the
human soul. Yet if you act kindly and do your duty, God is ever informed of what you do.” (Qur’an 4:128)

In Surah Al-Nisaa we read: “Admonish those women whose bad conduct you fear and leave them alone in
their beds, and even beat them if necessary. If they obey you, do not seek any pretext to proceed against
them.” (Qur’an 4:34)

She ought to be polite and gentle with him and not to offend him or hurt his feelings. She is not supposed
to entertain any man in her house, especially in his absence, without his knowledge and approval. Such
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obligations of the wife are best described in the Qur’an. “Virtuous women are obedient and guard their
(husband’s) rights carefully in their absence as God wishes.” (Qur’an 4:34).

This is further elaborated in the prayers of the believers who say, “Our Lord! Grant unto us wives and
offspring who will be the comfort of our eyes. And make us (by your grace) to be models for the righteous.”
(Qur’an 25:74)

These verses of the Qur’an briefly but comprehensively describe the duties of wives to their husbands. The
wife must be faithful, honest and truthful if she wants to fulfill her obligations to him. She must under no
circumstances allow anyone else access to her body in any form whatsoever because this is exclusively her
husband’s right.

Likewise she must not waste, give to others or dispose of any of the funds or property entrusted to her
without his permission or approval just because all her husband’s possessions and wealth are in her trust.

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CHAPTER THREE
NATURE OF MARITAL RELATIONSHIP

The rights of the husband and the wife are determined according to the principles of justice and fair play in
Islam.

Both enjoy rights as well as duties on the basis of equality as human beings; women have the same rights
as men. “And women shall have rights similar to the rights (enjoyed by men) against them, according to
what is equitable and just; but men have a degree of advantage over them.” (Qur’an 2:228)

Thus as far as social rights are concerned, both the husband and the wife enjoy perfect equality with each
other, but as the head of the family the husband enjoys the benefit of ‘senior partner among equals’ like
that of the president or chairman among members of an executive committee.

Sexology

The fundamental nature and purpose of the family relationship is described: “Your wives are a tilth unto
you; so approach your tilth when and how you desire; but do some good act for your souls beforehand,
and fear Allah, and know that you are to meet him in the hereafter.” (Qur’an 2:223)

Very delicate matters relating to the sexual relationship between husband and wife are mentioned here in
a very comprehensive way, without offending any cultural or social customs and norms or personal
considerations. Manners, time and place are very significant in sex morality and Prophet Muhammad fully
kept it in mind and set a very high standard in this matter. As he loved purity and cleanliness in everything,
he did not forget this in sex education. “Sex is not a thing to be ashamed of or to be treated lightly, or to be
indulged in excess. It is compared to a husbandman’s tilth; it is a serious affair to him; he sows the seed in
order to reap the harvest. But does not sow out of season nor cultivate in a manner which will injure or
exhaust the soil. He is wise and considerate and does not run riot.

Coming from the simile back to human beings, every kind of mutual consideration is required, but above
all, we must remember that even in these matters there is a spiritual aspect. We must never forget our
souls, and that we are responsible to God. “It was carnal-minded men who invented the doctrine of
original sin. “Behold”, says the Psalms, “I was shapen in iniquity, and in sin did my mother conceive me.”
(Psalms 51:5)

This is entirely repudiated by Islam, in which the office of father and mother is held in the highest
veneration. Every child of pure matrimonial love is born pure. Celibacy is not necessarily a virtue”.

It is clear from these teachings of Prophet Muhammad that women are not created merely for the
enjoyment of men. This relationship is as serious an affair as that of a farmer and his field. The farmer does
not go to his field merely for recreation and enjoyment but also for cultivation, to get some produce from
it. It is true that enjoyment and the pleasure of mutual relationship is very important and in fact, conducive
and helpful to procreation. Man goes to his wife to produce children but at the same time in the very act of
production he enjoys immense pleasure from this relationship; it is like the farmer who, while sowing the
seed, enjoys the beautiful and refreshing scenery and cool breeze in the field. However, the Law is not
concerned with the actual method of cultivation but that the man must go to the field and not elsewhere
and also to his own field.

This simile of husband and wife as the farmer and the farm contains encyclopedic knowledge of sex
relations which all the sex experts have not been able to express properly and effectively in many volumes
of books. It indicates very beautifully, observing all the proprieties and niceties of virtuous and God fearing
people, the close, intimate and extremely loving and warm relation between the husband and wife. The
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farmer has a great attachment to his farm and looks after it all the time. He has to water his fields, plough
and manure them and clean the weeds from them and prepare them for sowing. He does not just go
abruptly and suddenly one day on the farm and sow the seed but does a lot of preparation before the seed
is actually sown in the fields.
This preliminary work on the farm is a part and parcel of the process of cultivation and is absolutely
essential for securing a good bumper crop. Any carelessness regarding this preparation of the farm on the
part of the farmer can have a devastating effect on the quantity as well as quality of the crop.

Likewise is the case of the husband and his wife. The husband does not just go home and suddenly get hold
of his wife and drop the seed and finish the process of procreation. The damage in this case could
sometimes be irreparable because the woman, unlike the farm, is very sensitive and has emotions, feelings
and very strong passions which need full satisfaction and attention but in a proper and appropriate
manner. She is as human as the man but comparatively more tender, gently and fragile in body and in
mind. Therefore she needs much more attention, consideration and time than that of the farm in the
process of procreation.
The husband must spend sufficient time with her to arouse and prepare her for the act of procreation. He
should start with kisses on the lips which are obviously very sensitive and erogenous and then with gradual
caresses on the face, ears and various parts of the neck, at the same time passing his hand through the
hair.

