Social Responsibility in Islam | The Discover Islam Project| Social responsibility in Islam is understood to mean that the individual

members of society work together to fulfill the general needs of society as well as the individual needs of its members and that they work together to protect society from harm. Each member of society is aware not only that he has rights, but also that that he has responsibilities towards others, especially those who are incapable of fulfilling their own needs. These responsibilities entail providing for the needs of these people as well as protecting them from harm. The Scope of Social Responsibility in Islam Muslim society is one that applies the belief system and laws of Islam, as well as the methodology, value system, and codes of behavior that Islam espouses. These are all articulated by the Qurn and Sunnah and exemplified by the Prophet (peace be upon him), his Companions, and the Rightly Guided Caliphs. When society adheres to these principles and values, social responsibility becomes a tangible reality, every aspect of which is fulfilled. This is because Islam pays careful attention to society-building, providing a number of texts and legal injunctions to bring about the society described by Allahs Messenger (peace be upon him) when he said: The believers, in their affection, mercy, and compassion for each other, are like a single body; if one limb feels pain, the whole body becomes feverish and restless. Therefore, social responsibility in Islam is not based on material interests, even if such interests form an integral part of it. It extends far beyond such concerns to embrace all the needs of society and its members, whether they are material in nature, spiritual, intellectual, or otherwise. In this way, all the fundamental rights of both the individual and society at large are attended to. Likewise, social responsibility in Islam is not only with regard to other Muslims; it extends to all of humanity, irrespective of their different beliefs and ways of life. Allah says: Allah does not forbid you to deal justly and kindly with those who fought not against you because of your religion nor drove you out of your homes. Verily Allah loves those who deal justly. This mutual responsibility exists because of the honor and dignity of every human being. Allah says: And indeed We have honored the descendants of Adam and carried them on land and sea, and We have provided them with all the good things and have preferred them over much of what We have created. The Domain of Social Responsibility in Islam Islam considers social responsibility to be one of its fundamental objectives. It extends to all of humanity, believers and disbelievers alike. Allah says:

O mankind. We have created you from a male and female and made you nations and tribes so you could come to know one another. Verily, the most honorable of you with Allah are the most righteous. Social responsibility encompasses everyone by degrees. It starts with the Muslim and his personal sphere of life, extends to his family, then to the society that he lives in, and finally to all the diverse societies that exist on Earth. Responsibility to oneself: Every person is responsible for himself. He is responsible to keep himself pure, cultivate good manners, reform his faults, do good, and refrain from evil. Allah says: By the soul and Him who perfected its proportions; then He showed him what is wrong for him and what is right. Indeed, he who purifies himself succeeds. And indeed, he who corrupts himself fails. Likewise, he is responsible to protect himself and to maintain his health. He must provide for himself in a lawful manner. Allah says: Seek, with what Allah has bestowed upon you, the Hereafter, and do not forget your share of this world; and do good as Allah has been good to you, and seek not mischief in the land. Verily, Allah does not like the mischief makers. A person is forbidden to kill himself, weaken himself, or inflict pain upon himself. Allah has prohibited suicide by saying: And do not kill yourselves. Surely, Allah is Most Merciful to you. Allahs Messenger (peace be upon him) said: Whoever kills himself with an iron blade will continually thrust it into his stomach for eternity in the fire of Hell. Likewise, it is prohibited for a person to take things that harm his health or impair his ability to think. Preserving life, reason, and property are among the most important objectives of Islamic Law. Allah says regarding intoxicants: O you who believe, wine, gambling, idolatry, and divination are all an abomination of Satans handiwork, so avoid them that perhaps you might be successful. Satan wants only to excite enmity and hatred between you with wine and gambling and hinder you from the remembrance of Allah and from prayer. Will you not, then, abstain? Responsibility to ones family: Islam stresses mutual responsibility between family members, making it the solid foundation that protects the family from collapsing or splitting apart. This responsibility starts with the husband and wife. They have a shared responsibility to carry out the obligations and duties of family life in the manner that Allah has made each of them naturally disposed to carry out. Allahs Messenger (peace be upon him) said: A man is a guardian over his household and he is responsible for those in his care. A woman is a guardian over her husbands household and she is responsible for those in her care. Household responsibilities are divided between the man and the woman in a way that guarantees

