CONCEPT OF BROTHERHOOD

Prof. Ziauddin Ahmed

Islam is the only religion which revolutionised every aspect of human life and ushered in a new era in the realm of society, covering all its aspect like culture, economics, politics, civilization, etc. Above all it raised the down-trodden and the teeming millions from the nadir of degradation to the apogee of respectable status. It redeemed the millions from the thralldom of slavery and serfdom.

Broadly speaking Islam brought home a new concept of Deity and humanity and infused in the dead souls a new spirit which emboldened the followers to sweep away all the elements of decay, degradation and ignorance by the flowing currents of truth, social justice, equality and fraternity. It made them stand upright and steadfast and carve out big empires and kingdoms by the physical and intellectual vigour. The pursuit of intellectual research, with a transcendental sense of duty to Allah and His creatures, made the Muslims what they were a few centuries ago.

What were the teachings of Islam which created such a wonderful revolution in the Muslim nation and made them a power to be reckoned with? It was staunch belief in Allah with all His attributes and following Prophet Muhammad (SallAllaho Alaihe Wsallam) step to step in all walks of life. Prophet Muhammad (SallAllaho Alaihe Wsallam) regarded the religion of Islam as a straight, natural law, for people to follow, wherein there was no perplexity or ambiguity; and he even taught that all children of Adam and Eve would follow the same straight way were it not for the corrupting influences of those who consciously or unconsciously set an unnatural example by their way of life for their little ones to follow.

According to the Prophet (SallAllaho Alaihe Wsallam), religion was the natural bent of a free, unbiased mind, and man the vicegerent of Allah (SWT) on earth in real sense, inspired by his Master to know and practice the good and refuse the evil and only when he refused to follow the highest and the best and deliberately chose the wrong path did he descend to the lowest level.

Islam upholds the dignity of labour. The Prophet (SallAllaho Alaihe Wsallam) set the examples himself when he worked along with other Muslims in the construction of the first mosque at Quba and in the digging of the trench in the Battle of Ahzaab. It emancipated the slaves and the womenfolk from their bondage. The slaves were placed on an equal footing with their masters and they were elevated to the rank of generals and commanders. Hadhrat Bilal was appointed the first Muazzin of Islam and was respectfully addressed as Sayyidna (our chief) Bilal. Hadhrat Zaid was appointed the General in the expedition to Moota. Hadhrat Salman Faarsi and Hadhrat Sohaib Roomi were other slaves occupying high positions in the Islamic society.

Women were similarly elevated to a dignified position. They were given the right of Khula’ (separation) and the right of inheriting properties of the father and their deceased husbands which was denied to them before the advent of Islam.

The philosophy of brotherhood in Islam is based on faith instead of blood or family relations, and as such is contrary to the established norms of Arabia. The new society and the new nation which came into being with the advent of Islam adopted justice and tolerance towards all irrespective of any racial, linguistic distinction as their cardinal principles. Following this ideal, the Islamic commonwealth included within its fold Jews, Sabians and Christians as citizens like the Muslims. They were accorded religious freedom and political rights and other fundamental rights of the citizens through the Madinah charter.

We who swear by Islamic ideology should judge, reflect and ponder over our national problem and follow Prophet Muhammad (SallAllaho Alaihe Wsallam)’s first charter and help in establishing peace and harmony among all classes and races of people and raise the position of Muslim societies in the community of nations. That historical charter, which stands to this day as monument of enlightened tolerance will serve as beacon light to all future statesmen who may aim at achieving success and at the same time goodwill and cooperation from all.

Of course the best statement on human rights is also to be found in the sermon on the mount Arafaat delivered by the Prophet (SallAllaho Alaihe Wsallam) on his farewell pilgrimage in 632 AD: Therein he praised and glorified Allah (SWT), then he said: “O men, listen to my words, I do not know whether I shall ever meet you in this place again after this year. Your blood and your property are sacrosanct until you meet your Lord, as this day and this month are sacred......” The whole sermon is an ideal message for Muslims in particular and humanity at large.

In regard to various human rights and the fundamental freedoms which have been incorporated in the “Universal Declaration of Human Rights” of 1948, an Islamic scholar sums up the position as follows: “The twin aim of this Declaration is on the one hand to equip the individual to live a free life considered successively as (i) a physical organism; (ii) a moral personality; (iii) a worker; (iv) an intelligent being and (v) a member of a community and of a polity, and on the other to help the individual so equipped to make his contribution to international amity or the peace of the world.”

He further comments: “To the student of the Quraan not one word, in the preamble or in the objectives of the Charter and not a single article in the text of the “Universal Declaration of Human Rights” will seem unfamiliar. Under a creed which places man next to Allah, and brushes aside all distinctions of race, colour and birth and calls upon all mankind to live together as a family of Allah, or as a fold every member of which shall be a shepherd or keeper into every other and be accountable for its welfare; the “Universal declaration of Human Rights” must follow as a basic corollary, or an extension of the Quraanic programme. But a mere declaration of them will not carry humanity far. Several questions call for attention from the Quraanic point of view.”

A number of questions arise in one’s mind in this context. Firstly, what is the impulse underlying the ‘Charter of United Nations’ and the ‘Universal Declaration of Human Rights; adopted in pursuance thereof? In other words, is this scheme in the interest of or for the good of humanity as a whole or is it a practice to subserve the interest of any country or group of countries?

Secondly, looking at the list of rights covered by the “Universal Declaration” is it possible for any country claiming to be civilized at the present hour to say with confidence that all the rights are observed by it or that it may serve as a pattern for the rest? It is obvious that the initiative for implementing them must come from the government or legislature of each country: Is the system of political life in every country equal to the task? It is time for us to reflect on these issues in the contemporary context.

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