However, the degree of sensitivity of these parts varies considerably in different individuals but once the
husband knows his partner, he can very effectively arouse her by caresses and kisses on any or all of these
parts of the erotogenic zones.

But one word of caution: these preliminaries should not become a matter of routine so that the husband
always starts from the same thing or in the same way. The rhythms of caresses and kisses may be changed;
from simple contact of the lips to hard and deep kissing, even suction; a light and gentle touch and
sometimes a hard pressure, varying these pressures and rhythms from time to time, depending on the
taste and temperament of each individual.

All these preparatory exercises are fully implied in the simile contained in the above verse of the Qur’an.
The Holy Prophet Muhammad on many occasions explained to his companions though not in so many
words, the desirability and necessity of foreplay with the wife before the act proper. Once he remarked
that when you want to go into your wives it is better to send a message before. When asked what was
meant by the message? He replied that it is better if you play a while with your wives. This Hadith of the
Holy Prophet contains an ocean of sex education in one phrase.

It is reported from Jabir that when they were near Madinah on their return from an expedition, the Holy
Prophet said, “Wait so that we may enter in the evening, in order that the women with disheveled hair
may comb it and get ready (for their husband’s enjoyment).” On the same expedition, when Jabir told the
Holy Prophet that he had married a widow, he replied, “Why did you not marry a virgin with whom you
could play and sport and who could play with you?”

Maqil bin Yasar reported that Prophet Muhammad said, “Marry women who are loving and very prolific.”
And it is reported by Abdurrahman bin Salim from his father that his Grandfather reported the Holy
Prophet as saying, “Marry virgins, and for they have the sweetest mouths, the most prolific wombs, and
are most satisfied with little.” (Hadith)

This show the importance and significance of foreplay in the actual procreation act. Very simple language is
used to explain the most complicated and delicate problem to the ordinary people of the time without

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ignoring the practical consideration or departing from decency. Modern experts of sex psychology, who
have all the facilities and the anatomical and physiological data before them, fully confirm the observations
and brief suggestions on sex education by the Qur’an and the Sunnah of the Holy Prophet.

What they have done is merely to expand and elaborate the simple, decent but comprehensive sex
education of the Holy Prophet. In the words of Dr. Norman Haire, “A fact which should be broken into
consideration more than it usually is, is that love play is no less important an element of sexual life than is
the sexual act itself. To do full justice to love play, outside of the pleasure which it affords, its physiological
import must not be neglected. Its function is twofold; first of all, it helps to diminish the inequalities
between the sexual sensations of the man and the woman, which hampers their simultaneous orgasm and
often precludes it. It is a well-known fact that woman usually needs more time to reach her climax; if this is
ignored; she remains unsatisfied after the man has had his orgasm. It is not only a question of time, but
also of the woman’s unpreparedness at the beginning of connection.

To make the foregoing clearer, we may compare it to the joint ascent by a man and a woman of a
mountain, the top of which corresponds to her orgasm and his emission. In the one case, the man and the
women start on their ascent from the same level, but the women walks more slowly so that by the time
she reaches the top, the man has already been descending for some time (having reached the top earlier);
in the other case, they both go at the same pace, but the woman starts from a lower level and therefore
again reaches the top after the man. In both cases, the matter can be arranged so that the man, before
starting the ascent, gives his partner a suitable start by means of appropriate love play; she will then start
ahead of him and they may thus reach the top simultaneously.

This is the first purpose of foreplay. If however, the woman reaches the top first, there is no harm done, as
the man can always follow her, whereas the opposite is disastrous because the man may not then be able
to help the woman to reach her climax. (And this may lead to very many psychological and physiological
complications leading to frigidity and other sex abnormalities in woman).

The second function of love play is perhaps even more important. It proves not only that such fore play is
not sinful or depraved, but also that nature itself requires it to facilitate reproduction. Every layman knows
that the sexual act is practically impossible if both partners are not sufficiently roused. To bring them to
proper pitch is the aim of love play. In the woman, it stimulates the glandular secretions which lubricate
the vulvar and vagina, thus facilitating intromission. In the man, love play provokes erection and urethral
secretions which also act as a lubricant. Without erection, coition is not possible, and without the aforesaid
secretions in both partners, there is a definite danger of damaging the female organ at the time of
penetration (because in a dry passage penetration is likely to hurt and injure it). Foreplay is therefore not
an invention of vicious or degenerate people, but a physiological necessity.

Further light is thrown on this relationship in the same Surah: “Permitted to you, on the night of the fasts,
is the approach to your wives. They are your garments and you are their garments.”(Qur’an 2:187)

According to this verse, the relationship between husband and wife is like the clothes and the body. It is
very close and intimate and hides the defects of the body and protects it from an unfavorable outside
climate. Likewise, husband and wife are very closely related to each other’s secrets and drawbacks and
give comfort, protection, support and pleasure to each other. They are a source of mutual love, affection
and adornment and enjoyment which leads to real peace of mind and happiness to each other.

Another aspect of this relationship is that it is a thing not to be ashamed of; it is a natural instinct like
eating and drinking and must be satisfied at its proper time and with one’s own food and not with other
people’s food (i.e. other than one’s own wife). Thus it permits a mutual sexual relationship in wedlock only,
which strengthens social relationships and increases spiritual and moral purity and cleanliness.
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Then mutual rights of the husband and the wife are also referred to in Surah Al-A’raf: “It is he who created
you from a single person and made his mate of like nature, in order that he might live with her in love and
affection,” (Qur’an 7:189). This also reminds them that their mutual relationship which leads to all their
mutual rights and duties are referred to God. We are creatures of God and his will is the measure and
standard of goodness and justice for us.

