Introduction to Islamic Studies

WHAT IS ISLAM?
Literally means: submission
In Islamic shariah, it refers to the complete submission & devotion
to the commandments of Allah.
WHY ISLAM?
)‫سالَم (آل عمرآن‬
ْ ‫اإل‬
ِ ‫َّللا‬ َ ‫إِ َّن الد‬
ِ َّ ‫ِين ِعن َد‬
Fundamentals of Islam
1: Islam, a complete code of life
2: Deals with all spheres of life
3: Beliefs
4: Worships
5: Economy & Dealings
6: Social life
7: Ethics
Sources of Islamic Law
Basic and primary sources of Islamic law
1. Quran 2.Hadith
Secondary sources of Islamic law
1. Ijma (Consensus of Scholarly Opinion) 2.Qiyas (Analogical Deduction)

Introduction to holy Quran (Scripture)

The is the last of the revealed books of Allah .It was sent down to his last
messenger Hazrat Muhammad (PBOH)
All the heavenly books that Allah revealed were brought along with His other
messages to his Prophets by the angel Jibreel. Hence, when Allah willed that the
Quran be revealed to the Holy Prophet, it was Jibreel who brought the first
revelation to him in the Cave of Hira.

First revelation of Holy Quran

In the cave of Hira in one of the last ten nights of Ramadan .In the next 23 years
,the Quran was sent down to the Holy Prophet bit by bit . Sometime Allah would
reveal several verses, a complete Surah .Whenever the Holy Prophet would
receive a revelation, he would also be divinely guided arrange the same in the
specified sequence of surahs of the Holy Quran.

Methods of Revelation
The revelation would reach the Holy Prophet in different ways on different
occasions .These ways are as follows.
1. Jibreel
2. Dreams
3. Divine Sounds
4. Direct conversation with Allah

Divisions in the types of verses

The Quranic verses are divided into two main categories
1, Makki
2. Madani
1.Makki :these are verses revealed to the Holy Prophet during Makin phase of his
mission .These suwar mostly consist of subject as ,Oneness of Allah ,Prophet hood
affirmation of the Hereafter ,the panorama of the Resurrection ,words of the
comfort of the Holy Prophet and the events of the past communities.
2.Madani : These are verses revealed to the Holy Prophet during after hijrah .The
style of the Madani surahs is comparatively simple .These mostly address the
hypocrites and the people of the books .Now that the Islamic state was being
established ,the verses revealed were regarding family and social laws ,injunction
of jihad.

Quranic terminologies
1. Quranic commandments are called (Awamir)
2. Things that the Quran forbids are called Nawahi
4. Absolute and categorical decree of the Quran is Known as Quranic ‘’nass’’

Importance of the Holy Quran

1 .Quran commands the believers to settle their disputes according to the Quran
2. Quran commands judges to declare their decisions in accordance with the
Quran, Those judges who fail to do so are described as disbelievers.
3. The Holy Quran is a guidance for mankind and clear proofs of guidance (of right
and wrong)

The Quran as a source of Islamic law

The Holy Quran constitutes the foundation of Islamic law and therefore is the
primary and most reliable source. It is the final word of Allah revealed to the last
Messenger, Muhammad (PBUH) .The Holy Prophet then conveyed the divine
message to the people for guidance to the right path.
The Quran in this regard says
‘’judge between them by what Allah has revealed and follow not their vain
desire’’ (Al Mai’da49)
‘’If anyone do fail to judge by what Allah has revealed, they are unbelievers ‘’
(Al Mai’ da44)
The Quran assures us of its authenticity and genuineness and its being a source of
ultimate guidance for those who are God fearing and who are true Believers.
The Quran courses not only the spiritual and moral aspects of life but it also deals
with social, economic, judicial and even political spheres .It provides details of
social behaviours and ethics.
 The Quran includes many instructions about
1. Personal behaviour
2. Financial dealings
3. Criminal law
4. Order of law making

Pillars of Islam
The Holy prophet declared the following to be the five pillars of Islam
1: The Shahada: to declare that there is no God but Allah &
Muhammad is His Messenger
2: To offer the Salah
3: To fast in Ramadan
4: To pay the Zakat, if applicable
5: To perform the Hajj, if one can afford it
Tawheed
1st pillar of Islam
Main difference between believer and kafir
Effects of Tawheed on person’s life:
1: Open-mindedness
2: Self-esteem
3: Modesty & humbleness
4: Virtuous & upright
5: Optimistic
6: Bravery
 Components of Tawheed
Shahada consists of two components
1: Expression of Tawheed or absolute oneness & uniqueness of
Allah
2: Declaration about the messenger hood of the prophet (PBUH)
Surah Ikhlas best summarizes the dimensions of Tawheed
‘Say, He is Allah: the one and only. Allah, the Eternal Absolute. He
does not beget, nor is He begotten. And there is none like Him’
Salah (prayer)
2nd pillar of Islam
Most important mode of worship
The Holy Quran enjoins this upon each grown Muslim
‘This is the book there is no doubt about it: in it is Guidance for
those who fear Allah who believe in the unseen, and establish
prayer. .’(Al- Baqara)
The Holy prophet declared
‘Salah differentiates between belief & disbelief’
Sawm (Fasting)
3rd pillar of Islam
Literally means: to abstain or practice self-restraint
In Islamic terminology: it means to spend the day without food,
drink and sexual relation.
It was made obligatory in the 2nd year of Hijrah by the Quranic
injunction
 ‫ب َعلَى الَّذِينَ ِمن قَ ْب ِل ُك ْم لَعَلَّ ُك ْم‬
َ ِ‫الصيَا ُم َك َما ُكت‬ َ ِ‫يَا أَيُّ َها الَّذِينَ آ َمنُواْ ُكت‬
ِ ‫ب َعلَ ْي ُك ُم‬
َ‫تَتَّقُون‬
‘o you who believe ,Fasting is prescribed to you as it was
prescribed to those before you , so that you may learn self-
restraint’(Al-baqara:183)
Abu Umamah a companion reported:
‘I came to the Holy Prophet (PBUH) and said: order me to do a
deed that will allow me to enter paradise he said: stick to fasting,
as there is no equivalent to it’
LAILATUL-QADAR (NIGHT OF POWER)
The Holy Prophet (PBUH) began to receive the revelation of the Holy
Quran in Ramadan on lailatul-Qadar (night of power). An entire surah
(chapter) is dedicated to the importance of this night, surah al-Qadar.
. ‫ش ْه ٍر‬
َ ‫ف‬ ِ ‫ لَ ْيلَةُ ْالقَ ْد ِر َخي ٌْر ِم ْن أ َ ْل‬. ‫اك َما لَ ْيلَةُ ْالقَ ْد ِر‬
َ ‫ َو َما أ َ ْد َر‬. ‫انَّا أَنزَ ْلنَاهُ فِي لَ ْيلَ ِة ْالقَ ْد ِر‬
. ‫طلَعِ ْالفَ ْج ِر‬ ْ ‫ي َحتَّى َم‬ َ ‫سال ٌم ِه‬ َ . ‫ح ِفي َها ِبإ ِ ْذ ِن َر ِب ِهم ِمن ُك ِل أ َ ْم ٍر‬ ُ ‫الرو‬ ُّ ‫تَن ََّز ُل ْال َمال ِئ َكةُ َو‬
ARTICLES OF FAITH
Belief in the oneness of Allah/ Tawheed
Belief in Prophets
Belief in Angels
Belief in Revealed Books
Belief in Divine Decree
Belief in the Hereafter
Iman-e-mufassal states:
‘I believe in Allah, in His angels, in His books, in His prophets, in the last
Day and in the fact that everything, good or bad, is decided by Allah
Almighty and in the life after death’
BELIEF IN THE ONENESS OF ALLAH/ TAWHEED
It is the most important article of faith & foundation of Islam. The belief
in absolute oneness of Allah is Tawheed.
Tawheed means that Allah alone is one supreme God in entity as well
as in attributes.
The words Allah, Ilah and Ahad are exclusively reserved for Allah.
Surah Ikhlas is best example of Tawheed

. ‫ َولَ ْم يَكُن لههُ ُكفُ ًوا أ َ َحد‬. ‫ لَ ْم يَ ِل ْد َولَ ْم يُولَ ْد‬. ‫ص َم ُد‬ ‫ ه‬.‫َّللاُ أ َ َحد‬
‫َّللاُ ال ه‬ ‫قُ ْل ُه َو ه‬
His being supreme and above the grip of time & space is beautifully
mentioned in the Quran as:

ِ َ‫ظا ِه ُر َوا ْلب‬

َ ٍ‫اطنُ َو ُه َو ِبك ُِل ش َْيء‬
‫ع ِليم‬ ِ ‫ُه َو األ َ هو ُل َو‬
‫اآلخ ُر َوال ه‬
‘He is the First and the Last, the evident and the Hidden’ (57:3)
Tawheed states that Allah is entirely immune to all forms of human
weaknesses and needs
His knowledge is unlimited and infinite.
BELIEF IN THE REVEALED BOOKS
The Quran declares this belief as an act of righteousness by saying:

ِ ‫اآلخ ِر َوا ْل َمآلئِ َك ِة َوا ْل ِكتَا‬

َ ‫ب َوالنهبِ ِي‬
‫ين‬ ِ ‫اَّلل َوا ْليَ ْو ِم‬
ِ ‫َولَ ِك هن ا ْل ِب هر َم ْن آ َم َن ِب ه‬
‘it is righteousness to believe in Allah and the Last Day and the angels
and the books and the messengers’ (2:177)
 It means that a Muslim cannot be righteous and true believer without
having true faith not only in the Quran but also in all other scriptures
revealed before. The Quran itself endorses this when it states:

‫نجي َل‬
ِ ‫اإل‬ َ َ ‫صدِقا ً ِل َما بَ ْي َن يَ َد ْي ِه َوأ‬
ِ ‫نز َل الت ه ْو َراةَ َو‬ ِ ‫اب ِبا ْل َح‬
َ ‫ق ُم‬ َ َ ‫علَ ْيكَ ا ْل ِكت‬
َ ‫نَ هز َل‬
‘it is He who sent down to you (step by step) in truth, the book,
confirming what went before it: and He sent down the Torah of Moses
and the Gospel (Injeel) of Jesus

FINALITY OF THE QURAN AS THE LAST BOOK

The last prophet (PBUH) received the final and universal message of
Allah, which was not for a particular people or a particular era but for
the entire world and for all times to come.
According to Muslim faith the original teachings contained in the
previous divine books and suhuf have been corrupted and distorted but
the Quran is bound to remain immune to any such corruption as the
Quran declares:

َ ‫ظ‬
‫ون‬ ِ ‫ِإنها نَ ْحنُ نَ هز ْلنَا‬
ُ ‫الذ ْك َر َو ِإنها لَهُ لَ َحا ِف‬
‘We have, no doubt, sent down the Message and WE will assuredly
guard it (from corruption)’ (15:9)

BELIEF IN ANGELS
Quran describes this belief as an act of righteousness

ِ ‫اآلخ ِر َوا ْل َمآلئِ َك ِة َوا ْل ِكتَا‬

َ ‫ب َوالنهبِ ِي‬
‫ين‬ ِ ‫اَّلل َوا ْليَ ْو ِم‬
ِ ‫َولَ ِك هن ا ْل ِب هر َم ْن آ َم َن ِب ه‬
‘it is righteousness to believe in Allah and the Last Day and the angels
and the books and the messengers’ (2:177)
Angels are special creatures of Allah to whom is entrusted the noblest
rask of communicating between Allah and His prophets. The Quran
says:

َ ‫وح ِم ْن أ َ ْم ِر ِه‬ َ
‘‫عبَا ِد ِه‬
ِ ‫علَى َمن يَشَاء ِم ْن‬ ِ ‫يُنَ ِز ُل ا ْل َمآلئِكَة ِبا ْل ُّر‬
‘He sends down His angels with inspiration of His commands to such of
His servants as He pleases’ (16:2)
Angels are made of light and are not visible to ordinary people. All the
angels are the most obedient servants of Allah who always obey His
command as is clear from this verse:

‫ون‬ َ ُ‫َّللاَ َما أ َ َم َر ُه ْم َويَ ْفعَل‬

َ ‫ون َما يُ ْؤ َم ُر‬ ‫ون ه‬ َ ‫ص‬
ُ ‫ال يَ ْع‬
‘They all admire their Lord, high above them and they do all that they
are commanded’ (16:50)
Some of the angels have been mentioned in the Quran with names
while, their duties and functions are found in the Hadith literature.
1. Jibreel ,responsible for the communication between Allah and His
prophets
2. Mekaeel, responsible for rainfall and distribution of Rizq
3. Israfeel: will blow the sur (Trumpet)
4. Izraeel: he is the angel of death

BELIEF IN PROPHETHOOD (RISALAT)

Belief in all Prophets from Adam to the Holy prophet (PBUH) is 4th
article of faith. According to Islamic faith all the prophets were humans
created and sent by Allah: led a normal life and were mortal. They were
distinct from the ordinary humans because they were chosen by Allah,
had a specially ordained divine mission and enjoyed special protection
from Him.

َ‫الذ ْك ِر ِإن ُكنت ُ ْم ال‬ ِ ُّ‫س ْلنَا قَ ْبلَ َك ِإالَّ ِر َجاالً ن‬

ِ ‫وحي ِإلَ ْي ِه ْم فَا ْسأَلُواْ أ َ ْه َل‬ َ ‫َو َما أ َ ْر‬
. َ‫ام َو َما َكانُوا خَا ِلدِين‬ َّ َ‫سدًا الَّ يَأ ْ ُكلُون‬
َ َ‫الطع‬ َ ‫ت َ ْعلَ ُمونَ َو َما َجعَ ْلنَا ُه ْم َج‬
‘before you (O Muhammad) also, the prophets. We sent were but men,
to whom we granted inspiration. If you realise this not, ask from those
who possess the message. Nor did we give them bodies that ate no
food, nor were they exempt from death’ (21:7, 8)
They were almost 124,000 in number sent to different nations.
DIFFERENCE BETWEEN RASOOL & NABI
According to the Islamic terminology, a Nabi is one who received divine
revelation and a Rasool is one who was awarded a divine book.
All prophets brought essentially same message. They conveyed the
same universal message to their nations and this was the message of
Tawheed and submission before Him. Thus, belief in all prophets is
must but keeping in view that their followers have corrupted Allah’s
directives.

