Beautiful reminders

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Struggle and self sacrifice:

The Sahaba ra, as a class of people, attained such high qualities that today’s weak society find it difficult to emulate them completely. We would be fortunate if we really attain even a partial resemblance to their character.

Some of the qualities are distinctly their mark. Sympathy and self sacrifice is one of them.

A Sahabi came to the Prophet (peace and blessings of Allah be upon him) and complained of hunger and distress.*The Prophet (peace and blessings of Allah be upon him)*didn’t have any food. He then asked the sahabas that who will take this sahabi as their guest on behalf of me.

One Ansar said,*“I Will.”*He took him home and told his wife that he is a guest of the Prophet (peace and blessings of Allah be upon him); we will entertain him as best as we can. The wife replied that we have enough food for the children. The Ansar said,*“Put the children to sleep and when we start eating, turn the lamp off so the guest may not be aware of my not sharing with him.”

The scheme worked; the whole family remained hungry to enable the guest to eat to his fill, it was because of this incident that Allah Taa’la revealed the verse:

“They prefer others above themselves, even though poverty become their lot.”

Hadhrat Abu Jahm Bin Huzaifah (Allah be pleased with him) narrates that in the battle of Yarmuk, "I went out looking for my cousin, who was in the fight. I took with me, some water. I found him in the last throes of death. I approached him with the water I had. Beside him came a groan from a wounded soldier. My cousin looked at him and beckoned me to take the water to the soldier. The person turned out to be Hishaam bin Abil Aas (Allah be pleased with him). I had hardly reached him when another person groaned and Hishaam (Allah be pleased with him) too motioned me in the other person’s direction. Before I got to him he had passed away. Then I went back to Hishaam and he had also joined the other two."

One of the Sahaba received a goat’s head as a present. He thought of a neighbour who had a larger family and was in great need of it than himself so he presented it to him. This brother, on receipt of the present, thought of a person whom he considered even more deservingly than himself, and sent the head to him. It is said that the head changed hands no less than seven times, and at last come back to the original person from whom the circulation had started.

We learn from the story how poor and needy the Sahabas (Allah be pleased with them) were, yet they indeed preferred others above themselves.

Abu Talha (Allah be pleased with him) owned the best gardens in Madinah Munawwarah. One of his gardens was known by the name of ‘Bir Ha’ and this was his favourite resort. It was close to the Prophet (peace and blessings of Allah be upon him)’s Masjid and the water of the well was sweet and abundant. The Prophet (peace and blessings of Allah be upon him) often visited that garden and drank the water. Allah Taa’la revealed the verse:

“You will not attain piety until you spend of that which ye love.”

Abu Talha ra opened his heart to the Prophet (peace and blessings of Allah be upon him) and said:

“O Prophet of Allah, I love ‘bir ha’ (garden)very much. As Allah Taa’la wants us to spend precisely that which we love, I make over that garden to be spent in the path of Allah as you please.”

The Prophet (peace and blessings of Allah be upon him) was very pleased and remarked:

“What a fine present (to Allah). I think it would be best utilised if you distribute it among your own heirs.”

Abu Talha ra acted upon what the Prophet (peace and blessings of Allah be upon him) said.

When we wish to make a charitable endowment, usually we do it only on our death beds or else when we are displeased with some relatives that we decide to dishonour them, but, when an occasion of public spending like marriage comes around, we are eager to win popularity even if we have to take a loan on interest.

It is a shame that we Muslims nowadays are not willing to help one another. We should ponder upon the stories that have been mentioned in this article and try to act upon the way that the Sahabas did.

The qualities of the Sahaba were part of their every day life; these things weren’t considered to be anything unusual.

It is mentioned in a Hadith:

“The things you like for yourself, you should like for your brother.”

[ghumbasa]

Salah/Salat(Prayers).

(Hadith no: 149 Narrated / Authority of:Ibn Abbas)
that the Prophet (SAW) said, "Jibril led me in Salah twice near Bayt Allah. The first time, we offered the Salah of Zuhr when the shadow was like the thong of a shoe. Then, we offered Asr when the shadow of everything was equal to it, and maghrib after sunset when the fasting man takes iftar (breaks his fast), and Isha when the twilight disappeared, and fajr when one who fasts is forbidden food and drink. The second time, we offerred Zuhr when the shadow of everything was like it in length at the time of Asr on the previous day. Then we offered the Asr when the shadow of everything was twice as long. We prayed Maghrib at the same time as the previous day; we prayed Isha when one-third of the night was over and Fajr when the earth was well-lit. Then Jibril turned to me and said; "0 Muhammad! This was the time observed by Prophets (SAW) before you, and the time (of five Salah) is between these two times." [Ahmed 3081, Abu Dawud 393]

(Hadithno: 150 Narrated / Authority of:Jabir bin Abdullah)
reported from Allah's Messenger (SAW) said, "Jibril led me in Salah." And he mentioned a Hadith of the same purport as Sayyidina Abbas (RA)(Hadith #149), saying (about Zuhr) "at the time of Asr yesterday." [Ahmed 14545, Nisai 522]

(Hadith no: 151 Narrated / Authority of:Abu Huraira)
reported that Allah's Messenge (SAW) said, "There is for every Salah, its initial and final time. The initial time for Zuhr is when the sun declines and its final time is when Asr commences. The initial time of Asr is when it sets in till when the sun turns yellow. The initial time of Maghrib is with sunset and its last is when redness on the horizons disappears. The initial time of Isha is from then and its final time is at midnight. The initial time of Fajr is from true dawn till sunrise."

(Hadith*no: 152 Narrated / Authority of:Sulayman ibn Buraida)
reported from his father (Buraidah (RA). He said someone came to the Prophet (SAW) and asked him about the times of salah. He said, "Stay with us, Insha-Allah."Then he commanded Sayyidina Bilal (RA) and he called the Iqamah at the time of rise of dawn. Then he commanded Sayyidina Bilal (RA) and he gave the Iqamah at the declination of the sun and (they) offered the Zuhr Salah. Then he commanded him (Bilal) and he called the iqamah and (they) offered the asr while the sun was high and bright. Then when the sun set, he gave the command for Maghrib. Then he gave the command for Isha and he called the iqamah when the twilight had disappeared. Then, the next day, he gave the command and the fair was offered in a good light. Then he commanded for the Zuhr and they offered it when the extreme heat had cooled down. Then he gave the command for the Asr and he gave the iqamah when the sun's time was more delayed than the previous day. Then he gave the command for Maghrib and (they) offered it a little before twilight disappeared. Then he gave the command for Isha and he called its iqamah when a third of the night had passed. Then the Prophet (SAW) asked, "Where is he who had asked about the times of Salah?" He said, "Here am I!" So, he said, "The times of Salah are between these two times." [Ahmed 23016, Nisai 515, Ibn e Majah 667, Muslim 613]

(Hadith no: 153 Narrated / Authority of:Aisha ra)
narrated that when Allah's Messenger (SAW) would finish the Fajr Salah, the women would return." Ansari added, "And they would pass wrapped in cloaks unrecognized because of the darkness." [Ahmed 24151, Muslim 465, Abu Dawud 423, Nisai 452, Ibn e Majah 669, Bukhari 578]

(Hadith no: 154 Narrated / Authority of:Rafi bin Khadij)
said that he heard Allah's Messenger (SAW) say, "Offer the Fajr Salah in good light. There is more reward in that." [Ahmed 17280, Abu Dawud 424, Nisai 547]

(Hadith no: 155 Narrated / Authority of:Aisha)
said, "I did not see anyone offering the Salah of Zuhr earlier than Allah's Messenger (SAW) did, and not even (earlier) than Abu Bakr and Umar (RA)." [Ahmed 25092]

(Hadith no: 156 Narrated / Authority of Hasan ibn Ali Halwani reported to us, Abdur Razzaq reported to him and Mu'mar to him and Zuhri to him. Sayyidina Anas ibn Malik ra told me that Allah's Messenger offered the Salah of zuhr when it was time of zawal (declination of the sun).