Therefore, our mutual rights and duties also arise out of God’s Law. “O Mankind! Reverence your Guardian
Lord, who created you from a single person, created of like nature, his mate and from them twain
scattered countless men and women.” (Qur’an 4:1). It is a beautiful introduction to the laws and
regulations about human rights, “Especially about the smooth running of the family life. On the one hand,
the people have been urged to fear Allah so as to escape his displeasure; on the other, they have been
reminded that all human beings sprang from one and the same parents and are thus close related to one
another.”

It is therefore, necessary that they should strictly observe the ties and obligations as well as respect the
rights arising out of this relationship. Prophet Muhammad greatly emphasized the rights of women, so
much so that in his farewell pilgrimage he specially stressed women’s rights by saying, “Fear God regarding
women.” It is also reported from him, “The best of you are those who are best to their wives.” And also
that, “among the believers who show most perfect faith are those who are kindest to their families.”
(Hadith)

OBJECTIVES IN MARRIAGE

(a) Continuity Of The Human Race

The Qur’an says: “O people! Heed your Lord who has created you from a single soul, and created its mate
from it and propagated many men and women from them both.” (Qur’an 4:1)

And Surah Al-Baqarah says: “Your wives are (meant) for you to cultivate. So go to your cultivation
whenever you wish. And send good deeds before you for your souls, and fear Allah; know that you will
(one day) meet him. Proclaim this good news to believers.”(Qur’an 2:223)

(b) Protection Of Chastity

We read in Surah Al-Ma’idah: “And respectable (and chaste) believing women (are lawful to you) as well as
respectable (and chaste) women from among those who were given the Book before you, once you have
given them their marriage portions (dowry) are taken them in wedlock, not in illicit affairs, nor having
(them) as secret lovers.” (Qur’an 5:5)

And Surah Al-Nisa says: “So marry them with their family’s permission and give them their marriage
portions (dowry) decently (so that they live) a protected life (in marriage), not indulging in illicit affairs, nor
having secret lovers.” (Qur’an 4:25)

(c) Source Of Peace And Affection

In Surah Rum, we find: “Among His Signs is (the fact) that He has created spouses for you from among
yourselves so that you may console yourselves with them. He has put affection and mercy between you; in
that are Signs for people who reflect.” (Qur’an 30:21)

And again, in Surah Al-A’raf: “He is the one who has created you all from a single soul, and made its mate
for it that he might find rest (and comfort in her).” (Qur’an 7:189)

(d) Significance Of Faith In Marriage

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In Surah Al-Baqarah, we read: “Do not marry women who associate (others with Allah) until they believe. A
believing maid is better than an unbelieving woman, no matter how attractive she may seem to you. Do
not (let your women) marry men who associate (other with God) until the latter believe; a believing slave is
better than an unbelieving man, no matter how attractive he may seem to you. Those people invite (you)
to the fire while God invite (you) to the Gardens and to forgiveness by His permission. He explains his signs
to mankind so that they may bear them in mind.” (Qur’an 24:3)

(e) Forbidden Marriages

Islam forbids certain relations as stated in Surah Al-Nisaa: “Do not marry any women whom your fathers
have already married, unless this is a thing of the past: it is a shameful act and disgusting and an evil way.
Forbidden to you (in marriage) are your mothers, your (own) daughters, your sisters, your aunts on your
father’s side, as well as your aunts on your mother’s side, and your brothers’ and your sisters’ daughters,
your foster-mothers and your foster-sisters your mothers-in-law and step-daughters who are under your
guardianship (since their mothers are) wives of yours with whom you have consummated marriage
(however, if you have not consummated it with them, it will not be held against you), and wives of your
sons who are your own flesh and blood; nor may you bring two sisters together (under one roof), unless
this is a thing of the past. Allah is forgiving, merciful.

Nor (should you marry any) already married except the ones under your control (as slave girls). Such is
God’s legislation for you. Anything beyond that is lawful to you, provided you seek them by means of your
wealth in honest wedlock rather than taking them as mistresses. Since you have sought contentment (by
marrying them), give them their marriage portions (dowry) as a duty. Yet it will not be held against you
should you come to terms about it even after what has been stipulated. Allah is aware, wise.

And if you who cannot afford to marry respectable (free) believing women, you should then seek one of
the believing maids under your control. God is well aware of your faith. You proceed one from another, so
marry them with their family’s permission and give them their marriage portions decently (so that they
may live) a protected life, not indulging in illicit affairs, nor having secret lovers. Once they are married,
should they commit some sexual offence, they should receive half the punishment (prescribed) for free
married women. That applies to any of you who worry lest he may not control his (sexual) impulses;
however it is better for you to discipline yourselves. Allah is forgiving, merciful.” (Qur’an 4:22-25)

(f) Polygamy

Islam does not allow illicit affairs or the keeping of mistresses but allows relationships only through
marriage. Having full regard human nature, it allow up to four wives: “Then marry such women as may
seem good to you, two or three or four (at a time). If you fear that you cannot do justice (to them), then
(marry) one woman (only) or someone your right hand controls (slave maid). That is more likely to keep
you from committing an injustice.” (Qur’an 4:3)

And again, in the same Surah, we read: “You will never manage to deal equally between your wives,
however much you wish (to do so); yet do not turn completely aside (from one) so that you leave her in
suspense. If you maintain proper conduct and fear God (and do your duty), God will be forgiving, merciful.”
(Qur’an 4:129)

RIGHTS OF WOMEN

Prophet Muhammad was the first person in modern history who guaranteed definite rights to women as
daughters, sisters, mothers and wives. He raised their status from mere chattels and playthings to
respectable human beings equal to men in all respects. They are treated with kindness and respected with
honour in whatever position they may be: as daughters they enjoy the love and kindness of their parents;
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as sisters they command the respect of their brothers and other members of the family; as mothers they
are revered by all, young as well as old, and become the centre of attraction and honour for all. And as
wives they receive good wishes and welcome from all members of the family and above all, love and
affection from their husbands.

