The one who is pious and just in the bosom of the community is equally so outside it,
“Among the people of the Scripture (Jews and Christians) is he who: if entrusted with a Qintar (a great amount of wealth, etc..), will readily pay it back and among them there is he who, if entrusted with a single silver coin, will not repay it unless you constantly stand demanding, be-cause they say: “There is no blame on us to betray and take the properties of the illiterates (Arabs). “But they tell a lie against Allâh while they know it. * “Yes, whoever fulfils his pledge and fears Allâh much; verily, then Allâh loves those who are Al-Muttaqûn (the pious).” (III, 75-6).
Particular care should be taken for delivering their brothers in captivity, “It is not for a believer to kill a believer except (that it be) by mistake; and whosoever kills a believer by mistake, (it is ordained that) he must set free a believing slave and a compensation (blood-money, i.e. Diya) be given to the deceased's family unless they remit it. If the deceased belonged to a people at war with you and he was a believer, the free-ing of a believing slave (is prescribed).” (IV, 92) and for setting slaves in general at liberty, “... or manumit a slave ...” (V, 89),
“It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allâh, etc.) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of ) the one who believes in Allâh, the Last Day, the angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Maskîn (the poor), and to set slaves free, performs As-Salât (Iqâmat-as-Sâlat) and gives the Zakât and who fulfil their covenant when they make it, and who are patient in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are Al- Muttaqûn (the pious).” (II, 177); “(It is) freeing a neck (slave)” (XC, 13).
Thus, the idea of a universal virtue announced by the Gospel is developed and is spread over the diverse domains of life.
Does this mean that the Muslim community should relax its internal bonds and perish in that ocean of humanity? On the contrary, two principal commandments are reminding it of its role as a distinct and more organic collectivity.
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