These several meanings of the word make it perfectly clear that
haqq is by no means confined to the realm of thoughts and ideas,
notions and beliefs; it stands for those constructive results of
conceptions and beliefs which manifest themselves in a tangible
form and are in harmony with the changing needs of the times. No
belief or theory relating to this world can be described as haqq unless
its truth is established by a positive manifestation of its constructive
potentialities. These constructive results will be abiding and
imperishable, for the word haqq is used only for things that are
abiding and imperishable.
The antithesis of haqq is batil. It might be emphasised again that
batil does not stand merely for ideas or actions with destructive
potentialities but includes all thinking and conduct that do not lead
to constructive results.
- Ihsaan: see ‘Adl.
- Ithm The Qur’an uses various terms to denote “crime”
or transgression of the Laws of God. These terms have in fact been
used to indicate the different effects or results of crime. For
instance, a person who wishes to keep to the right path in life ought
to follow the party that has come into existence for the good of all
mankind. (This party or group is called ummat-un-muslimatun.) If,
however, he conducts himself in a manner that makes him so weak,
depressed and listless that he is unable to keep in step with the party
and tends to lag behind, he is guilty of ithm. In other words, every
action which weakens human personality would fall within the
category of ithm.
On the other hand, there are crimes that stimulate one’s spirit of
defiance and prompt him to transgress the limits of the law; such
crimes are described as ‘udwaan. Both these categories of crime –
‘udwaan as well as ithm – involve infringement of the Laws of God;
they differ only in respect of their results. It should be clear that the
prevailing conception of “sin” does not exist in the Islamic code of
ethics. The notion that infringement of the Divine injunction is
“sin” whereas violation of the social code and rules is “crime” is a
fallacy which is in conflict with the Islamic view of life. The Islamic
society is an agency for the enforcement of the Divine Laws; it,
therefore, rules out a duality between the laws and injunction of
God and those of society. This kind of duality is conceivable only in
Glossary 23