Islam has recognized the biological and psychological differences between the man and the woman and
has therefore given due allowance to this fact in determining their respective rights and obligations in
society. Women’s rights are based on the following three guiding principles:

First, it enjoins that the authority that man has been given for maintaining order in the family should not
be abused, lest the relation between the ruler and the ruled turn into that of the master and his slave.

Second, it exhorts that the woman should be afforded all such opportunities as may enable her to develop
her natural abilities to the maximum within the social framework, so that she may play her role effectively
in the development of civilization. Third, it makes it possible for the woman to attain to the highest rung of
progress and advancement, as a woman. To become the man is none of her rights. It is neither good for
her nor for society to be trained for the masculine life, nor can she succeed in the manly life.

Keeping these principles in view, Islam has granted the woman vast social and economic rights, elevated
her status, and provided such moral and legal safeguards in its system for the protection of her rights and
status that the like of these cannot be found in any old or modern social systems in the world.”

1. The wife is entitled to maintenance and to receive a dowry from her husband. However rich she may
be, husband is in no case absolved from his responsibility to support and maintain her. She also enjoys
the right of inheritance from her husband, father, children and other near relations. All this wealth is
her property and she can use it, invest it, or give it away to others in any manner as she wishes.
2. Then she enjoys all the social rights that any other person, male or female, can possibly have in society.
(a) She has complete freedom in the selection of her husband and no one has the right to marry her to
anyone without her express wish and consent.
(b) She has all legal rights to get separation (divorce) from her husband if she does not want to live
with him, dislikes him, or if he is cruel or impotent.
(c) Both the husband and wife are treated alike with absolute equality in legal and civil matters. The
law does not distinguish between a man and a woman as far as protection of life, property, honour
and reputation is concerned.
3. The woman has the same right as the man to acquire knowledge and cultural training, and Islam makes
no distinction between man and woman. However, Islam does recognize difference between the type
of education and cultural training that the woman should receive compared to that of the man.
According to the Islamic viewpoint, the right and appropriate type of education for the woman would
be that which would prepare her to become a good wife, good mother and good housewife, because
her sphere of work would be her home.
4. The wife does not change her maiden name after her marriage but retains it.
5. Islam has in fact, given real freedom and emancipation to the woman and raised her to the status of
womanhood with dignity, honour and grace. The concept of woman’s rights and freedom that one
often hears in the West is an echo of the revolutionary call raised by the Holy Prophet of Islam
(P.B.U.H) fourteen centuries ago. “The men shall have their due according to what they have earned
and the women according to what they have earned.” (Qur’an 4:32) God makes no distinction
between the man and the woman because: “God created you from a single soul, and from the same
soul created his mate.” (Qur’an 4:1)

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Both the man and the woman can attain any place of honour and glory by righteousness without any
preference for either of them.” Their Lord answered their prayer and said, “I never let go to waste the
labour of anyone who works among you, whether male or female, for in my sight all of you are alike.”
(Qur’an 3:195).
And in Surah Al-Nisaa: “And those who do good works, whether men or women, provided that they are
believers, will enter into Paradise and they will not be deprived in the least of their rightful rewards.”
(Qur’an 4:124).
Also in Surah Al-Baqarah: “Wives have the same rights as the husbands have on them in accordance with
the well-known principles and practice.” (Qur’an 2:228)

The contribution of the Holy Prophet to the rights of women is greater than that of anyone else in history
for it was he who raised the status of women as we see it today. He emphasized to the parents that the
birth of a female did not bring them any shame or disgrace, but, on the contrary, that bringing her up and
educating her was a means of their salvation. He also said, “The best blessing among the blessings of the
world to a man is a virtuous wife.” (Hadith Nisa’i)

It is reported by Abdullah bin Umar that during the life time of the Holy Prophet, his companions treated
their wives most politely for fear that a commandment concerning them might be sent down and not until
he had passed away did they begin talking with them freely. (Hadith Bukhari)

In fact, the women had found in Prophet Muhammad a merciful, sympathetic and strong advocate of their
rights and social status. There is no doubt that the Holy Prophet was the first and indeed the final Prophet
who changed the mentality not only of men about women but also of the woman herself, and created the
right type of mentality based not on emotions but on real knowledge and reason in place of the Ungodly,
Un-Islamic mentality of ‘ignorance’.

Then he did not rest content with reforming the people spiritually but also made arrangements to
safeguard by law the rights of woman against the encroachment of man. Moreover, he produced this
awakening in the woman that “she had her own legal rights for the protection of which she could go to
law.” The result of this type of education and training was that both the man and the woman came to be
regarded as two equally necessary components of humanity and equally important for the development of
civilization and culture. The services rendered by both in their respective spheres are equally useful,
valuable and indispensable. Neither is manhood respectable nor womanhood disgraceful by itself. Both will
attain success and progress if they work and perform their duties as required of them in their own special
field of activity and society will also benefit from it.

