Vie, then, with one another in good deeds.
To Allah shall you all return then will he inform you of that wherein you differed." (Suratu-l Maa'idah, 5:48). Right to Protection of Honour and Good name: According to the Qur'an protection of the good name and honour of the members of the community is a very high priority in social values to be guarded by everyone and particularly the Ruling Agencies.
Allah seriously warns the community against loose talk, making of reckless allegations and spreading of rumours.
Allah says: "if the hypocrites, and those in whose heart is a disease, and those who cause agitation in the city, desist not, We shall surely give thee authority over them; then they will not dwell therein as thy neighbours, save for a little while.
(Then they will be) accursed.Wherever they are found, they will be seized and cut into pieces." (Suratu-l Ahzaab, 33:60-6)."0 ye who believe! let not one people deride another people, who may be better than they, nor let women deride other women, who may be better than they.
And defame not your own people, nor call one another by nick-names.
Bad indeed is evil reputation after the profession of faith; and those who repent not are the wrongdoers." (Suratu-l Hujuraat, 49:11)."0 ye who believe! avoid most of suspicions, for suspicion in some cases is a sin.
And spy not nor back-bite one another.
Would any of you like to eat flesh of his brother who is dead ? Certainly you would loathe it.
And fear Allah, surely Allah is Oft-Returning (with com- passion) and (is) Merciful." (ibid :12)."Verily, those who brought forth the lie are a party from among you.
Think it not to be an evii for you; nay, it is good for you.
Every one of them shall have his share of what he has earned of the sin and he among them who took the chief part therein shalL have a grievous punishment.Why did not the believing men and believing women, when you heard of it, think well of their own people and say, "This is a manifest lie?".
Why did they not bring four witnesses to prove it? Since they have not brought the required witnesses, they are indeed liars in the sight of Allah.
Were it not for the grace of Allah and His mercy upon you, in this world and the Hereafter, a great punishment would have befallen you for the slander into which you plunged.
When you received it and then talked about it with your tongues, and you uttered with your mouths that of which you had no knowledge, and you thought it to be a light matter, while in the sight of Allah it was a grievous thing.
And wherefore did you not say, when you heard of it, 'It is not proper for us to talk about it.
Holy art Thou, 0 God, this is a grievous calumny!" (Suratu-n Nour, 24:11 to 16)."Verily, those who accuse chaste, unwary, believing women are cursed in this world and the Hereafter.
And for them is a grievous chastisement." (ibid, :23). Right to Privacy: Privacy, according to the Qur'an is the right of everyone.
It is essential for a full flowering of a personality.
The following verses may be noticed: "0 ye who believe! enter not the houses of the Prophet unless leave is granted to you for a meal, without waiting for its appointed time.
But enter when you are invited, and when you have finished eating, disperse, without seeking to engage in talk.
That causes inconvenience to the Prophet and he feels shy of asking you to leave.
But Allah is not shy of saying what is right." (Suratu-l Alhzaab, 33:53).
"0 ye who believe! enter not houses other than your own until you have asked leave and saluted the inmates thereof.
That is better for you, that you may be heedful.
And if you find no one therein, do not enter them until you are given permission.
And if it be said to you, 'Go back', then go back; that is purer for you.
And Allah knows well what you do." (Suratu-n Nour, 24:27-78).
"0 ye who believe! avoid most of suspicions; for suspicion in some cases is a sin.
And spy not, nor back-bite one another.
Would any of you like to eat the flesh of his brother who is dead ? Certainly you would loathe it.
And fear Allah, surely Allah is Oft-Returning with compassion and (is) Merciful" (Suratu-l Hujuraat, 49:12). The Economic Rights: It is the duty of the community of believers to look after those who have suffered permanent or temporary disability, and for that reason cannot contribute to the social security provided by the system of Zakaah.
Allied to this obligation is the natural corrollary that believers must have an opportunity to labour and to acquire the good things of life and to get full and fair compensation for their labour: "And in their wealth there is share for one who asked for help and for one who is deprived." (Suratu-dh Dhaariyaal, 51 :19).
"And they feed, for love of Him, the poor, the orphan, and the prisoner." (Surat-ud Dahr, 76:8).
"And do not devour your wealth among yourselves through falsehood, and offer it not as bribe to the authorities that you may knowingly devour a part of the wealth of other people with injustice." (Suratu-l Baqarah, 2:188).
"And for all are degrees of rank according to what they did and that Allah may fully repay them for their deeds; and they shall not be wronged." (Suratu-l Ahqaaf, 46:19).
"And every soul will be fully rewarded for what it did.
And He knows full what they do." (Suratu-z Zumar, 39:70).
"Say, 'who has forbidden the adornment of Allah which He has produced for His servants, and the good things of His providing?' Say, 'They are for the believers in the present life and exclusively for them on the Day of Resurrection.'Thus do We explain the Signs for a people who have knowledge."(Suratu-A'raaf,7:32).
"There is naught for man but what he laboured for." (Suratu-n Najm, 53:39).
