ISLAM has never taught its followers intolerance, hatred and violence. Its teachings have never encouraged bigotry and fanaticism. It is against all brutality and bloodshed. On the contrary it stands for peace, love and tolerance.

The irony is that the religion that has always preached and promoted peace and tolerance is branded today as the religion of terrorists and militants.

The Prophet Muhammad (S.A.W.) whom the Qur’an has declared; “We have merely sent you as a mercy for the Universe.” and who had all reverence and compassion for human life and honour is portrayed today by the West, out of sheer ignorance and prejudice, as a prophet of war and violence.

In actual fact, Islam declares war against all kinds of tyranny, persecution and repression. It vehemently condemns aggression, injustice and every type of exploitation. It stands for justice and fairness. It is against all victimization and oppression. It, in fact, fights for freedom of thought and religion. Muslim history bears witness to the fact that whenever the Muslim invaders conquered a country, they did not indulge in wanton killings and manslaughter. They instead granted full protection and freedom to the people already settled there.

In the early period of Muslim conquests the Christians who had been persecuted and repressed by Byzantine Empire for a long time welcomed the Muslim conquerors as ‘saviours.’ They enjoyed full freedom and tolerance under Muslim rule as against victimization and repression under the Roman Empire. As a consequence a great deal of conversions took place during this period.

Religious and sectarian extremism is a recent phenomenon. And unfortunately it is gaining momentum day by day. It has worked up the emotions and sentiments of young people, in particular, and made them turn to intolerance, hatred and violence. They have deviated from the path of moderation that Islam prescribes for its followers. This has tarnished the image of Islam at home and abroad and has provided an opportunity to adversaries to play up on the fears of Islamic radicalism to vilify Islam. It is also responsible for misleading the people at home and abroad who have little knowledge about Islam.

What are the root-causes of religious extremism? Let us probe into it and address ourselves to the main problems and issues. A major cause of religious extremism relates to the tendency of quoting the Quranic ayat completely out of context. It happens when on isolates ayat of the Quran and derives from them the meanings that suit one’s purposes and serve his ends. This amounts to distortion of the meanings of the Quranic ayat. Whereas the ayat should be interpreted in their social and historical context.

Biographers and historians, in general, have described the battles fought during the Holy Prophet’s life time without discussing or referring to the causes that led to wars. Although Hadith literature and people like Ibn Sa’ad have mentioned the causes that sparked the battles, but still the mistaken version of Gazawaat portrays the Prophet and the believers as people carrying swords from time to time to invade neighbouring countries, declaring wars against the tribes who had not submitted and surrendered.

This led to a general perception that all the battles waged by the believers were offensive and were launched to spread the message of Islam. Whereas the truth is otherwise, It would be worthwhile to draw one’s attention to Surah al-Fath meaning ‘Victory’, where victory refers not to the conquest of Makkah or even miraculous triumph in the battle of ‘Badr’ but to the Truce of al-Hudaybia which averted bloodletting and fighting with the Quraish who had gathered with their allied tribes to prevent the Prophet and his 1400 followers (in 6 A.H.) from entering Makkah to perform umrah.

The Quran has declared “Treaty of Hudaybia” as “Fathe-e-Mubeen” (a clear victory) while the fact is that no battle took place between the believers and non-believers. All the clauses of the Treaty were apparently against the interests of the believers. But it turned out to be a blessing in disguise for them. All this was done to avoid conflict and to pave the way for an amicable and peaceful atmosphere in which they could spread dawah and convey Divine Message to the people around.

The same is the case with the ayah of Surah at-Taubah: “But when these prohibited months are over a (for fighting) slay the idolaters wheresoever you find them, and take them captive or besiege them, and waylay them at every outpost.” (9:5)

This ayah of Surah at-Taubah is today frequently referred to by both Muslims and non-Muslims in case of war against non-believers. It is often quoted by Muslims and non-Muslims to justify the killing of non-believers. It is very much misquoted and misinterpreted. Again the same mistake rather a blunder is committed by them when they quote this ayah completely out of context.

The Ghassanid Christian tribes inhabited the Syrian border. Joining their forces with Caesar the chiefs of Ghassanid and other tribes began to muster their troops. In the meantime the munafiqeen (the hypocrites) of Madina, built a mosque called Masjid-e-Dharrar to sow seeds of dissension among the Muslims of Madina and tried to dissuade them from joining the battle against the Byzantine Empire They had close links with Byzantine Empire and Conspired against the Muslims.

There were also still some die-hard mushrikeen (polytheists) in Makkah who had evil designs and harboured enmity against the believers. They also joined hands with the enemies against the Muslims. They were all united to strike a final blow to Muslim community of Arabian Peninsula.

The Muslims were fighting against heavy odds. The near-famine conditions prevailed in Madina and scorching heat of summer was at its peak. The harvest season had just arrived. There was an acute shortage of material resources to wage war. The mushrikeen pinned their last hope on those allied forces that were arrayed against Muslims. The gravity of the situation was felt by every one in Arabia. They realized that the cause for which they had been striving for the last 22 years was in danger.

Under these circumstances Allah had given the mushrikeen three options: either (i) The mushrikeen (the polytheists) should surrender and submit to Islam. or (ii) They are given four months notice from hence, they must vacate the land. (iii) Otherwise they would be killed.

This ayah of Surah at-Tubah does not refer or apply to mushrikeen in general. But it applied to only those polytheists who had violated the treaties and the agreements and who did not stop from plotting and conspiring against the Muslims. A large group of renowned mufassareen (commentators of the Qur’an) hold this view. If it applied to Mushrikeen in general then there was no point in spreading dawah after that and the doors of dawah were to be deemed closed right in the beginning.

This ayah of Surah at-Taubah revealed after almost 22 years of Prophet’s relentless struggle in the field of dawah. As a result of this dawah the whole Peninsula of Arabia converted to Islam. There was a small number of Mushrikeen left who were trouble makers. They did not refrain from conspiring against the believers. Allah also wanted to close the holy places from the Polytheists. This was declared that no polytheist would enter Kaa’bah. This ayah was specific to those Mushrikeen.

We have also been taught that when a Muslim invades a country, he should first present to non-Muslims the message of Islam, if they accept it, they would be our equals and enjoy all rights and freedom as the Muslims do. If they want to practise their own religion they would be allowed to do so under Muslim rule provided they pay the Jizya (head tax on free non-Muslims under Muslim rule). But if they accept neither the first condition nor the second, then he sword will decide between the two. It all gives the impression that a believer is all the time in the battlefield waging ‘Jihad’ against the infidels.

There is as such no compulsion on non-believers to accept Islam. Coercion in any form or denomination does not exist at all in Islamic teachings. It is in the Divine plan that a man should be given absolute freedom to think and act. God does not snatch this freedom from man at any moment during his lifetime and nor the Prophet is allowed to do so. Every Messenger of God has said after delivering the message: “We have no responsibility except to convey (The message).”

While treading the path of extremism today, are we not repeating the history of Khawarij who existed in the time of the successors of the companions? They were cut off from the mainstream of Muslim Ummah and relinquished the path of moderation and tolerance that Islam prescribed for its followers. They were a large group of tens of thousands of Muslims, composed mostly of individuals who had memorized the Quran and who devoted themselves to much worship, prayers and fasting. They declared the totality of the companions of the Prophet and whoever of the Muslims were with them to be apostates, and disbelievers and took up arms against them.

Teachings of Islam keep to the middle path by avoiding extremes. Its pendulum does not oscillate between two extremes. The purpose of Islamic teachings is to create balance and equilibrium in human life. It aims at temperance and moderation in thought and behaviour both in individual and collective life.

True spirit of Islam
By Haider Zaman

ISLAM had never been so much a target of criticism and accusations as it is today. Some people call it a religion that breeds intolerance and bigotry, while there are others who blame it for preaching animosity and discrimination. And some brand it as a religion that sanctions violence, terrorism, oppression and conflicts specially against the opponents in faith.

The responsibility for these accusations lies squarely on us — the Muslims of today. We have not been able to project the true spirit of Islam in general and the sublimity, objectivity and universality of its message the way we should have done it. We have been so much absorbed in the ritualistic aspect of the religion that we have forgotten its true spirit and its potentiality of being capable of weathering every storm and guiding and enlightening the human beings till the day of resurrection.