UNIVERSALITY OF THE SEX RELATIONSHIP

Islamic education is very comprehensive and embraces all fields of study. It has broken new grounds in the
fields of marital relationships and provided very useful and appropriate sex education to married couples.
It has rejected views of both extremes.

On one side are those who take sex as a means of satisfying their carnal desires and indulge in acts of
purely sensuous lust, obscenity, licentiousness and self-indulgence and bring this relationship to shame,
disgrace and mockery. And there are others who completely abstain from it and regard even ordinary talk
about it as sinful and shameful.

Islam has, on the other side, suggested a ‘golden mean’ between these two extreme views. It says that the
marital relationship is neither so sinful that one should completely abstain from it nor is it a plaything, that
one should make it a source of lust and sensuousness and indulge freely with anyone and everyone. It

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permits sex relationships within certain limits and places certain obligations on both the husband and his
wife.

The sexual instinct in man, like that of hunger and thirst, is very strong and aggressive and it is necessary
and desirable to moderate it in order to strike a balance between the animal and human relationships of
man. The history of man shows that a slight disturbance in this relationship can do havoc with the cultural
and social order. This instinct is not only strong but is also very sweet and delightful, which makes it all the
more dangerous if given free license. This instinct has been exploited under various names by evil men and
women throughout the history of man: some have called it ‘art’, others have named it ‘fine art’, and still
others speak of it as ‘romantic literature’ or ‘aesthetics’, which they regard as necessary for the
appreciation of life and the satisfaction of the finer feelings of man. No matter what name is given to
licentious and sensuous pleasure, they all lead to obscenity and indecency and ultimately destroy that very
culture in the name of which such shameful acts have been committed.

The same is the end of that culture and civilization which tries totally to suppress this instinct of man,
because they are fighting a losing battle against nature. Nature does not accept defeat but totally destroys
those who try to crush it. This attitude is negative and in fact a suppression of humanity. If suppressed to
its limits it will crush all human qualities of perseverance, courage and valour and destroy the practical
power of man, as well as his abilities to reason and think.

“Thus, the suppression of the sexual urge is tantamount to suppression of the intellectual and physical
powers of man. It is subduing and crushing all his capabilities, leaving no hope of their regeneration, for the
chief motivating force in man is his sexual power and ability.”

It is the primary duty of every healthy and pious society to divert this instinct of man from these extremes
of self-indulgence and total abstention to a state of moderation and then regulate it within reasonable,
desirable and appropriate limits.

Islam has tried to regulate the relationship of man and woman on the basis of wisdom and natural reality.
Its first fundamental and universal truth is stated in Surah Al-Zariyat: “And of everything we have created
pairs.” (Qur’an 51:49) And again, “Glory to Allah, who created in pairs all things that the earth produces as
well as their own (human) kind and other things of which they have no knowledge.” (Qur’an 36:36).

This clearly points out the fact that the mystery of sex life runs through all creation in man, in animal life in
vegetable life and in other forms of creation of which we have no knowledge, so much so that even the
constitution of matter itself is referred to in pairs of opposite energies. Thus the whole universe is created
on the relationship of pairs. “In other words, all the parts of this great machine have been created in pairs
and all that one can see in this world is indeed the result of the mutual interaction of these pairs.”

The Second universal truth is that the primary and natural object of creation in pairs is the reproduction
and propagation of each of their own species: “He has made for you pairs from among yourselves, and
pairs among cattle, to multiply you.” (Qur’an 42:11). And in Surah Al-Baqarah: “Your wives are your farms.”
(Qur’an 2:223).

These verses of the Qur’an show, first, that as far as the propagation of the human race is concerned, man
is like other animals. The sex urge is man’s animal but natural instinct to procreate and keep his race alive
on the earth. It is a lawful urge and must not be suppressed, but reasonable and full opportunity should be
given for its satisfaction.

Secondly, the relationship of human pairs is different from animal pairs. The physical structure of human
pairs is so designed as to help them in an abiding relationship, as is found between a cultivator and his
farm. It binds them in a permanent and close relationship.
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Thirdly, the natural biological sex attraction between a human pair is very strong and is of the same nature
as is found in other animals. Each member of a species feels a very powerful urge of procreation and is
instinctively attracted towards other members of the opposite sex. If this urge is not properly controlled
and disciplined, it can lead to sexual anarchy and make man a sheer brute animal.

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CHAPTER FOUR
PARENTS AND RELATIONS

The second important unit in the social structure is parents and relatives. Islam lays stress on their rights
and calls for kind and benevolent treatment to them: “We have enjoined every man to look after his
parents; his mother bears him with one fainting spell after another fainting spell, while his weaning takes
two years. Give thanks to me and to your parents.” (Qur’an 31:14)

In Surah Bani Israel, we read: “Your Lord has decreed that you should worship none but Him, and show
kindness to your parents; whether either or both of them attain old age (while they are) still with you,
never say to them a word of contempt, nor scold either of them. Speak to them in a generous fashion.
Serve them with tenderness and humility, and say, ‘My Lord, show them mercy, just as they cared for me
as a little child.”(Qur’an 17:23-24)

In Surah Al-Nahl, we read: “God commands justice, kindness and giving (their due) to near
relatives.”(Qur’an 16:90)

Surah Bani Israel says: “Render your close relative his due.” (Qur’an 17:26). “… And blood relations have
the better claim in respect of one to the other according to the Book of Allah.” (Qur’an 33:6)

“And to give one’s wealth away, no matter how one loves it, to near relatives.” (Qur’an 2:177)

Surah Al-Nisaa says: “Show kindness to both (your) parents and to near relatives.”