(Hadith no: 157 Narrated / Authority of:Abu Huraira ra)
reported that Allah's Messenger said, "When the heat is severe postpone the Salah till it is cooler because the severity of heat is the effect of the violence of Hell." [Ahmed 7834, Bukhari 536, Muslim 615, Abu Dawud 401, Nisai 496, Ibn e Majah 678]

(Hadith no: 158 Narrated / Authority of:Abu Dhar ra)
said that Allah's Messenger (SAW) was on a journey and Sayyidina Bilal (RA) was with him too. He intended to call the iqamah for the Salah of Zuhr, but the Prophet (SAW) said, "Let It cool down!" Then he again Intended to call..Allah's Messenger (SAW) said, "Let it be cooler for the Zuhr", till they saw the shadows of hillocks and called the iqamah and offered the Salah of Zuhr. Then Allah's Messenger (SAW) said, "The extreme heat is the severity of Hell. So, observe the Salah of Zuhr when it is cooler." [Ahmed 21434, Bukhari 539, Muslim 616, Abu Dawud 407, Ibn e Majah 683]

[ghumbasa]

The Islamic Etiquette of dealing with people:




Islamic teachings put great emphasis in how we deal with people in our daily lives. The prophet (S.A.W.S.) summed up his message by stating: “I have been sent to perfect the best of manners”.*As Muslims, we, therefore, have to be aware of how each one of us deals with people in our circles. Our good dealings not only will ensure that we are not violating other people’s rights but can also make us accepted, loved and appreciated by others. Luqman once said to his son,*“O my son: Let your speech be good and your face be smiling; you will be more loved by the people than those who give them provisions.”*– (Mentioned in the stories of ibn Kathir.)

Experience shows that life becomes pleasant when we can manage our work and relationships well. Quranic wisdom and the example of Prophet Muhammad (p.b.u.h)’s dealings with people should help us steer our relationships and keep them on the right track. This post highlights certain essential principles of Islam that guide us in this matter.

Not showing pride and arrogance

*

It is so easy to get carried away by whatever we may possess of wealth and the good things of life. It is so easy and common to credit ourselves with our achievements and feel proud of them, and then, as a matter of course, to look down upon others who haven’t been able to make the same effort or reach the status we might have achieved. What makes all this happen is our own ego and the ever opportunistic Satan who knows our vulnerability. And so The One Who cares for our well being the most, Allah the Most Merciful, has warned us against falling into the trap of pride and arrogance.

He Says in the Quran (interpretation of the Arabic meaning):

*

And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allah likes not any arrogant boaster.*(Surah Luqman:18)

The way to avoid pride and arrogance is to remember Allah as much as we can till it becomes a habit to instantly thank Him for any good that comes our way. Thankfulness to Allah creates humility in us and makes us aware that we’re not entirely responsible for all the good things of life. We wouldn’t have gotten them if He hadn’t willed them for us, nor can we retain them if He decides to take them away from us.

*

Not to mock others

*

We often see people taking pleasure in making fun of others or mocking them. Is it that the ego craves for the satisfaction of proving oneself better than others by looking out for others’ weaknesses and laughing at them? But Allah admonishes us:

*

O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former. Nor let (some) women scoff at other women, it may be that the latter are better than the former.*(Surah Hujrat, 11)

Allah tells us that our knowledge is restricted by our limited perception. Since we’re not aware of any one’s real worth, wouldn’t it be foolish to laugh at those who might actually be better than us? We can curb this tendency by opening our eyes to the fact that when we think that others deserve to be ridiculed, we’re actually fooling ourselves and no one else (though we might find a few thoughtless and insensitive people to give us company in our foolish pastime).

Not addressing people with undesirable titles

*

A general misconception about sense of humor is the so called ‘ability’ to make others laugh. Giving nicknames to others on account of some negative characteristic that is noticed in them or even some disability that they might be suffering from is a crude form of entertainment. Making fun of those who stammer, or are very short or lean, is obviously some form of indecency practiced by callous people, and enjoyed by others who lack sensitivity to human feelings. Allah warns us against such behavior and practices. He says:

*

. . . Nor defame yourselves, nor insult one another by nicknames. Evil is the name of wickedness after faith. And whosoever does not repent, then such are indeed wrongdoers(Surah Hujrat: 11)

Refraining from ‘tajassus’ (spying)

*

Imam Al-Nawawi (rh) said that scholars have differentiated between ‘tahassus’, which means ‘snooping’ and listening to other people’s conversations, and ‘tajassus’, which means ‘spying’, seeking out other people’s faults and looking for secrets. Both activities are considered evil and have been forbidden. Allah Says:

O you who believe! Avoid much suspicion; indeed some suspicion is sin. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it. And have Taqwa of Allah. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful.*(Hujrat 49:12)

Is it for want of a better activity to keep ourselves busy, that we enjoy peeping into others’ lives?

Seeking out information about other people’s state of affairs, searching and disclosing their secrets has been strictly forbidden. (Hence, to eavesdrop upon somebody while hiding or pretending to sleep is like spying on others.) Spying done with the intention of exposing the faults or unveiling the secrets of others, is a sin. It also leads to backbiting which is Haram. Allah has closed every door that leads to the evil of backbiting and has made spying Haram.

Abu Huraira (RA) narrated that the Prophet (p.b.u.h) said:“Beware of suspicion, for suspicion is the worst of false tales; and do not look for the others’ faults and do not spy, and do not be jealous of one another, and do not desert (cut your relation with) one another, and do not hate one another; and O Allah’s worshipers! Be brothers (as Allah has ordered you!). (Bukhari)

Our relationships should always have only a positive outcome. That’s the only way to seek Allah’s favor when in the company of others. We should say what’s good or refrain from saying anything. We should also have the moral sense and courage to stop others from backbiting for even if we don’t contribute to it, we become guilty of the sin by being silent listeners and participants. The best means of avoiding it is by changing the topic or saying sensibly that we don’t really know the whole truth of the matter so that we shouldn’t be unfair to any one.

Resolving differences with people

According to Abu Hurayrah (RA), the Messenger of Allah (p.b.u.h) said:

“The gates of Paradise will be opened on Mondays and on Thursdays, and every servant [of Allah] who associates nothing with Allah will be forgiven, except for the man who has a grudge against his brother. [About them] it will be said: ‘Delay these two until they are reconciled; delay these two until they are reconciled.'”*[Muslim (also by Malik and Abu Dawud)]

As long as we nurture any kind of enmity in our heart and prolong any conflict with a Muslim brother, we’re giving evidence of the weakness of our faith. For Faith in Allah is expressed through obedience to Allah. And Allah has said this in the verses of the Quran:

The believers are but a brotherhood. So make reconciliation between your brothers, and have Taqwa of Allah so that you may receive mercy.*(Surah Hujrat:10)

So have Taqwa of Allah and settle all matters of difference among you, and obey Allah and His Messenger, if you are believers.*(Surah Aanfal:1)

Whatever be our differences in opinions or feelings, we’re expected to set them aside and maintain good relations with each other. Ego ‘nafs’ is never to be allowed to supersede true faith. The whole purpose of our life is to prepare ourselves for the hereafter, and with this long term goal in mind we have to overcome pettiness and trivialities. Our constant*struggleis with two real enemies. One is Satan who keeps making the world and worldliness more and more alluring for us. The other is our own ego that inflates our importance in our eyes beyond any sensible measure. It is these that cause conflicts and misunderstandings.

