| | | MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM |  |
| | |
| كاتب الموضوع | رسالة |
|---|
أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49023
العمر : 72
| | موضوع: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:01 am | |
| MISUNDERSTANDINGS
ABOUT HUMAN RIGHTS
IN ISLAM
حقوق الإنسان في الإسلام
والتصورات الخاطئة الشائعة
From:
Dr. Abdul Rahman Al-Sheha
Third edition
April 2010 AD / Rabi'a Thani 1431H
Translated by:
A group of translators
Revision of:
Ahmed Ateia
Bismillahi-Rahmani-Rahim
In the name of Allah, the Beneficent, the Merciful!
Introduction
All praise is due to Allah. Peace and blessings to His servant and Messenger, Muhammad (God's peace be upon him).
Every society has a set of rules and principles that guarantee and secure the rights and safety of individuals in society. This allows you to develop a feeling of belonging, stability and calm. Individuals need this sense of belonging, peace and security in order to fulfill their tasks and duties in a satisfactory manner.
At present one can perceive three different directions in our global society. The first direction exaggerates the right of the individual in society by giving him complete freedom to do what he wants. This undoubtedly leads to a chaotic social situation. Because of this unlimited freedom that is granted to the individual, society as a whole suffers immensely. Crimes are increasing, materialistic goals are overwhelming. We find this trend in capitalist society.
The second direction is the opposite of the one mentioned above. It places the rights of society above those of the individual. It dictates that society has priority over ordinary masses. These latter are deprived of all individual rights. Only rights that serve the government are granted to the individuals of such a society. This trend is known as communism.
The third direction does not place the rights of society above those of the individual, nor the rights of the individual above those of society. Everyone is more likely to be granted their rights in this life. The individuals of such a society enjoy their own rights and the society also has its own rights. Both rights are regulated and controlled by strict laws and conditions. In this direction, the public interest is given priority over the interest of the individual in the event of a conflict.
In this booklet we want to explain human rights in general from the perspective of Islam. These rights are based on the Holy Book of Muslims, the Quran al-Karim and the Sunnah, sayings and deeds of the Messenger of Allah (may Allah's peace be upon him), the two main sources of the Islamic way of life and jurisprudence. Allah's Messenger (peace be upon him) used both the Qur'an al-Karim and the Sunnah to obtain ideal individual jurisprudence, which he applied in cases of conflict in his own community as well as in those of any other society in the world World.
We firmly believe that the application of the social rules and principles of the third direction would actually make all of humanity happier. Furthermore, the application of these principles would enable society to achieve the highest level of peace and security. These social rights and principles are not the result of previous attempts, social ideologies, temporary and immediate needs and/or political campaigns or motives.
The essential reason for our firm belief in such social rights and principles is the fact that they have been established by the Creator of man, who knows exactly what is appropriate for His creation at all times. Allah Almighty knows best what benefits man, what harms him, what makes man happy, what saddens him, what makes man successful, what causes him to fail and so on. He is the omniscient. He knows best what is appropriate and He is the One Who meets all the needs of His creatures on earth and makes their lives successful, safe and happy.
The Quran al-Karim, which was revealed and revealed to Muhammad (peace be upon him) over fourteen hundred years ago, contains a large number of such social rules. In addition, the Sunnah, the sayings and deeds of the Messenger of Allah (peace be upon him), the second source of Islamic law, contains many guidelines on this. These social rules and principles were put into practice in the best possible way by Allah's Messenger (peace be upon him) over fourteen hundred years ago. Both the Quran al-Karim and the Sunnah honored man and his individual rights in society. On the other hand, both sources of Islamic law did not overlook the needs and rights of society and the public interest. Allah Almighty says about this in the Qur'an al-Karim in Sura Al-Isra (Night Journey) (17:70), which means fis translated as follows:
(And verily We have honored the children of Adam, and carried them over land and sea, and provided them with good things, and distinguished them - a distinction above those many whom We have created.)
Such honor for people also means granting them rights that ensure the continuation, freedom and provision of their lives. So man is honored and placed above others on earth. But in order to exercise this primacy, there should be classes and categories of people so that special tasks can be done by special people. In this way, the company has a better basis and performance. This concept is illuminated by Allah Almighty in the Qur'an al-Karim Sura An'am (The Cattle) 6:165, which is translated in meaning as follows:
(And it is He who made you successors on earth, and exalted some of you in degrees above others, to test you by what He had given you. Verily your Lord is quick to punish; and verily , He is Forgiving, Merciful.)
Here we should actually emphasize that human rights according to Islam never cease, even after the death of a person. The deceased has the right to be washed clean or bathed gently. He is also entitled to be wrapped in one or a set of three or five white, new, clean shrouds; Then he is entitled to a funeral prayer as a farewell to his body and soul in this life. Furthermore, Islam prohibits doing anything to the deceased body, cutting off an ear, gouging out the tongue, an eye, pulling out a tooth, removing the nose, cutting off a leg, or the like. This is justified by the hadith of the Messenger of Allah (peace be upon him):
“Breaking a bone of a dead person is as much a sin as breaking a bone of a living person.”
In addition, after death, the deceased is honored with the following rights: the grave of a Muslim dead person may not be dug without an important and honorable reason; no one is allowed to sit on the grave of a Muslim dead person and no one has the right to walk over the grave of a Muslim dead person. This is based on the following hadith of the Messenger of Allah (peace be upon him):
“It is far better for a person to sit on burning charcoal that burns his clothes so that he feels the burning on his skin than to sit on a grave.”
Likewise, the deceased Muslim is entitled to be protected from gossip and sick memories even after his death. This is based on the following hadith of the Messenger of Allah (peace be upon him):
"...(only) mention the good things of your deceased and keep away from slander (they were known when he was alive)"
In fact, the deceased Muslim has even more rights as follows: the deceased is entitled to prayers, supplications and alms given on his behalf after his death. A deceased Muslim is entitled to the full fulfillment of his will and all the things that he promised or vowed during his lifetime but could not fulfill because of his sudden death. This is justified by the following hadith of the Messenger of Allah (peace be upon him):
“A man asked the Messenger of Allah (peace be upon him): “O Prophet of Allah! My parents died. Is there anything I can do to please them that will be good for them even after their death?" Allah's Messenger (peace be upon him) immediately replied: "Yes. Pray for their souls. Honor their friends and be generous to them. Stay connected and in good touch with their friends and relatives and fulfill their vow of loyalty (which they themselves made while they were alive).”
Here you can see that some international human rights organizations today call for similar principles to those we quoted above. In fact, Islam prescribed these human rights over fourteen centuries ago. In contrast, the rights advocated by international organizations are characterized by weaknesses and shortcomings. These rights were not established primarily in the interests of people, but rather for the benefit of such organizations. This is evident when we see around the world how many human rights are being violated and none of the organizations are standing up to combat such abuses of human rights. The poor are not helped, the weak are not cared for.
Human rights organizations do not come to help oppressed people, because with this help they do not serve their interests. Certainly, if such organizations wanted to help, they can. Nevertheless, if this help does not benefit their interests, wthey do not intervene to protect the interests of the oppressed. In such situations, such organizations utter the following battle cry: “Do not interfere in the internal affairs of other countries or peoples.” Islam, on the other hand, calls for the protection, defense and support of the oppressed by sacrificing personal interests. Islam urges to remove all oppression from the oppressed when one is in a position to do so and there is no personal danger to the remover of the oppression or others and is assured that the rules and decrees of a Muslim leader or government not be injured. Allah Almighty says in the Quran al-Karim Surah Nisa (Women) 4:75, the meaning of which can be translated as follows:
(And what about you, that you do not fight for the cause of Allah and for the cause of the weak - men, women and children - who say: “Our Lord, bring us out of this city whose inhabitants are unjust, and give us from You a protector, and give us from you a helper."? )
It is important to emphasize here that the fulfillment of human rights in the Islamic countries is inextricably linked to the commitment to the application of Islamic teachings and principles. Some Islamic countries turn away from Islam completely, while others only accept what benefits their own projects and interests. There are other Islamic countries that claim to be practicing Islamic teachings and principles, but in reality they are trying to destroy or distort Islam from within. For this reason, we want to emphasize here that an objective person who wants to study Islam should do so by considering its own peculiarities as a fully developed system. This person should not be influenced by the behavior and actions of certain individuals, groups, peoples, countries or governments. As we have pointed out previously, the fulfillment of Islamic principles and Islamic laws varies depending on the practice of Islam in the first place. Accordingly, if the system is good and we notice some shortcomings and errors in the application, we need to examine the application itself and not the system. For example, if we meet a person who claims to act as a good Muslim, but when we look closely at his behavior, habits and personality we see something completely different, then we should question it. When we find lies, fraud, breach of contract and deception in the behavior of such a person, we should not accuse the system itself, i.e. Islam, of deficiencies, but rather the person himself. We should scrupulously examine the system itself and consider its by-products. Here's a simple example: if someone needs bread, they would go to the bakery or at least to a store that sells bread like a grocery store or supermarket. If the person who needs bread were to go to the butcher or the fruit shop, he would not be able to find bread. There is a general statement in the Qur'an al-Karim that explains this case. Allah Almighty says in the Quran al-Karim Surah An'am (The Cattle) (6:116) whose meaning can be translated as follows:
(And if you obey most of those on earth, they will lead you astray from Allah's path. They only follow guesses, and they only guess.)
Unfortunately, we find that today many Muslims around the world are not true representatives of Islam. Many Muslims make a lot of mistakes and have many shortcomings. This is a most unfortunate situation, but it is true. The reason for such a statement in this introduction is simply to warn in advance and to inform all those who wish to adopt Islam as a way of life. You should not be influenced or misled by the behaviors and mistakes of such Muslims.
We hope that such interested persons will not despair. On the other hand, we want to encourage Muslims to maintain the best application of their faith in every situation of life. Furthermore, we call on non-Muslims to examine Islam, try to understand its principles and try to live according to its guidelines.
I was once told about a new American Muslim who came to an Islamic country just after he had embraced Islam. He was shocked when he saw the situation of Muslims in the Islamic society. He noticed how far they were from the beautiful, perfect Islamic teachings and principles. He said:
“I thank Allah Almighty for letting me adopt Islam as a way of life before coming to this country. If I were in Having come to this country before I accepted Islam, I never thought of joining Islam.”
This new Muslim made this statement because of what he saw of the wrong actions of Muslims. And this is really a very unfortunate situation.
Written by:
Abdur-Rahman bin Abdul-Kariem Al-Sheha
Box. 59565 - Ar-Riyadh 11535 – 13/06/1421
www.islamland.com
Email: info@islamland.com
Gambaza@Yahoo.com
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49023
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:08 am | |
|
Islam and basic needs:
Islam is strongly concerned with establishing an ideal good society. Islam does this by providing the basic things and necessities that ensure and guarantee the individuals of society their full rights. When members of society find peace, tranquility, freedom and availability of basic necessities, they become better citizens. Members of society must feel this way in order to live peaceful, happy, successful, productive and meaningful lives. Individuals in such a society are able to enjoy their legal rights.
Let us hear the statement of the Messenger of Allah (peace be upon him):
“Whoever rises (in the morning) feeling safe in his community, free from ailments and diseases in his body, and with enough supplies (food and provisions) for a single day, (such a person) is as if he owned the whole World."
Therefore, Islam forms and consolidates a society that provides the following things:
Peace and Security:
Islam offers security and protection for the individual and for the family. Members of the Muslim community in general need not fear being threatened with words, gestures or any weapons.
This is based on the Hadith of the Messenger of Allah (peace be upon him):
“Whoever frightens a believer (in this life), Allah Almighty threatens to frighten (and frighten) such a person on the Day of Judgment.”
Security enables individuals in a society to have freedom of mobility and movement in order to work and earn an honest income. Corporal punishment and the death penalty were ordered and imposed to inflict severe punishment on those who attempt to disrupt the peace, security and stability of Muslim society. One of these severe punishments for criminals under Islamic law is the punishment for endangering the peace, security and causing fear to innocent people in a community.
Allah's Messenger (peace be upon him) said in his farewell speech:
“Indeed, your blood, your protected things in life, and your wealth are not lawful to others. It is not permissible to intrigue with them, as it is not permissible to intrigue with this (honorable and holy) day (the day of Arafah in Hajğ), in this Holy month (the month of pilgrimage “Dhul-Hiğğah”) and in to intrigue in this Holy City.”
Modest food and care for everyone:
Food and modest sustenance are secured for everyone in the Islamic community by providing suitable and appropriate work opportunities for the workforce. The availability of work opportunities is important for people to meet their basic needs. As for individuals who are in need due to old age, incapacity to work, chronic illness or the absence of a primary breadwinner in the family, such individuals are entitled to public assistance from the Islamic Government. Zakah, or poor tax, is available to those people who, for legitimate reasons, cannot earn a modest income. Zakah, poor tax, represents the complete mechanism of social integration among the various individuals of the Islamic society. Zakah, or pauper's contribution, is an obligatory charity taken from the rich and distributed in full to the poor members of the Islamic community.
This is based on the hadith of the Messenger of Allah (peace be upon him) in which he commanded his companion Muaath bin Jabal when he sent him to Yemen for Dawah to call for Islam:
“Tell the people of Yemen that Allah Almighty has commanded them to give a certain portion of their wealth as zakah, or pauper’s levy. Such zakah will be taken from the rich members of the Islamic community and given to the poor and needy.”
Additional, other voluntary offerings, gifts, financial contributions and the like, which are given with the good intention of pleasing Allah Almighty, are consciously donated to the poor and needy members of the Islamic community.
This is also based on a hadith from the Messenger of Allah (peace be upon him):
“Any group of a people who is in a particular Islamic community and does not take care of a hungry person among them should not be considered a practicing Muslim by Allah and His Prophet (peace be upon him).”
Such poor and needy people are entitled to a share of the Islamic State treasury.
This is also from a hadith from the Messenger of Allah (peace be upon him).
with him) justified:
“Whoever leaves an inheritance (wealth and property) is entitled to his heirs. As for a person who leaves behind poor and needy family members, Allah and the Messenger of Allah will take care of him.”
Basic education for all:
Allah Almighty says in the Quran al-Karim Surah Az-Zumar (The Hosts) 39:9, the meaning of which is translated as follows:
(Say: “Are those who know equal to those who do not know?” But only those who have understanding can be warned.)
Additionally, Allah (Almighty) says in Surah Muğadala (The Controversy) (59:11), which is translated in meaning as follows:
(Allah will make ample room for you. And when it is said: “Arise!” - then rise up; Allah will raise those of you who believe and those who have been given knowledge by degrees. And Allah is that well-informed of what you do. (Almighty)
In Islamic society, education is not just a simple right of the individual. Rather, it is a prescribed duty for every capable person. All capable, intelligent and trained individuals of the Islamic Society are commanded to educate themselves in religious and secular matters. In fact, an Islamic government is called upon and obliged to prepare and provide all possible means that will enable the individuals of the Islamic society to receive better education.
This is based on the Hadith of the Messenger of Allah (peace be upon him):
“The search for knowledge (better education) is obligatory for every Muslim (male or female).”
Furthermore, Islam considers the search for more knowledge to be a form of jihad, an effort for Islam that Allah Almighty rewards.
Allah's Messenger (peace be upon him) said:
“Whoever travels to seek any (useful) knowledge will be considered as one who undertakes jihad for Allah (Almighty) until he returns (home).”
It is also reported that the Messenger of Allah (peace be upon him) said:
“Whoever takes a path to seek knowledge (or better meaningful education), for such a person Allah (Almighty) will pave a path to Jannah, to Paradise.”
In fact, Islam considers it unlawful to withhold any useful knowledge one possesses and not share it with others for their benefit. Allah's Messenger (peace be upon him) said:
“Whoever withholds the dissemination of (useful) knowledge (from those who need it or might benefit from it) will be tormented with a dish of fire on the Day of Judgment.”
Furthermore, Islam imposes a punishment or warns of a punishment for those who banish education or do not seek it or who do not participate in the educational process in the Islamic society.
The Messenger of Allah (peace be upon him) said:
“(Ignorant) people should seek knowledge from their neighbors. Knowledgeable (educated) people must teach their neighbors, otherwise a (severe) punishment will come upon them.”
Clean and adequate healthcare facilities:
On the one hand, Islam banishes all those influences that cause harmful consequences for public health. Islam banishes all kinds of harmful drugs and poisons. Islam prohibits eating the meat of dead animals, swan, pig and all their by-products. Islam bans all immoral acts such as fornication, adultery, lesbian and homosexual activities. Islam mandates quarantine for both incoming and outgoing traffic to ensure that no epidemic or contagious disease spreads through a society and endangers health.
The Messenger of Allah (peace be upon him) said:
“If you hear of an epidemic in a certain country, do not enter (travel there). If you hear of an epidemic spreading in the city where you live, then do not leave such cities either.”
Furthermore, the Messenger of Allah (peace be upon him) said:
“A sick person must not be brought to visit someone who is recovering.”
Equality in Islam:
Islam removes all burdens of boundaries and classes among the members of Islamic society to enable them to enjoy and exercise their due rights. In Islam it is not allowed to discriminate against anyone in any way. Race, color, country or language may not confer a special class or position on individuals in Islamic society. This was specifically emphasized to avoid differential treatment and discrimination between the privileged and the less privileged based on their color, race, social status, nationality or any other grounds.
This is based on der Ajat in the Quran al-Karim Sura An-Nisa (Women) 4:1, which is translated in meaning as follows:
(O people, fear your Lord, Who created you from a single creature; and from him He created his spouse, and from the two He created many men and women. And fear Allah, in whose name you ask one another, as well (on behalf of your) blood relation. Verily Allah is watching over you. (Almighty)
This is also based on the statement of the Prophet (God's peace be upon him):
“O people, your Lord is One. Your (grand) father is one. All of you belong to Adam. Adam was created from clay (earth). Verily, the most honorable among you in the sight of your Lord Almighty Allah is the most pious among you. There is no superiority of an Arab over a non-Arab. There is no superiority of a non-Arab over an Arab. There is no superiority of a red person over a white person. Likewise, there is no superiority of a white person over a red person except in his degree of piety (awareness of the omnipresence of God Almighty Allah in life and actions).”
According to Islam, the basis of humanity with all its races is a source without any distinction. Islam does not tolerate false pride in ancestry, social status and the like.
Allah's Messenger (peace be upon him) says:
“Allah Almighty has banished the boasting of false pride that was common in the pre-Islamic era when individuals adopted the false pride of their ancestors. All humanity belongs (in lineage) to Adam (peace be upon him). Adam was created from clay (earth).”
Furthermore, as previously mentioned, Islam bans discrimination of all kinds. According to Islam, no racial discrimination is permitted or tolerated. The Jews and Christians used to view themselves as a superior people, race or class of people.
Based on this, Allah Almighty reveals the truth about the Jews and Christians in the Quran al-Karim Sura al-Maidah (the Table) 5:18, which is translated in meaning as follows:
(And the Jews and the Christians said: “We are the sons of Allah and His favorites.” Say: “Then why does He punish you for your sins? No, you are people of those whom He created.” He forgives whomever He wills, and He punishes whomever He wills. And to Allah is the kingdom of the heavens and the earth and that which is between them, and to Him is the return." (Almighty)
It is also reported that a companion of Allah's Messenger (peace be upon him) named Abu Dharr (may Allah be pleased with him) once called a black slave who served him as: "O son of the black lady." .
When the Messenger of Allah (peace be upon him) heard this, he immediately turned to Abu Dharr (may Allah be pleased with him) and said:
“Are you insulting this man with his own (black) mother? Verily you still have some habits from the pre-Islamic era. It's over. It's over. There is no special virtue or value of the son of a white woman above that of a black woman except in piety and righteousness or in her good deeds and actions.”
When Abu Dharr (may Allah be pleased with him) heard the rebuke of the Prophet (peace be upon him), he placed his head on the ground in front of his servant to step on it, even though the Prophet (peace be upon him). him) had not ordered him to do this. Abu Dharr (may Allah be pleased with him) felt very bad and regretted what he had done, and this was the reason for laying his head on the ground for his black slave to step on, in retaliation and Revenge for what he, his master, had done to him. Abu Dharr (may Allah be pleased with him) wanted to severely punish and humiliate himself so that he would never repeat such a sin in the future.
All people are equal and without distinction in the various acts of worship. The rich, the poor, the leader, the peasant, the white, the black, the respected, the humbled are equal before Allah and without distinction in their acts of worship in Islam. All commands and prohibitions are applicable to everyone regardless of class, social status or race.
Allah Almighty says in the Quran al-Karim Sura Fussilat (Explained!) (41:46) translated according to meaning:
(If anyone does what is right, he does it for himself; and if anyone does evil, he does it against himself. And your Lord is never unjust towards men. (Almighty)
The distinction of people before Allah (Almighty) is due to their piety, righteousness, obedience to above Allah's (Almighty) commands.
Allah Almighty says in the Qur'an al-Karim Sura Huğurat (The Chambers) 49:13 translated in meaning:
(O people, We have created you from male and female and made you into nations and tribes, that you may know one another. Verily, the most esteemed of you in the sight of Allah is the one who is the most Allah-fearing. Verily, Allah is All-Knowing, All-Aware. (Almighty)
All individuals are treated equally in the Islamic Code of Law. Penalties, judgments and laws apply to all types of people without distinction. There are no specific types of punishments or sentences for any particular class of people. All people are equal in the jurisdiction of Islamic law. No individual or class of people has immunity from Islamic law. A'ishah (may Allah be pleased with her) Mothers of the Believers reported that the Quraysh was concerned about a woman from the Makhzumiya who had stolen, and the Messenger of Allah (may Allah be pleased with him) wanted to carry out corporal punishment in her case he amputated her hand. The Quraish consulted among themselves and said: “The best one who can speak to the Prophet (peace and blessings of Allah be upon him) about the thief from the Makhzumiya is the most popular companion (and the son of his most popular companion) Usamah bin Zaid (may Allah be with him). be satisfied with him).
