sheikh ahmad kuftaro

the role of the family in muslim society

istanbul, turkey
june 1991

introduction:
the family is the primary unit of the community, the initial cell at the
institutional level, and the essential bridge upon which the former generations of
the native land cross to give birth to future generations.
in truth, the family is the fundamental social unit through which the new born
child is first introduced to the world outside its mother's womb. as a consequence
of this protected environment the child learns the fundamentals of his language,
values, norms of behavior, habits, psychological and social leniencies as well as
many factors of his character.

in short, the basic family unit is an environment of cooperation between a man and
a woman and the domain of the child's earliest upbringing.

the family, according to the islamic concepts, is not a mere means of satisfying
animal instincts, nor is a family's home merely an abode for sleep. in fact, it
represents an educational environment both for spiritual sublimation and
intellectual development. it is a place where there is mutual noble sentiments
particularly between husband and wife and among the members of the family in
general.

the family in islam is built upon a holy bond and a mutual contract of
tranquillity, love and kindness between two hearts. the quran says:

by another sign he gave you wives from among yourselves, that you might find rest
in them, and planted love and kindness in your hearts. surely there are signs in
this for thinking men. t. q., sura 30, the roman empire, verse 21.

muhammad has said: he who marries preserves one half of his religious
commandments, so he must fear allah regarding the other half. so, he who
marries... means he who establishes a family and administers its affairs
appropriately fulfills one half of islam's commandment's, for he is then in charge
of an institution which is the cornerstone of a blissful and social structure.

the linguistic significance of the word family:

if we look up the word family in various lexicons, we find it defined as being the
invulnerable coat of armor or the secure shield. it also means one's clan and
closest kin, because one finds protection and fortification with them.
conventionally, a family is a combination of people tied and bound together by
means of kinship or an intimate relationship, such as a father, mother, and child.

in order to facilitate discussing the role of the family in islam, we can divide
it into three main divisions:

1- the primary or initial family. it is the basic unit and is made up of husband,
wife, children, and relations of both or either one of the two spouses.
2- the intermediate family. this is more comprehensive than the first, for it
covers the whole territory and homeland. it may be called the national family.
3- the human family. this is by far the most extensive family and represents, or
rather includes, all of mankind on the earth.
thus, by virtue of these definitions, the role of the family in islam can be seen
as having an important connection with all of the sectors mentioned above.

the primary family

its rise, and the roles, functions and relationships among its members, their
rights and duties, are critical to building a stable society.

the family comes into existence as a consequence of a legal marriage, which is one
of allah's sanctioned traditions in creation and formation. it is a common and
regular practice to all human creatures. allah says:

o mankind, revere your guardian lord, who created you from a single person,
created of like nature, his mate, and from them twain scattered (like seeds)
countless men and women. t. q., sura 4, the women, verse 1.

it has been allah's will and decree that the family is based upon the relationship
between a man and a woman. it is founded on their mutual consent [offering and
acceptance denote this consent] to belong to each other, thereby restricting the
instinct to seek other unsound and illicit relationships, so that the progeny may
be protected and women safeguarded against being regarded as public property, or a
burden upon society.

role and functions:

1. protection and sustaining of the human race: it is through family life that
human offspring are perpetuated by multiplication till the end of this earthly
life. the quran says:

allah has given you wives from among yourselves, and through them he has granted
you sons and grandsons. t.q., sura 16, the bee, verse 72.

2. safeguarding lineage and descent: a well-grounded family consists of members

that take pride in descent from their forefathers and ancestors. one cannot ignore
the psychological and personal significance which this sort of family linkage
implies: it endows man with dignity and pride.

3. freedom and intactness of society from immorality: the social structure is

intact only when the proper way for building the family is followed, otherwise
nations are afflicted with social decay and moral degeneration. for this
precaution islam has ordained that families must be the result of legal marriage
in order to keep people secure, and to insure good morals and virtuous manners.
muhammad says: o young people, those of you who can marry let them do so for this
causes abstinence and continence but those who cannot should go on fasting, which
makes them refrain and it safeguards them.

4. keeping the community secure against disease: a muslim family is a source of

bounty, chastity and cleanliness. for this reason the percentage of sexual
infections in muslim communities are low compared to other communities, where
family life is unstable as a result of indiscriminate and illicit intercourse
between males and females. the aids disease emphasizes the importance and
necessity of the family being founded on moral decency and a monogamous
relationship, with its restricted intercourse and the lack of intermingling
between the two sexes.

