Islamic Ethics for a Better Society

In his special sermon of October 05, 2012 on the occasion of the Annual Conference [“JALSA SALANA”] of the Jamaat Ul Sahih Al Islam International, the Khalifatullah Hadhrat Munir Ahmad Azim Sahib (atba) of Mauritius reflected on the fundamental values and structural norms on which the edifice of human society is constituted. Based on a holistic analysis of the profound Islamic ordinances, the Messenger of Allah of our times pin-points several ethical principles which, if kept in mind in our individual and collective life, would go a long way in making the world a better place to live.  

Read the Extracts from the Sermon:

Now, allow me to pinpoint certain directives offered by Islam to get rid of some social evils and build a better and progressive society:

1. There should be a good relationship between the high and the low, the aged and the young.

2. Beggary is looked down on with extreme displeasure. The Holy Prophet (saw) has said: “The hand of the donor is better than the hand of the taker.” There came a period in history when people had charity to give but there were no takers.

3. With regard to our neighbours, the needy and the orphans, the Holy Quran has laid this order: “And worship Allah and associate naught with Him and show kindness to parents, and to kindred, and orphans and the needy, and to the neighbour that is a kinsman and the neighbour that is a stranger, and the companion by your side, and the wayfarer, and those whom your right hands possess. Surely, Allah loves not the proud and the boastful.” (4: 37)

Muslim Parents and the Upbringing of Children

In his special sermon of October 05, 2012 on the occasion of the Annual Conference [“JALSA SALANA”] of the Jamaat Ul Sahih Al Islam International, the Khalifatullah Hadhrat Munir Ahmad Azim Sahib (atba) of Mauritius reflected on the fundamental values and structural norms on which the edifice of human society is constituted. The proper upbringing of children is central to the evolution of an orderly society and Islam lays much emphasis on this by insisting upon, inter alia, the moral standing of parents themselves.

Read the Extracts from the Sermon:

“Now I should like to say a few words on the Islamic teachings concerning the right upbringing of children. Islam has laid a strong emphasis on this point. Many social evil can be removed by the way we bring up our children, and the future generation may be saved from a lot of difficulties if kids are brought up properly and made to follow certain lines of conduct. Because we belong to diverse religions and diverse races, our children grow up with certain prejudices that could be eliminated through proper education in their very childhood.

Let us teach our children to love one another irrespective of caste, colour or cult. Let us tell them that the same blood courses through their veins and the incidence of birth in different homes does not make them different from one another. All children are equal and hence they should love one another. The fact of belonging to such a religion or such a race does not make one superior and another inferior. All are children of God and there should be no ill-feelings, rancour or hatred among them.

The Moral Standing of Parents

The first guidance offered to us by the religion of Islam is that husband and wife should marry on the basis of virtue and good moral standing. All psychologists agree on the point that the moral standing of parents leave an abiding impression on the children born of their union. Another guidance is that at the moment of this sexual relationship the father and mother say this prayer: “O our God, keep us away from Satan and keep Satan away from us.”

Islamic Family Values

In his special sermon of October 05, 2012 on the occasion of the Annual Conference [“JALSA SALANA”] of the Jamaat Ul Sahih Al Islam International, the Khalifatullah Hadhrat Munir Ahmad Azim Sahib (atba) of Mauritius reflected on the fundamental values and structural norms on which the edifice of human society is constituted. The speech explains, in simple and eloquent manner, the Islamic family values which are designed to address all the vagaries of human nature and the complex contingencies of   man-woman relationships in society.

Read the Extracts from the Sermon:

Another infrastructural unit for human society is the family. To constitute a family, the most important part is the relationship between man and woman. Just as Islam has laid down certain rules for the honour and responsibility of man, it has placed woman also on the same footing with respect to man. The Holy Quran says: “They are a garment for you and you are a garment for them.” (2: 188)

Besides, the Quran has placed both man and woman on the same status of equality so far as their rights are concerned by declaring: “O you who believe! It is not lawful for you to inherit a woman against their will; nor should you detain them wrongfully that you may take away part of that which you have given them, except they be guilty of a flagrant evil; and consort with them in kindness, and if you dislike them, it may be that you dislike a thing wherein Allah has placed much good.” (4: 20)

Moreover, the following verse of the Holy Quran shows the basis of the relationship between men and women: “And one of His signs is this, that He has created wives for you from among yourselves that you may find peace of mind in them, and He has put love and tenderness between you. In that surely are signs for a people who reflect.” (30: 22)

The only means of creating a relationship between man and woman is marriage. In today’s world the choice of a partner is made on the following consideration: beauty, wealth and social standing. That’s the reason why difficulties arise and multiply, in social life. Our Holy Prophet (saw) has said: “The first thing to consider when a partner is sought for is virtue and moral standing.”

Islam and Human Rights

In his special sermon of October 05, 2012 on the occasion of the Annual Conference [“JALSA SALANA”] of the Jamaat Ul Sahih Al Islam International, the Khalifatullah Hadhrat Munir Ahmad Azim Sahib (atba) of Mauritius reflected on the fundamental values on which the edifice of human society is constituted. Paying rich tributes to the idea of human freedom and individual liberty from an Islamic perspective,  Hadhrat Sahib underscores the profound correlation between the recognition of identity and individual rights and societal peace and progress.  