Then Usamah (may Allah be pleased with him) spoke to the Prophet (peace be upon him) about the woman from the Makhzumiya. After listening to Usamah (may Allah be pleased with him), Allah's Messenger (peace be upon him) said: “O Usamah, are you interceding because of a punishment instituted by Allah? (How can you do that?)”
The Messenger of Allah (peace be upon him) stood up as soon as he finished speaking with Usamah and delivered the following speech:
“The peoples (or nations) before you were destroyed because they left unpunished a distinguished person among them who stole, but when a poor, weak and gullible person among them stole, they punished him physically. By Allah! If Fatimah (may Allah be pleased with him), the daughter of Muhammad (peace be upon him), stole (a value that would entail corporal punishment), I would cut off her hand.”
All residents of a country have the right to benefit from national resources. Accordingly, everyone is equal in this law. It means that all individuals have an equal right to receive a fair share of the national wealth. However, they will not be equal in the work they deliver. The first Khalif, Abu Bakr (may Allah be pleased with him) distributed the gifts equally among the Muslims. A group of people disagreed with him about this kind of division and argued: “O Khalif of the Prophet (peace be upon him)! We notice that you distributed the gifts equally among the people. Nevertheless, some have certain values and advantages. We wish you had given special gifts to such individuals.”
Abu Bakr (may Allah be pleased with him) replied:
“How can I speak of certain values and virtues of some of the individuals you mentioned? What I give is just support to live. Providing people with equal support is better than favoring certain individuals. As for those who have done extraordinary works for Islam, they will be rewarded by Allah (Almighty). As for worldly wealth, it is as much for the good, pious people as it is for the wicked. This wealth is not a reward for the deeds they performed.”
Every member of the Islamic society has a right to the wealth of the country and its natural resources. The Islamic Government must make every effort to secure jobs for its members and to exploit such natural resources. No one has the right to appropriate national natural resources, abuse them or use them for their own interests.
Allah Almighty says in the Quran al-Karim Surah Al-Mulk (The Reign) (67:15), which is translated in meaning as follows:
(It is He who has made the earth subject to you; so walk in its paths and enjoy His provision. And to Him the resurrection leads. (Almighty)
Islam declares all people to be equal in its explanations of human values. The only difference among people is the service that the individual renders to the society and community. Furthermore, Islam considers the religious, social or worldly services that individuals provide to their society and community. Islam considers for example not a hard-working person who ignores equal treatment when it comes to money and financial gains. Islam does not treat good and bad people equally in the case of reward and punishment.
Allah Almighty says in the Quran al-Karim Surah Al-An'am (The Cattle) 6:132, which is translated in meaning as follows:
(Everyone has rankings for what they have done; and your Lord does not overlook what they do. (Almighty)
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49023
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:19 am | |
|
Islam and basic needs:
We should remember that Islam came to complete the previous Divine Religions and Revelations.
In fact, the Prophet (peace be upon him), Muhammad bin Abdullah, completed the messages of the previously sent Prophets (peace be upon him).
Allah's Messenger (peace be upon him) said:
“My example and the example of the prophets who preceded me is like that of a man who built a beautiful house. The house was perfect, magnificent and impressive except for a space for a single brick (in one corner). People who visited (or saw) the house admired it, but they always wondered, 'Why didn't the owner finish it with that single missing brick?' I am that (missing) brick. I am the last prophet (for humanity on earth).”
Islam strives diligently to provide the basic needs of man on earth like the previous Divine Religions.
Islam works hard to ensure the following things for the members of its society:
The preservation of religion
Religion consists of a belief on which principles and rules are based that order the life of the individual and society. In these religions there are things which are purely spiritual, and yet there are things which are contrary to natural disposition and common sense, and which confuse the taste of civilized man.
By this I mean the religious communities that worship creatures or idols, as Allah reports in the Quran:
And yet they have taken for themselves gods apart from Him, who have not created anything, but have been created themselves, who have no power for themselves over harm or benefit, nor power over life and death and resurrection. (al-Furqan:3)
Among these religious communities there are also those who only follow their own opinions and desires, who only satisfy their instincts and desires.
They worship only material things and reject everything else, as Allah the Creator says:
Have you seen the one who takes his own inclination towards God and whom Allah declares to be erring on the basis of (His) knowledge and seals his ears and heart and sets a veil over his eyes? Who should guide him except Allah? (Al-Jathijah 23)
Among these religions there is one in which the spiritual and the material harmonize: Islam. The Islamic religion does not separate the mind from the body, but rather creates a balance between the mind and body that is quite wonderful, so that neither outweighs the other. Their commandments command that the mind be taken care of as well as the body; and their prohibitions prohibit everything that neglects the spirit and likewise they prohibit everything that causes harm to the body.
Allah says:
Seek in what Allah has given you the Abode of the Hereafter; and do not forget your part in the world; and do good as Allah has done good to you; and do not desire any evil on earth; for Allah does not love the mischief-makers. (al-Qasas 77)
“You shall worship none but Allah, show charity to parents, relatives, orphans and the poor, speak kindly to people, perform prayer and pay Zakah.” (Al-Baqarah 83)
And as long as Islam is a religion and a state, and it is the religion that Allah has ordained for all humanity, it is also the last of the religions, its end and its seal; it is also the middle way that does not contradict the natural disposition and does not go against nature, thus it has become the duty of the society that believes in this religion to protect and preserve it by making efforts towards this religion to make known the beauties of this religion through the good word and good conduct that this religion makes obligatory to the believers. Even the principles of Islam itself call for the protection and preservation of this religion through the good things such as good deeds, justice, love and mercy through which it creates a society that every human being longs for, in order to be able to lead a perfect and adequate life under their protection.
And Allah says:
But those who believe and do good deeds We will enter into gardens through which streams flow... (An-Nisaa 57)
And you shall become a community that invites you to do good and enjoins what is right and forbids what is wrong; and these are the successful ones. (Al-Imran 104)
Of the options that exist to preserve religion, Islam is:
1. - Commands his followers to preserve and protect these principles by informing others about Islam, in the right way, without exaggeration, without Radicalism and without discrimination. As the Prophet said: "Allah did not send me to...
2. – also orders his followers not to create enemies for him by forcing, oppressing, frightening and coercing people to accept Islam.
As Allah says in the Quran:
Say, “It is the truth from your Lord.” Therefore let him who will believe, and let him who will disbelieve. (Kahf 29)
3.- also commands his followers not to be in a hurry but to be patient with people when inviting them to Islam and educating them about its message.
Allah says in the Quran:
Verily We have revealed to you the Book of truth for men. Then whoever is rightly guided, it is for his own good; and whoever goes astray goes astray to his own detriment. And you are not their guardian. (Az-Zumar 41)
4. – orders his followers to adhere to the teachings of Islam and to call on other people to do so. 'And they should actually practice these good things correctly and completely themselves, so that it becomes a call to protect good morals and generations that is visible and recognizable and thereby invite people to Islam by telling them about the practice of the teachings and convince them of their good influence on people and society.
That is why Allah says in the Quran:
Do you want to command people to be honest and forget yourselves while you read the book? (Al-Baqarah 44)
5. - commands his followers to be merciful to all people, because the Prophet (peace of God be upon him) said: “The Most Merciful will show mercy to the merciful. Be merciful to those on earth, and the One above will be merciful to you.”
And He also commands His followers to wish for all the good that they wish for themselves.
For the Prophet (peace of God be upon him) also said:
“None of you truly believes until he loves for his brother what he loves for himself.” (Sahieh Al-Bukhari, Saheeh Muslim)
6. – promises a huge reward to the person who educates people about Islam and invites them to do so, so that all people can benefit from the teachings of Islam, which lead to security in society, balance of soul and inner peace - the things, that every person longs for and seeks - to be happy and enjoy life.
1. Defense of life, property and national borders
This is justified by the following ajat from the Quran al-Karim Sura Al-Baqarah (The Cow) 2:190, which can be translated as follows:
(And fight in the way of Allah against those who fight against you, but do not transgress. Indeed, Allah does not love those who transgress. (Almighty)
2. Eliminate oppression and preserve the rights of the oppressed
This is justified by the following ajat from the Quran al-Karim Sura An-Nisa (The Women) 4:75, which can be translated as follows:
(And what about you, that you do not fight for the cause of Allah and for the cause of the weak - men, women and children - who say: “Our Lord, bring us out of this city whose inhabitants are unjust, and give us from You a protector, and give us from you a helper.” (Almighty)
3. Defense of faith and religion
A fighter must have the pure intention of pleasing Allah (Almighty) alone and a keen understanding that he is not participating in Jihad for any unjust reasons. The fighters must realize that they are participating in such jihad to spread the word of Allah (Almighty).
This is justified by the following ajat from the Quran al-Karim Sura Al-Anfal (The Spoils) 8:39, which can be translated as follows:
(And fight against them so that there can be no more deception and (fight) until all worship is directed towards Allah alone. But if they renounce (disbelief), then, verily, Allah sees very well what they do. (Almighty)
What's more, if the enemies of Islam cease fire and end the war because they agree to make peace with the Islamic Jihad leadership, the Muslim fighters must also cease fire and end all Jihad activities. In fact, Muslims are prohibited from continuing the fight against the other side's forces as jihad if the opposing party has ceased fire and is suing for peace.
This is justified by the following ajat from the Quran al-Karim Sura An-Nisa (The Women) 4:90, which can be translated as follows:
(Therefore, if they stay away from you and do not fight against you, but offer you peace, then Allah has given you no reason against them. (Almighty)
Furthermore, all other types of wars aimed at expansion of the country, colonial interests or vendettas are perfect according to Islam forbidden. For although Islam permitted fighting against enemies for useful reasons, it also established rules of conduct for waging war against enemies of Islam. Islam does not allow militants to randomly kill anyone, it is only permitted to attack and kill fighting and supporting forces. Islam does not allow, accept or condone the killing of the elderly, children, women, sick people, people under medication or medical personnel or monks who have themselves retired in their own way to worship Allah (Almighty). . Islam prohibits killing a wounded person in battle. Islam also prohibits mutilating the bodies and organs of deceased enemy combatants. Islam also prohibits killing the cattle or any kind of animals of the enemies, destroying people's houses, polluting the drinking water, rivers, lakes, springs and wells of the fighting enemies. Islam prohibits killing a wounded enemy combatant on the battlefield. Islam prohibits hunting people who escape from the battlefield.
This is justified by the following ajat from the Quran al-Karim Sura Al-Qasas (The Story) 28:77, which can be translated as follows:
(But seek in what Allah has given you the Abode of the Hereafter; and do not forget your part in the world; and do good as Allah has done good for you; and do not desire evil on earth; for Allah does not love the mischief-makers .(Almighty)
This is also justified in the statement of the Messenger of Allah (may Allah's peace be upon him):
“Attack (in battle) in the cause of Allah and in His name against those who show their disbelief in Allah. Attack (fight), but do not break your treaties or the truce, do not maim or kill any newborn child.”
This is also in accordance with the orders and instructions given by the first Khalif, Abu Bakr (may Allah be pleased with him), to his military leaders when he sent them to jihad.
He (may Allah be pleased with him) said:
“Listen and obey ten commands and instructions: Do not deceive anyone (when you make a promise). Never steal from the spoils of war. Never break your oath of loyalty. Do not mutilate the body of an enemy combatant or deceased. Do not kill children or minors. Don't kill an elderly man or woman. Don't kill a woman. Do not cut down or burn date palms (or any other trees). Do not cut or destroy any fruit tree. Do not slaughter sheep, cows or camels except for your own sustenance. You will definitely come across people who exclude and isolate themselves as monks and the like, all for the worship of Allah, so leave them alone and don't bother them. You will surely stop at people along the way who will bring you food of all kinds. When you eat your meal, say Allah's (Almighty) name every time you eat. You will probably also meet a group of people who shave their hair in the middle of their heads and leave the hair around it in long braids. Go forward, kill these people, for they are fighters and workers of the enemies who bear their sword against you. Move forward in the name of Allah (Almighty)."
Accordingly, Islamic Jihad prisoners of war are not tortured, humiliated, mutilated, or locked until death in cramped prison cells without food or drink.
This is justified by the following ajat from the Quran al-Karim Surah Al-Insan (The Man) 76:8-9, which can be translated as follows:
(And they give food, however dear it may be to them, to the poor, the orphan and the prisoner, (saying) “We feed you only for the sake of Allah. We ask neither reward nor thanks from you for it. ( almighty)
The Islamic Government has the right to release such prisoners of war without compensation as a result of Islamic Jihad, or to release them in exchange for a ransom or prisoner exchange of Muslim prisoners of war with their enemies.
This is justified by the following ajat from the Quran al-Karim Sura Muhammad 47:4, which can be translated as follows:
(When you come across those who disbelieve, strike (them) on the back of the neck; and when you have defeated them victoriously, tie up their bonds. (Demand) afterwards either mercy or ransom, until the war has its burdens (from you). This is so. And if Allah had willed, He Himself could have destroyed them, but He wanted to test some of you by the others. And those who have fallen in the way of Allah - He will never destroy their works to destroy.(Almighty)
As for the conquered peoples, the non-Muslim inhabitants of an Islamic state, their family n, wealth and possessions, they must be protected. No one has the right to take possession of the wealth or assets of non-Muslim residents. No one has the right to humiliate them or tarnish their honor. No one has the right to attack them out of any desire for revenge. On the contrary, non-Muslim residents of an Islamic state must be treated well and fairly and respected as equals. The beliefs and religious practices of the non-Muslim residents of the Islamic State must also be respected.
This is justified by the following ajat from the Quran al-Karim Surah Al-Hajj (The Pilgrimage) 22:41, which can be translated as follows:
(Those who, when We have given them supremacy on earth, perform prayer and pay Zakat and enjoin good and forbid evil, (may Allah help them). And Allah determines the outcome of all things. (Almighty)
The non-Muslim residents of an Islamic State are still required to pay a small amount of money, the so-called “protection tax,” or Ğizyah. This protection tax is collected from the people who do not want to accept Islam and want to continue practicing their religion while living in the Islamic State and under Islamic law.
This protection tax has three stages, as follows:
The protection tax of the rich and wealthy: its entire amount is the equivalent sum of (48) forty-eight dirhams per year.
The protective tax of the middle or average class, such as merchants, traders and farmers: its total amount is the equivalent sum of (24) twenty-four dirhams per year.
The protective tax of the working class, such as bakers, carpenters, plumbers and the like: its entire amount is the equivalent sum of (12) twelve dirhams per year.
The protection tax is collected in return for the protection and livelihood of non-Muslim residents in a Muslim state, as well as for the protection of wealth, assets, properties and the like. Furthermore, such people enjoy the same rights as the Muslim conquerors. This was stated by a concerned Muslim military leader, Khalid bin al-Walied (may Allah be pleased with him), who once reaffirmed his oath of allegiance to the non-Muslim residents of the Islamic State and said: “I swear my allegiance to you for the protective tax collected from you. If we provide the necessary protection, we are entitled to the protection tax. Otherwise you don’t have to pay them.”
However, the protection tax is not applicable to every non-Muslim person residing in an Islamic State. For example, the poor, the lowly, the women, the monks, the blind, the crippled or the disabled, all these people do not have to pay a protection tax to the Islamic State. Furthermore, Islam made it the duty of the Islamic government to ensure these people full protection and provide them with adequate life support.
In fact, Khalid bin al-Walied's (may Allah be pleased with him) pledge of allegiance to the non-Muslim residents of the Islamic-ruled city of Hiirah in Iraq included the following: “Any elderly person, any incapacitated worker, any terminally ill person or a Rich people who have lost their wealth receive poor relief from their religious fellow human beings; all of these people do not have to pay protection taxes. In addition, all those who support themselves and their family members are entitled to appropriate support from the Islamic Treasury.
Furthermore, the second Khalif, 'Umar bin al-Khattaab (may Allah be pleased with him), once passed a Jew begging passers-by. 'Umar (may Allah be pleased with him) inquired about this man and learned that he was a non-Muslim resident of the Islamic State. 'Umar (may Allah be pleased with him) immediately said: "We have not been fair to you! We took your protection tax when you were young and capable and rejected you when you were old!” 'Umar (may Allah be pleased with him) took the old Jew to his house and offered him whatever food and clothing he could find. Later, 'Umar (may Allah be pleased with him) called the treasurer and ordered him: "Track, monitor and observe the situations of similar people. Offer them appropriate support for themselves and their family members from the Islamic Treasury.
Allah (Almighty) says in the Quran al-Karim Surah At-Tauba (The Repentance) 9:60, which is translated in meaning as follows:
(Verily, alms is only for the poor and needy.(Almighty)
The poor are the Muslims and the needy are nott-Muslim residents of an Islamic State.”
Protection of the body:
Human life is very important in Islam. Man must be preserved and protected and given his full rights. For this one reason, Islam prescribes equal punishment and retribution or revenge for individuals who harm others. Islam commands to kill a criminal who deliberately and pre-planned murders an innocent person or soul. However, the punishment for accidental murder is handled differently. In such cases, the murdered victim's family or heirs receive a Diyyah; Blood money as compensation for the victim's soul. On the other hand, in other cases a fine is paid. The penance consists of freeing a Muslim slave and, if this is not possible, then fasting for two consecutive months.
All those punishments have been instituted to preserve the soul of the Muslim. Nobody has the right to play with people's lives, their wealth or their possessions for no reason. All oppressive or abusive individuals must be warned against unjust murdering, sacrificing and disturbing other innocent members of the Islamic Society. Because if an abuser, criminal or murderer knows with certainty that he will be killed in retaliation for the homicide, he no longer has the right to pursue and carry out his murderous plan.
If the punishment does not correspond to the nature of the crime itself, the criminal will not care or refrain from the crime he intends to commit. The same applies to the justification of all body levels. The punishment corresponds to the nature of the crime. This is what Islam has prescribed for it. All corporal punishments aim to emphasize the preservation of people and their property in Islamic society.
Allah Almighty says in the Quran al-Karim Surah Al-Baqarah (The Cow) 2:179, which is translated in meaning as follows:
(In retaliation there is life for you, O you who understand! Perhaps you will fear (Allah).(Almighty)
Islam does not stop there by mentioning only the imposition of worldly punishments on a willful murderer. Such a criminal must face further punishment in the afterlife. The punishment in the Hereafter will be the wrath of Allah Almighty, which he will incur in addition to the severe punishment and torture.
Allah Almighty says in the Quran al-Karim Surah An-Nisa (The Women) 4:92, which is translated in meaning as follows:
(And whoever deliberately kills a believer, his reward is Jahannam, wherein he will abide forever. Allah will be angry with him and turn him away from Himself and give him a severe punishment. (Almighty)
With regard to human life, Islam has imposed specific duties on everyone.
Some of them follow here:
Man does not own his soul or his body, but is only entrusted to him for a certain period of time. For this reason, it is not permissible for man to intentionally torture him or harm him. This life was given to us only to serve the cause of Allah Almighty. Islam therefore banishes any crime of suicide or anything that leads to it.
Allah Almighty says in the Quran al-Karim Surah An-Nisa (The Women) 4:29, which is translated in meaning as follows:
(O you believers! Do not defraud each other of your wealth! It is different if it is a transaction that you conclude by mutual agreement. And do not kill yourselves! Allah has mercy on you. (Almighty)
Man must fulfill the minimum needs of his soul. He is not allowed to deprive himself of things that Allah has permitted, such as eating, drinking, marrying and grooming.
Allah Almighty says in the Quran al-Karim Surah Al-A'raf (The Heights) 7:32, which is translated in meaning as follows:
(Say: “Who has forbidden the beautiful things of Allah that He has produced for His servants and the good things of provision?” Say: “They are for the believers in this life (and) exclusively (for them) on the Day of Resurrection .” Thus We make the signs clear to people who have knowledge. (Almighty)
In fact, Allah Almighty rejected the fact that the Prophet (peace be upon him) forbade himself from eating honey to please one of his wives.
Allah Almighty says in the Quran al-Karim Surah At-Tahrim (The Prohibition) 66:1, which is translated in meaning as follows:
(O Prophet! Why do you forbid what Allah has permitted you to seek the satisfaction of your wives? And Allah is Most Forgiving, Merciful(Almighty)
However, people are expected to be neither stingy nor excessive to be just. Diplomacy of moderation is recommended. Man may - or rather should - enjoy the permissible beautiful things that Allah Almighty offers to man on earth, but as mentioned before, in moderation. Man should neither exaggerate nor be stingy, even in the things that are permitted. Moderation is the best and most agreeable approach in this regard. Moderation must remain within the limits and framework of Islamic law.
Allah Almighty says in the Quran al-Karim Surah al-A'raf (The Heights) 7:31, which can be translated in meaning as follows:
(O children of Adam, have a well-groomed appearance in every place of worship, and eat and drink, but do not exceed moderation; verily He loves not those who do not practice moderation. (Almighty)
Islam prohibits man from suppressing the needs of his soul, which are required for a humble life. Sadism is neither tolerated, forgiven, permitted or even accepted in Islam. Man is not permitted to torture his own body, even if it is in the context of some alleged worship of Allah Almighty.
Allah Almighty says in the Quran al-Karim Surah al-Baqarah (The Cow) 2:286, which can be translated in meaning as follows:
(Allah does not ask of any soul anything beyond what it is capable of doing. It will receive what it has earned and what it has committed will come to it. (Almighty)
It is further narrated that Anas bin Malik (may Allah be pleased with him) reported: “Three men came to the Prophet's house. They asked about the manner and amount of worship that the Messenger of Allah (peace be upon him) performs and maintains in his own house. When they were informed of the answer, they said among themselves: “We are so small compared to the Prophet (peace of God be upon him).