But obedience to parents is in meeting their worldly needs and in kind treatment of them but not in
disbelief: “Yet if either of them should strive to make you associate anything with me which you have no
knowledge of, do not obey him, although you should still keep company with both of them properly during
their life in this world.” (Qur’an 31:15)

Reconciliation: We have, in Surah Al-Nisaa: “If you fear a split between a man and his wife, send for an
arbiter from his family and an arbiter from her family. If both want to be reconciled, God will adjust things
between them. God is aware, informed (of everything).” (Qur’an 4:35)

THE POOR AND THE NEEDY

The third unit of the social structure is the poor and the needy that are the weakest members of society
and need kindness, generosity and help from the society. The Qur’an has given them great importance and
condemned those people and societies which do not properly look after their interests: “When near
relatives, orphans and poor people are present at the division of (inheritance), provide for them out of it
and speak politely to them.” (Qur’an 4:8)

Surah Al-Baqarah, we read: “But righteous is he who believes in Allah…and gives his wealth, for love of
Him, to kinsfolk and to orphans and the needy and the wayfarer and the beggar and to set slaves free.”
(Qur’an 2:177)

And those who are not generous and kind to these people are warned of severe punishment: “Have you
seen someone who rejects religion? That is the person who pushes the orphan aside and does not
encourage feeding the needy.” (Qur’an 107:1-7)

Surah Al-Nisaa says: “Show kindness to both your parents and to near relatives, orphans and the needy.”
(Qur’an 4:36)

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And in the same Surah, we have: “Give orphans their property and do not substitute something bad for
something good.” (Qur’an 4:2)

Yet again, in the same Surah: “Those who live on orphans’ property without having any right to do so will
only swallow fire into their bellies, and they will be exposed to burning flame.” (Qur’an 4:10)

THE SOCIETY IN GENERAL

The fourth aspect of the social structure is society in general. Islam gives clear instructions for good and
generous treatment of all members of society.

Islam lays great stress on Muslims fulfilling the duties they owe to the community and caring for the right
of its members they must cooperate with all in acts of virtue and goodness, And not cooperate in acts of
vice and iniquity. (Qur’an 5:2). They must treat one another as friends (Qur’an 9:71). And say kind words to
other people (Qur’an 2:83).
Muslims are required to greet one another with peace and blessings (Qur’an 6:54) and return others’
greetings with something even more courteous or at least of equal courtesy. (Qur’an 4:86)
Muslims are advised to set things right between their brother Muslims (Qur’an 49:10) and to remain a
united family. (Qur’an 3:103). And all the Muslims are brothers (in faith) and they respect each other’s
feelings and ideas. (Qur’an 49:10-11)

The Qur’an mentions the rights of other people in these words: “And worships Allah and do not associate
anything with Him. Show kindness to parents and to your near relatives and orphans and the needy and to
the neighbor who is related to you and the neighbour who is not related to you and the fellow traveler and
the wayfarer and the slaves whom your right hands possess. Truly God loves not such as are proud and
boastful.” (Qur’an 4:36)

Surah Al-Tawbah says: “The alms are only for the poor and the needy, and those who collect them and
those whose hearts are to be reconciled and to free the captives and the debtors and for the cause of Allah
and for the wayfarer; a duty imposed by God.” (Qur’an 9:60)

Prophet Muhammad made it absolutely clear by saying that:

“None of you truly believes until he wishes for his brother (Muslim) what he wishes for himself.” (Hadith)

“The Muslim society is like a body in respect of mutual love and sympathy. If a limb of the body suffers
pain, the whole body responds to it by sleeplessness and fever.”
And that “The relationship of one believer to another believer is like that of a building, one part of which
strengthens another.” (Hadith)

INTERNATIONAL RELATIONS

This is the fifth and the last aspect of the structure of society. Islam’s international relations are based on
the fact that all mankind have a common origin and therefore, as human beings, we are all equal and must
maintain friendly and cordial relations with each other on both an individual and collective level. (Qur’an
4:1) Muslims must also respect their mutual agreements and treaties (Qur’an 6:91) deal with other people
with honesty (Qur’an 16:92) and administer justice, even with their enemies, and must show respect for
non-combatants (Qur’an 4:89-90), neglecting no effort in establishing and maintaining peace in the world
(Qur’an 8:61) as members of the human brotherhood. (Qur’an 49:3)

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Such teaching helps to build a society to very high standards of goodness, benevolence and justice and
guarantees peace, security and happiness to all its members, who work with devotion and love for the
enrichment of its culture and civilization.

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CHAPTER FIVE
SOCIAL STRATIFICATION

In Islam there is no distinction on the basis of caste, race or nationality. All those who believe, no matter
what race or nation they belong to, are its members, and as such, enjoy equal rights and duties with any
other member. (Qur’an 49:10). Muslims are linked together with the chain of faith which has developed
love and affection between them and they often prefer their brethren over themselves. “But those who,
before them, had homes (in Madinah) and had adopted the faith, show their affection to such as come to
them for refuge and entertain no desire in their hearts for things given to the (latter), but give them
preference over themselves, even though poverty was their (own lot). And those saved from the
covetousness of their own souls they are the ones who achieve prosperity. And those who come after
them, say, ‘Our Lord! Forgive us, and our brethren who came before us into the faith and leave not, in our
hearts, rancor (or sense of injury) against those who have believed.” (Qur’an 59:9-10)

