Islam instructs Believers to share the concerns and the trials
of his Muslim brethren all over the world and assist them to
the possible extent. His support to his fellow-Muslims is not
confined to any specific locality. In fact, it is universal.
It disregards all geographical barriers. This is based on the
instructions of Allah's Messenger:“
A Believer to the other is like the bricks of one building. A
brick tightens and straightens the other. Allah's Messenger
(peace and blessings of Allah be upon him), upon saying this
statement, mingled the fingers of both his hands”[58].
Furthermore,
Islam directs a Muslim to entertain good faith to his fellow
Muslim brethren. This is based on the instructions given by
Allah's Messenger (peace and blessings of Allah be upon him):“
Avoid suspicion. Suspicion is the worst lie. Do not follow the
bad news, shortcomings and deficiencies of your Muslim
brethren. Do not spy upon your Muslim brethren. Do not compete
[with evil minds and intentions] against your Muslim brethren.
Do not hate your Muslim brethren. Do not turn away from your
Muslim brethren [when they are in need for your help and
assistance]. Oh slave servants of Allah! Be [good] brethren to
one another, as He (subhanahu wa ta'ala) commanded you to be.
A Muslim is a brother to another Muslim. A Muslim must be just
to his Muslim brother. A Muslim must not let him down and
forsake his assistance. A Muslim must not discern or expose
his Muslim brethren [in any possible way or mean]. Every thing
that a Muslim possesses is unlawful for other Muslims to use
[without prior approval of the owner] or abuse [for no due
right]. Piety [Righteousness] is in here, pointing out to his
chest [for heart] (peace and blessings of Allah be upon him).
Piety is here. It is a sufficient evil for a Muslim to expose
his Muslim brother. Everything that a Muslim owns or possess
is unlawful for another Muslim [to tamper with]; his blood
[i.e. killing on another], his protected items [in terms of
dignity, honor and family members], and his wealth or
possessions. Truly, Allah (subhanahu wa ta'ala) does not care
to look at your bodies, shapes or forms, but rather He
(subhanahu wa ta'ala) is concerned with your hearts, deeds and
actions”[59].
This is also
based upon another guidelines of Allah's Messenger (peace and
blessings of Allah be upon him) that declares:“
A Muslim will not become a fully true Believer until he likes
for others what he likes for himself”[60].
These public
rights however are common to all members of the Islamic
society as in the following subsctions:
This right is simply based on the contents of the verse of the
Glorious Qur'ân, Sura Nisa (The Women) 4:59 the meaning of
which is translated as:“
Oh you who believe! Obey Allah, and obey the Messenger, and
those charged with authority among you”.
The
followings are some of the directives required from a Muslim
to observe:
- Obedience to the ruler so long as he does not command to
do an evil act. This is based on the instructions of Allah's
Messenger (peace and blessings of Allah be upon him):“
Listen and obey, even if a slave man from Ethiopia has been
appointed [as a ruler] so long as he acts according to the
Divine Book of Allah”[61].
- Therefore, a Muslim ruler's obedience, who is acting in
accordance with the Divine Book of Allah, is an extension to
the obedience of Allah (subhanahu wa ta'ala) , and vise
versa. Any act of disobedience to the commands of a ruler,
who is acting in accordance to the Book of Allah (subhanahu
wa ta'ala) , is, in reality, an act of disobedience to Allah
(subhanahu wa ta'ala).
- Extending and offering a sincere advice: A Muslim leader
must be offered sincere advice for the welfare of the
community. A Muslim ruler must be given good counsel that
benefits him, the community and the entire nation. A Muslim
ruler must be reminded about the essential needs that are
lacking for public. This is based on the directives in the
Glorious Qur'ân, Sura Taha 20:44 the meaning of which is
translated as:“
But speak to him mildly; perhaps he may take warning or fear
(Allah)”. The followers and peoples must support a
Muslim ruler during crises. Muslim is commanded to comply
with their leader/governor and not forsake him and not even
provoke people against him in order to instigate troubles
and evils. Aside from the fact that one has not given his
pledges of allegiance to that ruler, he must not defect from
a leader during troublesome times. This is based on the
instruction of Allah's Messenger (peace and blessings of
Allah be upon him):“
If a person comes to you, while a single leader, attempting
to split your unity, then kill him”[62].
The Muslims in an Islamic state have certain rights towards
their government. These rights may be summarized as follows:
Absolute
Justice: This entails that every person is to be given his
fair treatment in the Islamic society. All individuals who are
entitled for specific rights may be given their due rights.
All individuals who are required to perform certain duties
must be treated fairly and without any bias. Responsibilities
among individuals must also be distributed justly and fairly.
No individual, class of people, category of group, or section
must be given any priority or any type of preference over the
others. This is based on the instructions given by Allah's
Messenger (peace and blessings of Allah be upon him):“
The most beloved to Allah (subhanahu wa ta'ala) on the Day of
Judgement, and the closest to Him (subhanahu wa ta'ala) is a
just ruler/governor or judge. Similarly, the most hateful to
Allah (subhanahu wa ta'ala) and the most distant from Him
(subhanahu wa ta'ala) is an assertive and tyrant ruler”[63].
Consultation: People have the right to be consulted.
People in an Islamic society have the right to be consulted on
issues that concern their economic and social affairs.