Allah Almighty has completely forgiven and forgiven all the sins of the Prophet (peace be upon him), and has wiped away his previous and future sins." Then one of the men said: "I should not sleep a minute during the nights. I should get up and spend the whole night in prayer." The second man explained: "As for me, from now on (until I die) I should not break my fast for a day. I should spend the rest of my life in fasting (for Allah)." The third man explained: "As for me, I should not marry women throughout my life (thus he would not have sexual intercourse and would devote himself entirely to worship). “
Anas further reported: “The Messenger of Allah (peace be upon him) came by and heard what the people vowed to do. He (God's peace be upon him) asked, "Are you the people who said such and such?" They answered in the affirmative.
Then the Messenger of Allah (peace be upon him) said:
“As for me, I am the most God-fearing and conscious among you. Nevertheless, I pray (some prayers) at night and I also sleep, I fast for a few days, and I break the fast on other days (in the eleven months outside the month of Ramadhan) and I get married. Whoever deviates from my Sunnah actions does not belong to me (in faith).”
The preservation of the spirit:
In the form of commitment and the exercise of a religious duty, man assumes crucial responsibility. That is why Islam banishes all harmful things. Drugs, poisons, and the like have a negative impact on the brain. The word alcohol in Arabic is derived from distracting the brain from its proper functioning. In Islam, alcohol is considered the core of all vices because it has devastating consequences for its consumers. Islam imposed a whipping punishment on anyone who drinks alcoholic beverages.
So if the brain is kept in a sober and good functioning state, then health is protected, wealth is preserved and the things protected are properly taken care of. All other harmful things should be listed under this class or category of alcoholism.
Allah Almighty says in the Quran al-Karim Sura al-Ma'idah (The Table) 5:90-91, which can be translated in meaning as follows:
(O you who believe! Intoxicants, gambling, sacrificial stones and lottery arrows are an abomination, the work of Satan. So avoid them so that you may be successful; Satan only wants to trigger enmity and hatred between you through the intoxicants and lottery games to stop you from remembering Allah and praying. Will you then allow yourself to be stopped?(Almighty)
As you can see, Islam uses strict laws to banish alcohol from Islamic society once and for all. Islam prohibits the production of any alcoholic beverages and earning income from the sale of alcohol. What's more, Islam discourages people from introducing such alcoholic beverages into Islamic society at all, even if the businessman or salesman himself does not drink or use alcohol.
This prohibition is based on the hadith of the Messenger of Allah (peace be upon him):
“Alcohol is cursed; the drinker of alcoholic beverages is also cursed; the waiter who offers alcohol to people or serves alcoholic drinks to people is also cursed; the buyer of alcoholic beverages is also cursed; the one who presses grapes to make alcoholic beverages is also cursed; the bringer (or bearer) of alcoholic beverages is also cursed; the one who asks others to bring alcoholic drinks to him is also cursed; and he who gains from the price achieved by selling alcoholic beverages is also cursed.”
The protection of honor:
Islam prohibits adultery and fornication of any kind. It even bans all activities that can pave the way to commit such a heinous crime against others and the entire society. At this point Islam meets the doctrines of the other divine religions. Nevertheless, Islam goes one step further by banning any actions that may lead to committing such a crime against humanity. Islam banned the illicit look at a woman or man who might be attractive to the opposite sex. Furthermore, Islam prohibits a man and a woman who are not related and can marry from being together without the presence of anyone else. In the same way, Islam bans sensual touching between two different sexes. Furthermore, Islam bans the mixing of different genders. This means avoiding all possibilities that could be the beginning of committing adultery and fornication of any kind.
This has its basis in the Qur'an al-Karim Sura Isra (The Night Journey) 17:32, which can be translated in terms of meaning as follows:
(And do not come near fornication; behold, it is a shame and an evil way.(Almighty)
And in Surah Al-An'am (The Cattle) 6:151, which can be translated in meaning as follows:
(Say: “Come here, I will read what your Lord has forbidden you: you shall not associate anything with Him and show kindness to your parents; and you shall not kill your children out of poverty. We care for you and for them. You shall not approach iniquity, whether manifest or hidden; and you shall not kill anyone whose life Allah has made inviolable, except in accordance with law. This is what He has commanded you, that you may understand may.(Almighty)
For this reason, Islam imposed a capital punishment on a bachelor or woman who commits fornication.
Allah Almighty says in the Quran al-Karim Surah Nur (The Light) 24:2, which can be translated in meaning as follows:
(Whip the fornicator and the fornicator, if necessary, with a hundred lashes each; and in view of this commandment of Allah, if you believe in Allah and the Last Day, do not be moved by pity for either of them. And a number of the believers shall attend their torment. (Almighty)
Allah's Messenger (peace be upon him) further explained the gravity of the crime of adultery by saying:
“There is no greater sin (in Allah (Almighty) and in Islam) after the sin of associating others in worship with Allah (Almighty), (which is even more shameful in Allah (Almighty)) than bringing his seed into the sex of a woman , which is not allowed to the man.”
As for the married man or woman who commits adultery while married or after divorcing their husband, the punishment for such criminals is stoning to death.
The criterion for this corporal punishment is that one of the following conditions must be met:
1. Confession:
This means that both man and woman confess their crime openly and publicly before the Muslim judge or ruler. In this case, the punishment is not carried out immediately and in the first moment of the report. Those who confess are given the opportunity to reconsider their confession and the confession of their sin. If they repeatedly insist on this several times, the capital punishment will be carried out.
2. Statements from witnesses:
That is, the testimony of four honest, trustworthy, honorable and reliable people who report that they saw the adulterers in the act. These witnesses must provide a detailed account of what they saw and their gender witness htstraffic. Of course, such a scene is extremely rare for most sane and normal people who have sexual intercourse in complete privacy and behind closed doors, or at least in carefully locked and secret places. Therefore, it is almost impossible to observe the crime of adultery under normal conditions and circumstances. In fact, two or three examples are recorded in the history of Islam where someone confessed to the crime of adultery.
The individuals who committed such a heinous crime and then publicly confessed to it did so for their clear conscience and out of firm faith in Allah (Almighty). They wanted to be punished in this life and protected from it in the hereafter. However, if actual sexual intercourse has not fully taken place, corporal punishment will not be carried out. For example, if a person, man or woman, merely kisses, hugs, or touches the other person's genitals without actually committing adultery or fornication, corporal punishment will not be applied to them.
Islam further established a penalty for falsely accusing a person who accuses another of committing adultery or fornication but cannot provide any factual evidence to support his claim or accusation. Such a false accuser will be given eighty lashes for his/her false accusation.
This is done on the basis of the Quran al-Karim Sura An-Nur (The Light) 24:4, which can be translated in terms of meaning as follows:
(And to those who accuse honest women (unchastity) but do not produce four witnesses (for it), give them eighty lashes. And let their testimony never be accepted again; for it is they who are wicked (Almighty)
Furthermore, Islam prohibits all degrading actions that violate the honor, dignity and respect of Muslims in society.
This is based on the Qur'an al-Karim Surah Al-Huğurat (The Chambers) 49:11-12, which can be translated in meaning as follows:
(O you who believe! Do not let one group mock another, perhaps these are better than those; nor (let) women mock (other) women, perhaps these are better than those. And do not slander one another and don't call each other bad names.
Bad is the name of sinfulness after one has accepted faith, and those who do not repent - these are the unrighteous. (11) O you who believe! Avoids frequent suspicion; for some suspicion is sin. And don't spy or slander one another. Would any of you like to eat the flesh of your dead brother? Surely you would detest it. So fear Allah. Verily, Allah is Gracious, Merciful.(Almighty)
It is also based on the Quran al-Karim Sura An-Nisa (The Women) 4:112, which can be translated in meaning as follows:
(And whoever commits a mistake or a sin and then blames it on an innocent person carries a slander and a manifest sin (Almighty)
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49023
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:20 am | |
|
Protection of assets:
Islam protects private wealth and imposes very strict punishments for theft and thieves. He does this with the aim of ensuring the protection of the assets, property and private investments of the individual. That is why Islam institutes the capital punishment in which the hand of the thief who steals other people's things is cut off.
Allah Almighty says in the Quran al-Karim Sura Al-Ma'ida (The Table) 5:38, which can be translated in meaning as follows:
(You cut off the hands of the thief and the thief as a retribution for what they have committed and as a deterrent punishment from Allah. And Allah is Almighty, All-Wise.(Almighty)
The process of amputation of the hand is required by law. It is not a pure coincidence as anti-Islamic elements claim.
In order for a thief's hand to be cut off, the following basic conditions must first be met:
The stolen goods, money or items, must have been locked. The thief had to break a lock to get what he wanted to steal. Therefore, if a thief steals something that has been left unguarded outside, the thief's hand will not be cut off. Nevertheless, the thief is punished. An executive authority is appointed to determine an appropriate punishment. In such a situation, the owner of the stolen item is seen as negligent of his valuables.
The thief must not have stolen for his necessities. If the theft was done for the sole purpose of feeding oneself, the thief's hand is not cut off. This is based on an action of the second Khalif 'Umar bin al-Khattab (may Allah be pleased with him) during the so-called "Ramadah year of hunger" in which 'Umar (may Allah be pleased with him) did not have any Capital punishment imposed.
The value of the stolen property must correspond to a value that makes stealing a convincing, punishable act worth amputating the hand.
It should be emphasized again that this type of corporal punishment is not carried out until all relevant evidence is available and there is no doubt in the mind of the Muslim judge that the crime must be punished according to Islamic law.
This is based on the statement of the Messenger of Allah:
“Avoid the capital penalty by excluding the presence of any eventual or possible judicial error.”
When Islamic jurisprudence remits a criminal from the capital punishment for the crime he committed, it is replaced by a disciplinary punishment of another kind. A disciplinary penalty is usually a lesser punishment than the capital punishment and is determined by a Muslim judge taking into account the nature, degree, category and seriousness of the crime, the criminal himself and his criminal record. Disciplinary sanctions could include imprisonment, a fine, a public flogging, or reprimand for his crime.
Furthermore, Islam has banned violations of all kinds against private property, property and land ownership.
This is based on the Quran al-Karim Surah Al-Baqarah (The Cow) 2:188, which can be translated in meaning as follows:
(And do not devour your property unjustly among one another, nor offer it to the authorities (as a bribe) in order to sinfully devour part of people's property, while you know. (Almighty)
Therefore, the sinner will face a terrible and severe punishment on the Day of Judgment.
This is based on the statement of the Messenger of Allah (peace be upon him):
“Whoever takes money from the property of another Muslim without the slightest right, Allah will not have mercy on him.”
It is based on another statement by the Messenger of Allah (peace be upon him):
“Whoever wrongfully takes a handful of land (from that of a Muslim) such an oppressor, Allah will raise up with seven earths (around his neck) on the Day of Judgment.”
Furthermore, Islam mandates that the oppressor must return the amount he has unlawfully confiscated from the land or property of other Muslims or, alternatively, he will be forced to pay the value of the unlawfully appropriated property. Further, in such a situation, the oppressor will be sentenced to flogging by the Muslim judge. Islam empowers the owner of the land or property to defend everything that is his own, up to the point where he would have to kill the oppressor. If the owner kills the oppressor, then he would not be killed for the murder if he can prove that it was done in defense of his property. On the other hand, if the oppressor kills the owner in defense of his property, then the killed owner is a martyr.
The s is based on the statement of the Messenger of Allah (peace be upon him):
“Whoever is killed defending his property is classified as a martyr.”
Protection of offspring:
Islam attaches particular importance to the multiplication of humanity and the preservation of the human race on earth. This race of man has been entrusted with the leadership of the entire earth and the representation of divine wisdom, to serve as vice-regent of Allah Almighty on the earth. For this reason, stopping reproduction in any way, stopping it in any way or manipulating it to reduce it without a legitimate reason is an unlawful act according to Islam.
Allah Almighty says in the Quran al-Karim Surah Al-Baqarah (The Cow) 2:205, which can be translated in meaning as follows:
(When he turns away, he endeavors to cause mischief all over the earth and destroys the land and the offspring. And Allah does not love mischief.(Almighty)
For example, Islam prohibits abortion after the fourth month of pregnancy. Muslims believe that the soul is breathed into the fetus in the fourth month. However, if a difficult situation arises that threatens the mother's life, then it is not so bad to have a fetal abortion.
This is based on the statement of the Messenger of Allah (peace be upon him):
“...A fetus is formed in the form of semen in forty days. Then he is a blood clot (on the inside of the mother's uterus) for another forty days. Then an angel is sent down to breathe his soul into him. The angel is also charged with writing down the following four things (concerning the future life of the fetus on Earth): the fetus's (predestined) care, his/her term (life on Earth), and whether he/she will be successful will or will not be successful (on earth).”
So Islam considers it as premeditated murder for a pregnant mother to have an abortion after the soul has been breathed into the fetus (after four months of pregnancy). Such a murder entails punishment for both parents. Abortion due to ignorance requires at least blood money for the aborted fetus. This topic can be found in the Islamic Court Books.
Many sayings of the Messenger of Allah (may Allah's peace be upon him) have been narrated concerning the need for normal reproduction and preservation of the human race and, if possible, an increase in the rate of reproduction.
Allah's Messenger (peace be upon him) said:
“Marry a loving, kind and fertile woman, for I want to be especially proud of you on the Day of Judgment.”
Protection of lineage:
Islam attaches great importance to the family and the broad sense of family. The nuclear family forms the foundation and basis of society. In order to protect this family from break-up and dispersion, Islam pays particular attention to this unity of society. Lineage is one of the essential bonds of family. A relative will recognize the rights of his friends and relatives and fulfill his duty in an appropriate manner. Allah (Almighty) established certain rules and laws that establish the basic rights of every family member.
Furthermore, Islam protects the family from outside influences that can lead to such dispersal. Open relationships among family members who are legally allowed to marry each other can lead to many social family problems. Such open relationships between family members can, for example, lead to illicit marriages such as incestuous marriages or can lead to the loss of inheritance for those who are entitled to it, and vice versa.
The Messenger of Allah (peace be upon him) said:
“Any woman who falsely adds a child to her household as a true child of her husband will not be considered a believer in Allah (Almighty). Further, Allah (Almighty) will not allow such a woman to enter Jannah. Any man who falsely rejects his son while seeing him (knowing that he is truly his son), Allah (Almighty) will build a barrier between Himself and him (will not allow such a man to see Him) . Further, Allah (Almighty) will shock the entire humanity (on the Day of Judgment) with such a false claim by this person.”
The family system at the time of the pre-Islamic Jahiliya was corrupt. Islam brought thoughtful innovations.
He destroyed all existing grievances. Following are some things that Islam banned:
Adopting a child:
Islam prohibits the adoption of a child who is not one's own child of the man's blood. Because An adopted child will receive the surname of the adoptive father or parents and will be entitled to all the rights and obligations of their own real children.
This is based on the Quran al-Karim Surah Al-Ahzab (The Allies) 33:4-5, which can be translated in meaning as follows:
(Allah has not given a man two hearts within himself, nor has He made those of your wives from whom you divorce with the formula that they are forbidden to you like the backs of your mothers, to be your (real) mothers, nor has He made your adopted sons your (real) sons. This is (just) talk from your mouths; but Allah speaks the truth and He shows (you) the way. Call them (your adopted sons) after their fathers. That is more just Allah. But if you do not know their fathers, they are your brothers in the faith and your protégés. And if you have fallen short in them by mistake, it is not a sin on your part, but (sin is) only what your hearts do intentionally .And Allah is Verily Forgiving, Merciful.(Almighty)
Recognizing a child as a son/daughter:
A father must openly declare that the child (out of wedlock) is truly his legal child in order for the child to be attributed to his parentage. Islam banned giving a child to a man without the father's approval, because such an assertion endangers marital relationships as well as family life. More than that, such a thoughtless assertion gives the man (who may or may not be a husband) the power to follow his whims and personal desires and assert what he pleases. Then the woman (who could be a wife in this case) is exposed as the subject of false accusations. This tarnishes her honor, dignity and pride when she is accused of illicit sexual relations with a man other than her own husband.
Furthermore, such a claim could create a rift between the rest of the children in the family and divide the lineage of that particular family if pure children are mixed with illegitimate ones. Islam therefore prescribes that any child born who is the legitimate product of a marriage contract is awarded to the father without the need for further proof or denial. A woman's husband does not need to publicly declare that the child is his. Such an explanation seems superfluous and unnecessary.
This course of action is based on the statement of the Messenger of Allah (peace be upon him):
“A child born (as a result of a lawful marriage) belongs (in lineage) to his father.”
The only exception to this rule is when it is proven beyond doubt that the wife is cheating on her husband and is pregnant by a man other than her own husband. In such a case, special rules and rulings are applied. We cannot cover all of these rules in this book.
“Khal'a” or violated:
This is the case when a father discovers perfectly that some of his children, who were assigned to him, are not really his. For after casting out such a person or persons, he becomes as an absolute stranger to them.
This means that if one of these rejected people is female, she is no longer allowed to appear before him, travel with him, live with him or associate freely with him.
Change of woman's surname after marriage:
After marriage, a Muslim woman retains her family name in accordance with Islamic law. According to Islamic teachings and laws, a woman is forbidden to bear her husband's surname after marriage. If one looks at it properly, one can understand the great honor, dignity and respect for the freedom given to women in Islam. More than that, this course of action maintains the equality and equality of the Muslim woman with the Muslim man in the right to bear her own independent name and not become a follower of her husband's surname immediately after marriage.
Protect and honor the rights of the weak and disabled:
Islam honors the older members of Islamic society, respecting and supporting them whenever possible. Individuals who have dedicated their lives for the good of society and the nation must be truly honored and respected. Likewise, the disabled who have been tested and tempted by Allah (Almighty) with such difficulties are also to be respected. They are disabled - and Allah knows best - in order to test their patience and to benefit others who, when they see them, will appreciate Allah's grace upon them as healthy people who have the proper functioning of their bones and Organs can enjoy.
This bbased on the statement of the Messenger of Allah (peace be upon him):
“The one who shows no mercy to our youngest and no respect to our elders will not be considered one of us Muslims.”
Furthermore, this course of action is based on the hadith of the Messenger of Allah (peace be upon him):
“A young man will never show respect and honor to an elder in his old age without Allah Almighty repaying that person in his old age. Allah (Almighty) will call upon people who respect such a respectful young man in his old age when he needs it most.”
As for the helpless orphan who really needs help and careful care, Allah Almighty says in the Quran al-Karim Surah Ad-Duha (The Morning) 93:9, which can be translated in meaning as follows :
(As for the orphan, do not oppress him. (Almighty)
And Allah Almighty also says in the Quran al-Karim Surah Al-Isra (The Night Journey) 17:34, which can be translated in meaning as follows:
(And do not touch the goods of the orphan except for his own good, until he reaches maturity. And keep the obligation; for the obligation must be accounted for. (Almighty)
Furthermore, Allah Almighty says in the Quran al-Karim Surah An-Nisa (The Women) 4:10, which can be translated in meaning as follows:
(Indeed, those who consume the goods of orphans unjustly, they consume (in reality) fire into their bellies and will burn in hellfire. (Almighty)
Finally, Allah (Almighty) is committed to safeguarding the rights of innocent children whose parents, due to poverty and absolute ignorance, could commit a crime against them by killing them.
Allah (Almighty) says in the Quran al-Karim Surah Al-An'am (The Cattle) 6:151, which can be translated in meaning as follows:
(Say: “Come here, I will read what your Lord has forbidden you: You shall not associate anything with Him and show kindness to your parents; and you shall not kill your children out of poverty. We care for you and for them. You shall not go near the abominations, whether they be manifest or hidden; and you shall not kill anyone whose life Allah has made inviolable, except in accordance with law. This is what He has commanded you, that you may understand may.(Almighty)
In this we can see the protection of the weak, gullible and less wealthy people of Islamic society.
The protection and security of national assets:
All hidden, underground and reserved national sources are public property. This does not mean that everyone has direct access to use them as they wish, but rather the equivalent value obtained from these natural sources must flow into the Islamic Government's treasury. The Treasury will provide money to meet the needs of the public.
Such sources must not be privately owned by a particular group or class or people or individuals with a special merit. Such sources are the property of the public and intended for public benefit and welfare. It becomes the collective responsibility of the Islamic Society to be on the lookout for any troublemaker or troublemaker and to report this to the Islamic authorities so that their safety can be further ensured. According to Islamic teachings and principles, any unlawful exploitation of natural resources is prohibited.
Allah Almighty says in the Quran al-Karim Surah Al-Baqarah (The Cow) 2:60, which can be translated in meaning as follows:
(And do no harm on earth. (Almighty)
Furthermore, this is based on a tradition from the Messenger of Allah (peace be upon him):
“People are partners in three things. These things are: water, grassland and fire (fuel).”
Public and private law in Islam:
Islam strives to strengthen social bonds between members of the Islamic society. That is why Islam mentions the rights of immediate family members first. In Islam, all relatives have rights towards each other. The value and importance of such rights depends on the degree of relationship.
Allah Almighty says in the Quran al-Karim Surah An-Nisa (The Women) 4:1, which can be translated in meaning as follows:
(O people, fear your Lord, Who created you from a single being; and from him He created his wife, and from the two He created many men and women. And fear Allah, in whose name you ask one another, as well (on behalf of) your blood relatives. Verily Allah is watching over you.(Almighty).
tig)
Furthermore, Islam does not reject ordinary bonds. Numerous connections among people form a network that connects people or brings them closer together socially. Distanced people need some kind of bond that brings them closer together in a closed network to help each other. In this way, Islam creates a basis for a cohesive society.
