Human status in Islam

Humans are created in the best of moulds and shaped in the best of shapes. They are the only creatures endowed by their Creator with the most prominent and highly exalted faculties. There is no other creature with the faculties, abilities and efficiencies similar to humans. Only humans have the ability to rule the world. They have been granted access to all living things. No species may resist their skills, nor may any creatures defy their authority. Allah Subhanahu Ta’ala reveals man’s graces in this Qur’anic revelation: “ It is Allah who hath created the heavens and the earth and sendeth down rain from the skies, and with it bringeth out fruits where with to feed you; it is He who hath made the ships subject to you, that they may sail through the sea by His command; and the rivers (also) hath He made subject to you. And He hath made subject to you the sun and moon, both diligently pursuing their courses; and the night and the day hath He (also) made subject to you. And He giveth you of all that ye ask for. Verily, man is given up to injustice and ingratitude.” ( Ibrahim 32-34).

 In this revelation also, we are told of His favors: “ It is Allah  who has subjected the sea to you, that ships may sail through it by His command, that ye may seek of His bounty, and that ye may be grateful. And He has subjected to you as from Him all that is in the heavens and on earth: behold, in that are signs indeed for those who reflect.”( Jathia 12-13).  Or as we see in this revelation: “ Do ye not see that Allah has subjected to your(use) all things in the heavens and on earth, and has made His bounties flow to you in exceeding measure(both)seen, and unseen, yet there are among men those who dispute about Allah, without knowledge and without guidance and without a Book to enlighten them.” (Luqman 20). This Ayah of the Holy Qur’an and other Ayat, indicate the lofty status of humans. These Ayat contain the facts of human efficiencies that their Creator has granted them, the efficiencies that have given them the honor of having the highest status among living things and have caused them to attain the greatest success in quest for a decent prosperous and comfortable life. Humans are the only creatures that have been granted the authority and skill to rule over the world. We have to be thankful to Allah for giving us the ability to gain knowledge and obtain the means for a good and prosperous life.
 The first revelation which was then followed by the gradual revelations of the Holy Qur’an ordains the fact of Allah’s power of creation and the form of the initial stage of human evolution and the fact that the knowledge and the power of granting the knowledge is only within the authority of Allah Subhanahu Ta’ala. It  similarly indicates the fact that it is Allah Subhanahu Ta’ala who gave humans the power and ability for knowledge at different fields of science. Allah gave humans the power to think and gave them all they needed for their dignified status. We present here the first five Ayat that pronounced Allah’s absolute authority of creation and the grant of knowledge: “ Proclaim, (or read ) in the name of thy Lord and Cherisher who created-Created man out of a ( mere) clot of congealed blood: proclaim and thy Lord is most bountiful. He who taught (the use of) the pen. Taught man that which he knew not. ( Iqra’ 1-5).
Humans are created with the faculties and the abilities far above those of other creatures. They have the power of thinking, understanding and analyzing the effects of what they think. Their faculties have given them the ability to dive deeply into the oceans of knowledge and science and realize much of the secrets of the world and to set out on profound researches and discover the facts realizable through their given capacities to the limits of their effectiveness.
These are the distinguished privileges with which they are honored by Allah Who creates all life and bestows upon it the various capacities.
The honors with which humans are privileged are of three kinds: The first one is the honor with which all human beings without any kind of distinction and preference is privileged. The second is the honor that is conditioned upon belief in Allah and His apostle. The third one is the honor, which is the privilege of those who have distinguished themselves with the excellence of their deeds.
The first one which is the honor of all human beings with no difference is mentioned in this revelation : “We have honored the sons of Adam, provided them transport on land and sea, given them for sustenance things good and pure and conferred on them special favors above a great part of our creation.” ( Bani Israil 70). It is an honor to all humanity; there is no exception nor difference and preference of one over another.
The second is revealed in this Ayah: “ But honor belongs to Allah and His apostle and to the believers but the hypocrites know not. ( Munafiqun 8 ).