the material and spiritual foundations of the family. Allah addresses the men and women who run their homes with the following words: O you who believe, protect yourselves and your families from a fire whose fuel is men and stones. This protection cannot happen except if the truth is made clear and proper education is provided that clearly shows the way to righteousness. The husband and wife share the responsibility for the education and cultural development of the family. Whenever either one of them finds the other negligent in these duties, he or she must bring this to the others attention and call the other to what is right. Allah says: The believing men and women are protectors of one another; they enjoin what is right and forbid what is wrong. Islam encourages the cultivation of love and affection between the man and woman in their marital life. Allah says: And from His signs is that he created for you mates from amongst yourselves to find comfort in and he placed between you affection and mercy. Islam has established a number of principles to bring this about: A. Preserving the rights of the husband and wife: Allah says: And they (the women) have rights (over their husbands) similar to (their husbands) rights over them. B. Choosing a good marriage partner: The family unit is where children are brought up. It is imperative that this unit is established on a correct foundation. Allahs Messenger (peace be upon him) said: A woman is married for four reasons: for her wealth, her status, her beauty, or her religion. Marry the religious one or your hands will be covered with dust. With respect to what a woman should seek in a husband, Allahs Messenger said: If a man whose religion and conduct pleases you approaches you (to marry from your family), then let him marry. If you do not do so, then there will be a lot of mischief and moral degradation in the land. Allah says: Do not marry the idolatrous women until they believe. A believing slave girl is better than an idolatress, even if she pleases you. And do not marry your women to the idolaters until they believe. A believing slave is better than an idolater, even if he pleases you. They call to the Fire, and Allah calls to Paradise and forgiveness by His leave, and He makes His signs clear to mankind so perhaps they might take heed. C. Good conduct between the husband and wife: Islam encourages good conduct between the husband and wife. This is established in the texts of the Qurn and Sunnah. Allah says: - Live with them on good terms. - Retain them on good terms or release them on good terms. Allahs Messenger (peace be upon him) said: The believers who have the most perfect faith are the best in conduct, and the best men among you are the ones who are best to their wives. Allahs Messenger (peace be upon him) was the best in treating his wives and was the kindest and most gentle husband.

He used to joke with them and help out with the housework. He was very forgiving and tolerant. Allahs Messenger (peace be upon him) said: The best among you is the one who treats his family the best, and I am the one who treats his family the best. D. Providing for ones family: Wealth is necessary to provide for the material needs of life. Since, the husband is responsible for his wife, he is responsible to provide for her. Allah says: Let the wealthy man spend according to his means; and the man whose resources are restricted, let him spend from according to what Allah has given him. Allah does not put a burden on a person greater than what He has given him. Allah will grant, after hardship, ease. Islam has made maintenance of the wife obligatory upon the husband. Even if he has divorced her, he must provide for her maintenance and housing for the full waiting period that the woman must wait to ascertain whether she is pregnant before she is allowed to marry another. Likewise, he must provide for the childs nursing if the divorced woman has a child from him. Allah says: Lodge them where you dwell, according to your means, and do not harm them to make their lives difficult (so they will be forced to leave your house). And if they are pregnant, then spend on them until they give birth. Then if they nurse the children for you, then give them their due payment, and let each of you accept the advice of the other in a just way. If you make difficulties for one another, then some other woman may nurse for him. E. Caring for and raising children: Islam stresses the right of small children to be cared for and properly brought up, making it the most important duty of the parents. Islam does not consider it sufficient to rely on the parents natural inclinations. It reinforces these instincts with specific regulations that guarantee that the children will receive a proper upbringing and enjoy all of their rights. From the time of birth, the sacred texts discuss completing the period of nursing. Allah says: The mothers shall nurse their children for two whole years if they desire to complete the term of suckling. The father of the child shall bear the cost of the mothers food and clothing on a reasonable basis. The right of proper upbringing is also clearly stated. Allah says: O you who believe! Protect yourselves and your families from the Fire. Allahs Messenger (peace be upon him) said: Order your children to pray when they are seven years old, and when they become ten, beat them if they fail to do so and separate their sleeping quarters. Responsibility to Society: Islam makes the individual and society responsible for each other. It requires each to fulfill its duties to the other. It brings public and private interests together in such a way that fulfilling individual interests becomes a means of realizing the general good and likewise, realizing the general good entails realizing the good of the individual. The individual in Muslim society is responsible to help in preserving the general order and to refrain from any behavior that could harm society or work against its interests. Allah says: The believers, men and women, are protectors of one another; they enjoin what is right, forbid what is wrong, perform prayer, keep the fasts, and obey Allah and His Messenger. Allah will have mercy on them. Surely Allah is Almighty, All Wise.