‫وحي ِإلَ ْي ِه أَنَّهُ ال ِإلَهَ ِإالَّ أَنَا‬ ُ ‫س ْلنَا ِمن قَ ْب ِل َك ِمن َّر‬
ِ ُ‫سو ٍل ِإالَّ ن‬ َ ‫َو َما أ َ ْر‬
ِ ‫فَا ْعبُد‬
‫ُون‬
‘Nor a prophet did we send before you without this inspiration sent by
us to him: that there is no God but I. therefore worship and serve me’
(21:25)
KEY DIFFERENCE BETWEEN MUHAMMAD (PBUH) & OTHER PROPHETS
1: Muhammad (PBUH), sent for the whole world and for all time till the
Day of judgement. He is the last prophet (SEAL OF PROPHETS)
While other prophets were sent for certain people for specific length of
time
2: The teachings of Muhammad (PBUH), his biography, his Sunnah, the
book entrusted to him by Allah, his morals, habits etc. are preserved,
never to be effaced.
While, other prophet’s teachings have either disappeared or corrupted
by their followers.
3: Muhammad’s (PBUH) teachings are the final and complete Message
of Allah for the whole humanity till the Day of judgement.
Other prophet’s teachings were not all-embracing and complete.
Holy Quran was made immune to any corruption for all the times to
come. Finally, the teachings and messages of all the Prophets were
perfected in the person of the Holy Prophet (PBUH) as mentioned in
the Quran

ِ ‫ْاليَ ْو َم أ َ ْك َم ْلتُ لَ ُك ْم دِينَ ُك ْم َوأَتْ َم ْمتُ َعلَ ْي ُك ْم نِ ْع َمتِي َو َر‬

ِ ‫ضيتُ لَ ُك ُم‬
‫اإل ْسالَ َم دِينًا‬
‘This day I perfected your religion for you, completed my favour upon
you and have chosen for you Islam as your religion’ (5:3)
FINALITY OF PROPHETHOOD

َ‫َّللا َوخَات َ َم النَّبِيِينَ َو َكان‬

ِ َّ ‫سو َل‬ ُ ‫َّما َكانَ ُم َح َّمدٌ أَبَا أَ َح ٍد ِمن ِر َجا ِل ُك ْم َولَ ِكن َّر‬
َ ‫َّللاُ ِب ُك ِل‬
‫ش ْيءٍ َع ِلي ًما‬ َّ
Muhammad is not the father of any man among you, but he is the
messenger of Allah and the seal of the prophets: and Allah is ever
aware of all things (33:40)
 99 verses of Quran and 210 Ahadith confirming that Muhammad is
truly the last of the prophets

BELIEF IN THE HEREAFTER (AKHIRA)

Belief in the life after death, final judgement and the eternal life in
Paradise or Hell is one of the articles of faith. Following verse describes
this fact as:
ً‫ضالَال‬ ِ ‫س ِل ِه َو ْاليَ ْو ِم‬
َ ‫اآلخ ِر فَقَ ْد‬
َ ‫ض َّل‬ ِ َّ ‫َو َمن يَ ْكفُ ْر ِب‬
ُ ‫اَّلل َو َمالَئِ َكتِ ِه َو ُكت ُ ِب ِه َو ُر‬
‫بَ ِعيدًا‬
‘Anyone who denies Allah, His angels, His books, His messenger and the
Day of judgement has gone far, far astray’ (4:136)
This belief is able to shape a Muslim’s life according to the wishes of
Allah and His prescribed path. For this reason the Quran frequently
mentions Tawheed with the Hereafter.
Quran challenges those who deny the Hereafter by saying:

‫اَّلل َو ُكنت ُ ْم أ َ ْم َواتا ً فَأ َ ْحيَا ُك ْم ث ُ َّم يُ ِميت ُ ُك ْم ث ُ َّم يُ ْح ِيي ُك ْم ث ُ َّم ِإلَ ْي ِه‬
ِ َّ ‫ْف ت َ ْكفُ ُرونَ ِب‬
َ ‫َكي‬
َ‫ت ُ ْر َجعُون‬
‘How can you reject the faith in Allah…….seeing that you were without
life and He gave you life: then He will cause you to die, and will again
bring you to life: and again to Him will you return’ (2:28)
On the day of judgement, the entire universe with all forms of life will
be brought to its end by the creator. Day of judgement will start by the
first blow of Trumpet by the angel Israfeel. The Quran says
ً‫ض َو ْال ِجبَا ُل فَدُ َّكتَا دَ َّكة‬
ُ ‫ت األ َ ْر‬ ِ َ‫احدَة ٌ َو ُح ِمل‬ِ ‫ور نَ ْفخَةٌ َو‬ ُّ ‫فَإِذَا نُ ِف َخ فِي ال‬
ِ ‫ص‬
ُ‫ت ْال َوا ِقعَة‬ِ َ‫احدَة ً فَيَ ْو َم ِئ ٍذ َوقَع‬
ِ ‫َو‬
‘Then when one blast is sounded on the Trumpet and the earth is
moved and the mountains are crushed to powder at one stroke. On
that Day shall the Great event come to pass’ (69:13-14)
Then the second trumpet will be blown and all the dead will be
resurrected as mentioned in the Quran:

ٌ‫ش ِهيد‬ َ ‫اءت ُك ُّل نَ ْف ٍس َّمعَ َها‬

َ ‫سائِ ٌق َو‬ ْ ‫َو َج‬
‘And there will come forth every soul; with each will be an angel to
drive and an angel to bear witness’ (50:21)
All humans will stand before Allah for accountability of their deeds in
the worldly life. Allah will set the scale of ultimate justice and the body
organs of every individual will speak and witness to tell the details of
deeds.

ُ‫فَ َمن يَ ْع َم ْل ِمثْقَا َل ذَ َّرةٍ َخي ًْرا يَ َرهُ َو َمن يَ ْع َم ْل ِمثْقَا َل ذَ َّرةٍ ش ًَّرا يَ َره‬
‘Then anyone who has done an atom’s weight of good, shall see it, and
anyone who has done an atom’s weight of evil, shall see it’ (99:7-8)
Finally, according to the deeds people will be awarded forever and
ever. The Quran promises eternal dwelling place as a reward in
paradise for the pious and the righteous.

‫َجنَّاتُ َع ْد ٍن يَ ْد ُخلُونَ َها‬

‘Gardens of eternity will they enter’ (35:33)
Another verse states:

‫اضيَ ٍة‬
ِ ‫ش ٍة َّر‬ ْ َ‫فَأ َ َّما َمن ثَقُل‬
َ ‫ت َم َو ِازينُهُ فَ ُه َو فِي ِعي‬
‘Then he whose balance of good deeds will be heavy, will be in a life of
good pleasure and satisfaction’ (101:6-7)
The evildoers and the sinners, on the other hand will be given horrible
punishment
ٌ‫اميَة‬ َ ‫ َو َما أ َ ْد َر‬.ٌ‫ فَأ ُ ُّمهُ هَا ِويَة‬.ُ‫ت َم َو ِازينُه‬
ٌ ‫ ن‬.‫اك َما ِهيَ ْه‬
ِ ‫َار َح‬ ْ َّ‫َوأ َ َّما َم ْن َخف‬
‘But he whose balance of good deeds will be light, will live in a bottom
less pit….it is a fire blowing fiercely’ (101:8-11)
These Quranic descriptions are aimed at implanting a true fear of Allah
(in the hearts of the Muslims) who is not only ‘Most Merciful’ but also is
the ‘Master of the Day of judgement’, if we have developed such faith
then we will try to be pious, disciplined caring and compassionate with
a strong belief that Allah will give us reward of even the smallest deed.
An unshaken faith in the hereafter enables a believer to bear hardships
in this world and to remain steadfast.
ISLAMIC SYSTEM OF WORSHIP (IBADAAT)
SALAH (PRAYER)
It is 2nd pillar of Islam and most important mode of worship
The Holy Quran enjoins this upon each grown Muslim
‫صالة َ َو ِم َّما‬ ِ ‫ الَّذِينَ يُؤْ ِمنُونَ ِب ْالغَ ْي‬. َ‫ْب فِي ِه ُهدًى ِل ْل ُمت َّ ِقين‬
َّ ‫ب َويُ ِقي ُمونَ ال‬ ُ َ ‫ذَ ِل َك ْال ِكت‬
َ ‫اب الَ َري‬
َ‫َرزَ ْقنَا ُه ْم يُن ِفقُون‬
‘This is the book there is no doubt about it: in it is Guidance for
those who fear Allah who believe in the unseen, and establish
prayer.)2:2, 3)
The Holy prophet declared
‘Salah differentiates between belief & disbelief’
Salah is offered for the remembrance of Allah, combined with physical
devotion, it keeps one away from immoral acts. The Quran says:

‫صالة َ ت َ ْن َهى َع ِن ْالفَ ْحشَاء َو ْال ُمن َك ِر‬

َّ ‫ِإ َّن ال‬
‘Verily, Salah guards against indecency and evil acts’ (Ankaboot:45 )
The Holy prophet declared
‘He whose Salah doesn’t stop him from committing indecencies, has no
prayer’

BENEFITS OF SALAH
This form of worship has countless benefits both for an
individual Muslim as well as the collective body of the Muslim
ummah.
1: rewards from Allah are immense
2: it is dividing line between belief and disbelief
3: it’s the conversation with Allah
4: renewal of the covenant between Him and His servant
5: it teaches discipline and punctuality
6: primary factor in binding the Muslim community together
7: Masjid provides a meeting point for the surrounding
community, friendship and fraternity flourish.
8: it cultivates the attitude of equality amongst the believers
9: it reminds spiritual and physical submission to Allah along
with the fact of accountability before Him
10: restrains believers from shameful deeds: guards their
modesty
The Holy prophet greatly emphasized on the offering of prayer
collectively. The reward from Allah is multiplied twenty-seven
times when offered in congregation.
PREPARING FOR SALAH
WUDU (ABLUTION)
Islam lays a great deal of stress on cleanliness both spiritual and
physical. Without purity and cleanliness, Salah cannot be
offered.
1: Faraiz of wadu
2: Sunnah method of performing wadu
TAYAMMUM (DRY ABLUTION)
In case ample or clean water is unavailable, or the person is
unable to use it due to illness, or one cannot perform it as
during combat, Tayammum is performed.
1: Faraiz of Tayammum
2: Sunnah method of performing Tayammum
ZAKAT (Alms Giving)
Zakat is 4th pillar of Islam
Literally means: to purify, to increase
In Islamic terminology: it refers to a tax that is basically levied on the
savings or surplus wealth.
Made compulsory in 2 A.H
Mentioned 32 times in Quran, mostly with Salah
َ‫صالة َ َو ِم َّما َرزَ ْقنَا ُه ْم يُن ِفقُون‬ ِ ‫الَّذِينَ يُؤْ ِمنُونَ بِ ْالغَ ْي‬
َّ ‫ب َويُ ِقي ُمونَ ال‬
Those who fear Allah who believe in the unseen, and establish
prayer.)2:2, 3)
WHO IS REQUIRED TO PAY ZAKAT
Muslim
Adult
Sahib-e-Nisaab, (those who own property to the extent of Nisaab that
has been in their ownership and possession for one year
uninterruptedly).
On every 7 ½ Tolas (87.3 gram) of Gold or (equivalent in cash) = 2 ½ %
On every 52 ½ Tolas (611.1 gram) of silver =2 ½ %
Articles that are stocked for sale =2 ½ %
Savings from Rental Income= 2 ½
WHO ARE ENTITLED TO RECEIVE ZAKAT
The Holy Quran clearly enlists eight categories of the ‘mustahaqeen’ or
those entitled to receive Zakat in sura Toba

‫ام ِلينَ َعلَ ْي َها َو ْال ُم َؤلَّفَ ِة قُلُوبُ ُه ْم َو ِفي‬ِ َ‫ين َو ْالع‬ َ ‫صدَقَاتُ ِل ْلفُقَ َراء َو ْال َم‬
ِ ‫سا ِك‬ َّ ‫ِإنَّ َما ال‬
‫س ِبي ِل‬َّ ‫َّللا َواب ِْن ال‬ ِ َّ ‫س ِبي ِل‬
َ ‫َار ِمينَ َوفِي‬ِ ‫ب َو ْالغ‬ِ ‫الرقَا‬ ِ
‘Alms are for the poor and the needy and those employed to
administer the funds, for those whose hearts have been
recently reconciled to truth, for those in bondage and in debt,
in the debt, in the cause of Allah, and for the wayfarer....’ (9:60)

1: The poor (Fuqara): those incapable of earning for themselves

2: The needy (Masakeen): those who are breadwinner but are unable
to fulfil all needs
3: The collectors (Aamileen): employees of the Zakat Department
4: Recent converts (Mualafatul-quloob): people new to Islam and are
in need of basic necessities of life
5: Freeing of slaves (fir-riqab): that are unable to pay the amount due
to their masters
6: People in debt (Al-Garimeen): who don’t possess enough wealth to
pay legitimate (not un-Islamic) loans.
7: In Allah’s way (Fi-sabeel-illah): for the preaching of Islam and jihad
8: Travellers (Ibn-sabeel): who are well to do at home but during the
course of travelling, incurs heavy losses due to theft or other reasons,
may be helped out of Zakat.
ZAKAT MAY NOT BE GIVEN TO
 syeds, (decedents of the Holy Prophet)
 one’s parents or children
 non-Muslims
 People as a payment for services.
SAWM (FASTING)
 BENEFITS OF SAWM
Sawm teaches self restraint, patience, endurance and
obedience to Allah. It puts into perspective the plight of
those who are unable to obtain regular nourishing meals.
It helps create a bond between haves and the have-notes
HAJJ (THE PILGRIMAGE)
5th pillar of Islam
Literally means: to intend to do something
In Islamic terminology: it refers to the annual holy
pilgrimage to Makkah performed by the Muslims in the
holy month of Zil-Hajj
It is a unique form of worship as it is obligatory on only
those who can afford it, one must have enough financial
resources as well as be physically fit to bear all costs and
burdens that the journey requires.
The Holy Quran says:
ً‫س ِبيال‬
َ ‫ع ِإلَ ْي ِه‬
َ ‫طا‬ ِ ‫اس ِح ُّج ا ْلبَ ْي‬
َ َ ‫ت َم ِن ا ْست‬ ِ َّ‫َّلل َعلَى الن‬
ِ ِ ‫َو‬
‘Pilgrimage thereto is a duty men owe to Allah those who can
afford the journey (3:97)

TYPES OF HAJJ
There are three types of Hajj
 Hajj-e-Tamattu (when Umra is performed and Ihram
is taken off, then a new Ihram is donned for the Hajj)
 Hajj-e Qiran (when Umra is performed but Ihram is
not taken off, rather it continues for the Hajj and
finally taken off after the completion of Hajj.
  Hajj-e Ifrad ( when simply Hajj is performed without
performing Umra. This is for the residents of Makkah,
or those pilgrims who arrive just in the time for Hajj,
hence don’t have enough time for Umra

IMPORTANT TERMINOLOGIES REGARDING HAJJ

MWAQEET:‫مواقيت‬
These are the boundaries defined around the Haram. The
pilgrim must don the Ihram from Meeqat before they
proceed to Haram. Meeqat for Pakistanis is YALAMLAM ‫يلملم‬
IHRAM: ‫احرام‬
It means wearing specific clothes for Hajj. Unless one is
Muhrim, he or she cannot proceed for the Hajj. The Ihram
itself is different for men and women. For men, it consists of
two sheets of white unstitched cloth and for women it
consists of their ordinary clothes that cover their whole
body.
ISTILAM: ‫استالم‬
It means greeting the Hajr-e-Aswad with a salute or a kiss.
TAWAF: ‫طواف‬
Seven rounds of Holy Kaaba
SA’EE: ‫سعی‬
It involves seven trips on foot between the safa and Marva
Hills starting at Safa and ending at Marva.