However, consultation should be done in an ordinary form.
Public must be given the opportunity to express their
viewpoints and ideas concerning issues related to the Islamic
community and society. Such viewpoints may be accepted if they
serve public interest. This is based on the event when Allah's
Messenger (peace and blessings of Allah be upon him) did take
the advice of his Companion. One of the regular ordinary
Muslims asked the Messenger during the Battle:“
Oh Prophet of Allah. Is this a place that Allah (subhanahu wa
ta'ala) commanded you to camp at, and we have no choice of
changing it? Alternatively, is it the war strategy and plan?
Allah's Messenger (peace and blessings of Allah be upon him)
replied promptly:No. It is not. But, it is rather my war
strategy. The man who asked suggested:Oh Prophet of Allah!
This is not the right choice of place for the fighting camp.
Let us search for the closest water reservoir to our enemies
and camp there. Thus, we must bury all other water resources
[if we can]. Then, we must build a basin or a water reservoir
for our party. Then, we can start the battle. We will have the
access to water, but our enemies will not. Thus we can drink
and use the available water while our enemies cannot. Allah's
Messenger (peace and blessings of Allah be upon him)
commented: You have certainly given the best advice”[64].
Islamic
ruling: The basis for the Islamic ruling and legal rulings
is Shariah, Islamic law. The constitution of the Muslim ruler
must be based on Qur'ân, Sunnah, and all of the Islamic
judicial sources. There should be no room for personal opinion
if an authenticated text is available. Spontaneous opinions
may prove errors at times, although it may be productive at
other times. Here is an incident where the second Caliph Omar
bin Al-Khattab (may Allah be pleased with him), after he
became the ruler of Muslims, addressed the man who killed his
own brother, Zaid bin Al- Khattab (may Allah be pleased with
him) whose name is Abu Maryann al-Saloole, saying, 'By Allah!
I shall not love you until the earth [becomes] in love with
blood [meaning that this is impossible]. The killer asked,
'would this prevent me from obtaining any of my rights [as a
Muslim]?' Omar (may Allah be pleased with him) promptly
replied: 'No.' The killer commented: [I guess] only woman weep
for love! 'Don't you worry!'.
Open door
policy: A Muslim ruler must not have a close door policy.
A Muslim governor must not be aloof and distant from his
people. A Muslim governor must not assign middle people who
are partial choosing some people to permit to see the
governor, while preventing others. This is based on the
instructions of Allah's Messenger (peace and blessings of
Allah be upon him):“
Whosoever is entrusted with leadership over Muslim's affairs,
yet hides away from them and does not respond to their needs,
Allah (subhanahu wa ta'ala) will hide Himself away from such a
governor on the Day of Judgement, causing him to suffer his
own poverty and need”[65].
Mercy for
people: A Muslim ruler must be kind and merciful to his
people and people. He must not overburden them beyond their
abilities. A Muslim governor must not make it difficult for
his people to live and survive in the society. A Muslim
governor must treat an elder man like a father, a youngster
like a son and a person of equal age as brother. A Muslim
governor must be respectful to the elders, kind, merciful to
the youngsters, and considerate to individuals of his age
group. This is based on the instructions given in the verse of
the Glorious Qur'ân, Sura Al-Imran 3:159 the meaning of which
is translated as:“
It is part of the Mercy of Allah that you deal gently with
them. Were you severe or harsh-hearted, they would have broken
away from about you: so pass over (their faults), and ask for
(Allah's) forgiveness for them; and consult them in affairs
(of moment)”.
It is also
based on the guidelines given by Allah's Messenger (peace and
blessings of Allah be upon him):“
Those who are merciful [and kind to other] may Allah be
Merciful [and kind] to them. Be [kind and] merciful to people
on earth, then Allah (subhanahu wa ta'ala) will be [more]
merciful to you”[66].
In fact, Omar
bin al Khattab (may Allah be pleased with him) the second
Muslim Caliph once said, 'By Allah! Has a female mule tripped
in Iraq, I was afraid to be asked by Allah (subhanahu wa
ta'ala) [on the Day of Judgement], " Oh Omar! Why did not you
pave the way for the she mule.
Allah (subhanahu wa ta'ala) ordained in the Glorious Qur'ân
Sura Nisa (Women) 4:36 the meaning of which is translated as:“
Serve Allah, and join not any partners with Him; and do good
to parents, kinsfolk, orphans, those in need, neighbors who
are near neighbors who are strangers, the companion by your
side, the wayfarer (you meet) and what your right hands
possess: for Allah loves not the arrogant, the vainglorious”.
Allah's
Messenger (peace and blessings of Allah be upon him)
illustrated the rights of a neighbor as follows:“
Do you know what are rights of a neighbor? [They are as
follows], If a neighbor seeks your help, extend it to him. If
a neighbor asks you for a loan, lend him [if you have it.] If
your neighbor becomes poor, then help him financially and
attend to his poverty if you can. If your neighbor becomes
ill, then visit him [checking on his health and situation.] If
your neighbor is happy on certain gain, then congratulate him.