*

Controlling your hands and tongue

*

How do we resolve differences that have unwittingly or even intentionally cropped up? The best way is to control our tongues and hands that might be too eager to express those feelings! Discretion in speech and actions is the hall mark of a sensible person. We need to consciously practice patience; we need to learn to talk to ourselves, to introspect, before we give freedom to our tongue to have its way. Especially when it comes to speaking about others or voicing our opinion about them, we need to be extra careful that we don’t mislead anyone. Speaking thoughtlessly, or on hearsay, amounts to slander about which we have been warned strictly. Allah Says:

And those who abuse believing men and women, when they have not merited it, bear the weight of slander and clear wrongdoing.*(Ahzaab33:58)

Giving the benefit of doubt – Attributing positive motives to others’ actions

*

It would help to keep away form slander if we could cultivate the habit of thinking well of others so that even when we hear something negative about them we don’t just get carried away by it but try to see what could have gone wrong. Attributing positive motives to others’ actions helps in understanding them better. Let us also remind ourselves whenever we attempt to judge others, that no one is perfect. We too have our own drawbacks which we wouldn’t like being mentioned or discussed. Hence fairness requires that we do unto others what we expect them to do to us. Moreover, we’ve been assured protection and covering of our faults by Allah the Most Merciful on the Day of Judgment, if we’ve been careful to cover the faults of a Muslim brother / sister here on earth.

*

Expressing gratitude to others

*

Expressing gratitude for favors done and help rendered is not only the basic requirement of social etiquette but has far reaching effects. It strengthens our relationship and adds warmth to it. On the other hand, taking others for granted, however close the relationship might be, causes disappointment and conveys the impression that we don’t know how to value people, that we just know how to use them! Thanks and appreciation expressed sincerely with a smile gives off a bright glow which is felt by the heart.

*

Smiling at others is charity

Allah All Knowing considers smiling at others a charity. We know very well what a smile can convey – absence of ill feeling, acceptance, warmth, and the willingness to share our time or space. Let us not be miserly about brightening our face with a cheerful smile.

*

Visiting the sick

*

Great merit has been attached to the act of visiting the sick. The Prophet (p.b.u.h) showed concern for a (Jewish) woman who’d throw waste on him whenever he passed her house. The day she failed to throw it, he enquired about her and came to know that she was sick. He tended to her through her sickness and when she recovered she instantly accepted Islam, seeing what character it develops in its followers.

Being kind, gentle, caring and concerned

The prophet (p.b.u.h) has given us excellent examples in forgiveness, kindness and tenderness. An old woman who intended to leave Makkah since she did not like the idea of a new religion being preached by a young man named “Muhammad” saw didn’t realize that he was the one helping her by carrying her belongings and accompanying her till the outskirts of the city. Complaining all the way about a new faith being preached, which required giving up old customs and practices, she finally asked the Prophet his name just before parting. On coming to know that this was the man on account of whom she was about to leave Makkah, she not only retraced her steps and changed her decision of leaving, but also accepted Islam seeing its exemplary representative and a living ideal!

Conclusion

Bad habits picked up over the years in dealing with people can sometimes be difficult to let go and may not even seem that bad. However, we need to strive in changing the undesirable so our families, friends, peers, and others can see the better of us.

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http://m.youtube.com/watch?feature=youtu.be&v=GxMckaIwZF8

http://m.youtube.com/watch?feature=youtu.be&v=Hzb9jG2p2IM

http://m.youtube.com/watch?v=M4cs_32Tkbw&feature=youtu.be

[ghumbasa]

"None of you is a believer until he loves for his brother (his fellow Muslims) what he loves for himself."
(Sahih Muslim)

The message is clear:
The person who does not love for his brother what he loves for himself is not worthy of the title of Muamin (Believer), though his Imaan itself is not negated by this serious deficiency in his life.

What does it really mean to love for others what one loves for oneself? There are two meanings to this hadith.

1.Firstly, one should treat others in the same manner that one would like to be treated. For instance, every person loves that he should be treated with respect and honour. He does not like to be mocked or ridiculed, or want anyone to harm his life, dignity and belongings. He should therefore treat others in the same manner. He should not harm anyone in any way or desire any ill for anyone.

2.The second aspect that applies is the following: If you were in the next personal situation, what would you have desired for yourself. For instance a fellow Muslim is a trader. If you were the trader in his place, what would you have desired for yourself? Surely you would have earnestly wished that your business prospers and is protected from all harm, that it becomes the means of earning the good of this world and the Hereafter, etc. You should now love the same for your fellow Muslim trader. Think in a similar manner with regard to every other person, whoever he may be. What good you would have desired for yourself had you been in his shoes, desire the same for him.

If every Muslim adopts only this one concise teaching of Deen, most of the problems between people would be resolved. Malice, jealousy*backbiting, revenge and a host of other social evils will be eliminated. Love andbrotherhood*will prevail.

We should therefore endeavour to bring this Hadith alive. Wish for the good of every Muslim. Daily make dua for every Believer. If you find yourself not wishing good for any Muslim, especially make dua for him that Allah Taala should grant him the best of both worlds and save him from every difficulty and hardship. Insha Allah this will remove the ill-feeling and generate love. One will then become worthy of the title of Momin.

[ghumbasa]

Rights of Enemies at war in islam:
In the days when Islam came into focus the world was
completely unaware of the concept of humane and decent rules of war.The West became conscious of this concept for the first time through the works of the seventeenth centur thinker, Grotius. But the actual codification of the ‘international law’ in war began in the middle of the nineteenth century. Prior to this no concept of civilized behaviour in war was found in the West.
All forms of barbarity and savagery were perpetrated in war, and the rights of those at war were not even recognized, let alone respected. The laws which were framed in this field during the nineteenth century or over the following period up to
the present day, cannot be called ‘laws’ in the real sense of the word. They are only in the nature of conventions and agreements and calling them ‘international law’ is actually a kind of misnomer, because no nation regards them binding when they are at war, unless, of course, when the adversaries also agree to abide by them. In other words, these civilized laws imply that if our enemies respect them then we shall also abide by them, and if they ignore these human conventions and take recourse to barbaric and cruel ways of waging war, then we shall also adopt the same or similar techniques. It is obvious that such a course
which depends on mutual acceptance and agreement cannot be called ‘law’. And this is the reason why the provisions of this so-called ‘inter- national law’ have been flouted and ignored in every way, and every time they have been revised, additions or deletions have been made in them.

Law of War and Peace in Islam:

The rules which have been framed by Islam to make war civilized
and humane, are in the nature of law, because they are the injunctions
of God and His Prophet which are followed by Muslims in all circum-
stances, irrespective of the behaviour of the enemy. It is now for the
scholars to find out how far the West has availed of the laws of war
given by Islam thirteen hundred years ago; and even after the adapta-
tion of some of the laws of Islam how far the West attained those
heights of civilized and humane methods of warfare which Muslims
reached through the blessings of Islam. Western writers have often
asserted that the Prophet had borrowed everything in his teachings
from the Jews and the Christians. Instead of saying anything in its
refutation I will only recommend the reader to refer to the Bible6 so
that he can see which methods of war are recommended by the sacred
Book of these Western claimants to civilization and culture.

We have examined in some detail the basic human rights that Islam
has conferred on man. Let us now find out what rights and obligations
Islam recognizes for an enemy.

The Rights of the Non-Combatants:

Islam has first drawn a clear line of distinction between the
combatants and the non-combatants of the enemy country. As far as
the non-combatant population is concerned such as women, children,
the old and the infirm, etc., the instructions of the Prophet are as
follows: “Do not kill any old person, any child or any woman” (Abu
Dawud). “Do not kill the monks in monasteries” or “Do not kill the
people who are sitting in places of worship” (Musnad of Ibn Hanbal).

During a war, the Prophet saw the corpse of a woman lying on the
ground and observed: “She was not fighting. How then she came to be
killed?” From this statement of the Prophet the exegetists and jurists
have drawn the principle that those who are non-combatants should not
be killed during or after the war.

The Rights of the Combatants:

Now let us see what rights Islam has conferred on the combatants.

1. Torture with Fire:

In the hadith there is a saying of the Prophet that: “Punishment by
fire does not behove anyone except the Master of the Fire” (Abu
Dawud). The injunction deduced from this saying is that the adversary
should not be burnt alive.

2. Protection of the Wounded.

“Do not attack a wounded person”-thus said the Prophet. This
means that the wounded soldiers who are not fit to fight, nor actually
fighting, should not be attacked.

