It should be generally correct to state that the Islamic concept of community has certain unique characteristics. Such unique characteristics relate to the foundation or basis of the community, its historic mission and purpose, its status among other communities, its identity, and its continuity.

The community in Islam is not founded on race, nationality, locality, occupation, kinship, or special interests. It does not take its name after the name of a leader or a founder or an event. It transcends national borders and political boundaries. The foundation of the community in Islam is the principle which designates submission to the will of Allah, obedience to His law and commitment to His cause. In short, an Islamic community is present only when it is nourished and fostered by Islam.

The Islamic community has a historic mission far beyond mere survival, sheer power, breeding, or physiological continuity. Such a mission is described in the Holy Qur’an as follows:

The historic role of the Islamic Community is to be the true embodiment of the virtuous, the wholesome, and the noble. A truly Islamic community is the alert guardian of virtue and the bitter enemy of vice. What is required of the community at large is likewise required of every individual member. This is because the whole community is an organic entity and every individual is accountable to Allah. The role of the individual Muslim is best described by the statement of the Prophet:

Whoever of you sees something wrong must seek to rectify it by action or deed; if he cannot, let him try to change it by word; if he cannot, let his feelings of disapproval and condemnation intensify and this is the minimal degree of faith. As we can see, this description is very significant and comprehensive. In this age of revolutionary media, no one in his right mind can underestimate the power of positive concerted actions, or the power of communicable words, or the power of feelings.

The historic role of the Islamic community is further restated in the Qur’anic verse (2:143)

We have made you a middle nation, a well-integrated community, a balanced ummah, so that you may be witnesses over other people and the Messenger a witness over you.

Such a role of witnessing is both highly significant and extremely demanding. It means that the community of Islam must be exemplary. It must set the highest standards of performance and be the reference point for others. It must avoid excesses and extravagances, static rigidity and instant evaporation. To strike a middle course of action, to be steadfast and consistent, to know what to accept and what to reject, to have principles and at the same time remain adaptable is probably the hardest test of the human character and social viability. But this is the role of the Islamic community and the historic mission of Muslims. And it is this very criterion that qualifies the Muslim as the best human community ever to evolve.

The identity of the Islamic community centers upon the principles of consistent balance, exemplary conduct, unity of purpose, reciprocity of feelings, solidarity, and equity. Numerous are the statements of the Qur’an and Sunnah to this effect (for example 4:135, 21:92, 23:52).

With regard to the continuity of the Islamic community, certain points are noteworthy. It is the duty of Muslims to do everything within their means to insure that continuity. The rules of marriage and inheritance, the duties of Zakah and Hajj, the mutual rights and obligations of kin, the individual conscientiousness and social belonging- all these are oriented to the healthy continuity of the community of Islam. On the other hand, Allah has pledged to protect this continuity in several ways. First, He has pledged to preserve the Qur’an and protect its purity (15:9).

This means that there shall always be a community to follow the Qur’an; the Qur’an shall not be without followers even though there may be followers of other books. Secondly, Islam itself is a continuity. Whenever a nation deviated from the path of Allah, He restated His word, reaffirmed His truth, and commissioned new prophets or reformers to carry on. Thirdly, Allah has issued a strong warning to the effect that if Muslims turned away from the right path, they would be the losers; Allah would replace them by other people unlike the failing Muslims (47:38).

Again, the believers are warned that if any of them turns back from his Faith, soon will God produce people whom He will love and they will love Him, -humble toward the believers and mighty against the disbelievers, fighting in the way of God and never afraid of reproaches (Qur’an, 5:57).

The concept of morality in Islam centers around certain basic beliefs and principles. Among these are the following: (1) God is the Creator and Source of all goodness, truth, and beauty. (2) Man is a responsible, dignified, and honorable agent of his Creator. (3) God has put everything in the heavens and the earth in the service of mankind. (4) By His Mercy and Wisdom, God does not expect, the impossible from man or hold him accountable for anything beyond his power. Nor does God forbid man to enjoy the good things of life. (5) Moderation, practicality, and balance are the guarantees of high integrity and sound morality. (6) All things are permissible in principle except what is singled out as obligatory, which must be observed, and what is singled out as forbidden, which must be avoided. (7) Man's ultimate responsibility is to God and his highest goal is the pleasure of his Creator.

