Values laid down by Islam
By Haider Zaman

ACCORDING to a recent news report, the Muslim Imams of Europe have pledged to work hard to prove that Islam is compatible with western values of democracy and human rights. But what should have been pledged to prove is not that Islam is compatible with the western values of democracy and human rights but rather the very genesis of these values lies in the Islamic faith and teachings.

The people’s right to choose their ruler is implicit in the Quranic verse which enjoins the believers to give “trusts” into the care of those who are worthy of trust (4:58). The word “trust” in this verse is to be understood in the same sense as explained by the Holy Prophet (peace be upon him) when some one asked him as to when the Day of Judgment will come. He replied “when people start violating trusts, you should wait for the Day of Judgment.” “What does that imply” the man further asked. “It means when responsibilities are entrusted to those who are not worthy of it” the Prophet replied (Muslim).

The responsibilities referred to in this saying have an obvious reference to the responsibilities of the state. It is the responsibilities of the state which involve greater degree of trust and confidence. The mismanagement in this sphere can have wide-ranging unpleasant consequences. Therefore, when the verse enjoins the believers to entrust the responsibilities of the state to those who are worthy of trust, it obviously implies that the people should have a say in choosing the person to whom such responsibilities should be entrusted.

The Prophet of Islam had not nominated any one to be his successor although there was a general practice of doing so in those days. It means that he left it to the believers to choose their ruler. The way the first four Caliphs were chosen after the demise of the Prophet is reflective of all democratic norms that could be possibly adhered to in the objective conditions prevailing at that time.

Hazrat Abu Bakr, in his address to the people after his elevation as Caliph inter alia said “now that I am elevated as ruler over you, though not the best among you”, which clearly implied that he attributed his elevation not to his status or qualities but to the choice and consent of the people. He further said “if I do good, support me; if I err set me right” which meant that he solicited support of the people not on the basis of threats or coercion but on the basis of his performance. At the same time he exhorted the people to criticise him if he erred which in the modern terminology is called the freedom of speech and expression, a universally accepted value of democracy.

The Quran specifically exhorted the Prophet to consult his companions in the conduct of affairs (3:159). In another Quranic verse, the people who do their work through consultation have been termed as the people being rightly guided (42:38). Consultation, it may be added, is an indispensable norm of democracy on which the Quran lays so much emphasis. Accountability is another democratic norm which was reflected in the saying of the Prophet that any one who was appointed to a public office had to render an account of every thing, big or small (Muslim). Hazrat Umar said that he would be accountable even for the death of a hungry dog on the bank of river Euphrates.

Tolerance is yet another universally accepted democratic norm on which the Quran lays great emphasis as it says “and bear with patient constancy whatever betide thee; for this is fairness (of purpose) in (the conduct of) affairs” (31:17). Another Quranic verse says that Allah is with those who exercise patience (2:153). Patience is a clear manifestation of tolerance.

Thus most of the values and norms which are now called as the core values of democracy were spelled out by the Holy Quran 1,400 years ago. According to Professor Brifault “the ideal of freedom for all human beings, of human brotherhood, of the equality of all men before law, of democratic government by consultation and universal suffrage, the ideals that inspired the French revolution and the declaration of rights, that guided the framing of the American constitution and influenced the struggle for independence in the Latin American states, were not the invention of the West. They find their ultimate inspiration and source in the Holy Quran” (Making of Humanity).

No one can deny that the concept of equality is the very foundation on which the whole superstructure of democratic values and human rights is built. And it is also a fact that the whole world was still in dark about this concept when the Quran not only laid stress on it but also advocated its acceptance and practice. This is evident from the Quranic verse (49:13) and its explanation by the Prophet in his sermon on the occasion of his last pilgrimage when he said.

“Allah says, O mankind! We created you from a single male and female couple and then divided you into nations and tribes so that you may recognise one another. Verily the most honourable among you in the sight of Allah is he who is the most righteous of you. In the light of this Quranic verse, no Arab has any superiority over a non-Arab nor any non-Arab has any superiority over an Arab. Neither black is superior to white nor white is superior to black. Of course, if there is any criterion of superiority it is righteousness.”

It was the above quoted declaration that gave severe blow to the false notions and self made barriers of race, blood and colour besetting the human society for ages. This was also the main reason for the acceptability of Islam to people among all the nations and tribes of the world. According to Toynbee, well known British historian, there was hardly any race in the world from which people did not accept Islam and in the process became one Ummah. According to Professor Gibb “no other society has such a record of success in uniting in an equality of status, of opportunity and endure, so many and so various races of humanity.”

The practical example of equality was manifest in the directive of Hazrat Umar to the Governor of Kufa through which he was specifically advised to treat the people equally in his presence, in his company and in his decisions so that the weak despaired not of justice and the strong had no hope of any favour.

The Quranic verse which declares that all human beings are equal at the same time provides a clear pointer to the need for giving equal opportunities, a universally accepted human right, in certain aspects of life. The criterion of honour in the sight of Allah, according to the verse, namely, righteousness could be within the reach of every one who sincerely wants to become righteous. The Quranic verse which says there is no compulsion in religion (2:256) and the verse which told the Prophet that it was not his job to compel people to accept the truth of what he preached (50:45) are indicative of the fact that Islam does favour full freedom in the matter of following religion of one’s choice.

All other rights, falling in the category of human rights, have been spelled out by the Quran and Sunnah in such a way that what could be the obligation of one in relation to others should be the right of others. The Quran enjoins the believers to do justice to every one without any discrimination (4:135) (5:8) which means that it should be the right of every one to be dealt with justly and fairly.

Likewise, the Quran exhorts the believers not to eagerly desire what rightfully belongs to others (4:32), not to withhold from others that which is due to them (11:85), to render financial help to the needy (2:219), to treat others the way you would like yourself to be treated (2:219), to treat others the way you would like yourself to be treated (2:267), to help each other in all that is good (5:2) to return the same or even better greetings when greeted (4:86) and not to enter other’s house without permission (24:27, 28).