3. The Prisoner of War Should not be Slain.

“No prisoner should be put to the sword”-a very clear and
unequivocal instruction given by the Prophet (S).

4. No one Should be Tied to be Killed.

“The Prophet has prohibited the killing of anyone who is tied or
is in captivity.”

5. No Looting and Destruction in the Enemy’s Country.

Muslims have also been instructed by the Prophet that if they
should enter the enemy’s territory, they should not indulge in pillage or
plunder nor destroy the residential areas, nor touch the property of
anyone except those who are fighting with them. It has been narrated
in the hadith: “The Prophet has prohibited the believers from loot and
plunder” (al-Bukhari; Abu Dawud). His injunction is: “The loot is no
more lawful than the carrion” (Abu Dawud). Abu Bakr al-Siddiq used
to instruct the soldiers while sending them to war, “Do not destroy the
villages and towns, do not spoil the cultivated fields and gardens, and
do not slaughter the cattle.” The booty of war which is acquired from
the battleground is altogether different from this. It consists of the
wealth, provisions and equipment captured only from the camps and
military headquarters of the combatant armies.

6. Sanctity of Property.

The Muslims have also been prohibited from taking anything from
the general public of a conquered country without paying for it. If in a
war the Muslim army occupies an area of the enemy country, and is
encamped there, it does not have the right to use the things belonging
to the people without their consent. If they need anything, they should
purchase it from the local population or should obtain permission from
the owners. Abu Bakr al-Siddiq, while instructing the Muslim armies
being despatched to the battlefront would go to the extent of saying
that Muslim soldiers should not even use the milk of the milch cattle
without the permission of their owners.

7. Sanctity of a Dead Body.

Islam has categorically prohibited its followers from disgracing or
mutilating the corpses of their enemies as was practised in Arabia
before the advent of Islam. It has been said in the hadith: “The Prophet
has prohibited us from mutilating the corpses of the enemies” (al-
Bukhari; AbC Dawud). The occasion on which this order was given is
highly instructive. In the Battle of Uhud the disbelievers mutilated the
bodies of the Muslims, who had fallen on the battlefield and sacrificed
their lives for the sake of Islam, by cutting off their ears and noses, and
threading them together to put round their necks as trophies of war.
The abdomen of Hamzah, the uncle of the Prophet, was ripped open by
Quraysh, his liver was taken out and chewed by Hind, the wife of Abu
Sufyan, the leader of the Meccan army.
The Muslims were naturally enraged by this horrible sight. But the Prophet asked his followers not
to mete out similar treatment to the dead bodies of the enemies. This
great example of forbearance and restraint is sufficient to convince any
reasonable man who is not blinded by prejudice or bias, that Islam is
really the religion sent down by the Creator of the universe, and that if
human emotions had any admission in Islam, then this horrible sight on
the battlefield of Uhud would have provoked the Prophet to order his
followers to mutilate the bodies of their enemy in the same manner.

8. Return of Corpses of the Enemy.

In the Battle of Ahzab a very renowned and redoubtable warrior
of the enemy was killed and his body fell down in the trench which the
Muslims had dug for the defence of Medina. The unbelievers presented
ten thousand dinars to the Prophet and requested that the dead body of
their fallen warrior may be handed over to them. The Prophet replied
“I do not sell dead bodies. You can take away the corpse of your fallen
comrade.”

9. Prohibition of Breach of Treaties.

Islam has strictly prohibited treachery. One of the instructions
that the Prophet used to give to the Muslim warriors while sending
them to the battlefront was: “Do not be guilty of breach of faith.”
This order has been repeated in the Holy Quran and the hadith again
and again, that if the enemy acts treacherously let him do so, you
should never go back on your promise. There is a famous incident in
the peace treaty of Hudaybiyyah, when after the settlement of the
terms of the treaty, Abu Jandal, the son of the emissary of the
unbelievers who had negotiated this treaty with the Muslims, came,
fettered and blood-stained, rushing to the Muslim camp and crying for
help. The Prophet told him “Since the terms of the treaty have been
settled, we are not in a position to help you out. You should go back
with your father. God will provide you with some other opportunity to
escape this persecution.” The entire Muslim army was deeply touched
and grieved at the sad plight of Abu Jandal and many of them were
moved to tears. But when the Prophet declared that “We cannot break
the agreement”, not even a single person came forward to help the
unfortunate prisoner, so the unbelievers forcibly dragged him back to
Makkah. This is an unparalleled example of the observance of the terms
of agreement by the Muslims, and Islamic history can show many
examples of a similar nature.

10. Rules About Declaration of War.

It has been laid down in the Holy Quran: “If you apprehend
breach of treaty from a people, then openly throw the treaty at their
faces” (8:58). In this verse, Muslims have been prohibited from opening
hostilities against their enemies without properly declaring war against
them, unless of course, the adversary has already started aggression
against them. Otherwise the Quran has clearly given the injunction to
Muslims that they should intimate to their enemies that no treaty exists between them, and they are at war with them. The present day ‘inter-national law’ has also laid down that hostilities should not be started without declaration of war, but since it is man-made rule, they are free to violate it whenever it is convenient. On the other hand, the laws for Muslims have been framed by God, hence they cannot be violated.

This is a brief sketch of those rights which fourteen hundred years ago Islam gave to man, to those who were at war with each other and to the citizens of its state, which every believer regards as sacred as law. On the one hand, it refreshes and strengthens our faith in Islam when we realize that even in this modern age which makes such loud claims of progression and enlightenment, the world has not been able to produce juster and more equitable laws than those given 1400 years ago.

On the other hand it hurts one’s feelings that Muslims are in possession of sucha splendid and comprehensive system of law and yet they look forward for guidance to those leaders of the West who could not have dreamed of attaining those heights of truth and justice which was achieved a long time ago. Even more painful than this is the realization that throughout the world the rulers who claim to be Muslims have made disobedience to their God and the Prophet as the basis and foundation of their government. May God have mercy on them and give them the true guidance.

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DAYS & DATES OF ISLAMIC SIGNIFICANCE



The Islamic religious year is known as Hijri year. It began with the Hijrah of the Prophet Muhammad (PBUH) from Makkah to Madinah in the year 622 of the common era. The twelve-month year is based on a purely lunar cycle of 354 days. Thus Islamic dates have no fixed relation to the seasons of the 365 day solar year. Over the course of years all Islamic events may occur in spring, summer, autumn or winter.

Twelve Islamic months are as follows:

Muharram ul HaramRabi-ul-AwwalRab-ul-AkhirJamadi-ul-AwwalJamadi-ul-AkhirRajabSha’abanRamadhanDhul QadahDhul Hijjah

Important Days

Following are the most important religious days in Islam:

Friday:

This is the main day of weekly religious service in Islam. Mosques are usually filled to capacity with worshippers on this day. Worship service which consists of sermon and congregational prayer is held around noon time. In most Muslim countries Friday is also a weekly holiday. Government offices and schools are closed on this day.

Muslims respect Friday because, according to Islamic tradition, it was the first day of creation when God created the heavens and earth. It is also believed to be the day when the resurrection will take place and so it will be the Day of Judgment. Muslims believe that Friday has a special cosmic significance and it is a very blessed day of the week.

Ramadan (9th month):

Ramadan is the ninth month of Islamic lunar calendar. Muslims consider this whole month a blessed month. They fast during the days of this month and make special prayers at night. People also give more charity and do extra righteous deeds.

During the month of Ramadan, Prophet Muhammad received the first revelation. The angel Gabriel came to him while he was in the cave of Hira, near Makkah, and told him that God had appointed Muhammad as His last Messenger and Prophet. Muhammad began his prophetic mission from that time and started preaching the divine message that continued coming to him at different intervals during the rest of his life for 23 years. Ramadan is thus the month of celebration as well as the month of discipline and self control.