The individual, moreover, is commanded to play an active and effective part in society. Allah says: Help one another in righteousness and piety, but do not help one another in sin and transgression. Allahs Messenger (peace be upon him) said: The believers, men and women, are like a building where every part of it supports the rest. Allahs Messenger (peace be upon him) explained the unity between the members of society and the feelings of mutual responsibility that they share in the following way: The believers, in their affection, mercy, and compassion for each other, are like a single body; if one limb feels pain, the whole body becomes feverish and restless. From another angle, there are the rights and liberties of the individual. Society is responsible to protect the sanctity of the individual and ensure individual rights and freedoms. Allah says: O you who believe! Let not a group of you belittle another; it may be that the latter are better than the former. Nor let some women belittle other women; it may be that the latter are better than the former. Nor defame one another, nor insult one another with nicknames. How bad it is to charge someone with iniquity after they have believed. And whosoever does not repent, such are indeed transgressors. O you who believe, avoid much suspicion; indeed some suspicions are sins. And spy not, nor backbite one another. Allahs Messenger (peace be upon him) has given us a clear picture of these mutual responsibilities by saying: The parable of one who stands in defense of the limits of Allah (meaning the one who works to protect the order of society and the individuals therein) is like a situation where a group of people board a ship, some settling on the upper deck and others on the lower deck. Those on the lower deck begin to feel thirsty and say: If we drill a hole in our part of the ship, we will get water without bothering those on the upper deck. If those on the upper deck leave them to do what they want, all the people on board the ship will perish, and if they prevent them, all of them will be saved. As far as the mutual responsibility between all human societies is concerned, Allah says: O mankind. We have created you from a male and female and made you nations and tribes so you could come to know one another. Verily, the most honorable of you with Allah are the most righteous. Verily Allah is All-Knowing All-Aware. This verse sets down the principle of mutual responsibility between nations, placing all nations in a worldwide union that has the ultimate purpose of realizing universal welfare and preventing harm on a global scale, as well as fostering a beneficial exchange on all planes: material, spiritual, scientific, cultural, and economic. At the same time, each society retains its unique characteristics and identity. There is no threat that these unique qualities will be destroyed or abolished, because all are united by a sense that their origins and their ultimate destinations are the same. This responsibility is not limited to the present generation. It must take into consideration future generations as well. Many of our present problems and those that are sure to face future generations could have been avoided or solved if this had been taken into consideration. Many of the worlds problems stem from the present generation running after its own interests without

considering the future consequences of its behavior for humanity as a whole. These problems are many, among the most serious of these being the problem of the environment and that of dwindling natural resources. We have in the policies of the Caliph `Umar b. al-Khattb (may Allah be pleased with him), an example of one generation taking into consideration its responsibility to future generations. When the Muslims opened up Iraq, the soldiers wanted to divide the fertile agricultural land between them as part of the spoils of war. `Umar rejected this opinion, saying: I want a situation that will be good for the people of the present and the future. He decreed that the land should have a land tax levied on its produce and it should remain in the hands of its people who would pay the tax to the general state treasury. This principle is derived from the following verse of the Qurn that defines the relationship that one generation of Muslims has with other generations: And those who came after them say: Our Lord, forgive us and our brethren who have preceded us in faith and do not put in our hearts hatred for those who believe. Our Lord, you are indeed Most Kind, Most Merciful. The future generations should have a good impression of the present one, so they will uphold their honor, seek from Allah their forgiveness, and carry in their hearts good feelings towards them. This is, in turn, how the present generation should feel about their relationship with the generations to come and the effects that their actions will have on them. Thus, they will refrain from depleting the resources that are in their possession and squandering the necessities of life. They should enrich the soil of the future so that a continuous progression of generations can be built on solid ground and inherit a rich and venerable legacy. In this way, the present generation presents an ideal realization of its responsibility to those who are to come, and the next generation, in turn, looks back on them with love in their hearts and prayers on their tongues asking for their forgiveness. In this way, their mutual responsibility towards each other is fulfilled from the first generation to the last. Manifestations of Social Responsibility in Islam A general outline of social responsibility should be clear from what has already been said. When we turn our attention to specific manifestations of this responsibility, we find that Islam pays greater attention to the needs of certain classes of people who are more exposed to suffering and harm than others and who are more often the focus of social responsibility in its narrowest sense. Responsibility towards the elderly Islam pays special attention to the elderly. It considers them to have a right to be cared for in repayment for the sacrifices that they have made to ensure the prosperity of the generation that they raised and nurtured. In Islam, the responsibility to take care of the elderly starts with the children. Allah says: - And we have enjoined on man to be good and dutiful to his parents. - And be dutiful and good to parents

