by Dr. Ildus Rafikov
In the current complex global environment, marked by economic inequalities, political instability, environmental challenges, and a crisis of truth, individuals are seeking ways to comprehend and navigate these multifaceted issues. Within the Islamic tradition, the Qur’an introduces the concept of “fisq,” a term that extends beyond personal sin to serve as a diagnostic tool for systemic deviations from a divinely ordained moral and social order. This concept, based on the Arabic root word f-s-q (ف – س – ق), which signifies deviation or transgression beyond a boundary, encompasses not only individual acts of disobedience but also deliberate, willful, and often systemic disobedience against divine guidance and ethical principles. This leads to a breakdown in the moral, social, economic, and political order, where truth and justice are abandoned in favor of deceit, corruption, and oppression. Fisq, as outlined in the Qur’an, represents a multi-layered phenomenon of deliberate deviation from the divine compass, manifesting systemically across political, economic, legal, ecological, and informational domains. By examining these manifestations through a transdisciplinary lens, grounded in the Qur’an’s claim to be the Furqān, the Criterion between right and wrong, fisq emerges not merely as a descriptor of wrongdoing but as a critical framework for diagnosing moral pathologies afflicting modern global systems. This underscores the urgent Qur’anic obligation placed upon the Muslim community, the Ummah, to embody justice and equity and to fulfill its role as witnesses against the pervasive manifestations of fisq, thereby upholding a divinely ordained ethical standard for the betterment of all humanity.
To fully comprehend fisq, it is essential to delve into the Qur’anic lexicon where the term is defined and its perpetrators, the fāsiqīn, are characterized. A foundational passage in Surah Al-Baqarah (2:26-27) defines the fāsiqīn as those who break the covenant of Allah, sever that which Allah has commanded to be joined, and cause corruption on earth. This links fisq to the betrayal of the primordial covenant, the fracturing of essential bonds, and the active propagation of corruption. The fāsiqīn are not merely passive sinners but active agents of moral and social degeneracy. Further illumination comes from the description of hypocrites in Surah At-Tawbah (9:67), who are explicitly identified as fāsiqīn and are described as those who enjoin what is wrong and forbid what is right, coupled with a fundamental heedlessness regarding divine accountability. A potent illustration of systemic fisq is found in the narrative of Pharaoh in Surah Az-Zukhruf (43:46-56), who, through deception and manipulation, led his people into disobedience. This passage highlights that systemic deviation often involves a destructive synergy between corrupt leadership and a populace that, through fear, ignorance, or apathy, sustains that corruption. Thus, fisq exists on a spectrum, encompassing personal moral lapses and transgressions, but the Qur’an reserves its strongest condemnations for the more entrenched, systemic forms that violate divine guidance and normalize injustice.
The political realm offers fertile ground for the manifestation of fisq, where the pursuit and exercise of power deviate from the principles of justice, truth, and accountability. The Qur’an presents archetypes of political fisq through narratives of tyrannical rulers like Pharaoh and Nimrod, whose arrogance, oppression, manipulation, and denial of accountability serve as cautionary tales. Contemporary global politics reveals similar patterns, as seen in authoritarian and seemingly democratic regimes that suppress truth and dissent, manipulate legal frameworks, and engage in deception and imperial overreach. The 2003 invasion of Iraq, predicated on flawed intelligence, exemplifies how political fisq can orchestrate large-scale destruction through the manufacture of consent. Political fisq can also manifest within systems claiming religious legitimacy, where outward performance of religious governance coexists with practices contradictory to core ethical principles. At its extreme, political fisq can lead to state-sanctioned collective oppression and genocide, such as in Palestine (since 1948), Rwanda (1994), Myanmar (since 1970s), Xinjiang, China (since 2014), and in many more states/countries in the past and in recent history. A recurring pattern emerges where political fisq requires popular compliance, apathy, or an erosion of collective moral discernment.
In the economic sphere, fisq manifests when the pursuit of wealth becomes detached from ethical principles. The Qur’an lays out a moral economy centered on justice, the prohibition of exploitative interest (ribā), wealth circulation, the rights of the needy, and the view of wealth as a divine trust (amānah). Economic systems prioritizing profit maximization over these ethical imperatives embody economic fisq. The condemnation of riba highlights how interest-based finance tends towards wealth concentration, systemic inequalities, and financial crises. The near-universal institutionalization of interest-based banking demonstrates how a practice condemned as fisq has become normalized. Economic fisq is also evident in the exploitation within global supply chains, such as sweatshop labor and modern slavery, as well as grand corruption and the betrayal of public trust by elites. Cases like the 1MDB scandal in Malaysia reveal how unchecked greed and collusion between political and financial power can lead to the plundering of national wealth. Economic fisq is interwoven with political power and legal frameworks, necessitating a holistic approach to addressing economic injustice.
