Dunia Islam

Inilah Pendamping Hidupku ( 6 )

tsaqafy06 — Mon, 07 Jul 2008 22:38:52 +0000

6. Wanita yang suka memberi dan rela berkorban
Yaitu wanita yang tidak mementingkan dirinya sendiri dan lebih mengutamakan suaminya, ridho suaminya dia dahulukan dari pada ridhanya, dan apabila ia kehilangan suaminya seakan-akan ia kehilangan udara untuk ia bernafas.

Istri Sholelah tidak akan mengatakan “ aku”, “untukku” dan sebagainya yang menggambarkan keegoisannya. Akan tetapi setiap tindakannya memancarkan cahaya pengorbanan, ia dahulukan kepentingan suaminya dan ikhlas berkorban agar suaminya tidak menderita, sabar atas segala penderitaan agar ia tidak menyakitinya.
Ibn Jauzy rahimahullah dalam kitab Ahkam an Nisa’ berkata : “ selayaknyalah bagi seorang istri yang berakal, apabila ia mendapatkan pasangannya seorang yang sholeh dan cocok dengannya untuk bersungguh-sungguh menggapai ridhonya dan menjauhi segala hal yang menyakitinya, karena kapan saja istri tersebut menyakitinya atau melakukan apa pun yang dibencinya maka akan berakibatkan kejenuhan suaminya pada dirinya dan apabila ada kesempatan bisa saja ia meninggalkannya dan memilih istri selainnya.
Istri yang mengerti akan apa-apa saja yang disukai maupun dibenci suaminya baik itu berupa perkataan dan perbuatan akan mengantarkannya kepada kebahagiaan rumah tangganya.
Syuraih, seorang hakim yang baru menikah dengan seorang wanita dari Bani Tamim bercerita, “ ketika aku berwudhu, aku dapatkan istriku wudhu bersamaku dan ketika aku sholat ia juga ikut sholat dibelakangku, hingga ketika di akhir sholat aku berdo’a agar ia menjadi pelita hidupku yang diberkahi, agar Allah juga memberikanku kebaikannya dan menjauhiku dari keburukannya. Kemudian aku tutup dengan tahmid dan pujian untuk-Nya. Lalu istriku berkata “ aku adalah wanita yang masih asing bagimu, bolehlah kiranya engkau katakan kepadaku apa yang kau sukai agar aku hadirkan untukmu dan katakan juga apa-apa saja yang tidak engkau sukai agar aku menjauhinya darimu. Kemudian aku katakan padanya “ aku suka ini dan benci ini “.
Istriku bertanya lagi “ apakah engkau suka bila keluargaku mengunjungimu? Aku adalah seorang hakim dan aku khawatir kalau aku membuat mereka tidak betah disampingku, jawabku. Lalu ia bertanya lagi, “ siapa saja dari para tetangga kita yang kau inginkan mereka mengunjungimu? Lalu aku jawab siapa saja yang kuinginkan.
Syuraih berkata, “ sejak itu aku tinggal bersamanya dengan harmonis dan penuh kebahagiaan dan kemesraan, hingga pada suatu hari ketika aku kembali ke rumahku, aku dapatkan seorang wanita tua yang sedang menasehati istriku, lalu aku bertanya, “ Siapa ini ?” ibuku ( jawab istriku ), lalu ibu tersebut bertanya, “ bagaimana keadaanmu dan istrimu ?” ia adalah istri terbaikku ( jawabku ), ibu itu berujar lagi, “ apabila kau dapatkan istrimu berbuat kesalahan maka pukullah ia”.
Syuraih berkata”, sejak saat itu ibunya mengunjungi kami setahun sekali hanya untuk menasehati anaknya, dan sejak aku tinggal bersama istriku tersebut selama dua puluh tahun aku tidak pernah memarahinya kecuali sekali dan itupun karena kesalahanku sendiri, aku telah mendzaliminya.
Inilah contoh teladan yang menggambarkan istri sholehah yang mendahulukan ridho suaminya dari pada ridhonya dan keinginannya diatas dirinya.
Salah satu faktor yang mengakibatkan retaknya rumah tangga hingga berujung pada perceraian adalah durhakanya istri terhadap suaminya, dan salah satu penyebab tumbuhnya kebahagiaan di rumah tangga adalah ketaatan sang istri kepada suaminya.
Tidak diragukan lagi bahwasanya ketaatan seorang istri akan memelihara existensi rumah tangga dari kehancuran. Dan membuat suaminya lebih mencintainya, menjalin hubungan keakraban dan kasih sayang dengannya. Suami adalah pintu bagi sang istri untuk masuk ke surga dengan ketaatanya atau juga ke neraka dengan kedurhakaan.
Kehidupan berpasangan hendaknyalah dibarengi saling memahami, dialog dan musyawarah, akan tetapi wajiblah bagi suami untuk berdiri sebagai pemimpin keluaga, sebagaimana firman Allah swt dalam surat an Nisa’ ayat 34: “ Kaum laki-laki itu adalah pemimpin bagi kaum wanita”
Hendaklah juga bagi seorang istri yang cerdas mengetahui bahwa semua laki-laki tidak menginginkan wanita yang suka membantah dan berdebat dengannya dalam segala hal serta berbeda dengannya dalam hal-hal yang disukainya. Kadangkala kalau saja ia tidak menthalaqnya, ia akan hidup dengan wanita tersebut dengan diluputi awan kelam berkabutkan kesedihan, muram dan kebencian. Hingga akhirnya ia tidak akan pernah melihat wajah riang suaminya, rumahnya yang kehilangan hangatnya kasih sayang, anak-anaknya yang lari darinya akibat perceraian, dan hancurnya harga dirinya akibat menjanda, atau tetap tinggal di rumahnya bersama suaminya tapi terbelenggu setiap harinya dengan rantai pertengkaran dan terbakar dengan api permusahan.
Istri yang pintar adalah yang membiasakan diri untuk selalu berlemah lembut, tenang dan baik hati. Seperti yang digambarkan oleh Rasulullah dalam haditsnya bahwasanya istri sholehah itu adalah pemelihara keharmonisan rumah tangga suaminya, apabila suaminya memandangnya maka didapatinya wajah yang menyejukkan hatinya dan menyenangkannya, mentaati apa yang diperintahkan kepadanya dan apabila suaminya tidak ada, ia akan berusaha menjaga kehormatannya dan harta suaminya.

Inilah pendamping hidupku ( 5 )

tsaqafy06 — Mon, 07 Jul 2008 22:37:59 +0000

5. Wanita yang selalu mengharapkan ridho suaminya dan bersimpati
Istri Sholehah adalah istri yang mengerjakan segala sesuatu yang diridhoi oleh suaminya, melakukan segalanya yang dapat membawanya ke dalam keridhoan pasangannya yang dicintainya. Dan yang lebih terpenting lagi adalah kesadarannya untuk selalu mengharap ridho setiap saat karena itulah jihad tertinggi bagi seorang istri.

Istri Sholehah juga merupakan wanita yang hidup dalam naungan perasaan suaminya, ia merasakan apa yang dirasakan pasangannya, menyertainya dengan cinta dan kasih sayang, dengan cinta ia merapikan segala sudut rumahnya, dengan cinta pula ia memberi makan anak-anaknya. Apabila suaminya bahagia ia pun ikut bahagia, apila suaminya bersedih ia pun tidak menampakkkan kegembiraannya dan tidak tertawa di depannya. Tidak menyepelekan masalah yang dihadapi suaminya dengan tidak meninggikan suaranya ketika berbicara akan tetapi berusaha untuk menghilangkan kesedihan dan kemurungan suaminya dengan berbagai cara dan kemampuannya.
Ia dendangkan untaikan kata – kata cinta dan kasih sayang untuk suaminya hingga ia mendengar kata – kata manis tersebut yang membawa mereka ke alam kebahagiaan dan kemesraan.
Istri sholehah juga wanita yang wajahnya selalu bercahaya, berseri-seri, indah mempesona hingga menyejukkan hati suaminya. Apabila suaminya pulang kerumah, ia dapatkan kata-kata manis untuk dirinya dari bibir istrinya, senyuman yang gemulai,
Pakaian yang bersih, harum dan wajah yang berseri- seri, pandangan yang penuh kelembutan dari istrinya. Berapa banyak masalah yang terjadi dalam rumah tangga akibat hilangnya pancaran wajah yang diselubungi senyuman dan yang ada hanyalah wajah yang muram.

inilah pendamping hidupku (4 )

tsaqafy06 — Mon, 07 Jul 2008 22:37:05 +0000

4. Wanita Yang Paham Akan Hak Suaminya
Yaitu wanita yang paham akan kedudukan suaminya yang diagungkan Islam, melaksanakan kewajibannya terhadap suaminya dengan sebaik mungkin dengan tujuan sebagai ibadah yang mendekatkan dirinya kepada Allah swt.
Diantara faktor-faktor yang mendatangkan kebahagiaan dan cinta diantara suami istri adalah pahamnya istri akan hak suami yang dengan dasar itulah ia memberikan perhatian kepada suaminya serta bermu’amalah dengannya.

Bahwasanya Rasulullah saw. bersabda : “Istri-istri kalian yang menjadi penghuni surga nantinya adalah yang penuh kasih sayang, subur dan banyak kembali ke suaminya, yaitu apabila suaminya marah, ia akan menghampirinya dan meletakkan tangannya ke tangan suaminya seraya mengatakan “ aku tidak akan tidur sampai engkau meridhoiku “.
Dari Abu Hurairah r.a : “ Bahwasanya Rasulullah saw. berkata : Tidaklah pantas bagi seseorang untuk sujud dihadapan orang lain, bila saja diperbolehkan maka pantaslah bagi sang istri untuk sujud dihadapan suaminya dikarenakan Allah telah mengagungakan haknya”.
Apabila seorang istri paham akan esensi hadits-hadits di atas, maka ia tidak akan melihat kewajibannya hanya sekedar kewajiban belaka sebagai istri yang melayani suaminya hanya dan terlepas dari unsur ibadah kepada Allah, tetapi ia justru melihatnya juga merupakan bentuk ibadah untuk mendekatkan diri kepada Rabb-Nya hingga ia bersungguh-sungguh dalam bermu’amalah dengan suaminya dengan harapan pahala dari-Nya atas apa yang dilakukan.
Saya mendapatkan banyaknya problem yang terjadi antara suami istri, kadangkala permasalahan tersebut muncul disaat akan melakukan hubungan suami istri atau juga sesudahnya. Dan yang mengherankan lagi adalah problem tersebut terjadi pada suami istri yang istiqamah dengan agamanya.
Hal tersebut disebabkan kesibukan sang istri dengan urusannya, berkurangnya keinginannya untuk berhubungan, dan lain – lain dari sebab –sebab yang sepele tetapi berdampak negatif di mata suami.
Tidak diragukan lagi bahwasanya salah satu tujuan pernikahan adalah untuk menjaga kemaluan dari hal-hal yang diharamkan. Dan pernikahan tersebut tidak sempurna hingga adanya jima’ antara suami istri tersebut. Untuk itulah tidaklah boleh salah satu dari mereka menolak ajakan pasangannya. Dan wajib bagi sang istri untuk menjawab ajakan suaminya meskipun ia pada saat itu tidak berhasrat untuk berhubungan, kecuali bia ia dalam keadaan yang dimaafkan oleh agama ( Haidh atau juga khawatir dizholimi oleh suaminya ). Rasulullah saw. telah memberikan peringatan bagi para istri dalam beberapa haditsnya diantarnya:
“Rasulullah saw. bersabda, “ apabila seorang istri enggan untuk tidur dengan suaminya, maka para malaikat akan mengutuknya hingga pagi harinya.” Dan dalam riwayat lain “ hingga ia kembali kepada suaminya”.
Hadits tersebut setidaknya mengharapkan para istri untuk melayani kebutuhan rohaninya suaminya, karena kesabaran suami untuk tidak melakukan hubungan intim sangatlah rapuh dibanding kesabaran istrinya, begitu juga kuatnya godaan-godaan yang merintanginya untuk menikah menjadi alasan wajarnya bagi istri untuk mejawab ajakannya. Begitu juga karena anjuran untuk memiliki keturunan menjadikan hubungan tersebut wajib, karena itu merupakan gambaran ketaatan seorang hamba kepada Rab-Nya dan kesabaran sang istri dalam beribadah melalui khidmat kepada suaminya.
“ Dan Thalaq ibn Ali ra., bahwasanya Rasululah saw. bersabda “ Apabila seorang suami mengajak istrinya untuk memenuhi kebutuhannya maka wajiblah bagi istrinya untuk menawab ajakannya meskipun ia sibuk.
Dari Mu’adz ra. Bahwasanya Rasulullah saw. bersabda ada tiga orang yang sholatnya tidak akan memberikan manfaat baginya yaitu hamba sahaya yang melarikan diri hingga ia kembali kepada tuannya, istri yang mendapatkan amarah suaminya, dan pemimpin yang dibenci kaumnya.
Apabila seorang istri tidak diperbolehkan untuk menolak segala permintaan suaminya, maka begitu juga dengan sang suami, haram baginya untuk meninggalkan istrinya karena di diperintahkan untuk memenuhi hak istrinya sebagaimana ia memenuhi hak dirinya sendirinya. Allah swt berfirman “ Dan kamu sekali-kali tidak akan dapat berlaku adil di antara isteri-isteri(mu), walaupun kamu sangat ingin berbuat demikian, Karena itu janganlah kamu terlalu cenderung (kepada yang kamu cintai), sehingga kamu biarkan yang lain terkatung-katung. dan jika kamu mengadakan perbaikan dan memelihara diri (dari kecurangan), Maka Sesungguhnya Allah Maha Pengampun lagi Maha Penyayang.” ( An Nisa’ :129 ).
Menurut Imam Abu Bakar al Jashosh ra. “ maksud dari ayat ( sehingga kamu biarkan yang lain terkatung-katung ) dapat difahami sebagai pengharaman kepada suami untuk tidak memenuhi kebutuhan biologis istrinya karena tidaklah dianggap sebagai pernikahan bila suami tidak memenuhi kebutuhan biologis istrinya.
Bukanlah suatu yang dirahasiakan lagi bahwasanya salah satu penyebab terjadinya depresi pada suatu pasangan adalah penolakan ajakan salah satu dari mereka untuk melakukan hubungan biologis. Barangkali saja mulanya akan muncul perkara sepele yang kemudian membesar menjadi pertengkaran dan kehancuran rumah tangga. Untuk itu hendaklah para suami istri bertakwa kepada Allah swt serta memenuhi segala hak-hak diantara mereka.

Inilah pendamping hidupku 4

tsaqafy06 — Tue, 24 Jun 2008 23:06:21 +0000

4. Wanita Yang Paham Akan Hak Suaminya

Yaitu wanita yang paham akan kedudukan suaminya yang diagungkan Islam, melaksanakan kewajibannya terhadap suaminya dengan sebaik mungkin dengan tujuan sebagai ibadah yang mendekatkan dirinya kepada Allah swt.

Diantara faktor-faktor yang mendatangkan kebahagiaan dan cinta diantara suami istri adalah pahamnya istri akan hak suami yang dengan dasar itulah ia memberikan perhatian kepada suaminya serta bermu’amalah dengannya.
Bahwasanya Rasulullah saw. bersabda : “Istri-istri kalian yang menjadi penghuni surga nantinya adalah yang penuh kasih sayang, subur dan banyak kembali ke suaminya, yaitu apabila suaminya marah, ia akan menghampirinya dan meletakkan tangannya ke tangan suaminya seraya mengatakan “ aku tidak akan tidur sampai engkau meridhoiku “.
Dari Abu Hurairah r.a : “ Bahwasanya Rasulullah saw. berkata : Tidaklah pantas bagi seseorang untuk sujud dihadapan orang lain, bila saja diperbolehkan maka pantaslah bagi sang istri untuk sujud dihadapan suaminya dikarenakan Allah telah mengagungakan haknya”.
Apabila seorang istri paham akan esensi hadits-hadits di atas, maka ia tidak akan melihat kewajibannya hanya sekedar kewajiban belaka sebagai istri yang melayani suaminya hanya dan terlepas dari unsur ibadah kepada Allah, tetapi ia justru melihatnya juga merupakan bentuk ibadah untuk mendekatkan diri kepada Rabb-Nya hingga ia bersungguh-sungguh dalam bermu’amalah dengan suaminya dengan harapan pahala dari-Nya atas apa yang dilakukan.
Saya mendapatkan banyaknya problem yang terjadi antara suami istri, kadangkala permasalahan tersebut muncul disaat akan melakukan hubungan suami istri atau juga sesudahnya. Dan yang mengherankan lagi adalah problem tersebut terjadi pada suami istri yang istiqamah dengan agamanya.
Hal tersebut disebabkan kesibukan sang istri dengan urusannya, berkurangnya keinginannya untuk berhubungan, dan lain – lain dari sebab –sebab yang sepele tetapi berdampak negatif di mata suami.
Tidak diragukan lagi bahwasanya salah satu tujuan pernikahan adalah untuk menjaga kemaluan dari hal-hal yang diharamkan. Dan pernikahan tersebut tidak sempurna hingga adanya jima’ antara suami istri tersebut. Untuk itulah tidaklah boleh salah satu dari mereka menolak ajakan pasangannya. Dan wajib bagi sang istri untuk menjawab ajakan suaminya meskipun ia pada saat itu tidak berhasrat untuk berhubungan, kecuali bia ia dalam keadaan yang dimaafkan oleh agama ( Haidh atau juga khawatir dizholimi oleh suaminya ). Rasulullah saw. telah memberikan peringatan bagi para istri dalam beberapa haditsnya diantarnya:
“Rasulullah saw. bersabda, “ apabila seorang istri enggan untuk tidur dengan suaminya, maka para malaikat akan mengutuknya hingga pagi harinya.” Dan dalam riwayat lain “ hingga ia kembali kepada suaminya”.
Hadits tersebut setidaknya mengharapkan para istri untuk melayani kebutuhan rohaninya suaminya, karena kesabaran suami untuk tidak melakukan hubungan intim sangatlah rapuh dibanding kesabaran istrinya, begitu juga kuatnya godaan-godaan yang merintanginya untuk menikah menjadi alasan wajarnya bagi istri untuk mejawab ajakannya. Begitu juga karena anjuran untuk memiliki keturunan menjadikan hubungan tersebut wajib, karena itu merupakan gambaran ketaatan seorang hamba kepada Rab-Nya dan kesabaran sang istri dalam beribadah melalui khidmat kepada suaminya.
“ Dan Thalaq ibn Ali ra., bahwasanya Rasululah saw. bersabda “ Apabila seorang suami mengajak istrinya untuk memenuhi kebutuhannya maka wajiblah bagi istrinya untuk menawab ajakannya meskipun ia sibuk.
Dari Mu’adz ra. Bahwasanya Rasulullah saw. bersabda ada tiga orang yang sholatnya tidak akan memberikan manfaat baginya yaitu hamba sahaya yang melarikan diri hingga ia kembali kepada tuannya, istri yang mendapatkan amarah suaminya, dan pemimpin yang dibenci kaumnya.
Apabila seorang istri tidak diperbolehkan untuk menolak segala permintaan suaminya, maka begitu juga dengan sang suami, haram baginya untuk meninggalkan istrinya karena di diperintahkan untuk memenuhi hak istrinya sebagaimana ia memenuhi hak dirinya sendirinya. Allah swt berfirman “ Dan kamu sekali-kali tidak akan dapat berlaku adil di antara isteri-isteri(mu), walaupun kamu sangat ingin berbuat demikian, Karena itu janganlah kamu terlalu cenderung (kepada yang kamu cintai), sehingga kamu biarkan yang lain terkatung-katung. dan jika kamu mengadakan perbaikan dan memelihara diri (dari kecurangan), Maka Sesungguhnya Allah Maha Pengampun lagi Maha Penyayang.” ( An Nisa’ : 129 ).
Menurut Imam Abu Bakar al Jashosh ra. “ maksud dari ayat ( sehingga kamu biarkan yang lain terkatung-katung ) dapat difahami sebagai pengharaman kepada suami untuk tidak memenuhi kebutuhan biologis istrinya karena tidaklah dianggap sebagai pernikahan bila suami tidak memenuhi kebutuhan biologis istrinya.
Bukanlah suatu yang dirahasiakan lagi bahwasanya salah satu penyebab terjadinya depresi pada suatu pasangan adalah penolakan ajakan salah satu dari mereka untuk melakukan hubungan biologis. Barangkali saja mulanya akan muncul perkara sepele yang kemudian membesar menjadi pertengkaran dan kehancuran rumah tangga. Untuk itu hendaklah para suami istri bertakwa kepada Allah swt serta memenuhi segala hak-hak diantara mereka.