Allah Almighty says in the Quran al-Karim Surah Al-Hajj (The Pilgrimage) 22:41, which can be translated in meaning as follows:
(Those who, when We have given them supremacy on earth, perform prayer and pay Zakat and enjoin good and forbid evil, (may Allah help them). And Allah determines the outcome of all things. (Almighty)
This way of strengthening connections is also based on a tradition from the Messenger of Allah (peace be upon him):
“The example of the believers in their love, affection, cooperation and cooperation is that of a body: when one organ of the body is in pain, the whole body will support the one in pain by remaining awake (as a defense against attack by foreign bodies) and fever (a Condition showing the cooperation of the entire body in defense against invading microorganisms or diseases).”
For this reason, there are many well-established public and private rights in Islamic society.
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49023
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:21 am | |
|
We will highlight the most important ones:
1. Rights towards Allah Almighty
The fundamental right of Allah (Almighty) towards man is that he should serve Him alone, and not associate with Him any rivals, partners, helpers, or any sons or daughters. Man must bear witness to the truth. He is said to testify that “there is no deity but Allah alone.”
This certificate includes the following requirements:
Full Faith: Man must submit to Allah (Almighty) with full faith and conviction. He must declare from his heart that “there is no deity but Allah alone.” He (Almighty) has no partner, helper, son or anything like that.
Allah Almighty says in the Quran al-Karim Sura Muhammad (peace be upon him) 47:19, which can be translated in meaning as follows:
(Know now that there is no god but Allah, and ask forgiveness for your sins and for the believing men and the believing women. And Allah knows where you go and where you are. (Almighty)
Sole Worship: Allah (Almighty) alone is worth worshiping fully. No one has the right to be worshiped instead of or alongside Him. All statements, actions and hidden intentions must be in accordance with what Allah Almighty has chosen. All actions of man must be done to please the Almighty.
Allah Almighty says in the Quran al-Karim Surah Al-Ghafir (The Forgiving) 40:60, which can be translated in meaning as follows:
(And your Lord said: “Ask Me; I will hear your request. But those who are too arrogant to serve Me will enter Jahannam submissively.” (Almighty)
An example of this worship is the performance of the obligatory prayers. One of the fruits of performing and maintaining such prayers is doing good deeds and refraining from doing bad things. Allah Almighty says in the Quran al-Karim Surah Al-'Ankabut (The Spider) 29:45, which can be translated in meaning as follows:
(Read what has been revealed to you from the Book and perform prayer. Verily, prayer prevents shameful and abominable things; and remembering Allah is surely the highest.
And Allah knows what you do. (Almighty)
Furthermore, paying Zakat to the needy ensures self-purification and eradication of poverty and avarice. Additionally, one who gives alms becomes considerate of others, especially the needy and the poor.
Allah Almighty says in the Quran al-Karim Surah Al-Lail (The Night) 92:17-20, which can be translated in meaning as follows:
(Spare from him will be the one who fears God, who gives away his wealth to purify himself, and who owes no favor to anyone that needs to be repaid except to seek the pleasure of his Lord, the Most High. (Almighty)
In addition, fasting enables people to better control temptations and passions. It increases self-discipline and gives man a better understanding of the meaning of piety and godliness, a fact that is very difficult to explain and visualize.
Allah Almighty says in the Quran al-Karim Surah Al-Baqarah (The Cow) 2:183, which can be translated in meaning as follows:
(O you who believe! Fasting is prescribed for you, as it was prescribed for those who came before you. Perhaps you will fear (Allah).(Almighty)
Performing Hajj also involves a special wisdom, as Allah Almighty says in the Quran al-Karim Sura Al-Hajj (The Pilgrimage) 22:28, which can be translated in meaning as follows:
(And call the people to pilgrimage. They will come to you on foot and on every skinny camel from all distant places, that they may perceive all kinds of benefits and may remember the name of Allah for what He has given them for a certain number of days of cattle. Therefore eat of it and feed the needy, the needy. (Almighty)
Furthermore, all acts of worship can actually be carried out in Islam. Every normal person is capable of performing and observing all the acts of worship that Allah (Almighty) has made obligatory to man. Islam is a natural and practical religion. Allah Almighty never requires a duty that man cannot fulfill or maintain regularly. Allah (Almighty) is kind to His creatures. He never intends to impose any hardship or difficulty on them. Allah Almighty says in the Quran al-Karim Sura Al-Baqarah (The Cow) 2:185, which can be translated in meaning as follows: (Allah wants it easy for you, He does not want to make it difficult for you.( almighty)
This un in support, the Messenger of Allah (peace be upon him) said: “If I command you to do anything, do it as best you can.”
In cases of hardship, such acts of worship are either completely abolished or at least reduced with permission. However, the permission does not include an excuse for refraining from the acts of worship. For example, standing is a part of the daily prescribed prayer. If a person is unable to perform the prayer while standing, he may pray it while sitting. If a praying person is unable to perform it while sitting, he/she may pray it lying on his/her side or supine or any other position that is more comfortable for him/her. If a praying person is unable to pray in any of the ways previously described, he may point, blink his eyes, and yet still pray in an appropriate manner, indicating his movements for rising, bowing, prostrating, and sitting .
Similarly, male Muslims are required to perform daily prayers in a group, with the congregation (preferably the first call) in the mosque. This rule is no longer mandatory in the event of fear of danger, severe cold, rain, snow or similar conditions. Furthermore, we are required to perform ablution before praying. This obligation is lifted when water is scarce. A Muslim who cannot find accessible water may perform tayammun (dry ablution) and continue to pray as if he had performed regular ablution with water. Furthermore, a woman is exempt from praying when she has her period or after the birth of a child until she is completely free from bleeding. And the Muslim woman does not need to make up for the prayers missed under these conditions.
A Muslim, man or woman, who does not have Nisab (the basic amount above which it is obligatory to pay Zakat) does not need to pay Zakat.
An old person who is no longer able to fast and a sick person who is also unable to fast are exempt from fasting. You must pay his restitution. Reparation consists of paying a person a meal for each day they do not fast. The traveler feels the same way; he is allowed to break his fasting during the journey, because traveling involves hardship and tiredness. In addition, a woman who is on her period or a woman after childbirth should not fast until the bleeding has completely stopped. However, these women have to make up for the days of fasting they missed.
Hağğ, the pilgrimage is not an obligation for a person who is unable to perform it either for physical or financial reasons. Someone who could financially afford the pilgrimage but is physically unable to do so must pay someone else to perform the Hağğ rites for them. A person who does not have enough money is not obliged to fulfill this pillar of Islam until he can financially afford it. Such a person must have enough money to meet the needs of himself and his family.
This is justified by the following Ayat of the Qur'an al-Karim Sura Al-Imran (The House of Imran) (3:97), which can be translated in terms of meaning as follows:
(In it are clear signs - the abode of Abraham. And whoever enters it is safe. And man's duty to Allah is the pilgrimage to the House, whoever can make the way to it. But whoever disbelieves - verily, Allah is not dependent on the worlds.(Almighty)
When a person is faced with a lack of permitted food and is on the verge of starvation, he is also permitted to eat forbidden foods (meat from dead animals, pig, and wine). Nevertheless, he is only allowed to eat the smallest amount of it that is necessary to maintain his life.
This law has its foundation in the Qur'an al-Karim Sura Al-Baqarah (The Cow) 2:173, which can be translated in terms of meaning as follows:
(He has forbidden you only (the consumption of) naturally dead things, blood, swine, and what other than Allah has been invoked about. But if someone is compelled (to do so) without desiring and without exceeding the measure , then there is no guilt on him; verily Allah is Forgiving, Merciful.(Almighty)
Sayyid Qutub, a well-known scholar, comments on this Ajat: “This is the faith or religion that recognizes humanity as a human being. Man is treated neither as a pure angel with angelic qualities nor as a devil. People are treated according to their physical abilities. All weak points are taken into account when it comes to the obligatory fulfillment of the service. But strengths are also taken into account when it comes to mandatory religious services he acts of all kinds. What's more, people are viewed and treated as a whole. Man's soul, his physical needs, natural desires, mental abilities, emotional abilities and other needs are taken into account when he is to perform obligatory or voluntary acts of worship. These should be consistent in terms of quality. No hardship should arise, no burden should be laid upon him, and nothing beyond the reach of man should be assigned to him.”
A believing Muslim must be filled with faith in the “names” and “attributes” given to Himself by Allah (Almighty) or in those bestowed on Him by His Prophet and Messenger (peace be upon him). It is not for a person to attribute to Allah names or attributes which neither Allah (Almighty) nor His Prophet and Messenger have attributed to Him. He must not make any improper statement or offer any likeness or form to express his opinion regarding these names and attributes of Allah (Almighty).
This has its basis in the Qur'an al-Karim Surah Ash-Shura (The Advice) 42:11, which can be translated in meaning as follows:
(The Creator of the heavens and the earth - He has made spouses for you out of yourselves and couples out of the animals. By this He multiplies you. There is nothing like Him; and He is the All-Hearing, the All-Seeing.(Almighty)
The human being must achieve complete submission to Allah's will. This is shown by conscious obedience to all the commands of Allah (Almighty).
This has its basis in the instructions from the Quran al-Karim Sura Al-Ahzaab (The Allies) (33:36), which can be translated in meaning as follows:
(And it is not befitting a believing man or woman that when Allah and His Messenger have decided on a matter, they should make a different choice in their matter. And he who disobeys Allah and His Messenger will surely perish obviously mistaken. (Almighty)
A Muslim must achieve pure love for Allah (Almighty) and His Messenger (peace be upon him). This love should surpass the love for all other creatures.
This instruction is based on the commands in the Quran al-Karim Sura At-Tauba (Repentance) 9:24, which can be translated in meaning as follows:
(Say: “If your fathers, and your sons, and your brothers, and your wives, and your relatives, and the wealth which you have acquired, and the trade which you fear to perish, and the dwellings which you love, are dearer to you than Allah and His Messenger and fighting for His cause, then wait until Allah comes with His decision; and Allah does not guide the disobedient." (Almighty)
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49023
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:22 am | |
|
2. The rights towards the Prophet Muhammad (God's peace be upon him):
In brief, these rights can be encompassed by the following statement: “Muhammad (peace be upon him) is the servant and Messenger of Allah (Almighty)”.
This declaration requires the following:
• The unshakable belief in the universality of Muhammad's (God's peace be upon him) message for all of humanity. Islam is not only aimed at a certain type of people, as was the case with previous prophets and messengers.
This can be seen from the Ajat from the Quran al-Karim Sura Al-A'raf (The Heights) 7:158, which can be translated in terms of meaning as follows:
(Say: “O people, I am for you all a Messenger of Allah, Whose is the Kingdom of the heavens and the earth. There is no god but Him. He gives life and causes death. Therefore believe in Allah and His Messenger, the Prophet, who is illiterate, who believes in Allah and His words; and follow him, that you may be guided." (Almighty)
• The unshakable belief that Allah's Messenger and Prophet Muhammad (peace be upon him) was completely protected from human error. This also corresponds to the belief that the Prophet (peace be upon him) never left out or added anything when delivering the complete message of Allah (Almighty).
This is justified by the Ajat from the Qur'an al-Karim Sura An-Nağm (The Star) (53:2-3), which can be translated in terms of meaning as follows:
(Your companion is neither confused, nor wrong, nor speaking out of desire. (Almighty)
• The unshakable belief that Prophet Muhammad (peace be upon him) is the last Prophet and Messenger of Allah (Almighty) to humanity. After all, he is the best of all prophets and messengers and after him (God's peace be upon him) there will be no more prophets or messengers.
This has its justification in the Qur'an al-Karim Sura Al-Ahzaab (The Allies) 33:40, which can be translated as follows:
(Muhammad is not the father of any of your men, but the Messenger of Allah and the last of all Prophets, and Allah has full knowledge of all things.(Almighty)
• The unshakable belief that the religious duties and divine commands to humanity are complete and that the Prophet (peace be upon him) delivered the message of Allah (Almighty) in its entirety. Furthermore, the Prophet (peace be upon him) and Messenger of Allah has given his Ummah, community, the best advice and guidance to do only good and avoid the bad.
This is proven by the Ajat in the Quran al-Karim Sura Al-Ma'idah (The Table) 5:3, which can be translated in terms of meaning as follows:
(Today the disbelievers have resigned themselves to your faith; so do not fear them, but fear Me. Today I have perfected your religion and completed My grace upon you and have chosen Islam for your faith. But whoever is forced by famine, without sinful inclination - so Allah is Forgiving, Merciful.(Almighty)
• The unshakable belief that the laws enacted by Islam are considered approved in the sight of Allah (Almighty). All forms of worship must depend on and revolve around these divine laws. A person's actions will not be recognized, Allah knows best, until they are all in accordance with these divine laws.
This is justified by the Ayat in the Qur'an al-Karim Sura Al-'Imran (The House of 'Imran) 3:85, which can be translated in terms of meaning as follows:
(And whoever desires a religion other than Islam, it shall never be accepted by him, and he will be among the losers in the Hereafter. (Almighty)
• A believer must give absolute obedience to the commands of the Prophet (God's peace be upon him). At the same time he must try to avoid any act of disobedience.
This is justified by the Ajat in the Quran al-Karim Sura Al-Hashr (The Gathering) 59:7, which can be translated in meaning as follows:
(And whatever the Messenger gives you, accept it; and whatever he forbids you, abstain from it. And fear Allah; indeed, Allah is severe in punishment. (Almighty)
• A Muslim must fully acknowledge, tolerate and be satisfied with every judgment issued by the Prophet and Messenger of Allah.
This is justified by the Ayat in the Qur'an al-Karim Sura An-Nisa' (The Women) 4:65, which can be translated in terms of meaning as follows:
(But no, by your Lord; they are not believers until they make you the judge of everything that is in dispute between them, and then find in their hearts no objection to your decision and submit with full submission. (Allmpowerful)
• A Muslim must follow every Sunnah and the credible traditions of the life of Allah's Messenger and Prophet (peace be upon him). No one is allowed to change, add or subtract anything from any Sunnah of Allah's Prophets and Messengers (peace be upon him).
This is justified by the Ajat in the Qur'an al-Karim Sura Al-'Imran (The House of 'Imran) 3:31, which can be translated in terms of meaning as follows:
(Say: “If you love Allah, follow me. If you love, Allah will forgive you and your sins; for Allah is Forgiving, Merciful.”(Almighty)
• A believer must maintain the honor and dignity bestowed by Allah on His Prophet (peace be upon him). No one has the right to exaggerate his rank.
This is based on the saying of the Prophet (God's peace be upon him):
“Don’t praise me more than I deserve. Allah created me as a slave - servant before He called me to be His Prophet, Messenger."
• A Muslim must salute Allah's Prophet and Messenger (peace be upon him) with honor every time his name is mentioned.
This has its justification in the Qur'an al-Karim Sura Al-Ahzaab (The Allies) 33:56, which can be translated as follows:
(Indeed, Allah sends blessings upon the Prophet, and His angels pray for him. O you who believe, pray for him and wish him peace with all reverence. (Almighty)
• A believer must develop true love and affection for the Prophet and Messenger of Allah (peace be upon him) above all else. And this is due to the grace, benevolence and blessing that the Prophet (peace be upon him) brought to us the guidance of the true religion of Allah (Almighty).
This instruction is based on the commands in the Quran al-Karim Sura At-Tauba (Repentance) 9:24, which can be translated in meaning as follows:
(Say: “If your fathers, and your sons, and your brothers, and your wives, and your relatives, and the wealth which you have acquired, and the trade which you fear to perish, and the dwellings which you love, are dearer to you than Allah and His Messenger and fighting for His cause, then wait until Allah comes with His decision; and Allah does not guide the disobedient." (Almighty)
• A Muslim must take every opportunity to call others to the message of Muhammad (God's peace be upon him). This must be done and carried out with wisdom. Informing the unsuspecting, teaching the ignorant, strengthening the faith of the undecided; all of this must be done with a high degree of wisdom.
This has its justification in the Qur'an al-Karim Sura An-Nahl (The Bee) 16:125, which can be translated in terms of meaning as follows:
(Call to the way of your Lord with wisdom and beautiful admonition, and contend with them in the best way. Verily, your Lord knows best who has strayed from His way; and He knows best those who are rightly guided. (Almighty )
In addition, it is based on the statement of the Prophet and Messenger of Allah (peace be upon him): “Send at least one verse on my behalf
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49023
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:23 am | |
|
3. Rights towards other prophets and messengers:
In Islam, a Muslim's faith is not considered complete until he declares his full belief in the veracity of all previous Prophets and Messengers of Allah (Almighty). A Muslim must believe that all previous prophets and messengers were sent to specific people groups and at specific periods of history. The mission and messages of these prophets were different from those of Islam. The message of Islam and the Prophet Muhammad (peace be upon him) is all-inclusive, for all time and endures until the Day of Judgment.
This is justified by the Qur'an al-Karim Surah Al-Baqara (The Cow) 2:285, which can be translated in terms of meaning as follows:
(The Messenger believes in what has been revealed to him from his Lord, and so do the believers; they all believe in Allah and in His angels and in His Books and in His Messengers. We make no distinction between His Messengers. And they say: "We hear and obey. Grant us your forgiveness, our Lord, and to you is the return."(Almighty)
As emphasized previously, Muslims must invite others to the message of Islam as a way of life and as part of a commitment. Muslims are only obligated to educate others about the message of Islam and not to force or coerce others to accept it.
This has its basis in the Quran al-Karim Surah Al-Kahf (The Cave) 18:29, which can be translated in meaning as follows:
(And say: “It is the truth from your Lord.” Therefore let him who will believe, and he who will disbelieve.(Almighty)
4. The rights of parents:
Parental rights will soon mean total obedience. This obedience must not contradict obedience to Allah's commands. It also involves treating both parents equally when it comes to gifts and care. Additionally, a son or daughter must provide necessities for parents, such as food, clothing, and shelter (primarily with him and his family, if possible). Furthermore, a son or daughter must show humility and respect towards both parents equally.
A believing Muslim as a son or daughter must not show pride or arrogance towards both parents. A son or daughter must show patience and persistence when serving both parents. A son/daughter must give all possible equal attention to his/her parents' feelings and emotions. This is based on the Qur'an al-Karim Sura Al-Isra (The Night Journey) 17:23, which can be translated as follows:
(And your Lord has commanded: “Worship none but Him, and (show) kindness to parents. When one or both of their parents reach old age, do not say “Fie!” to them or snap at them, but speak to them in a reverent manner.(Almighty)
This is also based on the instruction of the Prophet and Messenger of Allah (peace be upon him):
“Allah's satisfaction (with a man) is based on the satisfaction of both parents (with their child). Accordingly, the cursing of Allah (for a person) is based on the anger of the parents against such a child.”
Both parents have these rights, even if they are not Muslims, as long as they do not encourage their children to disobey Allah (Almighty). This is based on the instruction of Allah's Messenger (peace be upon him), as reported by A'ishah (may Allah be pleased with him): “My mother visited me when she was not yet a Muslim. I asked Allah's Prophet (peace be upon him) about her visit (and how I should treat her during it) and said: My mother wants to visit me. Should I (or should I not) extend my courtesy (as a host)? He said: “The mother must be given priority in terms of kindness, affection, good feelings, love and warmth.
This is based on the instruction of the Prophet Allah (peace be upon him):
“A man came to Allah's Prophet (peace be upon him) and asked him: “O Prophet of Allah! Which person deserves my company most?” He (God's peace be upon him) replied: “Your mother.” The man further asked, “And who is next (who has claim to my company)?” Allah's Messenger (peace be upon him) replied, "Your mother." The man asked [for the third time], “And who is next?” Allah's Messenger (peace be upon him) replied: “It is your mother.” The man asked [the fourth time], “Who’s next?” Allah's Messenger (peace be upon him) replied, "Then your father." Then the next in the family.”
So we find that the Messenger of Allah grants the mother the triple right of companionship, while the father only a share is due. This is so - and Allah knows best - because mothers suffer much more than fathers do.
The mother raises the children, carries them and exercises patience with them. In addition, it is based on the instructions of the Ajat in the Quran al-Karim Sura Al-Ahqaaf (The Sand Dunes) 46:15, which can be translated in meaning as follows:
(And We have commanded man to be kind to his parents. His mother bore him against her will, and against her will she gave birth to him. (Almighty)
Mothers carry their child as a fetus for nine months. The fetus receives its nutrition as an embryo from its mother's food. And the mother suffers greatly during labor and the birth process. Then the mother continues to suffer as she takes care of the child after the birth.
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49023
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:24 am | |
|
5. Die Rechte des Ehemanns gegenüber seiner Frau:
Finanzielle und andere Sorge: Ein Ehemann besitzt das Recht, das Haus zu leiten und zu führen. Der Ehemann soll, obwohl er der Führer ist, kein tyrannischer Befehlshaber sein. Ein Ehemann hat die Ermächtigung, zuzusehen, dass die Interessen der Familie bestens gewahrt werden.
Dies hat seine Grundlage in der Ajat im Qur´an al-Karim Sura Al-Nisa (Die Frauen) 4:34, die der Bedeutung nach folgendermaßen übersetzt werden kann:
(Die Männer stehen den Frauen in Verantwortung vor, weil Allah die einen vor den anderen ausgezeichnet hat und weil sie von ihrem Vermögen hingeben.(Allmächtig)
Desweiteren ist der Ehemann als Mann vernünftiger, wenn es darum geht, Dinge welche die Familie betreffen, zu entscheiden. Die Ehefrau, als Frau, ist im Allgemeinen emotionaler.
Von der Ehefrau wird verlangt, dass sie den Befehlen und Anordnungen ihres Ehegatten Folge leistet, solange diese keine Handlung beinhalten, die den Ungehorsam gegenüber Allahs Befehlen oden den Anweisungen des Propheten verlangen.