The third honor is mentioned in this revelation: “ To all are degrees (or ranks) according to their deeds, for thy Lord is not unmindful of everything that they do. ( Anaam 132 ).
These three categories are in general the elucidation of the honors of humans in which no other living being may share. All these signify the lofty status of humanity, the species that has been best formed among all the species, with the best faculties and abilities.
The Holy Qur’an tells us of humans’ constitutional excellence in this revelation: “We have indeed created man in the best of moulds”. ( Tin- 4 ). “The best of moulds” means the righteous equality of their faculties, indicating their progressive nature. This progressive quality is the distinguishing feature of human faculties, not traceable in other creatures. It is the equality and the balance of their nature that call for a moral and virtuous life. although all creatures have their adequate balance, only humans are capable of progressing to the highest levels of being and understanding. Moreover, humans are able to control their sensual desires, a prime requirement for developing moral values.
  Islam advocates the control of sensuality, not its absolute suppression, for it  is one of the essential components of human nature. Crossing the permissible limits of morality in pursuit of sensual desires leads humans into corruption and puts them off the righteous track. We are warned of that in this revelation: “ By the soul, and the proportion and order given to it. And its enlightenment as to its wrong and its right . Truly he succeeds that purifies it, and he fails that corrupts it.” ( Shms 7-8 ).
 The equilibrium of human nature has also been mentioned in this revelation: “Him who created thee fashioned thee in due proportion, and gave thee a just bias.” ( Infetar-7 ).
They have been given a necessary balance in their desires and other impulses which in their totality refer to that honored status that Allah Almighty has qualitatively and structurally granted them to be able to take benefit of the things created for their use as we are told in this revelation: “ It is he who created for you all things that are on earth.” (Baqarah-29).
 The humans are granted mastery over the world to rule over it with benevolence and to be obedient to Allah Subhanahu Ta’ala Who has given them this lofty status and these highest qualities.
 Those who do not abide by the honored status of humanity lose the esteem of others and also suffer punishment and the law ceases to protect them beyond the extent of their obedience to the rules of law. Allah Subhanahu Ta’ala alone confers on humans their honorable status, the honor granted to them while they are being formed in the womb. It is a shield of one’s right of life, liberty, property and the protection of their dignity and honor. Every one has the right of protection for all the privileges consequential to their honor as long as the person does not disregard it by committing a crime. Those who betray this honor forfeit their right to certain privileges under the law of Islam, but only to the extent of the relative severity of their particular transgression. For Islam determines people’s grade of respectfulness proportional to the grade of their virtue.
 This protection extends not only to Muslims and the non-Muslims living with them under the rule of a single legal system, but also to those whose nations are at war with Muslims. Islamic law enjoins a number of moral rules in case of combatants. Enemies on the battlefield may not be plundered, forcefully seized or deceived. If they are killed in battle their bodies may not be mutilated or handled in a disrespectful way. This protection comes from the honored status of humans.
Allah’s given honor belongs to the whole humanity and is the basis of all human relations. It is the protecting shield against one person’s claim of superiority over another. It is the advocacy of the natural rights and privileges of humans. It points out that every person should regard himself or herself exalted and prestigious. This would eliminate any feeling of superiority that people may have over each other. This aspect of natural honor gives all humanity the rank of master, not of slave. There is no mastery of one neither over the other, nor to others over individuals or groups.
According to Islam, all humans are masters and nobles. Muslims are not allowed to bow or bend themselves to anyone but to their Creator, the Creator of the whole universe.
 The general human honor is for men, women, rich, poor, weak, powerful, scholar, layman, black, white, Westerner, Easterner, Southerner, Northerner, belonging to any race, any nation, any religion, any faith and any belief. It is neither the consequence of the achievements nor the outcome of particular favor. It is a honor for all humanity, for every one and for each person. It confers upon all of them certain natural rights and privileges among them the natural right of life. Human right of life is stressed in this revelation: “ If anyone slew a person unless it be for murder or for spreading mischief in the land it would be as if he slew the whole people and if anyone saved a life it would be as if he saved the life of the whole people. Then although there came to them our apostles with clear signs, yet even after that, many of them continued to commit excesses in the land.”(Maidah-35).