The dimensions of morality in Islam are numerous, far-reaching, and comprehensive. The Islamic morals deal with the relationship between man and God, man and his fellow men, man and the other elements and creatures of the universe, man and his innermost self. The Muslim has to guard his external behavior and his manifest deeds, his words and his thoughts, his feelings and intentions. In a general sense, his role is to champion what is right and fight what is wrong, seek what is true and abandon what is false, cherish what is beautiful and wholesome and avoid what is indecent. Truth and virtue are his goal. Humbleness and simplicity, courtesy and compassion, are his second nature. To him, arrogance and vanity, harshness and indifference, are distasteful, offensive, and displeasing to God.

More specifically, the Muslim's relationship with God is one of love and obedience, complete trust and thoughtfulness, peace and appreciation, steadfastness and active service. This high-level morality will, undoubtedly, nourish and reinforce morality at the human level. For in his relationship with his fellow men, the Muslim must show kindness to the kin and concern for the neighbor, respect for the elderly and compassion for the young, care for the sick and support for the needy, sympathy for the grieved and cheer for the depressed, joy with the blessed and patience with the misguided, tolerance toward the ignorant and forgiveness of the helpless, disapproval of the wrong and rise above the trivial. Moreover, he must respect the legitimate rights of others as much as he does his own. His mind must be occupied with constructive ideas and serious pursuits; his heart must beat with compassionate feelings and good will; his soul must radiate with peace and serenity; his counsel must be sincere and courteous.

The Muslim's moral obligation is to be a vivid example of honesty and perfection, fulfill his commitments and perform his tasks well, seek knowledge and virtue by all possible means, correct his mistakes and repent his sins, develop a good sense of social consciousness and nourish a feeling of human response, provide for his dependents generously without extravagance and meet their legitimate needs. Nature and the world late the field of exploration and the object of enjoyment for the Muslim. He must utilize their elements and ponder their marvels, read them as signs of God's greatness and preserve their beauty, explore their wonders and discover their secrets. But whether he uses them for utility or for sheet enjoyment, he must avoid waste and excess. As a responsible agent of God and a Conscientious trustee, he must always be mindful of others who share the world with him and who will succeed him in the future.

The moral principles of Islam are sometimes stated as positive commitments which must be fulfilled and sometimes as negative prescriptions which must be avoided. Whether they are stated positively or negatively, they are designed to build in the human being a sound mind, a peaceful soul, a strong personality, and a healthy body. There is no doubt that these are necessary requirements of the general welfare and prosperity of mankind. And to help man to satisfy these requirements Islam has, among other things, laid down the following regulations:

1. To bear witness to the Oneness of God and the Messengership of

Muhammad in a meaningful commital way:

2. To observe the daily prayers regularly,

3. To pay the religious tax which is known as alms or the -poor-due (zakah);

4. To keep the fast of the Holy Month of Ramadan:
5. To make a pilgrimage to the Holy City of Mecca at least once in

his lifetime.

The moral and social implications of these regulations will be discussed later in detail.

Besides these positive measures. there are others which may be called preventive and precautionary ones. To protect man from insanity and degeneration, from weakness and indulgence. from indecency and temptation, Islam has prohibited certain things pertaining to food, drinking, recreation, and sex. Among these are the following:

1. All kinds of intoxicating wines, liquors, and spirits (Qur’an, 2: 219; 4:43;

5:93-94);

3. All forms of gambling and vain sports (Qur’an, 2:219; 5:93-94);
4. All sexual relations out of wedlock and all manners of talking, walking, looking and dressing in public that may instigate temptation, arouse desire, stir suspicion, or indicate immodesty and indecency (Qur’an, 23:5-7; 24:30-33; 70:29-31 ).

This Act of Prohibition is introduced by God for the spiritual and mental well-being of man as well as for the moral and material benefit of humanity. It is not an arbitrary action or a self-imposed intrusion from God. On the contrary, it is a sign of God's interest in the welfare of humanity and an indication of His good care for man.

When God prohibits certain things, it is not because He wants to deprive man of anything good or useful. It is because He means to protect man and allow him to develop a good sense of discrimination, a refined taste for the better things in life, and a continued interest in higher moral values. To achieve this, good care must be taken of man's spirit and mind, soul and body, conscience and sentiments, health and wealth, physique and morale. Prohibition, therefore, is not deprivation but enrichment, not suppression but discipline, not limitation but expansion.