JIHAD
Literally means to strive, struggle or work hard for some Specific
purpose
In Islamic terminology, it means to struggle in the way of Allah
that is good and abstaining from which is evil.
Jihad may be internal, i.e. the waging of war between the forces
of good and evil within oneself, or external, which may be the
efforts to do good and stop evil.
Jihad is a permanent part of a believer’s life, and he
continuously participates in it.
The Quran stipulates Jihad as one of the conditions of Eman
(Faith). It says:
‫سو ِل ِه ث ُ َّم لَ ْم يَ ْرتَابُوا َو َجا َهدُوا ِبأ َ ْم َوا ِل ِه ْم‬ َّ ‫ِإنَّ َما ْال ُمؤْ ِمنُونَ الَّذِينَ آ َمنُوا ِب‬
ُ ‫اَّللِ َو َر‬
َّ ‫َّللاِ أ ُ ْولَئِ َك ُه ُم ال‬
َ‫صا ِدقُون‬ َّ ‫سبِي ِل‬َ ‫َوأَنفُ ِس ِه ْم فِي‬
‘believers are only those who believe in Allah and His Messenger,
without any doubts, and strive Hard in Allah’s way with their possessions
and their own selves it is they who are true (in their claim of belief
(49:15)
Many other Quranic verses stipulate the importance of striving in Allah’s
cause. The Holy Prophet himself is the best example for the Muslims to
follow. His entire life was spent in striving for the sake of Allah in
different ways under different circumstances.
It has three kinds
1: spiritual Jihad
2: Intellectual Jihad
3: physical Jihad
Spiritual Jihad:
It is also known as Tazkia-e-nafs.it is the name given to a believer’s
struggle against his own self in order to ward off any evil idea,
temptation or desire. The Holy Quran says:

‫ساهَا‬ َ ‫قَ ْد أَ ْفلَ َح َمن زَ َّكاهَا َوقَ ْد خ‬

َّ َ‫َاب َمن د‬
‘Successful is he who purified his nafs and lost is he who succumbed to
nafs (91:9-10)
Intellectual Jihad:
This is known as the Dawah. This kind of Jihad involves intellectual and
mental efforts in the pursuit of spreading the message of Islam. It
includes answering any questions or objections raised by the non-
Muslims about genuineness of Islam.
The Holy Prophet remained engaged in this type of Jihad throughout the
Makkan period. He received very clear injunctions from Almighty Allah in
this regard:
ً ‫فَال ت ُ ِطعِ ْال َكا ِف ِرينَ َو َجا ِه ْدهُم ِب ِه ِج َهادًا َك ِب‬
‫يرا‬
‘Therefore, listen not to the unbelievers, but strive against them with
the utmost strenuousness with the Quran’ (25:52)
This Quranic verse clearly means that the Holy Prophet (and by his way
all Muslims) has been commanded to put forward the Quranic
arguments in support of his preaching to those who challenged the
authenticity of the divine message.
PHYSICAL JIHAD:
The Quran declares that true belief cannot be attained until one spends
one’s wealth, time and energy in path of Allah. Sometimes in order to
protect Islam and innocent people, force is required. Thus jihad would
involve the use of force in order to establish good over evil. This form of
jihad is also called the Qitaal and is the ultimate form of struggle in the
way of Allah when all other methods and techniques have failed.
Practically this is the most difficult and crucial form of jihad. For this
reason the permissibility of jihad by force in the Quran in this way:

‫سى‬ َ ‫ش ْيئًا َو ُه َو َخي ٌْر لَّ ُك ْم َو‬

َ ‫ع‬ َ ْ‫سى أَن ت َ ْك َر ُهوا‬ َ ‫ع‬ َ ‫علَ ْي ُك ُم ْال ِقتَا ُل َو ُه َو ُك ْرهٌ لَّ ُك ْم َو‬ َ ِ‫ُكت‬
َ ‫ب‬
َّ ‫ش ْيئًا َو ُه َو ش ٌَّر لَّ ُك ْم َو‬
َ‫َّللاُ َي ْعلَ ُم َوأَنت ُ ْم الَ تَ ْعلَ ُمون‬ َ ْ‫أَن ت ُ ِحبُّوا‬
‘Fighting is prescribed upon you, though you may dislike it. But it is
possible that you may dislike a thing which is good for you, and that you
love a thing which is bad for you. But Allah knows and you do not know’
(2:216)

AMR-BIL-MAAROOF AND NAHEE-ANIL-

MUNKAR

AMR-BIL-MAAROOF
It means to enjoin believers to perform what is right, virtuous,
lawful and recommended acts.

NAHEE-ANIL-MUNKAR
It means to dissuade believers to keep away from performing
what is a wrong, evil, unlawful and abominable act.
IMPORTANCE OF THIS OBLIGATION:
Islam lays a great deal of stress on amr-bil-maaroof wa
nahee-anil-munkar. The Holy Quran enjoins this upon
each Muslim:
 ِ ‫عونَ ِإلَى ْال َخي ِْر َو َيأ ْ ُم ُرونَ ِب ْال َم ْع ُر‬
َ َ‫وف َو َي ْن َه ْون‬
‫ع ِن‬ ُ ‫َو ْلتَ ُكن ِمن ُك ْم أ ُ َّمةٌ َي ْد‬
َ‫ْال ُمن َك ِر َوأ ُ ْولَ ِئ َك ُه ُم ْال ُم ْف ِل ُحون‬
"
all males and females alike if required conditions are present.
Also, it is mustahab to enjoin the believers to perform
recommended acts and dissuade them not to perform
abominable acts.
Great emphasis has been laid on their performance as
evidenced in the Holy Qur’an and Ahadith from the Prophet
Muhammad (PBUH.)
Performance of Amr-Bil-Ma’roof and Nahya-Anil-Munkar is not
only confined to a particular group of people or individuals but
extends to include all who are covered by the rules outlined
below irrespective of being an Aalim, a ruler, a rich or a poor
person. It is wajib upon one and all believers, similar to other
Articles of deen.

What is the importance and significance of Amr bil Ma’roof

and Nahi anil Munkar in Islam?
A few points for your reflection:
1. You are the best community in the world only because you
enjoin good and forbid evil.
“You are the best nation produced [as an example] for
mankind. You enjoin what is right and forbid what is wrong
and believe in Allah. If only the People of the Scripture had
believed, it would have been better for them. Among them are
believers, but most of them are defiantly disobedient”. (Surah
Aal Imran 3:110)
Al Qurtubi said, “You are the best of peoples only if you enjoin
good and forbid evil.”
2. There should always be a group calling people towards good
and forbidding them from evil. This is an obligation upon the
Ummah which is a collective responsibility.

“And let there be [arising] from you a nation inviting to [all

that is] good, enjoining what is right and forbidding what is
wrong, and those will be the successful.” (Surah Aal Imran 3:
104)
Your success in this world and in the Hereafter depends upon
the fulfillment of this obligation. If you fail in your duty, you
are “not among the successful”!
3. Enjoining good and forbidding evil is the principle
characteristic of a Muslim.
A believer in Islam, male and female, should not only possess
this character but also mutually cooperate in the promotion of
good and the prohibition of evil. There is no gender bias in
Islam.
Prophet Muhammad sal-lal-laahu-alaihi-wa-sallam said:
ْ َ‫إن ل‬
‫م‬ ْ ‫ َف‬، ‫ه‬ َ ِ‫ط ْع َف ِبل‬
ِ ِ‫سان‬ ْ ‫مي‬
ِ ‫َس َت‬ ْ ‫ َف‬، ‫كراً َف ْل ُي َغ ِي ْر ُه بِيَ ِد ِه‬
ْ َ‫إن ل‬ ْ ‫َن َرأى ِم ْن ُك‬
َ ‫م ُم ْن‬ ْ ‫م‬
‫ن‬ِ ‫ف اإليمَا‬ ُ ‫ض َع‬ْ ‫كأ‬ ِ ‫ط ْع َف ِب َق ْل ِب‬
َ ِ‫ َو َذل‬، ‫ه‬ ْ ‫ي‬
ِ ‫َس َت‬
“Whoever amongst you sees an evil, he must change it with his
hand; if he is unable to do so, then with his tongue; and if he is
unable to do so, then with his heart; and that is the weakest
form of Faith”.
In this hadeeth, the glorious Prophet sal-lal-laahu-alaihi-wa-
sallam has mentioned what should be a Muslim’s response to
the happening evil in a beautiful way: Act as per your
capability.
1. If you capable, then stop the evil with your hand. Use your
power, influence, status or force to stop bad things from 2. If
you are incapable of stopping evil with your hand, then at least
speak out against it.
3. Even if that is not possible by you, then at least detest it in
your heart telling yourself that such an evil is happening in
front of my eyes and I am not able to do anything to stop it.
Feeling bad at heart is the weakest form of Faith.
Those who do not have this ‘weakest form of Faith’, that is
those who are not at all bothered about the evil happening, do
not have Faith in the true sense.
happening.

Unity of ummah
Islam means complete submission to the will of Allah Almighty.
As a Muslim, it’s obligatory for us to follow the rules and
guidelines that Allah (SWT) described in Holy Quran. In this
regard, Allah (SWT) stated in Holy Quran: “O’ who believe!
Enter into Islam wholeheartedly, and follow not the footsteps
of the evil one; for he is to you an avowed enemy” (Quran, 2:
208). Unity is primitive to Islam so it should be to Muslims as
well. Unity among all Muslims must follow two things: Quranic
teachings and Sunnah of Prophet Muhammad (SAW).
All Muslims must know the value and importance of unity
among the Muslims around the world. In Holy Quran Allah
Almighty stated in a way,

ْ‫َّللاِ َج ِميعًا َوالَ تَفَ َّرقُواْ َوا ْذ ُك ُروا‬

َّ ‫ص ُمواْ ِب َحب ِْل‬
ِ َ ‫َوا ْعت‬
• ْ َ ‫ف بَيْنَ قُلُو ِب ُك ْم فَأ‬
‫صبَ ْحتُم‬ َ َّ‫علَ ْي ُك ْم إِ ْذ ُكنت ُ ْم أ َ ْعدَاء فَأَل‬ َّ َ‫نِ ْع َمة‬
َ ِ‫َّللا‬
‫ار فَأَنقَذَ ُكم ِم ْن َها‬
ِ َّ‫شفَا ُح ْف َر ٍة ِمنَ الن‬ َ ‫ى‬ َ َ‫عل‬َ ‫ِب ِن ْع َم ِت ِه ِإ ْخ َوانًا َو ُكنت ُ ْم‬
َ‫َّللاُ لَ ُك ْم آيَا ِت ِه لَعَلَّ ُك ْم تَ ْهتَدُون‬
َّ ‫َكذَ ِل َك يُبَ ِي ُن‬
“And hold fast all together by the rope which Allah (stretches
out for you) and be not divided among yourselves, and
remember with gratitude Allah’s favor on you; for ye were
enemies and He joined your hearts in love so that by His grace
ye became brethren; and ye were on the brink of the pit of fire
and He saved you from it. Thus doth Allah make his signs clear
to you: that ye may be guided” (Quran, 3:103).
Islam is a religion of peace, love, and unity that’s why it
emphasis on mutual understanding, love, and respect for each
other. Great stress is laid upon the unity and development of
brotherhood among Muslim brothers.

 :‫(الحجرات‬. َ‫َّللاَ لَعَلَّ ُك ْم ت ُ ْر َح ُمون‬ ْ َ ‫إنَّ َما ْال ُمؤْ ِمنُونَ ِإ ْخ َوة ٌ فَأ‬
َّ ‫ص ِل ُحوا بَيْنَ أَخ ََو ْي ُك ْم َواتَّقُوا‬
)10

“The believers are nothing else than brothers (in Islam). So

make reconciliation between your brothers, and fear Allah, that
you may receive mercy.”(Quran, 49:10)
In the sight of Allah Almighty, all Muslims are equal and no
superiority is given to anyone on the bases of color, cast, and
profession.

‫شعُوبًا َوقَبَا ِئ َل‬ُ ‫اس ِإنَّا َخلَ ْقنَا ُكم ِمن ذَ َك ٍر َوأُنثَى َو َجعَ ْلنَا ُك ْم‬ ُ َّ‫يَا أَيُّ َها الن‬
ٌ ‫ع ِلي ٌم َخ ِب‬
( ‫ير‬ َّ ‫َّللاِ أَتْقَا ُك ْم ِإ َّن‬
َ َ‫َّللا‬ َّ َ‫ارفُوا ِإ َّن أ َ ْك َر َم ُك ْم ِعند‬
َ َ‫ِلتَع‬
) 13:‫الحجرات‬
Our holy Prophet (SAW) has related the Muslim community
with the human body . The stress that has been laid upon unity
among Muslims makes it compulsory for all the Muslims to
respect and care about the comfort of their Muslims brothers.
The Holy Prophet said:
‫ ِإذَا ا ْشت َ َكى‬، ‫اح ٍد‬ َ ‫ض َك َج‬
ِ ‫س ِد َر ُج ٍل َو‬ ٍ ‫ض ِه ْم بِبَ ْع‬
ِ ‫ف بَ ْع‬ ُ ‫ط‬ْ ُ‫ْال ُمؤْ ِمنُونَ تَ َرا ُح ُم ُه ْم َول‬
.‫س ِد ِه‬ َ ُ‫س ِد ِه أَ ِل َم لَه‬
َ ‫سا ِئ ُر َج‬ َ ‫ض َج‬
ُ ‫َب ْع‬
‘He said: all the Muslims are like one body. When even a single
part of the human body suffers for any reason the restlessness
is felt in all parts of the body’.
We should treat our fellow Muslims with love and respect so
that we may receive Allah’s mercy as mentioned in above
verse. We should keep in mind the last sermon of Prophet
(SAW) in which he (SAW) said: “… Arabs have no superiority
over non-Arabs and Non-Arabs have no Superiority over Arabs,
You are all equal except by piety and good actions. I leave
behind me two things, the Quran and my example, the Sunnah
and if you follow these you will never go astray” (Prophet’s Last
Sermon).
Muslim rules over the world when they were united and when
they were acting according to the teachings of Allah Almighty
and Sunnah of Prophet Muhammad (SAW). We Muslims should
live our lives according to the teachings of Allah (SWT) and
Sunnah of Prophet (SAW) then we may be able to rule the
world again. The unity of people makes an unbeatable strong
nation. This is the reason Islam lays great stress on the
importance of unity. The foundation of Islam is the unity of
Allah Almighty. Allah’s unity teaches us the message that we
should not divide humans into sections and sects instead we
should treat other fellows Muslims with love and respect.

Unity teaches peace, equality, and lineage that’s why Islam laid
great stress on Unity. Another important concept of unity
among Muslims is the concept of Ummah. Today, Ummah
represents the unification of Muslims all around the globe.
Islam preaches that all people are equal regardless of culture,
race or gender. Quran is important for Muslims in order to
achieve Unity and Brotherhood among Muslims. If we start
following the teachings of Quran we will stay united and can
rule over the world again. Our beloved Prophet (SAW) said
about unity in one of his Hadiths: “The similitude of believers in
regard to mutual love, affection, and fellow-feeling is that of
one body; when any limb of it aches, the whole body aches,
because of sleeplessness and fever.” (Sahih Muslim)
Holy Prophet (SAW) said in another hadith:
ُ‫ الَ يَ ُخونُهُ َوالَ يَ ْك ِذبُهُ َوالَ يَ ْخذُلُه‬، ‫ْال ُم ْس ِل ُم أ َ ُخو ْال ُم ْس ِل ِم‬
“The Muslim is a brother of another Muslim, he doesn’t
oppress him, neither does he disappoint him, nor does he
humiliate him.”
From these sayings, we can conclude that our beloved Prophet
(SAW) emphasis on unity, love, respect, and brotherhood
among fellow Muslims. We should follow the Sunnah of
Prophet (SAW) so that we can achieve success in this life and
hereafter.
In short, from above Quranic verses and hadiths, we conclude
the result that Islam believes in the unity of all humans and
teaches peace, justice, love, and equality. Religion Islam
basically is to serve humankind. We must criticize extremism
and terrorism in the name of religion and unite humankind if
we believe in the unity of Allah Almighty. For having a good
Islamic society we should follow Allah’s teachings and His
Messenger Prophet (SAW).