Everything is for human prosperity. Humans have all the abilities to strive for attaining the desired means of prosperous life and not to hinder the similar endeavors of others, for we are facing judgment of our deeds as it is said in this revelation: “ It is He who has made the earth manageable for you, so traverse ye through its tracks and enjoy of the sustenance which He furnishes. But unto Him is the resurrection.”( Mulk-15.)
We see additional emphasis on human rights and privileges in that important Khutba of the holy messenger (blessing and peace be upon him) which was delivered in Arafat on the ninth day of the month of Zulhejja, the twelfth month of the lunar calendar during his last pilgrimage called the farewell pilgrimage. He began the Khutba, as usual, with praising Allah Subhanahu Ta’ala and thanking Him then he said to the people. “ O men, listen to my words for I do not know whether I shall meet you again on such an occasion in the future. O men, your lives and your property shall be inviolate until you meet your Lord. The safety of your lives and of your property shall be as inviolate as this holy day and holy month. Remember that you will indeed meet your Lord and that He reckon your deeds....”.
Islam has, with reference to Allah’s revelations and the saying of His apostle elaborated the protection of those rights in full detail. Islam protects everyone’s right of living with peace, security and human dignity.
The respect of human rights, honor and dignity is the source of human fraternity in this world. Islam insists on preservation of these rights against all forms of prejudices. Islam recognizes no differences between the natural faculties of humans. Prejudices result from subjugation and the surrender of prudence and human virtues to the lust of selfishness and authority, which are totally condemned by Islam and are considered destructive to the natural balance of human impulses. Islam calls for the mutual acknowledgement of others’ equal opportunities at different walks of life. No one may be denied the rights that are for all, nor may any one be subjected to disgraceful treatment.
Human honor purports that no one may be subjected to hatred and humiliation because all people have a common origin. Only deeds, not the physical nature, establish one’s degree of acceptance and favor. Islam ensures equal rights and privileges that are necessary for a good, decent and honorable life. It ensures everyone’s rights, as long as they abide by the obligation of respecting the rights of others. They are respected as long as they accord other people the same respect and honor due to all. The breach of that demand would turn everyone accountable to the degree of that violation. Their deeds are judged by the degree of honesty and righteousness which are the criteria of one’s obedience to the established rules of moral conduct which determines one’s moral standing in the sight of Allah Subhanahu Ta’ala and among all people. Honesty is the demand of peace and prosperity of life and association with others. Allah Subhanahu Ta’ala destines humans for a harmonious life. Allah’s words call: “O mankind! we created you from a single (pair) of male and female and made you into nations and tribes, that ye may know each other (not that ye may despite each other). Verily the most honored of you in the sight of Allah is (he who is ) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things)”. (Hujarat-13).
Those who commit a vicious, criminal act that breaches and disgraces the sanctity of their honor are subject to punishment to the degree of the breach of that sanctity. To be out of the influence of the wrongdoing persons, we are directed to keep away from them. We are enjoined by our Lord not to follow the habits of wrongdoers and not to associate with them as it has been instructed in this Ayah: “And follow not the bidding of those who are extravagant. Who make mischief in the land and mend not (their ways)”. (Shuaraa 151-152). Or, as we are enjoined in this Ayah: “ And keep thy soul content with those who call on their Lord morning and evening, seeking His face; and let not thine eyes pass beyond them, seeking the pomp and glitter of this life; nor obey any whose heart we have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds.” (Kahf 28).
Humans are called to follow a course of life that could be beneficial to all, benefiting one’s own person as well as other persons. Allah’s will qualifies every one with rights in society and charges them with carrying out their obligations for the common good. Humans should treat each other equally. We are directed to like for others what we like for ourselves. Islam calls us to be honest and helpful for the common good. All our good and bad deeds are rewarded suitably. Everyone is accountable before Allah; therefore, everyone is required to go on the righteous path that Allah has determined for us. The rights and obligations require us to help each other to work for the common prosperity through being honest and fearing Allah always.