The domain of law and justice is central to the Qur’anic vision of a righteous society, and its deviation constitutes a grave form of fisq. The Qur’an warns against not judging by what Allah has revealed, which refers to upholding divinely ordained principles of fairness, equity, compassion, and the protection of human rights. Legal fisq encompasses any act of judging or administering law in a manner that contradicts these principles. Contemporary societies exhibit legal deviation through systemic bias and inequality, such as racial disparities within criminal justice systems. Legal systems can be manipulated for political ends, as seen in the selective prosecution of dissidents. Discriminatory laws that create tiered systems of rights and justice, such as in Israel and the occupied Palestinian territories, further illustrate legal fisq. A critical aspect is its capacity to cloak injustice in the veneer of legitimacy, making it harder to challenge. The Qur’anic injunction to judge by divine standards provides an external benchmark against which to evaluate the substantive justice of human legal systems.
The relationship between humanity and the natural environment in the Qur’an is one of stewardship and trust. Ecological disruption is a consequence of human transgression. Ecological fisq is the betrayal of this trust, disrupting ecological balance and degrading creation. The destruction of vital ecosystems like the Amazon rainforest, driven by greed and political negligence, exemplifies this deviation. The global climate crisis is another manifestation, driven by human activities and characterized by injustice and inaction. Ecological fisq is deeply interconnected with other forms of systemic deviation, such as economic paradigms demanding perpetual growth and political decisions prioritizing economic interests over environmental protection. Addressing the environmental crisis requires confronting the underlying fisq embedded within economic systems, political priorities, and cultural values.
In the informational and cultural spheres, the Qur’anic emphasis on veracity, critical discernment, and the ethical handling of knowledge is crucial. Fisq extends into these spheres, addressing the ways in which knowledge can be corrupted and truth distorted. Surah Al-Ḥujurāt (49:6) emphasizes the necessity of verifying information and the severe ethical consequences of acting upon unverified or false information. The intentional dissemination of misinformation and disinformation constitutes a serious form of fisq. Modern society presents numerous arenas where this informational and cultural fisq is rampant. Media outlets can engage in fisq through biased framing, sensationalism, and the perpetuation of harmful stereotypes. The architecture of digital platforms, particularly social media, presents unique challenges with algorithms amplifying misinformation. Informational fisq is also a tool of political control, with states employing propaganda and narrative manipulation. This domain engages the epistemological dimension of fisq, the deviation from sound knowledge and truth. The failure to engage in critical verification represents an epistemological lapse with devastating ethical consequences.
In the face of pervasive fisq, the Qur’an assigns a specific role to the Muslim community, the Ummah (2:143), to be witnesses over humanity. This involves active moral testimony, bearing witness to truth and justice through proclaimed principles and embodied actions. The primary form of witnessing is living the alternative: embodying Qur’anic values in both personal and collective behaviors. Witnessing also demands engaging in enjoining what is right and forbidding what is wrong, speaking out against injustice and corruption. This responsibility necessitates impartiality and universality, including internal critique. Beyond critique, the role of witness involves striving for justice and reform, translating ethical principles into tangible actions. Effective witnessing demands continuous internal accountability to guard against complacency and hypocrisy. The role of witness encourages building bridges and forming coalitions with all who share a commitment to upholding universal ethical principles.
To sum up, the Qur’anic notion of fisq serves as a thorough diagnostic tool for identifying systemic deviations from divine guidance, truth, justice, and balance. This concept is evident worldwide in political, economic, legal, ecological, and informational domains, highlighting core moral failings. The Qur’an offers a path to healing and restoration through repentance, reform, and a renewed dedication to ethical values. Combating fisq necessitates personal transformation and collective efforts to dismantle unjust systems and create structures that foster equity, compassion, and stewardship. This journey involves reclaiming humanity’s true purpose: upholding divine trust, pursuing justice, acting as responsible stewards, and being steadfast witnesses to the truth. The fight against fisq is an ethical obligation central to the collective human mission of restoring balance, upholding truth, and nurturing a world where justice, dignity, and harmony thrive. The Qur’an’s guidance offers a crucial perspective for distinguishing between good and bad, order and chaos, and finding a clear path to renewal, essential for navigating the complexities of today’s world.