The very name of the religion of Islam is enough to dispel and set at naught most of the above blames and accusations. It is a religion that implies submission to the will of Allah, the Creator and Nourisher of all and of everything and living being in the universe and Who neither has nor will ever have any equal or partner. This is what the Muslim faith in essence implies.

The Quran being the mainspring of Islam, enjoins us to believe in all the Prophets and their scriptures alike and without any discrimination (2:177) (4:150). It does not sanction the use of force and coercive methods for taking its message across (2:256) (50:45). Rather it emphasises the extensive use of knowledge and reasoning when it says “O, Prophet invite to the Way of your Lord with wisdom and excellent preachings and argue with the people in the best manner” (16:125).

The practical aspect of this admonition is manifest in the way Hazrat Ibrahim used to invite people to the Way of Allah (6:83). In regard to the people of other scriptures, the Quran advises us to take a start from the common elements of faith, while arguing with them, telling them that we have believed in what has been sent down to us as well as in that which has been sent down to you (29:46). Thus, even in the matter of preaching and conveying its message, the Quran takes every possible care to avoid the use of force and conflicts.

The Quran considers all human beings irrespective of caste, colour, descent or creed as equal and on that account entitled to all such rights that could be basic to human dignity and needs at the relevant time but always subject to the limits set by Allah (49:13). It also emphasizes the need for abiding by the principle of equal opportunities, namely, that everyone shall be entitled to have equal opportunity to learn, develop, contribute and be accordingly rewarded (4:32).

Jealousy also occurs when people are afraid of simply being equalled in certain respects. But when Islam already treats the people as equal in the most important aspects of life, there can be very little scope for breeding intolerance, bigotry and inclination towards discrimination among the true believers.

Propensity towards violence, terrorism and oppression is created when people have bona fide conviction that they are not being treated justly or they are being discriminated against. But Islam is the only religion that enjoins the believers to do justice even if it may be harmful to themselves, or their relatives or friends and irrespective of the fact the party concerned is rich or poor (4:135). The believers are specifically advised to ensure that their enmity with some people does not turn them away from justice (5:8).

The practical aspect of this admonition was manifest in the directive of Hazrat Umar to the governor of Kufa when he said “treat the people equally in your presence, in your company and in your decisions so that the weak despair not of justice and the strong have no hope of any favour”. To the same effect was what Hazrat Abu Bakr emphasized in his address at the time of assuming the office of Caliph when he said “By Allah: he that is weaker among you, shall be strongest in my sight until I have redressed his wrong and he who is strong, shall be weakest in my sight until he conforms to law and I have taken from him that which he has usurped”.

Violence and terrorism are the manifestations of excesses and transgressions. The Quran specifically enjoins the believers to avoid the commission of excesses and transgressions (5:87). Rather it enjoins the maintenance of balance (55:8) and adherence to moderation in every walk of life (31:19). It specifically condemns oppression (42:42) and creation of disorder on earth.

Harmony in human relations could be one way to avoid most of the acts and behaviours for which Islam is blamed. The Quran provides excellent guidance for the promotion of harmony in human relations when it says: cooperate in all good things (5:2), repel evil with goodness (28:54), do your work through consultation (42:38), do not cooperate in doing wrong things (5:20), exercise patience (16:126), control rage (3:134), hold to forgiveness (7:199), tell the truth (33:35), shun pride (2:134), hold to forgiveness (7:199), avoid evil plotting (35:43), avoid greed (4:128), do not commit fraud (83:1), do not covet what belongs to others (4:32), keep up pledges (17:34), do not commit excesses (5:87) control desires (4:135), do not withhold from people things that are due to them (11:85) and treat others the way you would like yourself to be treated (2:267) (4:86) and don’t tell lies (39:3).

From the above Quranic injunctions, admonitions and historical facts it follows that Islam is the only religion that has the inherent and unlimited capability of guiding and enlightening the human beings on the right way, on the one hand, and combating and warding off all wrongs and evils, including those for which it is gratuitously blamed, on the other. It preaches love and affection and not animosity, it preaches moderation and maintenance of balance and condemns commission of excesses.

Islam preaches peace and brotherhood and not violence and hatred; it preaches doing of justice and condemns oppression; it preaches harmony and not conflicts; it enjoins kindness even to enemies; it emphasises the need for the acquisition of knowledge and shedding of ignorance; it encourages continuous progress and not retrogression and above all it stresses the need for equality in treatment in respect of certain basic rights and needs and the provision of equal opportunities and condemns discrimination.

Pioneering role of Islam
By Sidrah Unis


ISLAM’s various aspects and provisions not only focus on modes of worship, but also cover all worldly transactions that are essential to ensure stability and prosperity in the society. It provides guidance with regard to social, legal, political, economic, and personal affairs. The holy Quran and the Sunnah of the Prophet (PBUH) are the primary sources whereby we derive the norms of the Islamic faith. The Holy Quran is a piece of Divine literature and its authenticity cannot be questioned.

Muslim scholars use the term ‘siyar’ for international law which is the plural of ‘sirah’, meaning ‘conduct’. Islamic international law performs the function of regulating the conduct of Muslims and non-Muslims, thus it is termed as ‘siyar’. It is a vital component of the Islamic legal system by Muslim jurists and lawyers. However, western accounts of the origins of international law tend to omit this contribution in their consideration of the history of the subject.

Let us take a brief look at some of the diverse aspects and provisions of Islamic international law:

1. Peaceful relations among states: Islam promotes prevalence of peace and harmony in the international community. It encourages tolerance and friendly relations towards other states: “...So if they withdraw from you and fight you not and offer you peace, then Allah allows you no way against them.” (4:90) “And if they incline to peace, incline thou also to it, and trust in Allah. Lo! He is the Hearer, the Knower.” (8: 61) “Allah forbids you not respecting those who fight you not for religion, nor drive you forth from your homes, that you show them kindness and deal with them justly. Lo! Allah loves the doers of justice.” (60 : 08)

2. Diplomatic relations: It has always been a part of Islamic international law to show honour and regard to foreign envoys. The Holy Quran and the Sunnah of the Holy Prophet (PBUH) clearly state that diplomats are entitled to immunity from prosecution, freedom from arbitrary arrest and detention, and proper care and treatment. Diplomats enjoy immunity not only for themselves, but also for their families, staff, and servants.

3. Pacific settlement of disputes: Islamic international law promotes peaceful settlement of disputes by means of negotiation, mediation, and arbitration. The Holy Prophet (PBUH) concluded a peace treaty, i.e., the Treaty of Hudaibiya, with the non-Muslims of Mecca, in 628 A.D. This is regarded as a classic example of settling of disputes without resorting to violence.

4. Law of treaties: On the basis of the fundamental Islamic concept of honouring of contracts and of good faith in their observance, Islamic international law underscores scrupulous compliance with the provisions of treaties: “Fulfil the covenant of Allah, when you have made a covenant, and break not your oaths after the assertion of them, and after you have made Allah your surety...”

Yet, a treaty is not binding if there is reason to believe the other party shall not honour the same: “And if you fear treachery on the part of a people, then throw back to them (their treaty) on terms of equality. Surely Allah loves not the treacherous.” (8: 58)

5. Law of war: Islam allows war when all peaceful means of checking tyranny, violence, and injustice have failed: “And fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loves not the aggressors.” (2:190) “And what reason have you not to fight in the way of Allah, and of the weak among the men and the women and the children, who say: Our Lord, take us out of this town, whose people are oppressors, and grant us from Thee a friend, and grant us from Thee a helper!” (4: 75) “Permission (to fight) is given to those on whom war is made...” (22: 39)

Here it must be mentioned that nowhere in the Quran and the Sunnah of the Holy Prophet (PBUH) is it mentioned that Muslims should resort to war for the spread of the Islamic faith. The Quran clearly says: “There is no compulsion in religion...” (2: 256) This verse rejects whatever is talked about Muslims offering Islam or the sword as alternatives to the non-Muslims.