We are called to promote the cause of common prosperity in the light of moral values which are the protecting shield against the development of negative whims, seduction, temptations and irresponsible pleasures that call for indulgence in different types of crimes, violence and the spread of criminal habits. Islam obliges everyone to abstain from wrongdoing. Allah’s apostle (blessing and peace be upon him) has said: “When one of you saw a wrongdoer he should stop him from the wrongdoing by his hand (which means by applying physical force ) and if he cannot block him by it he should prevent him by tongue (by verbal advice). If he is not able of that too then he should prevent him by his heart (keeping a feeling of disapproval of his acts) and it is the weakest degree of belief )”.
Prohibiting by physical force is also the prohibition by those to whom the law has delegated the authority of checking and blocking the wrongdoing. It is the power that can be easily carried out by the police.
Prevention by tongue is to a large extent a pertinent responsibility for preaching the righteousness and truth that is the responsibility of all Muslims.
          The prevention of the wrongdoer by heart means that one should not have friendly relations with the wrongdoer, nor should have any kind of intimate contact with him and to have a feeling of hatred towards his habits. This act of showing dislike of the wrongdoer too has been called a preventive act, but an act that is lower in degree of confronting a vicious act. Further, the holy messenger has said: “ help your brother whether he is oppressor or oppressed, he, ( blessing and peace be upon him ) was asked by the listeners that we would help him when he is oppressed how could we help him when he is an oppressor? In response, he (blessing and peace be upon him) said that you should stop him from committing oppression”. Stopping the oppressor is in fact a kind of help to him. Crimes and wrongdoing cannot be checked unless each individual of a society does not consider the checking of wrongdoers as his or her necessary obligation. Human life can be peaceful when it is under the sound supervision of thoughts and prudence and when every one is guided by the judgment of thoughts, instead of emotions. The rebellion against the command of prudence is generally the result of one’s indifference to the calls of values or having no belief in morality. Ignoring the established rules of moral virtues or ignoring the preventive measures by defying moral values creates enormous destructive problems to the peace and health of society. We are informed in many revelations of the Holy Qur’an of the destruction of many flourishing nations as a result of various deviations. Ignoring the call of morality and defying its requirements deprive the defying person of the dignity with which humans are honored. In many societies today people do not heed the calls of morality that thereby they pave the way of the spread of more crimes that cause the decline of human dignity. We are the witnesses of heinous crimes such as murder, rapes and robberies. All of these crimes are the consequences of challenging moral values and discarding them in the name of freedom. The negative reaction to the observation of moral values presents the most serious challenge, not just to a society of a nation, but to almost all human societies, particularly to societies that most reject moral values. Today, the law of morality and the code of virtues and decency safeguarding human honor and dignity against anarchy are in many societies yielding place to the fraudulent definitions of values to accommodate the lust of anarchical passions and thereby rejecting decency, chastity and modesty as the challenges to the freedom of will. Even the nature of the researches about the causes and effects of moral deviations are not immune to that sort of influences. Islam has the highest emphasis on human morality and decency. Under Islamic law, humans have a specific area of freedom. Crossing the boundary of this area of freedom brings many troubles to the violator and to society. Any one ignoring a moral value and the values of decency or breaching it, is considered responsible and is subject to punishment by that Absolute Authoritarian Who has created us and has commanded us to observe honesty and moral values. In this world too, Islamic Shariah that is based on holy Qur’an and the Sunnat of the holy messenger has ordained the most severe types of punishments for those who breach these values.
The virtue of abstinence from indulging in immoral acts has been ordained as the most necessary obligation of Muslim men and women. It safeguards their honor of worthiness in society and brings the mercy of Allah and the happiness of His apostle. The holy apostle of Allah Subhanahu Ta’ala, defined his mission as bringing the virtues of morality into perfection. He said, “ I have the mission to bring the superiority of virtues into perfection.” The rejection of virtuous practices represents a gradual decline into total moral depravity. In general, the social and moral problems arise from changing the definition of morality to accommodate particular whims and caprices in other words they generally arise from leaving the job of defining the boundaries of morality to those who are rebelling against morality. In such cases many social evils grow because the values that govern the harmony of social life are denounced and abrogated.