Read the Extracts from the Sermon:

A society is made up of a number of individuals. That’s why Islam has provided a lot of directions for the freedom, progress and protection of the individual. The individual has been granted full liberty of conscience by this revelation to the Prophet (saw): “LA IKRAHA FIDDIN” There’s no compulsion in religion.

Each member has a mind of his own and is free to make his own choice. Man has been granted a free will and he can make use of his own judgement. He is not an automation directed by a blind force. This freedom of conscience, this liberty to choose and make our own destiny, that has been granted to every individual member as his birthright is considered – and justly so – to be the greatest blessing of God to humanity.

Preaching in an Atheistic World

Atheistic notions and materialistic preoccupations generally dominate the societies today- East and West, North and South. The counter-religious, atheistic ideas and prejudices have evolved over the past many centuries, especially in Europe. This is, in many ways, a consequence of the corruption in the very idea of religion itself as presented by its so-called adherents in history. When the ‘religion’ challenged common sense and instituted anti-nature notions and belief systems in the name of God, thoughtful people moved away from what they could see around.

One of the world’s most influential scientists, Sir Isaac Newton (January 4, 1643 - March 31, 1727) was among those who rejected such inherited beliefs and distorted religious traditions. In the 1690's, Newton wrote a number of religious tracts dealing with the literal interpretation of the Bible, including a manuscript in which he disputed the existence of the Trinity. Many others preferred to be agnostics or even atheists, rather than follow what their intellects could not agreed to. The trajectory of spiritual history and the secular revolt in Europe testify to this. Given this historic background and contemporary situation, the dilemma of the Believer is this: how to do the preaching of Islam to a world that does seem to reject the concept of God itself?

In his Friday Sermon of November 02, 2012 Khalifatullah Hadhrat Munir Ahmad Azim Sahib (atba) of Mauritius analyses the larger context and problem. The Messenger of Allah of our times points out that the issue is not beyond a solution. The believers have to equip themselves with sufficient knowledge and understanding about the background of people to whom they are bringing the message of God/Allah. Different strategies and tools have to utilised and deployed in reaching out to people from diverse backgrounds. At the end of the day, it is one’s own example-sublime faith in God and the profound practice of Islam in the everyday life of the believer- that will attract the world to the fold of Islam.   

Read the Extracts from the Friday Sermon:

“And who is better in speech than one who invites (people) to Allah and does good works and says, ‘Indeed, I am of the Muslims’.” (41: 34).

The Spirit of Financial Sacrifice

The spirit of financial sacrifice in the cause of Allah is central to the growth and progress of the Community. In the times of a Messenger of Allah, there are many who deeply attach themselves to the Divine cause and are unwilling to let go of the opportunity to learn something new and fresh from the Divine Messenger. They prefer an ascetic and humble life, cherishing knowledge and worship. They forgo the possibility of material gains for the sake of preserving the inherited knowledge for posterity and a distant future. Such dignified people might prefer their poverty over begging to people for their survival. It is the duty and responsibility of the Community at large, especially those who can afford to do so, to take care of the needs and requirements of such spiritual souls.

In his Friday Sermon of October 19, 2012 the Khalifatullah Hadhrat Munir Ahmad Azim Sahib (atba) of Mauritius continued with the larger theme of spending in the cause of Allah. Read the Extracts from the Friday Sermon:

HIDAYAT and Financial Sacrifice

The Divine Path has so many subtle verities. True guidance or Hidayat comes from Allah the Most High.  He bestows it on whomsoever He pleases. For, the purity of the human heart is only known to Him. The Messengers have only the duty to convey the Divine Message and not to enforce it on an anyone as they do not have ascendancy over the hearts of men. Likewise, in the spiritual path, mere verbal acceptance of faith does not amount to anything. The transformation of the inner world becomes real only when it leads to good deeds and sacrifices in the service of the religion of Allah.

In his Friday Sermon of 12 October 2012, the Khalifatullah Hadhrat Munir Ahmad Azim Sahib (atba) of Mauritius continued the theme of financial sacrifice which was started in the previous Friday. Drawing upon the verses of the Holy Qur’an, the Messenger of Allah points to the sublime promise of Allah: those who do good deeds and spend in the cause of His path and to seek His pleasure will find their reward in this world and the Hereafter and they will not be wronged.

Read the Extracts from the Sermon:

It is not your duty to guide them, but Allah guides whom He wills. And whatever good you spend is for yourselves, and you do not spend except seeking the countenance of Allah. And whatever you spend of good, it will be fully repaid to you, and you will not be wronged. (Charity is) for the poor who have been restricted for the cause of Allah, unable to move about in the land. The ignorant would think them self-sufficient because of their restraint, but you will know them by their (characteristic) sign. They do not ask people persistently (or at all). And whatever you spend of good, indeed, Allah is aware of it. Those who spend their wealth (in Allah's way) by night and by day, secretly and publicly, they will have their reward with their Lord. And no fear shall there be concerning them, nor will they grieve. (2: 273-275)