6. Humanitarian law: Islam established the sanctity of life, honour, and property in times of war, and made rules for the conduct of war and ensured their enforcement, centuries before the West declared them to exist in the various present-day treaties, conventions, and protocols.

Islamic law clearly defines how the troops must behave during an armed conflict. In brief, some of the various acts forbidden in war are: (1) starting war without formal ultimatum; (2) cruel ways of killing; (3) killing of non-combatants; (4) killing of prisoners of war; (5) killing of envoys; (6) massacre in the conquered territory; (7) dishonouring of women (8) inhumane treatment of prisoners of war; (9) punishing prisoners of war for acts of belligerency; (10) mutilation of dead bodies; (11) destruction of crops, trees, and other natural resources; (12) plundering and looting; (13) charging the prisoners of war for their maintenance; (14) depriving the conquered population of their possessions, interfering in their religious practices, forcing them to convert to Islam, and denying or restricting their legal and equitable rights. It must be noted that the observance of these rules is incumbent upon every Muslim soldier, commander, and ruler. Anyone who commits a violation of these norms is guilty of an offence under Islamic law.

7. Asylum: Islam instructs Muslims to grant shelter to non-Muslim individuals and groups that seek protection in the Muslim territory. The underlying purpose is that the non-Muslims would have due opportunity to learn about the Muslim faith: “And if anyone of the idolaters seeks your protection (O Muhammad), then protect him so that he may hear the word of Allah, and afterward convey him to his place of safety. That is because they are a folk who know not.” (9: 06)

Conclusion: Any study of the western international law is based upon the assumption that it was the West that created and developed international law. However, the above-mentioned facts amply prove that Islamic international law, a comprehensive set of rules, strikingly similar to the secular concept of international law, came into being some eight hundred years before the Dutch jurist Grotius put pen to paper and became the founder of the western concept of the law of nations.

History in Quran’s light

By Prof Mohammed Rafi


HISTORY is a record of the rise and fall of nations. Through it we realize facts about nations that flourished, the goals they pursued and above all the values around which their culture and society was organized. It can help us assess values and solve our own problems.

We can avoid the steps taken by those nations which led to their calamitous end. For a better future we cannot escape from the study of history. The Quran exhorts us to go round the world and see for ourselves the fate of those who defied God by ignoring His laws. The source of worldly power i.e. wealth and military strength, could not save them. In the future, history will judge us too. The prognosis is within our grasp.

The Quran is not a book of history. It first states laws that govern the fate of nations and then cites examples from history to illustrate those laws. Those who believe in the Divine Revelation get a deep insight into the nature of the life process. The Quran says, ‘Have they not travelled in the land to see the nature of the consequence for those before them? They were more numerous than them and mightier in power. But all they used to earn availed them not. And when the Messengers brought them clear proofs of the consequences of their doings, they exulted in the knowledge they themselves possessed. And that which they were wont to mock befell them (40:82-83).

These nations were extremely powerful, rich and influential, but when they defied the moral code, their efforts to ward off fate were of no avail. They decayed and finally dwindled away. Their fall could not be attributed to ignorance as the Messengers (Anbia) warned them time and again. They refused to mend their ways and ignored the warnings. The Divine laws have limits and whosoever crosses them must face the destructive consequences. Remorse and repentance could not save them when their final fall was in sight. In the Divine system of laws there are possibilities of change and recovery. Beyond those limits the result is imminent.

The Divine laws demand that justice should be done and the dignity of man should be respected at all costs. Any nation disregarding this value usually exploits other nations and human beings. Such nations are definitely doomed. The consequences may be delayed, but they are inevitable. Allah has created the heavens and earth so that His law of Requital may be set in motion (45:22). This law measured accordingly to a definite pattern called Divine laws (33:39) or the ‘Habit of God’ knows no change. It has operated in the past and will operate in the future as well (33:62).

The Quran views the historical process as a manifestation of the evolutionary process in which the participants are free individuals with foresight which can only take developing steps in the light of Divine directives. The resultant social order is the ultimate goal.

Ibn-i-Khaldun viewed history as a cycle. He reached this conclusion by looking back on the rise and fall of nations. He believed that human society is an eternal up-and-down movement. It develops and completes itself not into something higher and better, but into something different which comprises the old and the new at the same time. This development is purposeful and not merely a part of a movement as Hegel and Marx believed.

Some thinkers believe that the rise and fall of nations depends upon devotion and commitment of the people to their ideal purpose and how hard they work for it. The role of education, tolerance, knowledge and social values is also an important factor. Endurance does not mean meekness, haplessness or weakness, as is generally understood. Endurance in the Quranic sense means resistance, firmness, determination and the will to face troubles in living up to one’s ideals. Only those survive who benefit the whole humanity is another message of the Quran.

History proceeds in line with the fixed moral principles: The effects of a particular way of life may not be obvious for years. Nations are usually deluded by a false sense of security. If they do not mend their ways, they are doomed and ‘God shall lead them on to destruction by steps they perceive not’ (68:44). At times history plays the role of Changez and Halako, as the universal Divine order has no use for nations which merely impede the progress of humanity and are incapable of developing the power to ensure their own security.

Such nations drop out of the procession of mankind and the disappearance is not even noticeable. “And the heaven and the earth wept not for them, nor were they reprieved (44:29). If a nation retraces its path and reforms itself before reaching the point of no return, it is saved. This respite is called ‘ajal’ in the Quran. ‘For every nation there is an ‘ajal’ (7:34) and for every ‘ajal’ there is a law (13:38). The limit, beyond which a nation cannot pass, without being irretrievably lost, is determined by the Divine law.

If a nation suffers, it has brought the suffering on itself. “He who has to perish” says the Quran perishes by a clear proof and he who has to survive, survives by a clear proof (8:42) ‘God does not do injustice to anyone. It is the people who do injustice to themselves (11:101) ‘why should God punish you if you are grateful? (4:147). The Quran points out that a nation begins to decline when it pursues wealth and hoards it instead of spending on the needy. Such nations are supplanted by another nation carrying more weight in the balance of humanity and (47:38). ‘It is better than its predecessor’ (70:4).

A nation which relies on brute force ultimately fails. The rivalries of political and religious factions and the mounting discontent of the people also bring about the downfall of an unjust society. (6:65) This is a situation Pakistan is facing today. Prophet Muhammad (pbuh) once said that the kingdom of disbelieves may last, but not the kingdom of tyranny.

In the Quran we read about the misguided leaders and rulers of the past like Pharaoh (political power), Haman (Religious hierarchy) and Qaroon (Economic control). They paid the price for disregarding the universal moral order. The Quran also cites the example of Aad and Thamud; both were rich and powerful nations, highly intelligent and keen observers (29:38); but their scales of values were wrong.

The Quran points out that it is the duty of intellectuals and thinkers to discover the right path and ask people to follow it. And verily we had empowered them with that wherewith We have not empowered you and had assigned them ears and mind, but their eyes and mind availed them naught since they rejected the laws revealed by Allah and what they use to mock befell them (46:26).

According to Briffault (Making of humanity) what really happens is that the phase of society, the order of things in which disregard of right is habitual and accepted, inevitably deteriorates and perishes. Rene Guenon (Crisis of the modern world) predicts that those who unchain the brute forces of matter will perish, crushed by these very forces, of which they will no longer be masters.

Man was not meant to become a glorified beast. The cure for this malady lies in turning back to God by adopting the absolute values. The masses too are not quite blameless as they allow themselves to be misled. It is their duty to pull up their leaders when they go wrong. On the day of judgment the followers and the leaders will hurl accusations at each other when they see their doom. The followers, while admitting that they had obeyed them of their own accord, will plead that they had been taken in by their specious arguments and plausible reasoning (34:32, 33). This sounds very familiar in our present day scenario? Backward nations also eagerly follow advanced nations as their leader. When disaster befalls them both; they will blame each other.

‘Every time a nation entereth Hell, it curseth its sister nations (that went before them), until they follow one another; the latter of them shall say of the former of them’ Our Rabb these led us astray so give them double torment of the fire (7:38). How ephemeral is glory is shown by the ruins of the great cities of the past. They are but a tourist attraction now.