The looseness of social and moral discipline in the name of freedom in the societies who do not believe in rules of strict moralities has caused the tragedies of mankind. In those societies where there are no standard definitions for values and where the values change within the flux of materialism, many other values such as love, affection, compassion and the feeling of moral obligation towards one another are in a gradually weakening state. Its most serious effects may be seen in family relations. There are signs that indicate clearly that family ties have already reached critical points of decline since there is no more moral persuasion or encouragement to virtue. There is no strong binding direction for the feeling, so it is no surprise that the strength of these ties gets progressively weaker. The influence of parents over their children is loosening, producing a negative effect on the children.
Islam  takes these problems seriously and has made moral education and social guidance and caring for one another an obligation of each one. It has made it a responsibility, as the holy messenger (blessing and peace be upon him) said, “each one of you are guardian and responsible of those under his guardianship. The ruler is guardian and is responsible for those under his guardianship. A person in his family is guardian and is responsible for those under his guardianship. A woman is guardian at the house of her husband and is responsible of those under her guardianship. The servant is guardian of the property of his boss and is responsible for the things under his guardianship. So each one of you are guardian and each one of you are responsible of those under your guardianship.” These are the directive principles of a responsible life, the life that aims at common prosperity and common welfare. It is each one’s obligation to be in service of others, to love others, and to cultivate love and affection. The soundness and harmony of social life depends on one’s feeling of responsibility towards others. These words of the holy prophet ( blessing and peace be upon him ) direct those in authority to carry out their obligations with honesty and sincerity. These make the parents responsible to raise their children with much concern for their wellbeing and good character as well as good morality. To bring them up with the highest qualities of  honesty and truthfulness. These are the responsibilities that establish the righteous course of children’s lives. In Islam, it is the necessary obligation of children to respect their parents, to help them, to look after them when they are old and to be at their service when they need it.
Parents have the obligation not to spare their affection, advice and moral and financial help from their children. Islam obliges everyone to care for the good of others and not to overlook the concern for others. It has in particular a complete code of family rights and obligations. Human ills cannot be cured by treating the effects and ignoring the causes. The causes of human ills need crucial attention so that crimes and criminal proclivities may be thwarted.
Islam makes the government and parents responsible for the guidance of children. Our first teachers of wisdom and righteousness are our parents. The family is the institution that teaches us the first lessons of responsible life, responsibility to ourselves and to society. If one is able to grasp the crucial lesson in the family bosom, then that person should certainly pass the difficult tests of social manners, honesty, modesty and any moral challenge. Those who do not hear and do not heed the sacred calls of honesty will never have immunity from falling into the snare of crimes or indulgence in immoral acts.
The other step is watchfulness of society which means that everyone has to help others in the path of morality. Islam makes it everyone’s responsibility to help others from becoming victim of oppression, as well as forbidding others from committing oppression. Everyone has an obligation to advise wrongdoers, pointing out the bad consequences of wrong acts and pleading with them to change their wrongful ways. The most effective way to do this is to stress programs of moral education with the same zeal that the authorities catch and punish criminals.
People need to have more respect for moral values. Children are required to revere and respect their parents and parents have to have necessary consideration of that natural love and affection with which their nature has been gifted by their Creator. A healthy society needs a kind of deep love between the members of each family and an accurate and sound system of help and cooperation between neighbors. Islam insists on these relations and enjoins Muslims to abide by their demands. These are the demand of the order and discipline of human life without which we cannot expect to have a healthy society and we cannot have a peaceful society a society whose people could perfectly enjoy the privileges of human honors.
The moral values that have been mentioned in Holy Qur’an and in the words of the holy messenger of Allah Subhanahu Ta’ala are the values that humans need them permanently and cannot be changed with the change of times. Crimes are nothing but the consequences of the rejection or ignoring the qualities that are recommended by human values.