The responsibility of children to care for their parents and treat them kindly is compulsory, both religiously and in the court of Law. It is, first and foremost a religious commandment upon the children. Then, if they are neglectful in their duties to their parents, the courts can force the children to perform them. It does not matter if the parents are of a different religion; their rights are still the same. Allah says: And we have enjoined on man to be dutiful and good to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning was in two years. Give thanks to Me and to your parents. Unto me is the final destination But if they both strive to make you join in worship with Me others of which you have no knowledge, then obey them not; but, in the world, behave with them kindly. If elderly people do not have children, the responsibility to care for them is transferred to society in the form of mandatory state support. This is further strengthened by the abundance of texts that encourage doing good to others, especially those who cannot take care of themselves like many of the elderly. This inspires a believing soul to naturally expend effort to do good voluntarily. Caring for the elderly is not merely on the material level. Spiritual and emotional support, that the elderly desperately need, also come into play. Allah says: If one of them or both of them attain old age in your lifetime, say not to them a word of disrespect, nor shout at them, but address them in terms of honor. And lower unto them the wing of submission and humility through mercy and say: My Lord, bestow on them Your Mercy as they did bring me up when I was young. Allahs Messenger (peace be upon him) said: Whoever does not show mercy to the young and honor the elderly is not one of us. Responsibility towards Children and Orphans We have already mentioned in our discussion about responsibility towards the family that Islam stresses caring for small children and requires parents to care for and raise their children until they reach the age of discretion and are able to lead independent lives. When children lose their parents, the responsibility to care for them is transferred to other close relatives who are able to do so. There is a legally prescribed order of succession for guardianship. In the absence of relatives, the responsibility falls on society and the state. There are a number of verses in the Qurn that encourage taking care of the orphans and inspire the believer to do so. This is above and beyond the fact that this responsibility is a legal obligation that can be enforced by the state that acts on behalf of society. Allah says the following in the Qurn: - Therefore, treat not the orphan oppressively. And repulse not the beggar.

- And do good to parents, kinsfolk, orphans, the poor - and gives his wealth, in spite of his love for it, to the kinsfolk, the orphans, the poor - Have you seen the one who denies the Judgment? That is the one who repulses the orphan, and urges not the feeding of the poor. - And know that whatever you may gain of war booty, one fifth of it is for Allah, his Messenger, the Messengers near relatives, the orphans, the poor If we look carefully at Islamic history, we shall find that many of Islams most ingenious thinkers and creative inventors had been orphaned as children. This is merely one tangible result of Islamic direction and Islamic policies regarding the orphan, policies that the Muslims continued to carry out instinctively and voluntarily, even during the times when the state failed to fulfill its duties. Caring for the orphans never disappeared, because society always found a way to carry it out, setting up private welfare organizations in response to the orphans needs. One manifestation of this care in Islam is the protection and investment of the orphans wealth. Every form of conduct that could be harmful to that wealth must be strictly avoided. Allah says the following: - And come not near to the orphans property except to improve it until he attains the age of full strength. - Verily, those who unjustly consume the property of orphans, they consume only fire into their bellies and they shall be scorched by the blazing Fire. - And test the orphans until they reach the age of marriage; if then you find in them sound judgment, release their property to them, and do not consume it wastefully and hastily, fearing that they should grow up. - And give unto the orphans their property and do not exchange (your) bad things for (their) good ones. And do not consume their wealth by adding it to your own. Surely this is a great sin. - And they ask you (O Muhammad) concerning the orphans. Say, The best thing is to work in their property for their best interests, and if you mix your affairs with theirs, then they are your brothers. And Allah knows the one who intends mischief from the one who intends good. - but feed and clothe them therewith, and speak to them words of kindness and justice. Responsibility towards the Poor and the Destitute The Islamic texts repeatedly encourage taking care of the poor and the destitute, commiserating with them, alleviating their difficulties, and giving them assistance, both material and otherwise. Islam, when confronting the problems of society, sets a minimum that is needed for proper living. Beyond this, it encourages and paves the way for voluntary acts of charity by describing the awards that await the charitable in the worldly life and in the Hereafter.