We are exhorted to study history and avoid the path which led others to ruin. The Quran also tells us to roam the world and carefully observe the life of contemporary nations. We will see that knowledge, power and wealth cannot save a nation when it pursues false values. Destiny lies in our own hands. If we live in harmony with the eternal moral order and pursue the Divine permanent values, an unlimited vista of progress lies before us. On the other hand if we defy these values, we will bring disaster and ruin to ourselves.

We cannot stop the tide of history. The Quranic social order which assures a peaceful, prosperous and glorious life to mankind has not been established in the world, not even in any Muslim state. This order is neither a utopia nor unworkable. The Divine course, once adopted so successfully by Prophet Muhammad, is still there and can be taken up by any nation that wishes to reach human destination safely and surely.

Islamic humanitarian law
By Syed Imad-ud-Din Asad


INTERNATIONAL humanitarian law, which is an important part of international law, aims at mitigating the effects of war by: (1) restricting the choice of means and methods of carrying out military actions; and (2) compelling the belligerents to spare persons who do not or no longer participate in hostilities.

The Geneva Conventions and Protocols are the main sources of this branch of law. According to the preamble to the Additional Protocol to the Geneva Conventions, international humanitarian law lays down provisions for the protection of victims of armed conflicts. It is silent on whether a state may or may not resort to war. It steps in whenever war breaks out, without concerning itself with the question of justification of that war. The fundamental rules of international humanitarian law that govern the conduct hostilities are:

1. Persons hors de combat and those who do not take direct part in hostilities are entitled to respect for their lives and physical and moral integrity.

2. It is forbidden to kill or injure an enemy who surrenders or who is hors de combat.

3. The wounded and sick shall be collected and cared for by the party to the conflict which has them in its power.

4. Captured combatants and civilians under the authority of an adverse party are entitled to respect for their lives, dignity, personal rights, and convictions.

5. Everyone shall be entitled to benefit from fundamental judicial guarantees. No one shall be held responsible for an act he has not committed. No one shall be subjected to physical or mental torture, corporal punishment, or cruel or degrading treatment.

6. Parties to a conflict and members of their armed forces do not have an unlimited choice of methods and means of warfare. It is prohibited to employ weapons or methods of warfare that cause unnecessary losses or excessive suffering.

7. Parties to a conflict shall, at all times, distinguish between the civilian population and combatants, in order to spare the civilian population and property. Neither the civilian population nor civilian persons shall be the object of attack. Attacks shall be directed solely against military objectives.

Muslims can take just pride in the fact that Islam established the sanctity of life, honour, and property in times of war, and made rules for the conduct of war and ensured their enforcement, centuries before the West declared them to exist in the various present-day international instruments. The initial body of Islamic humanitarian law, which consisted of the injunctions given in the Quran and the Traditions of the Prophet, was further developed and elaborated by the Muslim jurists. Consequently, Islamic humanitarian law is more comprehensive and equitable than any set of modern treaties on this issue.

First of all, Islamic law clearly sets down guidelines as to when war can be conducted. The Quran mentions various situations when Muslims can indulge in armed conflicts. These include: when a non-Muslim state attacks an Islamic state; when Muslims living in a non-Muslim state are oppressed and persecuted; etc.

The Quran says: “And fight in the way of Allah against those who fight against you....” (2: 190) “Permission (to fight) is given to those on whom war is made....” (22: 39) “And what reason have you not to fight in the way of Allah, and of the weak among the men and the women and the children, who say: Our Lord, take us out of this town, whose people are oppressors, and grant us from Thee a friend, and grant us from Thee a helper!” (4: 75)

Islam allows war when all peaceful means of checking aggression, tyranny, violence, and injustice have failed. Here it must be mentioned that nowhere in the Quran and the Traditions is it mentioned that Muslims should resort to war for the spread of Islamic faith. The Quran clearly says: “There is no compulsion in religion....” (2: 256) This verse is a sufficient answer to all the nonsense which is talked about the Prophet offering Islam or the sword as alternatives to the non-Muslims.

Secondly, Islamic law also defines how the armed forces must behave during an armed conflict. In brief, the acts forbidden in war comprise: (1) starting war without formal ultimatum; (2) cruel ways of killing; (3) killing of non-combatants; (4) killing of prisoners of war; (5) killing of envoys; (6) massacre in the conquered territory; (7) dishonouring of women (8) inhumane treatment of prisoners of war; (9) punishing prisoners of war for acts of belligerency; (10) mutilation of dead bodies; (11) destruction of crops, trees, and other natural resources; (12) plundering and looting; (13) charging the prisoners of war for their maintenance; (14) depriving the conquered population of their possessions, interfering in their religious practices, forcing them to convert to Islam, and denying or restricting their legal and equitable rights. It must be noted that the observance of these rules is incumbent upon every Muslim soldier, commander, and ruler. Anyone who commits a violation of these norms is guilty of an offence under Islamic law.

Along with principles now incorporated in the Geneva Conventions, Islamic law contains provisions not yet incorporated in modern international instruments. For instance, the protections provided by the Conventions are in the nature of multilateral treaties. Islam provides all these protections unilaterally. Similarly, the Conventions allow the detaining state to exact labour from those prisoners of war that are below officer rank. According to Islamic law, no labour can be exacted from the captives.

The Prophet, the pious Caliphs, and later Muslim rulers strictly followed the rules of Islamic humanitarian law. The Prophet used to instruct his commanding officers and soldiers about war ethics. He would particularly emphasise on treating the captives with dignity and kindness. Caliph Abu Bakar’s instructions to his military commanders, regarding behaviour of troops, are also well known.

In 638, when Jerusalem was first conquered by the Muslims, Caliph Omar Bin Khattab made this declaration, which displays the humanity of the victors: “I grant them security of lives, their possessions, their children, their churches, their crosses, and all that belongs to them.... Their churches shall not be impoverished, nor destroyed; neither endowments, nor their dignity.... Neither shall the inhabitants of Jerusalem be exposed to violence in following their religion; nor shall one of them be injured.”

The case of Qutaibah bin Muslim also demonstrates the strict discipline and control under which the Muslim armies were kept. A delegation from Samarqand met Caliph Omar bin Abdul Aziz and complained that Qutaibah, commander of the Muslim army, had unjustifiably stationed the troops in their town. Omar ordered the governor of Samarqand to appoint a judge to adjudicate upon the matter. A Muslim judge was appointed and an inquiry was made as per the instructions of the Caliph. In the light of the evidence obtained, the judge, Jami ibn Hadhir Albaji, pronounced that the Muslim army must vacate the city immediately. He also declared that the sudden attack on the city, without any warning, was a violation of the Islamic law.

Imagine. An army conquers a city and enters it. The inhabitants complain to the victorious government; its judge decides the matter against the victorious army and orders it to vacate the city. Can history point out any war in which the troops kept themselves so strictly bound by the moral code?

In 1187, the capture of Jerusalem by Sultan Salahuddin Ayubi and the excellent behaviour of his troops is another classic example of Islamic war ethics. In fact, during the Crusades, various European writers recorded their surprise at the noble conduct of the Muslims on the field of battle. Oliverus Scholasticus tells how the Sultan Al-Malik Al-Kamil provided a defeated Frankish army with food: “Who could doubt that such goodness, friendship and charity come from God? Men whose parents, sons and daughters, brothers and sisters had died in agony at our hands, whose lands we took, whom we drove naked from their homes, revived us with their own food when we were dying of hunger and showered us with kindness even when we were in their power.”

The Muslims also maintained the same morality while retreating from a territory. In 634, the Muslim army made a strategic retreat from the Hams, Damascus, and other cities to consolidate its strength to repel the army of Heraclius. The retreating army, unlike other contemporary armies, not only left the citizens and their possessions absolutely unhurt, but also returned the tax collected from the inhabitants.

Thus, we see that the nature of war in Islam is that of an extraordinary measure. As long as pacific means are available for settlement of disputes and issues, war is prohibited. Even when war becomes permissible, for the sake of self-defence, etc., Muslim troops are not given a freehand. While conducting hostilities, they must observe the above mentioned rules.