The Right to Property: There are many verses in the Qur'an which prescribe rules of conduct in which the spending from and application of one's wealth is the operative part: for example, payment of Zakaah, sadaqah and making of certain expiations.
people are encouraged to earn by lawful means and to spend their wealth in accordance with the guidance provided by Allah.
He says: "And when the prayer is finished, then disperse in the land and seek of Allah's grace, and remember Allah much, that you may prosper." (Suratu-l Jumu'ah, 62:10).
"Children of Adam, take your adornment to every place of worship; and eat and drink, but be not prodigal.
He does not love those who exceed the limits.
Say, who has forbidden the adornment of Allah that He has brought forth for His servants and the good things of His providing ? Say, they are for the believers in the present life (and) exclusively on the Day of Resurrection.
Thus do We explain the Signs for a people who have knowledge." (Suratu-l A'raaf, 7:31-32).
"And in their (believers) wealth there is share for those who ask (for help) and those deprived." (Suratu-dh Dhaariyaat, 51 :18). Allah also makes it clear that, in this behalf, the obligations of the believers are also the duties of the Governing Agencies.
He says: "The believers are such that if We give them authority in the land, they establish prayer and give zakaah, and enjoin good and forbid evil." (Suratu-l Hajj, 22:41). But where the believers and their Governing Agencies are called upon to apply the lawfully earned wealth according to the priorities fixed by Allah, the hoarders of wealth have been promised a severe chastisement.
He says: "Woe to every back-biter, slanderer, who amasses wealth and counts it time after time.
He thinks that his wealth makes him immortal.
Nay he shall be cast into crushing punishment." (Suratu-l Humazah, 104:2-5). The Qur'an describes 'Korah'(Qaroun) as the very embodiment of the evil rich: "Verily, Korah was of the people of Moses, but he behaved arrogantly towards them.
And We had given him of treasures so much that his hoardings would have weighed down a party of strong men.
When his people said to him, Exult not, surely Allah loves not those who exult."And seek, in that which Allah has given thee, the Home of the Hereafter; and neglect not thy lot in this world and do good to others as Allah has done good to thee; and seek not to make mischief in the earth verify Allah loves not those who make mischief."He said, This has been given to me because of the knowledge I possess.
Did he not know that Allah had destroyed before him generations that were mightier than he and greater in riches? And the guilty shall not be asked to offer an explanation of their sins."So he went forth before his people in his pomp.
Those who were desirous of the life of this world said, 0h! would that we had the life of what Korah has been given ! Truly, he is the master of great fortune."But those who had been given knowledge said, Woe to you Allah's reward is best for those, who believe and do good works; and it shall be granted to none except those who are steadfast.
Then We caused the earth to swallow him up and his dwelling; and he had no party to help him against Allah, nor was he of those who can defend themselves.
And those who had coveted his position the day before began to say, Ah I it is indeed Allah Who enlarges the provision for such of His servants as He pleases.
Had not Allah been gracious to us, He would have caused it to swallow us up also.
Ah! the ungrateful never prosper.
This is the Home of the Hereafter! We give it to those who desire not self-exaltation in the earth, nor corruption.
And the end is for the righteous." (Suratu-l Qasas, 28:76-83). The sins of Korah were: Arrogance and vainglorious display of wealth, Refusal to apply his wealth in accordance with the Divine rules, Claim that he has absolute right to hoard what he had earned; i.e.
to use it or not to use it as he pleases.
In short, the Qur'ans approach to the question of private property may be summarised thus: It is possible to own property, It is incumbent upon the believers to work hard and to create wealth and acquire the fruits of their labour.
But the duty to earn carries a further obligation to earn by lawful and moral means.
Spending in the path of Allah of some of the wealth acquired by unlawful and evil means would not wash away the sins of all misdeeds.
It is also equally important that they should not hoard what they lawfully earn, but spend it freely in the categories that God has established.
It will be open to the Governing Agency of the Believers to regulate the system of spending in the path of Allah (infaq fii sabiili-Llaah) of which the first example is the establishment of the Baytu-l Maal itself.
In normal conditions a State may place less direct burden on the individual leaving him tree to perform his obligation voluntarily.
However, in times of some national emergency, Jihad and the like, every individual may have to carry a burden far greater than in ordinary times. Right to Adequate Rumuneration and Compensation: The dignity that Allah has conferred on the children of Adam, and the Law of Just.
Requittal that he has prescribed for all mankind, requires that both in this world and in the hereafter each man rnust get fair requittal for what he does; and even in the matter of exposure to hazards he should be dealt with fairly.
Allah says: "And for all are degrees according to what they did; and that Allah may fully repay them for their deeds; and they shall not be wronged." (Suratu-l Ahqaaf, 46:19).
"And every soul will be fully compensated for what it did.And He knows full well what they do." (Suratu-z Zumar, 39:70). The Governing Agencies, therefore, have no right to take without compensation from whom they please and to give without regard to needs and conduct to whom they please!