5. spiritual and psychological ease and tranquility: the family is the origin out
of which all love, kindness and intimate familiarity springs between the spouses,
their children and other family members. any civilization that is expected to
survive must be built upon love, balance and bounty. moreover, psychological and
spiritual peace of mind and calm impels parents to do their best looking after and
taking good care of their children.

6. the family is a cooperative institution: the two spouses collaborate and share
responsibilities, each of them in his or her own special capacity and sphere.
consequently, children are imbued with cooperative trends and altruistic
intentions.

islam splendidly urges the building of families and marriage. muhammad says: marry
and take wives for this increases your means of living. al-tussi.

the relationships that rule family members:

1. the husband's rights incumbent upon his wife.

2. the wife's rights incumbent upon her husband.
3. the rights of children upon their parents.
4. the rights of parents upon their children.
5. the rights of kin and relatives.

first: the rights of husbands:

allah says:
men have authority over women because allah has made the one superior to the
others, and because they spend their wealth to maintain them, therefore good women
are devoutly obedient, and guard in (husband's absence) what god would have them
guard. t. q., sura 4, the women, verse 34.

as to the prophetic traditions we cite the following:

a. ummu-salamah (god bless her) relates that muhammad has said: any woman with
whom her husband is pleased shall go to paradise when she dies.

b. al-tabarani relates that the prophet has said: the duties that a woman must do
for the sake of her husband are: not to forsake his bed, to help him keep his
oath, to obey his bidding, not to go out except after getting his permission, and
not to admit a person whom he dislikes into his home.
c. he also says: the angels will execrate or damn the woman who forsakes her
husband's bed all night long till she wakes up.

secondly: the wife's rights:

allah says: women shall with justice have rights similar to those exercised
against them. t. q., sura 2, the cow, verse 228.

a. muhammad says: women are men's sisters (equal to them).

b. he also says: only gracious people treat women with deference but vile people
humiliate them.
c. when muawiyah ibn siyadah asked muhammad what rights one's woman must enjoy, he
replied: to give her to eat when you eat, to buy her clothing when you get new
clothes, not to hit her face, nor to call her bad names, nor to forsake her save
when at home.

thirdly: the rights of children:

allah has thus enjoined you concerning your children... t. q., sura 4, the women,
verse 11.

you shall not kill your children for fear of want. we will provide for them and
for you. to kill them is a great sin. t. q., sura 17, the children of israel,
verse 31.

our prophet says:

1. be affectionate to children and have pity on them. fulfill your promises to
them for they see that only you provide for their maintenance.
2. he, whoever has a boy, should behave like a child when treating, or dealing
with him.
3. look after your children and let their manners be good.
4. fear allah and treat your children with justice.
5. give to children equally; if i should prefer someone of them i would rather the
females.
6. whoever is not kind to our children or does not give honor to our elders does
not belong to our community.
7. whosoever supplies three girls (daughters) or three sisters with sustenance it
becomes incumbent upon allah to enter him in his paradise.

8. a certain man asked muhammad: what rights does this son of mine have? he
answered: choose him a good name, teach him good manners and establish for him a
proper position in life.

fourth: rights of parents:

allah says: your lord has enjoined you to worship none but him, and to show
kindness to your parents. if either or both of them attain old age in your
presence, show them no sign of impatience, nor rebuke them; but speak to them kind
words. treat them with humility and tenderness and say: my lord, be merciful to
them. they nursed me when i was an infant. t. q., sura 17, the children of israel,
verse 23. allah says: your lord has enjoined you to worship none but him, and to
show kindness to your parents. if either or both of them attain old age in your
presence, show them no sign of impatience, nor rebuke them; but speak to them kind
words. treat them with humility and tenderness and say: my lord, be merciful to
them. they nursed me when i was an infant. t. q., sura 17, the children of israel,
verse 23.

a. when muhammad was asked for his appreciation of parents he answered: they are
one's paradise or hell.
b. he also taught: the lord's pleasure results from theirs, and his wrath is the
outcome of theirs.
c. when muhammad was consulted how one could be dutiful to his parents after their
death he replied: to exhort allah in blessing them and for giving them his pardon;
fulfillment of their promises thereafter; conferring favors or affection upon
their relatives, and being beneficent and kindly to their friends.