Many people are even unaware that Islam has unilaterally banned the use of chemical, biological, nuclear, and other weapons of mass destruction, by prohibiting cruel ways of killing, killing of non-combatants, destruction of vegetation, etc. Here it must also be mentioned that the 9/11 attacks on the World Trade Centre and the recent kidnappings, torture, and killings of foreign aid workers in Iraq are absolutely un-Islamic. The perpetrators are criminals not only under international law, but also under Islamic law.

__________________
The sign of an infidel is that he is lost in the world,
The sign of the believer is that the world is lost in him

IT has become a common practice in the West to malign Islam or its Prophet (peace be upon him) in one way or another. Unfortunately, all this is being done under the garb of the so-called right to freedom of expression.

Although the motives for such acts are not very clear but if it is done as a joke or for the sake of fun or pastime, then the one doing it should know that he is inviting unprecedented global reaction for nothing as the recent events has proved. By now every one in the world must have realised that the faith which the Muslims profess has unlimited vitality. It is as much alive today as it was 1400 years ago. Rather it gets new vigour with every jolt, stroke or storm.

Muslims have kept their faith through innumerable historical vicissitudes as rightly pointed out by Robert Fisk in a recent article on the subject. To Muslims, their Prophet is dearer to them than their self and his insult is considered even more heinous than their own insult or the insult of their parents. It will, therefore, be more advisable for the person committing the above-mentioned acts as joke or for the sake of fun, to seek some other subject for the purpose.

If he is maligning Islam or its Prophet on account of inter-faith jealousy then he is grossly mistaken. Islam is a religion that in no sense of the term is likely to generate jealousy in the followers of other religions in general and among the followers of monotheist religions in particular. In the first instance, it accepts and confirms all monotheist religions to be the Divine inspired religions. As the Quran says “It is He Who sent down to thee in truth, the Book, confirming what went before it, even as He revealed the Torah and the Gospel” (3:3).

Secondly, the Quran enjoins the believers to have faith in all the Prophets alike and neither make any distinction between them nor separate Allah from His prophets in matter of faith (4: 150,151). The Muslims believe as much in Moses and Jesus Christ as they believe in Muhammad (peace be upon him), as the Prophets of Allah. Then why should Christians or jews envy or be jealous of some one who believes in Muhammad as the Prophet of Allah which automatically implies belief in Allah and all His Prophets. This fact has been more beautifully elaborated by Duncan Greenless thus: “the nobility and broad tolerance of this creed which accepted as God inspired all the real religions of the world will always be a golden heritage for mankind.” In fact, misunderstanding about the teachings of Islam usually occurs when some of the Quranic verses are read in isolation or without taking into consideration the historical facts and the objective conditions in relation to which those verses were revealed. For example, one of the Quranic verse says “if any one desires anything other than Islam it will not be accepted from him.” (3:85). This gives the impression that according to the verse all the religions on the world except Islam stood abrogated.

But, if we have a look at the preceding verse (3:84), it will follow that the religions of all the Prophets as mentioned in that verse, have been termed as basically one and the same. Islam literally means submission and in the Quranic sense it implies submission to the will of Allah and that is why as a religion it is not tied to any particular name, place or any worldly entity. This has been explicitly explained in another Quranic verse which says “He laid down the same religion for you as He enjoined on Noah, that which he revealed to you which he enjoined on Ibrahim, Moses and Jesus Christ.” (42:13)

It means that reference to Islam in the verse (3:85) is to be understood as reference to the religions of all the Prophets, including Muhammad (peace be upon him), as mentioned in the verses (3:84) (42:13) and by implication to the religions of all the Prophets sent by Allah.

This fact is more explicitly manifest from another Quranic verse which says “To each among you, We have prescribed a Law (Shariah) and an open way. If Allah Willed, He would have made you a single people, but (His plan is) to test you in what He has given you. So strive as in race in all virtues. (5:48). This verse clearly tells us that it was not in the Divine scheme of things that all the people shall follow the same law (Shariah). Although all the religions are to be the same in so far as the basic element of faith is concerned, which could only be the Unity of Allah, the followers of every Prophet have to follow a different Law (Shariah) so that they are tested in what has been given to them.

That’s why the Quran says “whosoever among the Muslims, or Jews or Sabaeans or the Christians believe in Allah and the last day and do righteous deeds will have no cause of fear or grief” (5:69). Belief in Allah in this verse has to be understood as belief in Allah and all His Prophets including Muhammad (peace be upon him).

The verse (5:48) tells us about another factor of fundamental importance when it says “so strive as in race in all virtues”, which completely eliminates any tendency towards jealousy or rivalry. According to the verse if the followers of various religions compete with each other they should only compete in virtues. Jealousy or rivalry occurs when people compete in the acquisition of power or any worldly gains but not when they compete in virtues which in the ultimate analysis promotes cooperation. Rather the spirit of cooperation for achieving something good could be a virtue in itself.

If he is maligning Islam because he thinks it is violent or retrogressive religion then he is in complete darkness about the true spirit of Islam and its teachings. The first thing that the Quran highlighted when it was being revealed was the need for acquisition of knowledge (96:4,5) followed by other verses emphasising the acquisition of more and more of knowledge (20:114). Besides, Islam is a religion that is expressly based on the principles of balance and justice. As the Quran says “He raised the heavens height and set the balance. Therefore, do not upset the balance” (55:7,8).

The verse tells us that after creating the heavens and other celestial bodies Allah placed them in proper order so as to maintain the requisite balance, a principle that we too should follow in our own sphere of activities.

The Quran says again “We sent the Messengers with clear signs and sent down with them the Book and the Balance so that the people stand by justice” (57:52). At the same time it expects the believers to be people who are justly balanced (2:143) and exhorts them to keep to moderation in every walk of life (31:19). It enjoins them to repel evil with goodness (41:34), to be kind even to non-believers (60:8) and to be just even to enemies (5:8).

How can a religion that lays so much emphasis on the acquisition of knowledge, maintenance of balance, doing of justice and observance of moderation be a retrogressive and violent religion. Given the nature of human beings, the Quran allows reprisal but at the same time it says that if the person wronged forgives the wrongdoer, he will have his reward from Allah (42:40). It specifically prohibits the crossing of limits if at all the person wronged takes resort to reprisal (16:126).

The practical example of these teachings was manifest in the way the Prophet treated the people of Quraish tribe after the conquest of Makkah. They had treated the Prophet (PBUH) in the most inhuman ways for full 13 years, yet he pardoned them all when he was in a position to avenge easily for what had been done to him.

Islamic concept of freedoms
By Bilal Ahmed Malik

THE Holy Quran and the Messenger of Allah (PBUH) nourished the Islamic concept of freedom. Never did the Holy Prophet Muhammad deny his followers the basic freedoms. Muslims could always speak their minds while in his presence. He consulted them and listened to their views and counsels.

The first Muslim community lived in unprecedented freedom under the banner of the Holy Quran and the leadership of the guiding Messenger. Everyone lived in an atmosphere of social justice and harmony. There was no place for pride and arrogance. The only privilege accorded to anyone was that conferred by piety.

The freedom that Islam grants is based on commitment and responsibility without which there can be no true freedom. Freedom without restraints leads only to nihilism, the consequence of which is complete breakdown of the moral and social order. The irresponsible concept of freedom expounded by existentialism, democracy and modern theories of freedom of expression leads only to corruption and immorality since they are not tied to any concept of higher moral values or self-control. For Islam, freedom lies in commitment and responsibility. They form an integral part of each other and can in no way be separated. There is no freedom of choice without responsibility; no responsibility without freedom.

