Responsibility in Islam also covers every action that one is supposed to do as a Muslim and his/her interactions with others. Thus, human beings are responsible towards others including: whoever they interact with, whatever they have been given in this world, the divine duties they are expected to perform, and their surroundings and environment.

The responsibilities of a Muslim towards other human beings were discussed in the first part of the article. Here the focus is on the responsibilities towards some non-humans including divine duties [i] and, the property and belongings.

The Rights of Prayer as One's Responsibility in Islam

The right of the ritual prayer over one is to know that he\she is standing before God. Knowing that one should stand in His presence like a lowly servant who is inclined to approach his lord, and who is fearful and ashamed because of his\her sins, but still hopeful of His mercy [1], is our responsibility in Islam towards our prayers. 

He\she should also magnify Him through stillness, bowing of the head, humbleness of the limbs, yielding of the wing, and by saying the best supplications to Him. Then, one should beseech Him to save him\her from the punishments that he\she deserves for his\her faults and sins [1].

The Rights of Fasting

The right of fasting is to know it as a veil that God has set up over one’s tongue, hearing, and sight, private parts, and stomach, to protect him\her from the Fire. Whoever protects his\her parts of the body with the veil of fasting, can be hopeful to be saved from the punishments and the Fire.

But if one leaves his\her parts of the body to do freely unlawful (Haram) acts (e.g., looking at unlawful things and scenes that incite lust and encourage disobeying God) and does not fear God, he\she won’t be safe anymore [1]. 

The Rights of Pilgrimage

The right of pilgrimage is that one should know that he\she has immigrated from his\her sins to God and is standing in His presence. He\she should also know that it is through the pilgrimage that one’s repentance can be accepted and he\she performs an obligation made incumbent upon him\her by God [1].

The Rights of Charity

Of the rights of charity is to know that it is like storing away with God and is a deposit for which no witness is needed. Hence, it would be better to donate in private other than in public. Also, one should not remind others of what he\she has donated since the charity is like a saving whose benefit returns to the donor.

Otherwise, the same thing might happen to him\her when someone else does him\her a favor. Moreover, reminding others of the charity donated demonstrates the impure intention of the donor; like the tendency to show off or humiliate others [1].  

The rights of Sacrifice [ii]

Of the rights of the offering is to consider it as a way to expose oneself to God’s Mercy. So, one should make offering not for receiving others’ approval, but God’s approval.  Therefore, what others say about the offering should not matter [1].  

The Rights of Property

Of the rights of the belongings and property over one and one's responsibility in Islam towards them are to gain it through lawful (Halal) means, to spend it on lawful (Halal) purposes, and to utilize it such that it brings about blessing and salvation in this world and the Hereafter [1]. Imam Sadiq (AS) said that whoever makes money in unfair ways, he\she will lose it justly [2]. According to Surah Qasas, one should use the wealth that God has granted for doing good to others and preparing for the Hereafter (28:77). 

The property and wealth should be used to get God’s satisfaction. It is narrated from Prophet Muhammad (PBUH) that God will punish those who forget about the poor people among them and keep on raising money [3]. Hence, one should not prefer his\her belongings to his\her spirit such that he\she hesitate to use them for spiritual progression. Otherwise, others will inherit this property after his\her death. If they utilize the inherited property in unlawful (Haram) ways, he\she will also be punished for that. If the inheritors use the inherited property properly, they are the ones who will be rewarded [1].

Notes:
[i] The acts and practices that are obligatory (Wajib) or recommended (Mustahab) in Islam.
[ii] Animal sacrifice for the sake of God.

References:

1. Imam Zayn al-'Abidin (AS), “Treatise On Rights (Risalat al-Huquq)”.
2. S. al-Harrani “Tuhaf al-Uqul”, p. 321.
3. W. al.Hilli, “Tanbih al-khawatir wa nuzhat al-nawazir”, vol. 1, p. 10.

Being exposed to the ever-alluring representation of “A Perfect Body” in media through the picture of celebrities and actors, we inevitably grow more careful about our own body and try to compare ourselves with that unrealistic image that is made real for us. And the only remedy we find to get closer to that so-called norm is to change our appearances with the help of cosmetic surgeries.

Some people see a perfect correspondence between their physical features and inner confidence and instead of working on their inner abilities to elevate their character, try to make a better look. But there may be cases in which one is forced to undergo this kind of surgery out of necessity. What is Islam’s view about this matter on the whole? Are we allowed to have cosmetic surgeries or not? What are the conditions?

In what follows we will try to find the answers to these questions.

Islam’s View of Beauty

Beauty is a very relative concept and can at least be divided into two kinds: the beauty of the body vs. the beauty of the soul. In Islam, both of these aspects are given importance. However the latter is regarded as being superior to the former; Prophet Muhammad (PBUH&HP) says in a narration that, “Allah does not look at your faces but your hearts and deeds” [1].

The beauty of your character and the purity of your soul which is born with you and then can be elevated by following Allah’s guidance is far more valuable than your beautiful body. What gets you closer to Allah is your pious deeds, since: “…Indeed the noblest of you in the sight of Allah is the most God wary among you” (49:13).

Nevertheless, Islam is a religion that pays careful attention to the matter of personal hygiene and appearance. We have many narrations that emphasize this issue.  For instance, Imam Sadeq (AS) always recommended his followers to “be neat and orderly, since Allah is beautiful and loves that which is beautifully provided that it is lawful (Halal)”[2].

As the best example of practicing Islamic teachings in its ideal form, prophet Muhammad (PBUH&HP) always appeared in his best shape both in society and at home and in this way showed Islam’s concern about the matter of appearance and outer beauty.

What Does Islam Say about Cosmetic Surgery?

Having said all of the above, the idea of beautifying yourself through cosmetic surgery remains unresolved. According to most Islamic jurists, having this kind of operation is not forbidden (Haram) in itself, provided that it is done for medical treatment such as removing a burn mark or curing a deformed part of the body [3].

However, undergoing cosmetics surgery just for the sake of beauty and without any purpose of medical treatment is only allowed if it is done by a doctor of the same gender since it is not out of necessity. This is because in Islam patients can refer to a doctor of the opposite gender, only when no same-gender doctor is available, or his proficiency is lower than a doctor of the opposite gender[3]. To have a better view of “Islamic Etiquette of Looking” as well as the matter of Mahrams, you can refer to the related articles.

Conclusion

It has been proved by many psychologists that having a better life, more often, is not related to your outward appearance; in other words, being beautiful does not necessarily make you happy. Instead, working on the inner beauty and elevating your soul leads you to a beautiful perception. However, this does not mean that Islam gives no importance to personal appearance and physical beauty. Prophet Muhammad (PBUH) always rejected the notion of abandoning worldly pleasures altogether in favor of a solitary and monastic lifestyle [i].

Notes:

[i] Prophet Muhammad (PBUH&HP) said: “ There is no monasticism in Islam” [4].

References:

1. Mustadrak al Wassail, Vol 11, p. 264
2. sul al Kafi , Vol 6 , p.442
3. medical issue
4. Na’aman Ibn Muhammad Tamimi Maqribi, Daaem Al-Islam, Egypt: Dar Almaaref ,Vol. 2, p.193