Moral System of Islam

tsaqafy06 — Mon, 16 Jun 2008 05:37:32 +0000

Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances. To achieve these rights Islam provides not only legal safeguards but also a very effective moral system. Thus whatever leads to the welfare of the individual or the society is morally good in Islam and whatever is injurious is morally bad. Islam attaches so much importance to the love of God and love of man that it warns against too much of formalism. We read in the Quran:

“It is not righteousness that you turn your faces towards East or West; but it is righteousness to believe in God 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 freeing of captives; to be steadfast in prayers, and practice regular charity; to fulfill the contracts which you 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-conscious.” (2:177)
We are given a beautiful description of the righteous and God-conscious man in these verses. He should obey salutary regulations, but he should fix his gaze on the love of God and the love of his fellow men.
We are given four heads:
Our faith should be true and sincere,
We must be prepared to show it in deeds of charity to our fellow-men,
We must be good citizens, supporting social organizations, and
Our own individual soul must be firm and unshaken in all circumstances.
This is the standard by which a particular mode of conduct is judged and classified as good or bad. This standard of judgment provides the nucleus around which the whole moral conduct should revolve. Before laying down any moral injunctions Islam seeks to firmly implant in man’s heart the conviction that his dealings are with God who sees him at all times and in all places; that he may hide himself from the whole world but not from Him; that he may deceive everyone but cannot deceive God; that he can flee from the clutches of anyone else but not from God.
Thus, by setting God’s pleasure as the objective of man’s life, Islam has furnished the highest possible standard of morality. This is bound to provide limitless avenues for the moral evolution of humanity. By making Divine revelations as the primary source of knowledge it gives permanence and stability to the moral standards which afford reasonable scope for genuine adjustments, adaptations and innovations, though not for perversions, wild variation, atomistic relativism or moral fluidity. It provides a sanction to morality in the love and fear of God, which will impel man to obey the moral law even without any external pressure. Through belief in God and the Day of Judgment it furnishes a force which enables a person to adopt the moral conduct with earnestness and sincerity, with all the devotion of heart and soul.
It does not, through a false sense of originality and innovation, provide any novel moral virtues nor does it seek to minimize the importance of the well-known moral norms, nor does it give exaggerated importance to some and neglect others without cause. It takes up all the commonly known moral virtues and with a sense of balance and proportion it assigns a suitable place and function to each one of them in the total scheme of life. It widens the scope of man’s individual and collective life – his domestic associations, his civic conduct, and his activities in the political, economic, legal, educational, and social realms. It covers his life from home to society, from the dining-table to the battlefield and peace conferences, literally from the cradle to the grave. In short, no sphere of life is exempt from the universal and comprehensive application of the moral principles of Islam. It makes morality reign supreme and ensures that the affairs of life, instead of dominated by selfish desires and petty interests, should be regulated by norms of morality.
It stipulates for man a system of life which is based on all good and is free from all evil. It invokes the people, not only to practice virtue, but also to establish virtue and eradicate vice, to bid good and to forbid wrong. It wants that the verdict of conscience should prevail and virtue must not be subdued to play second fiddle to evil. Those who respond to this call are gathered together into a community and given the name “Muslim”. And the singular object underlying the formation of this community (“Ummah”) is that it should make an organized effort to establish and enforce goodness and suppress and eradicate evil.
Here we furnish some basic moral teachings of Islam for various aspects of a Muslim’s life. They cover the broad spectrum of personal moral conduct of a Muslim as well as his social responsibilities.
GOD-CONSCIOUSNESS
The Quran mentions it as the highest quality of a Muslim:
“The most honorable among you in the sight of God is the one who is most God-conscious.” (49:13)
Humility, modesty, control of passions and desires, truthfulness, integrity, patience, steadfastness, and fulfilling one’s promises are moral values which are emphasized again and again in the Quran. We read in the Quran:
“And God loves those who are firm and steadfast.” (3:146)
“And vie with one another to attain to your Sustainer’s forgiveness and to a Paradise as vast as the heavens and the earth, which awaits the God-conscious, who spend for charity in time of plenty and in time of hardship, and restrain their anger, and pardon their fellow men, for God loves those who do good.” (3:133-134)
“Establish regular prayer, enjoin what is just, and forbid what is wrong; and bear patiently whatever may befall you; for this is true constancy. And do not swell your cheek (with pride) at men, nor walk in insolence on the earth, for God does not love any man proud and boastful. And be moderate in your pace and lower your voice; for the harshest of sounds, indeed, is the braying of the ass.” (31:18-19)
In a way which summarizes the moral behavior of a Muslim, the Prophet (PBUH) said:
“My Sustainer has given me nine commands: to remain conscious of God, whether in private or in public; to speak justly, whether angry or pleased; to show moderation both when poor and when rich, to reunite friendship with those who have broken off with me; to give to him who refuses me; that my silence should be occupied with thought; that my looking should be an admonition; and that I should command what is right.”
SOCIAL RESPONSIBILITIES
The teachings of Islam concerning social responsibilities are based on kindness and consideration of others. Since a broad injunction to be kind is likely to be ignored in specific situations, Islam lays emphasis on specific acts of kindness and defines the responsibilities and rights of various relationships. In a widening circle of relationship, then, our first obligation is to our immediate family – parents, husband or wife and children, then to other relatives, neighbors, friends and acquaintances, orphans and widows, the needy of the community, our fellow Muslims, all our fellow human beings and animals.
PARENTS
Respect and care for parents is very much stressed in the Islamic teaching and is a very important part of a Muslim’s expression of faith.
“Your Sustainer has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your lifetime, do not say to them a word of contempt nor repel them, but address them in terms of honor. And, out of kindness, lower to them the wing of humility and say: My Sustainer! Bestow on them Your mercy, even as they cherished me in childhood.” (17:23-24)
OTHER RELATIVES
“And render to the relatives their due rights, as (also) to those in need, and to the traveler; and do not squander your wealth in the manner of a spendthrift.” (17:26)
NEIGHBORS
The Prophet (PBUH) has said:
“He is not a believer who eats his fill when his neighbor beside him is hungry”; and: “He does not believe whose neighbors are not safe from his injurious conduct.”
Actually, according to the Quran and Sunnah, a Muslim has to discharge his moral responsibility not only to his parents, relatives and neighbors but to the entire mankind, animals and trees and plants. For example, hunting of birds and animals for the sake of game is not permitted. Similarly, cutting trees and plants which yield fruit is forbidden unless there is a very pressing need for it.
Thus, on the basic moral characteristics, Islam builds a higher system of morality by virtue of which mankind can realize its greatest potential. Islam purifies the soul from self-seeking egotism, tyranny, wantonness and indiscipline. It creates God-conscious men, devoted to their ideals, possessed of piety, abstinence and discipline and uncompromising with falsehood, It induces feelings of moral responsibility and fosters the capacity for self control. Islam generates kindness, generosity, mercy, sympathy, peace, disinterested goodwill, scrupulous fairness and truthfulness towards all creation in all situations. It nourishes noble qualities from which only good may be expected

What is Islam?

tsaqafy06 — Mon, 16 Jun 2008 05:34:14 +0000

The name “Islam” simply means “Self-surrender to the Will of God.” It is the way of life that all Prophets through out history have taught, from those known in the Western world such as Abraham, Moses and Jesus to those sent to other parts of the earth like Salih, Shu’ayb and Luqman, the African. The last and final Guide was Muhammad, may he be blessed, who lived in sixth century Arabia. A “Muslim,”(i,e. a self surrendered one,) is a follower of this faith. Nearly one in every five persons alive today is a Muslim.

What does Islam teach?
Islam calls humanity to the service of the One, Omnipotent Creator, Who is known as “Allah, ” (The Deity) in the Arabic language. It further instructs people on how they may live together in peace and harmony regardless of race, class or beliefs. The unity of purpose brought by all previous religious guides is highlighted as well as traditional morality, the equality of the sexes before God and the virtues of patience and humbleness.
Where do these teachings come from?
Muslims have two major sources from which they derive their religious teachings. The first is a book known as “the Quran,” the direct Revelation of God to His last Prophet, the blessed Muhammad. The second source is the collected sayings and pronouncements of the Prophet which are complimentary to the Revelation. These are known as “the Hadith.”
What about Muhammad? Who was he?
Muhammad (pbuh) was born in Arabia in the year 570. His father’s name was Abdullah and his mother’s was Aminah. Abdullah died before his son was born and his mother died when he was yet a small child. He was first placed under the care of his grandfather and then later his uncle, who raised his nephew as his own.
As a boy, Muhammad (pbuh), disliked the prevailing custom of idol worship practiced by his people. How many a night he must have paused to watch the stars and endless plains, while tending his uncle’s flocks, and wondered at the real Creator of it all. He shunned the mischief of his fellow youth and soon developed a reputation for honesty, generosity and compassion.
When he was a young man he took employment in the merchant trade and soon distinguished himself for his excellent managerial skills, which resulted in an offer of marriage from his wealthy, widowed employer, the noble lady Khadija. He was 25 and she was 40 when they got married. Their marriage was based upon love friendship and trust
Though time and circumstances had changed as he grew older and wiser, Muhammad (pbuh) still remained restless for the truth and he began to retreat to the solitude which could only be found outside the city of Mecca. He often went to a mountain where he would sometimes spend days thinking and contemplating about God, reality and the Divine way of life. Then on one glorious day, the Almighty revealed words of inspiration to him through His angel, Gabriel. “Read!” the angel commanded him, “Read in the name of your Lord who created man from a clinging embryo…” This was Muhammad (pbuh), for all his truthfulness, patience, piety and spirit, commissioned as the last and final Prophet of God to humanity. Though many trials, tests and triumphs lay ahead of him, he always called people to the service of the One God, to shun myths and idols and to do unto others only what is good and right. He always lived a frugal life, and even after all of Arabia was liberated from the darkness of ignorance, he, as the ruler, still slept on a reed mat and mended his own clothes.
He taught a new standard to people and brought civilization to an area of the world where it had long ago passed by. His lips moved with the Revelation of God and his life put its precepts into practice. Though persecuted by the idol worshipers for thirteen years in Mecca and followed faithfully by the believing citizens of Medina for ten thereafter, he remained unto his death a devoted father, husband, leader and Prophet. He was given the title of “Mercy to the worlds” by God Himself in the Quran and anyone who has studied the details and adventures of his life must necessarily declare the same. This man Muhammad (pbuh) is truly the hero of his age as well as an inspiration to ours.
Do Muslims worship Muhammad like Christians do Christ?
No. Muhammad (pbuh) was only a man among men who received the special favor of God. No true Prophet of God taught that any man must be worshipped, as if any human body could contain the infinite. God instructs us in the Quran about him thus: “Muhammad is no more than Messenger. Many were the Messengers who passed away before him…”(3:144.)
How does Islam compare with Christianity and Judaism?
Islam, or, the Way of Self-Surrender to God, was taught by all Prophets whether their race was Jewish, Chinese, African, Arab or Cheyenne.
Accordingly, Moses, who is regarded as the pivotal figure in Judaism, and Jesus, who is the central personality of Christianity, both taught Islam to their peoples. The teachings of these great Messengers of God did not go unchanged, however, over the centuries, and one can find that many practices, beliefs and customs practiced by the adherents of those faiths today differ from the original purity of their founder’s message.
Muhammad (pbuh), simply brought the last installment of self-surrender (Islam) to the world in order to correct earlier corruption in humanity’s knowledge of the truth. So if the roots of Judaism and Christianity are the same as Islam, why does Islam seem so exotic and strange?
The problem is two-fold. On the one hand, there are people in the world who claim to be Muslims, but who do not follow the ethical or religious teachings of the faith. Unfortunately, the media has a universal fascination with negative news and a reluctance to highlight the positive. On the other hand, much of what we read and learn about Islam in the west is written, interpreted and presented by those who either know very little about Islam and the Muslim world. or are even hostile towards it.
An even more important area of misunderstanding lies in the basic assumptions about religion that the Western world and the Islamic world make. Because of the West’s negative experience with religion, an alternate ideology known as secular-humanism had to be established to allow science, rationalism and free thought to flourish. Islamic civilization, in contrast, never impeded science nor the development of human thought, so a break between secular values and religious ones never occurred. This is why Islam is often mix-labeled “Theocratic.” Education and improvements in global awareness, however, are slowly wearing down barriers to understanding, but it will require some effort from all of us to finally reach a point of tolerance and mutual good-will.
Where do Muslims Live?
Muslims live in every country and region on earth from Norway to Malaysia and Morocco to Mexico. Muslims form a large percentage of the population in Russia, China, India, and Eastern Europe.
Some Islamic lands are Arabia, Indonesia, Pakistan, Turkey, Malaysia, Egypt and Nigeria. Arab Muslims form a small minority of the worldwide Muslim population. There are nearly six million Muslims in North America alone. That’s more than the population of some states such as Alaska, Nevada and Rhode Island.
How does one become a Muslim?
There are no elaborate rituals or ceremonies to perform to enter Islam (Self-Surrender to God), for Islam is the faith of reason, and therefore it takes an exercise of reason to become a Muslim. Simply by declaring and believing in one’s heart the following phrase: “There is no object of devotion save God and Muhammad is the Messenger of God,” one thereby is a believer. As a consequence of making this statement sincerely, everything an individual did that was wrong or unethical in his life up to that point, is forgiven by God, no matter what it was. From that moment onwards, the slate is cleared and you begin life again as a new person.
If what we have briefly discussed interests you, please contact us at the address or telephone number below. We would be honored to share our faith and our friendship with you for all things must pass away but the presence of our Lord shall abide forever.
Suggested Reading:
1. The Holy Qur’an. Abdullah Yusuf Ali (trans.) Amana Corp. Brentwood, 1983.
2. Muhammad. Martin Lings Inner Traditions, Rochester, 1983
3.Towards Understanding Islam. Abul A’la Maududi, ICNA Book Service, New York, 1990.
4. Jesus: A Prophet of Islam. M. Ataur Rahim Presidency of Islamic Research, Ifta and Da’wah, Riyadh, 1984.
5. The Bible, the Qur’an and Science. Maurice Bucaille Seghers, Paris. 1987.
6. The Road to Mecca Muhammad Asad Dar al Andalus, Gibraltar, 1980.

Islamic Manners

tsaqafy06 — Mon, 16 Jun 2008 05:24:56 +0000

Islamic Manners Islam, in its legislations, aims to produce a well-balanced individual in every way: psychologically, spiritually, and materially. Many of Islam’s injunctions are specially intended for producing peace and spiritual contentment by providing verbal remembrances for a Muslim’s every activity.

When a person’s thoughts are occupied with worldly concerns and his mind is full of worry about the future and all the problems of life, he becomes plagued with stress and mental pressure that impairs his productivity and makes him less able to deal with his problems.

For this reason, Islam pays careful attention to the psychological state of the human being and sets down for him a number of verbal remembrances. These remembrances strengthen his bond with Allah and provide for him a strong psychological and spiritual inspiration if he habitually uses them. Allah says:

Verily, in the remembrance of Allah, hearts find tranquility.

This is why Allah’s Messenger (peace be upon him) took care to make the remembrance of Allah an integral part of a Muslim’s behavior and good manners. When a Muslim adheres to all of the prophetic guidance, including the remembrances, he finds within himself the sweetness of obedience and spiritual contentment. He also attains great blessings from his Lord. Above all of this, he develops a strong bond with Allah Almighty.

The Etiquettes of Entering and Leaving the Home
Islam views the home as a place where people seek rest, security, and peace of mind. Therefore, it sets down a number of etiquettes to help realize all of these things.

A. Greeting those inside with salâm (peace): Salâm is the salutation of the inhabitants of Paradise. Allah says:

Their supplication therein will be: “Glory to You, O Allah” and their salutation therein will be: “Peace”.

Allah calls Paradise the abode of peace, because of the contentment and tranquility that it contains. Peace embraces within itself all goodness; otherwise it would not have been the reward of the inhabitants of Paradise. Allah says:

For them will be the abode of peace with their Lord. And He will be their protector because of what they used to do.

For this reason, a person should give the greeting of peace upon entering the home, even if no one else is inside. Allah says:

When you enter houses, greet one another with a greeting from Allah that is blessed and good.

The manner of this greeting is to say: “Al-Salâm `alaykum wa rahmah Allah wa barakâtuh” meaning “Peace be upon you and the mercy of Allah and His blessings.”

The proper response is: “Wa `alaykum al-salâm wa rahmah Allah wa barakâtuh” meaning: “And upon you be peace and the mercy of Allah and His blessings.”

`Â’ishah relates: “Allah’s Messenger (peace be upon him) said to me: ‘Gabriel recites peace upon you.’ So I said: ‘And upon him be peace and the mercy of Allah and his blessings.”

Al-Bukhârî relates in his book al-Adab al-Mufrid that Allah’s Messenger (peace be upon him) said: “If you enter upon your family, greet them with peace, a greeting from Allah that is blessed and good.”