If your neighbor is suffering a calamity, then offer him
condolence. If your neighbor dies, then be at his funeral [if
you can.] Do not raise your building over his building causing
him a lack of sun exposure, or wind passage. Do not bother
your neighbor with the smell of your cooking, unless you
intend to offer him some [of the cooked food.] If you buy
fruits [while he does not have the means to buy, or not] then
offer him a little present of the fruit. If you do not want to
offer him a present of your fruit, then bring it in the house
[in an unnoticeable way.] Do not permit your child, later, to
carry the fruit you bought and drag his son and tease him with
it”[67].
Furthermore,
Islam classifies neighbors into three categories as follows:
- A relative neighbor. This type of neighbor has
three rights over you the right of kin, the right of
neighbor and the right of Islam.
- A Muslim neighbor has two rights: the right of a
neighbor and the right of Islam.
- A non-Muslim neighbor however enjoys only the
right of being a neighbor. Abdullah bin Omar (may Allah be
pleased with him) , a well-known leading Companion and
scholar of Islam, came home once. He found that his family
members have slaughtered a sheep. He, immediately asked,
'Did you offer some of the sheep's meat as a present to our
Jew neighbor? As I heard Allah's Messenger (peace and
blessings of Allah be upon him) saying:“
Angle Gabriel (peace and blessings of Allah be upon him)
continued to recommend me to be kind to my neighbor until I
thought that he is going to let him be a heir [of my
inheritance]”[68].
Friends do enjoy certain rights according to Islam. This is
based on the guiding directives of Allah's Messenger (peace
and blessings of Allah be upon him):“
The best of friend and the best of neighbors is the best to
them”[69].
The poor and the needy enjoy rights in the Islamic society. In
fact, Allah (subhanahu wa ta'ala) praises those who spend for
His cause in order to help the poor and the needy in the
Islamic society. This is based on the instructions of the
verse the Glorious Qur'ân, Sura al-Ma'arej 70:24-25 the
meaning of which is translated as:“
And those in whose wealth is a recognized right. For the
(needy) who asks and him who is prevented (for some reason
from asking)”.
Islam regards
the charity given to the poor and the needy as the best deeds.
Moreover, Islam warns those who conceal and save up their
wealth and do not spend for the cause of Allah (subhanahu wa
ta'ala). This is based on the verse in Qur'ân, Baqarah (The
Cow) 2:177 the meaning of which is translated as:“
It is not [considered an act of] righteousness that you turn
your faces towards East or West. But it is righteousness to
believe in Allah and the Last Day, and the Angels, and the
Book, and the Messengers; to spend of your substance, out of
love for Him, for your kin, for orphans, for the needy, for
the wayfarer, for those who ask, and for the ransom of slaves;
to be steadfast in prayer, and practice regular charity, to
fulfil the contracts which you have made; and to be firm and
patient, in pain (or suffering) and adversity, and throughout
all periods of panic. Such are the people of truth, the
God-fearing”.
For this
reason Zakah was prescribed as one of the basic tenants of
Islam. Zakah is a set percentage of the accumulated income
that is saved for one year. Muslims, willingly, offer the due
amount, in obedience to Allah's Commands. They pay it to the
poor and the needy. Zakah is obligatory upon those who possess
the appropriate amount on which Zakah is due. This is based on
the verse Allah (subhanahu wa ta'ala) stated in the Glorious
Qur'ân, Sura al-Bai-yinah (The Evidence) 98:5 the meaning of
which is translated as:“
And they have been commanded no more than this: to worship
Allah, offering Him sincere devotion, being True (in faith);
to establish regular Prayer; and to practice regular Charity;
and that is the Religion right and Straight”.
If a Muslim
denies the payment of Zakah he/she will be declared as a
Disbeliever. Furthermore, if a Muslim refuses, openly and
publicly, to pay the due amount of Zakah to the deserving
individuals, a Muslim ruler must wage war against such people
until they pay it properly. Refusing to pay the due Zakah will
harm the needy and the poor section of people in the Islamic
society who are entitled to this right. Based on this, Abu
Bakr (may Allah be pleased with him), the second Muslim
rightly guided Caliph, waged war against the group who
rejected Zakah and refused to pay it. Abu Bakr (may Allah be
pleased with him), declared his popular statement, 'By Allah!
Have those rejecters of Zakah, refused to pay the value of a
leach, which they offered before to the Prophet (peace and
blessings of Allah be upon him), I shall fight them for it
[i.e., until they pay the full due amount]'.
Zakah is
prescribed with the following principles and conditions:
- Zakah payer must possess 'Nisab', the appropriate amount
as stipulated in the Islamic Shariah. This amount must be
over and above the needs of the owner. The basic needs are
defined as food, shelter, transportation and proper
clothing.
- A period of one-year [i.e., 365 days], must pass while
the owner maintains this amount in his possession, and he is
in no need for it to pay for his essential needs. If less
than a year passes Zakah will not be required.
Islam defines the types of people who are entitled to receive
Zakah. This is based on the verse in the Glorious Qur'ân Sura
al-Tawbah (The Repentance) 7:60 the meaning of which is
translated as:“
Alms are for the poor and the needy, and those employed to
administer the (funds); for those whose hearts have been
(recently) reconciled (to the truth); for those in bondage and
in debt; in the cause of Allah; and for the wayfarer: (thus is
it) ordained by Allah, and Allah is full of knowledge and
wisdom”.
Zakah is
estimated at %2.5 of the total unused funds for one year.