Islam starts with by granting freedom of belief. Islam clearly insists upon freedom of belief for all human beings. This freedom is the basis of Islamic social system. On the basis of this concept, the Islamic state itself guarantees freedom of worship for its non-Muslim subjects. From this concept we can understand the meaning of the letters which the Prophet sent to kings and rulers, calling them to Islam and asking them to stop oppressing their subjects so that they would have freedom of worship. It says: “O men! Now truth has reached you from your Lord! Those who receive guidance, do so for the good of their own souls; those who astray, do so to their own loss.” (10:108)

After freedom of belief comes the freedom of will. Allah has granted man free will, which allows him to choose his course in life; man is answerable to Allah for his actions. Deeds illustrate the quality of will, whether it is good or evil, whether it follows truth, goodness and justice or whether it is corruptible by its own desires. “Surely We have shown him the way: he may be thankful or unthankful.” (76:3) “...Nay! Man is evidence against himself, though he puts forth his excuses.” (75:14-15)

Divine reward or punishment is ordained in accordance with man’s free will. Without free will and its adherent responsibility and commitment there could be neither reward nor punishment. “And stop them, for they shall be questioned.” (37:24) Islam insists that man has free will because that is the way that Allah created him. It allows him to express this freedom and to practise it within the limits of commitment and responsibility and self-control. Man has an obligation to choose the path of righteousness, and to safeguard his freedom and that of others.

Another freedom which Islam recognizes for humans is freedom of thought. Thought in Islamic society is like a deep river flowing towards its destination. When it widens it becomes more resplendent. Freedom of thought is related to one’s moral freedom, but comes within the framework of ideological commitment. If one is forced to do something over which one is not convinced or which one has not freely accepted, as it goes against one’s nature, then that is unacceptable. The Prophet (PBUH) said on an occasion: “Consult your heart... even though people again and again have given you their legal opinions.” (Ahmed)

The Quran says: “the one who strays does so at his own loss: no bearer of burdens can bear the burden of another.” (17:15)

Freedom of thought breeds the freedom of speech and they both are now universally recognized as a basic right of an individual. Islam has never denied such a right. Under the Charter of Human Rights framed by the UN everyone is surely guaranteed the freedom of speech. But results of an unrestricted and unchecked freedom may be disastrous. So the Lawgiver, while revealing His Will, through His Messenger prescribed a certain code of conduct in the matters of speaking about others and discussing their affairs.

The Quran says: “O ye who believed, let not one group make mock of another, who are possibly better than they, or women (make mock of) women who are possibly better than they; do not scoff at each other, or revile each other with nicknames; reprobate conduct (fisq) is a bad name after belief and those who do not repent they are the wrong doers.”(49:11)

Again the Quran says: “O ye who believed, avoid much suspicion, verily suspicion is sometimes sin; do not pry into each other’s affairs and let not some of you backbite others; would any of you like to eat the flesh of his dead brother? Ye loath it! Show piety towards Allah.”(49:12)

Islam encourages basic freedoms for all humans, but insists that this freedom encompasses a sense of responsibility and commitment. By doing so, Islam aims to build strong, unwavering characters who are secure in their self knowledge and have confidence in themselves and their values, and whose behaviour will always reflect their strength. The Prophet (PBUH) warned us not to be foolish imitators of others. He urged us to develop our independent characters nourished by Islamic teachings. On an occasion He said:

“Do not be a mere imitator with no firm determination. You say, ‘I am with the people. Should people do good, so do I. And if they do evil, so do I’. But school yourselves. If people do good so should you. But if they do evil shun their evil deeds”.

Islam has laid down the principles of justice, equality and freedom. Keeping in view the above facts, one can infer that the concept of freedom in Islam is unique. The teachings of Islam regarding freedom of thought, will, belief and speech have no equal even in the 21st century. Islam transcends all geographical and racial barriers and eliminates all sorts of distinction based on race, caste, creed or colour. It guarantees equality of status and security of life without making any difference between Muslims and non-Muslims.

In Islam freedom is an inalienable right which enables man to lead a moral and upright life, and brings him under the mantle of the justice and mercy of Allah.

__________________
ان تازہ خداؤں میں وطن سب سے بڑا ہے--------------جو پیرہن اس کا ہے وہ مذہب کا کفن ہے
یہ بت کہ تراشیدۂ تہذیبِ نوی ہے--------------------غارت گرِ کاشانۂ دینِ نبوی ہے
اقبال

ISLAM happens to be the most misunderstood religion in the developed world. One of the various misconceptions that prevail about Islam is that it is absolutely intolerant towards other faiths. It is widely believed that Muslims have been instructed to offer Islam or the sword as alternatives to the non-Muslims.

These days one even comes across Muslims who tend to express the same views. The ignorance of the teachings of the Holy Quran and the Sunnah, and the irresponsible, outrageous, and deplorable attitude of certain Muslim groups and regimes have equally contributed to the development of such utterly false notions about Islam.

In fact, tolerance is an essential religious and legal obligation imposed upon the Muslims. Though Muslims have been instructed to spread Islam by way of preaching; however, while preaching Islam or engaging in religious dialogues with non-Muslims, Muslims have been told to employ the most respectful and polite methods: “Call to the way of thy Lord with wisdom and goodly exhortation, and argue with them in the best manner...” (Quran, 16: 125) And if the non-Muslims incline to disagree with the message of Islam, despite all the arguments and logic produced by the Muslims, the latter are still not to resort to any form of religious compulsion or violent reaction.

God declares: “There is no compulsion in religion...” (Quran, 2: 256) “But if they dispute with thee, say: I submit myself entirely to Allah and (so does) he who follows me. And say to those who have been given the Book and the Unlearned (people): Do you submit yourselves? If they submit, then indeed they follow the right way; and if they turn back, thy duty is only to deliver the message...” (Quran, 3: 19)

“And if thy lord had pleased, all those who are in the earth would have believed, all of them. Wilt thou then force men till they are believers?” (Quran, 10; 99) “And say: The Truth is from your Lord; so let him who please believe, and let him who please disbelieve...” (Quran, 18: 29) These verses clearly establish: (1) Islam denounces forced-conversion; and (2) Islam does not enjoin Muslims to wage war for the spread of faith.

Not only Muslims are prohibited from forcing Islam on non-Muslims, they have also been ordered to deal with them in a just and kind manner: “Allah forbids you not respecting those who fight you not for religion, nor drive you from your homes, that you show them kindness and deal with them justly. Surely Allah loves the doers of justice. Allah forbids you only respecting those who fight you for religion, and drive you forth from your homes and help (others) in your expulsion, that you make friends of them; and whoever makes friends of them, these are the wrongdoers.” (Quran, 60: 8,9)

Islam not only acknowledges all the previous prophets and messengers, like Abraham, Moses, David, Jesus, etc., and all the previous revelations, like the Torah, the Psalms, etc., but it goes a step further: Muslims have been strictly forbidden in the Quran from using any insulting remarks about any deity worshipped by any non-Muslim: “And abuse not those whom they call upon besides Allah...” (Quran, 6: 109) Can there be a more decisive proof of the marvelously tolerant nature of Islam?

The Sunnah too is abundant in injunctions that instruct Muslims to be considerate and courteous towards non-Muslims. The charter granted by the Prophet to the Christians of Mount Sinai is one of the glorious examples of tolerance and pluralism: “This is a message from Muhammad Ibn Abdullah, as a covenant to those who adopt Christianity, near and far, we are with them. Verily, I, the servants and helpers, and my followers defend them, because Christians are my citizens; and, by Allah, I hold out against anything that displeases them. No compulsion is to be on them; neither are their judges to be removed from their jobs, nor their monks from their monasteries.

“No one is to destroy a house of their religion, to damage it, or to carry anything from it to the Muslims’ houses. Should anyone take any of these, he would spoil Allah’s covenant and disobey His Prophet. Verily, they are my allies and have my secure charter against all they hate. No one is to force them to travel or to oblige them to fight. Muslims are to fight for them... Their churches are to be respected... No one of the nation (of Islam) is to disobey the covenant till the Last Day.”

When a deputation of the Christians of Najran came to see the Prophet, he not only allowed them to stay in his mosque, but they were also allowed to pray in the mosque according to their beliefs. The Prophet also granted them a charter similar to the one mentioned above: “...To the Christians of Najran and the neighbouring territories, the security of Allah and the pledge of His Prophet are extended for their lives, their religion, and their property... There shall be no interference with their faith or their observances, nor any change in their rights and privileges... They shall continue to enjoy everything great or small as heretofore...”