Quran states

Obey Allah and His Messenger (‫ )صلى هللا عليه وآله وسلم‬and do not
quarrel among yourselves lest you lose heart and your
momentum disappear. And be steadfast. Allah is with the
steadfast.(8:46)
Quran States
As for those who divide their religion and break up into
sects, thou hast no part in them in the least: their affair is with
God: He will in the end tell them the truth of all that they
did.(6:159)
Hadith no 1
Volume 1, Book 8, Number 386: (Sahih Bukhari)
Narrated Anas bin Malik:
Allah’s Apostle said, “Whoever prays like us and faces our
Qibla and eats our slaughtered animals is a Muslim and is under
Allah’sand His Apostle’s protection. So do not betray Allah by
betraying those who are in His protection.”
Hadith no 2
Book 032, Number 6258: (Sahih Muslim)
Nu’man b. Bashir reported Allah’s Messenger (may peace be
upon him) as saying: The similitude of believers in regard to
mutual love, affection, fellow-feeling is that of one body; when
any limb of it aches, the whole body aches

Lawful Earning
Kasb-e-Halal:
It is defined as all provisions and earnings that are Riba free,
legal and lawful under the legitimation and having religious
acceptance. It also refers to the earnings which are according to
the economic principles of Islam.
‫ت‬ ُ ‫ض َحالَالً َط ِيبا ً َوالَ تَتهبِعُواْ ُخ‬
ِ ‫ط َوا‬ ِ ‫اس ُكلُواْ ِم هما فِي األ َ ْر‬
ُ ‫يَا أَيُّ َها النه‬
‫عد ٌُّو ُّم ِبين‬ ِ ‫ش ْي َط‬
َ ‫ان ِإنههُ لَ ُك ْم‬ ‫ال ه‬
O mankind, eat from whatever is on earth [that is] lawful and
good and do not follow the footsteps of Satan. Indeed, he is to
you a clear enemy. (2:168).
 ‫عفَةً َواتهقُواْ ه‬
‫َّللاَ لَعَله ُك ْم‬ َ ‫ضعَافًا ُّم‬
َ ‫ضا‬ ْ َ ‫الربَا أ‬ِ ْ‫ِين آ َمنُواْ الَ تَأ ْ ُكلُوا‬
َ ‫يَا أَيُّ َها الهذ‬
َ ‫ت ُ ْف ِل ُح‬
‫ون‬
O ye who believe! Devour not usury, doubled and multiplied;
but fear Allah; that ye may (really) prosper. (3:130)
The Prophet Muhammad replied when he was asked what
type of earning was best, and “ A man‟s work with his hands
and every (lawful) business transaction.” Al-Tirmidhi, Hadith
846
1. Two Important Instructions of the Holy Quran about
Lawful Earnings:
1 :Special Message for Believers: Allah Almighty
says:
ْ ‫ت َما َر َز ْقنَا ُك ْم َوا‬
ْ‫شك ُُروا‬ َ ‫يَا أَيُّ َها الهذ‬
ِ ‫ِين آ َمنُواْ ُكلُواْ ِمن َط ِيبَا‬
َ ‫َّلل إِن كُنت ُ ْم إِيهاهُ ت َ ْعبُد‬
‫ُون‬ ِ ِ
“O you who believe (in Oneness of Allah – Islamic Monotheism)
Eat of lawful things which we have provided you with, and be
grateful to Allah, if it is indeed He whom you worship.”(2:172)
2:Special Message for Prophets: Allah Almighty says:
َ ‫ت َوا ْع َملُوا‬
‫صا ِل ًحا إِنِي بِ َما‬ ‫س ُل ُكلُوا ِم َن ال ه‬
ِ ‫ط ِيبَا‬ ُّ ‫يَا أَيُّ َها‬
ُ ‫الر‬
‫ع ِليم‬
َ ‫ون‬َ ُ‫ت َ ْع َمل‬
“O (you) Messengers! Eat of the Tayyibat [all kinds of Halal
foods which Allah has made lawful (meat of slaughtered
eatable animals, milk products, fats, vegetables, fruits, etc.] and
do righteous Deeds. Verily I am all knower what you do. (al-
mo’minoon:51)
(Islamic Teachings on Lawful Earning In Light of the Quran)
And we have made for you therein means of living and for
those for whom you are not providers. And [He has subjected]
whatever He multiplied for you on the earth of varying colors.
Indeed in that is a sign for a people who remember.
َ ‫اط‬
‫ين‬ ‫سق َوإِ هن ال ه‬
ِ َ ‫شي‬ ْ ‫علَ ْي ِه َوإِنههُ لَ ِف‬
َ ‫َّللا‬
ِ ‫س ُم ه‬ْ ‫َوالَ تَأ ْ ُكلُواْ ِم هما لَ ْم يُ ْذك َِر ا‬
َ ‫ون إِلَى أ َ ْو ِليَآئِ ِه ْم ِليُ َجا ِدلُو ُك ْم َوإِ ْن أ َ َط ْعت ُ ُمو ُه ْم إِنه ُك ْم لَ ُمش ِْرك‬
‫ُون‬ َ ‫لَيُو ُح‬
And do not eat of that upon which the name of Allah has not
been mentioned, for indeed, it is grave disobedience. And
indeed do the devils inspire their allies
[among men] to dispute with you. And if you were to obey
them, indeed, you would be associators [of others with Him]. .
(Surah. Al-An'am, Ayah,121)
“Eat of what is on earth lawful and good, and do not follow the
footsteps of Satan”. (Qur’an 2:168).
Using only what is lawful and good, and abstaining from
unlawful (Haram) and bad things, are among the basic
principles of Islamic code of life.
In Islam, even a lawful thing becomes unlawful if it is obtained
by unlawful or foul means. There is no denying that lawful
methods, seem sometimes, to be slow; and people, who want
to be rich overnight, resort to unlawful means. But, when all is
said and done, such tactics do not benefit the offender very
much.
Sometime ago a test was held in which one motorist was asked
to reach a certain place as soon as possible without any regard
to the traffic rules, while another was to reach there after
obeying all road signs and traffic signals. The first driver
violated red lights twice, nearly knocked down a pedestrian,
entered a one-way road from wrong direction, just managing to
avoid a serious accident, and reached the destination – 30
seconds before the second motorist. What a gain after all those
dangers.
More to the point is the following episode. Hazrat Ali once
came to a mosque where he wanted to pray. He asked a man
standing nearby to guard his horse. When he came out, he had
a dirham in his hand which he wanted to give that man as a
reward. But he was nowhere to be seen. Hazrat Ali came to the
horse and found that its rein was missing. He gave someone the
same dirham to buy another rein.
The man went to the market, saw a man selling a used rein, and
bought it for one dirham. When Hazrat Ali looked at it he found
that it was his own rein which the supposed “guard” had stolen.
He said that he had intended to give the “guard” the same,
dirham as a reward, which would have been perfectly lawful for
him; but his impatience turned him into a thief, and he got
nothing except the same dirham. His dishonesty did not
increase his wealth at all, and made him a – criminal into the
bargain.
In Holy Quran Allah says:
َ ‫ت َوا ْع َملُوا‬
‫صا ِل ًحا‬ ‫ُكلُوا ِم َن ال ه‬
ِ ‫ط ِيبَا‬
‘Eat of the good things and do good deeds’(Al-mominoon:51)
Allah ordered for eating good things before doing good deeds.
The object of this order is eating of lawful things.
ِ َ‫َوالَ تَأ ْ ُكلُواْ أ َ ْم َوالَكُم بَ ْينَكُم بِا ْلب‬
‫اط ِل‬
Don’t eat properties of one another unjustly-2:188.
 ِ ‫َّللاَ َوذَ ُرواْ َما بَ ِق َي ِم َن‬
َ ِ‫الربَا إِن كُنتُم ُّم ْؤ ِمن‬
‫ين‬ َ ‫يَا أَيُّ َها الهذ‬
‫ِين آ َمنُواْ اتهقُواْ ه‬
O believers, fear Allah and give up what remains of interest
(usury) if you are believes-2.278.
‫سو ِل ِه‬
ُ ‫َّللا َو َر‬ ٍ ‫فَ ِإن له ْم ت َ ْفعَلُواْ فَأْذَنُواْ ِب َح ْر‬
ِ ‫ب ِم َن ه‬
If you do not do it, then be prepared to fight with Allah and His
Prophet-2:279.
Then He says : If you repent, then for you is the capital. Then
He said: Those who turn away from that are the inmates of
Hell. They will abide therein. At first, eating of interest (usury),
then call for fight with Allah and His Apostle and last of all
residing in Hell have been mentioned. There are innumerable
verses regarding lawful and unlawful things:
AHADITH ON LAWFUL EARNING:
It is compulsory on every Muslim to seek lawful earnings. Holy
Prophet (PBUH) said :
 He who makes efforts to maintain his family out of lawful
earnings is like a fighter in the way of Allah and he who
seeks lawful earnings after restraining himself will get the
rank of a martyr.
 If a man eats lawful food for forty days, Allah illumines his
heart and lets flow wisdom from his heart through his
tongue.
 Allah grants him renunciation in the world. Once Sayyidna
Sa’ad said to Rasulullah (sallallaho alaihe wasallam) Pray to
Allah that He may accept my invocation. Rasulullah
 (sallallaho alaihe wasallam) said : Eat lawful food and for
that your invocation will be accepted.
 There are many men who have got dishevelled hairs, dust
laden dresses, are tired in journey, whose food is unlawful,
whose dress in unlawful, and who have been maintained
by unlawful food. If they raise their hands and say: ‘O Lord
‘ O Lord how can their invocation be accepted ?
 Saraf and Adal will not be accepted from a person who
eats unlawful food. Saraf means optional and sunnat
actions and Adal means compulsory duties. In other
words, compulsory duties and optional duties will not be
accepted from him.
 If a man purchases a cloth with ten dirhams and if one
dirham out of them is unlawful, his prayer will not be
accepted till a portion of that cloth remains in his body.
The fire of Hell is fit for the flesh which has been grown by
unlawful food.
 if a man does not care where from he earns his wealth,
Allah will not care by which path he will enter Hell. He said
: There are ten shares of worship, nine of which are in
lawful earnings.
 He who passes times upto evening in search of lawful
earnings passes the night in a state of his sins being
forgiven and rises at dawn when Allah remains pleased
with him.
One dirham of interest (usury) is more serious to Allah than
thirty fornication.
: Stomach is the fountain of body and the veins come out of it.
When the stomach is sound, the veins come out with health,
and when it is unsound, they come out with disease. Food in
religion is like the foundation of a building. When the
foundation is strong and firm, the building stands straight and it
can be raised up, and if the foundation is weak and curved, the
building inclines to a side.
FUNDAMENTAL HUMAN RIGHTS:
The expression “Human Rights’ refers to the inherent, absolute
and indivisible Rights which every ‘Human being’ holds by
virtue of being human. One can say “the right one holds simply
because one is human being”. These Rights are expressed as
indivisible in the sense, that every member of the society will
benefit from these Rights without any difference and nothing
will be excluded for any one. All Human beings are entitled to
basic Rights no matter to which community they belong.
Nationality or age, race, religion and status do not play role in
entitlement of Rights

The Right to Life

The first and the foremost basic right is the right to live and respect
human life. The Holy Quran lays down:
َ َّ‫ض فَكَأَنَّ َما قَت َ َل الن‬
‫اس َج ِميعًا‬ َ َ‫سا ِبغَي ِْر نَ ْف ٍس أ َ ْو ف‬
ِ ‫سا ٍد فِي األ َ ْر‬ ً ‫َمن قَت َ َل نَ ْف‬

Whosoever kills a human being without (any reason like) man

slaughter, or corruption on earth, it is as though he had killed all
mankind ... (5:32)
As far as the question of taking life in retaliation for murder or the
question of punishment for spreading corruption on this earth is
concerned, it can be decided only by a proper and competent court of
law. If there is any war with any nation or country, it can be decided
only by a properly established government. In any case, no human
being has any right by himself to take human life in retaliation or for
causing mischief on this earth. Therefore it is incumbent on every
human being that under no circumstances should he be guilty of
taking a human life. If anyone has murdered a human being, it is as if
he has slain the entire human race. These instructions have been
repeated in the Holy Quran in another place saying:
Do not kill a soul which Allah has made sacred except through
the due process of law ... (6:151)
Here also homicide has been distinguished from destruction of life
carried out in pursuit of justice. Only a proper and competent court will
be able to decide whether or not an individual has forfeited his right to
life by disregarding the right to life and peace of other human beings.
The Prophet, may God's blessings be on him, has declared homicide
as the greatest sin only next to polytheism. The Tradition of the
Prophet reads: "The greatest sins are to associate something with
God and to kill human beings."
In all these verses of the Quran and the Traditions of the Prophet the
word 'soul' (nafs) has been used in general terms without any
distinction or particularization which might have lent itself to the
elucidation that the persons belonging to one's nation, the citizens of
one's country, the people of a particular race or religion should not be
killed. The injunction applies to all human beings and the destruction
of human life in itself has been prohibited.
'The Right to Life' has been given to man only by Islam. You will
observe that the people who talk about human rights if they have ever
mentioned them in their Constitutions or Declarations, then it is clearly
implied in them that these rights are applicable only to their citizens or
they have been framed for the white race alone. This can clearly be
gleaned by the fact that human beings were hunted down like animals
in Australia and the land was cleared of the aborigines for the white
man. Similarly the aboriginal population of America was systematically
destroyed and the Red Indians who somehow survived this genocide
were confined to specified areas called Reservations.
They also penetrated into Africa and hunted down human beings like
wild animals. All these instances go to prove that they have no respect
for human life as such and if they have, it is only on the basis of their
nationality, colour or race. Contrary to this, Islam recognizes this right
for all human beings. If a man belongs to a primitive or savage tribe,
even then Islam regards him as a human being.

The Right to the Safety of Life

Immediately after the verse of the Holy Quran which has been
mentioned in connection with the right to life, God has said:
َ َّ‫َو َم ْن أَحْ يَا َها فَكَأَنَّ َما أَحْ يَا الن‬
‫اس َج ِميعًا‬
"And whoever saves a life it is as though he had saved the lives
of all mankind" (5:32).
There can be several forms of saving man from death. A man may be
ill or wounded, irrespective of his nationality, race or colour. If you
know that he is in need of your help, then it is your duty that you
should arrange for his treatment for disease or wound. If he is dying of
starvation, then it is your duty to feed him so that he can ward off
death. If he is drowning or his life is at stake, then it is your duty to
save him.
You will be surprised to hear that the Talmud, the religious book of the
Jews, contains a verse of similar nature, but records it in altogether
different form. It says: "Whoever destroyed a life of the Israelite, in the
eyes of the Scripture, it is as if he destroyed the whole world. And
whoever protected and saved one life of the Israelite, in the light of the
Scripture, it is as if he saved the whole world." Talmud also contains
the view that if a non-Israelite is drowning and you tried to save him
then you are a sinner. Can it be given a name other than racialism?
We regard it as our duty to save every human life, because it is thus
that we have been enjoined in the Holy Quran. On the other hand, if
they regard it necessary to save the life of a human being at all, it
should be the life of an Israelite. As far as other people are concerned,
according to this view, they do not seem to be human enough to
deserve protection of their persons. In their literature the concept of
'Goyim' for which the English word 'Gentile' and the Arabic word ummi
(illiterate) is used, is that they enjoy no human rights; human rights are
reserved only for the children of Israel. The Quran has mentioned this
belief of the Israelites and quotes the Jews saying:
"There is no blame on us (for anything we may do) with regard to
the unlettered folk (i.e. the ummi)" (3:75).