Islam imposes Zakah in order to uproot poverty from the
Islamic society, treat the resulting problems stemming from
poverty such as: theft, murder, attacking people and their
properties. In addition, it revives the mutual social welfare
and support among members of the Islamic society. Furthermore,
Zakah is used to fulfil the needs of the needy, the destitute
and to pay the debts of those who in debts and are not able to
pay their debts for a sound and legitimate reason. Moreover,
the payment of Zakah purifies one's heart, soul and wealth as
well. An owner of a wealth will become less greedy and
niggardly when he/she pays this due amount to the poor and
needy people in the society. Furthermore, a payer will become
less keen to possess and own selfishly, forgetting his poor.
The Almighty Allah states in the Glorious Qur'ân Sura
al-Taghabun 64:16 the meaning of which is translated as:“
And those saved from the covetousness of their own souls; they
are the ones that achieve prosperity”.
In addition,
Zakah purifies the hearts of those who are less affluent. The
poor and the needy will have less hatred, jealousy and
bitterness against the rich and wealthy class of people of the
society. For, they notice that they are paying their dues and
sharing concerns to their poor brethren.
The Almighty
Allah warns those who refuse to pay their due Zakah against a
severe punishment. The Almighty Allah states in the Glorious
Qur'ân Sura Al-Imran 3:180 the meaning of which is translated
as:“
And let not those who covetously withhold of the gifts which
Allah has given them of His Grace, think that it is good for
them: nay, it will be the worse for them; soon shall the
things which they covetously withheld be tied to their necks
like a twisted collar, on the Day of Judgment. To Allah
belongs the heritage of the heavens and the earth; and Allah
is well-acquainted with all that you do”.
Islam has defined a set of rules and regulations on labor and
the labor force. An employer, according to Islamic teachings,
must establish kind relationships with his employees and labor
work force. Such a relationship must be based on equality,
goodwill and brotherhood of Islam. This is based on the Hadith
of Allah's Messenger (peace and blessings of Allah be upon
him):“
Your workers are your brethren. The Almighty Allah placed them
under you [for your services]. Whosoever has one [of his
brethren] under him [working for him] must feed him of what he
eats, clothe him of what he clothes himself and do not assign
them to do what they cannot do. If you do, then help them”[70].
Furthermore,
Islam upholds the honor and the dignity of the workers.
Allah's Messenger (peace and blessings of Allah be upon him)
is reported to have said:“
The best [or most pure] of income is that which results from
honest [and sincere] labor”[71].
Moreover,
Islam requires an employer to declare the wages to the worker
before the worker embarks on the required work
[72].
Allah's
Messenger (peace and blessings of Allah be upon him) has
assured the rights of the worker and his wages he is going to
receive. Allah's Messenger (peace and blessings of Allah be
upon him) is reported to have said:“
I am the adversary of three [types of] people on the Day of
Judgement. …and a man who employs a worker but does not pay
him his [full] wages”
[73].
In fact,
Allah's Messenger (peace and blessings of Allah be upon him)
has instructed employers to pay the wages of his worker before
his sweat dries out
[74]. Moreover, Allah's Messenger (peace and blessings of
Allah be upon him) orders employers not to assign their
workers what they are unable to do. If they do assign them,
however, they should either help them physically, or support
them financially, with over time, per se.
Islam equally requires workers to maintain good relation with
their employer. Islam requires workers to fulfil their duties
towards their employer to the best of their abilities and
talents. Workers must not neglect, or harm, their employer or
his work in any way. Allah's Messenger (peace and blessings of
Allah be upon him) is reported to have said:“
the Almighty Allah likes a worker to be perfect in his work”[75].
All pet animals kept must be well fed, decently cared for and
kindly treated. Allah's Messenger (peace and blessings of
Allah be upon him) is reported to have said:“
A woman was made to enter the fire of Hell because of a cat.
She locked the cat until the cat died. The woman did not feed
the cat, or offered it water to drink and neither permitted
her to roam around eating what it can find”[76].
All animals
must be well treated according to Islamic teachings.
Load-carrying animals must not be over-loaded in such a manner
that they cannot bear the load. Animals must not be tortured,
hurt or beaten for any reason. Allah's Messenger (peace and
blessings of Allah be upon him) is reported to have said:“
the Almighty Allah curses a person who burns an animal for
marking”[77].
Islam
prohibits people to set an animal a live target, causing the
poor and innocent animal to be tortured. It is reported that
Ibn Omar (may Allah be pleased with him) passed by a group of
the Korishites young-men who set a bird as an aiming target.
Ibn Omar (may Allah be pleased with him) asked about the
person who did so. Then commented, 'May Allah curse the person
who set this bird as an aiming target.' In that, Ibn Omar (may
Allah be pleased with him) referred to the Hadith of Allah's
Messenger (peace and blessings of Allah be upon him):“
May Allah curse a person who sets a living being as an aiming
target”[78].
Islam condemns people who mutilate animals after killing them
[for no justifiable reason]
[79].
Islam also
forbids frightening animals or harming them. This is based on
the Hadith reported by Ibn Masoud (may Allah be pleased with
him), 'We were in a group in the company of Allah's Messenger
(peace and blessings of Allah be upon him). He (peace and
blessings of Allah be upon him) went away to answer the call
of nature. While he was away, we noticed a female bird, along
with two little birds of hers. We took the two little birds.