The Prophet (PBUH) was not only the head of the first Islamic state, but was also the supreme judicial authority. Non-Muslims would also come to him for the settlement of their disputes and he would adjudicate in accordance with their laws. While deciding between a Muslim and a non-Muslim, he would strictly observe the Quranic instructions regarding equality before law, and never made any distinction between litigants on the basis of religion.

There are numerous sayings of the Prophet emphasising that non-Muslims living in an Islamic state — legally called “dhimmi” — must be treated well and their rights must be protected by the state as well as Muslim members of the community: “Whoever hurts a dhimmi, hurts me. And whoever hurts me, he annoys Allah.” (Bukhari) “Beware! On the Day of Judgment, I shall myself be the complainant against him who wrongs a dhimmi, or lays on him a responsibility greater than he can bear, or deprives him of anything that belongs to him.” (Al-Mawardi)

The teachings of the Quran and the examples set by the Prophet were not only followed by the Pious Caliphs, but also by later caliphs, rulers, and administrators. In 638, when Jerusalem was first conquered by Muslims, Caliph Omar Bin Khattab, who is considered to be the strictest of the Pious Caliphs, made this declaration regarding its Christian inhabitants: “I grant them security of lives, their possessions, their children, their churches, their crosses, and all that belongs to them... Their churches shall not be impoverished, nor destroyed; neither endowments, nor their dignity... Neither shall the inhabitants of Jerusalem be exposed to violence in following their religion; nor shall one of them be injured.”

Once, Caliph Omar came across an old man begging for alms. On inquiry, Omar came to know that the man was a Jew. He ordered that the Jew be paid regular amount from the state treasury, saying, “Is it right to take jizya from him as a young man, and neglect him as an old man? This is not possible in Islam!” Jizya is the tax collected from non-Muslim citizens. However, the amount of jizya is much less than zakat. Also, it is only collected from able-bodied non-Muslim males who can afford to pay it. Non-Muslims, if they ae in need, have the right to be supported by the state treasury.

In short — based on the Quran and the Sunnah, the practices of the Pious Caliphs, and the writings of Muslim jurists — non-Muslims, living in an Islamic state, are entitled to: (1) right to life, personal safety, and respect; (2) freedom of religion; (3) right to justice and equality before law; (4) freedom of expression; (5) right to political representation; (6) freedom of movement, assembly, and association; (7) right to education; (8) right to social security; (9) right to property; (10) right to government service; (11) right to exemption from compulsory military service; etc. Here it must be mentioned that it is incumbent upon an Islamic state to grant to its non-Muslim citizens all these rights and freedoms regardless of rights and freedoms accorded to or denied to Muslims living in non-Muslim states.

Islamic history shows that all the rights accorded to non-Muslims were actually implemented by Muslim governments. Non-Muslims were always allowed opportunities of growth similar to Muslims; talented non-Muslims were greatly honoured and given high offices. Muslims can also take just pride in the fact that, unlike other civilisations, Islamic one cannot be accused of conducting forced conversions, witch hunts, inquisitions and holocausts. In fact, Muslim territories often served as refuge for non-Muslims facing oppression and persecution in other places.

Spain, under Muslim rule, was the only place in Europe where Jews could live with absolute safety and dignity. After the fall of Muslim Spain, Jews were expelled from there, and they found a sanctuary in another Muslim realm, i.e., the Ottoman Empire. Muslim India is another example. Despite centuries of Muslim rule, majority of its population remained non-Muslim. It is a well known fact that Muslim rulers even made generous donations to temples and other religious places of Hindus, etc. It is also interesting to note that, according to Al-Maqrizi, all the famous churches of Cairo were built during the Muslim rule.

__________________
ان تازہ خداؤں میں وطن سب سے بڑا ہے--------------جو پیرہن اس کا ہے وہ مذہب کا کفن ہے
یہ بت کہ تراشیدۂ تہذیبِ نوی ہے--------------------غارت گرِ کاشانۂ دینِ نبوی ہے
اقبال

Respect for Prophets
By Jafar Wafa

IN the wake of the worldwide protests against the blasphemous cartoons, it has come to light that the ignorance, real or feigned, of the enlightened West regarding Muslim belief about the Prophet of Islam, as also about Prophets of other religions, is tragic and disappointing.

Those who caused such a grave offence to Muslim sensitivity globally were so pathetically ill-informed not only about the person of Prophet Muhammad (peace be upon him) but also about how the Muslims are required by their faith to revere and respect other Prophets of God, specially those named in the Bible and Quran.

It appears that the present-day Christian Europe has not shed from its collective consciousness the vulgar, indecent and entirely unfounded accounts about the Holy Prophet, whose name was deliberately and derisively distorted and circulated by the Christian clergy in mediaeval Europe to ignite the Crusades that lasted for well over two centuries. If it is so, then it is most unfortunate, as it belies the West’s tall claim that it has discarded the religious baggage of yore, having embraced secularism which stands for the belief that the state machinery, moral values, citizens’ mindset and educational system should be independent of religious prejudices and predilections.

In Islam, a Prophet, such as Prophet Muhammad (PBUH), is neither God’s offspring, nor His incarnation, nor even His shadow on earth. They were all mortals like any one of us except that they received revelation from their Maker. The Prophet of Islam declared many a time, as can be seen in the text of the Quran that “he was only a mortal like any one else with the difference that it was inspired in him that our God is one and only God” (18: 110 & 41:6). And, as desired by the Almighty, he proclaimed: “Glory to my God! I am no more than a mortal Messenger” (17:93).

The one attribute common to all Prophets of God that distinguishes them from ordinary folks is that they received ‘revelation’ from the Divine Being through a spiritual or ‘angelic’ medium. And, it is entirely God’s prerogative to choose Prophets to convey the Divine dictation to fellow humans for guidance on the right path. The Quran confirms this in these words: “God sends down the angels with the Spirit of His command to whom He wills” (16:2). Similarly, the Quran affirms that all Prophets received ‘revelation’: “God did not send any Prophet from among the inhabitants of that place who were not given the Divine revelation” (16:109).

Such being the status of all the Divinely-inspired Prophets, the Muslims are required to treat all of them as equally respectable and venerable. The Quran records this fact: “The believers (i.e. Muslims) say that they make no distinction between any of God’s Prophets” (2:285). But what is not permissible for the believers — differentiation between Prophets — is the Almighty’s prerogative. He can, and He did, distinguish and differentiate. In this regard the Quran states: “out of the Prophets, some have been caused by god to excel others — some to whom He spoke, while some of them He exalted in degree, and some, like Jesus son of Mary He supported with the Holy Spirit” (2:253).

In this excerpt from the Scripture, there is reference, evidently, to three Abrahamic Prophets — Moses to whom God spoke, Jesus Christ who was provided support through the holy Ghost and Prophet Muhammad whom He ‘exalted in degree.’ This particular excellence of the Prophet of Islam is also confirmed by an earlier Makkan Surah 94 addressed to him while he was facing tyrannical opposition from Makkan polytheists: “Has god not caused your bosom to open up? And eased you of the burdensome weight that had (metaphorically) bent your back? And exalted your fame?”

Commenting on the phrase: ‘exalted your fame’ Marmaduke Pickthal, the blue-blooded British Muslim, observes (vide his translation of the Glorious Quran) that “speaking of his fame as exalted must have seemed particularly misplaced at that time of humiliation and persecution, but today from every mosque in the world, the Prophet’s name is cried as that of the Messenger of God five times a day and every Muslim prays for blessings on him when his name is mentioned.”

The point arises as to why Muslims pray for Allah’s blessings on him when he, according to his own statement preserved in the Quran, was no more than ‘a mortal messenger’ and had announced, right in the beginning of his apostleship as recorded in the Quran, that he “neither possessed the treasure of Allah nor had knowledge of the Unseen, nor was an angel, but followed only what was inspired in him” (6:50). Not only this. He had, at the same time, declared that “he had no power to benefit, nor power to hurt, except that which Allah willed” (7:188).

Then what are the reasons for such extraordinary attachment of his followers with his memory and devotion to his name by generations after generations of believers throughout the world?

For the answer, just consider the facts: An unlettered person born and brought up in a family and place not familiar with formal education, attaining manhood in a country devoid of literacy and learning traditions where there was no study circle like that of the Greek philosophers and where lived no consummate genius who knew the history of the rise and fall of nations, or had studied various theological systems, or was well-versed in ethics and social sciences, or was an authority on law and legal doctrines and so on and so forth.