fifth: rights of kin and relatives:

kin are those who are related to us or our relatives, like brothers, sisters,
nephews, nieces, uncles, aunts, and cousins (paternal and maternal). kinship among
people is like the string, or thread, that links the separate beads to make one
necklace having one name, one lineage and one heritage. this necklace is the
family which gives rise to the formation of the nation which is the second most
extensive family. when family members are closely connected, kindred spirits with
mutual sympathies, and have the similar feelings regarding their needs, it results
in the unification of the nation, its consolidation, and coherence. the interests
of the individual are those of the whole community and vice versa. if charitable
deeds are desirable among people in general, by virtue of the common right of
being human and among faithful believers in particular, by virtue of their
religious fraternity, then charity practiced among kin and relatives is more
desirable and necessary, for this relationship has been greatly emphasized in holy
commandments and in the traditions of the prophet.

allah says:

... according to the book of allah those who are bound by ties of blood are
nearest to one another. t. q., sura 8, the spoils of war, verse 75.

muhammad said the following:

a. by allah who has sent me forward he does not accept the alms of someone that
spends on others while he has relatives in need of his alms. by allah, he will be
displeased with him on the day of judgment.
b. one's kin or clan (are attached) to allah's throne saying: allah, bless him who
observes rights of kinship and sever him who severs the bonds of kinship. b. one's
kin or clan (are attached) to allah's throne saying: allah, bless him who observes
rights of kinship and sever him who severs the bonds of kinship.
c. he, whoever likes to be better off and to have a longer life should look after
his kin.
d. dutifulness and observing the rules of consanguinity have the quickest
recompense of goodness, but injustice and breaking with one's relatives receive
the quickest penalty of evil.
e. a severer of the bonds of kinship never enters into paradise.

rules of how to behave with justice in a situation of family disruption:

as we have seen, the family is an institution that may be prone to suffer from
quarrels from time to time between husband and wife. it may be that one party or
both are to blame. such discord between the two spouses may lead to separation or
divorce. when it is anticipated that the conflict may lead to such an end, a judge
may be called to intervene. this magistrate may appoint two arbitrators to try to
reconcile the spouses. however, in such an instance, the following steps should be
taken before the a magistrate is brought in:

1. admonition: the husband warns his wife that she must stop her errant behavior,
for the sake of the family's best interests. if this proves fruitless, he may
proceed to the next step.
2. dissociation: this means abstinence from sexual contact, although both parties
sleep in one bed. in this situation the husband sleeps with his back turned to his
wife. however, he should continue to maintain all other normal relations outside
the marriage bed. if this second measure does not work, he may resort to the third
step, which is beating.
3. beating: this is similar to what is termed today as a sharply-worded protest.
so, what sort of beating is this? prophet muhammad says: damned is he who strikes
the face. he also says: do not beat her on the face; do not use foul-language and
do not forsake her except in bed. what is the instrument used in beating? ibn
abbass says: (if a man decides to reprimand his wife) he may hit her with a small
stick used for cleaning the teeth. this is similar to a tooth-brush. the beating
should not be painful or violent. this practice is strictly for the purpose of
more strongly cautioning the wife to change her behavior and get well again, so
that stability and harmony may return to family life.

as to those women you fear disloyalty and ill-conduct, admonish them (first),
(next), refuse to share their beds, (and last) beat them (lightly); but if they
return to obedience seek not against them means (of annoyance). for allah is most
high, supreme. t.q., sura 4, the women, verse 34.

when these three steps are of no avail, the judge sends two arbitrators to examine
the case and work out a solution in the best interests of the family. allah says:

if you fear a breach between a man and his wife, appoint an arbiter from his
people and another from hers. t.q., sura 4, the women, verse 35.

the two arbiters must be mature and experienced in such matters, well-known for
their fairness and strong in their faith. it is not necessary that they must be
chosen from among the families of the two spouses; that instruction is a
recommendation only. the arbiters should for what is in the best interests of the
marriage. they may, however, advise an end to the marriage.
4. divorce: this means the severing of marriage ties, thus bringing the marital
status to an end. it is contrary to what some people may take it to be: divorce is
the most detested of all that is permissible and legitimate in allah's sight,
because a stable marital life of a family is a highly cherished and precious
institution in islam. the bond of marriage is made to be enduring till death, so
that spouses may be able to make their home a happy place in which to provide a
good upbringing for their children. it is for this reason that the relationship
between husband and wife is sacred and must be secure. allah calls this
relationship a firm contract.