Islam, we find, uses the same approach to combat poverty that it uses to deal with other problems of life and society. It encourages voluntary acts of good to help the poor while simultaneously prescribing the mandatory Zakh tax to ensure that society takes complete responsibility over those who cannot find work and do not have the resources to fulfill their needs. The rate of this tax is 2.5% of societys wealth that is collected by the state each year for redistribution to the poor, the destitute, and other eligible recipients who are defined by Allah Almighty in the Qurn. Allah says: - The charity tax is only for the poor, the destitute, those employed to collect it, to encourage those whose hearts are inclined towards Islam, to free captives, for those in debt, for the cause of Allah, and for the wayfarer; a duty imposed by Allah. And Allah is All-Knowing, All-Wise. - It is not righteousness that you turn your faces to the east and the west, but righteousness is the quality of one who believes in Allah, the Last Day, the Angels, the Book, and the Prophets; and who gives his wealth, in spite of his love for it, to the kinsfolk, the orphans, the poor, the wayfarer, those who ask, and to free slaves. - You will never attain righteousness until you spend from what you love. - So give the relative his due, and give to the poor and the wayfarer. That is best for those who seek Allahs countenance, and those are the ones who will be successful. Recognizing the rights of neighbors One of the manifestations of social responsibility in Islam is the consideration that is given to the rights of neighbors. Islam places great stress on being kind to neighbors and maintaining good relations with them. It also emphasizes that one should try to help ones neighbors and be careful not to abuse them in any way. Allah says: and do good to parents, kinsfolk, orphans, the poor, the neighbor who is near of kin, the neighbor who is a stranger Allahs Messenger (peace be upon him) said: "Whoever believes in Allah and the Last Day should honor his neighbor. Allahs Messenger (peace be upon him) said: By Allah, he does not believe. By Allah, he does not believe. He was asked whom he was talking about. He said: He whose neighbor is not safe from his abuse. He also said, defining the neighbors rights: If he falls ill, visit him. If he has good fortune, congratulate him. If ill fortune befalls him, console him. Do not build your building in a way that would keep the breeze from reaching his dwelling except with his permission. Do not annoy him with the aroma of your cooking pot unless you serve him some of your food. If you buy some fruit, them give him a gift from it, and if you do not do so, then bring it into your home discreetly, and do not let your child take it outside to taunt his child with it. The rights of the guest and the stranger