Respect for the Chastity of Women

The third important thing that we find in the Charter of Human Rights
granted by Islam is that a woman's chastity has to be respected and
protected under all circumstances, whether she belongs to our own
nation or to the nation of an enemy, whether we find her in the wild
forest or in a conquered city; whether she is our co-religionist or
belongs to some other religion or has no religion at all. A Muslim
cannot outrage her under any circumstances. All promiscuous
relation- ship has been forbidden to him, irrespective of the status or
position of the woman, whether the woman is a willing or an unwilling
partner to the act. The words of the Holy Quran in this respect are:
"Do not approach (the bounds of) adultery" (17:32).
Heavy punishment has been prescribed for this crime, and the order
has not been qualified by any conditions. Since the violation of
chastity of a woman is forbidden in Islam, a Muslim who perpetrates
this crime cannot escape punishment whether he receives it in this
world or in the Hereafter. This concept of sanctity of chastity and
protection of women can be found nowhere else except in Islam. The
armies of the Western powers need the daughters of their nation to
satisfy their carnal appetites even in their own countries, and if they
happen to occupy another country, the fate of its women folk can
better be imagined than described.
But the history of the Muslims, apart from a few lapses of the
individuals here or there, has been free from this crime against
womanhood. It has never happened that after the conquest of a
foreign country the Muslim army has gone about raping the women of
the conquered people, or in their own country, the government has
arranged to provide prostitutes for them. This is also a great blessing
which the human race has received through Islam.

The Right to a Basic Standard of Life

Speaking about the economic rights the Holy Quran enjoins upon its
followers:
ِ ‫سائِ ِل َوا ْل َمحْ ر‬
‫وم‬ ٌّ ‫َوفِي أ َ ْم َوا ِل ِه ْم َح‬
َّ ‫ق ِلل‬
And in their wealth there is acknowledged right for the needy and
destitute. (51:19)
The words of this injunction show that it is a categorical and un-
qualified order. Furthermore this injunction was given in Makkah
where there was no Muslim society in existence and where generally
the Muslims had to come in contact with the population of the
disbelievers.
Therefore the clear meaning of this verse is that anyone who asks for
help and anyone who is suffering from deprivation has a right in the
property and wealth of the Muslims; irrespective of the fact whether he
belongs to this nation or to that nation, to this country or to that
country, to this race or to that race. If you are in a position to help and
a needy person asks you for help or if you come to know that he is in
need, then it is your duty to help him. God has established his right
over you, which you have to honour as a Muslim.

Individual's Right to Freedom

Islam has clearly and categorically forbidden the primitive practice of
capturing a free man, to make him a slave or to sell him into slavery.
On this point the clear and unequivocal words of the Prophet (S) are
as follows: "There are three categories of people against whom I shall
myself be a plaintiff on the Day of Judgement. Of these three, one is
he who enslaves a free man, then sells him and eats this money" (al-
Bukhari and Ibn Majjah).
The words of this Tradition of the Prophet are also general, they have
not been qualified or made applicable to a particular nation, race,
country or followers of a particular religion. The Europeans take great
pride in claiming that they abolished slavery from the world, though
they had the decency to do so only in the middle of the last century.
Before this, these Western powers had been raiding Africa on a very
large scale, capturing their free men, putting them in bondage and
transporting them to their new colonies. The treatment which they
have meted out to these unfortunate people has been worse than the
treatment given to animals. The books written by the Western people
themselves bear testimony to this fact.

The Slave Trade of Western Nations

After the occupation of America and the West Indies, for three
hundred and fifty years, traffic in slave trade continued. The African
coasts where the black-skinned captured Africans were brought from
the interior of Africa and put on the ships sailing out from those ports,
came to be known as the Slave Coast. During only one century (from
1680 to 1786) the total number of free people who were captured and
enslaved only for British Colonies amounts, according to the estimate
of British authors, to 20 million human beings. Over the period of only
one year (1790) we are told that 75,000 human beings were captured
and sent for slave labour in the Colonies. The ships which were used
for transporting the slaves were small and dirty.
These unfortunate Africans were thrust into the holds of these ships
like cattle right up to the top and many of them were chained to the
wooden shelves on which they could hardly move because these were
only eighteen inches apart, kept one on top of the other. They were
not provided with suitable food, and if they fell ill or were injured, no
attempt was made to provide them with medical treatment.
The Western writers themselves state that at least 20% of the total
number of people who were captured for slavery and forced labour
perished during their transportation from the African coast to America.
It has also been estimated that the total number of people who were
captured for slavery by the various European nations during the
heyday of the slave trade comes to at least one hundred million. This
is the record of the people who denounce Muslims day and night for
recognizing the institution of slavery. It is as if a criminal is holding his
finger of blame towards an innocent man.

The Position of Slavery in Islam

Islam tried to solve the problem of the slaves that were in Arabia by
encouraging the people in different ways to set their slaves free. The
Muslims were ordered that in expiation of some of their sins they
should set their slaves free. Freeing a slave by one's own free will was
declared to be an act of great merit, so much so that it was said that
every limb of the man who manumits a slave will be protected from
hell-fire in lieu of the limb of the slave freed by him.
The result of this policy was that by the time the period of the Rightly-
Guided Caliphs was reached, all the old slaves of Arabia were
liberated. The Prophet alone liberated as many as 63 slaves. The
number of slaves freed by 'Aishah was 67, 'Abbas liberated 70, 'Abd
Allah ibn 'Umar liberated one thousand, and 'Abd al-Rahman
purchased thirty thousand and set them free. Similarly other
Companions of the Prophet liberated a large number of slaves, the
details of which are given in the Traditions and books of history of that
period.
Thus the problem of the slaves of Arabia was solved in a short period
of thirty or forty years. After this the only form of slavery which was left
in Islamic society was the prisoners of war, who were captured on the
battlefield. These prisoners of war were retained by the Muslim
Government until their government agreed to receive them back in
exchange for Muslim soldiers captured by them, or arranged the
payment of ransom on their behalf. If the soldiers they captured were
not exchanged with Muslim prisoners of war, or their people did not
pay their ransom money to purchase their liberty, then the Muslim
Government used to distribute them among the soldiers of the army
which had captured them.
This was a more humane and proper way of disposing of them than
retaining them like cattle in concentration camps and taking forced
labour from them and, if their women folk were also captured, setting
them aside for prostitution. In place of such a cruel and outrageous
way of disposing of the prisoners of war, Islam preferred to spread
them in the population and thus brought them in contact with individual
human beings. Over and above, their guardians were ordered to treat
them well. The result of this humane policy was that most of the men
who were captured on foreign battlefields and brought to the Muslim
countries as slaves embraced Islam and their descendants produced
great scholars, imams, jurists, commentators, statesmen and generals
of the army. So much so that later on they became the rulers of the
Muslim world.
The solution of this problem which has been proposed in the present
age is that after the cessation of hostilities the prisoners of war of the
combatant countries should be exchanged. Whereas Muslims have
been practising it from the very beginning and whenever the adversary
accepted the exchange of prisoners of war from both sides, it was
implemented without the least hesitation or delay.
In modern warfare we also find that if one government is completely
routed leaving her in no position of bargaining for the prisoners of war
and the winning party gets its prisoners easily, then experience has
shown that the prisoners of war of the vanquished army are kept in
conditions which are much worse than the conditions of slaves. Can
anyone tell us what has been the fate of the thousands of prisoners of
war captured by Russia from the defeated armies of Germany and
Japan in the Second World War?
No one has given their account so far. No one knows how many
thousands of them are still alive and how many thousands of them
have perished due to the hardship of the Russian concentration and
labour camps. The forced labour which has been taken from them is
much worse than the service one can exact from slaves. Even
perhaps in the times of ancient Pharaohs of Egypt such harsh labour
might not have been exacted from the slaves in building the pyramids
of Egypt, as has been exacted from the prisoners of war in Russia in
developing Siberia and other backward areas of Russia, or working in
coal and other mines in below zero temperatures, ill-clad, ill-fed and
brutally treated by their supervisors.

The Right to Justice

This is a very important and valuable right which Islam has given to
man as a human being. The Holy Quran has laid down:
ْ‫س ِج ِد ا ْل َح َر ِام أَن ت َ ْعتَدوا‬ َ ‫شنَآن قَ ْو ٍم أَن‬
ْ ‫صدُّوك ْم ع َِن ا ْل َم‬ َ ‫َوالَ يَجْ ِر َمنَّك ْم‬

"Do not let your hatred of a people incite you to aggression"

(5:2).
‫علَى أَال َّ ت َ ْعدِلواْ ا ْعدِلواْ ه َو أ َ ْق َرب ِللت َّ ْق َوى‬
َ ‫شنَآن قَ ْو ٍم‬
َ ‫َوالَ يَجْ ِر َمنَّك ْم‬
"And do not let ill-will towards any folk incite you so that you
swerve from dealing justly. Be just; that is nearest to
heedfulness" (5:8).
Stressing this point the Quran again says:
ْ ‫ين بِا ْل ِق‬
ِ ِ ‫س ِط ش َه َداء‬
‫ِل‬ َ ‫ام‬ َ ‫يَا أَيُّ َها الَّذ‬
ِ ‫ِين آ َمنواْ كونواْ قَ َّو‬

"You who believe stand steadfast before God as witness for

(truth and) fairplay" (4:135).
This makes the point clear that Muslims have to be just not only with
ordinary human beings but even with their enemies. In other words,
the justice to which Islam invites her followers is not limited only to the
citizens of their own country, or the people of their own tribe, nation or
race, or the Muslim community as a whole, but it is meant for all the
human beings of the world. Muslims therefore, cannot be unjust to
anyone.
Their permanent habit and character should be such that no man
should ever fear injustice at their hands, and they should treat every
human being everywhere with justice and fairness.

Equality of Human Beings

Islam not only recognizes absolute equality between men irrespective
of any distinction of colour, race or nationality, but makes it an
important and significant principle, a reality. The Almighty God has laid
down in the Holy Quran: "O mankind, we have created you from a
male and female." In other words all human beings are brothers to
one another. They all are the descendants from one father and one
mother.
َ ‫َو َج َع ْلنَاك ْم شعوبًا َوقَ َبا ِئ َل ِلتَ َع‬
‫ارفوا‬

"And we set you up as nations and tribes so that you may be

able to recognize each other" (49:13).
This means that the division of human beings into nations, races,
groups and tribes is for the sake of distinction, so that people of one
race or tribe may meet and be acquainted with the people belonging
to another race or tribe and cooperate with one another. This division
of the human race is neither meant for one nation to take pride in its
superiority over others nor is it meant for one nation to treat another
with contempt or disgrace, or regard them as a mean and degraded
race and usurp their rights.
"Indeed, the noblest among you before God are the most heedful
of you" (49:13).
In other words the superiority of one man over another is only on the
basis of God-consciousness, purity of character and high morals, and
not on the basis of colour, race, language or nationality, and even this
superiority based on piety and pure conduct does not justify that such
people should play lord or assume airs of superiority over other
human beings.
Assuming airs of superiority is in itself a reprehensible vice which no
God-fearing and pious man can ever dream of perpetrating. Nor does
the righteous have more privileged rights over others, because this
runs counter to human equality, which has been laid down in the
beginning of this verse as a general principle. From the moral point of
view, goodness and virtue is in all cases better than vice and evil.
This has been exemplified by the Prophet in one of his sayings thus:
"No Arab has any superiority over a non-Arab, nor does a non-Arab
have any superiority over an Arab. Nor does a white man have any
superiority over a black man, or the black man any superiority over the
white man. You are all the children of Adam, and Adam was created
from clay" (al-Bayhaqi and al-Bazzaz).
In this manner Islam established equality for the entire human race
and struck at the very root of all distinctions based on colour, race,
language or nationality. According to Islam,God has given man this
right of equality as a birthright.
Therefore no man should be discriminated against on the ground of
the colour of his skin, his place of birth, the race or the nation in which
he was born. Malcolm X, the famous leader of African Negroes in
America, who had launched a bitter struggle against the white people
of America in order to win civil rights for his black compatriots, when
he went to perform the pilgrimage, and saw how the Muslims of Asia,
Africa, Europe, America and those of different races, languages and
colours of skin, were wearing one dress and were hurrying towards
God's House-the Ka'bah and offering prayers standing in one row and
there was no distinction of any kind between them, then he realized
that this was the solution to the problem of colour and race, and not
what he had been trying to seek or achieve in America so far.
Today, a number of non- Muslim thinkers, who are free from blind
prejudice, openly admit that no other religion or way of life has solved
this problem with the same degree of success with which Islam has
done so.
The Right to Co-operate and Not to Co-
operate
Islam has prescribed a general principle of paramount importance and
universal application saying:
ِ ‫اإلثْ ِم َوا ْلعد َْو‬
‫ان‬ ِ ‫علَى‬ َ ‫بر َوالت َّ ْق َوى َوالَ ت َ َع‬
َ ْ‫اونوا‬ ِ ‫علَى ا ْل‬
َ ْ‫اونوا‬
َ ‫َوت َ َع‬

"Co-operate with one another for virtue and heedfulness and do

not co-operate with one another for the purpose of vice and
aggression" (5:2).
This means that the man who undertakes a noble and righteous work,
irrespective of the fact whether he is living at the North Pole or the
South Pole, has the right to expect support and active co-operation
from the Muslims. On the contrary he who perpetrates deeds of vice
and aggression, even if he is our closest relation or neighbour, does
not have the right to win our support and help in the name of race,
country, language or nationality, nor should he have the expectation
that Muslims will co-operate with him or support him. Nor is it
permissible for Muslims to co-operate with him.
The wicked and vicious person may be our own brother, but he is not
of us, and he can have no help or support from us as long as he does
not repent and reform his ways. On the other hand the man who is
doing deeds of virtue and righteousness may have no kinship with
Muslims, but Muslims will be his companions and supporters or at
least his well- wishers.

Rights Of Citizens In An Islamic

State
We have discussed the human rights in general. Now we would like to
take up the question of rights of the citizens in an Islamic State. As
these rights are more extensive than the general human rights which
have been described earlier, they need separate treatment.

The Security of Life and Property

In the address which the Prophet delivered on the occasion of the
Farewell Hajj, he said: "Your lives and properties are forbidden to one
another till you meet your Lord on the Day of Resurrection." God
Almighty has laid down in the Holy Quran:
"Anyone who kills a believer deliberately will receive as his
reward (a sentence) to live in Hell for ever. God will be angry with
him and curse him, and prepare dreadful torment for him" (4:93).
The Prophet has also said about the dhimmis (the non-Muslim citizens
of the Muslim State): "One who kills a man under covenant (i.e. a
dhimmi) will not even smell the fragrance of Paradise" (al-Bukhari and
Abu Dawud). Islam prohibits homicide but allows only one exception,
that the killing is done in the due process of law which the Quran
refers to as bi al-haqq (with the truth). Therefore a man can be killed
only when the law demands it, and it is obvious that only a court of law
can decide whether the execution is being carried out with justice or
without justification.
In case of war or insurrection a just and righteous government alone,
which follows the Shari'ah or the Islamic Law, can decide whether a
war is just or unjust, whether taking of a life is justified or not; and
whether a person is a rebel or not and who can be sentenced to death
as a punishment. These weighty decisions cannot be left in the hands
of a court which has become heedless to God and is under the
influence of the administration. A judiciary like this may miscarry
justice.
Nor can the crimes of state be justified on the authority of the Holy
Quran or Traditions (hadith) when the state murders its citizens openly
and secretly without any hesitation or on the slightest pretext, because
they are opposed to its unjust policies and actions or criticize it for its
misdeed, and also provides protection to its hired assassins who have
been guilty of the heinous crime of murder of an innocent person
resulting in the fact, that neither the police take any action against
such criminals nor can any proof or witnesses against these criminals
be produced in the courts of law. The very existence of such a
government is a crime and none of the killings carried out by them can
be called "execution for the sake of justice" in the phraseology of the
Holy Quran.
Along with security of life, Islam has with equal clarity and definiteness
conferred the right of security of ownership of property, as mentioned
earlier with reference to the address of the Farewell Hajj. On the other
hand, the Holy Quran goes so far as to declare that the taking of
people's possessions or property is completely prohibited unless they
are acquired by lawful means as permitted in the Laws of God. The
Law of God categorically declares
"Do not devour one another's wealth by false and illegal means"
(2:188).

