azhar@cs.duke.edu (Salman Azhar) (05/29/91)
"In the name of Allah, the Most Gracious, the Most Merciful"
We have taken the initiative to promote discussions about
Islam in the spirit of scholarly endeavor, and the desire for improved
understanding. This is the first article written by S. Azhar with help
from A. Alam, and encouragement from J. Mubarak and Y. Paydarfar. Let
us hope and pray that this does not become another one-shot effort on
our part.
ASPECTS of BEHAVIORAL FACETS OF ISLAM
Islamic principles are sometimes classified into three
categories: Belief, Worship (of Allah), Behavior. I have often
fought against tendencies to divide Islam into categories and classes.
Especially, since the spirit of Islam is to provided a complete,
integrated code of life. However, today, in an completely
different spirit I shall attempt to study a few characteristics of
behavior as recommended in the Holy Quran.
The main verses under study are the following:
"And pursue not that of which you have no knowledge; for every
act of hearing, or of seeing, or of (feeling in) heart, will
be enquired into (on the Day of Reckoning)."
- S. 17 (The Children of Israel) v. 36
"O you who believe! Avoid suspicion as much (as possible): For
suspicion in some cases is a sin. And, spy not on each other,
nor speak ill of each other behind their back. Would any of
you like to eat flesh of his dead brother? Nay, ye would abhor
it - But fear Allah: For Allah is Oft-Returning, Most Merciful."
- S. 49 (The Inner Apartments) v. 12
The verses explicitly recommends against the following actions:
(A) Idle curiousity
(B) Unsubstantiated suspicion
(C) Spying based upon (1) and/or otherwise.
(D) Back-biting based upon (2) and/or (3) and/or otherwise
(A) IDLE CURIOUSITY
Idle curiousity can often lead us to interpret the facts with
the objective of justifying our own pre-conceived perspective. This
appears to be the root to the other three evils (B,C,D). In
correspondence with Islamic philosophy toward evil, we must attempt to
nip it in the bud.
Verse 17:36 above reminds us that we would be held accountable
for the faculties entrusted to us by God. It follows that we should
refrain from wasting these faculties in things we do not know well
(like unsubstantiated conjectures).
(B) UNSUBSTANTIATED SUSPICION
Almost any unwarranted suspicion can lead to cruel injustice to
innocent men and women. We should not form an opinion/take action
based on a conjecture/speculation without examining the basis of the
conjecture. Conjectures can be classified into four categories:
(1) Commendable : A conjecture about good quality of Allah or His
creatures. Ascribing the best motive to actions, unless there is cause
to believe otherwise.
(2) Inevitable : Verdicts based on incomplete knowledge or evidence,
but judged to "fair" by the adjudicator.
(3) Permissible (to a certain extent): Suspicions based on conduct.
However, one should avoid taking aggressive actions based on these
suspicions.
(4) Sinful : Suspicions without supporting evidence. It is a sin to
take strong actions based on such idle suspicions.
(C) SPYING
*Spying* and prying into someone's affairs can lead to undue
harassment and hardship for arbitrary people. Such spying corrupts the
society and one's own soul.
However, there are circumstances under which such spying can
be justified from Islamic point of view. Of these, two cases are
noteworthy.
(1) Business: If one desires to enter into business contract,
one reserves the right to investigate the conduct of the prospective
business partner. Such an investigation must not be motivated by idle
curiousity, but by practical considerations. Similarly if one is
questioned by someone else investigating their prospective business
partner, one is obligated to provide accurate, relevant, and honest
opinion.
(2) Marriage: All the considerations of investigating a
prospective business partner apply, and more. Especially, since
marriage involves a deeper commitment, and dissolution of a marriage
involves intangible damages, in addition to the tangible ones (in
common with business). Hadith mentions cases where covert means (like
hiding behind trees) were used to investigate prospective marriage
partner (in good will, of course). Whereas neighbors and community are
consulted before marriage, it can be insufficient in the mobile
society of this date and time.[See footnote 1]
(D) BACK-BITING
Back-biting concludes this list of undesirable activities.
Often, back-biting is a result of pure speculation about someone's
action/motives. It may also be a consequence of unsubstantiated
suspicion or unwarranted spying. At any rate, it can lead to several
injustices of which two are most obvious:
(1) If the "back-biting" is not true, lies about someone are
let loose in the community. These lies can cause undeserved damage to
a gentleman/lady/family/etc. and their reputation. Perhaps the reason
for comparing back-biting is denying the other person an opportunity
to defined himself/herself. Just like a dead person cannot inhibit you
from eating its meat, an absent person cannot defend himself/herself
from your allegations, nor can he/she contend the accuracy of those
allegations.
(2) Stories propagated through word of mouth can easily become
false rumors and distorted gossip. It is certainly in agreement with
Islamic philosophy to nip such problems in the bud (cf. codes for
chastity). A unified approach to Islamic philosophy led me to conclude
that Islam (in general) does says, "Don't go near XYZ", rather than
"Don't go beyond this limit in XYZ". Eliminating the cause is
necessary and sufficient to eliminate the undesirable affects.
Once a gentleman asked the messenger about backbiting? The
prophet replied that it is talking irksome things about someone when
he/she is not around. The gentleman's follow-up question inquired
what if it is true. The prophet clarified if it is true it will be
back-biting, if it is false then it would be slander.
Back-biting is permissible in six cases according to Maulana
Maududi. These cases are enumerated below:
(i) Complaining of oppressed about his oppressor to someone with the
intention of helping the oppressed.
(ii) Mentioning evil before people who can be expected to help.
(iii) State facts of case before a legal expert to seek
religious/legal ruling regarding an act committed by a person.
Furthermore, we are required to give complete, accurate and timely
information when interrogated about someone who is being considered
for personal (e.g. marriage) or business relationships.
(iv) It is obligatory to mention the weaknesses of persons in
influential positions when required. For example reporters (who may
mislead their audience), witnesses (susceptible to perjury),
and writers (susceptible to distortion). This must be done with the
intention to warn people of the mischief of a person so that they can
take precautions to ward off their evils.
(v) Raise voice against people who spread sin or immorality.
(vi) Use a well-known nickname of a person just for identification
and without any wish to condemn him.
May Allah give us the ability to distinguish between right and
wrong, the courage to change things we can, the strength to accept
things we can't change, and the wisdom to know the difference. Amen!
Salman [desirous of pursuing religious knowledge] Azhar
-----------------------------------------------
[Footnote 1] In modern society, where children "leave parents' home"
at a young age the diversity of men and women is increasing so
rapidly. Yet, the old "marriage system" persists. There is an imminent
need for fresh thought for investigating matrimony within islamic
regulations.