... for how can you take it back when you have lain with each other and entered
into a firm contract? t.q., sura 4, the women, verse 21.
in this connection muhammad says the following:

a. in allah's sight the most detested legitimate practice is divorce.

b. women may be divorced because of suspicious distrust. allah does not like
sexual epicures.
c. any woman that asks her husband to divorce her when there is no harm shall
never go into paradise.

d. get married and do not divorce for divorce shakes the compassionate one's
throne.

if the husband then insists on divorce, he should observe the following islamic
rules:

1. he should not divorce his wife during her monthly period.

2. it should be when the period is over.
3. he should not have sexual intercourse with her after the period, otherwise he
should wait for another period to come and be over.
4. he should not be angry or exasperated at the time he declares his divorce to
her.
5. it should be made before two reliable witnesses.
6. the wife has to stay in her husband's house for three months after the
declaration of divorce. however, if she is pregnant, this period of stay must be
extended until she has given birth.
7. he should divorce her by uttering the word of divorce once.

the tragic circumstance of divorce must follow three stages of procedure, which is
illustrated by allah in the quran:

divorce may be pronounced twice, and then the woman must be retained in honor or
allowed to go with kindness. t.q., sura 2, the cow, verse 229.
this going with kindness is considered the third declaration, which terminates
marriage totally and perpetually. then, there are certain obligations which must
be fulfilled after the three acts of divorce have taken place. allah says:

reasonable provision should also be made for divorced women. this is incumbent on
righteous men. t.q., sura 2, the cow, verse 241.

this provision is estimated as half the dowry given her at the marriage contract.
added to that is what abu hanifa says: a divorced woman has the right to be
provided with lodging and the husband must also bear the cost of her maintenance
for she must spend the waiting period at their home. this cost of maintenance is
regarded to be a debt to be paid by the husband to the wife as from the day of
divorce. this debt needs no mutual consent or a judge's verdict, nor does it
[end], or is forfeited, except by payment or remission (release).

on the other hand, if a woman believes her husband is derelict in his marital
duties, by neglecting, oppressing, or maltreating her, she has the right to sue
him before a judge, who will admonish him to desist. if the husband, however, does
not give way or respond, the judge will give a verdict compelling the husband to
pay his wife the cost of maintenance and permit her to disobey him, even to the
point of allowing a separation. if these measures come to no avail, the judge will
chastise the husband in any manner that might bring about reconciliation of both
parties. if this also proves fruitless, then divorce is inevitable. allah says:

if they separate, allah will compensate them both out of his abundance. t.q., sura
4, the women, verse 130.

these rights of the wife over her husband, as determined by imam malik (93-179
a.h. / 8-9th c.e.), the great islamic scholar and founder of the maliki school of
jurisprudence, match or correspond to those belonging to the husband over his
wife, and are specifically mentioned in the quran. however, there is some
difference in the beating administered to the husband. while the beating given the
wife by the husband is not violent or painful, and given out of affection; the
judge may beat the husband violently and with a strong stick.

the second family: the intermediate one

this is a much more extensive family, one whose boundaries encompass the
territory, or homeland, of the nation. it is, therefore, the national family. its
fabric is the clans and the townships from where it originates, and its weave is
the thread of a common language and origins. thus, the link is an intrinsic one
based on a mutual history, enriched and colored by a single or diverse religions.

its role: the national family plays an important role in that it must support the
first family (its primary cell) and strengthen and consolidate the global
international family. the national family cannot achieve its goals unless it
functions as one individual. muhammad said: united endeavors afford kindness but
separation produces torture.

muhammad also says: allah gives assistance to a united people, whereas the wolf is
left to eat the sheep which stands aloof. he then goes on to say: do not differ or
disagree among yourselves: as did the earlier people among you who disagreed
amongst themselves and thus perished.

another tradition of muhammad is: two is better than one; three is stronger than
two; therefore unite, for allah gives good guidance only to a combined nation.
this family has a role in:

1. defending the homeland and safeguarding its sanctuaries.