Islam rejects all kinds of compromises and concessions that are contrary to the values of modesty and decency or the compromises that rejects or weakens or changes the definition of morality. It has unalterable stand concerning moral values. Muslims must follow the path that Allah Subhanahu Ta’ala the Lord of the whole universe, the Creator of the whole beings has established, the path to which they are directed by His messenger. Allah’s commanded path is the path of obedience to the rules of morality, that is the path of modesty, decency, honesty and righteousness. Any act that has been prohibited by Allah Subhanahu Ta’ala has certainly a subversive nature. The acts that have been decreed through the revelations as just and admissible are undeniably the acts that safeguard and preserve human honor and dignity. Changing times cannot affect the laws that have been commanded by our Creator. Times and circumstances can never challenge the accuracy of moral values that are provided by Islam.
This religion forbids any act that is contrary to moral values or causes a criminal act or an act that is inimical to an individual or society. Believers must abstain from all criminal acts and all the acts that are against morality or lead to an act that are against morality or any other act that spreads wrong habits. Neither general acceptance nor the change of society’s attitude of judgment concerning a habit can have any impact on Islamic law that has an unalterable aim of a sound, peaceful and prosperous life. The values that have been recommended by Islam are the highest guarantors of peaceful, prosperous and healthy social life. To commit a wrong act is a defiance of Islamic laws for which the committing person would be responsible.
Humans with their varieties of impulses, attractions and instigations can only through Allah’s obedience remain on the straight path, the path through which the Holy Qur’an and the words and the deeds of the holy messenger are our guide. If there is no guidance from Allah Almighty we will remain in the darkness of our whims. The condition of unbelievers is depicted in this revelation: “ Or (the unbelievers’ state) is like the depth of darkness in a vast, deep ocean, overwhelmed with the billow, topped by (dark) clouds: Depths of darkness, one above another: if a man stretches out his hand, he can hardly see it! For any to whom Allah giveth not light, there is no light!” ( Nur 40 ).
The light of which the revelation has told us alerts our feeling of responsibility for our obligation to obey our Creator. They are the commands of Allah Subhanahu Ta’ala and the guidance of His apostle for these directives cover all aspects of human life. They are the aggregate of directions and prohibitions and are the lights for the path of human life. They are the lights that Muslims are bound to obey. But those who do not obey the guidance are those whose positions are called in the above Ayah to be in complete darkness. It is the light of belief that indicates the path we are called to follow. Keeping on the path is the responsibility of everyone who believe in Allah and His messenger. Having the responsibility for something is an indicator of one’s freedom of will. Everyone is responsible for the acts committed intentionally and knowingly. The act indicates freedom, the freedom of choosing to commit the act.
A close look at the nature of responsibility indicates that the responsibility has two stages. The first stage precedes the act itself, while the person is contemplating whether to do it. The second stage occurs after the act has been committed. The responsibility before doing the required obligation is a responsibility for the call of doing it, or the responsibility of the fulfillment of the task, while the responsibility after doing it is a liability for what, how and with what intention it has been done.
The first stage is the expression of freedom of will or the expression of human status. A person’s responsibility in a duty that has been commended to him is proportional to his ability to do it. Similarly, the degree of the exemption from that too is proportional to one’s disability to commit the act. Therefore no one is responsible for an act above one’s ability to do it. For example, no one is liable for feeling hungry or thirsty. A person is responsible only for the consequences of an act in which somehow his or her intention is involved and the methods he uses and the purpose of doing it.
Muslims are warned by the holy prophet (blessing and peace be upon him) who said: “ Every one, on the Day of Judgment, would be asked from five things: He would be asked from his life that in what he has passed it; he would be asked from his knowledge that for what achievement he has applied it; he would be asked from his possession that from where he has obtained it, how he has earned it. He would be asked that in which way he has spent his possession. He would be asked from his body that in what works he has applied it.”
All of the above responsibilities are concerned with one’s own acts. However, there are three other kinds of responsibilities directed to a person by another person’s acts. They are:
1-When another person commits something with the order or direction of a person, then if the act is beneficial the directing person is qualified for the same reward as the acting person is entitled. If the act is bad, the person is entitled to equal punishment.