Dies ist die Antwort des Gesandten Allahs (Gottes Friede sei mit ihm) auf A´ischah`s (Möge Allah mit ihm zufrieden sein) Frage:
“Wer besitzt das größte Recht über eine Frau?” Da antwortete er spontan:“Ihr Ehemann.” Ähnlich beantwortete der Gesandte Allahs (Gottes Friede sei mit ihm) die Frage:“Wer besitzt das größte Recht über einen Mann?” Er (Gottes Friede sei mit ihm) sagte: “Es ist seine eigene Mutter.”
Eine Frau darf von ihrem Ehemann keine Dinge verlangen, die er sich nicht leisten kann oder ihn um Sachen bitten, die er nicht fertigbringen kann. Von einer Ehefrau wird auch erwartet, dass sie den Reichtum, die Kinder und die Abstammung ihres Gatten bewahrt [indem sie sich selbst schützt und vollkommen keusch bleibt]. Demgemäß darf eine Frau das Haus ihres Ehemannes nicht ohne sein vorheriges Wissen und sein Einverständnis verlassen. Einer Frau ist es auch nicht erlaubt, jemanden, den ihr Ehegatte hasst oder nicht gern in seinem Haus sieht, einzulassen.
Dies ist auf der Anweisung von Allahs Gesandten (Gottes Friede sei mit ihm) begründet:
“Die beste der Frauen ist die, mit der du zufrieden bist, wenn du sie ansiehst, wenn du ihr [irgendetwas Erlaubtes] befiehlst, gehorcht sie dir und wenn du abwesend bist oder dich nicht bei ihr (zu Hause) befindest, beschützt und bewahrt sie deinen Reichtum und deine Abstammung.”
6. Die Rechte der Ehefrau gegenüber ihrem Ehegatten:
Mitgift: Einer Ehefrau steht eine Mitgift von ihrem Ehemann zu, ohne welche der Ehevertrag nicht vollständig ist. Auf die Mitgift kann nicht verzichtet werden, selbst wenn die Frau damit einverstanden ist; außer wenn der Ehevertrag bereits geschlossen ist, dann kann die Frau auf die ihr zustehende Mitgift verzichten.
Dies geht aus der Anweisung Allahs (Allmächtig) im Qur´an al-Karim Sura An-Nisa (Die Frauen) 4:4 hervor, die der Bedeutung nach folgendermaßen übersetzt werden kann:
(Und gebt den Frauen ihre Brautgabe als Schenkung. Und wenn sie euch gern etwas davon erlassen, so könnt ihr dies unbedenklich zum Wohlsein verbrauchen.(Allmächtig)
Gleichberechtigung und Gerechtigkeit: Diese beiden Prinzipien kommen zur Anwendung, wenn der Ehemann mehr als zwei Ehefrauen hat. Den Frauen eines Mannes steht die Gerechtigkeit und Gleichbehandlung durch ihren Gatten zu, denn ein Mann, der mehr als eine Frau hat, muss alle seine Frauen gleich behandeln. Sie müssen ihren Frauen dieselben Wohnbedingungen, die gleiche oder vergleichbare Bekleidung zur Verfügung stellen und mit jeder einzelnen die gleiche Zeit verbringen. Andernfalls handelt ein solcher Ehemann ungerecht.
Dies ist durch die Aussage des Gesandten Allahs (Gottes Friede sei mit ihm) begründet:
“Derjenige, der zwei Ehefrauen erhält und sie nicht beide gleich (oder gerecht) behandelt, (ein solcher Ehemann) wird am Tag des Gerichts mit einer schrägen (gelähmten) Seite erscheinen (auf beiden Seiten: rechts und links)”
Finanzielle Versorgung: Ein Ehemann muss seine Frau, Familie und Kinder finanziell unterstützen. Die Ehemänner sind verpflichtet, ihrem Haushalt angemessene Wohn- und Lebensbedingungen zur Verfügung zu stellen. Der Ehemann muss für seine Frau (Frauen) und den gesamten Haushalt und alle Familienmitglieder die notwendigen und grundlegenden Dinge zur Verfügung stellen: Lebensunterhalt, medizinische Versorgung, Bekleidung und Grundbedarf. Die Ehemänner müssen ihre Familie gemäß ihrer Mittel und Grenzen versorgen.
Dies basiert auf den Anweisungen aus dem Qur´an al-Karim Sura Al-Talaq (Die Scheidung) 65:7, die der Bedeutung nach folgendermaßen übersetzt werden können:
(Jeder soll aus seiner Fülle ausgeben, wenn er die Fülle hat; und der, dessen Mittel beschränkt sind, soll gemäß dem ausgeben, was ihm Allah gegeben hat. Allah fordert von keiner Seele etwas über das hinaus, was Er ihr gegeben hat. Allah wird nach einer Bedrängnis Erleichterung schaffen.(Allmächtig)
Gleiche Zeit und vertrauliche Beziehungen: Eines der wichtigsten Rechte der Frau über ihren Ehemann ist ein befriedigendes Maß an vertraulicher Beziehung zu bewahren und eine angemessene Zeit mit ihm und seinen Familienangehörigen zu verbringen. Islamische Gesetze und Lehren bestehen auf ihren Prinzipien und ziehen daraus großen Nutzen. Das Recht der Frau, Frauen und Familienmitglieder muss voll erfüllt werden. Eine Frau braucht einen liebevollen Ehemann, der auf sie achtet und ihre grundlegenden Lebensbedürfnisse erfüllt. Andernfalls, wenn er nicht die notwendige Sorge und Zuneigung bereithält, kann die resultierende Situation zur Zerstörung der Ehe führen, möge Allah uns davor bewahren.
Schutz aller Geheimnisse der Frau: Ein Ehemann darf keinerlei Fehler oder Mängel seiner Frau enthüllen. Ein Ehemann muss alles, was er von seiner Frau sieht oder hört als ein geschütztes Geheimnis behalten, das niemals enthüllt und öffentliches Gesprächsthema werden darf. Jegliche intime Beziehung zwischen einem Ehemann und seiner Gattin muss gepflegt, beschützt und niemals in der Öffentlichkeit enthüllt werden, egal was passiert. Eheliche Beziehungen sind gemäß dem Islam heilige Beziehungen und damit darf kein Missbrauch betrieben werden.
Dies ist durch die Anweisung des Gesandten Allahs (Gottes Friede sei mit ihm) begründet:
“Eine der schlechtesten Stellungen am Tag des Gerichts wird vor Allahs Angesicht ein Mann [Ehemann] haben, der mit seiner [rechtmäßigen] Frau eine intime Beziehung hat und dann enthüllt einjeder der beiden die Geheimnisse seines Partners [Gatten] in der Öffentlichkeit.”
Gerechte und freundliche Behandlung: Ein Ehemann muss seiner Frau / seinen Frauen und seinem Haushalt eine gerechte Behandlung erweisen. Ein Ehemann muss Sorge, Freundlichkeit zeigen und jedes Problem seinen Fähigkeiten entsprechend lösen. Ein Ehemann muss Fehler vermeiden, Mängel seiner Frau ausgleichen, um Allahs (Allmächtig) Gefallen in beiden Welten zu erreichen. Ein Ehemann muss sich mit seiner Frau / seinen Frauen über ihr Leben und ihre zukünftigen Bedürfnisse und Pläne beraten. Ein Ehemann darf weder eine autoritäre Stellung einnehmen, noch die ganze Zeit über ein dominantes Verhalten zeigen. Es ist nicht unbedingt notwendig, dass eine Überlegung des Ehemannes sich immer als richtig erweist. Der Ehemann ist verpflichtet, für seine Frau / Frauen und seinen Haushalt mit allen Mitteln eine liebende, friedliche und sorgende Umgebung zu Hause und ausserhalb zu sichern und bereitzustellen. Ein Ehemann muss seine Frau / seinen Frauen und Familienmitgliedern seine wahre Liebe entgegenbringen. Ein Ehemann muss mit seiner Frau und seinen Kindern freundlich und aufmerksam sein.
Dies ist durch die Anweisung des Gesandten Allahs (Gottes Friede sei mit ihm) begründet:
“Derjenige von den Gläubigen mit dem vollständigsten Glauben ist der, der den besten Charakter [Verhalten und Benehmen] besitzt. Überdies, die Besten unter euch (Muslime) sind die, die am besten zu ihren Familien (Frauen) sind.”
Schutz und Erhaltung: Ein Ehemann darf seine Frau oder Familienmitglieder nicht in eine gefährliche oder verdorbene Situation bringen oder einer solchen aussetzen. Ein Ehemann darf seiner Frau oder Familienmitgliedern nicht erlauben, sich in schlechter Umgebung aufzuhalten.
Dies basiert auf den Anweisungen aus dem Qur´an al-Karim Sura Al-Tahrim (Das Verbot) 66:6, die der Bedeutung nach folgendermaßen übersetzt werden können:
(Oh ihr, die ihr glaubt, rettet euch und die Euren vor einem Feuer, dessen Brennstoff Menschen und Steine sind, worüber strenge Engel gesetzt sind, die Allah nicht ungehorsam sind in dem, was Er ihnen befiehlt, und die alles vollbringen, was ihnen befohlen wird.(Allmächtig)
Ein Ehemann muss den privaten Reichtum, Besitz und persönliches finanzielles Vermögen seiner Frau beschützen. Ein Ehemann darf nichts von ihren persönlichen Dingen nehmen, ohne sie zuvor um Erlaubnis zu fragen. Ein Ehemann darf keinerlei Transaktionen, welche die Finanzen seiner Frau betreffen, ohne ihr Einverständnis vornehmen. |
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49023
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:24 am | |
|
7. The rights of children
Children's rights are many. Essentially, they have the right to a decent and peaceful life and also the right to good and worthy names. In addition, they are entitled to the necessities of life, which include an affordable house and permitted food. Furthermore, they are entitled to useful education and proper upbringing. This gives them both a well-mannered character and protection against all sorts of vices and bad qualities, such as lying, cheating, stealing, jealousy, cheating and unfriendly behavior towards their parents.
This is based on the instructions of the Messenger of Allah (peace be upon him):
“It is enough for a being to be a sin to cause those whom it should feed to perish.”55
Furthermore, children are entitled to fair and equal treatment. No child shall be favored or given any kind of privilege over the others as to gifts, grants, property or inheritance. Accordingly, all children must be treated equally when it comes to friendly treatment and good behavior. Unfair treatment of children can result in bad behavior towards each other and towards their parents. Any unfair treatment of children can also fuel hatred among children. This is based on the instructions of the Messenger of Allah (peace be upon him) when a man came to him and asked him: “O Prophet of Allah! I want you to give a share to one of my children, and I want you to be a witness to it.”
Hearing the man's request, Allah's Messenger (peace be upon him) asked:
“Are you making the gift to all the children?” The man who asked said, “No, I don’t!” Allah's Messenger (peace be upon him) replied: “Then find someone else to witness your donation, for I will not witness any unjust or inequitable situation. Be conscious of (and fear) Allah. Be just, fair and equal in the treatment of your children.”56
8. The rights of relatives
Relatives or relatives are particularly important. Islam urges them to be kindly attentive. A wealthy Muslim, man or woman, is obliged to support his/her relatives. Here too, priority should be given to those closest to you and those who are dear to you. More distant family members are the closest ones to whom such kind treatment is due. According to the teachings of Islam, a Muslim must take part in the interests of his relatives. Similarly, he should share the sorrows and gains of his loved ones.
This is based on the instructions from the Quran al-Karim Sura An-Nisa (The Women) 4:1, which can be translated in meaning as follows:
(O people, fear your Lord, Who created you from a single creature; and from him He created his spouse, and from the two He created many men and women. And fear Allah, in whose name you ask one another, as well (on behalf of your) blood relation. Verily Allah watches over you.(Almighty)
In fact, Islam forces the Muslim to be kind to his loved ones even if they are unkind to him. A Muslim is commanded to forgive his family members even if they are vengeful towards him. A Muslim is required to maintain close relationships with his family members even if they do not feel it is necessary.
This is based on the instruction of the Messenger of Allah (peace be upon him):
“Someone who builds a good protective shell with his family will not be the “rewarded one”. The truly good mediator (with his family members) is the one who is good to his relatives when they break off relations with him.”
Furthermore, Islam warned against breaking off relationships with relatives and family members. Such sins are considered major sins in Islam.
This is based on the instructions from the Quran al-Karim Sura Muhammad (God's peace be upon him) 47:22, which can be translated in meaning as follows:
(Do you then want to cause ruin in the land and break the ties of your blood by turning away from faith? These are the ones who are cursed by Allah, so that He will make them deaf and blind their eyes.( almighty)
A word about general rights and responsibilities:
Islam instructs Muslims to share the concerns and trials of their Muslim brothers around the world and to assist them as much as possible. Support for his fellow Muslims is not limited to any particular location. In fact, it is universal. It disregards any geographical boundaries.
This is based on the instructions of the Messenger of Allah (peace be upon him):
“The Muslim is like a wall to the other. One part holds and strengthens the aothers.” When the Messenger of Allah (peace be upon him) said this, he clasped his hands together.
Furthermore, Islam instructs Muslims to maintain good relations with their Muslim brothers.
This is based on the commands of the Messenger of Allah (peace be upon him):
“Avoid suspicion. Suspicion is the worst lie. Do not follow the bad news, shortcomings and mistakes of your Muslim brothers. Don't spy on your Muslim brothers. Do not compete (with bad thoughts and intentions) with your Muslim brothers. Don't hate your Muslim brothers. Do not turn away from your Muslim brothers (if they need your help and support). O servant of Allah! Be [good] brothers to one another, as He has commanded you. A Muslim is a brother to another Muslim. A Muslim must be fair to his Muslim brother. A Muslim must not abandon him or forbid his support. A Muslim is not allowed to embarrass his Muslim brother (in any way). What a Muslim owns is forbidden for other Muslims to use [without first asking the owner's permission] or misuse [without permission].
Piety [righteousness] is here,” pointing (God’s peace be upon him) to his chest [heart], “Piety is here. It is a sufficient evil for a Muslim to expose his brother. Anything a Muslim owns is forbidden to another Muslim [to interfere]; his blood [i.e. killing one another], his protected things [dignity, honor and family members] and his wealth or possessions. Verily Allah pays no attention to your body, shape or form, but He considers our hearts, deeds and deeds.”
This is also justified by the following directive of the Messenger of Allah:
“A Muslim is not a true believer until he wishes for his brother what he wishes for himself.”
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49023
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:26 am | |
|
These general rights apply to all members of the Islamic Society:
1. The rights of a ruler over the population
This right is simply based on the Ajat from the Qur'an al-Karim Sura An-Nisa' (The Women) 4:59, which can be translated in terms of meaning as follows:
(O you who believe, obey Allah and obey the Messenger and those who have authority among you. (Almighty)
The following are the guidelines that the Muslim must adhere to:
• Obedience to the ruler as long as the ruler does not order something bad to be done. This is justified by the statement of the Messenger of Allah (peace be upon him):
“Listen and obey, even if a slave from Ethiopia is appointed (as ruler), as long as he acts according to the Divine Book of Allah.”
• Therefore, obedience to a Muslim ruler who acts in accordance with the divine book is equivalent to obedience to Allah (Almighty) and vice versa. Any disobedience to the orders of a ruler who acts according to Allah (Almighty) Book is actually disobedience to Allah (Almighty).
•Metaphorical and Serious Advice: A Muslim leader must be given serious advice for the welfare of the community. A Muslim ruler must be given recommendations that will benefit him, the community and the entire nation. A Muslim ruler must be reminded of the basic needs that the general public lacks.
This is based on the guidelines from the Quran al-Karim Sura Taha 20:44, which can be translated in meaning as follows:
(However, speak to him in gentle language; perhaps he will be admonished or fear (Allah).(Almighty)
The people and people must support a Muslim leader/ruler in crisis situations. It is the duty of the Muslim to obey his leader and not to abandon him or to incite the people against him. Aside from not pledging allegiance to the ruler, one must not turn away from a leader in troubled times.
This is based on the instructions of the Messenger of Allah (peace be upon him):
“If someone comes to you while you have a leader and tries to divide your unity, kill him.”
2. Rights of the people against the government
Muslims in an Islamic state have certain rights vis-à-vis their government.
These can be summarized as follows:
Absolute justice: This means that every person in Islamic society is given fair treatment. All individuals who are entitled to special rights must be given the rights they deserve. All individuals required to fulfill certain duties must be treated fairly and impartially. Responsibility must also be distributed equally and fairly among people. No individual, class of people, group or class may be given any priority or preference over others.
This is based on the instructions of the Messenger of Allah (peace be upon him):
“The most beloved and closest to Allah on the Day of Judgment is a righteous leader/ruler or judge. Accordingly, the most hateful of Allah and the most distant from Him is an excessive and tyrannical ruler.”
Referendum: People have the right to be consulted. People in an Islamic society have the right to be consulted about matters affecting their economic and social affairs. This survey should take place in a simple form. The public must be given the opportunity to share their views and ideas on the issues related to the Islamic community. Views expressed in this way may be accepted if they serve the general interest. This is justified by the example when, during the Battle of Badr, the Messenger of Allah (peace be upon him) followed the advice of an ordinary Muslim who suggested that he change the location of the camp of the fighting Muslims. The Prophet (peace be upon him) accepted the advice of his companion.
One of the ordinary, simple Muslims asked the Messenger (peace be upon him) during the battle: “O Prophet of Allah. Is this a place where Allah has commanded you to camp and we have no choice to change it? Is this the strategy and plan of the battle?”
Allah's Messenger (peace be upon him) promptly replied: “No. Is not it. It’s more like my battle plan.” The man who asked suggested: “O Prophet of Allah! This is not the right choice for storage space. Let's find one where we are closest to our enemies' water source and dstore locally. Then we have to bury all our water supplies (if we can). Then we have to build a basin or a water reservoir for our site. Then we can go into battle. We will have access to water, but our enemies will not. So we will be able to drink and use the water available and our enemies will not be able to.
Allah's Messenger (peace be upon him) commented: "You have certainly given the best advice."
Islamic Laws:
The basis for Islamic court decisions and legal regulations is Shari'ah, Islamic law. The constitution of a Muslim ruler must be based on the Quran, Sunnah and all Islamic judicial sources. When an authentic text is available, there should be no room for personal opinions. Spontaneous views can sometimes prove to be mistaken, even if at other times they prove productive. There was an incident here when the second Khalif 'Umar bin Al-Khattab (may Allah be pleased with him), after becoming the ruler of the Muslims, turned to the man who had killed his brother Zaid bin Al-Khattab, whose name was Abu Maryann Al-Saluule, saying: "By Allah! I should not love you until the earth loves blood [i.e. it is impossible]." The murderer replied: "Would this cost me any of my rights [as a Muslim]?" 'Umar (may Allah be pleased with him) immediately replied: "No." The killer commented: "[I guess] Only women cry for love. Don't worry!"
Open Door Policy: A Muslim ruler cannot have a closed door policy. He is not allowed to move far away and distance himself from his people. A Muslim ruler must not appoint middlemen who are biased and select only certain people who are allowed to see the ruler while rejecting others.
This is evident from the instructions of the Messenger of Allah (peace be upon him):
"Whoever is entrusted with the leadership of the Muslims and then hides from them and does not respond to their needs, Allah (Almighty) will hide from such a ruler on the Day of Judgment, making him suffer from his own poverty and needs."
Grace for people:
A Muslim ruler must be merciful to his people. He must not push them beyond their abilities. A Muslim ruler must not make it difficult for his people to live and survive in society. A Muslim ruler must treat an older man as a father, a boy as a son, and someone of the same age as a brother. A Muslim ruler must be respectful to the elders, kind and gracious to the young, and considerate to those of his age group.
This is based on the Ajat in Quran al-Karim Sura Al-Imran 3:159, which can be translated in meaning as follows:
(And in view of the mercy of Allah you (O Muhammad) were gentle with them; but if you had been harsh and hard-hearted, they would have run away from you. Therefore forgive them and ask for forgiveness on their behalf and consult them in the matter; and if you are determined, then trust in Allah; for verily Allah loves those who trust in Him.(Almighty)
It is also based on the guidelines of the Messenger of Allah (peace be upon him):
"Those who are merciful [and kind to others], may Allah be merciful [and kind] to them. Be [kind and] merciful to the people of the earth, and Allah will be [even] more merciful to you."
In fact, 'Umar bin Al-Khattab (may Allah be pleased with him), the second Khalif of the Muslims, once said: "By Allah! A female mule stumbled in 'Iraq, I was worried that Allah (Almighty) would kill me [on the day of the Court] asks: "O 'Umar! Why don't you pave the way for this female mule."
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49023
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:27 am | |
|
3. Rights of neighbors
Allah commanded in the Qur'an al-Karim Sura An-Nisa' (The Women) 4:36, which can be translated in meaning as follows:
(And worship Allah and do not associate anything with Him; and be good to parents and relatives, to orphans, to the poor, to one's neighbor, whether related or foreign, to one's companion, to the son of the way, etc to the one (slave) whom you rightfully own. Behold, Allah does not love the proud and the boastful.(Almighty)
Allah's Messenger (peace be upon him) described the rights of the neighbor as follows:
"Do you know the rights of the neighbor? [They are as follows] If a neighbor asks for your help, give it to him. If a neighbor asks you for a loan, lend to him [if you have it]. If your neighbor becomes poor, then help him financially and support him in his poverty if you can. If your neighbor gets sick, visit him [ask about his health and situation]. If your neighbor is happy about some win, congratulate him.