Al-Bukhârî then comments: “I see this as directing towards the statement of Allah: “When you are greeted with a greeting, greet in return with a better greeting or (at least) return the same.”

B. Mentioning Allah’s name: A person entering a house should mention the name of Allah, because Satan will not remain in a place where Allah’s name is mentioned. If the home is to be a place of contentment and tranquility, it has to be free from the influence of Satan whose goal is to lead the descendants of Adam astray. Allah says:

Verily, Satan is an enemy of yours, so take him as an enemy.

Allah the Exalted has informed us that the weapon to use to confront this enemy is to mention Allah Almighty. Allah says:

And if an evil whisper from Satan tries to turn you away, then seek refuge with Allah. Verily, He is the All-Hearing, All-Knowing.

Allah’s Messenger (peace be upon him) said: “If a man enters his house and mentions the name of Allah upon entering and upon eating, Satan says: ‘You have no lodgings for me and no dinner.’ And when he enters without mentioning Allah’s name, Satan says: ‘You have lodgings for me.’ And when he fails to mention Allah’s name upon eating, Satan says: “You have lodgings for me and dinner’.”

Allah’s Messenger (peace be upon him) has taught us what to say when entering our homes: “O Allah, verily I ask you for the best entry and the best departure. In Allah’s name we enter and with Allah’s name we leave. And upon Allah we put our trust.”

When a person wishes to leave his house, he should greet its inhabitants with peace and then depart well dressed and groomed.

He should then recite the prayer of leaving the house: “In the name of Allah; I believe in Allah, rely upon Allah, and put my trust in Allah. O Allah, verily I seek refuge with you from falling astray or leading others astray, from stumbling into error or causing others to fall into error, from being oppressed or oppressing others, and from being ignorant or facing the ignorance of others.”

Allah’s Messenger (peace be upon him) said: “Whoever says (when leaving from his house): ‘In the name of Allah, I put my trust in Allah. There is no might or power except with Allah.’, then it will be said to him: ‘You are sufficed, you are protected, you have been guided, and you are saved from Satan’.”

In a version of this statement related in Sunan Abî Dâwûd we find: “And (Satan) says to another devil: ‘How can you reach a man who has been guided, sufficed, and protected?’”

Etiquettes of Eating
A. Washing the hands before and after eating: Allah’s Messenger (peace be upon him) said: “The blessings of food are in the washing before it and the washing after it.”

Allah’s Messenger also said: “Whoever wishes to increase the good of his household should wash when food is served and when getting up from eating.”

The health benefits in this are obvious, not to mention keeping Satan away, because Satan shares with man in everything that has its blessings diminished.

B. Mentioning Allah’s name before eating and praising Allah after finishing: Allah’s Messenger (peace be upon him) said: “Mention Allah’s name, eat with your right hand, and eat what is right in front of you.”

If a person forgets to mention Allah’s name, then recalls it after he has begun eating, he should say “In the name of Allah, the first and the last of it.” This is found in a hadîth related by `Â’ishah.

The Prophet (peace be upon him) would say when he got up from the table: “Praise be to Allah, abundant praise that is good and blessed, a never-ending praise that we shall never bid farewell to or dispense with, O our Lord.”

C. Refraining from criticizing the food that is served: Abû Hurayrah relates: “Allah’s Messenger (peace be upon him) had never once criticized food. If he liked it, he ate it, and if he disliked it, he left it.”

This is because criticizing food is a manifestation of pride, frivolity, and ostentation. It also implies belittling the blessings that should be safeguarded through praise, thanksgiving to Allah, and contentment. Jâbir relates that the Prophet (peace be upon him) asked his family for some broth (to accompany food). They told him that they had nothing but vinegar. He began to eat and said: “What a fine broth vinegar is.”

D. Eating with the right hand and from the food that is nearby: `Umar b. Abî Salamah relates: “I was a young boy in the home of Allah’s Messenger (peace be upon him) and my hand used to move all around the platter, so Allah’s Messenger (peace be upon him) said: ‘O young man, eat with your right hand, and eat from what is in front of you’.”

E. Refraining from reclining while eating: Allah’s Messenger (peace be upon him) said: “Do not eat reclining.”

F. Conversing while eating: This can be derived from the previously mentioned hadîth related by Jâbir that Allah’s Messenger (peace be upon him) asked his family for some broth (to accompany food). They told him that they had nothing but vinegar. He began to eat and said: “What a fine broth vinegar is.”

It is also an established fact that, on many occasions while eating at the table, Allah’s Messenger (peace be upon him) conversed with his Companions.

G. Licking the fingers after eating: Allah’s Messenger (peace be upon him) said: “When one of you finishes eating food, he should not wipe his fingers until after he licks them.”

Jâbir relates that Allah’s Messenger (peace be upon him) ordered that the fingers should be licked and the food on the plate polished off, saying: “You do not know where the blessings in your food lie.”

H. Refraining from eating before those more senior in age have begun to eat: In Sahîh Muslim, it is related that Hudhayfah said: “When we were dining in the company of Allah’s Messenger (peace be upon him), we would not reach out toward the food with our hands until Allah’s Messenger (peace be upon him) did so first.”

I. Offering a prayer for the host after eating: Allah’s Messenger (peace be upon him) visited Sa`d b. `Ubâdah who served him bread and oil. The Prophet (peace be upon him) ate then said: “May fasting people break their fasts with you, may the pious people share your food, and may the angels pray for you.”

Etiquettes of Drinking
A. Mentioning Allah’s name, praising Allah, and taking three sips: Allah’s Messenger (peace be upon him) said: “None of you should drink (in one gulp) the way the camel drinks. Instead, drink in two or three sips, mention Allah’s name when you drink, and praise Allah when you have finished.”

B. Refraining from drinking directly from the waterskin: Allah’s Messenger (peace be upon him) said: “Do not drink directly from the waterskin or the jug.”

The health benefits behind this are obvious. A person cannot see what is inside the waterskin. There might be something harmful inside. Likewise, if a person drinks from it, his saliva could get into the water and harm others. Moreover, this manner of drinking is simply distasteful.

C. Refraining from blowing upon the beverage: It is related by Ibn `Abbâs that Allah’s Messenger (peace be upon him) prohibited breathing over the vessel or blowing into it.

D. Drinking and eating while seated: It is related by Anas that Allah’s Messenger (peace be upon him) prohibited that a man should drink standing up. Qatâdah asked Anas about eating standing, and Anas replied: “That is worse.”

It is, however, authentically related that Allah’s Messenger (peace be upon him) drank standing up. This was to demonstrate that doing so is permissible, especially when sitting down would entail undue hardship, like when drinking the Zamzam water during the Hajj pilgrimage.

E. Impermissibility of drinking from gold and silver vessels: In Sahîh Muslim, it is related that Allah’s Messenger (peace be upon him) said: “Whoever drinks from gold or silver vessels merely pours into his stomach the fire of Hell.”

The reason for this prohibition is that using these dishes is an injury to the dignity of the poor and destitute. It is also a sign of ostentation and pride.

F. Impermissibility of filling one’s stomach with food and drink: Allah’s Messenger (peace be upon him) said: “The son of Âdam fills no container worse than his stomach. It is sufficient for the son of Âdam to eat what will keep him standing straight. If he must eat more, then a third (of his stomach) for food, a third for drink, and a third for air.”

The scholars have mentioned a number of ill effects, including health problems, which come from filling the stomach. Among these ill effects is that the heart of a person becomes hardened and the person becomes more prone to sin. Filling the stomach makes a person insensitive to the needs of others. It also causes feeble-mindedness.

G. The one who serves others being the last to drink: Allah’s Messenger (peace be upon him) said: “The one who serves drink to a group of people should be the last one to drink.”

H. Drinking with the Right Hand: We have mentioned the proof for using the right hand for all clean actions, like eating and getting dressed. Drinking, in this respect, is no different than eating. Another proof is what is related that Satan eats and drinks with his left hand, and this is the reason why we are prohibited from doing so.

I. Drink should be passed to the right: It is related by Anas that Allah’s Messenger (peace be upon him) was given milk diluted with a little water. A desert Arab was sitting on his right and Abû Bakr was sitting on his left. When he had finished drinking, he passed the milk to the desert Arab and said: “(Drink should be passed) to the right, then to the next one to the right.”

This hadîth makes it clear that service – when serving drink and for all other forms of hospitality – should start with the most honored person in the gathering then move to the right. Equality among the assembled people starts to the right of the honored guest. If someone requests water, then service begins with this person and then passes to the right. It makes no difference, in any case, that the person to the left might be more esteemed than the one on the right.

It is related in another hadîth that it is permissible to request from a person to allow another to be served first, as long as there is no danger of offending the guest whose permission is sought. Allah’s Messenger (peace be upon him) once requested from his cousin, `Abd Allah Ibn `Abbâs, to allow him to first serve a group of elders who were seated to the left of Allah’s Messenger (peace be upon him). Allah’s Messenger did not ask such permission from the desert Arab, because that Arab was new to Islam, and such a request might have offended him.

Bathroom Etiquette
A. Mentioning Allah: One of the most important etiquettes to observe is to mention the name of the Lord before entering the place where one will relieve oneself, since the Allah’s Messenger (peace be upon him) has informed us that the place where people go to the bathroom is a place of devils, saying: “Verily, these places are occupied, so if one of you enters the bathroom, he should say: ‘O Allah, verily I seek refuge with you from the male and female devils’.” In both Sahîh al-Bukhârî and Sahîh Muslim, it is related from Anas that Allah’s Messenger (peace be upon him) used to make that supplication before entering the bathroom.

Ibn Hajar comments: “He (Prophet Muhammad, peace be upon him) used to seek refuge as an act of worship. He did so out loud in order to teach others.”

This mention of Allah’s name – as we have already stated – leaves no room for the devils to gain power over man. Allah’s Messenger (peace be upon him) said: “A barrier is placed between the eyes of the jinn and the shameful parts of the human being when a person mentions Allah’s name before entering the bathroom.”

Imâm al-Nawawî says: “Our scholars say that it is preferable to recite this formula of remembrance whether one is inside a structure or out in the middle of the desert. Our scholars say that it is preferable to first say: ‘In the name of Allah’, then add: ‘O Allah, verily I seek refuge with you from the male and female devils’. After he leaves the bathroom, he should say: ‘I seek Your pardon’ then say: ‘Praise be to Allah who has allowed me to enjoy its good flavor, has retained within me its nourishment, and removed from me its harm’.”

B. Entering with the left foot and leaving with the right: This is based on what we have already established: that noble actions start with the right and ignoble actions start with the left.

C. Refraining from bringing into the bathroom any item with Allah’s name written on it: Allah’s Messenger (peace be upon him) used to take off his ring that was embossed with “Muhammad, Messenger of Allah” before entering the bathroom.

D. Refraining from mentioning Allah’s name and speaking to others while in the bathroom: This is disliked from one who is reliving himself, whether he is in a structure or in the wilderness, except when there is a necessity.

E. Refraining from relieving oneself in places where people take shade, congregate, or frequently pass through: Allah’s Messenger (peace be upon him) said: “Be wary of the three curses: passing excrement in places where people congregate, in the middle of the road, or in places of shade.”

In another narration it is given: “Be wary of two accursed ones.” The people asked him: “Who are they, O Messenger of Allah?” He said: “The one who relieves himself where people walk and the one who does so where people take shade.”

It is clear how this prophetic guidance protects the public health for humans and animals, and even for plant life.

Islam, in this way, set the groundwork for what we call environmental health today.

F. Avoiding ones own urine and coming in contact with impurities: This is important, because the primary reason for punishment in the grave is from failing to avoid becoming soiled with one’s own urine. It is related by Abû Hurayrah that Allah’s Messenger (peace be upon him) said: “Do not let your urine come in contact with you, because it is the primary reason for punishment in the grave.” Consequently, one should not urinate in the direction of the wind or on very hard ground where there is a chance of its spray returning back onto one’s clothing. Likewise, one must lift ones clothing out of the way to avoid it getting contaminated.

G. Refraining from using one’s right hand to clean oneself: In Sahîh al-Bukhârî and Sahîh Muslim, it is related from Abû Qatâdah that Allah’s Messenger (peace be upon him) said: “When one of you drinks, he should not breathe into the drinking vessel, and when one of you urinates, he should not hold his penis in his right hand, nor should he clean himself with his right hand.” This is in deference to the right hand that should be used for noble and clean acts like eating and drinking. As for the left hand, it is for ignoble actions like cleaning oneself and blowing one’s nose.

H. Refraining from facing the Qiblah (direction of prayer) or turning ones back to it: In Sahîh al-Bukhârî and Sahîh Muslim, it is related from Abû Ayyûb al-Ansârî that the Prophet (peace be upon him) said: “When you go to relieve yourselves, do not face the Qiblah nor turn your back to it, but instead face another direction.” Abû Ayyûb continued: “When we came to Syria, we found that some of the bathrooms were built in the direction of the Ka`bah, so we did our best to turn from its direction and sought Allah’s forgiveness.”

I. Washing the hands with soap and water after leaving the bathroom: Jarîr b. `Abd Allah relates that he was with the Prophet (peace be upon him) when he went to relieve himself. He then asked me: “Jarîr, bring me some water.” I did so, and he cleaned himself. He then motioned with his hand and scrubbed it with earth.” Today, soap has replaced clean earth as a scrubbing substance and cleansing agent, because the purpose all along has been cleanliness and the removal of impurities. This is aptly fulfilled by soap. Using earth should not be forgotten however, since it can be resorted to whenever soap is unavailable.

All of these etiquettes illustrate for us the extent of Islam’s excellence and how it develops and molds the believer’s character, so that its injunctions and teachings can be carried out easily and fully. People have, in Islam, a good model of behavior that is distinct from all others, because it is founded on faith and is based on man’s accountability before his Lord. This causes the believer to apply these etiquettes consistently and at all times. This is especially true for the topic at hand, because a person is alone when he relieves himself, so no one knows what he is doing except his Creator.

Etiquettes of Sleeping
A. Sleeping on one’s right side

B. Remembering Allah before going to sleep and upon waking These two etiquettes are to be found in what al-Barrâ’ b. `Azib relates: that Allah’s Messenger (peace be upon him) used to lay down on his right side when he got into bed and said: “O Allah, I have submitted myself to You and turned my face towards You, and left my affairs to You, and I entrusted You with my concerns, hoping from You and fearing You. There is no salvation or refuge from You except with You. I believe in Your Book that You have sent down and in Your Prophet whom You have sent.”

Allah’s Messenger (peace be upon him) has said: “Whoever says this before sleeping, then dies during the night has died on the pure and natural way.”

He would say upon waking: “Praise be to Allah Who has given me life after causing me to die, and to Him is the final gathering.”

C. Placing one’s hand under one’s right cheek: it is related by al-Barrâ’ b. `Azib that when the Prophet (peace be upon him) wanted to sleep, he would place his hand under his right cheek and say: “O Allah, save me from Your punishment on the day that you resurrect your servants.”

D. Brushing out one’s bedding when one returns to bed after getting up: It is related by Abû Hurayrah that Allah’s Messenger (peace be upon him) said: “If one of you goes to his bed, he should take the lower part of his garment and brush off his bed with it and mention the name of Allah, because he has no idea what might have gotten into his bed after he got up from it.”

E. Not going to sleep with greasy or dirty hands: Ibn `Abbâs relates that Allah’s Messenger said: “Whoever has dirty hands and goes to sleep without washing them and something happens to him (like being bitten or stung by an animal), then he has no one to blame but himself.”

F. Putting out the fire before sleeping: Al-Zuhrî relates from Sâlim from his father that Allah’s Messenger (peace be upon him) said: “Do not leave the fires in your house burning when you go to sleep.”

Abû Mûsâ relates that one night a house burned down with its occupants. When the Prophet (peace be upon him) was told about it, he said: “Fire is an enemy of yours, so when you go to sleep, put it out.”

G. Closing doors before going to sleep: Jâbir relates that Allah’s Messenger (peace be upon him) said: “Close the doors, tie shut your waterskins, cover your dishes, and extinguish your lamps, for verily Satan cannot open that which is closed, nor enter that which is tied, nor uncover the dishes, and verily the little mischief-maker (the rat) might knock the flame and set fire to the people in their homes.”

H. Refraining from sleeping on one’s stomach: It is related that Allah’s Messenger (peace be upon him) said: “This is a way of lying down that Allah despises.”

I. Sleeping in a state of purity: Al-Barrâ’ b. `Azib relates that Allah’s Messenger (peace be upon him) said to him: “When you go to your bed, perform your ablutions like you would for prayer, then lay down on your right side, then say: ‘O Allah, I have submitted myself to You…’ and make it the last thing you say.”

A person in a state of major ritual impurity should take a full bath before sleeping; otherwise, he should at least make ablutions.

Etiquettes of Dressing, Beautification, and Appearance
Islam is the religion of beauty and cleanliness. Therefore, it is permissible for a Muslim to present a pleasant and agreeable image with respect to clothing, residence, and outward appearance. This is the reason why Allah has created different adornments and everything else from which clothing and household furnishings are made. Allah says:

– O Children of Adam, We have bestowed raiment upon you to cover yourselves and as an adornment.

– O Children of Adam, wear your beautiful adornment when you go to the mosque.

We may summarize the etiquettes that Allah has set down regarding clothing, beautification, and appearance in the following way:

1. Moderation in dress: Allah says:

Those who, when they spend, are neither extravagant nor stingy, but maintain a medium way.

It is related in Sahîh al-Bukhârî that Allah’s Messenger (peace be upon him) said: “Eat, drink, wear clothing, and give in charity, without being extravagant or stingy.”

2. Paying attention to cleanliness: Cleanliness is the basis for maintaining a good appearance and the foundation for all forms of beatification. It is related in the book of Ibn Hibbân that Allah’s Messenger (peace be upon him) said: “Keep yourselves clean, for verily Islam is clean.”

It is related in the work of al-Tabarânî that Allah’s Messenger (peace be upon him) said: “Cleanliness calls to faith, and faith accompanies the one who possesses it to Paradise.”

In Sunan Abî Dâwûd and other sources, it is related that the Prophet (peace be upon him) counseled some of his Companions while they were returning from a journey to take care of their appearances and state of cleanliness, saying: “You are coming to your brothers, so put your saddles and your clothing right, so you will be a pleasant sight for the people, for verily Allah does not like filth and filthiness.”

3. Encouraging cleanliness and beautification in certain places: Among the places where these things are desired are places of public assembly, the Friday congregational prayers, and the two ‘Eid prayers. It is related in Sunan al-Nasâ’î that a man came to the Prophet (peace be upon him) wearing a poor-quality garment. Allah’s Messenger (peace be upon him) asked him: “Do you have any wealth?” he replied: “Allah has given me all kinds of wealth.” So Allah’s Messenger (peace be upon him) said: “If Allah has given you wealth, let us see on you the effects of Allah’s blessings and generosity.”