2- when a person’s good or bad act causes others to act in the same way, then that person is entitled to a similar reward.
3- the responsibility of a person’s bad act charges another similarly when the second person watches the bad act but remains silent about it. It is a responsibility for the good of society, the responsibility for which the well-being and security of society calls people to be guardians of each other. Our responsibilities assign us certain concerns for others and charge us with certain obligations.
Everyone has the obligation to be in service of others. Muslims are required to help the needy, to visit the sick and to contribute to their treatment. Islam makes every person responsible for protecting society from the spread of evil acts. It has established three ways of checking the wrong acts which are by applying physical force which is delegated responsibility of governmental authorities who have all the necessary means of enforcement, by verbally advising the wrongdoer through advice, preaching or education, and lastly by withholding friendship or expressing a dislike for the wrongdoer.
We must note that the understanding of a wrongful act by a wrongdoer or punishment are not enough for an appropriate result. There must also be a proper training program and a serious upbringing besides all other means at the disposal of concerned government authorities because the human mind is able to respond positively to a sound and proper program of care. This is the method that Islam enjoins upon Muslims. It is the way of life and belief of all Muslims. Each Muslim has a binding duty to guide others, to lead them to the righteous path and to prevent them from wrongdoing, as we are told in this Ayah: “ Ye are the best of people, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah.” ( Al-i-Imran 110 ).
Helping and guiding others, showing them the righteous path is an obligation for all Muslims. It is their path, their course of conduct and their virtue. Their character has been depicted in this revelation: “ The believers, men and women are protectors, one of another: they enjoin what is just and forbid what is evil; observe regular prayers, practice regular charity, and obey Allah and His apostle. On them will Allah pour His mercy: for Allah is exalted in power, wise.” (Tauba71.)
              Muslims have been defined in Holy Qur’an in this revelation: “That enjoin good and forbid evil; and observe the limits set by Allah: (these do rejoice). So proclaim the glad tidings to the believers.”Tauba 112.
The glad tiding of the Holy Qur’an is a mercy of Allah Subhanahu Ta’ala with which Muslims are blessed for their call and preaching of good deeds and shunning evils. These qualities and the belief and practice of good deeds present a Muslim’s real nature and deeds and indicate a Muslim’s status in family as well as in society. The most important period for children’s learning is the period when children enter the first stage of grasping. That is the stage when they start imitation and grasping habits, when they have attained the ability to learn. The initial teaching institute for them, at this stage, is the bosom of family where children enter the first stages of childhood. The lessons that a child receives at the initial period of their ability at home in the bosom of their parents or from the initial instructors are the most important lessons of their life. Their instruction starts right from this stage with the elementary habits regarding courtesies and the respect of moral habits. The teachings of this stage for Muslim children also include the instruction of the elementary lessons of Islam.  It can be defined as a period when a sense of morality and values may easily be instilled in children. This period is followed by the step when Islam directs parents even to force their children to Islamic practices.
   Islam has detailed instructions covering all sorts of responsibilities. It directs us in the whole course of life and points our responsibilities in all walks of life towards the subjects of our contacts. The responsibilities relating of our personal deeds to our families, to our societies, to our nations and to the entire human community. These responsibilities emphasize on observing rules of good deeds and the values that are the sources of honesty, integrity and security. They cultivates an inspiring submission to each of the values and makes us exemplary to those who are searching for a righteous moral and beneficial life, beneficial to themselves and to society.
Muslims are prohibited from committing any acts that are against human standards of honest and moral way of life. Muslims cannot go out of the limits of moralities seeking pleasures. Islamic ways, behavior, deeds and acts influence the lives of fellow humans. We are given an accurate constitution of life and deeds, the constitution that stands for the good of Muslims as well as non-Muslims. It covers all aspects of our individual, social, psychological and ethical life. Our deeds should be useful in general not only for Muslims but also for others. Muslims are not allowed to harm damage or annoy other Muslims as well as non-Muslims as long as they have not violated our similar privileges.