English-37

37) In what respect is it said that the order of righteousness introduced
by the Qur’an is a faultless one ?

The Qur’an is a religious scripture. Indeed, it is the very source
of the divine religion. It explains the foundations of faith as envisioned
by Islam. In addition it contains the regulations that are associated
with the rites involved. However, it is not a book that merely
incorporates hymns and prayers alone. It chalks out the way in which
one can become a complete man by living in accordance with the
divine guidance. It informs of the commandments that are to be
observed in all walks of life. It exhorts to the pursuance of the example
of the Prophets who, by living according to these commandments, had
accomplished the most sublime heights of human greatness.
The Qur’an and the practice of the messenger – which was its
most telling commentary – together combines to inform of all the qualitiesand virtues that must necessarily exist in a person in his, or her, capacity
as a human being. All people are to be shown mercy; those who are
undergoing privations must be helped; the poor and orphan are to be
offered protection and love; others must be spoken of only in the best
terms; one’s conduct must bespeak of humility; parents are to be treated
with love and respect; children are to be shown kindness and care; the
husband and wife are to show mutual love and respect and must allow
for each other the free exercise of their individual rights; the sacred
ties of marital life must be preserved; man and woman are to dress
decently; there must be justice and fair play in official circles; integrity
must prevail in all economic dealings; there must be honesty in trade
and commerce – and the instructions of such nature, Can anyone point
out that even a single one of these commandments is against the
standards of human greatness?
It is evident that the case is the same when we consider the
prohibitions in the Qur’an also. Do not consume; do not commit adultery;
do not rob; do not lie; do not cheat; do not gamble; do not give, or take,
in interest; do not indulge in extravagance; do not spill a drop of blood
unjustly; do not malign chaste women; do not consume the wealth of
orphan; do not abuse; do not violate the rights of any; do not adulterate;
do not cheat in the matter of weight and measures; do not entertain
envy and hatred; do not back-bite or slander; do not entertain a partial
attitude towards one’s own – such is the nature of the prohibitions. Will
any one dare to state that any single one of these is an obstacle in the
path of human progress?
One of the specialities of the Qur’an which makes it unique is
that in addition to providing a righteous code of conduct, it puts forward
a very practicable scheme as well. Along with a reminder of the
punishments that are to be meted out for sins in the life after death –
thereby creating a mindset so necessary for the elimination of sins –
the Qur’an also describes the punishments that are to be given to
criminals by the state. In accompaniment to the moral commandments
that are required for the trouble-free progress of the marital relationship
in its position as a secure institution, the Qur’an also puts forward
procedures for the pragmatic resolution of the problems that may arise
in the family. In addition to providing for regulations that serve to make
economic dealings honest and fair, the Qur’an also contains practical
instructions that are to be followed in the event that there should arise
some disputation thereof.
The Qur’an never withdraws from the scene with a few advices
and recommendations; on the contrary, in the interest of creation of a
pure society, it conclusively proved that the code of righteousness which
it prescribed was wholly practicable as well. This would then mean
that the Qur’an is a book which not only prescribes a faultless order of
righteousness but also proves it to be so.

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