The mother bird hovered over Allah's Messenger (peace and
blessings of Allah be upon him). When Allah's Messenger (peace
and blessings of Allah be upon him)returned back, he noticed
what we had done. He (peace and blessings of Allah be upon
him) asked:“
Who was the one who abducted the two little birds of this
mother bird causing her to be sad and mournful? Return the two
little birds to their mother”[80].
Islam,
furthermore, commands to ease the slaughtering of a live
animal, which is slaughtered for eating. In fact, Islamic
teachings prevent a Muslim slaughterer to sharpen his knife
before the sight of the animal to be slaughtered, or while
other animals are watching. Furthermore, animals, which are to
be killed, must not be broken by the neck or even skinned
before they die completely. However, Islam dictates that some
harmful animals and/or insects are to be killed. This is so
because the human being comes in the first place among all
other creatures. Man's life in the Sight of Allah (subhanahu
wa ta'ala)is sacred and significant. Man is the most honorable
creation in the Sight of Allah (subhanahu wa ta'ala).
Therefore, if the animals' rights are important in the Sight
of Allah (subhanahu wa ta'ala), the rights of the human being
in His Sight are more important. As pointed out earlier, man
is the crown of the creation. The Almighty Allah states in the
Glorious Qur'ân Sura Isra (The Night Journey) 17:70 the
meaning of which is translated as:“
We have honored the sons of Adam; provided them with transport
on land and sea; given them for sustenance things good and
pure; and conferred on them special favors, above a great part
of Our Creation”.
Islam, in
fact, emphasizes merciful treatment to animals. In fact, Islam
regards kind treatment to animals and other helpless creatures
as one of the cause expiating sins and be admitted to the
Almighty's Jannah, Paradise. Furthermore, Allah's Messenger
(peace and blessings of Allah be upon him) is reported to have
said:“
While a man[81]
was on his way [crossing a desert] he suffered a tremendous
thirst. In search for water, he found a well. He climbed down
the well [with difficulty], drank his fill and came out. At
the top of the well, the man noticed a stray dog, which was
licking the dirt out of severe thirst. The man thought to
himself: I believe this dog is suffering the same thirst I
suffered [if not more]. Not finding any utensil to fill water
with for the crying thirsty dog, the man took off his shoe,
climbed down the well again, filled his shoe with water,
holding the shoe by his teeth, the man climbed up the well
again. At the top of the well, the man offered the thirsty dog
whatever water he could gather in his shoe. The Almighty
Allah, looking down with Mercy at this man and what he did for
the stray thirsty dog, He appreciated what the man had done of
a good action and pardoned his sins. The Companions who were
present with the Prophet (peace and blessings of Allah be upon
him) inquired, Oh Messenger of Allah! Are we rewarded for what
we do for animals? He (peace and blessings of Allah be upon
him) replied: Yes, indeed. There is a reward for [any good
action] you do [to help] a living and breathing animal”[82].
As for plants
and trees, Islam permits to benefit from the fruit of trees.
However, Islam forbids cutting a tree, pulling it or even
breaking their branches for no sound reason. If there is no
need to cut off a tree, one should not cut it. On the
contrary, Islam commands preserving trees, particularly in any
reproduction process or activities and help increase growing
more trees. This is based on the Hadith reported by Imam Ahmad
that Allah's Messenger (peace and blessings of Allah be upon
him) said:“
If the Hour [the Day of Judgement] took place [and you
recognize the Event], while a man is holding a palm-tree
seedling [to plant in the dirt], let him, if he can, plant it
[in the soil] before leaving this life”[83].
Moreover,
Islam considers the act of planting useful plants and
beneficial trees as one of the good deeds for which a man is
blessed and rewarded for. This is based on the Hadith reported
of Allah's Messenger(peace and blessings of Allah be upon
him):“
Never a Muslim plants a tree [or a plant] of which birds,
human beings or even animals eat of, but a reward [good deed]
is recorded [or given] to the planting person”[84].
Islam,
furthermore, regulates certain rights, even for roadside and
public passages. Allah's Messenger (peace and blessings of
Allah be upon him) is reported to have said:“
Avoid [at any cost] sitting on roadsides [or sidewalks]”.
The Companions, who were present at the time, commented, 'Oh
Messenger of Allah! Roadsides [sidewalks] are outlets for us
where we can sit, enjoy and talk. We cannot avoid them.
Allah's Messenger (peace and blessings of Allah be upon him)
upon hearing this comment replied:“
If you cannot avoid sitting on sidewalks, then, you must offer
the sidewalks their due rights”. The Companions then
inquired, 'Oh Messenger of Allah! What are the rights of the
sidewalks?' Allah's Messenger (peace and blessings of Allah be
upon him) replied:“
You must lower your gaze [when a female crosses or passes by],
you should avoid causing any harm to any one, you should
return the greetings [if a passer-by greets you], you should
enjoin good and forbid evil”[85].
In addition,
Allah's Messenger (peace and blessings of Allah be upon him)
is reported to have said:“
Removing any harmful items of the road is a charitable act
[which is rewarded and cherished by Allah]”[86].