Islam encourages honoring guests and giving good hospitality. Honoring ones guest is considered a noble character trait that attests to the sincerity and strength of ones faith. Allahs Messenger (peace be upon him): Whoever believes in Allah and the Last Day should honor his guest. Islam emphasizes treating strangers and wayfarers kindly. The wayfarer is a traveler who is cut off from his home and unable to return to it. This person has a right to receive from the Zakh tax. Allah says: The charity tax is only for the poor, the destitute, those employed to collect it, to encourage those whose hearts are inclined towards Islam, to free captives, for those in debt, for the cause of Allah, and for the wayfarer; a duty imposed by Allah. And Allah is All-Knowing, All-Wise. The Means Employed by Islam to Achieve Social Responsibility Islam legislates certain measures and regulations to assure social responsibility. Some of these measures concern the individual and some concern the state. Measures connected to the individual: Islam has charged the individual with a number of measures, some of which are compulsory while others are voluntary. The following are among the compulsory measures that the individual is charged with: 1. The Zakh tax: This is among the most important of these measures. Allah has made it a religious obligation upon the Muslims and has empowered the state to collect it forcibly if necessary. The importance of Zakh comes from its general application to most of the population and from the quantity of the general wealth that it represents (2.5%). This is a sufficient quantity of wealth, when managed properly, to solve the majority of societys problems that stem from poverty. For this reason, it is a very effective means of upholding social responsibility. This is above and beyond its more abstract effects, because it prevents the class hatred that always develops in society when there are haves who are ambivalent to the needs of others and have-nots who are deprived and neglected. 2. Expiations: These are the measures required by Islam to atone for prohibited acts committed by a Muslim or to compensate for obligatory acts that have been neglected. There are many types of expiations, among them being the expiation for breaking an oath taken in Allahs name and the expiation for intentionally breaking an obligatory fast in the month of Ramadn without a legitimate excuse. Sometimes these expiations entail feeding a number of poor people, making them a means of assuring social responsibility. Allah says:

Allah will not take you to task you for what is unintentional in your oaths, but he will take you to task for your deliberate oaths. For their expiation, feed ten poor people in the manner that you would feed your own family, or clothe them, or manumit a slave. But whoever cannot afford that must fast for three days. That is the expiation for oaths when you have sworn. 3. The charity at the end of the month of fasting: This is an obligatory act of charity given on `Eid al-Fitr, the auspicious day marking the end of Ramadn. Its measure is roughly three kilograms of the staple food of the region. It must be paid on behalf of every Muslim man, woman, and child. Its purpose, as stated by Allahs Messenger (peace be upon him) is to: ...make them have no need of asking on this day. 4. Assisting the needy: If a person knows that his neighbor is hungry or has no food to eat, and he is able to assist him, then it is obligatory upon him to do so. Allahs Messenger (peace be upon him) said: Whosoever goes to sleep satisfied while being aware that his neighbor is hungry does not believe in me. He also said: Allah has no obligation towards a household where they let someone go to sleep hungry. Islam gives the person who reaches the level of severe hunger the right to steal from others enough food to satiate his hunger, even if he has to use a degree of force. Islam does not only impose compulsory measures to ensure social responsibility, it opens the door for voluntary acts in many ways: 1. Endowments: Islamic Law provides for endowments and considers them to be among the most excellent of good deeds. Allahs Messenger (peace be upon him) said: When a person dies, his good deeds come to end, except for three things: charity that continues to benefit others, knowledge that continues to be of benefit, and a pious child who prays for him. An endowment is where a Muslim gives some property in charity that will remain, for a period of time, available to certain other parties who are allowed to benefit from it and from its proceeds but are not allowed to dispose of it. The property in question might be a residential building, a profitable investment, agricultural land, or something else. There have been numerous endowments in Islamic history of a wide variety. They have been established for many different purposes. Endowments have been an active partner to Muslim society up to this day in addressing issues of general welfare and security and in assisting society in taking care of the needy. 2. Bequests: A person gives a bequest before his death to another party from his estate. This party could be an individual or an organization. A bequest can even be generally worded so that the recipients are those who meet certain criteria. Islam encourages bequests. Allah says:

It is prescribed for you, if one of you approaches death and leaves behind wealth, to make a bequest to parents and relatives in a reasonable manner. Allahs Messenger (peace be upon him) said: Allah has allowed you to bequeath a third of your wealth at the time of death. Islam, though, balances between the rights of the inheritors (who are solely responsible for the funeral preparations) and the rights of the recipients of bequests. For this reason, it does not allow a person to bequeath more than a third of his estate. One of the Companions, Sa`d b. Ab Waqqs, asked Allahs Messenger: I am a wealthy man and have no inheritors except for my daughter. Should I make a bequest of two-thirds of my estate? Allahs Messenger (peace be upon him) replied: No, one third, and one third is plenty. Leaving your inheritors wealthy is better than leaving them dependent and begging. 3. Loans: A loan is where one party allows another to utilize his property for free on condition that the property is returned. Islam encourages this activity as a positive means of assisting others and cultivating love between the individuals in society. It strengthens social relations and fosters cooperation. Islam discourages denying others the right to borrow as long as doing so poses no harm to the owner. Islam associates the one who refuses to lend to others with a person who is deficient in his prayers, prayer being one of Islams most important pillars. Allah says: So woe to those who pray who are negligent while in their prayers and who only wish to be seen of men and who withhold even neighborly needs. These needs would include any small everyday items, like dishes and hand tools. Islam expects the borrower, in return, to treat what he borrows in the best possible manner, protect it, and return it on time. Allah says: Verily, Allah commands you to render back the trusts to those to whom they are due. Allah describes the believers as: Those who are faithful in observing their trusts and their covenants. 4. Gifts: Islam encourages the exchange of gifts and makes mention of how it strengthens social bonds and spreads affection throughout society. Allahs Messenger (may the peace and blessing of Allah be upon him) said: Exchange gifts, it will cause you to love one another. The Responsibility of the State: Though Islam pays close attention to social responsibility on the individual level, it does not stop there. Alongside the individual measures, it establishes general measures that the state is responsible to carry out. Among these measures are the following:

1. Safeguarding natural resources: This entails assuring the proper utilization of the countrys natural environment, including the mineral resources of the land and sea as well as all other forms of wealth that Allah has placed in the Earth. Allah has made humanity responsible for these resources and has given mankind the power to turn such resources to his benefit in order for society to realize the highest standard of living possible for all of its members, not just for a select few. If only every nation would fulfill its duty in this regard and distribute the benefits of these resources in a just manner by providing general services and opportunities for work - then the worlds societies would surely enjoy phenomenal growth and development. 2. Creating opportunities for employment: This entails seeking out the best solutions for confronting unemployment and establishing constructive programs to contribute to general development. Such programs can provide work for idle hands in a completely just manner that takes into consideration the general needs of society and gives preference to the poorer and more deprived sectors of society. We should mention here an event that occurred at the time of the Prophet (peace be upon him). A man came to Allahs Messenger (peace be upon him) begging, so he gave him a silver coin and ordered him to buy an ax and go to the wilderness to collect wood and then return after a period of time. When the man returned, he informed Allahs Messenger (peace be upon him) that he had earned enough to fill his needs and even gave some money in charity. Allahs Messenger (peace be upon him) then said: That one of you should take his rope and go collect wood is better for him than to go around begging people, whether or not they give anything to him. 3. Organizing individual efforts: The state has the responsibility of organizing and regulating the efforts of individuals in fulfilling their social responsibilities in the ways that we have previously discussed. This is especially true for the Zakh tax and endowments. This entails enacting the necessary legislation to ensure that the objectives of these individual efforts are realized, like eliminating poverty and closing the gap between the haves and have-nots. In the context, the Qurn comes with the following command for Allahs Messenger (peace be upon him) and for all Muslim leaders who come after him: Take from their wealth the charity tax. 4. Utilizing the property of the wealthy when necessary: When society is faced with unusual circumstances whereby the division of wealth reaches an intolerable level of imbalance and the state with its resources is incapable of fulfilling its duties and responding to the needs of society, at this time it is permissible and sometimes even necessary to levy against the property of the

wealthy what will restore a normal social balance. This is the opinion of the majority of jurists, provided that the state acts justly and solely in the interests of society and the general welfare.

SOCIAL RESPONSIBILITIES The teachings of Islam concerning social responsibilities are based on kindness and consideration of others. Since a broad injunction to be kind is likely to be ignored in specific situations, Islam lays emphasis on specific acts of kindness and defines the responsibilities and rights of various relationships. In a widening circle of relationship, then, our first obligation is to our immediate family - parents, husband or wife and children, then to other relatives, neighbors, friends and acquaintances, orphans and widows, the needy of the community, our fellow Muslims, all our fellow human beings and animals.