If a misfortune happens to your neighbor, express your condolences. If your neighbor dies, attend his funeral [if you can]. Don't tower over his buildings so that they block the sunlight or wind. Do not disturb your neighbor with the smell of cooked food before offering him some [of the cooked food]. If you buy fruit [while he does not have the means to buy], give him some of the fruit. If you don't want to give him any of your fruits, then bring them into your house [without him noticing]. Do not allow your child to later bring out the fruit he bought in order to ambush and annoy his son."
Furthermore, Islam divides neighbors into three categories:
A kindred neighbor. This neighbor has three rights over you: the right of kinship, the right of the neighbor and the right of Islam.
A Muslim neighbor has two rights: the right of a neighbor and the right of Islam.
A non-Muslim neighbor still has the right of neighbor. 'Abdullah bin 'Umar (may Allah be pleased with him), a very famous leading companion and scholar of Islam, once came home. He saw that his family had slaughtered a sheep. He immediately asked: "Did you offer any of the sheep's meat as a gift to our Jewish neighbors?
For I heard the Messenger of Allah (peace be upon him) saying:
"The angel Jibriel(peace be upon him) repeatedly commanded me to be kind to my neighbor until I thought he would appoint him as my heir."
4. Rights of friends
Friends enjoy special rights in Islam. This is based on the guidelines of the Messenger of Allah (peace be upon him): "The best of friends and the best of neighbors is the best to them."
5. Rights of the poor
The poor and needy enjoy rights in Islamic society. In fact, Allah (Almighty) praises those who donate for His sake and to help the poor and needy in Islamic society.
This has its basis in the instructions of the Ajat from the Qur'an al-Karim Sura Al-Ma'ariğ (The Ladder to Heaven) (70:24-25), which can be translated in meaning as follows:
(and those in whose possession there is a certain share for the supplicant and the poor (almighty)
Islam considers giving alms to the poor and needy as the best deeds. Furthermore, Islam warns those who accumulate and save their wealth and do not donate in the way of Allah (Almighty).
This is based on the Ajat from the Quran al-Karim Sura Al-Baqarah (The Cow) 2:177, which can be translated in meaning as follows:
(It is not piety to turn your faces toward the East or West; rather, piety is to believe in Allah, the Last Day, the Angels, the Book, and the Prophets, and from possessions, even though you love them, to your relatives to the orphans, the poor, the son of the way, the beggars and (for the ransoming of) slaves, to perform prayer and pay Zakat. They are those who keep their promise when they have given it; and those who are patient in adversity, hardship and time of war; they are the ones who are truthful and God-fearing(Almighty)
For this reason, Zakat is considered one of the fundamental pillars of Islam. Zakat is set as a percentage of accumulated income saved in a year. Muslims donate the required amount on their own initiative out of obedience to Allah's (Almighty) commands. They give to the poor and needy. Zakat is obligatory for those who have a fixed amount of money beyond which Zakat must be paid. This has its basis in the Ajat from the Quran al-Karim Sura Al-Bayyina (Der clear evidence) 98:5, which can be translated in meaning as follows:
(Yet they were commanded nothing other than to serve Allah faithfully in pure faith and to perform prayer and pay Zakah. And this is the religion of rectitude. (Almighty)
If a Muslim refuses to pay Zakat, he/she will be declared a disbeliever. Furthermore, if a Muslim openly and publicly refuses to pay the required amount of Zakat, a Muslim ruler must wage war against such people until they pay it properly. Refusal to pay Zakat harms the poor and needy section of Islamic society to which this right is entitled. For this reason, Abu Bakr (may Allah be pleased with him), the first rightly guided Khalifa, waged war against the group that rejected Zakat and refused to pay it. Abu Bakr (may Allah be pleased with him) made the following famous statement: "By Allah! If those who refuse to pay Zakat refuse to pay even the value of a string that they had previously given to the Prophet (peace and blessings of Allah be upon him). be with him), then I shall fight with them for it [i.e. until they pay the full amount]."
Zakat is described by the following principles and conditions:
1. The payer of Zakat must have 'Nisab', an appropriate amount as stipulated in the Islamic Shari'ah. This amount must exceed the owner's needs. Basic needs are defined by food, shelter, transportation and proper clothing.
2. The period of one year (i.e. 365 days) must elapse during which the owner is in possession of the sum of money and there is no need to use it for his basic needs.
Islam defines the people who are eligible to receive Zakat. This is based on the Ajat from the Quran al-Karim Sura At-Tauba (Repentance) 9:60, which can be translated in meaning as follows:
(Verily, alms is only for the poor and the needy, and for those in charge of administering alms, and for those whose hearts are to be won, and for the freeing of slaves, and for the debtors, and for the cause of Allah and for the Son of the Way; (this is) a decree from Allah. And Allah is All-Knowing, All-Wise. (Almighty)
Zakat is set as 2.5% of the absolute unused sum of money in a year. Islam uses Zakat to eradicate poverty in Islamic society and to deal with the problems resulting from poverty such as: theft, murder, assault on people and their property. In addition, it stimulates mutual care and support among members of the Islamic community. Furthermore, Zakat is used to meet the needs of the needy, the destitute and to pay the debts of those who have debts and are unable to repay them for good and legitimate reasons. Furthermore, paying Zakat purifies the heart, soul and wealth of the payer. The owner of a wealth becomes less greedy and stingy if he/she pays that share to the poor and needy people in the community. Furthermore, the payer will become less eager to own and less selfish, forgetting the poor. Allah Almighty says in the Quran al-Karim Surah At-Taghabun (The Lost Gain) 64:16, which can be translated in meaning as follows:
(And those who are protected from their own greed - these are the successful ones.(Almighty)
Zakat also purifies the hearts of those who are less wealthy. The poor and needy will feel less hatred, jealousy and bitterness against the rich and wealthy class of society. For they realize that they are paying their debts and sharing the troubles of their poor brothers.
Allah Almighty warns those who refuse to pay the required Zakat of severe punishment.
Allah Almighty says in the Quran al-Karim Surah Al-'Imran (The House of 'Imran) 3:180, which can be translated in meaning as follows:
(And those who are stingy with what Allah has given (them) of His bounty should not think that it is better for them this way. No, it will serve them for evil. They will wear this as a collar on the Day of Resurrection carry what they were stingy with. And Allah's is the inheritance of the heavens and the earth, and Allah knows what you do.(Almighty)
6. Rights of workers
Islam has established a number of laws and regulations regarding work and labor. An employer must maintain a friendly relationship with his employees and the work force in accordance with Islamic teachings. Such a union must be based on equality, goodwill and Islamic brotherhood. This has its basis in the Hadith of the Messenger of Allah (peace and blessings of Allah be upon him).
be with him).
"Your workers are your brothers. Allah Almighty has placed them under your command. Whoever has one (of his brothers) under him (to work) must feed him and clothe him with what he eats , with which he clothes himself, and does not charge them to do what they cannot do. If you do this, help them."
Furthermore, Islam upholds the honor and dignity of workers.
It is reported that the Messenger of Allah (peace be upon him) said:
"The best (or purest) income is that which results from honorable (and earnest) work."
Islam also encourages the employer to clarify wages before the worker engages in the required work.
Allah's Messenger (peace be upon him) has assured the worker's rights and the wages he will receive.
It is reported that the Messenger of Allah (peace be upon him) said:
"I am the adversary of three (kinds of) men on the Day of Judgment...and a man who employs a workman but does not pay him his [full] wages."
In fact, the Messenger of Allah (peace be upon him) ordered employers to pay workers' wages before their sweat dries.
In addition, the Messenger of Allah (peace be upon him) ordered that employers not give their workers tasks that they cannot do. If they still do this, they should help them with their own efforts or support them financially or give them more time.
7. Rights of employers
Islam accordingly requires workers to maintain a good relationship with their employer. Islam requires workers to fulfill their duties to their employer to the best of their ability and ability. Workers must not under any circumstances belittle or harm their employer or their work in any way. It is reported that Allah's Messenger (peace be upon him) said:
"Allah Almighty likes a worker who does his work perfectly."
8. Rights of other creatures
All pets must be well fed, properly cared for and treated kindly. It is narrated that Allah's Messenger (peace be upon him) said:
"A woman went to hellfire because of a cat. She locked the cat up until the cat died. The woman did not give the cat food or water, nor did she allow it to roam and eat whatever it could find."
All animals must be treated well according to Islamic teachings. Pack animals must not be so overloaded that they can no longer carry the load. Animals must not be tortured, injured or beaten, regardless of the reason.
It is reported that the Messenger of Allah (peace be upon him) said:
"Allah Almighty curses the one who burns an animal to mark it."
Islam forbids people from targeting a live animal, thereby tormenting the poor and innocent animal. It is narrated that Ibn 'Umar (may Allah be pleased with him) once passed a group of young men from the Quraysh who were using a bird as a live target. Ibn 'Umar (may Allah be pleased with him) asked who did this. He then commented: "May Allah curse the one who released this bird as a living target."
With this, Ibn 'Umar (may Allah be pleased with him) was referring to the hadith of the Messenger of Allah (may Allah's peace be upon him):
"May Allah curse the one who exposes a living being as a living target."
Islam condemns people who mutilate animals [without any reasonable reason] after killing them.
Islam also prohibits frightening or harming an animal. This is justified by the hadith reported by Ibn Mas'ud (may Allah be pleased with him): "We were a group accompanying the Messenger of Allah (may Allah's peace be upon him). He went away to fulfill his natural needs to investigate. When he was gone, we noticed a female bird with two of her little chicks. We took the two little birds. The mother bird fluttered above the Messenger of Allah (may Allah's peace be upon him). When the Messenger of Allah (may Allah's peace be upon him). ) came back, he noticed what we had done.
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49023
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:27 am | |
|
He asked (God's peace be upon him):
"Who was the one who kidnapped the two little birds from their mother and made them sad and troubled? Return the two little birds to their mother."
Islam further commands that an animal that is slaughtered for consumption should be made easier to slaughter. In fact, Islamic teachings prohibit a Muslim butcher from sharpening the knife in front of the animal's eyes or while other animals are watching. Furthermore, the animals that are to be killed must not have their necks broken or even their skin removed before they have completely died. Nevertheless, Islam prescribes that some harmful animals and/or insects should be killed because humans are paramount above all other creatures. From Allah's (Almighty) perspective, human life is honored and important. Man is the most honorable creature in the sight of Allah (Almighty). Therefore, if the rights of animals are important from Allah's (Almighty) perspective, the rights of humans are even more important. As already emphasized, humans are the crown of creation.
Allah Almighty says in the Quran al-Karim Sura Al-Isra' (The Night Journey) 17:70, which can be translated in meaning as follows:
(And verily We have honored the children of Adam, and carried them over land and sea, and provided them with good things, and distinguished them - a distinction above those many whom We have created. (Almighty)
Islam emphasizes the merciful treatment of animals. In fact, Islam considers the kind treatment of animals and other helpless creatures as one of the reasons for forgiveness of sins and entry into Jannah, the Paradise of the Almighty.
It is also reported that the Messenger of Allah (peace be upon him) said:
"As a man81 was on his way [through the desert], he suffered from terrible thirst. Looking for water, he found a well. He climbed into the well [with difficulty], drank his fill, and came out. On At the edge of the well, the man noticed a stray dog licking up the dirt due to severe thirst. The man thought to himself: I think the dog is suffering from the same thirst as I was suffering [if not more]. Since he didn't find anything that he With water for the terribly thirsty dog, the man took off his shoe. He climbed into the well again, filled his shoe with water, held the shoe with his teeth and climbed out of the well again. On top of the well The man offered the thirsty dog what water he could get in his shoe. Allah Almighty looked down with mercy on this man and what he did for the thirsty dog. He appreciated what a good deed the man did and forgave him his sins." The Companions who were present with the Prophet asked: "O Messenger of Allah! Will we be rewarded for what we do to the animals?" He replied, "Yes, of course! There is a reward [for every good deed] if you [help] a living and breathing animal."
As far as plants and trees are concerned, Islam allows the use of the fruits of trees. Islam prohibits cutting, uprooting, or even breaking a tree's branches without good reason. If there is no need to cut down a tree, you should not cut it down. On the contrary, Islam commands to take care of the trees, especially during the reproductive or active phase and to ensure increased growth of new trees.
This is based on the hadith quoted by Imam Ahmad in which the Messenger of Allah (may Allah's peace be upon him) said:
"When the hour [Day of Judgment] comes, [and you recognize the event], while a man is holding a palm sapling in his hand [to plant it in the ground], let him plant it [in the ground] before he leaves this life."
Furthermore, Islam considers planting useful plants and fruit-bearing trees as one of the good deeds for which one will be blessed and rewarded.
This is based on the hadith of the Messenger of Allah (peace be upon him):
"Never does a Muslim plant a tree [or plant] from which birds or a human being or even animals eat without a reward [good deed] being recorded [or given] to the planter."
Islam mandates certain rights, even for roadsides and public passageways. It is reported that the Messenger of Allah (peace be upon him) said: "Avoid sitting on the roadsides [or sidewalks] [at all costs]." The companions present asked: "O Messenger of Allah! The roadsides [sidewalks] are exits for us, where we can sit, rejoice and talk. We cannot avoid them." When the Messenger of Allah (peace and blessings of Allah be upon him) heard this, he replied: "If you cannot avoid going to the Gehwegen to sit, then you must grant the pavements their due rights." The companions then asked: "O Messenger of Allah! What are the rights of the sidewalks?"
Allah's Messenger (peace be upon him) replied:
"You should lower your gaze [when a woman comes or passes by], you should avoid harming anyone, you should return the greeting [when a passerby greets you], you should command the good and forbid the bad."
In addition, it is reported that the Messenger of Allah (peace be upon him) said:
"Removing any harmful things from the road is a charitable act [that is rewarded and valued by Allah (Almighty)]."
Besides, it is reported that the Messenger of Allah (peace and blessings of Allaah be upon him) commanded: "Avoid the two things that bring about curses [acts that cause a curse against the one who does them]." The companions who were present at that time asked: "O Messenger of Allah! What are these things that cause the curse?"
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49023
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:28 am | |
|
Allah's Messenger (peace be upon him) replied:
"They are the one who pursues his natural needs on public paths [or footpaths] and the one who pursues his natural needs [urinating or getting relief] in shady places where other people seek rest [and relaxation]."
However, if these rules or rights are not defended with violence, they would remain only ideals and dreams in people's minds. If there were no authority to emphasize them, they would remain utopian ideals. Some people have a tendency to disobey such orders. You need an authority that exerts power.
It is narrated that the Messenger of Allah (peace be upon him) said:
"You should restrain a careless person from doing evil. You should force such a careless person to command good, or otherwise. Allah (Almighty) may soon send a swift punishment against you."
Therefore, in order to preserve and maintain such human rights in the Islamic society, Allah Almighty has revealed pertinent commands to His Messenger. Allah (Almighty) commands not to exceed these limits.
Furthermore, Allah (Almighty) established punishments and laws known as Huduud (prescribed punishments) or capital punishment, or even set a specific punishment in the Hereafter [in the next world], as a severe torment in Hellfire.
We will list below a few of the commands as "do" and "don't do" that Islam has established:
Islam prohibits the killing or murder of any human being. Islam classifies such an act among the “Major Sins in Islam.” This has its basis in the Ayat in the Quran al-Karim Sura Al-Isra' (The Night Journey) 17:33, which can be translated in terms of meaning as follows:
(And do not kill the life which Allah has made inviolable, except justly. And whoever is killed unjustly, We have certainly given to his heirs authority (to retaliate); but he shall not be excessive in killing, for he finds (Our) help.(Almighty)
Islam prohibits any aggressive action against people's honor, dignity and privacy. In fact, such acts are considered major sins in Islam.
Allah Almighty says in the Quran al-Karim Sura Al-Isra' (The Night Journey) 17:32, which can be translated in meaning as follows:
(And do not come near fornication; behold, it is a shame and an evil way(Almighty)
Islam also bans actions of all kinds that are considered shameless or things that promote shamelessness in a society. For this reason, Islam also bans all actions that can lead to such shamelessness.
Allah Almighty says in the Quran al-Karim Surah An'am (The Cattle) 6:151, which can be translated in meaning as follows:
(Say: "Come here, I will read what your Lord has forbidden you: You shall not associate anything with Him and show kindness to your parents, and you shall not kill your children out of poverty. We care for you and for them. You shall not approach iniquity, whether manifest or hidden; and you shall not kill anyone whose life Allah has made inviolable, except in accordance with law. This is what He has commanded you, that you may understand may.(Almighty)
Allah (Almighty) prohibits attacks of any kind on the wealth and property of others. That is why all kinds of theft and fraud and the like are banned in Islam.
This is based on the hadith of the Messenger of Allah (peace be upon him):
"Whoever deceives us is not one of us."
Usury is also forbidden in Islam.
Allah Almighty says in the Quran al-Karim Surah Al-Baqara (The Cow) 2:275, which can be translated in meaning as follows:
(This is said to be so because they say: "Trading is the same as taking interest."But Allah has permitted trading and has forbidden taking interest.(Almighty)
Furthermore, Allah (Almighty) forbids fraud and treason of any kind.
Allah Almighty says in the Quran al-Karim Surah Al-Anfal (The Spoils) 8:27, which can be translated in meaning as follows:
(O you who believe, do not be disloyal to Allah and the Messenger, nor are you knowingly disloyal in your stewardship.(Almighty)
Additionally, Islam controls the monopoly.
This is based on the hadith of the Messenger of Allah (peace be upon him):
“No one usurps the exclusive right to sell except a wrongdoer.”
Islam also bans bribery.
This is based on the hadith of the Messenger of Allah (peace be upon him):
"May Allah (Almighty) curse both the one who pays bribe and the one who accepts it."
Similar prohibitions apply to shady and illegitimate methods of taking money.
Allah Almighty says in the Quran al-Karim Surah Al-Baqara (The Cow) 2:188, which can be translated in meaning as follows:
(And do not devour your property unjustly among one another, nor offer it to the authorities (as a bribe) in order to sinfully devour part of people's property, while you know. (Almighty)
Islam further condemns the abuse of power, position and influence for personal gain. In fact, Islam empowers the ruler to confiscate all profits obtained through abusive means and deposit them in the Islamic treasury.
This is based on the hadith of the Messenger of Allah (peace be upon him):
"The Messenger of Allah (peace be upon him) spoke to a man named Ibn al-Lutbiyyah, who was appointed as a Zakat collector. This collector divided the Zakat revenue into two parts, one for the Islamic Treasury and another [he claimed] for him as gifts and gifts that were offered and given to him [the collector]. When Allah's Messenger (peace be upon him) heard this from the collector, he was very upset.
The Messenger of Allah (peace be upon him) stood on the mimbar and praised Allah Almighty [as befits Him], then said: "I entrust some of you with duties that Allah (Almighty) has entrusted to me. Then this agent comes back and says, "This [part] is yours and this part [of the Zakat collected] was given to me as a gift." Why doesn't such a person [the Zakat collector] sit at home with his father or mother and see [and wait] whether the people bring him any gifts or offerings? By Allah, in whose hands my soul is, if a person [the Zakat collector] gets any thing from the collected Zakat, he will put it on his neck on the Day of Judgment [and his shoulders]."
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49023
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:29 am | |
|
Islam prohibits all forms of intoxicants that affect the memory or brain of the user.
This is based on the Ajat from the Qur'an al-Karim Sura Al-Maidah (The Table) 5:90, which can be translated in meaning as follows:
(O you who believe, intoxicants, gambling, sacrificial stones and lottery arrows are an abomination, the work of Satan. So avoid them, that you may be successful(Almighty)
Islam prohibits any kind of harm caused to a person or animal such as beating or other vices such as slander, gossiping, false witnessing, etc.
This is based on the Ajat in the Quran al-Karim Surah Al-Ahzaab (The Allies) 33:58, which can be translated in meaning as follows:
(And those who unjustly harm believing men and believing women surely incur (the guilt of) slander and manifest sin. (Almighty)
In addition, Islam protects the dignity and honor of others. Therefore he despises slander.
Allah Almighty says in the Quran al-Karim Sura Al-Hujurat (The Chambers) 49:12, which can be translated in meaning as follows:
(O you who believe! Avoid frequent suspicion, for some suspicion is sin. And do not spy or speak ill of one another. Would any of you like to eat the flesh of his dead brother? Surely you would abhor it. So fear Allah. Verily, Allah is Gracious, Merciful.(Almighty)
In addition, Allah Almighty says in the Quran al-Karim Surah An-Nur (The Light) 24:27-28, which can be translated in meaning as follows:
(O you who believe, do not enter into any dwellings other than your own until you have asked permission and greeted their inhabitants. It is better for you if you allow yourself to be admonished. And if you find no one therein, do not enter rather than until you are given permission. And when it is said to you, "Repent!" then return; that is purer for you. And Allah knows well what you do. (Almighty)
Furthermore, Islam prohibits injustice of any kind.
This is based on the Ayat in the Qur'an al-Karim Sura An-Nahl (The Bees) 16:90-91, which can be translated in meaning as follows:
(Indeed, Allah commands us to act justly, to do good unselfishly, and to be generous to relatives; and He forbids what is shameful and abominable and violent. He admonishes you; perhaps you will accept the admonition. Keep the covenant with Allah when you have made a covenant; and do not break the oaths after they have been confirmed, when you have made Allah your surety. Verily Allah knows what you do. (Almighty)
Furthermore, Allah (Almighty) says in a Hadith Qudsi (Holy Hadith):
"O My servants! I have forbidden Myself injustice. I have declared injustice among you (people) to be unjust. Therefore, do not do (or cause) unjust things to others."
In fact, Allah (Almighty) despises injustice even against those who differ from Muslims in faith and religion. Allah (Almighty) commands Muslims to deal kindly and fairly with non-Muslim residents of an Islamic society.