Besides,
Allah's Messenger (peace and blessings of Allah be upon him)
is reported to have instructed:“
Avoid the two curse causing items. [acts, when done, cause a
curse to be offered against the doer]”. The Companions,
who were present at the time, inquired, 'Oh Messenger of
Allah! What are these curse causing items?'Allah's Messenger
(peace and blessings of Allah be upon him) replied:“
These are, the person who answers the call of nature on the
public passages [or pedestrians], and the person who answers
the call of nature [urinates or relieves oneself] in shady
places where people seek rest [and enjoyment]”[87].
However, if
these rules or rights were not enforced, they would have
remained ideals and dreams only in the minds of people. If
there is no authority to enforce, they will remain only
utopian ideals. Some persons are inclined to non-compliance of
such commands. They need an authority to exert power. It is
reported that Allah's Messenger (peace and blessings of Allah
be upon him) said:“
You should stop an ignorant person from doing evil. You should
force such an ignorant person to enjoin good, or else, Allah
(subhanahu wa ta'ala) shall soon expedite a speedy punishment
against you”. The Almighty Allah therefore, in order to
preserve and maintain such human rights in the Islamic
society, has revealed unto His Messenger pertinent
commandments. Allah (subhanahu wa ta'ala) commands not to
exceed these limits. Furthermore, Allah (subhanahu wa ta'ala)
set punishments and laws, which are known as Hudood
(prescribed punishments) or capital punishment, or even impose
a specific punishment in the Hereafter [in the next world] in
terms of a severe torture in the Hellfire.
We will list
below only a few of the commandments of "Do's" and "Don't"
that Islam established:
Islam bans
killing or murdering any human being. Islam categorizes such
an act as 'one of the major sins in Islam'. This is based on
the verse in the Glorious Qur'ân Sura Isra (The Night Journey)
17:33 the meaning of which is translated as:“
Nor take life, -which Allah has made sacred-, except for just
cause. And, if anyone is slain wrongfully, We have given his
heir authority (to demand Qisas or to forgive): but let him
not exceed bounds in the matter of taking life; for he is
helped (by the law)”.
Islam
prohibits any acts of aggression against the honor, the
dignity and the privacy of people. In fact, such acts of
aggression are also known as major sins in Islam. The Almighty
Allah states in the Glorious Qur'ân Sura Isra (The Night
Journey) 17:32 the meaning of which is translated as:“
Nor come nigh to adultery: for it is a shameful (deed) and an
evil, opening the road (to other evils)”.
Islam,
further, bans all types of actions that are categorized as
shameful acts, or a mean to promote indecencies in a society.
Therefore, all acts that lead to such indecent acts are also
banned according to Islam. The Almighty Allah states in the
Glorious Qur'ân Sura An'am (The Cattle) 6:151 the meaning of
which is translated as:“
Say: Come, I will rehearse what Allah has (really) prohibited
you from: join not anything as equal with Him; be good to your
parents; kill not your children on a plea of want -We provide
sustenance for you and for them- come not nigh to shameful
deeds, whether open or secret; take not life, which Allah has
made sacred, except by way of justice and law: thus does He
command you, that you may learn wisdom”.
Allah
(subhanahu wa ta'ala)prohibits all types of aggression against
the wealth and properties of others. Therefore, all forms of
theft and cheating or else are banned in Islam. This is based
on the Hadith of Allah's Messenger (peace and blessings of
Allah be upon him):“
Whosoever, cheats us is not one of us”[88].
Usury is also
banned in Islam. The Almighty Allah states in the Glorious
Qur'ân Sura Baqarah (The Cow) 2:275 the meaning of which is
translated as:“
That is because they say: Trade is like usury, but Allah has
permitted trade and forbidden usury”.
Furthermore,
Allah (subhanahu wa ta'ala) forbids all kinds of deception and
betrayals. The Almighty Allah states in the Glorious Qur'ân
Sura Anfal (War Booties) 7:27 the meaning of which is
translated as:“
Oh you that believe! Betray not the trust of Allah and the
Messenger, nor misappropriate knowingly things entrusted to
you”.
Additionally,
Islam controls monopoly. This is based on the Hadith of
Allah's Messenger (peace and blessings of Allah be upon him):“
None monopolizes but a wrong doer”[89].
Islam,
further, bans all types of bribery and kickbacks. This is
based on the Hadith of Allah's Messenger (peace and blessings
of Allah be upon him):“
May Allah (subhanahu wa ta'ala) curse both the payer of bribe
and receiver its”
[90].
Similar
prohibitions are imposed on the devious and illegal means
through which money is taken. The Almighty Allah states in the
Glorious Qur'ân Sura al-Baqarah (The Cow) 2:188 the meaning of
which is translated as:“
And do not eat up your property among yourselves for vanities,
nor use it as bait for the judges, with intent that you may
eat up wrongfully and knowingly a little of (other) people's
property”.