Social Responsibility as Explained in the Qur'an

by Dr. Ali S. Asani Ali Asani (AKH 73-84) was the recipient of one of His Highness the Aga Khan's personal scholarships while studying at Harvard. Since finishing his doctorate in 1984, he has pursued an academic career at his alma mater where he is currently Professor of the Practice of Indo-Muslim Languages & Cultures. Ali chose to speak about Islam and Social Responsibility at the Boston alumni dinner in November 1999. It is not righteousness that you turn your faces towards the East and the West, but righteous is the one who believes in Allah, and the Last Day, and the angels and the Book and the prophets and gives away wealth out of love for Him (God) to the near of kin and the orphans and the needy and the wayfarer and to those who ask and sets slaves free... 2:1777 The above verse from the Holy Qur'an makes a fundamental observation on the nature of religiosity. In trying to explain to mankind what it means to be religious, to truly follow the sirat al-mustaqim, Allah makes it clear that piety basically comprises two dimensions. The first, which we may call 'ibadat, consists of worship and prayer, obligations to God, and the acknowledgement of the status of a human being as an 'abd (servant) of the Almighty. The other usually termed as Mu'amalat, is social or communal in nature for it stresses the

obligation of the believer to the surrounding society, in particular its disadvantaged segment. Religiosity in Islam, then, does not distinguish between or separate the sacred and the secular. A person cannot be truly religious without fulfilling the responsibilities enjoined on him/her in both dimensions - towards the Almighty and towards society. To call oneself religious and just pray and worship God, oblivious of the needs of the less fortunate, is to have only partially fulfilled one's responsibility. Indeed, mere prayer without concern for fellow human beings is hypocrisy. The Holy Qur'an repeatedly emphasizes the dual nature of humankind's obligations. For example, every verse that commands men and women to pray to God also urges them to pay zakat, the obligatory charitable contribution that every Muslim must pay to provide for those who are poor and in need. The social dimension of the pillar of zakat is clear: those who possess wealth should concern themselves with those who lack it - "to have is to share". Moreover, zakat, as its Arabic root signifies, has a purifying aspect as well, for it cleanses the giver of greed and excessive materialism, promoting, at the same time, the general level of well-being and happiness in society. Looked at from another angle, the ummah (community) has a right and stake in whatever a Muslim owns - a notion radically different from Western conceptions about individual ownership of wealth. The Holy Qur'an also provides specific guidance on the manner in which these societal obligations are to be fulfilled. Those who wish to do good by performing charitable actions are warned: Believers! do not nullify your charitable deed by posing as munificent or by painfully embarrassing others, as do those who expend their wealth just to be seen of men, with no faith in God and the Last Day. 2:264 This verse cautions against doing good works for egotistical and self-centered reasons, such as earning praise from one's fellows or improving one's status in society. Such works are of no merit before God. Not surprisingly, the Qur'an distinguishes in many verses between those who spend openly in the way of Allah, that is in full public eye, from those who spend in secret (e.g., surah 35:29-30). The above Qur'anic verse is also emphatic that charitable actions are to be done without placing recipients under any obligation, embarrassment or humiliation. According to surah 2:263, "a kindly word and a forgiving attitude are better than a charitable action which brings hurt in its train. " In this regard the position of Hazrat Ali (cousin and son-in-law of the Prophet Muhammad) is instructive. In a letter to the Governor of Egypt, Hazrat Ali reminds him of his duties towards those of little means for they are a responsibility for which he has to render account before Allah. Be humble before them, Ali urges him, and do not ignore them out of haughtiness and pride, a luxurious life should not keep you away from them". Furthermore, he advises his Governor to make special efforts in identifying social outcasts who, on account of their unsightly appearance and extremely low position in society, are not even in a position to come forward and ask for assistance. To look after the affairs of such people, Hazrat Ali recommends the appointment of God-fearing, humble and trusted leaders, for, among all the subjects of the land, they are the most deserving of equitable treatment. The extensive humanitarian and social welfare activities of the Aga Khan Development Network are, thus, an expression, in our contemporary world, of concerns that are fundamental and integral to the faith of Islam. It would be appropriate here to mention an excerpt from the convocation address His Highness the Aga Khan gave at the University of Peshawar on November 30, 1967:

"It would be traumatic if those pillars of the Islamic way of life - social justice, equality, humility, and generosity, enjoined upon us all were to lose their force or wide application in our young society. It must never be said generations hence that in our greed for the material goods of the rich West we have forsaken our responsibilities to the poor, to the orphaned, to the traveller, to the single woman."