Laylat al Qadr:

This is a special night of the month of Ramadan. The Qur’an has spoken about this night in Surah 97, al Qadr. It is mentioned that the Qur’an was sent down in the Night of Qadr. The Night of Qadr is better than one thousand months. The whole night is blessed, it is full of peace and angelic presence. Although it is not told exactly which night of the month of Ramadan is the Night of Qadr, Muslim make special prayers in the last ten nights of the month of Ramadan, hoping that one of it is the blessed Night of Qadr.

Popularly the night of the 27th of Ramadan is celebrated with special prayers and vigils. Mosques are full of worshippers and special prayers services, readings from the Qur’an and religious chants are performed in mosques or private gatherings.

Eid-ul-Fitr (1st of Shawwal, 10th month):

At the conclusion of the month of Ramadan, on the first day of the 10th month of Islamic lunar calendar occurs Eid-ul-Fitr. This is one of two main festivals of Islam and is celebrated by all Muslims throughout the world

The ceremony of Eid-ul-Fitr starts early morning with a worship service. This service is generally held in a large open place and is attended by thousands of Muslims. After the prayer the leader of the prayer (Imam) delivers a short sermon and then people greet each other. The rest of the ceremonies are held generally privately with families and friends.

The significance of Eid is that it is a day of thanksgiving to Allah that He gave the opportunity to Muslims to benefit from and enjoy the blessings of the month of Ramadan.

The Day of Hajj (9th of Dhul Hijjah, 12th month):

Pilgrimage (Hajj) is one of the five pillars of Islam. Every adult Muslim who can afford it physically and financially must perform Hajj at least once in his/her life. The Hajj takes about five days, beginning from the eighth day until the twelfth . The twelfth month of Islamic year is named after Hajj and is called Dhul Hijjah.

Hajj ceremonies take a pilgrim from Makkah to its surrounding historical places Mina, `Arafah and Muzdalifa. The main day of Hajj is the 9th day of Dhul Hijjah. On this day all pilgrims must gather in the valley of `Arafah from mid day until sunset. Muslims in other places who are not on pilgrimage often observe this day of `Arafah with fasting. It is an optional fasting and is considered very meritorious.

Eid-ul-Adha (from 10 12 of Dhul Hijjah, 12th month):

Following the day of Hajj comes Eid-ul-Adha. It begins from the 10th day of the 12th month of the Islamic lunar calendar. This is the second main annual festival in Islam. On this day also exactly like the previous celebration, festivities begin with a prayer service held in an open place in the morning of the first day. This prayer is attended by a large number of Muslims. Since this festival occurs immediately after the Day of Pilgrimage those who go to make pilgrimage celebrate it in Mina, near Makkah. Other Muslims around the world also join with the pilgrims in their joy and thanksgiving.

Another significance of Idul Adha is that it is a time of sacrifice. Muslims commemorate Prophet Abraham’s willingness to sacrifice his son, Ishmael. Since God gave Prophet Abraham (peace be upon him) a lamb to sacrifice instead of sacrificing his only son, Muslims also offer the sacrifices of animals. The sacrifice can be done after the prayer on the 10th until the 12th before sunset. The meat of the animals is given to needy people and friends and a portion of it is also kept for one’s own consumption. Often people cook this meat during the holidays, make feasts and enjoy the celebration.

Other important days:

The above days are universally recognized by all Muslims. There are some other important days that are often celebrated by Muslims with varying degrees of enthusiasm and devotion. Some Muslims do not consider them as religious holidays at all.

New Year Day (First day of Muharram, 1st month):

The New Year Day of Hijrah reminds Muslims of the Hijrah (migration) of the Prophet Muhammad peace be upon him – from Makkah to Madinah in the year 622. It is well known that the Hijrah did not take place on the first day of Muharram, it probably occurred in the month of Rabi’ul Awwal (3rd month). Also the Hijri calendar was instituted some time in the reign of Caliph ‘Umar (634 644 C.E.). However, due to the association of Islamic calendar with Hijrah, new year day becomes an important day to remember the meaning and significance of Hijrah.

In modern times, some Muslims also began using it to send greeting cards and celebrate new year. There are, however, no religious services associated with this day.

Ashura (10th of Muharram, 1st month):

After his arrival in Madinah in the year 622, Prophet Muhammad – peace be upon him instituted*fasting on the 10th of Muharram. A year later this fasting was replaced with the mandatory fasting in the month of Ramadan. However, fasting on `Ashura’ remained a voluntary fasting. Many Muslims usually fast on this day also.

This day is also associated with the*martyrdom of Prophet Muhammad’s grandson Hussain ibn Ali. He was killed in the battle of Karbala’ on the 10th of Muharram in 61 A.H. (October 10, 680 C.E.). It is a day of sadness for all Muslims. Shi’ahs in particular attach a great significance to this day and mark this day and the whole month of Muharram with mourning. Special gatherings (majalis) are held to remember the suffering of the Imam and his family and the events that led to Karbala’.

Maulid al Nabi (12th of Rabi’ul Awwal, 3rd month):

This day is remembered as the Birthday of the Prophet peace be upon him. It is a very popular day of celebration. It, probably, began early in the Fatimid Egypt (beginning of tenth century C.E.) where people began distributing sweets and making special chanting and festivities on this day.

There are no special prayers or religious services associated with this day, but many Muslims use this day to talk about the Prophet, his life and example. They use it as a time to express their love and devotion for Prophet Muhammad. It is now celebrated with varying degrees of enthusiasm throughout the Muslim world and wherever Muslims live. Some people, however, criticize it because it has no sanction in the Qur’an and the Sunnah of the Prophet and the early community (salaf) did not mark this day with any special festivities.

Night of Isra’ and Mi’raj (27th of Rajab, 7th month):

Night journey of the Prophet Muhammad peace be upon him from Makkah to Jerusalem and then his ascension to Heavens occurred in the year 620 C.E. It is mentioned briefly in the Qurán (Surah 17 and 53). The Hadith literature gives much more details of this experience of the Prophet.

Muslims remember this day as a day of great miracle and honor of the Prophet. On the eve of the 27th of Rajab, gatherings are held in the mosques and homes to remember the event and the whole story is told in poetry, chants or lectures. Sweets are distributed and great happiness and joy is expressed.

There are also no special prayers associated with this night. Muslims remember this day with varying degrees of enthusiasm and devotion. Some people do not celebrate it at all.

Night of the Middle of Sha’ban (15th of Sha’ban, 8th month):

There are all kinds of legends associated with this night. In some countries it is celebrated with firework.

People make special prayers at night and consider it a “night of destiny”. There are no authentic ahadith about this night. There are, however, a number of weak (da`if) ahadith that mention that the Prophet Muhammad peace be upon him – used to make special prayers on this night. He used to visit the Cemetery of Muslims and pray for those who passed away and used to fast the following day. The cumulative effect of these ahadith make them acceptable to some. On the basis of these reports some consider fasting on this day a blessed act. Again, this night and its following day are not universally accepted by all Muslims.

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https://m.youtube.com/watch?v=XxpW2t_cYos

Humor of prophet saww.

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http://m.youtube.com/watch?v=6w4INsvFVQI&feature=youtu.be

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"We did not create the jinn and men except to worship Us."[Al-Qur'an51:56]


"Whoever brings a good deed, shall the value of ten like it. And whoever brings an evil deed will be punished with one like it. And they will not be wronged."[Al-Qur'an 3:160]


"If you could only see when the sinners will bow their heads before their lord, saying; O Lord, we have now seen and heard, so send us back and we will do righteous deeds. Verily, we now believe with certainty."

This is the only response, which will be left for them. Or as Allah said:

"And those whose light scales of good deeds, they ruined themselves and they will be in hell eternally. The fire will burn their faces, and they will grin with disfigured lips, I will say to them; Were My Verses not recited to you, and you rejected them? They will reply; Our Lord, our misery overcame us and we were a people astray. Our Lord, bring us out of this, and if we ever return we will truly be unjust."


"If the whole of mankind gathered to do some thing to help us, they could not help in anything which Allah had not already written for us. And if the whole of mankind gathered together to harm us, then they would not be able to harm with anything which Allah had not already written for us."