Islam,
further, condemns the abuse of power, position and authority
to obtain personal gains. In fact, Islam empowers the ruler to
reclaim all assets taken through abusive means and deposited
to the Islamic treasury. This is based on the Hadith of
Allah's Messenger (peace and blessings of Allah be upon him):“
Allah's Messenger (peace and blessings of Allah be upon him)
told a man called Ibn-ul-Lutbiyyah, who was assigned as Zakah
collector, when the collector divided the Zakah income into
two sections, one for the Islamic treasury and the other
[claimed] for him as gifts and presents, which were offered
and given to him [the collector]. Allah's Messenger (peace and
blessings of Allah be upon him) became very upset upon hearing
this from the collector. Allah's Messenger (peace and
blessings of Allah be upon him) stood up on the pulpit and
praised the Almighty Allah [in a due form], then said, 'I
assign some of you to perform duties that Allah (subhanahu wa
ta'ala) entrusted me with. Then, the assignee comes back
saying, This [section] is yours and this section [of the Zakah
collected] was given as a gift to me. Why not such a person
[Zakah collector] sits in his father's or mother's home and
[wait and] see if people will offer him any gift or presents?
By Allah! In Whose Hand my soul is, if a person [the Zakah
collector] gets any item of the collected Zakah will bring it,
on his neck [and shoulders] on the Day of Judgement”[91].
Islam
prohibits all forms of intoxicants that affect the minds or
brains of users. This is based on the verse in the Glorious
Qur'ân Sura al-Maidah (The Table) 5:90 the meaning of which is
translated as:“
Oh you who believe! Intoxicants and gambling, (dedication of)
stones, and (divination by) arrows, are an abomination of
Satan's handiwork: eschew such (abomination), that you may
prosper”.
Islam further
prohibits all types of injuries to any person or animal such
as beating and other vices such as backbiting, tattle-telling,
false testimony, etc. This is based on the verse in the
Glorious Qur'ân Sura al-Ahzab (The Confederates) 33:58 the
meaning of which is translated as:“
And those who annoy believing men and women undeservedly, bear
(on themselves) a calumny and a glaring sin”.
In addition,
Islam upholds the dignity and honor of others. As such, it
despises slandering them. The Almighty Allah states in the
Glorious Qur'ân Sura Hujurat (The Chambers) 48:12 the meaning
of which is translated as:“
Oh you who believe! Avoid suspicion as much (as possible): for
suspicion in some cases is a sin: and spy not on each other
, nor speak ill of each other behind their backs. Would any of
you like to eat the flesh of his dead brother? Nay, you would
abhor it. However, fear Allah: for Allah is Oft-Returning,
Most-Merciful”.
In addition,
the Almighty Allah states in the Glorious Qur'ân Sura al-Noor
(The Light) 24:27-28 the meaning of which is translated as:“
If you find none in the house, enter not until permission is
given to you: if you are asked to go back, go back: that makes
for greater purity for yourselves: and Allah knows well all
that you do”.
Further,
Islam prohibits all kinds of injustice done towards or against
one's own soul. This is based on the verse in the Glorious
Qur'ân Sura al-Nahl (The Bees), 16:90-91 the meaning of which
is translated as:“
Allah commands justice, the doing of good, and liberality to
kith and kin, and He forbids all shameful deeds, and injustice
and rebellion: He instructs you, that you may receive
admonition. Fulfil the Covenant of Allah when you have entered
it, and break not your oaths after you have confirmed them:
indeed, you have made Allah your surety; for Allah knows all
that you do”.
In addition,
in a Hadith Qudsi (Divine), Allah (subhanahu wa ta'ala)says:“
Oh My slave servants! I have banned injustice for Myself. I
have declared injustice unlawful among you [people].
Therefore, do not do [or cause] any act of injustice to one
another”[92].
In fact,
Allah (subhanahu wa ta'ala)disapproves injustice done even to
those who differ with Muslims in faith and religion. Allah
(subhanahu wa ta'ala) has demanded Muslims to be kind and fair
to non-Muslim residents in an Islamic society. The Almighty
Allah states in the Glorious Qur'ân Sura al-Momtahanah 60:8
the meaning of which is translated as:“
Allah forbids you not, with regard to those who fight you not
for (your) Faith nor drive you out of your homes, from dealing
kindly and justly with them: for Allah loves those who are
just”.
Islam forbids
challenging the beliefs of non-Muslims, as this provokes other
party to exchange reciprocal challenges. Consequently, this
will produce animosity, hatred and dislike between them. This
is based on the verse in the Glorious Qur'ân Sura al-An'am
(The Cattle) 6:108 the meaning of which is translated as:“
Revile not you those whom they call upon besides Allah, lest
they out of spite revile Allah in their ignorance”.
Instead,
Allah (subhanahu wa ta'ala)instructed Muslims to use a fair
and well-matured dialogue with such people. This is based on
the verse in the Glorious Qur'ân Sura al-Imran, 3:64 the
meaning of which is translated as:“
Say: Oh People of the Book! Come to common terms as between us
and you: that we worship none but Allah; that we associate no
partners with Him; that we erect not, from among ourselves,
Lords and patrons other than Allah. If then they turn back,
say you: Bear witness that we (at least) are Muslims (bowing
to Allah's Will)”.
Islam,
further, bans all type of social, political and moral
corruption and mischief. This is based on the verse in the
Glorious Qur'ân Sura al-A'raf (The Heights) 7:56 the meaning
of which is translated as:“
Do no mischief on the earth, after it has been set in order,
but call on Him with fear and longing (in your hearts): for
the Mercy of Allah is (always) near to those who do good”.
Islam, also,
disapproves the conversion of non-Muslims to Islam by force.