This gives a true picture of the deep loving relationship that exists between the members of an Islamic
society. The nature of our mutual relationship, the relationship with our enemies and the standard of our
virtue and goodness are described in Surah Al-Fath in these words, “Muhammad is the Messenger of God,
and those with him are strong against unbelievers, but merciful among themselves. You see them bowing
and falling prostrate (in worship), seeking Bounty from Allah and His good pleasure. The mark of them is on
their faces from the traces of prostration. This is their likeness in the Torah and their likeness in the Gospel:
like a seed which sends forth its blade, then makes it stronger; it then becomes thick, and it stands on its
own stem, (filling) the sowers with wonder and delight.” (Qur’an 48:29)

GOVERNMENT

The Qur’an has laid down clear instructions regarding Leadership and Government, “You who believe, obey
Allah and obey the Messenger and those of you who hold command. If you should disagree over anything,
refer it to God and the Messenger, if you believe in Allah and the Last Day.” (Qur’an 4:59). And in Surah Al-
Nisa, we read, “If they would only refer it to the Messenger and those charged with authority among them,
those who investigate matters would have known about it.” (Qur’an 4:83)

Again, in surah Al-Baqarah, we read, “When his Lord tested Abraham by means of (certain) words and he
fulfilled them, He said, I am to make you into a leader of mankind. He (Abraham) said, what about my
offspring? God said, My pledge does not apply to evildoers.” (Qur’an 2:124)

The Qur’an sums up the fundamental principles of Government in these words, “We verily sent Our
Messengers with clear proofs and sent down with them the Book and the Balance (of right and wrong), so
that mankind may conduct themselves with fairness and justice. We have sent down iron laden with grim
violence as well as benefits for mankind, so that God may know who is supporting Him and His Messenger,
though unseen. Indeed Allah is Strong and Powerful.” (Qur’an 57:25)

Then the Qur’an refers to this function of the Muslims in these words, “You are the best community that
has been raised up for mankind. You enjoin right conduct and forbid indecency; and you believe in Allah.”
(Qur’an 3:110). And in Surah Al-Hajj we read, “Those who, if We give them power in land, establish regular
worship and pay regular poor-due and enjoin right conduct and forbid iniquity and wrong. And with God
rests the end (and decision) of all affairs.” (Qur’an 22:41)

Thus, administration of justice and equity for all is the main function of the State (Government).
“Whenever you judge between people, you should judge with justice.” (Qur’an 4:58). And in Surah Al-
Ma’idah are these words, “O you who believe! Be firm witnesses for god in equity. And let not hatred of

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any people seduce you that you deal not justly. Be just, that is next to piety. And fear God, for Allah is well
acquainted with all that you do.” (Qur’an 5:9)

PEACE AND ORDER

Islam stands for peace, virtue and justice and any who corrupts these are dealt with very severely by the
Islamic society. It advises believers to live clean and pure lives free from doubt and suspicion. In Surah Al-
Ma’idah, we read, “Help you one another in righteousness and virtue, but help not one another in vice and
aggression. But fear Allah, and indeed God is strict in punishment.” (Qur’an 5:2). And, “O you who believe!
Avoid suspicion as much as possible; for suspicion in some cases is a sin. And spy not on each other, nor
speak ill of each other behind their backs. Would any of you like to eat the flesh of his dead brother? Nay,
you would abhor it. But fear Allah he is forgiving, merciful.” (Qur’an 49:12)

Prophet Muhammad was asked to take a promise from the believing women, “That they will not associate
in worship any other thing whatever with God, that they will not steal, that they will not commit adultery
(or fornication), that they will not kill their children, that they will not utter slander, intentionally forging
falsehood and that they will not disobey you in any just matter, then accept their allegiance and ask Allah
to forgive them.” (Qur’an 60:12) If, then, any break the law, they are reprimanded. “Those who break
Allah’s covenant after it is ratified and sever what Allah have ordered to be joined and do mischief on
earth; those are they who are the losers.” (Qur’an 2:27)

The believers are forbidden to take other people’s lives, commit adultery and eat up others’ property
(Qur’an 17:31-34) and from all indecent acts. “Say: The things that my Lord has indeed forbidden are;
shameful deeds, whether open or secret; sins and trespasses against truth or reason; assigning of partners
to Allah, for which he has given no authority; and saying things about God of which you have no
knowledge.” (Qur’an 7:33)

And in Surah Al-An’am, we read, “Say: Come, I will rehearse what Allah has really prohibited you from: Join
not anything as equal with Him; be good to your parents; kill not your children on a plea of want; We
provide sustenance for you and for them, come not near shameful deeds, whether open or secret; take not
life, which God has made sacred, except by way of justice and law; thus does He command you, that you
may learn wisdom. And come not near the orphan’s property, except to improve it, until he attains the age
of maturity; give measure and weight with full justice; no burden do we place on any soul, but that which
it can bear; whenever you speak, speak justly, even if a near relative is concerned; And fulfill the Covenant
of Allah. Thus does He command you that you may heed?” (Qur’an 6:151-152)

Thus Islam basically depends on personal discipline and the sense of duty of each of its citizens to maintain
law and order. It prepares Muslims through its moral and spiritual education and through its rigorous
program of mental culture to spend their lives as decent and peaceful members of the Islamic society and
to keep away from the boundaries of God (Hudud Allah). Fear of God (Taqwah) is developed in them
through its system of worship (Ibadah), which acts as a directive as well as a corrective force and keeps the
Muslims within the Law of Allah.

Thus moral and spiritual education and training is the main instrument of Islam to maintain peace and
order in the community, but if there are exceptions where law is broken, then it awards severe
punishments as deterrents as well as atonement for the criminal. It prescribes life for life in cases of
murder (Qur’an 5:48); a hundred stripes for adultery or fornication (Qur’an 24:2); eighty stripes for slander
against chaste women (Qur’an 24:4).