Allah Almighty says in the Quran al-Karim Surah Al-Mumtahana (The Tested One) 60:8, which can be translated in meaning as follows:
(Allah does not forbid you to be kind to those who did not fight you because of faith and did not drive you out of your homes, and to deal fairly with them; indeed, Allah loves the righteous. (Almighty)
Islam prohibits insulting the faith of non-Muslims because this provokes others to insult one another. Consequently, this will create hostility, hatred and resentment.
This is based on the Ayat in the Quran al-Karim Surah Al-An'am (The Cattle) 6:108, which can be translated in meaning as follows:
(And do not reproach those who call on them instead of Allah, lest they, out of resentment, reproach Allah without knowledge. So We make every people's actions appear pleasing (Almighty)
Instead, Allah (Almighty) instructs Muslims to choose fair and judicious language for such people.
This is based on the Ajat in the Quran al-Karim Sura Al-Imran (The House of Imran) 3:64, which can be translated in meaning as follows:
(Say: "O People of the Book, come to a common agreement between us and you, namely, that we will worship Allah alone and that we will not place anything besides Him, and that some of us will not take the others as lords other than Allah." And if they If you turn away, say: "Bear witness that we are devoted to Him." (Almighty)
Islam also banishes all social, political and spiritual corruption and mischief.
This has its basis in the Ajat in the Quran al-Karim Surah Al-A'raf (The Heights) 7:56, which can be translated in meaning as follows:
(And do not cause corruption on the earth after it has been established, and call upon Him with fear and hope. Indeed, Allah's Mercy is near to those who do good deeds. (Almighty)
Islam also despises using force to force non-Muslims to accept Islam.
Allah Almighty says in the Quran al-Karim Surah Yunus 10:99, which can be translated in meaning as follows:
(And if your Lord had willed it, everyone on earth would have believed. So do you want to force people to become believers? (Almighty)
Of course, this is not to say that Muslims should not encourage others to embrace the monotheistic Islamic faith by sharing the message of Allah (Almighty) with people. Nevertheless, Muslims call to Islam in a wise, kind and good way to teach people about Islam. In reality, Islam has an international mission and is not limited to any particular country or people. Muslims are obliged to spread the message of monotheistic Islam to other people who are not Muslims, but they must never use force to force them to accept Islam. The true leadership lies solely in the hands of Allah (Almighty) and not in the hands of men.
Islam commands people to run their government through consultation. In fact, counseling is one of the essential principles of Islam. Of course, this principle of advice works in situations characterized by the absence of other legal sources, Quran and Sunnah. The purpose of the principle - and Allah (Almighty) knows best - is to make people feel the legal rights to which they are entitled in Islamic society.
Allah Almighty says in the Qur'an al-Karim Surah Ash-Shura (The Consultation) 42:38, which can be translated in meaning as follows: (the action of which is (a matter of) mutual consultation(Almighty)
In fact, Allah (Almighty) emphasizes the importance of the consultation principle in the Islamic society so that it becomes a model for the way of life.
Allah Almighty says in the Quran al-Karim Surah Al-'Imran (The House of Imran) 3:159, which can be translated in meaning as follows:
(And in view of the mercy of Allah you (O Muhammad) were gentle with them; but if you had been harsh and hard-hearted, they would have run away from you. Therefore forgive them and ask for forgiveness on their behalf and consult them in the matter; and if you are determined, then trust in Allah; for verily Allah loves those who trust in Him.(Almighty)
Islam calls for respecting binding rights. Islam also calls for full justice among people.
Allah Almighty says in the Quran al-Karim Surah An-Nisa' (The Women) 4:58, which can be translated in meaning as follows:
(Allah commands you to return the goods entrusted to their owners; and when you judge between people, to judge with justice. Verily righteous is what Allah exhorts you to do. Allah is All-Hearing, All-Seeing.(Almighty)
Islam commands people to support an oppressed person even through violence.
This has its basis in the Ayat from the Quran al-Karim Sura An-Nisa' (The Women) 4:75, which can be translated in terms of meaning as follows:
(And what about you, that you do not fight for the cause of Allah and for the cause of the weak - men, women and children - who say: "Our Lord, bring us out of this city whose inhabitants are unjust, and give us from You a protector, and give us from you a helper."?(Almighty)
Recognizing that there are certain types of people, as previously mentioned, who would never be good unless pressure was exerted against them, Islam establishes an executive system or authority. Such a system ensures that all individuals in Islamic society receive their rights. Furthermore, this system will monitor and control the exercise of such rights and avoid any aggression in the Islamic society. Furthermore, this system has the right to impose appropriate punishments on aggressors and lawbreakers in the Islamic society.
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49023
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:32 am | |
|
The following is a summary of the various Islamic systems that constitute the components of the executive system:
The legal system in Islam:
It is an independent administrative system in the Islamic government aimed at resolving all kinds of legal disputes among the people. Islam is a system that guarantees the rights of the public. The system also ensures the establishment of justice among the people, stops oppression and punishes oppressors. The Islamic system follows the guidelines of Allah (Almighty) and the Sunnah (tradition) of the Prophet (peace be upon him). There are specific criteria for holding a position in the Islamic legal system.
The following is a systematically summarized list of the required criteria:
The applicant must be mature, mentally normal and sane.
The applicant must be fit and healthy to overcome the difficulties and demands of his job.
The applicant must be well educated and informed about the Shri'ah, Islamic Laws and the rules of what is permitted and prohibited in Islam. In addition, such a person must have the ability and sense to differentiate between permitted and prohibited things. He must also have the ability to decide, evaluate and issue judgments on secular and religious matters.
The applicant must have an honorable, worthy, honest and extremely moral character. He should be a man of upright conduct so that his judgments will be accepted by the opposing party in the dispute.
Furthermore, every individual in Islamic society enjoys certain rights, regardless of their faith or religious affiliation, rank or social position.
A summary of such rights follows:
The right to seek judicial judgment against oppressors. An individual may report his oppressor to the Court.
Disputing parties: The plaintiff and defense attorney must have equal hearings before the judge.
This is based on the Hadith of Allah's Messenger (peace be upon him):
"Anyone who is tested [in his life] by serving as a judge among Muslims must be fair [and impartial] in his opinion, evidence and determination."
In addition, it is based on the Hadith of the Messenger of Allah (peace be upon him) in which he instructed 'Ali when appointing him as a judge.
"Indeed, may Allah Almighty guide your heart and establish your tongue [with the truth]. When the accuser and the accused sit before you, do not pronounce judgment on one until you have heard the opinion of the other, as you have said first heard."
According to Islam, everyone is innocent until proven guilty. This has its basis in the hadith of the Messenger of Allah (peace be upon him):
"If people were given [verdicts only] based on their allegations [and opinions], you would see people claiming that others killed [their relatives] and owned their wealth. Nevertheless, the defendant must take an oath."
Baihaqi's report says: "Proof must be brought by the plaintiff and an oath must be taken by the defendant."
Islam guarantees rights against suspicion. Prosecution based on suspicion does not deprive the suspect of his due rights. A suspect must not be forced to say or do anything against his will. Under no circumstances should a suspect be tortured. A suspect must not be subjected to violence, cruelty or hardship in order to induce him to make any statement.
This is based on the hadith of the Messenger of Allah (peace be upon him):
"Allah (Almighty) overlooks (forgives) the following things of my Ummah, community [they are not responsible]: error, forgetfulness and what they were forced to do [against their own will]."
It is further reported that the second Khalif, 'Umar bin Al-Khattab (may Allah be pleased with him) said:
"If you let a [suspect] starve, fear, or imprison him, do not expect him to be safe, and do not expect him to testify against his own soul."
Islam establishes personal responsibility. This means that no one can be held responsible for other people's mistakes. Accusation, suspicion, disruption and punishment must be limited to guilty persons. Family members are not allowed to share his punishment.
This is based on the Ayat from the Quran al-Karim Sura Fussilat (Explained!) 41:46, which can be translated in meaning as follows:
(If anyone does what is right, he does it for himself; and if anyone does evil, he does it against himself. And your Lord is never unjust t against people.(Almighty)
In addition, it is based on the following hadith of the Messenger of Allah (peace be upon him):
"No one should be found [guilty] for the wrong deed of his brother or father."
Islam prescribes a specific code of conduct for judges that should be followed. The letter from 'Umar bin Al-Khattab to one of the appointed judges contains the guidelines for judges.
The letter reads:
"From the second Khalif, 'Umar bin Al-Khattab, the servant of Allah, to 'Abdullah bin Qais. Peace be upon you. Jurisprudence among [disputing] people is a precise and obligatory matter that should be carefully pursued and exercised. You You should [do your best and] try to understand the people before you. Also, [realize that] no one will benefit from a right that is not [properly] carried out. Take the [disputing] people in your court into account same looks and meetings, so that an impressionable person does not think that he has an advantage because of his [high] status. Furthermore, so that a weak person does not lose hope because he fears injustice in your court. The plaintiff must provide proof. A The defendant must take an oath if he denies the accusation and denies the claim of the plaintiff. The disputants may choose a compromise among themselves. However, a compromise is not acceptable if it changes an unlawful thing into a permitted one or vice versa. If you make a judgment one day, but upon reconsideration the next day you discover that you have made a mistake, and the judgment you gave is not correct, then [reopen the case] and give the correct judgment . You must realize that it is [much] better to correct the judgment than to continue to indulge in the wrong. Try to understand the confusing matters that have no text to support them in either the Quran or the Sunnah, the recorded conduct of the Prophet (peace be upon him). You should study similar regulations, rulings and cases and then decide accordingly after getting sufficient knowledge about them. Try to choose the things that Allah loves the most and those that are closest to the truth. Give the plaintiff who is alleging something that is not currently present an opportunity to provide evidence by giving him a specific deadline. If such a plaintiff produces strong evidence, decide the case in his favor. If he fails to do so, judge his case. [You must know that] all Muslims are trustworthy when it comes to testimony, except a person who has been flogged for some shameful act in the Islamic society or a person known for false testimony or a person who is either a relative or is a distant relative of the plaintiff. [You should also know that] Allah (Almighty) is aware of all the hidden secrets of people and helps you to [judge] with the help of solid evidence. Furthermore, you must not worry, become intolerant, or complain about people arguing over legal matters, when Allah rewards those who are patient and is pleased with the results. [You must also know that] if a person has a good inner relationship with Allah (Almighty), Allah will [certainly] improve that man's relations with the public."
For more information on this topic, consult books on Islamic jurisprudence.
Husbah, accountability system in Islam:
Husbah is a voluntary accountability system in Islam. The main reason for the Husbah is to consolidate Shari'ah in Islamic society. Husbah uses the principle of commanding good and forbidding evil to enforce Shari'ah. The Shari'ah disciplines those who publicly do shameful, unlawful or similar things. In addition, the Husbah people keep an eye on any illicit activities such as cheating, stealing and selling illegal or banned things and goods. Husbah also checks the monopolization of people's basic needs. The Husbah also monitors and tracks damaged public facilities in order to properly rebuild them and protect people from physical harm. All of these voluntary activities of the Husbah have their basis in the Ayat in the Qur'an al-Karim Sura Al-Imran (The House of Imran) 3:110, which can be translated in meaning as follows: (You are the best community for people came into being. You enjoin what is right and you forbid what is wrong, and you believe in Allah. (Almighty)
Husbah also includes:
all the fear of Allah's (Almighty) punishment. This is justified by the Ajat in the Quran al-Karim Sura Al-Maidah (The Table) 5:78-79, which can be translated in terms of meaning as follows:
(Cursed were the disbelievers of the children of Israel by the tongue of David and of Jesus the son of Mary. This was because they disobeyed and violated (the commandments). They did not hinder one another from the iniquities they committed. Evil indeed was what they used to do. (Almighty)
Every individual in the Islamic society should take an active role in Husbah and command the good and forbid the bad. This role is performed according to individual abilities and position.
This is based on the Hadith of the Messenger of Allah (peace be upon him):
"Whoever sees an [immoral] unacceptable act being carried out [in Islamic society] must change it [correct it] with his own hand. If he cannot do this, then he should use his tongue [verbally reject the act and kindly instruct the person to stop]. [Finally] if he/she is unable to do this either, then he should use his heart [reject the act in his heart and declare that he/she hates doing such a wrong act in the Islamic society see]. This is the lowest [degree] of faith."
The improvement of an error may be restricted if its effects would worsen and complicate the situation.
The religion of Islam with which Muhammad (peace be upon him) was sent and the excellent and wise prophetic sayings formulate human rights in a single sentence:
"Truly, your blood, your wealth and your protected things are not lawful for others. All these are as sacred as this respected day, this respected month and this respected city..."
Most of the human rights fall under this statement, which comes from the farewell pilgrimage address of the Messenger of Allah (may Allah's peace be upon him). In fact, Islam established all laws and regulations to preserve and defend the rights of people.
It also includes warnings about the most severe punishments for lawbreakers.
What follows is a declaration written in Cairo on human rights in Islam. It should be emphasized that the rights listed in this declaration are only guidelines and general rules. According to Islam, rights are linked together like rings that support each other. The general principles and rules of human rights in Islam are divided into two groups. Consequently, this rough classification is divided into various further subcategories. This requires a longer explanation if we were to go into the details. Therefore we will only give hints and clues. The interested reader can find further details in more extensive literature on human rights in Islam. It is correct to say that Islam came to preserve all human rights and to make people happier both in this life and in the hereafter.
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49023
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:32 am | |
|
---------------------------------------------------------
Islamic Declaration of Human Rights
In the name of Allah, the Beneficent, the Merciful!
Allah Almighty says in the Quran al-Karim Sura Al-Hujurat (The Chambers) (49:13), which can be translated in meaning as follows: (O people, We have created you from male and female and made you into nations and tribes, that you might know one another. Verily, the most esteemed of you in the eyes of Allah is the one who is the most Allah-fearing. Verily, Allah is All-Knowing, All-Aware.(Almighty)
The member states of the Islamic Congress Organization who have full faith in Allah (Almighty), the Creator of all beings, the Granter of all bounties, He who created man in the best form and shape and honored him by making him his governor used on earth. Allah (Almighty) has empowered man to cultivate, transform and maintain the land He created. Allah (Almighty) has entrusted man to remain faithful to the Divine teachings and duties and has provided him with everything in the heavens and the earth.
Faith in the message of Muhammad (God's peace be upon him), who was sent with guidance and the true religion as a grace to the people, a liberator of all enslaved people, a destroyer of all tyrants and arrogant people in his life.
The Messenger of Allah (peace be upon him) declared real equality among people of all species. There is no preference of one person over another except in degree of faith. The Messenger of Allah (peace be upon him) eliminated all differences between people, which Allah Almighty created from a single soul.
The pure monotheistic faith on which Islam is built, where all people are called and invited not to worship anything besides Allah (Almighty), not to associate anything with Him (Almighty) in worship and not to associate any rival or anyone with Him (Almighty). to worship other than Allah (Almighty). This monotheistic faith is that which builds the very foundation of man's freedom, honor and righteousness and declares man's freedom from slavery to another man.
Apart from that, it is based on what the eternal Islamic Shari'ah has brought to man in terms of progress in the preservation of faith, religion, soul, spirit, honor and righteousness and progeny. Furthermore, it is based on the intelligibility and modesty of the Islamic Shari'ah in all regulations, decrees and rulings, in which the soul and matter are fantastically mixed and the heart [emotion] and the mind [intelligence] are both respected and honored.
To highlight the important cultural and historical role that the Islamic Ummah, Society has played throughout the history of humanity, how Allah (Almighty) has made this Ummah the best of nations, He made humanity a balanced, stable and international civilization and Inherit culture that connects this world and the next. The heritage of this Ummah is a combination of science and faith. Today, this Ummah is also expected to play a major role: the guidance of derailed humanity. This latter is just as lost in the race for currents and trends as it is in offering solutions to the problems of materialistic civilization.
In recognition of the human efforts linked to human rights that protect people from bad treatment, violence and abuse and with the aim of emphasizing the freedom of people and their right to a better and orderly life and living conditions, these should be linked to the Islamic Shari'ah agree.
We have shown that despite the great progress that humanity has made on the materialistic plane, there is still and will be in the future a great need for spiritual support through faith to support these great achievements of advanced civilization. This is needed to protect human rights in this society.
We believe that fundamental rights and public freedom in Islam represent an essential part of the Islamic faith and religion. Nobody has the right to override them in whole or in part. We also believe that no one has the right to violate or ignore these rights. These fundamental rights are divine and heavenly. They were revealed to Allah's (Almighty) Prophets in all the scriptures. In fact, Allah (Almighty) commissioned the last of His Prophets for humanity, Muhammad (peace be upon him), who completed the Dispatches and also the message of all previous Prophets and Messengers en. Furthermore, the observance of these important rights is part of the worship service. While denying or violating these rights is a wrongful act according to Islam. Each individual is responsible for following these rights. The Ummah as a community is also responsible for these rights.
On this basis, the member states of the Islamic Congress Organization declare the following:
First article
1. All of humanity constitutes one large family. They unite in that they are all servants of Allah (Almighty), and they are the children of the Prophet Adam (peace be upon him). All people are equal when it comes to human dignity and honor. All people are also equal in matters of responsibility. No race, color, language, gender, religious belief, political affiliation, social status or anything else serves as a factor of distinction. True and pure faith is the only insurance and guarantee for the growth of this human integrity for human integration.
2. All people are [like] one family of the Almighty. The best of these is the one that is best to all. There is no preference of one over the others except in piety [righteousness] and good deeds.
Second article
1. Life is a gift from Allah. It is safe for every person. All members of society and all states and countries must protect this right against attacks of all kinds. No life should be claimed without a legitimate reason.
2. It is not permitted to use means and weapons that exterminate the human race.
3. The maintenance and preservation of human life is the legal duty of Shari'ah.
4. Human physical safety is respected. No one has the right to attack their security. Nobody has the right to question this security without legal reasons. The state must secure this right.
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49023
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:33 am | |
|
Third article
1. When force is used or in the case of armed fighting, it is forbidden to kill those who do not take part in the actual fight. The elderly, women, children, the wounded and the sick have the right to be treated.
The prisoners [prisoners of war] have the right to be fed, cared for and clothed. It is forbidden to mutilate the bodies of those killed in war. Prisoners must be exchanged. Families separated by war have a right to be reunited.
2. It is forbidden to cut [or uproot] trees, destroy crops and dairy animals, destroy buildings or other public facilities of the enemy by bombardment or explosion, etc.
Fourth article
1. Every person has a right to their integrity, honor and reputation in life and after death. The state and society must protect the remains and burial places [cemeteries] of the deceased.
Fifth article
1. The family is the basic unit of society. Marriage forms the basis for founding and forming a family. Men and women have the right to marry. No restrictions on race, color and nationality should be made to restrict marriage.
2. Society and the state must remove all restrictions on marriage. Furthermore, they should try to facilitate marriage and provide for and protect the family.
Sixth article
1. Woman is equal to man in terms of human integrity and dignity. She is entitled to the same rights and obligations. She is entitled to her own civil personality and financial independence and she has the right to keep her name and surname.
2. The man must provide for the financial needs of his family and he must provide every possible care and protection.
Seventh article
1. Every child born has the right to care, education, material care, schooling and moral attention vis-à-vis his parents, society and the state. The unborn child and the mother must also be given special care.
2. Parents and guardians have the right to choose the type of care they like [or prefer] for their children. Nevertheless, the interest and future of the children must be taken into consideration, along with morality and the values and principles of Shari'ah.
Eighth article
Every individual has the right to exercise his full rights in all obligations. If an individual is no longer able to fully or partially represent his or her rights, a wali [representative] must be appointed in his or her place.
Ninth article
1. Seeking education is a commitment. Providing and providing education is a duty imposed on society and the state. The state must ensure the resources for education and numerous educational resources in order to preserve the interest and welfare of the members of society. Education should enable people to acquire knowledge about Islam as a religion and way of life, the cosmos, and how to use the materialistic means for the benefit and welfare of humanity.
2. Every person has a right to various educational organizations, such as family, school, university, media, etc. They should have the appropriate literal and religious education, as well as exercises for an intact and balanced way of life, which reflect his personality and his faith in Allah Almighty, and strengthen his respect for the rights and duties of man.
Tenth article
Man must follow and obey natural religion. For this reason, no one has the right to force him to do something different or to force him to do something contrary to his nature. Furthermore, no one has the right to take advantage of another's poverty, weakness or lack of education to change their religion or become an atheist.
Eleventh article
1. Man is born free. No one has the right to enslave, humiliate, subjugate or exploit him. There should be no slave service except service to Allah Almighty.
2. Colonization of any kind is completely banned. Colonization is the worst form of slavery. Suffering peoples must be given the right to free themselves from colonization. Such peoples have the right to determine their own destiny. All other peoples must support the honest and just cause to fight against colonization and occupation of all kinds. All peoples have the right to maintain their independent state and personality and control over all natural resources.
Twelfth article
Every person has the right to move freely, etcm to find the right place of residence for yourself, in your own country or state, or outside your country. If a person is not safe [in their country], they have the right to seek asylum in another country. The country providing asylum must protect such a person unless the reason for the asylum is based on a crime.
Thirteenth article
The state and society must ensure work for every capable person. Each individual must enjoy the freedom to choose the work that suits him best and that corresponds to his interest and that of society. A worker should enjoy his right to security and peace of mind, as well as all social charitable benefits and guarantees.
Nothing should be imposed on a worker that he cannot do. A worker cannot be forced to do certain things against his will. A worker must not be exploited or harmed. A worker, male or female, without distinction, is entitled to fair pay. There should be no delay in paying wages. A worker should get vacation, benefits, performance pay and other monetary incentives to which he is entitled [annually]. A worker is expected to devote time and effort to his job and complete it perfectly. When a dispute arises between worker and employer, the state must intervene to settle it, take the pressure off, ensure justice and force the disputing parties to accept a fair verdict without any ifs and buts.