"The creation of the Heavens and the Earth is indeed greater then the creation of mankind; yet, most of mankind know not."[Al-Qur'an40:57]

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Allah said: “Verily! Those who believe (in the oneness of Allah -Islamic monotheism) and do righteous deeds, shall the Gardens of AL-Fir douse (Paradise) for their entertainment) wherein they shall dwell (forever). No desire will they have to be removed there from) (18:107).*

Ibn Katheer said in explaining this verse : Allah tell us about the real happy people who believe in Allah and his messenger Muhammad and believe in all messengers of Allah. And Mujahed said: Alfirdouse is the center and the best place in Paradise (Jannah). Samrah narrated that the prophet of Allah (S.A.W) said : Alfirdouse is the paradise's hummock and the center of it and the best of it. In other hadith prophet (S.A.w) said : if you ask Allah about paradise , you have to ask him of Alfirdouse that is the highest place and in the center of Paradise and from it the rivers came.

This is the high aspiration that Muslim should have. And this is the soul of Muslim should eager to get.

Then Ibn Katheer said: they will never like to loose this grace of Allah that they have in Paradise

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Abu dhar (R.A.A) said : there are men of prophet’s companions said to the prophet (S.A.W) : O messenger of Allah the rich people are better than us in reward , for they perform prayer as we do and they observe fast as we do , but they spend their money in charity that what we can not do . Allah’s prophet (S.A.W ) said : Allah made to you some good deeds if you do it you will be rewarded each one as one charity‘s reward, that will be in each tasbiha (saying subhaan Allah [ i.e glory to Allah] ) , in each tahmidah (saying Al-hamdulillah [ i.e all the praises to Allah) , in each tahlilah ( saying la-illaha-illa-Allah [i.e there is no god who must be worshipped except Allah] ) in enjoining that which is good , in interdiction against the abominable and your meeting with wives (intercourse) , then they said : O messenger of Allah one of us if he use his sexual desire with his wife he would be rewarded he replied : if he use it illegaly he would get bad deed like so when he use it ligally he would be rewarded . (Muslim)

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Abu hurairah (R.A) narrated:
The messenger of Allah (S.A.W) said : "A person who follows a path for getting Knowledge , Allah ,will make for him easy road to the Paradise."
(Muslim ).

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Rights of citizens in sharia:

1. The Security of Life and Property

In the address which the Prophet delivered on the occasion of the
Farewell Hajj, he said: “Your lives and properties are forbidden to one
another till you meet your Lord on the Day of Resurrection.”

Almighty has laid down in the Holy Quran: “Anyone who kills a
believer deliberately will receive as his reward (a sentence) to live in
Hell for ever. God will be angry with him and curse him, and prepare
dreadful torment for him” (4:93). The Prophet has also said about the
dhimmis (the non-Muslim citizens of the Muslim State): “One who kills
a man under covenant (i.e. a dhimmi) will not even smell the fragrance
of Paradise” (al-Bukhari and Abu Dawud). Islam prohibits homicide but
allows only one exception, that the killing is done in the due process of
law which the Quran refers to as bi al-haqq (with the truth). Therefore
a man can be killed only when the law demands it, and it is obvious
that only a court of law can decide whether the execution is being
carried out with justice or without justification. In case of war or
insurrection a just and righteous government alone, which follows the
Shari’ah or the Islamic Law, can decide whether a war is just or unjust,
whether taking of a life is justified or not; and whether a person is a
rebel or not and who can be sentenced to death as a punishment.
These weighty decisions cannot be left in the hands of a court which has
become heedless to God and is under the influence of the administra-
tion.
A judiciary like this may miscarry justice. Nor can the crimes of
state be justified on the authority of the Holy Quran or Traditions
(hadith) when the state murders its citizens openly and secretly without
any hesitation or on the slightest pretext, because they are opposed to
its unjust policies and actions or criticize it for its misdeed, and also
provides protection to its hired assassins who have been guilty of the
heinous crime of murder of an innocent person resulting in the fact,
that neither the police take any action against such criminals nor can
any proof or witnesses against these criminals be produced in the courts
of law.
The very existence of such a government is a crime and none of
the killings carried out by them can be called “execution for the sake of
justice” in the phraseology of the Holy Quran.

Along with security of life, Islam has with equal clarity and
definiteness conferred the right of security of ownership of property, as
mentioned earlier with reference to the address of the Farewell Hajj. On
the other hand, the Holy Quran goes so far as to declare that the taking
of people’s possessions or property is completely prohibited unless they
are acquired by lawful means as permitted in the Laws of God. The
Law of God categorically declares “Do not devour one another’s wealth
by false and illegal means” (2:188).

2. The Protection of Honour

The second important right is the right of the citizens to the
protection of their honour. In the address delivered on the occasion of
the Farewell Hajj, to which I have referred earlier, the Prophet did not
only prohibit the life and property of the Muslims to one another, but
also any encroachment upon their honour, respect and chastity were
forbidden to one another. The Holy Quran clearly lays down:

(a) “You who believe, do not let one (set of) people make fun of
another set.
(b) Do not defame one another.
(c) Do not insult by using nicknames.
(d) And do not backbite or speak ill of one another” (49:11-12).

This is the law of Islam for the protection of honour which is
indeed much superior to and better than the Western Law of Defama-
tion. According to the Islamic Law if it is proved that someone has
attacked the honour of another person, then irrespective of the fact
whether or not the victim is able to prove himself a respectable and
honourable person the culprit will in any case get his due punishment.
But the interesting fact about the Western Law of Defamation is that
the person who files suit for defamation has first to prove that he is a
man of honour and public esteem and during the interrogation he is
subjected to the scurrilous attacks, accusations and innuendoes of the
defence council to such an extent that he earns more disgrace than the
attack on his reputation against which he had knocked the door of the
court of law.
On top of it he has also to produce such witnesses as
would testify in the court that due to the defamatory accusations of
the culprit, the accused stands disgraced in their eyes. Good Gracious!
what a subtle point of law, and what an adherence to the spirit of Law!
How can this unfair and unjust law be compared to the Divine law?
Islam declared blasphemy as a crime irrespective of the fact whether the
accused is a man of honour or not, and whether the words used for
blasphemy have actually disgraced the victim and harmed his reputation
in the eyes of the public or not. According to the Islamic Law the mere
proof of the fact that the accused said things which according to
common sense could have damaged the reputation and honour of the
plaintiff, is enough for the accused to be declared guilty of defamation.

3. The Sanctity and Security of Private Life

Islam recognizes the right of every citizen of its state that there
should be no undue interference or encroachment on the privacy of his
life. The Holy Quran has laid down the injunction: “Do not spy on
one another” (49:12). “Do not enter any houses except your own
homes unless you are sure of their occupants’ consent” (24:27). The
Prophet has gone to the extent of instructing his followers that a man
should not enter even his own house suddenly or surreptitiously. He
should somehow or other inform or indicate to the dwellers of the
house that he is entering the house, so that he may not see his mother,
sister or daughter in a condition in which they would not like to be
seen, nor would he himself like to see them in that condition. Peering
into the houses of other people has also been strictly prohibited, so
much so that there is the saying of the Prophet that if a man finds
another person secretly peering into his house, and he blinds his eye or
eyes as a punishment then he cannot be called to question nor will he
be liable to prosecution.
The Prophet saww has even prohibited people from
reading the letters of others, so much so that if a man is reading his
letter and another man casts sidelong glances at it and tries to read it,
his conduct becomes reprehensible. This is the sanctity of privacy that
Islam grants to individuals.
On the other hand in the modern civilized
world we find that not only the letters of other people are read and
their correspondence censored, but even their photostat copies are
retained for future use or blackmail. Even bugging devices are secretly
fixed in the houses of the people so that one can hear and tape from a
distance the conversation taking place behind closed doors. In other
words it means that there is no such thing as privacy and to all practical
purposes the private life of an individual does not exist.