Ii is related in Sunan Abî Dâwûd and other sources that Allah’s Messenger (peace be upon him) said: “What is it to a person, if he has the means, to reserve two garments for Friday other than his work clothes?”

This shows that it is permissible to set aside certain articles of clothing for going out to prayer and other clothing for work. This maintains the cleanliness of the clothing worn to the mosque, since working has its effect on a persons clothing. This also implies the permissibility of setting aside certain clothing for visiting others, for special occasions, and for public assemblies.

4. Maintaining ones hair, beard, and head: Imâm Mâlik relates in al-Muwatta’ that a man came to the Prophet (peace be upon him) with a disheveled head of hair and a disheveled beard.

Allah’ messenger (peace be upon him) made a motion to him indicating that he should tidy up his hair. He did so and returned. The Prophet (peace be upon him) then said: “Isn’t this better than one of you coming with disheveled hair like a devil?” This shows that a person should take care of his hair, combing it and applying scent to it if possible.

5. Starting with the right side when putting on clothing: Allah says:

Then as for him who is given his record in his right hand, he will say: “Here, read my record.”

`A’ishah said: “Allah’s Messenger (peace be upon him) used to like to start with his right side in all of his activities, in cleansing, caring for his hair, and putting on his shoes.”

Abû Hurayrah relates that Allah’s Messenger (peace be upon him) said: “When one of you puts on his shoes, he should start with his right foot, and when he takes them off, he should start with his left, so that the right foot will be the first to be placed in the shoes and the last to be removed from them.”

6. Mentioning Allah’s name: Just like mentioning Allah’s name provides blessings before eating, likewise it does so for getting dressed. Otherwise, Satan shares with man in everything that he does without mentioning Allah’s name before it. We have already mentioned the hadîth of Jâbir where Allah’s Messenger (peace be upon him) said: “If a man enters his house and mentions the name of Allah upon entering and upon eating, then Satan says: ‘You have no lodgings for me and no dinner.’ And when he enters without mentioning Allah’s name, Satan says: ‘You have lodgings for me.’ And when he fails to mention Allah’s name upon eating, Satan says: “You have lodgings for me and dinner’.”

When a person puts on a new garment, he should behave in the manner of Allah’s Messenger (peace be upon him). Abû Sa`îd al-Khudrî relates that Allah’s Messenger (peace be upon him), whenever he put on an article of clothing for the first time would mention what it was – like a turban, a shirt, or a waistcloth – and then say: “O Allah, praise is for You. You have clothed me with this. I ask you for the good in it and the good that it was made for, and I seek refuge with you from the evil in it and the evil that it was made for.”

7. Avoiding using prohibited things for clothing and adornment: Islam has prescribed for the Muslim that he should make himself presentable to others. Allah has graciously created for him everything that he can enjoy, wear, and adorn himself with. Allah says:

O Children of Adam, We have bestowed raiment upon you to cover yourselves and as an adornment.

Islam, moreover, demands this of a person. Allah says:

O Children of Adam, wear your beautiful adornment when you go to the mosque.

Islam condemns the one who prohibits the adornment that Allah has made permissible. Allah says:

Say (O Muhammad): ‘Who has forbidden the adornment that Allah has provided for His servants and the good things of sustenance?

At the same time, Islam, with great wisdom, has prohibited certain types of clothing and adornment. Among these prohibited things are the following:

A. Gold and silk for men: `Alî (may Allah be pleased with him) said: “The Prophet (peace be upon him) took silk in his right hand and gold in his left hand and said: ‘Verily, these two things are forbidden to the men folk among my followers’.” In some narrations, it mentions that he added: “…but permissible for the women.”

In Sahîh al-Bukhârî, it is related that Hudhayfah said: “Allah’s Messenger (peace be upon him) prohibited us from drinking and eating from silver vessels, from wearing silk, and from sitting upon it.” The reason for prohibiting men from wearing gold and silk is to keep men from effeminate manners that compromise their dignity. It also combats the tendency for decadent, opulent living, and represses vanity and arrogance. It preserves the Muslims’ strength and prevents them from resembling the disbelievers.

As for women, they are exempted from this prohibition, in deference to their femininity and their natural love for adornment, and so they can be more desirable to their husbands by appearing beautiful.

B. Men wearing women’s clothing and women wearing men’s clothing: Ibn `Abbâs relates that Allah’s Messenger (peace be upon him) cursed effeminate men and women who acted like men. In another narration, it states that Allah’s Messenger (peace be upon him) cursed men who resemble women and women who resemble men.

The scholars state that the curse mentioned in the hadîth indicates that this behavior is a major sin. The wisdom behind this prohibition is that these people have deviated from their natural dispositions that the wisest of the wise, the Lord of All the Worlds, has placed within them.

Abû Hurayrah said that Allah’s Messenger (peace be upon him) cursed the man who wears women’s clothing and the woman who wears men’s clothing.

C. Ostentatious and showy clothing: Allah’s Messenger (peace be upon him) said: “Whoever wears ostentatious clothing will be dressed by Allah in humiliating clothing on the Day of Judgment.” What is prohibited here is for a person to wear peculiar or excessively fancy and expensive clothing in order to draw the attention of others or to put himself above them. This conduct is disliked by Allah and His Messenger (peace be upon him). Allah says:

Verily, Allah dislikes every boastful braggart.

It is related in Sahîh al-Bukhârî and Sahîh Muslim that Allah’s Messenger (peace be upon him) said: “Whoever drags his garment pridefully, Allah will not look at him on the Day of Judgment.”

Mu`âdh b. Anas relates that Allah’s Messenger (peace be upon him) said: “Whoever leaves off certain clothing out of humility for Allah in spite of being able to wear it, Allah will call him out from among the people on the Day of Judgment and offer him the choice of whichever adornments of faith he wishes to wear.”

4. Altering Allah’s creation: Allah’s Messenger (peace be upon him) said: “Allah curses the one who administers a tattoo and the one who receives it, and the one who makes gaps between and shortens another’s teeth and the one who has it done to them.” Allah’s Messenger (peace be upon him) prohibited these practices and cursed those who engaged in them, because they are ways of altering what Allah had created and demonstrate a person’s failure to accept what Allah has created and decided. The Qur’ân states that Satan inspires these alterations to lead his followers astray. Allah says:

And he (Satan) commands them, then they alter Allah’s creation.

Exempted from this prohibition is the removal of what causes physical or psychological pain for a person. An example of this would be the removal of abnormal growths.

Etiquettes of the Road
A roadway is a public thoroughfare. Everyone has the right to use it without being abused or hindered by others. Furthermore, if someone needs aid or assistance, he should receive it from his brethren without them expecting for their assistance any compensation. For this reason, Islam has set down certain etiquettes that those using the road should observe. They are as follows:

1. Modesty in one’s manner of walking: This means that a person should walk in a relaxed manner. Allah says:

– The servants of the Beneficent are those who walk on the Earth in humility and composure, and when ignorant people address them, they reply with words of peace.

– And walk not on Earth with conceit and arrogance. Verily, you will neither rend open the Earth nor reach the mountains in stature.

2. Lowering one’s gaze from forbidden things: A man, for instance, should not look at women who are not members of his family. Allah says:

Tell the believing men to lower their gaze and protect their private parts (from engaging in unlawful sexual activities)… and tell the believing women to lower their gaze and protect their private parts (from unlawful sexual activities).

Looking at others in such a way infringes upon their dignity and helps to instigate acts of fornication and adultery.

3. Greeting others with peace: This applies to those who one knows as well as those who one does not know. It is related in Sahîh al-Bukhârî and Sahîh Muslim from `Abd Allah b. `Amr b. al-`As that a man asked the Prophet (peace be upon him): “What manifestation of Islam is best?” Allah’s Messenger (peace be upon him) replied: “To feed the poor and to greet with peace both those you know and those that you do not know.”

4. Maintaining the cleanliness of the road: Garbage should not be thrown in the road, especially when it can cause harm or injury to others or cause accidents. Allah’s Messenger (peace be upon him) said: “There should be no harm nor causing of harm.” Quite the contrary, a Muslim is expected to remove anything harmful that he might find in the road, whether it be a rock, a thorn, or anything else. It is related in Sahîh al-Bukhârî that Allah’s Messenger (peace be upon him) said: “There are over seventy branches of faith, the greatest of which is saying ‘There is no god but Allah’ and the least of which is removing an obstacle from the road.”

5. Avoiding danger: A person should apply caution when using the road and avoid doing anything that might harm another person, an animal, or a vehicle. This can be taken from the general meaning of the following verse:

And do not throw your own selves into destruction.

A Muslim must repel dangers from others as well. He must warn them about hazards and stop them from doing dangerous acts if he can. This is part of his duty of enjoining what is right and forbidding what is wrong. Abû Sa`îd al-Khudrî relates that the Prophet (peace be upon him) said: “Do not sit on the roadways.” The people said: “O Messenger of Allah, we have no option but to be on the roads and speak to each other therein.” The Prophet (peace be upon him) then said: “If you must assemble on the roads, then give the road its rights.” They asked: “What are the rights of the road?” He said: “Lowering one’s gaze, preventing injury, returning the greeting of peace, enjoining what is right, and forbidding what is wrong.”

Etiquettes of the Mosque
Mosques are the houses of Allah. Therefore, we are commanded to treat them with respect. Allah says:

In houses which Allah has ordered to be raised, in them his name is remembered.

For this reason, Allah has prescribed certain etiquettes that should be adhered to when going to the mosque:

1. Being clean and well-groomed and wearing scent: Allah says:

O Children of Adam, wear your beautiful adornment when you go to the mosque.

Allah’s Messenger (peace be upon him) said: “Allah is good and loves goodness. He is pure and love cleanliness. He is most kind and loves kindness. He is generous and loves generosity. So clean your courtyards.”

Eating garlic, onions, and anything else with a bad smell that could offend fellow worshippers should be avoided.

A woman should not put on perfume if she wishes to go to the mosque. Allah’s Messenger (peace be upon him) said: “If one of the women should go to the mosque, she should not touch perfume.” This is to avoid exciting sexual desire.

2. Reciting the supplication for going to the mosque: It is as follows: “O Allah, illuminate my heart, illuminate my tongue, illuminate my hearing, illuminate my sight, illuminate what is behind me and what is before me, illuminate what is above me and what is below me. O Allah, grant me illumination.”

3. Entering the mosque with the right foot while reciting the Prophet’s supplication (peace be upon him) for entering the mosque: Allah’s Messenger (peace be upon him) said: “When one of you enters the mosque, he should offer salutations upon the Prophet (peace be upon him) then he should say: ‘O Allah, open to me the doors of your mercy.’ Upon leaving the mosque, he should say: ‘O Allah, I ask of you your grace’.”

4. Entering the mosque quietly and with composure: Abû Qatâdah said: “Once while we were praying with Allah’s Messenger (peace be upon him), we heard the noise of men. After he finished praying, he said: ‘What is the matter with you?’ They replied: ‘We were hurrying to prayer.’ He said: ‘Do not do this. When you come to prayer, do so with proper composure. Perform whatever part of the prayer you catch, and complete whatever you miss’.”

A Muslim must keep his composure as long as he is in the mosque. He should not speak loudly or make a lot of noise. This is out of respect to the house of Allah. He should also keep quiet in order not to disturb the people who are engaged in worship, like those who are praying and reading the Qur’ân.

5. Praying two units of prayer as a salutation to the mosque: Abu Qatâdah relates that Allah’s Messenger (peace be upon him) said: “When one of you goes to the mosque, he should perform two units of prayer before sitting down.”

6. Leaving the mosque on the left foot while reciting the Prophet’s supplication (peace be upon him) for leaving the mosque: The preferred supplication is as follows: “O Allah, bestow your forgiveness, peace, and blessings upon our master Muhammad. My Lord, forgive me my sins and open for me the doors of your grace.”

7. Remembering, praising, and glorifying Allah often: It is preferable for one to remember Allah often while in the mosque. It is also good to recite the Qur’ân. Likewise, it is commendable to study the hadîth of Allah’s Messenger (peace be upon him) and the other Islamic sciences. Allah says:

In houses which Allah has ordered to be raised, His name is remembered. Therein glorify Him in the morning and the evening men whom neither trade nor business diverts them from the remembrance of Allah.

8. Keeping the mosque clean: This is another way of showing proper respect to the mosque. Allah says:

…and whoever honors the sacred things of Allah, then this is better for him with his Lord.

Anas (may Allah be pleased with him) relates that Allah’s Messenger (peace be upon him) said to a desert dweller who urinated in the corner of the mosque courtyard: “These mosques are not places for urinating and leaving filth. They are but for the remembrance of Allah, prayer, and reading Qur’ân.”

9. Refraining from commerce and looking for lost items in the mosque: In Sahîh Muslim, it is related from Abû Hurayrah that Allah’s Messenger (peace be upon him) said: “Whoever hears a man asking in the mosque about something that he lost, say to him: ‘May Allah not return it to you’ because mosques were not built for this purpose.”

10. Refraining from reciting secular poetry in the mosque: What is meant here is poetry that neither includes praise for Islam nor calls to moral virtues. Allah’s Messenger (peace be upon him) said: “Whoever you see reciting poetry in the mosque, say to him three times: ‘May Allah beset your mouth with affliction.”

The Relationship between Islam and the Religions of the Past

tsaqafy06 — Mon, 16 Jun 2008 05:22:50 +0000

Among the blessings and favors that Allah has bestowed upon humanity is that He endowed them with an innate ability to recognize and acknowledge His existence. He placed this awareness deep in their hearts as a natural propensity that has not varied since human beings were first created. Furthermore, He reinforced this natural propensity with the signs that he placed in Creation that testify to His existence. However, since it is not possible for human beings to have a detailed knowledge of Allah except through revelation from Himself, Allah sent His Messengers to teach the people about their Creator Who they must worship. These Messengers also brought with them the details of how to worship Allah, because such details cannot be known except by way of revelation. These two fundamentals were the most important things that the Messengers of all the divine revelations brought with them from Allah.

On this basis, all the divine revelations have had the same lofty objectives, which are:

1. To affirm the Oneness of Allah – the praised and glorified Creator – in His essence and His attributes.

2. To affirm that Allah alone should be worshipped and that no other being should be worshipped along with Him or instead of Him.

3. To safeguard human welfare and oppose corruption and evil. Thus, everything that safeguards faith, life, reason, wealth and lineage are part of this human welfare that religion protects. On the other hand, anything that endangers these five universal needs is a form of corruption that religion opposes and prohibits.

4. To invite the people to the highest level of virtue, moral values, and noble customs.

Allah, in the Qur’ân, points to the fact that all the revealed religions agree upon these fundamental principles. He says:

He has ordained for you the same religion that He ordained for Noah, and that which We have inspired in you (O Muhammad) and that which We ordained for Abraham, Moses, and Jesus) saying: “You should establish religion and make no division in it.

Allah, in His infinite Wisdom and eternal Will, decreed that all the divine missions prior to the final message of Islam be limited to a specific time frame. As a result, their laws and methodologies dealt with the specific conditions of the people whom they had been sent to address. Allah refers to this in the Qur’ân and points towards the wisdom behind it when He says:

…To each among you, We have prescribed a law and a clear way. If Allah willed, He would have made you one nation. But that He may test you in what He has given you (he made you what you are), so strive as in a race in good deeds. Unto Allah you will all return; then He will inform you about that in which you used to differ.

Humanity has passed through numerous periods of guidance, misguidance, integrity, and deviation, from the most primitive age to the heights of civilization. Divine guidance accompanied humanity through all of this, always providing the appropriate solutions and remedies.

This was the essence of the disparity that existed between the different religions. This disagreement never went beyond the particulars of the Divine Law. Each manifestation of the Law addressed the particular problems of the people it was meant for. However, the areas of agreement were significant and many.

Areas of Agreement between the Different Manifestations of the Divine Law
The discussion here addresses the basic, unifying principles behind the different manifestations of the Divine Law, without looking at the corruption and distortion that some of them have suffered. All the manifestations of the Divine Law agree on a number of points:

1. Their common origin:

All the Divine Messages came from a single source, since all of the Noble Messengers (may the peace and blessings of Allah be upon them) received their missions from Allah. Their only role was to convey the Message on Allah’s behalf. Allah says:

– He has ordained for you the same religion that He ordained for Noah, and that which We have inspired in you (O Muhammad) and that which We ordained for Abraham, Moses, and Jesus) saying: “You should establish religion and make no division in it.”

– The messenger’s duty is only to convey.

It is a fundamental tenet of a Muslim’s faith to believe in all of the Divine Scriptures and to believe in all the Prophets and the Messengers of Allah. Allah says:

– The Messenger believes in what has been sent down to him form his Lord, and the believers do as well. Each one believes in Allah, His Angels, His Books, and His Messengers. They say, ‘We make no distinction between any of His Messengers…

– And those who believe in Allah and His Messengers and make no distinction between any of them, We shall give them their rewards…”

2. Unity of purpose:

The ultimate goal of every Divine Message has always been the same: to guide the people to Allah, to make them aware of Him, and to have them worship Him alone. Each Divine Message came to strengthen this meaning, and the following words were repeated on the tongues of all the Messengers: “Worship Allah, you have no god other than Him.”

3. Agreement in general principles:

All of the revealed scriptures agreed on the fundamentals of belief such as belief in Allah, His Angels, His Books, His Prophets and the Day of Judgment. Similarly, they all agreed on the basic principles and objectives of the Divine Law, such as protecting faith, life, reason, wealth, and lineage and establishing justice in the land. Allah says:

Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance that humanity may uphold justice.

They also agreed on certain fundamental prohibitions, some of the most important of these being idolatry, fornication, murder, theft, and giving false witness. Moreover, they also agreed upon moral virtues like honesty, justice, charity, kindness, chastity, righteousness, and mercy.

These principles as well as others are permanent and lasting; they are the essence of all the Divine Messages and bind them all together.

4. They all shared the name Islam:

All the Divine Messages came to bring the life of the people into willing submission to Allah. For this reason, they all share the name of Islam, which means submission in Arabic. Islam, in this sense, was the religion of all the Prophets. Allah says:

Certainly, the religion with Allah is Islam.

The Qur’ân relates many statements of the Messengers to this effect:

Allah relates that the Muhammad (peace be upon him) said:

And I am commanded to be from among the Muslims.

Allah relates that Abraham and Ishmael (peace be upon them both) said:

Our Lord! Make us Muslims to You and make our offspring a nation of Muslims to You.

Jacob advised his children, saying:

O my sons! Allah has chosen for you the true religion, then die not except in the faith of Islam.

Joseph (peace be upon him) called upon his Lord and said:

Cause me to die as a Muslim and join me with the righteous.

