Surah al-Mu'minun (The Believers ) 23 : 7

Overview (Verses 4 - 7)

Social and Moral Qualities
 
“Who are active in deeds of charity.” (Verse 4) Having come forward to declare their submission to God and demonstrate this in their prayer, and having turned away from all that is frivolous, true believers complement this by being active in charity. The term used in Arabic for charity is zakāt, but this word is often used in a wider sense that goes far beyond the obligatory financial worship with which it is normally associated. Such charity purifies man’s heart and money. It purges hearts of selfishness and greed, and overcomes Satan’s whispers of discouragement as he raises before us the spectre of poverty, and demonstrates our trust in God. It also makes our money, or what is left of it, pure and good, free of all obligations and doubts concerning its being lawful. Furthermore, charity protects the Muslim community against the imbalance that results from the extremes of poverty on the one side and affluence on the other. It provides social security for all individuals in the Muslim community, particularly the weaker elements, and it protects the community against disintegration.
 
“Who refrain from sex...” (Verse 5) This is a pointer to the purity of the human soul, the home and the community, and to the way of protecting oneself, family and society. It is all the result of refraining from indulgence in sin and turning people’s hearts only to what is permissible. Thus, the Muslim community is protected from the unrestrained promiscuity that undermines the family and allows dubious parenthood to increase and become acceptable.
 
A community with no restraint on desire is wont to find its very social fabric corrupted, because it deprives itself of the sanctity for the family. The family home is the basic unit in the structure of the community. It is the cradle where children grow up. To serve as a healthy cradle, it needs purity and security, both of which give reassurance to the husband and wife so that each has full trust in the other. Thus, they cooperate to safeguard their home and ensure the healthy upbringing of their young ones.
 
A community where unrestrained desire becomes commonplace is a filthy community that occupies a very lowly position in humanity’s esteem. Self control, willpower and the appropriate regulation of natural instincts to ensure their healthy and productive fulfilment are the best way to gauge human advancement. Thus, children feel no shame about the way they start their existence in this world, for they know who their fathers are. This is far removed from what animals are like.
 
The Qur’ān defines here the clean and healthy way which allows a man to place the seeds of life in the right place: “Who refrain from sex except with those joined to them in marriage, or those whom they rightfully possess – for then, they are free of all blame.” (Verses 5-6) As for married couples, no argument is raised here, because marriage is respected in all human communities. The other form, referring to ‘rightfully possessed’ women, needs some explanation.
 
We have spoken about the question of slavery and the Islamic approach to it elsewhere in this book. As we have stated, when Islam was revealed, slavery was a universal system. Captives of war were made slaves, and this was an international institution. It was not possible for Islam at the time, when it was engaged in military battles against its enemies who were trying hard to stop its spread with military force, to abolish slavery unilaterally. This would have meant that Muslim captives would remain enslaved by the enemies of Islam, while Islam would set enemy captives free. Hence, while putting an end to all other sources of slavery, Islam made a provisional exception in the case of captives of war. Abolition of this remaining source was delayed until a new international system to regulate the question of war captives could be put in place.
 
With this source of slavery remaining, captive women continued to come into Islamic society. To give them equal treatment, on the basis of the system then operating throughout the world, meant that they should be slaves. Their enslavement did not allow them to become wives through normal marriage. Hence, Islam allowed intercourse with them by their masters only, unless they were freed through the many ways Islam provided for the same.
 
We see also in this permission a way to satisfy the natural needs of the women slaves themselves, so that they did not resort to immorality. We see this happening today, despite the international treaties prohibiting slavery, when women are taken captive in war. Islam, however, does not condone such promiscuity. But Islam did open up several ways for women slaves to gain their freedom: one of which automatically came into operation when the slave woman gave birth to her master’s child. In this case, she became free on her master’s death. Alternatively, her master may give her freedom, either voluntarily or in atonement for some offence he might have committed. Or, she may choose to buy her own freedom. A different situation applied if her master hit her across the face. He was, then, required to free her by way of compensation. There were further ways to freedom as well.
 
Anyway, allowing slavery through war was a temporary necessity in order to maintain equal treatment in a world where all war captives became slaves. It was, however, not a part of the Islamic social system per se.
 
“Whereas those who seek to go beyond that [limit] are indeed transgressors.” (Verse 7) The limit is that of wives and women rightly possessed. There can be no other legitimate way. Whoever tries to go beyond this limit actually breaks the boundaries of permissibility and falls in sin. He becomes an assailant of human honour. There can be no lawful relationship except through marriage or the results of war undertaken for the sake of Islam. When transgression beyond these well defined limits takes place, the individual concerned becomes corrupt, like a sheep grazing out of bounds, and the family is undermined because of the lack of security felt by its members. Indeed the whole community feels endangered because its wolves have been set loose. Islam is keen to avoid all that.