The Protection of Honour

The second important right is the right of the citizens to the protection
of their honour. In the address delivered on the occasion of the
Farewell Hajj, to which I have referred earlier, the Prophet did not only
prohibit the life and property of the Muslims to one another, but also
any encroachment upon their honour, respect and chastity were
forbidden to one another. The Holy Quran clearly lays down:
(a) "You who believe, do not let one (set of) people make fun of
another set.
(b) Do not defame one another.
(c) Do not insult by using nicknames.
(d) And do not backbite or speak ill of one another" (49:11-12).
This is the law of Islam for the protection of honour which is indeed
much superior to and better than the Western Law of Defama- tion.
According to the Islamic Law if it is proved that someone has attacked
the honour of another person, then irrespective of the fact whether or
not the victim is able to prove himself a respectable and honourable
person the culprit will in any case get his due punishment. But the
interesting fact about the Western Law of Defamation is that the
person who files suit for defamation has first to prove that he is a man
of honour and public esteem and during the interrogation he is
subjected to the scurrilous attacks, accusations and innuendoes of the
defence council to such an extent that he earns more disgrace than
the attack on his reputation against which he had knocked the door of
the court of law.
On top of it he has also to produce such witnesses as would testify in
the court that due to the defamatory accusations of the culprit, the
accused stands disgraced in their eyes. Good Gracious! What a subtle
point of law, and what an adherence to the spirit of Law! How can this
unfair and unjust law be compared to the Divine law?
Islam declared blasphemy as a crime irrespective of the fact whether
the accused is a man of honour or not, and whether the words used
for blasphemy have actually disgraced the victim and harmed his
reputation in the eyes of the public or not. According to the Islamic
Law the mere proof of the fact that the accused said things which
according to common sense could have damaged the reputation and
honour of the plaintiff, is enough for the accused to be declared guilty
of defamation.

The Sanctity and Security of Private Life

Islam recognizes the right of every citizen of its state that there should
be no undue interference or encroachment on the privacy of his life.
The Holy Quran has laid down the injunction:
"Do not spy on one another" (49:12).
"Do not enter any houses except your own homes unless you are
sure of their occupants' consent" (24:27).
The Prophet has gone to the extent of instructing his followers that a
man should not enter even his own house suddenly or surreptitiously.
He should somehow or other inform or indicate to the dwellers of the
house that he is entering the house, so that he may not see his
mother, sister or daughter in a condition in which they would not like to
be seen, nor would he himself like to see them in that condition.
Peering into the houses of other people has also been strictly
prohibited, so much so that there is the saying of the Prophet that if a
man finds another person secretly peering into his house, and he
blinds his eye or eyes as a punishment then he cannot be called to
question nor will he be liable to prosecution.
The Prophet has even prohibited people from reading the letters of
others, so much so that if a man is reading his letter and another man
casts sidelong glances at it and tries to read it, his conduct becomes
reprehensible. This is the sanctity of privacy that Islam grants to
individuals.
On the other hand in the modern civilized world we find that not only
the letters of other people are read and their correspondence
censored, but even their photostat copies are retained for future use
or blackmail. Even bugging devices are secretly fixed in the houses of
the people so that one can hear and tape from a distance the
conversation taking place behind closed doors. In other words it
means that there is no such thing as privacy and to all practical
purposes the private life of an individual does not exist.
This espionage on the life of the individual cannot be justified on moral
grounds by the government saying that it is necessary to know the
secrets of the dangerous persons. Though, to all intents and
purposes, the basis of this policy is the fear and suspicion with which
modern governments look at their citizens who are intelligent and
dissatisfied with the official policies of the government. This is exactly
what Islam has called as the root cause of mischief in politics. The
injunction of the Prophet is: "When the ruler begins to search for the
causes of dissatisfaction amongst his people, he spoils them" (Abu
Dawud). The Amir Mu'awiyah has said that he himself heard the
Prophet saying: "If you try to find out the secrets of the people, then
you will definitely spoil them or at least you will bring them to the verge
of ruin."
The meaning of the phrase 'spoil them' is that when spies (C.I.D. or
F.B.I. agents) are spread all around the country to find out the affairs
of men, then the people begin to look at one another with suspicion,
so much so that people are afraid of talking freely in their houses lest
some word should escape from the lips of their wives and children
which may put them in embarrassing situations. In this manner it
becomes difficult for a common citizen to speak freely, even in his own
house and society begins to suffer from a state of general distrust and
suspicion.

The Security of Personal Freedom

Islam has also laid down the principle that no citizen can be
imprisoned unless his guilt has been proved in an open court. To
arrest a man only on the basis of suspicion and to throw him into a
prison without proper court proceedings and without providing him a
reason- able opportunity to produce his defence is not permissible in
Islam. It is related in the hadith that once the Prophet was delivering a
lecture in the mosque, when a man rose during the lecture and said:
"O Prophet of God, for what crime have my neighbours been
arrested?"
The Prophet heard the question and continued his speech. The man
rose once again and repeated the same question. The Prophet again
did not answer and continued his speech. The man rose for a third
time and repeated the same question. Then the Prophet ordered that
the man's neighbours be released.
The reason why the Prophet had kept quiet when the question was
repeated twice earlier was that the police officer was present in the
mosque and if there were proper reasons for the arrest of the
neighbours of this man, he would have got up to explain his position.
Since the police officer gave no reasons for these arrests the Prophet
ordered that the arrested persons should be released. The police
officer was aware of the Islamic law and therefore he did not get up to
say: "the administration is aware of the charges against the arrested
men, but they cannot be disclosed in public. If the Prophet would
inquire about their guilt in camera I would enlighten him."
If the police officer had made such a statement, he would have been
dismissed then and there. The fact that the police officer did not give
any reasons for the arrests in the open court was sufficient reason for
the Prophet to give immediate orders for the release of the arrested
men. The injunction of the Holy Quran is very clear on this point.
"Whenever you judge between people, you should judge with (a
sense of) justice" (4:58).
And the Prophet has also been asked by God: "I have been ordered to
dispense justice between you." This was the reason why the Caliph
'Umar said: "In Islam no one can be imprisoned except in pursuance
of justice." The words used here clearly indicate that justice means
due process of law. What has been prohibited and condemned is that
a man be arrested and imprisoned without proof of his guilt in an open
court and without providing him an opportunity to defend himself
against those charges.
If the Government suspects that a particular individual has committed
a crime or he is likely to commit an offence in the near future then they
should give reasons for their suspicion before a court of law and the
culprit or the suspect should be allowed to produce his defence in an
open court, so that the court may decide whether the suspicion
against him is based on sound grounds or not and if there is good
reason for suspicion, then he should be informed of how long he will
be in preventive detention.
This decision should be taken under all circumstances in an open
court, so that the public may hear the charges brought by the
government, as well as the defence made by the accused and see
that the due process of law is being applied to him and he is not being
victimized.
The correct method of dealing with such cases in Islam is exemplified
in the famous decision of the Prophet which took place before the
conquest of Makkah. The Prophet was making preparations for the
attack on Makkah, when one of his Companions, Hatib ibn Abi
Balta'ah sent a letter through a woman to the authorities in Makkah
informing them about the impending attack. The Prophet came to
know of this through a Divine inspiration. He ordered 'Ali and Zubayr:
"Go quickly on the route to Makkah, at such and such a place, you will
find a woman carrying a letter. Recover the letter from her and bring it
to me." So they went and found the woman exactly where the Prophet
had said. They recovered the letter from her and brought it to the
Prophet. This was indeed a clear case of treachery.
To inform the enemy about a secret of an army and that too at the
time of a war is a very serious offence tantamount to treachery. In fact
one cannot think of a more serious crime during war than giving out a
military secret to one's enemy. What could have been a more suitable
case for a secret hearing; a military secret had been betrayed and
common sense demanded that he should be tried in camera. But the
Prophet summoned Hatib to the open court of the Mosque of the
Prophet and in the presence of hundreds of people asked him to
explain his position with regard to his letter addressed to the leaders
of Quraysh which had been intercepted on its way.
The accused said: "O God's Messenger (may God's blessings be on
you) I have not revolted against Islam, nor have I done this with the
intention of betraying a military secret. The truth of the matter is that
my wife and children are living in Makkah and I do not have my tribe to
protect them there. I had written this letter so that the leaders of
Quraysh may be indebted to me and may protect my wife and children
out of gratitude." 'Umar rose and respect- fully submitted: "O Prophet,
please permit me to put this traitor to the sword." The Prophet replied:
"He is one of those people who had participated in the Battle of Badr,
and the explanation he has advanced in his defence would seem to be
correct."
Let us look at this decision of the Prophet in perspective. It was a clear
case of treachery and betrayal of military secrets. But the Prophet
acquitted Hatib on two counts. Firstly, that his past records were very
clean and showed that he could not have betrayed the cause of Islam,
since on the occasion of the Battle of Badr when there were heavy
odds against the Muslims, he had risked his life for them. Secondly,
his family was in fact in danger at Makkah.
Therefore, if he had shown some human weakness for his children
and written this letter, then this punishment was quite sufficient for him
that his secret offence was divulged in public and he had been
disgraced and humiliated in the eyes of the believers. God has
referred to this offence of Hatib in the Holy Quran but did not propose
any punishment for him except rebuke and admonition.
The attitude and activities of the Kharijis in the days of the Caliph 'Ali
are well-known to the students of Muslim history. They used to abuse
the Caliph openly, and threaten him with murder. But whenever they
were arrested for these offences, 'Ali would set them free and tell his
officers "As long as they do not actually perpetrate offences against
the State, the mere use of abusive language or the threat of use of
force are not such offences for which they can be imprisoned."
The imam Abu Hanifah has recorded the following saying of the
Caliph 'Ali (A): "As long as they do not set out on armed rebellion, the
Caliph of the Faithful will not interfere with them." On another occasion
'Ali was delivering a lecture in the mosque when the Kharijis raised
their special slogan there. 'Ali said: "We will not deny you the right to
come to the mosques to worship God, nor will we stop to give your
share from the wealth of the State, as long as you are with us (and
support us in our wars with the unbelievers) and we shall never take
military action against you as long as you do not fight with us."
One can visualize the opposition which 'Ali was facing; more violent
and vituperative opposition cannot even be imagined in a present-day
democratic State; but the freedom that he had allowed to the
opposition was such that no government has ever been able to give to
its opposition. He did not arrest even those who threatened him with
murder nor did he imprison them.

The Right to Protest Against Tyranny

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

Freedom of Expression
Islam gives the right of freedom of thought and expression to all
citizens of the Islamic State on the condition that it should be used for
the propagation of virtue and truth and not for spreading evil and
wickedness. This Islamic concept of freedom of expression is much
superior to the concept prevalent in the West. Under no circumstances
would Islam allow evil and wickedness to be propagated. It also does
not give anybody the right to use abusive or offensive language in the
name of criticism.
The right to freedom of expression for the sake of propagating virtue
and righteousness is not only a right in Islam but an obligation. One
who tries to deny this right to his people is openly at war with God, the
All-Powerful. And the same thing applies to the attempt to stop people
from evil. Whether this evil is perpetrated by an individual or by a
group of people or the government of one's own country, or the
government of some other country; it is the right of a Muslim and it is
also his obligation that he should warn and reprimand the evil-doer
and try to stop him from doing it. Over and above, he should openly
and publicly condemn it and show the course of righteousness which
that individual, nation or government should adopt.
The Holy Quran has described this quality of the Faithful in the
following words:
"They enjoin what is proper and forbid what is improper" (9:71).
In contrast, describing the qualities of a hypocrite, the Quran
mentions:
"They bid what is improper and forbid what is proper" (9:67).
The main purpose of an Islamic Government has been defined by God
in the Quran as follows:
"If we give authority to these men on earth they will keep up
prayers, and offer poor-due, bid what is proper and forbid what is
improper" (22:41).
The Prophet has said: "If any one of you comes across an evil, he
should try to stop it with his hand (using force), if he is not in a position
to stop it with his hand then he should try to stop it by means of his
tongue (meaning he should speak against it). If he is not even able to
use his tongue then he should at least condemn it in his heart. This is
the weakest degree of faith" (Muslim).
This obligation of inviting people to righteousness and forbidding them
to adopt the paths of evil is incumbent on all true Muslims. If any
government deprives its citizens of this right, and prevents them from
performing this duty, then it is in direct conflict with the injunction of
God. The government is not in conflict with its people, but is in conflict
with God. In this way it is at war with God and is trying to usurp that
right of its people which God has conferred not only as a right but as
an obligation. As far as the government which itself propagates evil,
wickedness and obscenity and interferes with those who are inviting
people to virtue and righteousness is concerned, according to the Holy
Quran it is the government of the hypocrites.
Freedom of Association
Islam has also given people the right to freedom of association and
formation of parties or organizations. This right is also subject to
certain general rules. It should be exercised for propagating virtue and
righteousness and should never be used for spreading evil and
mischief. We have not only been given this right for spreading
righteousness and virtue, but have been ordered to exercise this right.
Addressing the Muslims, the Holy Quran declares:
“You are the best community which has been brought forth for
mankind. You command what is proper and forbid what is
improper and you believe in God ... (3:110)
This means that it is the obligation and duty of the entire Muslim
community that it should invite and enjoin people to righteousness and
virtue and forbid them from doing evil. If the entire Muslim community
is not able to perform this duty then
"let there be a community among you who will invite (people) to
(do) good, command what is proper and forbid what is improper,
those will be prosperous" (3:104).
This clearly indicates that if the entire Muslim nation collectively
begins to neglect its obligation to invite people to goodness and forbid
them from doing evil then it is absolutely essential that it should
contain at least a group of people which may perform this obligation.
As has been said before this is not only a right but an obligation and
on the fulfilment of which depends success and prosperity here as
well as in the Hereafter. It is an irony with the religion of God that in a
Muslim country the assembly and association that is formed for the
purposes of spreading evil and mischief should have the right to rule
over the country and the association and party which has been formed
for propagating righteousness and virtue should live in perpetual fear
of harassment and of being declared illegal.
Conditions here are just the reverse of what has been prescribed by
God. The claim is that we are Muslims and this is an Islamic State but
the work that is being done is directed to spreading evil, to corrupt and
morally degrade and debase the people while there is an active and
effective check on the work being carried out for reforming society and
inviting people to righteousness. Moreover the life of those who are
engaged in spreading righteousness and checking the spread of evil
and wickedness is made intolerable and hard to bear.

Freedom of Conscience and Conviction

Islam also gives the right to freedom of conscience and conviction to
its citizens in an Islamic State. The Holy Quran has laid down the
injunction:
"There should be no coercion in the matter of faith" (2:256).
Though there is no truth and virtue greater than the religion of Truth-
Islam, and Muslims are enjoined to invite people to embrace Islam
and advance arguments in favour of it, they are not asked to enforce
this faith on them. No force will be applied in order to compel them to
accept Islam. Whoever accepts it he does so by his own choice.
Muslims will welcome such a convert to Islam with open arms and
admit him to their community with equal rights and privileges. But if
somebody does not accept Islam, Muslims will have to recognize and
respect his decision, and no moral, social or political pressure will be
put on him to change his mind.