The Qur’ân relates:

And Moses said: “O my people! If you have believed in Allah, then put your trust in Him if you are Muslims.”

The Magicians of Pharaoh, after they accepted the message of Moses (peace be upon him), said:

Our Lord! Pour out onto us patience, and cause us to die as Muslims.

Solomon (peace be upon him) said in his message to the Queen of Sheba:

Be not exalted against me, but come to me as Muslims.

Allah relates that the disciples of Jesus (peace be upon him) said to him:

We believe in Allah, and bear witness that we are Muslims.

These were the main points of agreement between all the manifestations of the Message. So what was the wisdom behind the differences that existed between them and what were these differences?

The Differences between the Manifestations of the Message and the Wisdom behind These Differences
It is from the wisdom of Allah that all the Messages that came before the Final Message of Islam were restricted to specific times and specific peoples and were suited to their particular problems and circumstances. That is because every Messenger was sent to treat an acute problem of his people in addition to calling them to faith in Allah alone.

Some examples of these problems are as follows:

(1) The trial of material strength: The people of Hûd (peace be upon him) had been blessed by Allah with sophistication and strength. However, they ignored Allah’s commands and denied His blessings, having been beguiled by the power of their wealth. Hûd was sent to them as a Messenger from Allah, to remind them of Allah’s blessings and to treat their moral affliction in an appropriate manner. Allah relates in the Qur’ân that Hûd said to them:

So keep your duty to Him, fear Him Who has aided you with all that you know. He has aided you with cattle and children and gardens and springs of water.

(2) Moral Degeneration: The community of Lot (peace be upon him) suffered from deviant sexual behavior. Thus, Lot was sent to treat this moral sickness and restore decent, natural behavior. The Qur’ân relates that Lot (peace be upon him) said:

What! Of all creatures, do you go unto the males and leave those whom Allah has created for you to be your wives?

(3) Economic Despotism: Economic injustice in the form of giving false measure and cheating the weak of their rights was rife amongst Shu`ayb’s people. Shu`ayb (peace be upon him) was sent to them as a Messenger from Allah in order to correct these economic injustices in the manner desired by Allah. Shu`ayb said:

Give full measure, and cause no loss to others. And weigh with the true and straight balance and defraud not people by reducing their things, nor do evil, making corruption and mischief in the land.

(4) Political Oppression: Pharaoh subjected the Children of Israel to political oppression and Moses (peace be upon him) was sent to rescue them from his tyranny and to treat the political and psychological illnesses that afflicted them as a result of this oppression. Allah says:

Certainly, Pharaoh exalted himself in the land and made its people castes, oppressing a group among them, killing their sons, and letting their womenfolk live. Certainly, he was a spoiler. And We wished to show favor to those who were weak in the land, and to make them rulers and to make them the inheritors and to establish them in the land, and We let Pharaoh and Hâmân and their hosts receive from them that which they feared.

(5) Crass materialism: Before the arrival of Jesus (peace be upon him), the people of Israel had been overcome by materialism and excessive greed. Thus, Jesus was sent in order to cure this affliction, turn their hearts to what is with Allah, and break the materialistic shackles that bound their senses and narrowed their reality. This is why he was sent with miracles that astonished the materialists and awakened within them an awareness of Allah’s power and supremacy. Allah relates that Jesus said:

And I heal him who was born blind, and the leper and I bring the dead to life by Allah’s leave…

He was also sent to foretell the advent of the Message of Muhammad (peace be upon him). Allah relates that he said:

– …and to give you glad tidings of a Messenger to come after me whose name shall be Ahmad.

– And We placed in the hearts of those who followed him compassion and mercy. But the monasticism that they invented for themselves, We did not prescribe for them, but they sought it only to please Allah therewith, but they did not observe it with the right observance. So We gave those among them who believed their reward, but many of them are disobedient.

Each manifestation of the Divine Law addressed the specific problems that existed among the people it came to. Therefore, the wisdom behind the different manifestations of the Law was so that the Law could be specially tailored to deal with the problems arising from the circumstances of each society, circumstances that differed from time to time and from community to community.

The differences in the Law were only in the details of the legislation that took into consideration the problems and circumstances faced by each society.

The Unique Characteristics of Islamic Law
We have been discussing the similarities and differences between the different manifestations of the Divine Law and the wisdom behind them. We are now going to turn our attention to the unique features of Islamic Law that become evident to those who study it in comparison with the others.

The most important of these qualities are as follows:

1. Protection from corruption and distortion:

It is a Divine Law whose source is Allah alone, free from any human contribution to its fundamentals, principles, and indisputable injunctions. Allah says:

It is sent down by the All-Wise, the Worthy of Praise.

Though the religions that existed before the advent of Islam were divine in origin, they were afflicted by corruption and substitution that Islamic Law has been protected from. The other manifestations of the Law did not enjoy this protection.

In Islam, there are no councils or religious authorities that that have the power to interfere with the Law, modify it, replace it, add to it, or subtract from it. In fact, even the Messenger himself was not allowed to do anything but convey the Message. He was not given the authority to make a contribution of his own. Allah says in the Qur’ân:

And if he had forged a false saying concerning Us, We surely would have seized him by his right hand, and then certainly would have cut off his life artery.

Islamic Law has left an area open for scholars to make interpretive judgments and present their personal opinions, but these opinions may be correct or incorrect. For this reason, their opinions can be accepted or rejected, and all of them are equal in this regard.

Because of this unique feature, Islamic Law is free from becoming biased towards one group over another or one person over another or even one generation over another. All people are equal before the Law: whether they be men or women, weak or strong, the first of them or the last of them.

2. Comprehensiveness:

The message of Islam is unique in its scope, for it addresses every possible matter for all people for all time.

It is relevant for all time. The Message of Islam is for all generations from the advent of Muhammad (peace be upon him) until the Day of Judgment, since it is the final Message.

Allah has taken it upon Himself to preserve the Message, guaranteeing that it will remain for all time. Allah promises to protect it, saying:

Certainly, it is We Who have sent down the Remembrance and surely, We will guard it.

The scriptures of the past had been entrusted to their people and became corrupted and lost to them when the people became deviant. Allah says:

Certainly, We did send down the Torah wherein was guidance and light, by which the Prophets, who submitted themselves to Allah’s Will, judged the Jews, as did the rabbis and the priests, for to them was entrusted the protection of Allah’s Book, and they were witnesses thereto.

Any comparison between the text of the Qur’ân and the texts of the previous scriptures will clearly establish this fact. Take any copy of the Qur’ân from any part of the world, from any era, from any printing, and compare it with another; you will find them to be in complete agreement with one another. Then compare that with the many different versions of the Bible that exist, which are inconsistent with each other to the extent of contradiction.

This Message is for all peoples and nations. It is addressed to all humanity. Allah says:

Say (O Muhammad): ‘O mankind! Certainly, I am sent to you all as the Messenger of Allah.

Allah says about the Qur’ân:

It is but a Reminder for all the worlds.

The Message covers all issues. The subject matter of this Message is human life in its entirety, covering all the spiritual, intellectual, and physical aspects of life. Its legislations even include laws that ensure physical health and prevent disease.

It is concerned with the reformation of the individual and the community. Islamic Law pays as much attention to social reform as it does to individual development. It provides legislation on the social, economic, and political level to ensure the development of a civilized society that worships Allah alone. It pays careful attention to the institution of the family.

Islamic Law protects the rights of all members of society to ensure social harmony and strengthen social ties. It encourages closer ties between relatives, obedience to the parents, brotherhood, and social responsibility. The Messenger of Allah (peace be upon him) said: “The believers in their affection and kindness towards each other are like one body. If one limb is in pain, then the rest of the body suffers from fever and sleeplessness.”

Thus, the political life of society is founded upon justice, mutual consultation, and protecting the general welfare. It focuses on strengthening the ties between the political leadership and the populace, commanding good and forbidding evil, and the individual responsibility of every Muslim towards society. All of this helps to protect society, ensure its welfare, and safeguard it from all the evils and dangers it might face. Islamic law provides an economic order that prohibits oppression, provides equal opportunity, and protects the weak, the young, the orphan, the poor, the destitute and the wayfarer.

In every aspect of human life, Islamic Law provides injunctions that guarantee justice, promote the general welfare, preserve order, safeguard human rights, and define responsibilities.

Similarly, we find that Islamic Law addressed every stage of human life, from the cradle to the grave. It contains laws that protect the life of the fetus and ensure a healthy environment for the pregnant mother. Allah says:

– And if they are pregnant, then spend on them until they deliver…

– And kill not your children for fear of poverty.

The Law continues to address the needs of the child after it is born, by legislating the aqîqah ceremony for the infant, by ordering the selection of a good name for it, and by requiring breastfeeding, so the child is brought up in good physical and mental health.

3. Moderation:

One of the qualities of Islamic Law is that it has a moderate approach to issues and problems, being neither excessive nor neglectful. Islam approaches every issue with moderation, whereas we find most ideologies tend to go to one extreme or the other.

This moderation manifests itself in many ways.

Moderation in belief: In Islamic monotheism, we find a moderate position between atheistic materialism on the one hand and pagan polytheism on the other.

Moderation in its outlook on the Prophets: The Islamic view of prophethood is a moderate one, between that of those who venerated them to the point of worship and those who defied them and killed them. From an Islamic perspective, the Messengers were the best of humanity and were completely trustworthy in what they related from Allah. However, they were human beings in every way.

Allah says the following about the Messengers: – And indeed We sent Messengers before you and made for them wives and offspring…

- And We never sent before you any of the Messengers but certainly, they ate food and walked in the markets.

- The Messiah, the son of Mary, was no more than a Messenger, many were the Messengers that passed away before him. His mother was a true believer. They both used to eat food…

- Muhammad is no more than a Messenger, and indeed Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels? Moderation in its perspective on the human being: Islam is moderate in its view of humanity. This can be clearly seen in the fact that Islam honors the human being and has given mankind supremacy on the Earth. Yet, at the same time, it views the human being as a servant of Allah. Humanity has an honorable position in Islam, above everything else in Creation, and Islam recognizes humanity’s positive role in the universe. At the same time, Islam does not deify the human being. We do not find a contradiction between human honor and servitude towards Allah, for such servitude is the source of humanity’s honor, freedom and lofty status. Allah says:

And indeed We have honored the Children of Adam and We have carried them on land and sea, and have provided them with good things and have preferred them above many of those whom We have created with a marked preference.

Moderation in its outlook on knowledge: Islam sees human knowledge as having two foundations: revelation and the visible universe. Islam maintains a balance between reason and revelation, whereby reason is used to understand revelation and revelation acts as a guide for reason.

The combined results of these two sources of knowledge are brought together and applied by the human mind.

Moderation in defining the relationship between the individual and society: Islam holds a moderate view with regards to the relationship between the individual and society. It neither gives the individual complete freedom at the expense of society, nor does it negate the value of the individual. Thus, while Islam protects the rights of the individual and safeguards his freedom, it expects him to exercise his rights and freedom within the sphere of the community’s welfare. Islamic Law maintains a balance between the needs of the individual and society, allowing neither to overwhelm the other. It allows the two interests to come together in a most beneficial way that assures the best interests of all.

4. Practicality:

Islam considers Creation to be a tangible reality that contains within it signs that point to the existence of the Creator. It takes into account the reality of life, considering it to be a stage of existence, containing both good and bad, that is a preparation for the eternal abode of the Hereafter. It takes into account the reality of the human being, recognizing human nature, human limitations, and the circumstances that surround human life.

The practicality of Islam is evident in many ways.

In matters of belief: The tenets that Islam calls people to believe in can be understood by the mind. They can be proven intellectually and they satisfy the needs of both reason and sentiment.

In matters of worship: The practicality of Islam in matters of worship is evidenced by the fact that Islam takes into account the circumstances of people, their activities, and their human limitations. Allah says:

He knows that you are unable to pray the whole night, so He has turned to you in mercy. So, recite of the Qur’ân as much as may be easy for you. He knows that there will be some among you who are sick, others traveling through the land, seeking of Allah’s Bounty; yet others fighting in Allah’s Cause. So recite as much of the Qur’ân as may be easy and perform the prayers and pay the Zakâh.

Islam also considers the psychological makeup of the human being and how easy it is for a person to become overtaxed. For this reason, many religious obligations have been spread out over time. Some acts of worship must be performed once a year, while some are required only once in a lifetime, and yet others must be performed many times during the day. Similarly, some forms of worship are purely physical activities, some are exclusively monetary, and some are a combination of the two.

Circumstances like sickness and travel are also taken into consideration. For this reason shortening of the prayers is allowed for the traveler, and a person who is sick or on a journey during the month of Ramadân does not have to fast.

In what it permits and prohibits: From the practicality of Islamic Law, we find that only harmful things have been prohibited and whatever has benefit has been permitted. Allah says:

He permits for them all good things and prohibits for them things that are foul.

Additionally, extenuating circumstances have been taken into consideration. For this reason, a person can eat prohibited foods in cases of dire necessity. Allah says:

And He has explained to you in detail what is forbidden to you, except under compulsion of necessity.

In family matters: Islamic practicality in family matters can be seen in the permissibility of divorce when all attempts to reconcile the husband and wife have failed, in spite of the fact that divorce is disliked in Islamic Law and marriage is entered into as a permanent relationship.

One aspect of the practicality of Islam is the gradual implementation of its laws. This was applied in establishing many Islamic injunctions, especially prohibitions, such as the prohibition of alcohol and interest. This made it easier for people to accept the laws and ensured that they would be more inclined to obey them.

5. Clarity And Rationality:

The following are clear examples of the clarity and rationality of Islam:

In Belief: All aspects of the Islamic belief are clear, without any obscurity or ambiguity. Allah is One without any partners. He has the attributes of completeness and perfection. He has no deficiencies or limitations. This belief can be rationally proven. Allah says:

Say (O Muhammad): “Bring forth your proofs, if you are truthful.”

Similarly, the recompense of the Hereafter and the concept of prophethood are matters of belief that have no ambiguity or confusion about them. These matters have been addressed to all people, so all people are all able to understand them and apply them in their lives without the need of special religious councils or ecclesiastical decrees. They do not require any special genius or great intellectual effort in order to be understood and applied.

In Worship: The major acts of worship in Islam are well known to all Muslims. Their requirements and conditions are clearly understood. The times they must be performed and the reasons for performing them are matters that are well known to Muslims of all walks of life.

In Legislation: Similarly, in matters of legislation, all the Muslims know the major things that have been prohibited in the sphere of family relationships and other relevant matters.

Rationality is something that is found in every detail of Islam. Islam is established upon evidence and prohibits blind following or simply following in the footsteps of one’s forefathers without any knowledge. It calls one to contemplate, and contemplation in matters of religion is considered to be one of the most important religious obligations and one of the best forms of worship. Islam contains no tenet, however minute, that contradicts reason or observable reality.

Similarly, the mind is considered to be a gift from Allah that one must be thankful for, and as a matter of necessity one is expected to protect it and develop it with knowledge and contemplation. The rational mind is the basis for religious accountability and responsibility. Hence, religious obligations have been lifted from the shoulders of the insane.

The mind has been given a broad scope to determine many aspects of life. It has free reign on all issues that have not been addressed by the Scriptures. This is a vast domain where Islamic Law provides only the most general principles and guidelines. Islamic Law provides a general framework that merely serves to keep juristic thought from transgressing the bounds of sound reasoning.

6. Continuity and Progress:

Many philosophies and social systems are not able to reconcile the issue of ideological continuity with that of progress. Islam, on the other hand, looks at this matter from all of its different angels and strikes a balance between progress and continuity in matters of the world and human life.

Islamic Law responds to the demands of social progress in a way that keeps it in harmony with the practical realities of a changing world. At the same time, it maintains continuity in its primary goals and objectives. Its religious, moral, economic, and social values remain constant, governed by a set of unchanging principles. This is because the essential nature of the universe and the essential nature of the human being are constant and unchanging.

The areas of Islamic Law that are unchanging are as follows:

a. Beliefs: Islamic beliefs are permanent and unchanging truths. These truths include the reality of Allah’s existence, His perfect attributes, His creation of the universe, and its dependency on Him. They also include belief in the Angels, the Scriptures, the Messengers, and the Last Day, as well as knowledge that the purpose of life is to worship Allah, that the Earth is a place of trials, and that the Hereafter is the everlasting abode where deeds are recompensed.

b. Moral values: Concepts such as honesty, mercy, charity, justice, trustworthiness, chastity, and cooperation in performing righteous deeds are all eternal and unchanging moral values.

c. Primary goals and objectives: The general purpose and objectives of the Law do not change. Islamic Law came to protect faith, life, reason, wealth, and lineage, as well as to ensure the welfare of people in their worldly life and in the Hereafter.

d. General Principles: The general principles that Islam sets down to govern political, economic, and social affairs are permanent and unchanging. Among these principles are universal values like justice, consultation, equality, freedom, brotherhood, and social responsibility. There are many other important principles in Islamic Law. Enjoining what is right and forbidding what is wrong is a general obligation. The governing authority and the subjects should be able to advise one another. The right to private ownership must be upheld and protected within the limits and conditions set down by the Law. Interest is prohibited, but all other types of transactions are allowed as long as there is no injustice, cheating or exploitation. Society is responsible for its weak, its old, and its poor. The development of specialized skills and industry are to be encouraged in both the civilian and military sectors. All of these principles are permanent and enduring, regardless of how much circumstances and conditions might change.

e. Incontrovertible Laws: Islam has set down a number of incontrovertible laws in many areas. In the area of marriage we find, for one thing, that it is the only legitimate way to fulfill one’s sexual desires. Another incontrovertible law is the permissibility of divorce where circumstances require it. The manner and times of performing the formal, prescribes acts of worship are fixed an immutable. Prescribed punishments for crimes are unchangeable laws, as well as any quantities and measures specifically described in the Law. None of these laws can be changed in any way.

Other areas of Islamic Law are dynamic. They are:

a. Particulars of the law: Islamic Law includes many particular statutes that are either not addressed by the sacred texts or are addressed either indirectly or inconclusively, allowing for more than one interpretation.

b. Ways and means: For example: Islam has placed the human being in charge of the Earth. However, it did not delineate how this responsibility is to be carried out. Thus, all endeavors that fulfill this responsibility are lawful, like farming the land, mining the sea, or splitting the atom, as long as these means are not forbidden in and of themselves. Consequently, it is not permitted to steal in order to gain wealth.

c. Practical application of general principles: For example: In Islamic Law, the basis for all contracts is the willing agreement of both parties. However, the expression of this willing agreement does not have to take a definite form. Any way that this principle is upheld is legally acceptable. It might take the form of a verbal agreement, a written contract, or even a gesture.