This espionage on the life of the individual cannot be justified on
moral grounds by the government saying that it is necessary to know
the secrets of the dangerous persons. Though, to all intents and
purposes, the basis of this policy is the fear and suspicion with which
modern governments look at their citizens who are intelligent and
dissatisfied with the official policies of the government. This is exactly
what Islam has called as the root cause of mischief in politics. The
injunction of the Prophet saww is: “When the ruler begins to search for the
causes of dissatisfaction amongst his people, he spoils them” (Abu
Dawud).
The Amir Mu’awiyah has said that he himself heard the
Prophet saying: “If you try to find out the secrets of the people, then
you will definitely spoil them or at least you will bring them to the
verge of ruin.” The meaning of the phrase ‘spoil them’ is that when
spies (C.I.D. or F.B.I.agents) are spread all around the country to find
out the affairs of men, then the people begin to look at one another with
suspicion, so much so that people are afraid of talking freely in their
houses lest some word should escape from the lips of their wives and
children which may put them in embarrassing situations. In this manner
it becomes difficult for a common citizen to speak freely, even in his
own house and society begins to suffer from a state of general distrust
and suspicion.

4. The Security of Personal Freedom

Islam has also laid down the principle that no citizen can be
imprisoned unless his guilt has been proved in an open court. To arrest
a man only on the basis of suspicion and to throw him into a prison
without proper court proceedings and without providing him a reason-
able opportunity to produce his defence is not permissible in Islam.

It is related in the hadith that once the Prophet was delivering a lecture in
the mosque, when a man rose during the lecture and said: “O Prophet
of God, for what crime have my neighbours been arrested?” The
Prophet heard the question and continued his speech. The man rose
once again and repeated the same question. The Prophet again did not
answer and continued his speech. The man rose for a third time and
repeated the same question. Then the Prophet ordered that the man’s
neighbours be released. The reason why the Prophet had kept quiet
when the question was repeated twice earlier was that the police officer
was present in the mosque and if there were proper reasons for the
arrest of the neighbours of this man, he would have got up to explain
his position.
Since the police officer gave no reasons for these arrests
the Prophet ordered that the arrested persons should be released. The
police officer was aware of the Islamic law and therefore he did not
get up to say: “the administration is aware of the charges against the
arrested men, but they cannot be disclosed in public. If the Prophet
would inquire about their guilt in camera I would enlighten him.” If
the police officer had made such a statement, he would have been dis-
missed then and there.
The fact that the police officer did not give any
reasons for the arrests in the open court was sufficient reason for the
Prophet to give immediate orders for the release of the arrested men.
The injunction of the Holy Quran is very clear on this point. “When-
ever you judge between people, you should judge with (a sense of)
justice” (4:58). And the Prophet has also been asked by God: “I have
been ordered to dispense justice between you.”
This was the reason
why the Caliph ‘Umar ra said: “In Islam no one can be imprisoned except
in pursuance of justice.” The words used here clearly indicate that
justice means due process of law. What has been prohibited and
condemned is that a man be arrested and imprisoned without proof of
his guilt in an open court and without providing him an opportunity
to defend himself against those charges.
If the Government suspects
that a particular individual has committed a crime or he is likely to
commit an offence in the near future then they should give reasons for
their suspicion before a court of law and the culprit or the suspect
should be allowed to produce his defence in an open court, so that the
court may decide whether the suspicion against him is based on sound
grounds or not and if there is good reason for suspicion, then he should
be informed of how long he will be in preventive detention. This
decision should be taken under all circumstances in an open court, so
that the public may hear the charges brought by the government, as
well as the defence made by the accused and see that the due process of
law is being applied to him and he is not being victimized.

The correct method of dealing with such cases in Islam is
exemplified in the famous decision of the Prophet which took place
before the conquest of Makkah. The Prophet was making preparations
for the attack on Makkah, when one of his Companions, Hatib ibn Abi
Balta’ah sent a letter through a woman to the authorities in Makkah
informing them about the impending attack. The Prophet came to
know of this through a Divine inspiration. He ordered ‘Ali and Zubayr:
“Go quickly on the route to Makkah, at such and such a place, you will
find a woman carrying a letter. Recover the letter from her and bring it
to me.” So they went and found the woman exactly where the Prophet
had said. They recovered the letter from her and brought it to the
Prophet. This was indeed a clear case of treachery. To inform the
enemy about a secret of an army and that too at the time of a war is a
very serious offence tantamount to treachery. In fact one cannot think
of a more serious crime during war than giving out a military secret to
one’s enemy.
What could have been a more suitable case for a secret
hearing; a military secret had been betrayed and common sense
demanded that he should be tried in camera. But the Prophet
summoned Hatib to the open court of the Mosque of the Prophet and
in the presence of hundreds of people asked him to explain his position
with regard to his letter addressed to the leaders of Quraysh which had
been intercepted on its way.
The accused said: “O God’s Messenger
(may God’s blessings be on you) I have not revolted against Islam, nor
have I done this with the intention of betraying a military secret.
The truth of the matter is that my wife and children are living in Makkah
and I do not have my tribe to protect them there. I had written this
letter so that the leaders of Quraysh may be indebted to me and may
protect my wife and children out of gratitude.” ‘Umar rose and respect-
fully submitted: “O Prophet, please permit me to put this traitor to the
sword.” The Prophet replied: “He is one of those people who had
participated in the Battle of Badr, and the explanation he has
advanced in his defence would seem to be correct.”

Let us look at this decision of the Prophet in perspective. It was a
clear case of treachery and betrayal of military secrets. But the Prophet
acquitted Hatib on two counts. Firstly, that his past records were very
clean and showed that he could not have betrayed the cause of Islam,
since on the occasion of the Battle of Badr when there were heavy odds
against the Muslims, he had risked his life for them.
Secondly, his
family was in fact in danger at Makkah. Therefore, if he had shown
some human weakness for his children and written this letter, then this
punishment was quite sufficient for him that his secret offence was
divulged in public and he had been disgraced and humiliated in the eyes
of the believers. God has referred to this offence of Hatib in the Holy
Quran but did not propose any punishment for him except rebuke
and admonition.

The attitude and activities of the Kharijis in the days of the
Caliph ‘Ali are well-known to the students of Muslim history.
They
used to abuse the Caliph openly, and threaten him with murder. But
whenever they were arrested for these offences, ‘Ali would set them
free and tell his officers “As long as they do not actually perpetrate
offences against the State, the mere use of abusive language or the
threat of use of force are not such offences for which they can be
imprisoned.” The imam Abu Hanifah has recorded the following saying
of the Caliph ‘Ali (A): “As long as they do not set out on armed
rebellion, the Caliph of the Faithful will not interfere with them.” On
another occasion ‘Ali was delivering a lecture in the mosque when the
Kharijis raised their special slogan there. ‘Ali said: “We will not deny
you the right to come to the mosques to worship God, nor will we stop
to give your share from the wealth of the State, as long as you are with
us (and support us in our wars with the unbelievers) and we shall never
take military action against you as long as you do not fight with us.”
One can visualize the opposition which ‘Ali was facing; more violent
and vituperative opposition cannot even be imagined in a present-day
democratic State; but the freedom that he had allowed to the opposi-
tion was such that no government has ever been able to give to its
opposition. He did not arrest even those who threatened him with
murder nor did he imprison them.

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5. The Right to Protest Against Tyranny

Amongst the rights that Islam has conferred on human beings is
the right to protest against government’s tyranny. Referring to it the
Quran says: “God does not love evil talk in public unless it is by some-
one who has been injured thereby” (4:148).
This means that God
strongly disapproves of abusive language or strong words of condemna-
tion, but the person who has been the victim of injustice or tyranny,
God gives him the right to openly protest against the injury that has
been done to him. This right is not limited only to individuals. The
words of the verse are general. Therefore if an individual or a group of
people or a party usurps power, and after assuming the reins of
authority begins to tyrannize individuals or groups of men or the entire
population of the country, then to raise the voice of protest against it
openly is the God-given right of man and no one has the authority to
usurp or deny this right. If anyone tries to usurp this right of citizens
then he rebels against God. The talisman of Section 1444 may protect
such a tyrant in this world, but it cannot save him from the hell-fire in
the Hereafter.