The Almighty Allah states in the Glorious Qur'ân Sura Yunus,
10:99 the meaning of which is translated as:“
If it had been thy Lord's Will, they would all have believed,
all who are on earth! Will you then compel mankind, against
their will, to believe!”.
Of course,
this does not mean that Muslims should not call others to join
the Islamic monotheistic faith by delivering the Message of
Allah to people. Nevertheless, Muslims call to Islam in a
wise, kind and good manner in order to introduce Islam to
people. Islam, in reality, has an international mission and it
is neither regional nor ethnical call. Thus, Muslims are
obliged to deliver the Message of monotheistic Islam to all
people who are not Muslims, but never to compel them by force
to join Islam. The real guidance is in the Hands of Allah I
alone and not in the hands of people.
Islam
commands people to run their government with consultation. In
fact, consultation is one of the essential principles of
Islam. Of course, the principle of consultation is operative
in situations, which are characterized with the extinction of
legal external sources, Qur'ân and Sunnah. This principle is
established, Allah (subhanahu wa ta'ala) knows best, in order
to let people feel and enjoy their legitimate and legal rights
in the Islamic society. The Almighty Allah states in the
Glorious Qur'ân Sura al-Shura (The Consultation) 42:38 the
meaning of which is translated as:“
Who (conduct) their affairs by mutual consultation”.
In fact,
Allah (subhanahu wa ta'ala)emphasizes the importance of the
application of the consultation principle in the Islamic
society in order that it would become a model way of life. The
Almighty Allah states in the Glorious Qur'ân Sura al-Imran,
3:159 the meaning of which is translated as:“
It is a part of the Mercy of Allah that you deal gently with
them. Were you severe or harsh-hearted, they would have broken
away from about you: so pass over (their faults), and ask for
(Allah's) forgiveness for them; and consult them in affairs
(of moment). Then, when you have taken a decision, put your
trust in Allah. For Allah loves those who put their trust (in
Him)”.
Islam
commands that all relative rights be given to their deserving
people. Islam also calls for full justice among people. The
Almighty Allah states in the Glorious Qur'ân Sura al-Nisa (The
Women) 4:58 the meaning of which is translated as:“
Allah does command you to render back your Trusts to those to
whom they are due; and when you judge between man and man,
that you judge with justice: verily how excellent is the
teaching which He gives you! For Allah is He Who hears and
sees all things”.
Islam
commands people to assist an oppressed even with the use of
force. This is based on the verse in the Glorious Qur'ân Sura
al-Nisa (The Women) 4:75 the meaning of which is translated
as:“
And why should you not fight in the cause of Allah and of
those who, being weak, are ill-treated (and oppressed)? Men,
women, and children, whose cry is: Our Lord! Rescue us from
this town, whose people are oppressors; and raise for us from
thee one who will protect; and raise for us from thee one who
will help!”.
In view of
the fact that there are certain categories of people, as
pointed out earlier, who will never be good without applying
force against them, Islam establishes an executive system or
authority. Such a system will assure that all individuals are
enjoying their relative rights in the Islamic society.
Moreover, this system will monitor and govern the execution of
such rights and prevent any aggression in the Islamic society.
Furthermore, this system has the right to apply appropriate
punishment against aggressors and the violators of the laws in
the Islamic society. The following chapters is a summary of
the various Islamic systems, which are the components of
overall executive system.
[58] Bukhari, Hadith No.5680 and Muslim, Hadith No.2585.
[59] Muslim, Hadith No.2563.
[60] Bukhari, Hadith No.13.
[61] Muslim, Hadith No.1838.
[62] Muslim, Hadith No.1852.
[63] Thirmithee, Hadith No.1329.
[64] Ibn Hisham Biography of the Prophet (peace and
blessings of Allah be upon him).
[65] Abu Dawood, Hadith No.2948.
[66] Abu Dawood, Hadith No.4941 and Tirmithee, Hadith
No.1924.
[67] Al-Kharaitee.
[68] Tirmithee, Hadith No.2007.
[69] Tirmithee, Hadith No.2009.
[70] Bukahri, Hadith No.5702.
[71] Mosnad Ahmad, Hadith No.8419.
[72] Baihaqi and Abdul Razzaq in al-Mosannaf.
[73] Bukahri, Hadith No.2114.
[74] Ibn Majah, Hadith No.2468.
[75] AbuYa'la and Baihaqi.
[76] Bukahri, Hadith No.5702 and Muslim, Hadith No.1661.
[77] Bukhari, Hadith No.2236 and Muslim, Hadith No.2110.
[78] Bukahri, Hadith No.5196 and Muslim, Hadith No.1958.
[79] Bukahri, Hadith No.5196.
[80] AbuDaoud, Hadith No.5268.
[81] Another narration states that this person was a
female Jewish prostitute.
[82] Bukahri, Hadith No.5663.
[83] Mosnad Ahmad, Hadith No.12901.
[84] Muslim, Hadith No.2195.
[85] Bukhari, Hadith No.2121 and Muslim Hadith No.2333.
[86] Bukhari, Hadith No.2827.
[87] Muslim, Hadith No.269.
[88] Muslim, Hadith No.164.
[89] This Hadith is reported by Muslim.
[90] This Hadith is reported by Ibn Hibban.
[91] Bukahri, Hadith No.6772 and Muslim, Hadith No.1832.
[92] Muslim, Hadith No.2577.