In fact, there are very few penal laws in the Qur’an for criminal offences and the main deterrent is the fear
of God and His Punishment on the Day of Judgment. “It is He who has produced you from a single person;

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here is a dwelling place and a place of departure (for you). We have made our signs clear for a people who
have knowledge and understand.” (Qur’an 6:98)

Thus the Qur’an provides a store of knowledge for study and research in the field of sociology. It gives hints
and tips here and there in various contexts for the direction of mankind so that we may find light leading us
onto the hidden mysteries in the world sociology.

BASIC HUMAN RIGHTS

All citizens of a Muslim state enjoy the following inviolable rights:

Freedom Of faith:

There is no compulsion into Islam, Allah said:

“There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the
wrong. So whoever disbelieves in Taghut (false gods) and believes in Allah has grasped the most
trustworthy handhold with no break in it. And Allah is Hearing and Knowing.” (Qur’an 2:256)

"And say: "The truth is from your Lord. Then whosoever wills, let him believe, and whosoever wills, let him
disbelieve. Verily, We have prepared for the Zalimun (polytheists and wrong-doers, etc.), a Fire whose
walls will be surrounding them (disbelievers in the Oneness of Allah). And if they ask for help (relief, water,
etc.) they will be granted water like boiling oil, which will scald their faces. Terrible the drink, and an evil
Murtafaqa (dwelling, resting place, etc.)!" (Qur’an 18:29)

"Whoever goes right, then he goes right only for the benefit of his ownself. And whoever goes astray, then
he goes astray to his own loss. No one laden with burdens can bear another's burden. And We never
punish until We have sent a Messenger (to give warning)." (Qur’an 17:15 & 97)

"Indeed, there hath come unto you light and clear Book from Allah; wherewith Allah guided him who shall
follow His pleasure into the ways of safety and bringeth them out of utter darkness into light by His will
and guideth them onto the path of righteousness". (Qur’an 15:16)

“And those who strive in our (cause), We will certainly guide them to Our paths: for verily Allah is with
those who do right”. (Qur’an 29:69)

"Verily, We have created man from Nutfah drops of mixed semen (discharge of man and woman), in order
to try him, so We made him hearer, seer.
Verily, We showed him the way, whether he be grateful or ungrateful.
Verily, We have prepared for the disbelievers iron chains, iron collars, and a blazing Fire."
(Qur’an 76:2-4)

"It is the statement of a glorious Messenger empowered by the One Who manifests the Throne, Able,
Obeyed: how trustworthy He is..." (Qur'an, 81:19-22)

“Will you then compel people against their will, to believe?” (Qur’an 10:99)

“And who does more wrong than he who invents a lie against Allah or rejects the truth when it reaches
him? Is there not a home in hell for those who reject faith”? (Qur’an 29:68)

Rights to Private Property:

“Do not devour your property among yourselves in vanities, nor ask by it to gain the hearing of the judges
that you may knowingly devour a portion of other people’s property wrongfully.” (Qur’an 2:188)
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Rights To Dissent:

“You who believe, obey God and obey the Messenger and those of you who hold command. If you should
disagree over anything, refer it to Allah and the Messenger, if you believe in God and the Last Day.”
(Qur’an 4:59)

Rights To Privacy:

“You who believe! Do not enter any house except your own homes unless you are sure of their occupant’s
consent, and greet them politely.” (Qur’an 24:27). And “Do not enter any house except through its gates”.
(Qur’an 2:189)

Freedom Of Association:

“Let there be a community among you who will invite (others) to do good, command what is right (and
good) and forbid what is wrong (and evil); they are the ones who will prosper (and succeed).” (Qur’an
3:104)

Rights To Personal Responsibility:

Surah al-An’am, says, “And no person earneth ought save against himself, and no bearer of burdens shall
bear another’s burden.” (Qur’an 6:164)

In Surah Al-Fatir, we read, “And a bearer of burdens will not bear another’s burden, and if one heavy-laden
calleth for his load, nought thereof will be borne although he is of kin. And whoever becometh clean, only
for himself; and unto Allah is the return.” (Qur’an 35:18)

Rights To Livelihood:

“And in their wealth the Beggar and the Destitute have their rights (and due share).” (Qur’an 51:19)

RIGHTS OF THE STATE UPON ITS CITIZENS

The State (Government) equally enjoys the following rights over the people:

Loyalty:

“You who believe, obey God and obey the Messenger and those of you who hold command.” (Qur’an 4:59)

Obedience To the Law:

“And do n mischief (by creating disorder) on earth after it has been set in order; that will be best for you if
you are believers.” (Qur’an 7:85). And “the penalty for those who wage war against God and his
Messenger, and spread mischief (and disorder) in the land is to be slaughtered or crucified, or to have their
hands and feet cut off on opposite sides, or to be banished from the land.” (Qur’an 5:33)

Cooperation In Goodness And virtue:

In Surah Al-Ma’idah we read, “Help you one another in righteousness and virtue; But help not one another
in vice and aggression. But fear Allah, and indeed Allah is strict in punishment.” (Qur’an 5:2)

And, “O Ye who believe! What is the matter with ye that when it is said unto you: March forth in the way of
Allah, ye cling heavily to the earth? Do ye prefer with the life of this world to the Hereafter? Whereas, the
enjoyment of the life of the world by the side of the Hereafter, is but a little. If ye march not forth, He will

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torment ye with a torment afflictive, and him ye cannot hurt nought; and Allah is over everything Potent.”
(Qur’an 9:38-39

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