2. its cooperation with the men of commerce, science, industry and defense, etc.,
which leads to progress and prosperity.
3. preservation of the natural resources, thus safeguarding the nation's
interests.
4. maintaining the culture and heritage of the nation and its people, by honoring
and respecting all religious, spiritual, cultural and aesthetic aspects and
values.

the national family has a remarkable characteristic in that it does not

discriminate between its citizens or its members. equality is guaranteed for all
citizens regardless of their faith, color or race. the family thus prevents its
people from doing injustice or wronging one another. its moral code is based on
justice which is the essence of the welfare that it provides. a muslim in this
family loves his fellow countrymen, and helps and gives support to others. he
prefers to suffer patiently and he forgives, not out of weakness or cowardice, but
out of strength and fortitude. allah says:

. . .they ward off evil with good. t.q., sura 13, thunder, verse 22.

besides, allah's apostle says: the best moral excellence is to get in touch with
those who disconnect with you and bestow gifts upon them, to give those who refuse
to give you and to pardon those who do you injustice. this is because islam
forbids muslims to be aggressive or hostile, unless human rights are violated and
unless private or public interests are violated and attacked. in these
circumstances, islam urges intervention with moderation and discretion. muhammad
says: do favor to those who deserve it and to those who are not worthy of it, if
it happens to fall upon who deserves it, it's all right, however if it misses them
then you yourself are worthy of it.

in general, however, the quran exhorts muslims to:

help one another in what is good and pious, not in what is sinful and wicked.
t.q., sura 5, the table spread, verse 3.

this is the holy injunction that regulates and governs conduct and life in the
national family. muslims' souls and spirits are reinforced by moral virtues and
practical precepts that make the homeland a paradise of bliss. these can be
summarized by some of the traditions of muhammad as follows:

1. none is considered to be a true believer unless he loves and wishes for his
brother what he wishes for himself.

2. you shall not enter paradise until you believe, and you shall not be true
believers until you love one another.

3. in islam offense and injury are banned.

the third family: the largest one

this is the family of mankind that stretches across borders and countries, and
encompasses all mankind. it recognizes no color or creed, and stretches across the
boundaries of time. it is the brotherhood of mankind that began with adam and will
continue till the end of time.
islam gives due regard to all human beings anywhere, treating them with honor and
respect. allah says:

we have bestowed blessings on adam's children. t.q., sura 17, the children of
israel, verse 70.

he also says:

o people, we have created you from a male and female and divided you into nations
and tribes that you might get to know one another. the noblest of you in allah's
sight is he who fears him most. t.q., sura 49, the inner apartments, verse 13.

the fear of allah in this respect in its religious concept means that do not enter
into that in which allah has forbidden you, but be as allah has commanded you to
be. it also means all types of goodness, beneficence and liberality. muhammad
says: all creation is allah's dependents, and he loves most the one that is most
beneficial to them.

islam commands muslims to love one another and to cooperate with one another.
muhammad warns against causing harm to non-muslims. he says: he who offends non-
muslims offends me, because if they show true affection they will receive the same
from muslims. allah says:
if a man greets you, let your greeting be better than his, or at least return his
greeting equally. t.q., sura 4, the women, verse 86.

muhammad portrays the character of a muslim in the world family by saying: a true
believer is congenial and harmonious, there is no good in a person that is not
amicable or sociable.

then muhammad proceeds to depict the muslim's role, which is further invigorated,
in the world family, by saying: the best person is the most beneficial to men. he
also says: the peak of wisdom and reason after true belief in allah is winning
people's love.

islam is a faith that links reason, true belief and the love for all people. islam
requires, or rather demands, the establishment of one human society; a society in
which there is no difference between rich and poor, black and white, arab or non-
arab, except by virtue of good deeds or works which constitute obedience to allah.
thus, all of the following are regarded as good deeds: worshipping allah;
combating ignorance, diseases and poverty; caring for children; and checking the
actions of an unjust oppressor and helping others to regain their rights.

islam is the religion of justice and equality for
people are as equal as the teeth of a comb. islam
freedom and dignity. on rebuking the conqueror of
son abused a coptic egyptian, omar ibn-al khattab
people when they were born free?
all people. muhammad says:
lays much emphasis on man's
egypt, amr ibn al-`as, when his
said: how will you enslave

islam bans conversion by coercion or compulsion. allah says:

there shall be no compulsion in religion. t.q., sura 2, the cow, verse 256.