To show that all prohibitions are acts of mercy and wisdom, two Islamic principles are worth mentioning in this connection. First, extraordinary circumstances, emergencies, necessities and exigencies allow the Muslim to do what is normally forbidden. As long as these circumstances exist and to the extent that he cannot help the situation, he is not to blame if he fails to observe the moral rules of Cod (see Qur’an, 2:173; 5:4). Secondly, God has inscribed for Himself the rule of mercy: any who do evil out of ignorance, but thereafter repent and amend their conduct, will be forgiven; surely, God is Merciful and Oft-forgiving (Qur’an, 6:54).

In a remarkable, typical passage, the Qur’an has laid down the grounds and philosophy of sound moral conduct. The passage may be rendered as follows:

The range of morality in Islam is so inclusive and integrative that it combines at once faith in God, religious rites, spiritual observances; social conduct, decision making, intellectual pursuits, habits of consumption, manners of speech, and all other aspects of human life. Because morality is such an integral part of Islam, the inoral tone underlies all the passages of the Qur’an and the moral teachings are repeatedly stressed in various contexts throughout the Holy Book. This makes it difficult to devise any reasonably brief classification of these moral teachings according to their citations in the Qur’an. Every principle is mentioned many times in various contexts. It appears either as a single significant principle or as an element of a total system of morality, which itself is an element of a complete religious supersystem.

In view of this, the following passages must be taken only as representative selections from the Qur’an, rendered and interpreted by human endeavors which, inevitably, fall short of the perfection of the original and complete version of the Book.

God commands justice, the doing of good, and kindness to kith and kin; and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that you may receive admonition. Fulfill the Covenant of God when you have entered into it, and break not your oaths after you have confirmed them; indeed you have made God your surety; for God knows all that you do-whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new Life, a life that is good and pure, and We will bestow on such (workers) their reward according to the best of their actions (16:90-91, 97).

Whatever is given to you (here) is (only) a convenience of this Life. But that which is with God ii better and more lasting. (it is.) For those who believe and put their trust in their Lord; those who avoid the greater crimes and shameful deeds, and, when they are angry even then forgive; those who hearken to their Lord, and establish regular prayer; who (conduct) their affairs by mutual consultation; who spend out of what We bestow on them for sustenance; and those who, when an oppressive wrong is inflicted on them, (are not cowed but p and defend themselves. The recompense for an injury is an injury equal to it (in degree), but if a person forgives and makes reconciliation, his reward is due from God, for God loves not those who do wrong. But indeed if any do help and defend them- selves after a wrong (done) to them, against such (persons) there is no cause of blame. The blame is only against those who oppress men with wrong doing aid insolently transgress beyond bounds through the land, defying right and justice. For such (oppressors and transgressors) there will be a penalty grievous. But indeed if any show patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs (42:36-43).

If any do wish for the transitory thing's (of this Life), We readily grant them such things as We will, to such persons as We will, but in the end have We provided Hell for them where they will burn, disgraced and rejected.

And those who do wish for the (things of) the Hereafter, and strive therefor with all due striving, and have Faith,-they are the ones whose striving is appreciable (by God.)

Of the bounties of your Lord We bestow freely on all these as well as those: the bounties, of your Lord are not closed (to anyone)...

Take not with God another object of worship: or you (man!) will sit in disgrace and destitution.

Your Lord has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honor.

And out of kindness, lower to them the wing of humility, and say: 'My Lord! bestow on them Your mercy even as they cherished me in childhood.'

Your Lord knows best what is in your hearts. If you do deeds of righteousness, verily He is Most Forgiving to those who turn to Him again and again (in true penitence).

And render to the kindred their due rights, as (also) to those in want, and to the wayfarer. But squander not (your wealth) in the manner of a spendthrift. Verily spendthrifts are brothers of the Evil Ones; and the Evil One is to his Lord ungrateful.

And even if you have to turn away from them (the said people), in pursuit of the Mercy from your Lord which you do expect, yet speak to them words of easy kindness

Make not your hand tied (Re a niggard's) to your neck, nor stretch it forth to its utmost reach (like an irresponsible squandered, if you choose either way), you will become blameworthy and destitute (respectively).

Verily your Lord does provide sustenance in abundance for whom He pleases, and He provides in a just measure, for He does know and regard all His servants.

Kill not your children for fear of want. We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin.

Nor come nigh to adultery; for it is a shameful deed and an evil, opening the road (to other evils).