7. Integration of Spiritual Development and Formal Legislation:

Islamic Law stresses the role of the individual conscience and is concerned with cultivating within it the fear and love of Allah and the hope for His mercy. This ensures that the individual will be responsive to the commandments of Allah even when there is no external monitoring system. However, Islamic Law does not rely exclusively upon the conscience. It complements its role by providing legislation to be upheld by society and enforced by the justice system.

There are many good examples of this characteristic in Islamic Law. For instance, in the domain of Contract Law, we find that Islamic Law firsts guides the individual conscience to the values of justice and integrity. It tries to instill in the heart of the believer a love of good conduct towards others and an aversion towards injustice. It calls the individual to abandon fraud and deception. Likewise, it provides specific laws that prohibit certain transactions that are oppressive and take advantage of the poor, like interest, fraud, and hoarding.

It also provides salutatory guarantees to ensure justice and eliminate oppression, like the documentation of loans and the authentication of contracts, measures that facilitate the task of the courts in resolving disputes.

Likewise, in matters concerning the lawful and the prohibited, we see the integration of moral guidance and formal legislation can be clearly seen in this aspect of Islamic Law. It does not leave any room for the heart to determine what is lawful and what is forbidden. Instead, the Law clearly defines what is prohibited and considers all other things to be permissible. However, it refers these laws back to the relationship that a person has with Allah, awakening in the heart of that person the fear of Allah so that he or she will voluntarily stay away from what is prohibited.

In family matters, we find that Islamic Law first provides guidance. For example, it encourages the couple to cultivate in their relationship love, tranquility, cooperation, and mutual sacrifice. Allah says:

– And they are a garment for you and you are a garment for them.

– And live with them honorably. If you dislike them, it may be that you dislike a thing and Allah brings through it a great deal of good.

We find that Islamic law complements these teachings with formal legislation. It provides that the marriage contract must be entered into by mutual consent and outlines the statutory obligations of both parties. Allah says:

And the women have rights (over their husbands) similar (to the rights of their husbands) over them in a reasonable manner.

With respect to its punitive measures, Islamic Law provided guidance that inspires fear in the hearts of the believers. This fear restraints the believers from committing sins. At the same time, it legislates severe punishments for those who violate the law. Allah says:

– And whoever is killed unjustly, We have given his heir the authority to demand justice.

– Cut off the hand of the thief, male or female.

Thus we find that Islamic Law perfectly addressed every aspect of human life and maintains a perfect balance between spiritual guidance and formal legislation, complementing the role of the conscience with the role of the justice system. Every verse that sets down a law invariably provides moral guidance as well that connects the believer’s heart to Allah, instilling in it love and fear and reminding it that Allah is keeping account of all things. This reinforces the belief in the oneness of Allah by connecting the heart, the limbs, and the deeds of a person – and every aspect of a person’s life – with Allah Almighty.

The Building Blocks of Islamic Brotherhood

tsaqafy06 — Mon, 16 Jun 2008 05:20:31 +0000

A structure without support must collapse. Likewise, Islamic brotherhood will fall apart if it loses the basis upon which it rests and which gives it support and stability. If we were to try to enumerate all the building blocks upon which Islamic brotherhood rests, we would not be able to do so, because they are so numerous. Yet we may summarize them briefly in the following manner:

A. Love and loyalty: It is not possible for brotherhood to come about unless the Muslims have genuine love for one another. This love must be deep and abiding. It must translate into deeds. A Muslim must greet another Muslim with peace when he sees him, and he must assist him when he is in need. He must show him hospitality when he receives him as a guest. He must help him to attain what is good and keep away from harm. Due to his sincere love for his brother, he must consider him to be as important as himself, if not more important.

From the Qur’ân, we have a good example of this love. Allah describes the Ansâr, who were the Muslims of Madinah, when the Meccan Muslims came to them as emigrants. He says:

But those who from before had homes and had faith love those who had emigrated to them, and they find in their hearts no desire for what they have been given and prefer others above themselves, even though poverty may afflict them.

`Abd al-Rahmân b. `Awf relates the following: “When we came to Madinah, Allah’s Messenger (peace be upon him) made a bond of brotherhood between me and Sa`d b. al-Rabî’. Sa`d said to me: ‘My brother, I am the wealthiest man in Madinah, so look at my wealth and take half of it. I have two wives. Look to see which one pleases you, so I may divorce her’.” What love could be greater than this, where your brother divorces his wife so you can get married? And what kind of brother gives to you half his wealth, the product of his life’s work?

B. Patience and toleration of abuse: A believer must bear patiently the harshness and rude treatment that he finds in his brothers. He must be able to take the bad treatment that they mete out to him in both word and deed. He must do this for the sake of preserving the bond of brotherhood. If he were to react and take revenge every time he was ill treated, the conflicts might never end, especially if the one seeking revenge is weaker than the one who wronged him. This would place people in a state of perpetual violence, an evil that far outweighs the benefit of taking revenge. Allah says:

And good deeds and evil deeds are not equal. Repel evil with what is best, then he with whom you had enmity shall become as a loyal friend. And none shall attain it except those who are patient, and none shall attain it except those endowed with great good fortune.

C. Concealing the faults of others: A believer must conceal the faults of his brother, no matter how great those faults might be, as long as his brother is not open about them. He must do so to protect the dignity of his brother and keep him from falling into public disgrace. Allah says:

Indeed, those who love that obscenity should be spread among the believers shall have a painful chastisement in this life and in the Hereafter, and Allah knows and you know not.

Allah’s Messenger (peace be upon him) said: “A slave does not conceal the faults of another in this world except that Allah conceals his faults on the Day of Resurrection.”

There is wisdom behind Islam’s prohibition of making public the faults of others. Islam goes so far as to consider publicizing the faults of another a great crime in and of itself. There are two reasons for this.

The first reason is that concealing the mistake of another gives that person a chance to reevaluate himself and repent. If his misdeed became manifest, he might lose all shame and, because of his infamy, continue to do his evil deed. On the other hand, if his shameful deed remains hidden, he will still have his reputation to protect. For this reason, Islam advises against exposing the faults of others. Mu`âwiyah relates that he heard Allah’s Messenger (peace be upon him) say: “If you seek after the shameful deeds of others, you will bring them to ruin or almost do so.”

`Uqbah b. Amir relates that Allah’s Messenger (peace be upon him) said: “Whoever sees someone else’s shame and conceals it is like a person who rescued a newborn girl from being buried alive.”

The second reason why it is better to conceal the faults of others is that it keeps corrupt deeds from becoming widespread in society. When sinful deeds are made public and then go unpunished, society can become corrupted, because people will be encouraged to behave in the same way. Making such sins public only brings these deeds to people’s attention and teaches them to engage in similar behavior. Many sinners confess that what brought them to sin was what they heard from others, or what they learned from the radio or on television.

Under certain circumstances, it is obligatory to conceal the faults of others. They are as follows:

• Cases of fornication that were not witnessed by at least four people. • Cases where the sinful act has no effect on anyone besides the perpetrator. • Cases where making the sin public causes greater harm than concealment. • Cases where exposing the sin causes people to lose confidence in someone who they benefit from on account of the confidence that they have in him. • Cases where the sinner is seeking an Islamic ruling on the sin that he committed and how to atone for it.

In other cases, it is obligatory to expose the faults of another person, especially when that person is public about his sins and knows that what he is doing is against the law of Allah. This person needs to be punished to prevent his sinful behavior from spreading to others in society.

The bond of brotherhood in Islam is different than other bonds that exist between people. It has a far deeper effect on the nature of society than any other bond, like that of language, national identity, or common interests. Such bonds, irrespective of their apparent effects, remain superficial. They are weak and easily broken unless they are strengthened by the bond of spiritual brotherhood and shared moral values. Only in this way can many truly be united.

The positive effects of brotherhood:

Brotherhood provides a number of worldly benefits. It creates a unified society. Muslims are united by the brotherhood that they share. It brings them together. They become the way Allah’s Messenger (peace be upon him) described them: “The believers with each other are like a building, each part supporting the others.”

Brotherhood removes the divisive effects of social stratification. People, instead, distinguish themselves through their devotion and their efforts. They all share the same rights and responsibilities. Allah says:

Verily the noblest of you with Allah is the most pious.

The Muslims, as brothers, advise and counsel one another on the worldly and spiritual matters that concern them. This mutual concern and counsel could never take place without genuine love existing between them. They must truly desire that good befalls their brothers and that they avoid misfortune.

Brotherhood has a pronounced affect on every aspect of cultural advancement and the progress of civilization. The reason for this is that any society whose members are divided amongst themselves will fall behind other civilizations and fall into disgrace and poverty. This is the fate of a society that is devoid of brotherhood. The weakness of a people is directly proportional to the degree of division that exists among them. Such division brings them to wretchedness where they once might have enjoyed prosperity and strength.

Brotherhood provides spiritual benefits as well. It brings about Allah’s pleasure and the reward of Paradise. When a believer becomes the brother of another believer and fosters for him true affection, Allah will reward him with Paradise because he has obeyed the command of Allah.

Allah’s Messenger (peace be upon him) said: “You will not enter Paradise until you believe, and you will not believe until you love one another. Should I not call you to something that will bring love between you if you do it – greet each other with peace often.”

Brotherhood will be rewarded with exemption from the horrors of the Day of Resurrection. The Prophet (peace be upon him) mentioned seven classes of people that would enjoy the shade of Allah on the day that there would be no shade except for his shade. Among them are: “two men who loved each other for the sake of Allah, who met each other and departed for his sake.” This shade will save them from the intense heat of the Sun on that day, and it will be granted to brothers who loved each other on the basis of faith.

Brotherhood can bring about benefits from the prayers of the righteous, before and after one’s death. All Muslims, when they perform their prayers, make the following supplication: “Peace be upon us and all the righteous worshippers of Allah.” This supplication is general for every righteous servant in the Heavens and on Earth. Righteousness is attained by performing every good deed enjoined by Allah and by avoiding every evil deed that Allah has prohibited. Among these good deeds is to love and foster brotherhood with those who share the same goals and strive with the same good deeds.

Beauty
Allah’s Messenger (peace be upon him) said: “Allah is beautiful and loves beauty.” Beauty here refers to the goodness of His deeds and the perfection of His attributes.

In technical terms, beauty is: the goodness, fullness, and completeness of something in every relevant quality of that thing. Thus, the beauty of a given thing lies in the goodness and completeness of the qualities inherent within it. If all possible aspects of completeness are manifest within something, then it is at its utmost beauty. If only some of these qualities are present, then its beauty is of a lesser degree, proportional to the extent of these qualities within it.

A beautiful horse is a horse that possesses all the qualities that a perfect horse should have, regarding its form, shape, color, the perfection of its limbs, and the ease of its gait. Beautiful handwriting contains all the qualities that are suitable for it, such as the balance and proper form of its letters and their correct and harmonious arrangement. Human beauty will not be for the same qualities as the beauty of an animal. Nor is the beauty of calligraphy going to be for the same qualities as the beauty of a voice. The qualities that make a dish beautiful will not be the same particular qualities as those that make an article of clothing beautiful. This can be said of all things.

Beauty is one of the most evident attributes of Allah’s Creation. Wherever a person looks, the beauty of Allah’s Creation is apparent in its colors, its sounds, and in its infinite complexity and precision. This beauty is one of the signs that Allah placed in His Creation, the Creation that He asked the human being to contemplate on and uncover its secrets. Allah says:

He is the one who sent down water from the sky. Therewith We bring forth vegetation of all kinds: from some We bring forth green crops out of which we bring forth clustered grain; And from the date palm and its spathes come clusters of dates hanging low and near. And there are gardens of grapes and olives, and pomegranates, each similar in kind yet different. When they begin to bear fruit, look at the fruits and their ripeness. Verily in these things are signs for people who believe.

This verse contains a description of the beauty to be found in nature. It calls a person to reflection and consideration. The beauty mentioned in the verse is not merely to be remembered and understood, it is mentioned so the person can take pleasure from it. The things mentioned in the verse were not created only for material benefits that they provide, but they were created to provide beauty, an immaterial benefit.

Allah also says:

And He has created cattle for you, from them you derive warmth and many benefits, and of their meat you eat. And you have a sense of pride and beauty in them as you drive them home in the evening and as you lead them forth to pasture in the morning.

Allah first mentions their material benefits then follows this by mentioning the more abstract benefits that they confer, typified by the aspects of their beauty that can be appreciated by their owners as well as others.

Elements of beauty:

For something to be beautiful, it must possess the following qualities:

A. Freedom from defects: The beauty of something is evident in its freedom from defects and deficiencies. The Qur’ân turns our attention to this aspect of beauty. While speaking about how beauty manifests itself in Creation, the Qur’ân discusses the sky, saying:

Do they not look at the sky above them – how We made it and adorned it and that there are no flaws in it?

This verse proclaims the beauty of the sky and that it is free from flaws. By negating any possibility of defect in the sky, the verse emphasizes its beauty.

B. Harmony and order: This is another characteristic of beauty. It is founded in precision, proper determination, and the proper relationship of some things to others in qualities like size, shape, color, movement, and sound. The Qur’ân discusses this quality, establishing its importance as a fundamental part of Creation, applying to everything, big or small, animate or inanimate. Allah says:

It is He who created all things and gave them due proportions.

If we take a close look at the human being, we can see the symmetry that so beautifies this small creature. The following words of Allah may not only point to the physical precision, symmetry, and good proportion of the human body, but perhaps they also point to the precise harmony that exists between the human body, mind, and spirit. It may also point to the harmony between the limbs of the human body and the limbs of other things in the surrounding world. Allah says:

O mankind, what has deceived you about your generous Lord? He Who created you, fashioned you in due proportion, and gave you a balanced form. In whatever form He wills, he puts you together.

A human being cannot hope to grasp all that is beautiful in this vast universe. Sometimes it must be pointed out by way of divine revelation. The universe is way to vast for the human intellect to take it all in. Many things will pass beneath a person’s notice, not due to any deficiency or lack of beauty in the thing itself, but due to the limitations of human perception. The vast realm of purely abstract beauty testifies to this.

Much of this type of beauty would go completely unnoticed were it not for the specific mention given in the sacred texts. Though knowledge of these types of beauty is indispensable, people would have passes through the ages in utter ignorance of them. This will become clearer in the following paragraphs.

Types of beauty:

The universe consists of bodies possessing length, width, and depth – like people, animals, the Sun, the Moon, and the Earth – as well as meanings like words, deeds, names, and qualities. On this basis, beauty can be broken down into two types:

A. Sensory beauty: This type of beauty comprises those things that can be ascertained by the senses. This type of beauty embraces the natural beauty of the Earth and sky, the Sun and the Moon, night and day, the land and the sea. It also comprises the beauty of the human being in the perfection of the human form. The Qur’ân brings our attention to many of the beautiful things in Creation, so we can benefit from them and thank our Lord Who brought the world around us under our control. Allah says:

– And He has created cattle for you, from them you derive warmth and many benefits, and of their meat you eat. And you have a sense of pride and beauty in them as you drive them home in the evening and as you lead them forth to pasture in the morning. And they carry your heavy loads to lands that you would otherwise not be able to reach without great distress, for your Lord is indeed Most Kind, Most Merciful. And horses, mules, and donkeys for you to ride and as a source of beauty. And he has created other things of which you have no knowledge.

– And I have created the human being in the best of forms.”

Allah explains what is meant by the “best of forms” by saying:

O mankind, what has deceived you about your generous Lord? He Who created you, fashioned you in due proportion, and gave you a balanced form. In whatever form He wills, he puts you together.

These verses show the beautiful pattern upon which the human being was created. Beauty is a hallmark of the human being, just as it is an attribute of other things. It is a great sign of the Creator’s power and creative ability, for He not only created the universe, but he did so with great precision and originality. No one can create anything like His Creation, even if the entire world came to assist in the effort.

B. Abstract beauty: This type of beauty manifests itself in many ways. It cannot be perceived by the senses directly, but can be ascertained by one who possesses a keen intellect and is insightful.

There is beauty in noble statements and in good words. Allah says:

Who is better in speech than one who calls to Allah, works righteous deeds, and says: “Truly, I am of the Muslims.”

In this verse, Allah has made calling to Islam and uttering the testimony of faith the best and most beautiful of speech. This shows that beauty exists in statements that people utter, not just in how the words are composed, but also in the meanings that they express.

There is beauty in deeds, which should always accompany good words, for words that are not followed by deeds can never attain their full beauty. This is why, in the aforementioned verse Allah says: “…works righteous deeds…”, for a statement by itself is not enough with respect to a person being a Muslim, if it is not followed by action.

This is the reason the scholars give the following beautiful definition for faith: “It is a profession on the tongue, performance of deeds, and conviction in the heart.”

It is clear that beauty exists in deeds as much as it exists in words.

Where beauty is to be found:

We have dealt with how beauty can be sensory or abstract. From this, we can ascertain where beauty can be found.

A. Beauty can be found in nature. Nature, which encompasses the heavens and the Earth, people and animals, plants and rocks, provides a vast domain for beauty. The Qur’ân draws our attention to many details of nature and many aspects of its beauty. It presents this beauty in two different ways:

It sometimes approaches the subject in general terms, drawing our attention to nature, so people can scrutinize and contemplate on the world in which they live and draw forth its secrets for themselves. Allah says:

Verily in the creation of the heavens and the Earth; in the alteration of the night and the day; in the ships that sail through the ocean carrying what benefits mankind; in the rain which Allah sends down from the skies by which He gives life to an Earth that is dead and scatters within it beasts of all kinds; in the changing of the wind; in the clouds that are suspended between the sky and the Earth – are indeed signs for people who use reason.

This great spectacle of nature that goes beyond the limits of what the senses can take in. It is something for both the senses and human reason to explore and from which they may draw forth specific conclusions, not the least of which is its manifest beauty.

The Qur’ân sometimes approaches the subject in specific terms, focusing on one aspect of nature and pointing out its beauty in both direct and subtle ways. Allah says:

Do they not look at the sky above them – how We made it and adorned it and that there are no flaws in it?

B. Beauty can be found within the human being. This beauty can be witnessed from the first stages of formation and development to the period of growth and full adulthood. Beauty is one of the most prominent characteristics of the human being. The Qur’ân discusses it in depth, using it to indicate the power and creative ability of Allah with which He blessed His servants. Allah says:

– He has created the heavens and earth in truth, and He shaped you, and He shaped you well, and to Him is the final return.

– O mankind, what has deceived you about your generous Lord? He Who created you, fashioned you in due proportion, and gave you a balanced form. In whatever form He wills, he puts you together.

The perfect and complete proportions of the human form are the source of all human beauty, because the lack of deficiency in form is a source of beauty. Allah created the human being and brought His creation to the heights of excellence and precision.

C. Beauty is to be found in the arts. The arts are a product of human effort. It stems from the intrinsic nature and the rational faculties that Allah has placed within the human being.