6.Freedom of Expression

Islam gives the right of freedom of thought and expression to all
citizens of the Islamic State on the condition that it should be used
for the propagation of virtue and truth and not for spreading evil and
wickedness. This Islamic concept of freedom of expression is much
superior to the concept prevalent in the West. Under no circumstances
would Islam allow evil and wickedness to be propagated. It also does
not give anybody the right to use abusive or offensive language in the
name of criticism.
The right to freedom of expression for the sake of
propagating virtue and righteousness is not only a right in Islam but an
obligation. One who tries to deny this right to his people is openly at
war with God, the All-Powerful. And the same thing applies to the
attempt to stop people from evil. Whether this evil is perpetrated by an
individual or by a group of people or the government of one’s own
country, or the government of some other country; it is the right of a
Muslim and it is also his obligation that he should warn and reprimand
the evil-doer and try to stop him from doing it. Over and above, he
should openly and publicly condemn it and show the course of
righteousness which that individual, nation or government should
adopt.

The Holy Quran has described this quality of the Faithful in the
following words: “They enjoin what is proper and forbid what is
improper” (9:71). In contrast, describing the qualities of a hypocrite,
the Quran mentions: “They bid what is improper and forbid what is
proper” (9:67).
The main purpose of an Islamic Government has been
defined by God in the Quran as follows: “If we give authority to these
men on earth they will keep up prayers, and offer poor-due, bid what
is proper and forbid what is improper” (22:41). The Prophet has said:
“If any one of you comes across an evil, he should try to stop it with
his hand (using force), if he is not in a position to stop it with his hand
then he should try to stop it by means of his tongue (meaning he
should speak against it). If he is not even able to use his tongue then he
should at least condemn it in his heart. This is the weakest degree of
faith” (Muslim). This obligation of inviting people to righteousness and
forbidding them to adopt the paths of evil is incumbent on all true
Muslims.
If any government deprives its citizens of this right, and
prevents them from performing this duty, then it is in direct conflict
with the injunction of God. The government is not in conflict with its
people, but is in conflict with God. In this way it is at war with God
and is trying to usurp that right of its people which God has conferred
not only as a right but as an obligation. As far as the government which
itself propagates evil, wickedness and obscenity and interferes with
those who are inviting people to virtue and righteousness is concerned,
according to the Holy Quran it is the government of the hypocrites.

7. Freedom of Association

Islam has also given people the right to freedom of association and
formation of parties or organizations. This right is also subject to
certain general rules. It should be exercised for propagating virtue and
righteousness and should never be used for spreading evil and mischief.
We have not only been given this right for spreading righteousness and
virtue, but have been ordered to exercise this right. Addressing the
Muslims, the Holy Quran declares:

You are the best community which has been brought forth for mankind.
You command what is proper and forbid what is improper and you believe
in God … (3:110)

This means that it is the obligation and duty of the entire Muslim
community that it should invite and enjoin people to righteousness and
virtue and forbid them from doing evil. If the entire Muslim community
is not able to perform this duty then “let there be a community among
you who will invite (people) to (do) good, command what is proper and
forbid what is improper, those will be prosperous” (3:104). This clearly
indicates that if the entire Muslim nation collectively begins to neglect
its obligation to invite people to goodness and forbid them from doing
evil then it is absolutely essential that it should contain at least a
group
of people which may perform this obligation. As has been said before
this is not only a right but an obligation and on the fulfilment of which
depends success and prosperity here as well as in the Hereafter. It is an
irony with the religion of God that in a Muslim country the assembly
and association that is formed for the purposes of spreading evil and
mischief should have the right to rule over the country and the
association and party which has been formed for propagating righteous-
ness and virtue should live in perpetual fear of harassment and of being
declared illegal.
Conditions here are just the reverse of what has been
prescribed by God. The claim is that we are Muslims and this is an
Islamic State5 but the work that is being done is directed to spreading
evil, to corrupt and morally degrade and debase the people while there
is an active and effective check on the work being carried out for
reforming society and inviting people to righteousness. Moreover the
life of those who are engaged in spreading righteousness and checking
the spread of evil and wickedness is made intolerable and hard to bear.

8. Freedom of Conscience and Conviction

Islam also gives the right to freedom of conscience and conviction
to its citizens in an Islamic State. The Holy Quran has laid down the
injunction: “There should be no coercion in the matter of faith”
(2:256). Though there is no truth and virtue greater than the religion of
Truth-Islam, and Muslims are enjoined to invite people to embrace
Islam and advance arguments in favour of it, they are not asked to
enforce this faith on them. No force will be applied in order to compel
them to accept Islam. Whoever accepts it he does so by his own choice.

Muslims will welcome such a convert to Islam with open arms and
admit him to their community with equal rights and privileges. But if
somebody does not accept Islam, Muslims will have to recognize and
respect his decision, and no moral, social or political pressure will be
put on him to change his mind.

9. Protection of Religious Sentiments

Along with the freedom of conviction and freedom of conscience,
Islam has given the right to the individual that his religious sentiments
will be given due respect and nothing will be said or done which may
encroach upon this right. It has been ordained by God in the Holy
Quran: “Do not abuse those they appeal to instead of God” (6:108).

These instructions are not only limited to idols and deities, but they
also apply to the leaders or national heroes of the people. If a group of
people holds a conviction which according to you is wrong, and holds
certain persons in high esteem which according to you is not deserved
by them, then it will not be justified in Islam that you use abusive
language for them and thus injure their feelings. Islam does not prohibit
people from holding debate and discussion on religious matters, but it
wants that these discussions should be conducted in decency. “Do not
argue with the people of the Book unless it is in the politest manner”
(29:46)-says the Quran. This order is not merely limited to the people
of the Scriptures, but applies with equal force to those following other
faiths.

10. Protection from Arbitrary Imprisonment

Islam also recognizes the right of the individual that he will not be
arrested or imprisoned for the offences of others. The Holy Quran has
laid down this principle clearly: “No bearer of burdens shall be made to
bear the burden of another” (6:164). Islam believes in personal
responsibility. We ourselves are responsible for our acts, and the
consequence of our actions cannot be transferred to someone else. In
other words this means that every man is responsible for his actions.
If
another man has not shared this action then he cannot be held
responsible for it, nor can he be arrested. It is a matter of great regret
and shame that we are seeing this just and equitable principle which has
not been framed by any human being, but by the Creator and Nourish-
er of the entire universe, being flouted and violated before our eyes. So
much so that a man is guilty of a crime or he is a suspect, but his wife
being arrested for his crime. Things have gone so far that innocent
people are being punished for the crimes of others. To give a recent
example, in Karachi (Pakistan), a man was suspected of being involved
in a bomb throwing incident. In the course of police investigation he
was subjected to horrible torture in order to extract a confession from
him. When he insisted on his innocence, then the police arrested his
mother, his wife, daughter and sister and brought them to the police
station.
They were all stripped naked in his presence and he was
stripped naked of all his clothes before their eyes so that a confession
of the crime could be extracted from him. It appears as if for the sake
of investigation of crime it has become proper and legal in our country
to strip the innocent women folk of the household in order to bring
pressure on the suspect. This is indeed very outrageous and shameful.
This is the height of meanness and depravity.
This is not a mere hearsay
which I am repeating here, but I have full information about this case
and can prove my allegations in any court of law. I would here like to
ask what right such tyrants who perpetrate these crimes against
mankind have to tell us that they are Muslims or that they are conduct-
ing the affairs of the state according to the teachings of Islam and their
state is an Islamic State. They are breaching and flouting a clear law of
the Holy Quran. They are stripping men and women naked which is
strictly forbidden in Islam. They disgrace and humiliate humanity and
then they claim that they are Muslims.