islam necessitates all this so that all people may live on god's earth happy and
free, away from anger or envy, vanity or wrong doing. man's concern shall be
assisting his fellow men and giving them enough food and wealth. muhammad says: he
never believed in me even for an hour of a day he who eats his fill and knows that
his neighbor is hungry.

the muslim arabs in madinah were used to giving alms to muslim and non-muslim poor
people. when the number of poor muslims increased, muslims confined their alms to
poor muslims only.

in the longest sura in the quran, allah says:

it is not for you to guide them. allah gives guidance to whom he will. whatever
alms you give shall rebound to your own advantage, provided that you give it for
the love of allah. and whatever alms you give shall be paid back to you in full:
you shall not be wronged. t.q., sura 2, the cow, verse 272.

islam has ordained that the human family shall resemble the mother who loves her
children equally: she gives to all of them without discrimination between them.
here on earth we yearn for a kind of life for all in which right, justice and
equality prevail, big guns are silent for ever, and the hands of men work for the
advantage of their fellow men. however, we must realize that in this international
family there are many nations which are oppressed and down-trodden, whose
sanctuaries have been desecrated and whose resources and possessions have been
plundered. these nations are badly in need of an international family that aids,
supports and restores their lands and helps them to regain their rights, so that
injustice and untruth cannot prevail. however, the creation of such a caring
international family requires that it first educate itself with the teachings of
the divine guidance. thus, not only will peace be achieved but also love
brotherhood, cooperation and happiness for all.

finally, let's hope mankind will accept responsibility towards the realization of
such a family. the gauntlet has been thrown. will man then accept this most
important challenge?

peace be upon you all.

s allah's dependents, and he loves most the one that is most beneficial to them.

islam commands muslims to love one another and to cooperate with one another.
muhammad warns against causing harm to non-muslims. he says: he who offends non-
muslims offends me, because if they show true affection they will receive the same
from muslims. allah says:
if a man greets you, let your greeting be better than his, or at least return his
greeting equally. t.q., sura 4, the women, verse 86.

muhammad portrays the character of a muslim in the world family by saying: a true
believer is congenial and harmonious, there is no good in a person that is not
amicable or sociable.

then muhammad proceeds to depict the muslim's role, which is further invigorated,
in the world family, by saying: the best person is the most beneficial to men. he
also says: the peak of wisdom and reason after true belief in allah is winning
people's love.

islam is a faith that links reason, true belief and the love for all people. islam
requires, or rather demands, the establishment of one human society; a society in
which there is no difference between rich and poor, black and white, arab or non-
arab, except by virtue of good deeds or works which constitute obedience to allah.
thus, all of the following are regarded as good deeds: worshipping allah;
combating ignorance, diseases and poverty; caring for children; and checking the
actions of an unjust oppressor and helping others to regain their rights.

islam is the religion of justice and equality for
people are as equal as the teeth of a comb. islam
freedom and dignity. on rebuking the conqueror of
son abused a coptic egyptian, omar ibn-al khattab
people when they were born free?
all people. muhammad says:
lays much emphasis on man's
egypt, amr ibn al-`as, when his
said: how will you enslave

islam bans conversion by coercion or compulsion. allah says:

there shall be no compulsion in religion. t.q., sura 2, the cow, verse 256.

islam necessitates all this so that all people may live on god's earth happy and
free, away from anger or envy, vanity or wrong doing. man's concern shall be
assisting his fellow men and giving them enough food and wealth. muhammad says: he
never believed in me even for an hour of a day he who eats his fill and knows that
his neighbor is hungry.

the muslim arabs in madinah were used to giving alms to muslim and non-muslim poor
people. when the number of poor muslims increased, muslims confined their alms to
poor muslims only.

in the longest sura in the quran, allah says:

it is not for you to guide them. allah gives guidance to whom he will. whatever
alms you give shall rebound to your own advantage, provided that you give it for
the love of allah. and whatever alms you give shall be paid back to you in full:
you shall not be wronged. t.q., sura 2, the cow, verse 272.

islam has ordained that the human family shall resemble the mother who loves her
children equally: she gives to all of them without discrimination between them.
here on earth we yearn for a kind of life for all in which right, just