Islam is based upon its beliefs and provides a comprehensive view of the universe, of life, and of humanity. There is no room within it for falsehood, heresies, and corrupted ideas. There is no room within it for icons and idols. The arts are a great source of beauty and will remain so as long as human beings inhabit the Earth. Artistic beauty in Islam can manifest itself in many ways, among which are the following:

Ornamentation: The Muslims have been known for this artistic form for ages. It has even been said that the Islamic art form is the art of ornamentation. Scarcely an Islamic artifact can be found – from rings and dishes to the greatest of buildings – that does not possess some form of ornamentation.

There are two major ornamental styles:

1. The floral style: There are many approaches to this style. Flowers and plants appear singularly and in pairs. They can be placed in opposition or intertwined, and are found in all sorts of places. They adorn walls and doors. They appear in glass and in copper work. They decorate the pages and covers of books.

2. The geometric style: This style is achieved by using geometric forms in beautiful artistic arrangements. Star patterns and interlocking circles are common. This style can often be seen adorning buildings, in woodwork and copper work, and on doors and ceilings.

Calligraphy: The written word has always been an important domain of artistic beauty. It appears as poetry and prose. The written word itself has a respected status since the time Allah’s Messenger (peace be upon him) took scribes to record the revelation. Everything that was revealed was written down, sometimes on palm fronds, stone tablets, sheepskins, or wooden boards. It was collected together during the time of Abû Bakr when he feared that the Qur’ân would be lost due to the fact that many of the reciters of Qur’ân were being killed in war.

Writing took on a greater prominence as Caliphs, governors, poets, scholars, and orators became part of the literate classes. Writing became a social distinction and a required skill for all prominent people in society. It enjoyed wide popularity.

Calligraphy was practiced with great care by the Muslims. People became specialists in the art. Many styles developed, like Kufic, Persian, Naskh, Ruq`â, Moroccan, Diwani, and Thuluth. Each of these styles became the source for numerous subsidiary styles.

Architecture: This field is as old as humanity. It progressed as the human being progressed from generation to generation throughout the centuries. In the Islamic world, advances took place that had never existed before. It set down styles that were very functional for its purposes while providing great esthetic beauty. Architectural beauty manifested itself in two main areas:

Mosques and prayer areas: Architecture took great strides in this area and diversified greatly. The mosque took on a unique and distinctive appearance through numerous ways in which this distinctiveness manifested itself.

Residential buildings: Islam had a marked effect on how people lived and consequently on the architectural style of homes and palaces. A western scholar, G. Marseille, noticed this effect when he said: “Islam became deeply imbedded in domestic as much as it entered social life. It placed its stamp on both homes and individuals.”

A Muslim’s house is distinctive because it is intrinsically related to the social customs that Islam carefully structured and cultivated. Among the factors that Muslim houses took into consideration are the partition that separates men from women, the necessity of seeking permission from outside a house before entering it, and the necessity of seeking permission from within the house before entering a room.

Some of the old castles still exist. In Spain, there is the Alhambra of Granada. There are also many surviving examples of later castles showing great diversity of style. They can be found in all countries with a Muslim population. These homes and palaces continue to tell us about the genius and artistry of Muslim architects and the extent of their engineering knowledge.

The attention that Muslims give to their homes and palaces and to their ornamentation must remain within the limits set by Islam. Islam does not allow extravagance and wasteful spending, nor does it promote stinginess. It calls to moderation and balance.

A person must not forget in material beauty what Islam has to offer of abstract beauty that makes a person take care of the most important matters first. The beauty of a judge is in being just. The beauty of a ruler is in caring for and protecting the subjects. The beauty of a wealthy person is in charity, the beauty of a poor person is in hard work and industry.

Allah says:

– O children of Adam, We have bestowed raiment upon you to cover your shame as well as to adorn you, but the raiment of righteousness, that is the best.

– O children of Adam, wear your beautiful apparel when you go to the mosque.

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The Practical Application of Justice in Islam

tsaqafy06 — Mon, 16 Jun 2008 05:19:04 +0000

The Muslims, starting with Allah’s Messenger (peace be upon him), put into practice the highest form of justice. Allah’s Messenger (peace be upon him) placed himself on the same level with the rest of humanity. The Qur’ân relates to us that he said: “Verily I am a man like yourselves.”

He did not use his eminent and noble status in order to set himself apart from the rest of humanity and justify seizing their rights and property without just cause. Quite the contrary, he was a most admirable example for upholding justice, even against himself, in spite of the fact that he was Allah’s Prophet and Messenger.

It has been related that Asyad b. Khudayr (may Allah be pleased with him) was a righteous, cheerful, and handsome man. Once while he was in the presence of Allah’s Messenger (peace be upon him), addressing the people and making them laugh, Allah’s Messenger jabbed him in his hip. He said: “You have injured me.”

Allah’s Messenger (peace be upon him) then said: “You may take retribution.”

He said: “O Messenger of Allah, you have a shirt on and I do not.” Allah’s Messenger lifted his shirt. Asyad then embraced him and said, “By my mother and father, I wanted only this.” Then he kissed Allah’s Messenger (peace be upon him) on the hip.

This is one of the most striking examples of justice that the most equitable leaders throughout the centuries were never able to equal when dealing with their subjects.

Another example of the practical application of justice in Islam is that of `Umar b. al-Khattâb, the Commander of the Faithful, who would not let his testimony take precedence over anyone else’s testimony merely because he was the ruler. It has been related about him that while he was on his habitual nightly patrol to survey the condition of his subjects, he saw a man and woman committing adultery.

He later assembled the people and addressed them, saying: “O people, what would you say about a man and a woman who the Commander of the Faithful saw committing adultery?”

`Alî b. Abî Tâlib (may Allah be pleased with him) said: “The Commander of the Faithful would have to produce four witnesses or he would be lashed for bearing false testimony.” He then recited the following verse from the Qur’ân:

Those who accuse chaste women and do not produce four witnesses should be given eighty lashes and their testimony should never again be accepted. These people, they are the sinners.

The Commander of the Faithful had no recourse but to withhold the names of the perpetrators, because he realized that he would not be able to produce the rest of the witnesses, and in this matter he was no different than the rest of the Muslims.

Another example is that of `Alî b. Abî Tâlib, the fourth Caliph (may Allah be pleased with him). One day, he lost his coat of armor and found it in the possession of a Christian, so he took the case to the judge Shurayh. `Ali, as the plaintiff, said: “This coat of armor is mine. I neither sold it nor gave it away.”

Shurayh then asked the Christian about it, who said: “The coat of armor is none other than mine, and I do not consider the Commander of the Faithful to be a liar.”

Shurayh then turned to `Alî and said: “The coat of armor is in his possession. This gives him an apparent right over it. Do you have any evidence to support your claim?”

`Ali (may Allah be pleased with him) then said: “Shurayh is correct. I do not have any proof.” Thus, Shurayh ruled in favor of the Christian.

The Christian turned away, taking the coat of armor with him. He took only a few steps before he turned around and said: “As for myself, I bear witness that these are the laws of the Prophets. The Commander of the Faithful takes me to the judge and he rules in my favor against him. I bear witness that there is no God but Allah and that Muhammad is his Messenger. The coat of armor is yours, O Commander of the Faithful. I was following behind your army while you were departing from Siffîn, and I came up from behind your multi-hued camel.”

`Alî (may Allah be pleased with him) said: “Since you have accepted Islam, then it is yours.”

There are numerous other examples that show how justice in Islam was put into practice to the highest degree. Allah says:

lieve, stand firmly for Allah as just witnesses and do not let the enmity and hatred of others make you avoid justice. Be just, for this is nearer to piety. Fear Allah. Verily Allah is well acquainted with what you do.

Freedom
Islam considers freedom to be a natural right of the human being. Living becomes devoid of worth when freedom is not present. When a person loses his or her freedom, his or her inner self dies, even though on the outside, he or she continues to live; eating, drinking, working, and going through the other motions of life. Islam elevates freedom to such a level that it has made free thought the proper way of coming to know about Allah’s existence, Allah’s existence being a fact that needs no external proofs or miracles to be known. Allah says:

There is no compulsion in religion. Guidance is clear from error.

The verse negates the use of compulsion in religion, though religious belief is the mightiest thing that a human may possess. This makes it quite clear that compultion is not to be tolerated in any other matter and that the human being is independent in what he or she possesses and does without being subjected to the will of anyone else. The individual has free will and free choice.

The Meaning of Freedom: Freedom is a person’s ability to do something or abstain from it of his or her own free will. It is a special quality enjoyed by every rational human being. With it, a person acts without the interference of others, because that person is not owned by anyone, not on the individual level, nor on the level of the state, society, or nation.

Does “freedom” mean being left completely without any regulation?

Islam’s recognition of freedom does not imply that it leaves the individual free of all restrictions and guidelines, because that kind of “freedom” is mere anarchy that gives free reign to lusts and base desires. It is well known that these vain desires bring more harm to the human being than they do good. For this reason, Islam forbids a person to follow them. Islam regards the human being as a naturally social creature who lives among many others of the same kind. No one’s freedom is granted at the expense of another’s. Everyone must be given freedom on both the individual and societal levels. For this reason, Islam sets down certain rules and guidelines that guarantee the freedom of all. These guidelines can be outlined in the following manner:

A. The freedom of individuals and communities should never jeopardize the general order of society or destroy its foundations.

B. The freedom of individuals or communities should never cause the loss of more general rights. This is in consideration of their intrinsic value.

C. No one’s freedom should violate the freedom of others.

These regulations and guidelines show that Islam does not recognize individual freedom at the expense of the community, nor does it establish freedoms for communities at the expense of individuals. Instead, it strikes a balance between the two, giving everyone their just due.

Types of freedom:

• Individual freedom with reference to material concerns.

• Individual freedom with reference to more abstract matters.

Individual Freedom with Reference to Material Concerns A. Personal Freedom: A human being should be fully capable of disposing of his or her own affairs in every matter that is of personal significance without fearing injury to his or her person, property, or reputation as long as his or her activity does not transgress against the rights of others. Personal freedom implies the existence of two things:

1. Sanctity of the self: Islam places great emphasis on human dignity, and grants the human being a lofty status. It enjoins people to show respect for others and refrain from belittling them. Allah says:

– Truly, We have honored the children of Adam.

– And when your Lord said to the angels: ‘Verily I will place a vicegerent on the Earth.’ They said: ‘Will You place therein those who will make mischief and shed blood while we extol Your praises and glorify you?’ He said: ‘Verily I know what you know not.”

These texts call to the honor, nobility, and sanctity of the human being and give consideration for human faculties. Islam places the human being on the highest level. For this reason, Islam considers transgression against one person to be transgression against society as a whole. Likewise, it considers concern for one person to be concern for society as a whole. Allah says:

For this reason, we decreed for the Children of Israel that whoever kills a single soul unjustly or does mischief in the land will be like a person who has killed all of mankind and whoever saves a single soul will be like one who saved all of mankind.

This recognition of human dignity applies to everyone, whether male or female, ruler or subject. It is a right of every human being, regardless of color, race, or religion. Even the foundling in the street must be taken in and honored on account of that intrinsic human worth.

If anyone finds a child abandoned on the street, that person must take that child in. If no one does this, then everyone in the community is sinful and they are all responsible to Allah for the child’s demise.

In the same way that Islam emphasizes the dignity of the human being during his or her lifetime, it does so for the human being after death. Islam forbids mutilating the corpse and commands that the body be prepared for burial and then properly buried. Likewise, Islam prohibits sitting on graves or defecating on them.

2. Security of the self: Islam guarantees the safety of the person’s life, honor, and wealth. It is forbidden to kill, injure, or otherwise transgress against another human being. It does not matter whether this injury is physical, like imprisonment, or psychological, like verbal abuse.

To prevent all such forms of abuse and create an environment where people can exercise their personal freedom, Islamic Law prescribes disciplinary measures and punishments. The greater the transgression, the sterner the punishment. The punishment for murder is retribution. Allah says:

O you who believe, retribution is prescribed for you in murder.

Retribution is also required in cases of injury and dismemberment. Allah says:

We prescribed for them in it a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and retribution in injury.

`Umar b. al-Khattâb (may Allah be pleased with him) prohibited his governors from beating anyone except with the decree of a reputed judge. `Umar also demanded that the governors who disobeyed be beaten to the extent that they beat their subjects. `Umar went further to prohibit the governors from insulting any of their subjects, setting down a punishment for those governors who defied him in this.

B. Freedom of Travel: An individual is free to travel at will within his or her country and outside of it without any impediment. It is a natural right of a human being to be able to depart and return. It is a requirement of life to be able to do so. It is often necessary to earn a livelihood, find employment, seek knowledge, and achieve many other things. Movement is a quality of all living things. It is a necessary part of what it means to be alive. Freedom of movement is established by the Qur’ân, Sunnah, and the consensus of the jurists.

In the Qur’ân, Allah says:

It is He Who made the Earth submit to you, so traverse its surface and eat of its sustenance and to Him is your return.

No one should be prohibited from movement except for an overriding consideration of the general welfare. When a plague struck Syria, `Umar b. al-Khattâb (may Allah be pleased with him) prohibited travel to Syria. He did so in order to carry out the instructions of Allah’s Messenger: “If you hear about a plague in a certain land, then do not go there, and if you are in a land when a plague strikes it, then do not leave and try to flee it.”

To facilitate the people’s freedom of movement, Islam prohibits any transgression being committed against travelers or hindrance being placed in their way. For the same reason, Islam has prescribed an extremely stern punishment for highway robbery. Allah says:

The recompense of those who wage war against Allah and His Messenger and go about in the Earth spreading mischief is that they should be killed or crucified or have their hands and feet cut off on opposite sides or be exiled from the land. This is a disgrace in this world, and they have in the Hereafter a great punishment.

In order to facilitate use of the roadways, the Prophet (peace be upon him) forbade his Companions from sitting down in them. He said: “Avoid sitting in the roadways.” His Companions responded: “O Messenger of Allah, we have no recourse but to sit in these places.” He said: “If this is the case, then give the road its rights.” They said: “What are the rights of the road, O Messenger of Allah?” He said: “Lowering the gaze, abstaining from abuse, returning the greeting of peace, enjoining what is right, and forbidding what is wrong.”

The streets should be used for what they are built for, like traveling and the transportation of goods. Using them for any other purpose is prohibited, especially if it leads to harming others.

Due to the importance of travel in the life of a Muslim and due to the fact that unforeseen problems often occur during travel, Allah has granted the wayfarer a right to a share of the Zakâh funds (alms) if needed, even if this person is affluent in his or her own land.

C. Freedom of Residence: Any person who is capable of securing a place of residence for his or her self has the freedom to do so. Likewise, the state should provide suitable housing for those who are incapable of doing so for themselves, so that they can have at least a minimal standard of living.

Abû Sa`îd al-Khudrî (may Allah be pleased with him) relates that Allah’s Messenger (peace be upon him) said: “Whoever has excess shelter should provide shelter for one who has none, and whoever has excess provisions should provide for one who has none.”

The jurist Ibn Hazm uses this hadîth and others as proof that the affluent Muslims are expected to provide for the needs of the poor when the Zakâh funds and tributes are insufficient to address their basic needs. These needs are food, drink, clothing, and shelter from the heat and cold. The prominent people in society and in government are responsible to collect these funds and distribute them to the needy, both Muslim and Non-Muslim, because the fulfillment of these basic needs is a universal right of all humanity. Every member of society should be guaranteed these things.

When a person owns a home, it is not permissible for anyone else – not even the president of the country – to break into that home or enter it without the owner’s permission except under the direst circumstances. Allah says:

O you who believe, do not enter the homes of others before announcing yourselves and greeting the occupants. This is better for you that perhaps you might take heed. And if you find no one present, then do not enter their homes until you receive permission. If you are told to go back, then go back. This is purer for you. And Allah knows well all that you do.

If entering houses without permission is forbidden, confiscating or destroying the homes of others is even more heinous. The only exception to this is where the general welfare of society rests upon doing so. In these cases, the homes can be taken as long as fair compensation is given to the owners.

There are many instances where the general welfare might require the acquisition of others’ homes. It might be necessary to complete such projects as expanding a mosque, constructing a needed road, or building a hospital. `Umar b. al-Khattâb (may Allah be pleased with him) displaced the people of Najrân and compensated them with the city of Kufah.

To protect the sanctity of the home, Islam prohibits spying. Allah says:

Do not spy, and do not backbite one another.

Spying violates the rights of others by violating the sanctity of the home and compromising the inhabitants’ personal freedom. Islam goes so far in preserving the sanctity of the home that it waives the right to retribution or blood money in cases where the home of another has been violated. Abû Hurayrah related that Allah’s Messenger said: “Whoever looks into the home of another without permission, then poke out his eye, and there will be no compensation for the eye.” Even though the eye of a human being is sacred and the monetary damages that Islam demands from one who damages the eyes of another are great, they are waived in this case where the eyes were used to violate the righs of another.”

D. Freedom of Ownership: Possession is where a person is able to dispose of something and benefit from it in any legally sanctioned manner. There are various types of property and various legitimate ways of acquiring it, all of which can be summarized as follows:

1. Types of property: Property or possession is of two types, private and public. Private property is where an individual has something and has the exclusive right to benefit from it.

Islam grants the individual the right to possess. It is a fundamental principle of Islamic Economics. It acknowledges the natural consequences of private ownership, like the need to preserve it and safeguard it from seizure, theft, and misappropriation. Islam sets stern punishments for transgressing against another’s property in order to safeguard the right to private property.

There are other consequences of private ownership that Islam addresses, like the freedom to dispose of one’s property through buying, selling, leasing, mortgaging, gifting, bequeathing, and other types of legitimate commercial behavior.

Islam, however, does not leave private ownership completely unregulated. It sets down a number of regulations to ensure that the rights of others are not violated. Islam prohibits usury, fraud, bribery, hoarding, and other harmful practices.

The freedom to own property is the same for men and women. Allah says:

Men have a share in what they earn and women have a share in what they earn.

As for public property, it is possessed by society at large, or by a sector of society. All the people in society benefit from it collectively. No individual has an exclusive right to any part of it.

This type of property includes mosques, hospitals, public roads, rivers, oceans, and the public treasury. Public property is used for the public benefit. It is not to be used for the benefit of political leaders or other individuals. No one should interfere with it without a legally valid reason, like managing the property and employing it for the common good.

2. Means of acquiring property:

The legitimate means of acquiring property are those that are specifically recognized by Islamic Law. All other ways of acquiring property are forbidden. The legitimate means of acquisition can be broken down into two categories: private and public.

Private acquisition can occur in two different situations. The first is where the wealth concerned is already the property another. The second is where it is not. Wealth that is the property of another cannot be transferred from its owner to another except for a legitimate reason. These reasons include the transfer of property due to inheritance, bequests, preemption, contractual obligation, or a gift.