Nor take life-which God has made sacred-except for just cause. And if anyone is slain wrongfully, We have given his heir authority (to demand equal punishment or to forgive). But let him not exceed bounds in the matter of taking life; for he is helped (by the Law).

Come not nigh to the orphan's property except to improve it, until he attains the age of full strength; and fulfill (every) engagement: for (every) engagement will be inquired into (on the Day of Reckoning).

Give full measure when you measure, and weigh with a balance that is straight. That is the most fitting and the most advantageous in the final determination.

And pursue not that of which you have no knowledge (idle and useless curiosity); for every act of hearing, or of seeing or of (feeling in) the heart will be inquired into (on the Day of Reckoning).

Nor walk on the earth with arrogance; for you cannot rend the earth asunder, nor reach the mountains in height.

Of all such things the evil is hateful in the sight of your Lord. These are

We bestowed wisdom on Luqman: ‘Show your gratitude to God’. Any who is grateful does so to the profit of his own soul. But if any are ungrateful, verily God is free of all needs, worthy of all praise. . . . And We have enjoined on man (to be good) to his parents. In travail upon travail did his mother bear him, and in years twain was his weaning. (Hear the command), show gratitude to Me and to your parents. To Me is your final Goal. But if they strive to make you join in worship with Me things of which you have no knowledge (or do any wrong), obey them not; yet. bear them company in this life with justice (and consideration), and follow the way of those who turn to Me (in love). In the end the return of you all is to Me, and I will tell you the truth (and meaning) of all that you did....

These selections can be supported by many others from the Qur’an and the Traditions of Muhammad. In themselves they are sufficient to portray the fundamental morals of Islam. These Islamic morals are unique in their nature under all circumstances. They are introduced by God not simply to be admired occasionally but to be enforced and effective. They are meant to help the individual to develop his personality and cultivate his character in the most wholesome manner, to strengthen his bonds and consolidate his association with God, the Source of all Goodness. Never were the Islamic morals designed to intimidate the individual and make him passive or indifferent. One example will illustrate the point. If a Muslim is wronged or oppressed, he has the free choice either to resist and retaliate in an equal measure or to forgive and entrust God with the results of his deed. He knows that he is authorized to take either action, and he equally knows that it is better for him to forgive. So when he forgives, he does so with his own free choice for the love of God. Similarly, when he retaliates he is not violating the Law or acting unjustly; he is defending his rights, an attitude which is a sacred duty in itself, and is helping the rightful authorities to establish order and justice. If Islam were to demand absolute forgiveness as some other creeds do in theory, many undisciplined people would be tempted to do wrong and exceed all limits. Likewise, if Islam were to demand only retaliation, as some other creeds ruthlessly teach, there would be no room for mercy and patience nor for spiritual reform and moral maturity, in which case many fine qualities or man would subside and many moral potentials may never be actualized.

It is common knowledge that the people who are taught to forgive under all circumstances do not, and probably cannot, practice their teachings, because it is not in the interest of humanity in the long run, nor is it in the interest of morality itself. Likewise, the people who are taught to practice stern retaliation have little or no respect for human virtues and care less for moral values as universal rules. But Islam, the Divine foster of human nature, has given the right answers to human problems. To those wrong doers who are looking for a second chance, who may improve or benefit by granting them pardon, forgiveness is recommended and preferable. But against those who might misunderstand the motives of forgiveness or be tempted to pursue the wrong course, equal retaliation is authorized. Thus, the attitude of the Muslim in either case is sound and beneficial When he forgives, he pleases God, retains the upper hand and contributes to the reformation of the delinquent. And when he retaliates, he defends the right, establishes order and justice, and helps to arrest evil. Now, which is sound morality? The attitude of the person who is a ruthless avenger indiscriminately? Or the attitude of a Muslim who makes room for mercy and forgiveness, and who allows for extraordinary circumstances? And who is morally sound? The person who forgives because he knows that he is not allowed to retaliate? Or a Muslim who forgives while he is fully aware that he can lawfully retaliate? Which is real forgiveness? The one resulting from external compulsion and prohibition not to act otherwise? Or the one resulting from freedom of choice and freedom of action? It is no wonder that the moral principles of Islam are sound, unique, and adaptive. They are the instructions of God, the Source of all goodness and morality.