Protection of Religious Sentiments

Along with the freedom of conviction and freedom of conscience,
Islam has given the right to the individual that his religious sentiments
will be given due respect and nothing will be said or done which may
encroach upon this right. It has been ordained by God in the Holy
Quran:
"Do not abuse those they appeal to instead of God" (6:108).
These instructions are not only limited to idols and deities, but they
also apply to the leaders or national heroes of the people. If a group of
people holds a conviction which according to you is wrong, and holds
certain persons in high esteem which according to you is not deserved
by them, then it will not be justified in Islam that you use abusive
language for them and thus injure their feelings. Islam does not
prohibit people from holding debate and discussion on religious
matters, but it wants that these discussions should be conducted in
decency.
"Do not argue with the people of the Book unless it is in the
politest manner" (29:46)
says the Quran. This order is not merely limited to the people of the
Scriptures, but applies with equal force to those following other faiths.

Protection from Arbitrary Imprisonment

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

The Right to Basic Necessities of Life

Islam has recognized the right of the needy people that help and
assistance will be provided for them.
"And in their wealth there is acknowledged right for the needy
and the destitute" (51:19).
In this verse, the Quran has not only conferred a right on every man
who asks for assistance in the wealth of the Muslims, but has also laid
down that if a Muslim comes to know that a certain man is without the
basic necessities of life, then irrespective of the fact whether he asks
for assistance or not, it is his duty to reach him and give all the help
that he can extend. For this purpose Islam has not depended only on
the help and charity that is given voluntarily, but has made compulsory
charity, zakat as the third pillar of Islam, next only to profession of faith
and worship of God through holding regular prayers.
The Prophet has clearly instructed in this respect that: "It will be taken
from their rich and given to those in the community in need" (al-
Bukhari and Muslim). In addition to this, it has also been declared that
the Islamic State should support those who have nobody to support
them. The Prophet has said: "The Head of state is the guardian of
him, who has nobody to support him" (Abu Dawud, al-Tirmidhi).
The word wali which has been used by the Prophet is a very
comprehensive word and has a wide range of meanings. If there is an
orphan or an aged man, if there is a crippled or unemployed person, if
one is invalid or poor and has no one else to support him or help him,
then it is the duty and the responsibility of the state to support and
assist him. If a dead man has no guardian or heir, then it is the duty of
the state to arrange for his proper burial. In short the state has been
entrusted with the duty and responsibility of looking after all those who
need help and assistance. A truly Islamic State is therefore a truly
welfare state which will be the guardian and protector of all those in
need.

Equality Before Law

Islam gives its citizens the right to absolute and complete equality in
the eyes of the law. As far as the Muslims are concerned, there are
clear instructions in the Holy Quran and hadith that in their rights and
obligations they are all equal:
"The believers are brothers (to each other)" (49:10).
"If they (disbelievers) repent and keep up prayer and pay the
Ipoor-due, they are your brothers in faith" (9:11).
The Prophet has said that: "The life and blood of Muslims are equally
precious" (Abu Dawud; Ibn Majjah). In another hadith he has said:
"The protection given by all Muslims is equal. Even an ordinary man of
them can grant protection to any man" (al-Bukhari; Muslim; Abu
Dawud). In another more detailed Tradition of the Prophet, it has been
said that those who accept the Oneness of God, believe in the
Prophet- hood of His Messenger, give up primitive prejudices and join
the Muslim community and brotherhood, "then they have the same
rights and obligations as other Muslims have" (al-Bukhari; al-Nisa'i).
Thus there is absolute equality between the new converts to Islam and
the old followers of the Faith.
This religious brotherhood and the uniformity of their rights and
obligations is the foundation of equality in Islamic society, in which the
rights and obligations of any person are neither greater nor lesser in
any way than the rights and obligations of other people. As far as the
non- Muslim citizens of the Islamic State are concerned, the rule of
Islamic Shari'ah (law) about them has been very well expressed by
the Caliph 'Ali in these words: "They have accepted our protection
only because their lives may be like our lives and their properties like
our properties" (Abu Dawud).
In other words, their (of the dhimmis) lives and properties are as
sacred as the lives and properties of the Muslims. Discrimination of
people into different classes was one of the greatest crimes that,
according to the Quran, Pharaoh used to indulge in:
"He had divided his people into different classes," ... "And he
suppressed one group of them (at the cost of others)" (28:4).

Rulers Not Above the Law

Islam clearly insists and demands that all officials of the Islamic State,
whether he be the head or an ordinary employee, are equal in the
eyes of the law. None of them is above the law or can claim immunity.
Even an ordinary citizen in Islam has the right to put forward a claim or
file a legal complaint against the highest executive of the country. The
Caliph 'Umar said, "I have myself seen the Prophet, may God's
blessings be on him, taking revenge against himself (penalizing
himself for some shortcoming or failing)."
On the occasion of the Battle of Badr, when the Prophet was
straightening the rows of the Muslim army he hit the belly of a soldier
in an attempt to push him back in line. The soldier complained "O
Prophet, you have hurt me with your stick." The Prophet immediately
bared his belly and said: "I am very sorry, you can revenge by doing
the same to me." The soldier came forward and kissed the abdomen
of the Prophet and said that this was all that he wanted.
A woman belonging to a high and noble family was arrested in
connection with a theft. The case was brought to the Prophet, and it
was recommended that she may be spared the punishment of theft.
The Prophet replied: "The nations that lived before you were
destroyed by God because they punished the common men for their
offences and let their dignitaries go unpunished for their crimes; I
swear by Him (God) who holds my life in His hand that even if
Fatimah, the daughter of Muhammad, has committed this crime then I
would have amputated her hand."
During the caliphate of 'Umar, Muhammad the son of 'Amr ibn al-'As
the Governor of Egypt, whipped an Egyptian. The Egyptian went to
Medina and lodged his complaint with the Righteous Caliph, who
immediately summoned the Governor and his son to Medina. When
they appeared before him in Medina, the Caliph handed a whip to the
Egyptian complainant and asked him to whip the son of the Governor
in his presence. After taking his revenge when the Egyptian was about
to hand over the whip to 'Umar, he said to the Egyptian: "Give one
stroke of the whip to the Honourable Governor as well. His son would
certainly have not beaten you were it not for the false pride that he
had in his father's high office."
The plaintiff submitted: "The person who had beaten me, I have
already avenged myself on him." 'Umar said: "By God, if you had
beaten him (the Governor) I would not have checked you from doing
so. You have spared him of your own free will." Then he ('Umar)
angrily turned to 'Amr ibn al-'As and said: "O 'Amr, when did you start
to enslave the people, though they were born free of their mothers?"
When the Islamic State was flourishing in its pristine glory and
splendour, the common people could equally lodge complaints against
the caliph of the time in the court and the caliph had to appear before
the qadi to answer the charges. And if the caliph had any complaint
against any citizen, he could not use his administrative powers and
authority to set the matter right, but had to refer the case to the court
of law for proper adjudication.

The Right to Avoid Sin

Islam also confers this right on every citizen that he will not be ordered
to commit a sin, a crime or an offence; and if any government, or the
administrator, or the head of department orders an individual to do a
wrong, then he has the right to refuse to comply with the order. His
refusal to carry out such crime or unjust instructions would not be
regarded as an offence in the eyes of the Islamic law. On the contrary
giving orders to one's subordinates to commit a sin or do a wrong is
itself an offence and such a serious offence that the officer who gives
this sinful order whatever his rank and position may be, is liable to be
summarily dismissed.
These clear instructions of the Prophet are summarized in the
following hadith: "It is not permissible to disobey God in obedience to
the orders of any human being" (Musnad of Ibn Hanbal).
In other words, no one has the right to order his subordinates to do
anything against the laws of God. If such an order is given, the
subordinate has the right to ignore it or openly refuse to carry out such
instructions. According to this rule no offender will be able to prove his
innocence or escape punishment by saying that this offence was
committed on the orders of the government or superior officers.
If such a situation arises then the person who commits the offence
and the person who orders that such an offence be committed, will
both be liable to face criminal proceedings against them. And if an
officer takes any improper and unjust measures against a subordinate
who refuses to carry out illegal orders, then the subordinate has the
right to go to the court of law for the protection of his rights, and he
can demand that the officer be punished for his wrong or unjust
orders.
The Right to Participate in the Affairs of State
According to Islam, governments in this world are actually
representatives (khulafa') of the Creator of the universe, and this
responsibility is not entrusted to any individual or family or a particular
class or group of people but to the entire Muslim nation. The Holy
Quran says:
"God has promised to appoint those of you who believe and do
good deeds as (His) representatives on earth" (24:55).
This clearly indicates that khilafah is a collective gift of God in which
the right of every individual Muslim is neither more nor less than the
right of any other person. The correct method recommended by the
Holy Quran for running the affairs of the state is as follows:
"And their business is (conducted) through consultation among
themselves" (42:38).
According to this principle it is the right of every Muslim that either he
should have a direct say in the affairs of the state or a representative
chosen by him and other Muslims should participate in the
consultation of the state. Islam, under no circumstance, permits or
tolerates that an individual or a group or party of individuals may
deprive the common Muslims of their rights, and usurp powers of the
state.
Similarly, Islam does not regard it right and proper that an individual
may put up a false show of setting up a legislative assembly and by
means of underhand tactics such as fraud, persecution, bribery, etc.,
gets himself and men of his choice elected in the assembly.
This is not only a treachery against the people whose rights are
usurped by illegal and unfair means, but against the Creator Who has
entrusted the Muslims to rule on this earth on His behalf, and has
prescribed the procedure of an assembly for exercising these powers.
The shura or the legislative assembly has no other meaning except
that:
(1) The executive head of the government and the members of the
assembly should be elected by free and independent choice of the
people.
(2) The people and their representatives should have the right to
criticize and freely express their opinions.
(3) The real conditions of the country should be brought before the
people without suppressing any fact so that they may be able to form
their opinion about whether the government is working properly or not.
(4) There should be adequate guarantee that only those people who
have the support of the masses should rule over the country and
those who fail to win this support should be removed from their
position of authority.

Rights of Non- Muslims in Islam

Islam is a religion that portrays respect of humanity. The religion that gives us good way

to behave with others not keeps in it somewhat of a rule or regulation that negates that respect of

humanity. The importance given to minorities in an Islamic society can just be judge from this

saying of holy prophet (P.B.U.H) “Behold! Anyone who will brutalize a Dhimmi (non Muslims)

or take away his right or torture him more that his bearing or take away anything without his

consent, I shall be his prosecutor on the Day of Judgment against the Muslim”.1

This is not only a merely a warning but laws that were enforced in the state during his

lifetime and were also followed afterwards and now even it are a part of the constitution of an

Islamic state and once it was narrated a Muslim killed an Ahl-e-Kitab and case was brought to

1
Imam Abu Abdullah Qurtabi, Tafseer ul Qurtabi Al-Jamai-li-Ahkaamil Quran, vol.8 (Riyadh: Dar aalimil
Kutab,2003), 115.
for detail see Imam Abu Daud Salman bin Ashes, As-Sunnan, vol.3 (Beirut: Darul-Fikar, 1994), 170.
holy prophet (P.B.U.H) for decision, he said I am the most responsible to fulfill their rights so he

ordered about the murdered to be executed.”

Holy prophet always warned Muslims regarding minorities therefore once talking about

them he said “Anyone who will kill a Dhimmi shall not smell the fragrance of paradise through

it is speed a distance travel of 40 years”. 2In the reflection of holy prophet teachings even after

passage of 1400 years from his life up till now, Non-Muslim enjoys security in an Islamic

society.

He said! “It’s binding on me to protect the religion of non-Muslim”.3 “The Diat of Jew a

Christian, a Jewish Priest is equal to that of a free Muslim.4On the basis of this saying, all the

faqih laid upon this rule that if a Muslim kills a Dhimmi, the Diat (Money on Blood) is going to

be the same as of killing a Muslim unintentionally.

Once the son of Hazrat Amar Bin-al-Aass, the governor of Egypt punished a non Muslim

unjustly and when the matter was taken to the court of caliph Hazrat Umar, he openly made the

son of Egypt governor punished by the non Muslim Egyptian and also said “from when you have

started to think people as your slaves though they were born free”. During the caliphate of Hazrat

Umar a person from a tribe of Bakar bin wail, killed a Dhimmi and on this “He ordered that the

assassin should be handed over to the family of the victim. If they want, they can kill or else

forgive. So, he was given to the family of the victim and was hence after killed”.Forth Caliph

2
Imam Abu Abdullah Muhammad bin Ismail Bukhary, As-Sahih, (Beirut: Darul-Qalam, 1981), 1154.
3
Abdur Rehman Bin Abdur Rahim, Tohfa Al Akhwazi, vol.4 (Beirut: Darul Kutab Al Ilmia, 1283-1353AH), 557.
4
Abu Bakr Bin Hamam Bin Nafeh, Musannaf Abdur Razzaq, vol.10 (Beirut: Al Maktaba Al Islami, 1403AH), 95-
99.
same subject is narrated in Musannaf Abi Shaibah for detail see
Abu Bakr Abdullah Bin Ibrahim,Musnaf Abi Shaibah, vol.5 (Riyadh: Maktaba Ar Rushd,1409AH) ,407.
Hazrat Ali said “To help a non Muslim against torture same as its binding to save a Muslim from

it and to backbite against him is also Haram”.5

In an Islamic state, non Muslims do keep a right of private life and personal privacy as the

Muslims have. That is why, Islamic law has outline they will have the same rights as the

Muslims keep and they have same duties that Muslims have binding on them. According to

Hazrat Ali, Jizya (Tax) is taken from them to protect their life and wealth similarly as ours is

protected. Islam negates any sort of religious propagation that affects anyone’s religious freedom

and the Quran states “let there be no compulsion in religion, indeed righteousness is clearly

differentiate from the wrong path”.6

The logic that Shariah keeps is that non Muslims should have full freedom to stick to their

religion or sect. Islamic government would have nothing to do with their ideology or worship.

The letter holy prophet (P.B.U.H) wrote to Ahl-e-Najran also included the sentence “Najran and

its people enjoy protection from Allah and his prophet (P.B.U.H). Their lives, their land, wealth,

personnel’s, their places of worships and their churches will be protected. Any priest from his

religion honor, a preacher from his responsibility, any office holder from his office will not be

removed and everything under their custody will be protected”.7 During different periods of

Islamic governments, chapels and synagogues were present. They were never harmed but were

instead protected by the government and non Muslims were also facilitated for their worships.

This means that minorities living in their ancient worship places can perform all they want;

Islamic government has no right to interfere in that. But in the same context, non Muslims are to

respect the religious emotions of Muslims. Ibn-e-Abbas said “In the cities developed by

5
Muhammad Bin Amin Bin Umar,Rad ul Muhtaar aladur-il-Mukhtar, vol.3 (Quetta: Maktaba Majdia,1399AH)
6
Al Quraan,Surah Baqrah(2:256)
7
Abu Abdullah Bin Saad,At Tabakat Al Qubrah, vol.3 (Beirut: Darul Al Beirut Al Tabaya Al
Nashr,1978/1398AH),339.
Muslims, Dhimmies have no rights to make new worship places, or play Naqoos, drink vine and

to keep pigs. Now the left one city of non Arabs and those made captured by Allah through

Muslims and if they accept the governance (state authority) of Muslims then they will have the

same rights as per the treaties and it will be binding on Arabs to follow them. 8 As in case, The

Islamic Bait-ul-Maal (treasury) takes responsibility of financial assistance of Muslim who is not

a breadwinner due to physical disabilities (paralyzed) or old age or being much poor, in the same

way if so and so happens to a non Muslim then its binding on bait-ul-Maal to assist him as well.