Wealth that has never been the property of another cannot become someone’s property except through activity that leads to possession. This would include developing barren land, hunting wild game, extracting mineral wealth from the Earth, and being allotted unowned wealth by way of a government charter.

Personal ownership is also subject to the following conditions:

1. The owner must continue to use the property productively. Neglecting the property is harmful even to the owner and using it productively is beneficial to all of society.

2. The owner must pay the necessary Zakâh tax. If the person possesses a certain amount of wealth, it may be subject to the Zakâh tax. Zakâh is considered spending in the cause of Allah, but it is also considered a right of the wealth itself.

3. The owner must avoid all prohibited means of acquiring wealth, like interest, fraud, and cornering the market through hoarding.

4. The owner should not squander the wealth nor be excessively stingy with it.

Public acquisition of wealth manifests itself in many ways. The first of these are the natural resources that are readily available to everyone without much effort, like water, public pastureland, and fire.

The second of these are resources that are protected and maintained by the state for the general benefit. This includes such things as graveyards, military bases, government agencies, public endowments, and Zakâh funds.

Then there are those resources not owned by anyone and resources that were previously owned then fell under a long period of neglect, like undeveloped land.

Finally there are those resources acquired by the state through military effort, like the spoils of war.

E. Freedom of Work: Working is an Islamically permissible way of making a living. It holds a high honor among the various activities of life. Islam recognizes the individual’s right to engage in any field of work he or she wishes unless this leads to a conflict of interests or causes detriment to society.

Due to the importance of work in Islam, it is considered a form of struggle (jihad) in the cause of Allah. Ka`b b. `Ajazah (may Allah be pleased with him) relates that a man passed the Prophet (peace be upon him) and the Companions saw how hard working and industrious he was. They said: “O Messenger of Allah, if he were only doing this much work for the sake of Allah…”

Allah’s Messenger (peace be upon him) said: “If he is working to support his small children, then it is for the sake of Allah. If he is working to support his elderly parents, then it is for the sake of Allah. If he is working to occupy himself and keep his desires in check, then it is for the sake of Allah. If, on the other hand, he is doing so to show off and earn fame, then he is working for the sake of Satan.”

We find in the Qur’ân and Sunnah many texts that speak about work and praise a number of occupations, like metalworking, shipbuilding, and agriculture. The reason for this is that work, in and of itself, is a means of survival. Survival, in turn, is a necessary condition for the greatest purpose in life – worshipping Allah and seeking His pleasure. The greatness of this objective elevates the means needed to attain it.

The greatest objective is the pleasure of Allah, and work and sacrifice are the greatest means of attaining it. The Qur’ân praises work and earning a livelihood only to show the great benefits that it brings, its importance for human survival, and that it is Allah’s greatest blessing for humanity.

Individual Freedom with Reference to Abstract Concerns

A. Freedom of Belief: The individual has a right to choose the religion that he or she is convinced is true without being compelled by anyone. Compulsion negates free will, so a person who is compelled is not truly convinced. If we consider Allah’s words “There is no compulsion in religion”, …we find that Islam has completely rejected the use of force in matters of belief. Islam asserts that thoughts and beliefs must develop in complete freedom. When a person accepts a religion, creed, or idea under compulsion or threat, then such an acceptance is false, worthless, and rejected. It is not in that person’s heart. There is no conviction behind it. For this reason, Allah says:

– If your Lord had willed, then everyone on Earth would have believed. Would you compel the people in order to make them believers?

– So remind them (O Muhammad), you are only one who reminds. You are not a dictator over them.

These verses and others like them reject the use of compulsion in matters of belief and assert the individual’s right to choose what to believe and what religion to embrace.

It follows from freedom of belief that there must be dialogue and discussion about religious matters. There must be an exchange of ideas and the opportunity to clarify matters that are ambiguous or poorly understood. This is so that belief can be attained with conviction and peace of mind and so that someone who does not know the truth can have a chance to arrive at it.

The Prophets and Messengers (peace be upon him) used to try to convince their people by engaging in discussions with them. Abraham (peace be upon him) engaged his Lord in discussion on the issue of death and resurrection in order to increase his conviction. Allah relates it in the Qur’ân as follows:

And when Abraham said: “My Lord, show me how you bring the dead to life.” He (Allah) said: “Do you not believe?” He said: “Yes, but (I ask) for the contentment of my heart.” He (Allah) said: “Take four birds and train them to come to you, then place a portion of them on every mountain. Then call them. They will come to you swiftly.” Then when it became clear to him, he said: “I know that Allah is Mighty, Wise.”

The angel Gabriel (peace be upon him) came to Allah’s Messenger (peace be upon him) and asked him about Islam, faith, piety, and the signs of the Hour. This is a clear proof for Islam’s insistence upon free discussion in religious matters, both between the Muslims themselves as well as between Muslims and the adherents of other faiths.

The condition for such discussions is the sincere desire to arrive at the truth and to accept the truth when it becomes clear. The purpose of discussion must not be to present false and confusing arguments or to spread doubts. Such discussions are forbidden, because they do not help people to arrive at the truth with certainty and conviction.

It also follows from freedom of belief that there must be freedom of religious practice. A person must be allowed to carry out his or her religious duties without being rebuked, belittled, or threatened. The position that Islam has given to Non-Muslims living in the Islamic State is one of the glorious facts of Islamic history and a sign of Islam’s greatness and magnanimity. When Allah’s Messenger (peace be upon him) arrived in Yathrib (now known as Madinah) he gave the Jews a treaty of peace.

It afforded them the right to believe and worship according to their own religion and in their own places of worship. The Rightly Guided Caliphs who succeeded him followed the same practice. `Umar b. al-Khattâb (may Allah be pleased with him) sent to the people of Jerusalem a treaty with the following wording:

This is what `Umar, the Commander of the Faithful, grants to the people of Iliyâ’ in peace. He grants them the safety of their persons, their churches, and their crosses… their churches will not be shut down nor destroyed. Nothing will be taken from them nor from their crosses. They will not be compelled to abandon their faith nor shall they any one of them be abused.

The scholars of Europe today bear witness to the magnanimity of Islam and admit this in their books.

Michaud, in his book The History of the Crusades, writes:

Islam, that commands jihâd, is magnanimous to the followers of other faiths. It exempted the patriarchs, monks, and their servants from taxation and prohibited the killing of monks specifically, because of their devoting their lives to worship. `Umar b. al-Khattâb did not harm the Christians in any way when he opened up Jerusalem. The Crusaders slaughtered the Muslims and burnt down their homes when they entered that city.

B. Freedom of Opinion: Freedom of opinion or freedom of thought is protected by Islam. Islam permits the individual to look into Creation and observe all the phenomena that it contains. It encourages the individual to experiment, employ reason, and utilize the world around him for the benefit of humanity, because everything in Creation is there for the benefit of the human being. The human being is capable of utilizing nature to his own benefit, transforming it and manipulating it to the maximum possible extent. This can only be achieved with a considerable amount of thought and contemplation.

Advancing ones opinion can be done in many circumstances and for many reasons:

1. It can be done to clarify the truth and counteract falsehood. Allah says:

Let there arise from you a group of people who call to goodness, enjoin what is right, and forbid what is wrong. These are the ones who are successful.

In this verse, Allah is asking the believers to make the truth – that which is right – manifest and also to refute falsehood.

2. It can be done to prevent oppression and establish justice. This is what the Prophets and Messengers did when they confronted the kings and leaders. Scholars and intellectuals do so when they confront the rulers and judges. Allah’s Messenger (peace be upon him) said: “The best struggle (jihad) is to speak the truth in front of an unjust king.”

3. A person may advance his or her opinion to clarify which affairs are more important and should be dealt with first. The members of the consultative councils in many countries and societies often do this.

Freedom of opinion can manifest itself in countless other ways, but this freedom is granted by Islam only to foster good and to allow the individual to develop his or her self and society. It is not there so a person can injure himself and others or follow his lusts and destructive desires.

When we look into Islamic history, we find that freedom of opinion was put into practice since the time of the Prophet (peace be upon him).

We can see that the Companion Habbâb b. al-Mundhir gave his personal opinion about where the Muslims should position themselves during the Battle of Badr. His opinion on this matter ran contrary to the opinion of the Prophet (peace be upon him). The Prophet (peace be upon him) accepted his opinion.

When the Prophet’s wife `A’ishah was accused of adultery, some of the Companions advised him to divorce her. Then the Qur’ân testified to her innocence. There are many other examples in history where the Companions freely gave their opinions to Allah’s Messenger (peace be upon him).

C. Freedom of Education: Islam requires the individual to seek knowledge and has granted every individual the right to seek an education. It has placed no restrictions on this, as long as the knowledge sought is of benefit to the Muslims in their worldly lives or their religion. Quite the contrary, Islam encourages people to seek all such knowledge.

As for knowledge that yields no benefit, but may even cause harm, it is forbidden for the Muslim to seek it. Magic and fortune telling fall under this category.

Knowledge and education are of great importance for life. For this reason, the very first verse of the Qur’ân to be revealed ordered the Prophet (peace be upon him) to read. Allah says:

Read in the name of your Lord Who created; Who created man from a clot. Read! And your Lord is Most Generous, Who taught by way of the pen; Who taught the human being what he did not know.

Reading is the key to knowledge. This is the reason why the Prophet (peace be upon him) would pardon any prisoner of war from among the disbelievers if they would teach the children of Madinah how to read and write. This was after the Muslims had to emigrate to Madinah fleeing persecution, and after the unbelievers subsequently went to war against them.

One of the great qualities of Islam is that it opens up the doors of knowledge for humanity and encouraged the people to walk through them and progress as far as possible. Islam hates the neglect of knowledge and backwardness. For this reason, it is the responsibility of the Islamic State to provide all of its people with educational opportunities and to guarantee everyone their right to an education. This right must be guaranteed to everyone in the country, just like any other right.

D. Political Freedom: This refers to the freedom of the people to choose and elect their political leadership, as well as their right to monitor and criticize the performance of that leadership and to remove that leadership whenever they deviate from the Law of Allah and turn away from justice.

Likewise, it is the right of the individual to participate in carrying out the responsibilities of the government, because political authority is a collective right of the citizenry. It is not the exclusive privilege of any individual or group of people. The selection of the political leadership might occur as a result of appointment or the consultation of the people of knowledge and distinction who represent the public in a number of affairs. Among these affairs is that of making juristic decisions on issues that are not addressed by the sacred text. The political leadership must refer to the experts on matters like these. In the same way, the leadership must refer to such people in matters of serious general importance, like declaring war, making peace, concluding a treaty, establishing diplomatic ties, drafting a budget, and granting public assistance to certain sectors of the population.

Allah says:

Verily Allah commands you to render trusts back to their owners and if you judge between people that you judge justly.

Allah’s Messenger (peace be upon him) said: “Religion is sincerity.” His Companions asked: “To whom, O Messenger of Allah?” He replied: “To Allah’s Messenger, the leaders of the Muslims, and the masses.”

Equality
Equality is defined as two things being similar in value and consideration. When we say that the human being is equal to his or her fellow human being, we mean that they all share the same human worth and have the same rights and responsibilities.

Equality is a very important general principle for human life. It is acknowledged by Islamic Law and is in harmony with sound reason. It is needed for the proper functioning of society.

In order to prevent discrimination between people in fulfilling their needs, it is necessary for there to be some principle to safeguard the rights that are shared by all. Ths principle is that of equality. It is the only principle that secures for everybody his or her rights.

Manifestations of equality:

A. Equality in human worth:

When Islam arrived in the world, it found the people were different in their physical qualities and their upbringings. They were differentiated by affiliation and by lineage. They waged war against each other over territory and out of bigotry and tribalism. They forgot that they all shared a common origin. The Brahmans of India claimed that humans were unequal in human worth.

The Greeks used to believe that they were a preferred people, better than all others. They believed that they were not created from the same elements that other people, whom they called Berbers, were created from.

The Romans recorded in their books that Non-Romans did not share any of the rights enjoyed by Romans and that they were all created to serve the Romans.

The Jews believed that they were Allah’s chosen people and that the Canaanites – the rest of humanity – were an inferior creation that was created to serve them.

The Arabs saw themselves as the most perfect race in every sense and considered the rest of humanity – whom they referred to as `ajam – to be inferior and deficient in their humanity.

This was the condition of the human societies that existed at that time. They invariably separated people into two classes: the nobility and the slaves.

Islam is extremely concerned with the principle of equality of human worth. It considers it a basic principle that all people must believe in as part of their faith in their Lord. Islam asserts that people are equal like the teeth of a comb with respect to their origins and human makeup. There is no difference between people in this respect, whether they be men or women, Arabs or Non-Arabs, black or white, master or slave, rich or poor. All people come from the same origin. They are all the descendants of Adam and Adam was from dust.

This type of equality is extolled by the Qur’ân. Allah says:

We have honored the children of Adam and carried them over land and sea and provided them from the good things and preferred them over much of what We have created.

This honor applies to all humanity.

Humanity as a whole is honored by Allah. All people, without exception, are regarded as members of humanity. Islam does not permit society to establish a caste system. It also does not permit any group of people claming superiority over another on an arbitrary basis like color, special origins, environment, or prestige. Islam rejects all pretenses that allow someone to take a position of superiority over another. Allah says:

O mankind, fear your Lord who created you from one soul and created from it its mate and spread forth from them both many men and women.

Allah’s Messenger (peace be upon him) said: “People are equal like the teeth of a comb.”

One day, the Prophet (peace be upon him) heard Abû Dharr al-Ghifârî who was an Arab insult Bilâl b. Rabâh who was an Ethiopian by saying to him: “O son of a black woman.”

Allah’s Messenger (peace be upon him) became very angry and rebuked Abû Dharr saying: “You are a man with the habits of the time of ignorance. The child of a white woman has no preference over the child of a black woman. The only preference is by piety or good deeds.”

At this point Abû Dharr placed his cheek on the ground and swore an oath that Bilâl should place his foot on his cheek until Allah forgives his mistake and pardons his ignorant action.

The question remains: Does equality in human worth negate the idea that some people are better than others?

The answer is that there can be no preference of one person over another – or of one group of people over another – on the basis of origins, physical makeup, or lineage.

In fact, on the level of human worth, Adam (peace be upon him) – who was the first human being on the face of the Earth – is equal to the last human being to live in the future. There can be no preference based on factors that people have no control over, like physical appearance.

Preference can only be achieved in matters that a person is capable of achieving, like performing good deeds, abstaining from evil, believing in Allah, performing prayers, paying the Zakâh tax, fasting, and performing the Hajj pilgrimage. These deeds fall within human capabilities, and everyone can perform them in the best possible manner. In this way, one person can be better than another. Allah says:

O mankind, verily We created you from a male and a female and made you nations and tribes so you could come to know one another. Verily the noblest of you with Allah is the most pious.

In this way, the Muslim is better than the disbeliever, because the Muslim performs the acts of piety that are wanted by Allah. Allah says:

Or should We make those who believe and perform righteous deeds like those who wreck havoc in the Earth or make the believers like the disbelievers?

The preference of some people over others on account of their deeds even exists between Muslims. Allah says:

Those among you who spent and fought before the victory are not the same as those who (only) spent and fought afterwards – they are higher in rank.

This type of inequality extends to the Prophets and Messengers. Some were better than others and enjoyed a higher status. Allah says:

Those Messengers, We preferred some of them to others. Allah spoke to some of them directly and some of them he raised in status.

The preference of some Prophets over others was not due to their physical makeup or human worth. It was instead on account of the noble deeds that they performed and the Message that they had to carry. A Prophet who was sent only to his people is not the same as one who was sent to all humanity.

Someone might ask: How can there be equality between people when people were created as different nations and ethnic groups having different languages and colors?

The answer is that though these differences exist in the world, Islamic Law does not recognize them. Such diversity in form and appearance only serves to show the great power of the Creator Who does with His Creation what He pleases. These differences do not exist to justify divisiveness, hatred and animosity. Allah mentions the wisdom behind these differences in the same verse in which He mentions them. Allah says:

O you who believe, verily We created you from a male and a female and made you nations and tribes so you could come to know one another. Verily the noblest of you with Allah is the most pious.

The reason for such physical differences exist so people can “come to know one another.” They must work together for their common human interests. They must all strive to worship their Lord and Creator. They must work to further their own interests and the interests of humanity as a whole. They must develop and uplift human society, and bring forth the gifts of civilization and culture.

B. Equality before the law: Allah alone creates and He alone sets down the Law. He sets down the firmest principles for ensuring human equality before His Law. In this way, He makes it impossible for any individual or group of people to claim superiority over others and use their position to set down whatever laws suit their interests, no matter how detrimental those laws might be. Allah alone has the right to legislate, just like He alone brings forth the Creation. Allah says:

– The decree is with Allah alone. He commands you not to worship anyone but Him.

– And judge between them with what Allah has revealed and follow not their vain desires, and beware lest they turn you away from some of what Allah has revealed to you.

Allah alone sets down the Law, since the intent of the Law is to achieve truth and justice. It must not bend to vested interests and vain desires. No matter what laws are established by human beings, they will never be able to completely correct and just at all times. They might achieve justice on occasion, but fail to do so at other times. The reason for this is that vested interests always play a part in their formulation. They must always suffer from deficiencies and limitations. This is why history is replete with all kinds of oppression on account of man-made laws.

How does Islamic Law achieve equality? Islamic Law addresses all humanity in general terms. It applies to the rulers and the ruled alike. It applies to all men and women. It enjoins upon all people to carry out its commandments, like performing prayer, paying alms, fasting, and embarking on the Hajj pilgrimage. The governors are not exempted from prayer any more than the governed are.

The same can be said for the prohibitions. Theft, adultery, and false accusation are forbidden for everyone. There are no exceptions to this. This is what equality before the law means.

C. Equality before the courts:

The Islamic judicial system is based upon the Divine Law. Just as people are equal before the Law itself, they are equal when it comes to the way the Law is carried out. The judge is equal to the one being judged. The rulers and the subjects are equal before the courts. No one is beyond the reach of the courts. Equality before the courts has been the practice since the time of the Prophet (peace be upon him) and the Rightly Guided Caliphs.

`Â’ishah relates that the tribe of Quraysh was very upset about the case of a woman from the Makhzûm clan who had committed theft. They sought out someone who would intercede on her behalf before Allah’s Messenger (peace be upon him). And who would have more courage to do so than Usâmah b. Zayd, who was very dear to Allah’s Messenger (peace be upon him)? Usamah went to him and spoke on her behalf. Allah’s Messenger (peace be upon him) said: “Would you intercede in a punishment prescribed by Allah?” He then went and addressed the public saying: “O people! Those who came before you came to ruin only because whenever a noble committed theft, they would pardon him, but whenever a weak person did so, they would carry out the punishment. By Allah, if Fâtimah, the daughter of Muhammad, committed theft, I would cut off her hand.”