In the foreword, we briefly discussed the position of the Muslims and the future of Islam in the Western Hemisphere. In this part, we shall discuss the position of man in the contemporary world, the general human situation, and the Islamic concept of the universe or world view. This will reaffirm the concepts that gave already been discussed, add some new ideas, and tie together the various dimensions of the subject in a summary recapitulatory fashion.

The present human situation is alarming, to say the least. It demands concern and active response on the part of all people of good will and God-mindedness. But this does not, and should not, lead to despair or resignation. The spirit of hope is, and has always been, an integral part of Islam (see, e.g., Qur’an, 12:87; 65:3).

The problems and crises of modem times are not entirely unique

or peculiar. It is true that they are difficult, complex, and agonizing. Perhaps this is even more so now than ever before. But the difference, however, between this age and those of yester centuries is basically a difference of degree rather than of kind. The ever-increasing complexity of our contemporary predicaments may be largely due to a similar, proportionate rise in our expectations and capacities.

For many centuries and in numerous regions of the globe, the chief source of the most difficult crises has essentially been a kind of inflexible, exclusive, and intolerant attitude toward the unfamiliar the different, and the foreign. This orientation fostered racism, elitism, bigotry, prejudice and a whole host of other equally distasteful attitudes.

Few people can really deny that humanity is facing an unusual crisis. This present human crisis seems to emanate from a serious imbalance between our external, outward, material explorations and our internal, inward, moral gropings. Nothing is simpler than calling for the maintenance of an equilibrium, advocating a "middle range," or crusading for the "golden means." Yet nothing has been harder to attain. In the past, utterances such as man cannot live by bread alone were sometimes so distorted as to connote disregard for man's material welfare. Similarly, trust in God has been misunderstood; it is often taken to mean helpless fatalism or categorical denial of human free will and self-realization. An overemphasis on spirituality and resignation is bound to give rise to a counter emphasis on materialism, rationalism, "free will", and so on. Stressed beyond certain limits, spirituality may become superstition, and confusion. Likewise, a counter stress may turn materialism into laxity, free will into libertinism, and rationalism into sheer vanity. The intellectual history of the last few centuries demonstrates these tendencies only too well.

Over the years of recent decades, the spiritual scale tipped up and down. In the sixties, and now in the seventies, the news-making events are those of the unsurpassed, unprecedented, outer space explorations. Equally sensational are the unprecedented explorations in the inward, internal realms of being, however faddish, cultic, or neurotic they may seem to be.

The rise of these two unprecedented and unbalanced types of exploration is exceptionally alarming. The reason probably lies in the fact that the two types don’t seem to relate to each other, let alone converge. There is no apparent reciprocity mutual reinforcement, or crossfertilization. Besides. their precarious, unbalanced existence is a constant threat to the majority of people. It may very

well drive them into ambivalence and confusion which may, in turn, intensify the problems of society end harden the lot of modern man. But such a precarious course can be changed if the outward scientific explorations and the inward moral gropings are somehow reconciled. Man does not live by bread alone. That is true enough. But neither does he live by prayers only. He is both a political or materialistic animal and a religious explorer of the holy.

As already mentioned, the contemporary world is clearly baffled by numerous problems. But it is equally baffled by the conflicting diagnoses and prescriptions to cope with these problems. Some people sing along with the popular lyric, "What the world needs now is love . . . etc." Some call for a human rebirth. Others turn to Marxism, Humanism, Satanism, or Scientism as the ultimate solution' Still more are awaiting the arrival of some future Savior. Yet this long list does not even include the indifferent, the hopeless, and the apathetic who may in fact outnumber the optimist clubs combined. But it seems that the greatest need today is the pressing need for "understanding." What man needs most of all is to understand himself and his nature, his potentials and limitations, his place in the universe and relationships with its elements.

The question now is how can Islam help man to understand himself, unclog his mind, and clear his blurred vision? To try an answer to this question, it will be necessary to keep in mind the basic concepts of Islam which have been discussed and to elaborate further some elements of its value system. This analysis will hopefully show how they may relate to modern man in his contemporary predicament, and how they may help him to find his way through.