A person with no formal education having spent 40 years of his life amongst his townsmen, mostly in public and partly in the seclusion of a cave, one fine morning comes out of the cave, stands on the summit of a hill and gives a clarion call to his elders, chieftains of tribes and ordinary folks to listen to his words that were inspired in him by the Creator and Sustainer of the universe. And then the stream of inimitable verses of the Quran shedding light on all conceivable topics that concern human life — from creation to culture, from ethics to criminal law and social justice, from worship to trade and commerce, from waging war in self-defence to making peace with stubborn foes and sworn enemies.

The stream kept flowing for a little over two decades and in the words of Lane Poole, “his doctrine falling upon a people prone to quick impulses and susceptible of strong impressions worked a revolution” (‘Moors in Spain’).

But it was not oratory and erudition alone that had attracted his fellow citizens’ attention to him. It were also his pragmatism, practicality and unmatched ability to implement, by personal example, all the precepts that he preached. This rare quality acted as a magnet and bound to him all who come close to him who are till today remembered with utmost deference by Muslims, wherever they are, as the Prophet’s Companions (may God be pleased with them).

None of them disobeyed him while he was there and none of them even thought of betraying him. They all accepted him as their leader in this life and their intercessor in life hereafter. Not because they had seen him performing miracles but because they saw in him the signs of a miraculous person, a Divinely-inspired holy man, who was not a recluse, but more active and more involved than others in social, political and administrative affairs of the ideal state which he founded with the collective efforts of his followers. He succeeded in his mission in his life time although he had not even a quarter of a century to work his way through hardships and adversity to accomplish what he was destined to attain.

It is such a person who has inspired and guided the past and present generations of believers and, God willing, the scripture and the example left by him will continue to inspire and guide generations to come till time ceases to tick.

Accountability in Islam
By Sidrah Unis

ISLAM is a multifaceted religion where awareness of Divine rights has been given on the one hand and a functional network of an Islamic state has been laid down on the other. It not only expounds a comprehensive system for effective management of state affairs, but has also conceptualized accountability of the state authorities in order to keep the holders of power under effective check.

The very essence of an Islamic state is that sovereignty belongs to God: “Blessed is He in Whose hand is the Sovereignty, and He is Possessor of power over all things”. (671). The sovereignty exercised by the rulers in an Islamic state is a sacred trust bestowed on them by God: “Then We appointed you viceroys in the land after them that We might see how you behave”. (10: 14). The rulers on earth are to practise and implement the commands of Allah which have been laid down in the Quran, thus the Book of Guidance serves as a workable constitution for running an Islamic state: “And this Quran is not such as could be forged by those besides Allah, but it is a confirmation of that which was before it and a clear exposition of that which is decreed for mankind, there is no doubt in it, from the Lord of the worlds”. (10: 37).

The primary focus of an Islamic state is the promotion and endorsement of the religion (Islam). At the same time it is concerned and operates to provide safety and protection to those who come under its governance. It looks after the welfare of the people and also creates a sound social fabric where a healthy intellectual, economic, and family life of individuals is developed, encouraged, and safeguarded.

As all the affairs of an Islamic state must be transacted by counsel, the ruler of the state is also appointed through consultation: “And those who respond to their Lord and keep up prayer, and whose affairs are (decided) by counsel among themselves ...” (42: 38). The most important example is the appointment of Caliph Abu Bakr, the first of the Pious Caliphs, by conducting ijma or mutual consultation. And once appointed, the ruler is to manage all affairs by consulting those around him. And those who give advice are required to do so conscientiously and judiciously, or refrain from giving the same. The public is also under an obligation to give sincere and beneficial advice to the ruler. It is important to note that obedience to a ruler is contingent on his imposition and enforcement of Islamic principles. Where a ruler deviates from the right path, he is no longer entitled to obedience by people. In other words, if a government fulfils the requirements imposed by the Quran and the Sunnah, its claim to the allegiance of people becomes absolute. The Prophet (PBUH) said: “A Muslim has to listen to and obey (the order of his ruler), whether he likes it or not, as long as his orders do not involve disobedience (to Allah). But if an act of disobedience (to Allah) is imposed, one should not listen to it or obey it”.

From the above-mentioned principles it follows that people are duty bound to supervise the activities of the government, to give their consent to right actions, and to withdraw it whenever the government deviates from the right path. It also becomes evident that the accountability of the ruler of an Islamic state is twofold: (1) he is answerable to God, as power bestowed on him by God is a sacred trust; and (2) to people who are his subjects.

The rules and precedents set by the Prophet (PBUH), in accordance with the teachings of the Quran, regarding accountability of government, were also observed and further elaborated by his successors. People would openly question the Pious Caliphs about the various actions and measures taken by them. The Caliphs, considering themselves answerable to people, would then explain their conduct in question. There are even instances where upon valid objection by certain people the Caliphs withdrew their orders and instructions. Unlike the western legal systems, in Islam, there is no room for the authorities to be immune from the law. Even the head of an Islamic state may be challenged, in both official and private capacity, in the court.

Where the ruler is the custodian of public property and their interests, the judge is the custodian of the law and responsible for implementing the same. The office of judge is independent of all executive control and he can exercise his authority without any form of interference from influential quarters. He decides all disputes in the light of the Quran and the Sunnah: “So judge between them by that which Allah has revealed ....” (5: 49).

Further, a judge is required to be impartial and decide on the merits of the case uninfluenced by external strains be they of kith and kin, caste or creed, the status of the parties, or monetary benefits: “O you who believe! Be maintainers of justice, bearers of witness for Allah, even though it be against yourselves or (your) parents or (your) near relatives, whether (the case be of) a rich man or a poor man ...” (4: 135)

The following statement of the Prophet (PBUH), which he made while deciding the case of a noble woman who had committed theft illustrates the same: “Verily those who were before you were destroyed because when a noble man from among them committed theft, they passed no sentence on him. By Allah, had Fatima, the daughter of Muhammad, committed theft, I would have cut off her hand”.

It is given in the Quran: “Surely We have revealed the Book to thee with truth that thou may judge between people by means of what Allah has taught thee. And be not one pleading the cause of the dishonest”. (4: 105). It is agreed that the occasion of the revelation of this verse was a dispute between a Jew and a Muslim, in which the Prophet (PBUH) decided against the Muslim. The Muslim, supported by his tribe, had falsely accused the Jew of theft. At a time when help was sorely needed for the defence of Islam, a verdict against a man supported by his tribe meant a loss of alliance with that tribe. But such considerations carried no weight with the Prophet (PBUH) who cleared the Jew of all the charges.

Thus, the verse lays down that justice is above all other considerations. The Prophet (PBUH) once said: “Judges are of three types, one of whom will go to Paradise and two to Hell. The one who will go to Paradise is a man who knows what is right and gives judgment accordingly; but a man who knows what is right and acts tyrannically in his judgement will go to Hell; and a man who gives judgement for people when he is ignorant will go to Hell”.

The Quran and the Sunnah define the main responsibilities of a judge. The Pious Caliphs issued detailed instructions about the qualification, appointment, and conduct of judges. Letters written by Caliph Ali to his governors regarding the administration of justice in their territories thoroughly explain who should be a judge and what should be the conduct of a judge. Caliph Umar’s case is an example of how unsuitable judicial behaviour must be dealt with. He once had a lawsuit against a Jew. When both parties went before the judge, the latter rose in his seat out of deference to Umar who looked upon the act as an unpardonable judicial weakness.

Thus, in an Islamic state all state-organs are subject to the law and are accountable for their actions. The Creator, well aware of the weaknesses of mortals, has laid down effective checks to be imposed on those who exercise power.

__________________
ان تازہ خداؤں میں وطن سب سے بڑا ہے--------------جو پیرہن اس کا ہے وہ مذہب کا کفن ہے
یہ بت کہ تراشیدۂ تہذیبِ نوی ہے--------------------غارت گرِ کاشانۂ دینِ نبوی ہے
اقبال