Practically there are lots of examples in the Islamic history where non Muslims with physical

distortion got allowances from bait-ul-Maal. Once on seeing a Jew, who was blind Hazrat Umar,

fixed a monthly stipend for him. In the eyes of an Islamic government, both Muslims and non

Muslims are equal rather they have equity as citizens when it comes to the right of helping the

community and social welfare. An Islamic state is responsible for the protection of non Muslim

if any Islamic state is in a treaty with another nation then to their protections binding on them.

The sanctity of the lives of non Muslims is clear from this Hadith of holy prophet “The Diat of a

Jew, Christian and every Dhimmi is equal to that of a Muslim”.9 This was followed during the

regime of right guided caliph and the Diat of Dhimmi was paid equal to that of Muslim. During

victories, the treaties with non Muslims nations includes an important section that the protection

and fundamental needs of non Muslim subject will be responsibility of the governor therefore, a

leaf of what peace was given to the people of Hira is as under:-“Any non Muslim who gets old

and cannot do labor work or a natural calamity harms him or earlier he was rich, later an accident

8
Abu Bakr Abdullah Bin Muhammad Bin Ibrahim, Musannaf Abi Shaibah,vol.7 (Riyadh: Maktaba Ar
Rashd,1409AH),436.
same subject is narrated in Sunnan al Qubrah for detail see
Abu Bakr Ahmed Bin Husain Bin Ali, Al Sunnan Al Qubrah,(Makah: Maktaba Dar Al Baz,1994,1414AH)
9
Abu Bakr Bin Hamam Bin Nafeh, Musannaf Abd ur Razzaq,(Beirut: Al Maktabul Islami,1403AH) ,97,98.
makes him poor, so no tax will be taken by government treasury”. 10
In Islamic history, one can

find many examples of this rule for instance. Hazrat Umar saw an old Jew in very awful position.

He said “By God! It's not justice that in benefits from his youth and leaves him to being

disrespected in Old age, therefore he ordered that this old man should be paid from Bait-ul-Maal

through his life in regard with his needs. In addition, he wrote to governors of all the states that

they should pay all poor and deseeding subjects regularly from the Bait-ul-Maal”.11 It’s a famous

incident of history that Waleed Bin Abdul Mulk Amwi in Damascus captures the chapel from

Christian and added it to the mosque. According to Blazari “ when Umar Bin Abdul Aziz got on

the throne and Christians appealed against what Waleed did , he ordered his workers to demolish

the part of mosque made on the land of chapel and give it back to the Christians”. 12 When

Waleed Bin Yazeed in fear of roman attack exiled the Dhimmies of Qibris, the Islamic faqih and

general Muslims were all dissatisfied from him and thought it as a major sin. When again he

brought them back to Qibris, this move was welcomed by the general mass in taken as the

justice. Ismail Bin Iaash said “this act was declared by all general Muslims and faqih and when

Yazeed bin Waleed came he brought them back and was appreciated by Muslims on this act and

declared it as one based on law and justice” 13

According to Blazari, once a group from the

mount of Lebanon mutinied. To act on this, Saleh Bin Ali Bin Abdullah sent in Army that killed

men with weapons and exiled a group of them and allowed some to live there. Imam Auzai was

alive at that time. He warned Salah on this brutality and wrote a long letter massacre of those not

involved in the mutiny and those exiled, which with a leaf of it is “ I cannot understand why

general public can be punished on the crime of some specific people. And on what basis can they

10
Abu yousaf, Kitab al Kharaj,155
11
Yaqoob Bin Ibrahim, Kitab Ul Kharaj (Beirut: Dar Al Marfah)
12
Ahmed Bin Yahya Al Blazari, Fathul Al Buldan (Beirut: Darul Al Kutab Ul Ilmia), 150.
13
ibid,180
be removed from their houses and properties. For you the best advice is to remember the saying

of holy prophet (P.B.U.H) "anyone who will torture Dhimmi and will pressurize him more than

his sustenance I shall prosecute for him”.14

It is responsibility of an Islamic state to keep the treaty made with minorities and fulfill its

conditions. If minorities have had a treaty with an Islamic state then they are also responsible to

respect all conditions of the agreement and state is also responsible to keep it under all

circumstances. Our history is witness of keeping treaties with non Muslims and fulfillment of its

conditions also.

THE CONCEPT OF DHIMMA AND DHIMMI

Non-Muslim citizens of the Islamic state whose protection is
guaranteed by the state as well as individual Muslims are called
dhimmis. The term dhimmi or ahl al-dhimma means those
Christians, Jews and others who agree to live in Dar al-Islam
under the protection of Muslim community subject to rendering
military service or payment of Jizya. Muslim jurists hold that
protection can be given to all in the Dar al-Islam.
RIGHT TO LIFE AND HONOUR
Islam grants and protects the right to life and honor to every
individual regardless of one’s creed or color. According to the
holy Qur’an, he who deprives another from his life without
lawful authority and just cause is regarded as the one who has
killed humanity at large. Allah does not like injustice or wrong
to His creation. Islam regards the life of a dhimmi as sacred as

14
ibid,186
that of a Muslim. He cannot be deprived of his right to life save
in accordance with the law of the state.
If a non-Muslim suffers the loss of life or property at the hands
of a Muslim, the latter will be dealt with in accordance with the
law and he will have to make good for that. Just as a Muslim
cannot do wrong or injustice to his fellow being, similarly he
cannot do wrong to non-Muslims. A Prophetic Tradition is
quoted in this regard: “He who wrongs a man to whom a
covenant has been given or burdens him above his capacity, I
shall advocate against him on the Day of Judgement.” A Muslim
can neither torture a non-Muslim nor can he insult him in any
way. The Prophet is reported to have said:
“He who tortures a dhimmi is like the one who has counteracted
him (the Prophet). I shall counteract against him (he who
tortures a dhimmi) on the Day of Judgment who has
counteracted him.” Jurists of different schools of thought agree
that it is the responsibility of all the Muslims to protect the civil
rights of non-Muslim minorities and to see that none of them is
wronged. The reason is that after coming under the protection of
Islam, they now belong to the Dar al-Islam. They shall enjoy the
privileges granted by Islam. In this connection a statement
ascribed to Hazrat Ali is worth mentioning. He is reported to
have once said: “They (Dhimmis) give jizyah to us generously
so that their wealth become like that of ours and their blood like
our blood.”
It must be noted here that Muslim jurists not only remained
contented with that they theorized about the rights of non-
Muslims but when they saw something wrong done to the non-
Muslims they warned the rulers reminding them of the
obligations Islam had imposed on them in connection with the
rights of non-Muslim minorities
RIGHT TO FREEDOM OF MOVEMENT AND
PROFESSION
Islam allows its non-Muslim minorities the freedom of their
movement and profession. They can move anywhere they like
and settle anywhere they please subject to certain restrictions.
One such restriction is that they cannot enter the sacred places of
Muslims. They may visit the holy cities of Muslims but cannot
settle there permanently. Such restrictions are made on the
authority of certain Traditions from the Prophet. As non-
Muslims do not believe in the ideology of Islam, so naturally
they would not go to such places or cities and settle there.
On the part of the Islamic state these are precautionary measures
only. Such restrictions are also necessary from the law and order
point of view because if non-Muslims enter the sanctuaries of
Muslims and something unusual happens, it will injure the
feelings of one another and jeopardize their cordial relations.
Just as non-Muslims have been given the right to freely move in
the country subject to the common law of the land, similarly
they are also permitted to visit foreign countries in connection
with their business activities subject to certain conditions
common for all. Outside the state too they are the dhimma of the
Muslims and the Islamic state. They are, however, not allowed
to visit a state or states hostile to the Islamic state. If a dhimmi
falls captive at the hands of a foreign state, Islam imposes a duty
on the rulers of the Islamic state and the Muslims to leave no
stone unturned for the release and safe return of such a non-
Muslim to his home. His ransom money may also be paid from
the public exchequer if he is not in a position to pay the dues.
Islam does not permit the rulers of the Islamic state to detain or
arrest a non-Muslim citizen unless he actually breaks the law of
the land.
RIGHT TO EDUCATION AND PROPERTY
Islam grants and protects the right to education and property and
profession to its non-Muslim minorities in accordance with their
own belief system. Their services may also be utilized in
educating the Muslims. They are allowed to cling to their
ancient cultural patterns, and preserve their native language.
Moreover, they may adopt any profession like, banking, medical
profession etc. Non-Muslims have been well represented and
firmly established. Like its Muslim citizens, the Islamic state
guarantees to the nonMuslim citizens the right to family and its
secrecy. No one can enter their abodes without their permission.
This right of dhimmis is based on textual injunctions which are
as much valid for the non-Muslims as for the Muslim citizens.
Likewise, non-Muslims have been given a choice to get their
civil cases decided either according to the Islamic law or
according to their own personal laws. According to Fatawa
‘Alamgiri, the dhimmis are not subject to the tashri’i law of
Islam. Legal relations among themselves shall be governed by
the law of their own religion. History is replete with instances
when the non-Muslim brought their disputes for settlement
before the early rulers of the Islamic state which they decided
according to the personal laws of the non-Muslims. However, in
punishing the crimes against humanity, such as adultery,
murder, theft, robbery, assault etc, the same law was applicable
to all and sundry in the state.
Religious Rights and Liberty to Non-Muslims
Non-Muslims in an Islamic state can freely profess their own
belief system. Actually when the Qur’an inculcates the necessity
for Jihad it mentions the protection of other religions before the
protection of Islam itself. The order in which the protection of
the places of worship is mentioned in the Qur’an is worth
noticing and is very significant to appreciate the spirit of Islam
and its philosophy of war. The Qur’an says: “Had there not been
Allah’s repelling some people by others, certainly there would
have been pulled down cloisters and churches and synagogues
and the mosques in which Allah’s name is much remembered.
Likewise, non-Muslims are allowed to perform their rituals
within the places of their worship.
ECONOMIC RIGHTS AND LIBERTIES
Economic rights mean the freedom of earning decent and
sufficient economic earnings and also freedom from fear of
unemployment or loss of economic income. It also means
security and the opportunity to find reasonable significance in
the earning of one’s daily bread.
Islam provides equal opportunities to its non-Muslim citizens in
the economic field of their life. They are given the freedom to
adopt any profession subject to the common law of the country.
However, they cannot practice Riba’(usuary) which is prohibited
for all and sundry in the Islamic state
POLITICAL RIGHTS AND PRIVILEGES OF NON-
MUSLIMS
Political rights are those recognized claims of the citizens by
dint of which they are enabled to take active part in the affairs of
government and render those services of which they are capable
of along with political participation of the citizens, Islam also
ensures its citizens the freedom of speech so long as it does not
aim at undermining the basic tenets of the Islamic state.

STATUS OF WOMEN:
Women have a very important place in Islamic society. Unlike a
number of other religions, Islam holds a woman in high esteem.
Her importance as a mother and a wife has been clearly stated
by Prophet Muhammad (PBUH).The prophet said, "Paradise
lies at the feet of your mothers." Once a person asked the
Prophet,"Who deserves the best care from me?" The Prophet
replied, "Your mother (he repeated this three times), then your
father and then your nearest relatives."
In his farewell speech at 'Arafat in the tenth year of the Hijrah,
the Prophet said, "O people, your wives have certain rights over
you and you have certain rights over them. Treat them well
and be kind to them, for they are your partners and committed
helpers."
The Prophet also said, "The best among you is the one who is
the best towards his wife."
These sayings clearly prove the important position given to
women in Islam but there are still people, especially in the West,
who have misgivings about the status of women in Islam. To
these people, the Muslim women is seen as 'A prisoner in the
four walls of the house', a non-person', and 'someone who has
no rights and is living always under the domination of a man'.
These notions are totally wrong and are based on ignorance
rather than knowledge of Islam.
One of the rites of Hajj is the fast walk between As-Safa and Al-
Marwah, which is observed to remember the event of Hajar
(Hagar), mother of Prophet Ismail, who ran between these two
hills to find water. This is another proof of the importance given
to women by Islam.
In order to Judge these false ideas held by western people, it
would be useful to survey the attitudes to women in different
societies in the past.
During the Roman civilization, for example, a woman was
regarded as a slave. The Greeks considered her a commodity to
be bought and sold. Early Christianity regarded women as
temptresses, responsible for the fall of Adam.
In India, the Hindus until recently, considered their women
worse then death, pests, serpents or even Hell. A wife's life
ended with the death of her husband. In the past, a widow had
to jump into the flames of her husband's funeral pyre.
In the pre-Islamic state of Arabia, a woman was regarded is a
cause for grief and unhappiness and baby girls were sometimes
buried alive after birth.
In France, in 587 CE, a meeting was held to study the status of
women and to determine whether a woman could truly be
considered a human being or not! Henry VIII in England
forbade the reading of the Bible by women and throughout the
Middle Ages the Catholic Church treated women as second-
class citizens. In the Universities of Cambridge and Oxford,
male and female students were not given the same rights until
1964. Before 1850, women were not counted as citizens in
England and English women had no personal rights until 1882'.
If we keep this picture in mind and look into the position of the
women in Islam, we must conclude that Islam liberated women
from the dark age of obscurity fourteen hundred years ago!
Islam is a religion of common sense and is in line with human
nature. It recognizes the realities of life. This does not mean it
has recognized equality of man and woman in every respect.
Rather, it has defined their duties in keeping with their different
biological make-up (2:228). Allah has not made man and
woman identical, so it would be against nature to try to have
total equality between a man and a woman.
That would destroy the social balance. Society would not
prosper but would instead have insoluble problems such as
broken marriages, illegitimate children and the break-up of
family life. These problems are already rife in western society.
Schoolgirl pregnancies, an increase in abortions, divorce and
many other problems have cropped up because of a permissive
outlook and theso-called freedom of women.
Rights of Women:
Allah has created every living being in pairs - male and female
(51:49) -including mankind. Allah has honored the children of
Adam - both male and female (17:70). Men and women who
believe are protectors of one another (9:71). Allah will reward
both men and women in the life after death (3:195).
In Islam a woman has a distinct and separate identity. Islam has
given her the right to own property. She is the owner of her
earnings. No-one (father, husband or brother) has a right over
them. She can dispose of her earnings and property as she
wishes, within the bounds of Halal (lawful) and Haram
(unlawful).
Islam has given women a right to inheritance. She has a claim
on the property of her dead father, husband or childless brother
(4:7, 32,176).
A woman has the right to choose her husband. No-one can
impose a decision on her against her will. She has a right to seek
separation (Khula') from her husband if their marriage becomes
impossible to sustain.
If any man falsely questions a woman's chastity, that man is
declared unfit forgiving evidence (24:4). This shows how a
woman's honor is safeguarded from false accusations.
The Quran asks the Muslims to treat women kindly (4:19). It
makes Muslim husbands responsible for their wife's
maintenance. The women in return, are expected to remain
obedient and chaste (4:34).
A woman has a right to develop her talents and to work within
the Limits of Islam. Islam allows a non-Muslim married woman
to retain their religion and her husband cannot interfere in this
freedom. This applies to Christian and Jewish women with
Muslim husbands.