The principle of "moderation" is most characteristic of Islam. It is probably best expressed in the way Islam views human nature, the meaning of life, and the idea of God. Islam does not subscribe to the one-sided "humanistic" philosophy, which almost defies man and recognizes nothing beyond. Neither does Islam endorse the equally one-sided verdict that human nature is inherently vicious, wicked, or sinful, Islam rejects the idea that life is nasty, brutal, short, and miserable. But it equally rejects the idea that life is an end in itself, pleasurable, and carefree. Islam does give life a positive meaning, a purpose. It would devalue life on earth only relative to the Hereafter. It is not concerned exclusively with the here and now, the instant hedonism, and the immediate pleasures. Nor does it completely bypass the here and now in pursuit of a future paradise in a hereafter. It addresses itself to both the human condition here on earth and the human destiny in the Hereafter. Such concern is, of course, proportionate; it values each phase of existence according to its relative effect on the general well-being of man (Qur’an, 7:33: 17:18-21; 28:77; 57:20-21).

In the Qur’an, there is a passage (2:27-39) which is typical of so many others. This passage contains some of the fundamental principles of Islam, and represents the foundations of the world view of Islam. Outstanding among these principles are the following:

1. The world is a becoming entity, created by the will of a Designer and sustained by Him for meaningful purposes. Historical currents take place in accordance with His will and follow established laws. They are not directed by blind chance, nor are they random and disorderly incidents.

2. Man also is created by God and is commissioned to be God's viceroy on earth. He is so chosen to cultivate the land and enrich fife with knowledge, virtue, purpose, and meaning. And to achieve this goal, everything in the earth and the heavens is created for him and is made subservient to him. Life on this planet is not a prison for man; his coming into the world was not an arbitrary punishment for previously committed sins. Nor was he expelled from another world and cast out into this one. His existence was no mere chance or undesigned occurrence.

3. Knowledge is the unique faculty of man and is an integral part of his personality and his being. It is knowledge that qualifies man to be the viceroy of his. Creator and entities him to command the respect and allegiance even of the angels of God.

4. The first phase of life on earth began not in sin or rebellion against the Creator. The "Fall" from the Garden of Eden and what followed thereafter-the remorse 6f Adam and Eve, their repentance, God's forgiveness of and compassion for them, the enmity between man and Satan-all this was no surprise to the Creator. Nor was it an accident in the course of events. It was too meaningful to be accidental. Rather, it seems to have been designed to discipline the first man, to give him actual experience of fall and rise, moral defeat and triumph, straying from and reconciliation with the Creator. In this way, man would become better prepared for life and more enlightened to face its uncertainties and trying moments.

5. Eve was not the weaker party of the first human couple. She neither tempted Adam to eat of the forbidden tree nor was she alone responsible for the expulsion from the Garden of Eden. Both Adam and Eve were equally tempted and equally responsible; both were remorseful, repented, and were blessed with the forgiveness and compassion of God. This is significant as it liberates Eve from the curse that has followed her and her sex throughout the ages, and acquits her of the charge that she alone bears all or most of the responsibility for the Fall. Furthermore, it declares in no uncertain terms that the belief in the moral inferiority of women is unfounded and the double standard is totally unjustifiable. Here, as elsewhere, the Qur’an makes it very clear that both man and woman are equally capable of virtue and weakness, equally sensitive, and equally meritorious.

6. Man is a free agent endowed with a free will. This is the essence of his humanity and the basis of his responsibility to his Creator. Without man's relative free will life would be meaningless and God's covenant with man would be in vain. Without human free will, God would be defeating His own purpose and man would be completely incapable of bearing any responsibility. This, of course, is unthinkable.

7. Life emanates from God. It is neither eternal nor an end in itself, but a transitional phase, after which all shall return to the Creator.

8. Man is a responsible agent. But responsibility for sin is borne by the actual offender alone. Sin is not hereditary, transferable, or communal in nature. Every individual is responsible for his own deeds. "And while man is susceptible to corruption, he is also capable of redemption and reform. This does not mean that Islam prefers the individual to the group. Individualism means little or nothing when severed from social context. What it means is that the individual has different sets of roles to play. He must play them in such a way as to guard his moral integrity, preserve his identity, observe the rights of God, and fulfill his social obligations.

9. Man is a dignified honorable being. His dignity derives from the fact that he is infused with the spirit of his Creator. What is more important is that such dignity is not confined to any special race, color, or class of people. It is the natural right of man, every man, the most honorable being on earth.

10. The passage, finally, points to the deep-seated roots of the Oneness of God and the unity of mankind. It shows, further, that man's highest virtues are piety and knowledge, that when such knowledge is acquired and invested according to the divine guidance, man's blissful destiny will be assured and his life will be serene.