Fourteenth article
Every individual has the right to an honest and lawful income. Neither monopoly of goods, deception or fraud of any kind are permitted, nor harm to oneself or others or usury - all of these things are prohibited by law.
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49023
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:34 am | |
|
Fifteenth article
1. Every individual has a right to legal ownership. Except when the right to possession constitutes harm to one's own soul or other members of society or to society as a whole. [Private] property shall not be taken away except in the public interest and for immediate and just replacement.
2. No seizure of property [or property] shall occur without lawful or lawful cause.
Sixteenth article
Every individual has the right to benefit from their current production, written production, artistic production or technical production. Likewise, everyone has a right to protect their literary or financial interests arising from their production, provided the product does not contradict the laws of Shari'ah.
Seventeenth article
1. Every individual has the right to live in a clean environment from pollution and moral depravity. Such an environment prohibits the individual from developing moral character. Both society and the state must secure and provide this right to the individual.
2. Society and the State must provide every individual with [appropriate and necessary] health and social care, using all public institutions to the best of their ability.
3. The state must guarantee individuals and their relatives adequate living conditions. This right includes room and board, adequate and decent clothing, proper education, medical care and all other essential basic needs.
Eighteenth article
1. Every individual has a right to life and security in society with regard to his person, his religion and belief, his family honor and dignity, his relatives and his financial possessions.
2. Every individual has the right to be independent in his own affairs such as housing, family, finances and connections. No espionage or surveillance may take place against anyone. Any defamation is not permitted. Furthermore, the others must protect the individual from all unauthorized conclusions.
3. The privacy of houses and apartments, access to private homes may only occur with the consent of their residents. Private houses should not be destroyed, confiscated or their residents thrown out without any legal reason.
Nineteenth article
1. All individuals – the ruler and the ruled – should enjoy equal rights.
2. All individuals have the right to seek judicial judgment for their disputes.
3. Personal Accountability.
4. Crime and punishment are subject to the instructions of Shari'ah.
5. Every defendant is innocent until proven guilty.
Twentieth article
No one shall be arrested or have their freedom restricted, banned or punished without appropriate legal action. Individuals shall not be subjected to physical or mental torture or humiliating treatment. No one may be subjected to medical experiments without their consent, provided that it will not harm their health. Furthermore, it is not permitted to authorize the executive to write extraordinary laws.
Twenty-first article
It is forbidden to take anyone hostage for any reason or in any form.
Twenty-second article
1. Every individual has the right to express his or her opinion as long as it does not contradict the laws and principles of Shari'ah.
2. Each individual is called upon to enjoin the good and forbid the evil in accordance with the laws and principles of Shari'ah.
3. Media and information are vital for society. Media must not be exploited, abused, attack the dignity of Allah's Prophet or invite immoral or corrupt things. Therefore, all topics that lead to disunity, moral decay, danger or disbelief in society should also be banned.
4. It is not permitted to stir up national hatred or create sects or to exercise any other kind of discrimination.
Twenty-third article
1. Guardianship is a matter of trust and must not be abused. This is absolutely forbidden to ensure human rights.
2. Every individual is entitled to participate in the public administration of his country, either directly or indirectly. Similarly, according to the laws and rules of Shari'ah, all individuals are entitled to hold a public service position.
Twenty-fourth article
All rights and freedoms set out in this Declaration n listed correspond to the framework of the laws and principles of Shari'ah.
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49023
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:35 am | |
|
Twenty-fifth article
1. The laws and principles of Shari'ah constitute the sole source of explanation or clarification for all articles of this Declaration. Cairo, 14th Muharram, 1411 H. Corresponds to 5.8.1990.
2. Acceptance and determination based on the laws listed above is the right way to establish a true Islamic society, which can be described as follows.
3. It is a society where everyone is equal. No one is more respected because of their origin, race, color or language.
4. It is a society that maintains equality as the basis of all rights and obligations. This equality comes from the unity of the human race.
Allah Almighty says in the Quran al-Karim Surah Al-Isra (The Night Journey) 17:70, which can be translated in meaning as follows:
(And verily We have honored the children of Adam, and carried them over land and sea, and provided them with good things, and distinguished them - a distinction above those many whom We have created. (Almighty)
5. It is a society in which man's freedom is identical with his life. Man is born free. With his freedom he can secure his existence. Man must be safe from oppression, abuse, humiliation and slavery.
6. It is a society that grows from the family. This forms its core and foundation. It provides stability and progress.
7. It is a society in which the ruler and the ruled are equal before the Shari'ah. The latter is divinely imposed. In such a society, no discrimination is tolerated.
8. It is a society in which leadership and power is a matter of trust that the ruler must assume within the framework of Shari'ah in order to achieve a goal.
9. It is a society in which every individual believes that Allah Almighty is the true owner of the entire universe. He also believes that everything in the universe exists for the benefit of all creatures of Allah (Almighty). Everything we possess is a gift and a grant from Allah, and no one has the privilege of receiving a fair share of this divine bounty.
Allah Almighty says in the Quran al-Karim Surah Al-Jathiya (The Kneeling One) 45:13, which can be translated in meaning as follows:
(And He has made subservient to you what is in the heavens and on the earth; everything is from Him. Herein indeed are signs for people who think. (Almighty)
10. It is a society in which political governance and all public affairs are based on the principle of deliberation.
Allah Almighty says in the Quran al-Karim Surah Ash-Shura (The Advice) 42:38, which can be translated in meaning as follows:
(And (for those) who listen to their Lord and perform prayer, and whose conduct is (a matter of) mutual consultation, and who donate from what We have given them (Almighty)
11. It is a society that provides equal opportunities to all individuals according to their abilities and skills. Such individuals are responsible for their Ummah in its fulfillment.
This is justified by the hadith reported by Muslim that the Messenger of Allah said:
"Each of you is a shepherd and each is responsible for his [protected] flock."
12. It is a society in which both the ruler and the ruled are equal before the court.
13. It is a society in which each person reflects the consciousness of the Ummah. Every individual has access to the right to take legal action against any criminal activity. Such individuals can also enlist the support of others.
14. It is a society that rejects all oppression and tyranny. It is a society that ensures freedom, security, honor, dignity and justice. It is a society that follows the laws and practices of Shari'ah.
15. The characteristics of human rights in Shari'ah are as follows:
i. Human rights according to Islamic Shari'ah are divine. They do not come from other people influenced by whims, desires, interests and personal pursuits.
ii. Human rights are linked to Islamic faith and belief. They are protected and preserved by divine judgment. Therefore, any violation of these rights is primarily a violation of the Divine Will of Allah, and entails punishment in the Hereafter as well as punishment in this world.
iii. These human rights are understandable and correspond to human nature. They correspond to man's innate weakness, strength, poverty, wealth, dignity and humiliation.
iv. These human rights are available to every human being He applies Islamic jurisprudence without regard to his color, race, religion, language or social status.
v. These human rights endure. They are not adapted to any time or place or to any condition or circumstance. Neither individuals nor a company have the right to change them.
vi. These rights are sufficient to build a society that provides individuals with a decent and honorable life. These rights are a grace from Allah Almighty, Lord of all the worlds, and they are for all humanity. Human rights also serve to secure people's political, social, moral and economic rights.
vii. Human rights are subject to limitations and are not absolute. These rights are consistent with the fundamental rights and principles of Shari'ah. They do not harm the interest and welfare of society. Freedom of opinion and speech, for example, is guaranteed to every individual. All individuals have the right to speak the truth openly and freely without hesitation. Everyone has the right to hold and offer reasonable advice to other people, as long as the advice is in the public interest of others. Advice can be given on both secular and religious matters. There are certain restrictions that cannot be exceeded, otherwise it would lead to a chaotic situation in the society.
Some of the limitations follow:
- The freedom to engage in objective dialogue should be based on wisdom and good advice.
Allah Almighty says in the Quran al-Karim Surah An-Nahl (The Bees) 16:125, which can be translated in meaning as follows:
(Call to the way of your Lord with wisdom and beautiful admonition, and contend with them in the best way. Verily, your Lord knows best who has strayed from His way; and He knows best those who are rightly guided. (Almighty )
- Maintain in all circumstances the essential principles of the Islamic faith, such as the existence of Allah (Almighty), the reality of the message of Allah's Messenger (peace be upon him) and all other things narrated.
- Avoid using such freedoms when they contradict others, whether the contradiction concerns secular or religious matters, such as slander, bringing shame on other people and exposing their secrets. Such tortious acts will only spread harm and evil among the people in society or any other society.
Allah Almighty says in the Quran al-Karim Surah An-Nur (The Light) 24:19, which can be translated in meaning as follows:
(Indeed, those who wish fornication to spread among the believers will have a painful punishment in this world and the Hereafter. And Allah knows, and you do not know. (Almighty).
=========================================
3. Rights of neighbors
Allah commanded in the Qur'an al-Karim Sura An-Nisa' (The Women) 4:36, which can be translated in meaning as follows:
(And worship Allah and do not associate anything with Him; and be good to parents and relatives, to orphans, to the poor, to one's neighbor, whether related or foreign, to one's companion, to the son of the way, etc to the one (slave) whom you rightfully own. Behold, Allah does not love the proud and the boastful.(Almighty)
Allah's Messenger (peace be upon him) described the rights of the neighbor as follows:
"Do you know the rights of the neighbor? [They are as follows] If a neighbor asks for your help, give it to him. If a neighbor asks you for a loan, lend to him [if you have it]. If your neighbor becomes poor, then help him financially and support him in his poverty if you can. If your neighbor gets sick, visit him [ask about his health and situation]. If your neighbor is happy about some win, congratulate him.
If a misfortune happens to your neighbor, express your condolences. If your neighbor dies, attend his funeral [if you can]. Don't tower over his buildings so that they block the sunlight or wind. Do not disturb your neighbor with the smell of cooked food before offering him some [of the cooked food]. If you buy fruit [while he does not have the means to buy], give him some of the fruit. If you don't want to give him any of your fruits, then bring them into your house [without him noticing]. Do not allow your child to later bring out the fruit he bought in order to ambush and annoy his son."
Furthermore, Islam divides neighbors into three categories:
A kindred neighbor. This neighbor has three rights over you: the right of kinship, the right of the neighbor and the right of Islam.
A Muslim neighbor has two rights: the right of a neighbor and the right of Islam.
A non-Muslim neighbor still has the right of neighbor. 'Abdullah bin 'Umar (may Allah be pleased with him), a very famous leading companion and scholar of Islam, once came home. He saw that his family had slaughtered a sheep. He immediately asked: "Did you offer any of the sheep's meat as a gift to our Jewish neighbors?
For I heard the Messenger of Allah (peace be upon him) saying:
"The angel Jibriel(peace be upon him) repeatedly commanded me to be kind to my neighbor until I thought he would appoint him as my heir."
4. Rights of friends
Friends enjoy special rights in Islam. This is based on the guidelines of the Messenger of Allah (peace be upon him): "The best of friends and the best of neighbors is the best to them."
5. Rights of the poor
The poor and needy enjoy rights in Islamic society. In fact, Allah (Almighty) praises those who donate for His sake and to help the poor and needy in Islamic society.
This has its basis in the instructions of the Ajat from the Qur'an al-Karim Sura Al-Ma'ariğ (The Ladder to Heaven) (70:24-25), which can be translated in meaning as follows:
(and those in whose possession there is a certain share for the supplicant and the poor (almighty)
Islam considers giving alms to the poor and needy as the best deeds. Furthermore, Islam warns those who accumulate and save their wealth and do not donate in the way of Allah (Almighty).
This is based on the Ajat from the Quran al-Karim Sura Al-Baqarah (The Cow) 2:177, which can be translated in meaning as follows:
(It is not piety to turn your faces toward the East or West; rather, piety is to believe in Allah, the Last Day, the Angels, the Book, and the Prophets, and from possessions, even though you love them, to your relatives to the orphans, the poor, the son of the way, the beggars and (for the ransoming of) slaves, to perform prayer and pay Zakat. They are those who keep their promise when they have given it; and those who are patient in adversity, hardship and time of war; they are the ones who are truthful and God-fearing(Almighty)
For this reason, Zakat is considered one of the fundamental pillars of Islam. Zakat is set as a percentage of accumulated income saved in a year. Muslims donate the required amount on their own initiative out of obedience to Allah's (Almighty) commands. They give to the poor and needy. Zakat is obligatory for those who have a fixed amount of money beyond which Zakat must be paid. This has its basis in the Ajat from the Quran al-Karim Sura Al-Bayyina (Dhe clear proof) 98:5, which can be translated in meaning as follows:
(Yet they were commanded nothing other than to serve Allah faithfully in pure faith and to perform prayer and pay Zakah. And this is the religion of rectitude. (Almighty)
If a Muslim refuses to pay Zakat, he/she will be declared a disbeliever. Furthermore, if a Muslim openly and publicly refuses to pay the required amount of Zakat, a Muslim ruler must wage war against such people until they pay it properly. Refusal to pay Zakat harms the poor and needy section of Islamic society to which this right is entitled. For this reason, Abu Bakr (may Allah be pleased with him), the first rightly guided Khalifa, waged war against the group that rejected Zakat and refused to pay it. Abu Bakr (may Allah be pleased with him) made the following famous statement: "By Allah! If those who refuse to pay Zakat refuse to pay even the value of a string that they had previously given to the Prophet (peace and blessings of Allah be upon him). be with him), then I shall fight with them for it [i.e. until they pay the full amount]."
Zakat is described by the following principles and conditions:
1. The payer of Zakat must have 'Nisab', an appropriate amount as stipulated in the Islamic Shari'ah. This amount must exceed the owner's needs. Basic needs are defined by food, shelter, transportation and proper clothing.
2. The period of one year (i.e. 365 days) must elapse during which the owner is in possession of the sum of money and there is no need to use it for his basic needs.
Islam defines the people who are eligible to receive Zakat. This is based on the Ajat from the Quran al-Karim Sura At-Tauba (Repentance) 9:60, which can be translated in meaning as follows:
(Verily, alms is only for the poor and the needy, and for those in charge of administering alms, and for those whose hearts are to be won, and for the freeing of slaves, and for the debtors, and for the cause of Allah and for the Son of the Way; (this is) a decree from Allah. And Allah is All-Knowing, All-Wise. (Almighty)
Zakat is set as 2.5% of the absolute unused sum of money in a year. Islam uses Zakat to eradicate poverty in Islamic society and to deal with the problems resulting from poverty such as: theft, murder, assault on people and their property. In addition, it stimulates mutual care and support among members of the Islamic community. Furthermore, Zakat is used to meet the needs of the needy, the destitute and to pay the debts of those who have debts and are unable to repay them for good and legitimate reasons. Furthermore, paying Zakat purifies the heart, soul and wealth of the payer. The owner of a wealth becomes less greedy and stingy if he/she pays that share to the poor and needy people in the community. Furthermore, the payer will become less eager to own and less selfish, forgetting the poor. Allah Almighty says in the Quran al-Karim Surah At-Taghabun (The Lost Gain) 64:16, which can be translated in meaning as follows:
(And those who are protected from their own greed - these are the successful ones.(Almighty)
Zakat also purifies the hearts of those who are less wealthy. The poor and needy will feel less hatred, jealousy and bitterness against the rich and wealthy class of society. For they realize that they are paying their debts and sharing the troubles of their poor brothers.
Allah Almighty warns those who refuse to pay the required Zakat of severe punishment.
Allah Almighty says in the Quran al-Karim Surah Al-'Imran (The House of 'Imran) 3:180, which can be translated in meaning as follows:
(And those who are stingy with what Allah has given (them) of His bounty should not think that it is better for them this way. No, it will serve them for evil. They will wear this as a collar on the Day of Resurrection carry what they were stingy with. And Allah's is the inheritance of the heavens and the earth, and Allah knows what you do.(Almighty)
6. Rights of workers
Islam has established a number of laws and regulations regarding work and labor. An employer must maintain a friendly relationship with his employees and the work force in accordance with Islamic teachings. Such a union must be based on equality, goodwill and Islamic brotherhood. This has its basis in the hadith of the Messenger of Allah (peace be upon him).
e be with him).
"Your workers are your brothers. Allah Almighty has placed them under your command. Whoever has one (of his brothers) under him (to work) must feed him and clothe him with what he eats , with which he clothes himself, and does not charge them to do what they cannot do. If you do this, help them."
Furthermore, Islam upholds the honor and dignity of workers.
It is reported that the Messenger of Allah (peace be upon him) said:
"The best (or purest) income is that which results from honorable (and earnest) work."
Islam also encourages the employer to clarify wages before the worker engages in the required work.
Allah's Messenger (peace be upon him) has assured the worker's rights and the wages he will receive.
It is reported that the Messenger of Allah (peace be upon him) said:
"I am the adversary of three (kinds of) men on the Day of Judgment...and a man who employs a workman but does not pay him his [full] wages."
In fact, the Messenger of Allah (peace be upon him) ordered employers to pay workers' wages before their sweat dries.
In addition, the Messenger of Allah (peace be upon him) ordered that employers not give their workers tasks that they cannot do. If they still do this, they should help them with their own efforts or support them financially or give them more time.
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49023
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:35 am | |
|
7. Rights of employers
Islam accordingly requires workers to maintain a good relationship with their employer. Islam requires workers to fulfill their duties to their employer to the best of their ability and ability. Workers must not under any circumstances belittle or harm their employer or their work in any way. It is reported that Allah's Messenger (peace be upon him) said:
"Allah Almighty likes a worker who does his work perfectly."
8. Rights of other creatures
All pets must be well fed, properly cared for and treated kindly. It is narrated that Allah's Messenger (peace be upon him) said:
"A woman went to hellfire because of a cat. She locked the cat up until the cat died. The woman did not give the cat food or water, nor did she allow it to roam and eat whatever it could find."
All animals must be treated well according to Islamic teachings. Pack animals must not be so overloaded that they can no longer carry the load. Animals must not be tortured, injured or beaten, regardless of the reason.
It is reported that the Messenger of Allah (peace be upon him) said:
"Allah Almighty curses the one who burns an animal to mark it."
Islam forbids people from targeting a live animal, thereby tormenting the poor and innocent animal. It is narrated that Ibn 'Umar (may Allah be pleased with him) once passed a group of young men from the Quraysh who were using a bird as a live target. Ibn 'Umar (may Allah be pleased with him) asked who did this. He then commented: "May Allah curse the one who released this bird as a living target."
With this, Ibn 'Umar (may Allah be pleased with him) was referring to the hadith of the Messenger of Allah (may Allah's peace be upon him):
"May Allah curse the one who exposes a living being as a living target."
Islam condemns people who mutilate animals [without any reasonable reason] after killing them.
Islam also prohibits frightening or harming an animal. This is justified by the hadith reported by Ibn Mas'ud (may Allah be pleased with him): "We were a group accompanying the Messenger of Allah (may Allah's peace be upon him). He went away to fulfill his natural needs to investigate. When he was gone, we noticed a female bird with two of her little chicks. We took the two little birds. The mother bird fluttered above the Messenger of Allah (may Allah's peace be upon him). When the Messenger of Allah (may Allah's peace be upon him). ) came back, he noticed what we had done.
He asked (God's peace be upon him):
"Who was the one who kidnapped the two little birds from their mother and made them sad and troubled? Return the two little birds to their mother."
Islam further commands that an animal that is slaughtered for consumption should be made easier to slaughter. In fact, Islamic teachings prohibit a Muslim butcher from sharpening the knife in front of the animal's eyes or while other animals are watching. Furthermore, the animals that are to be killed must not have their necks broken or even their skin removed before they have completely died. Nevertheless, Islam prescribes that some harmful animals and/or insects should be killed because humans are paramount above all other creatures. From Allah's (Almighty) perspective, human life is honored and important. Man is the most honorable creature in the sight of Allah (Almighty). Therefore, if the rights of animals are important from Allah's (Almighty) perspective, the rights of humans are even more important. As already emphasized, humans are the crown of creation.
Allah Almighty says in the Quran al-Karim Sura Al-Isra' (The Night Journey) 17:70, which can be translated in meaning as follows:
(And verily We have honored the children of Adam, and carried them over land and sea, and provided them with good things, and distinguished them - a distinction above those many whom We have created. (Almighty)
Islam emphasizes the merciful treatment of animals. In fact, Islam considers the kind treatment of animals and other helpless creatures as one of the reasons for forgiveness of sins and entry into Jannah, the Paradise of the Almighty.
It is also reported that the Messenger of Allah (peace be upon him) said:
"As a man81 was on his way [through the desert], he suffered from terrible thirst. Looking for water, he found a well. He climbed into the well [with difficulty], drank his fill, and came out. On At the edge of the well the man noticed a streun dog that licked up the dirt out of extreme thirst. The man thought to himself: I think the dog is suffering from the same thirst that I suffered [if not more]. Finding nothing to fill with water for the terribly thirsty dog, the man took off his shoe. He climbed into the well again, filled his shoe with water, held the shoe with his teeth and climbed out of the well again. At the top of the well, the man offered the thirsty dog whatever water he could gather in his shoe. Allah Almighty looked down with mercy on this man and what he did for the thirsty dog. He appreciated the good deed the man had done and forgave him his sins." The Companions who were present with the Prophet asked: "O Messenger of Allah! Are we rewarded for what we do to the animals?" He replied: "Yes, of course! There is a reward [for every good deed] when you [help] a living and breathing animal."
As far as plants and trees are concerned, Islam allows the use of the fruits of trees. Islam prohibits cutting, uprooting, or even breaking a tree's branches without good reason. If there is no need to cut down a tree, you should not cut it down. On the contrary, Islam commands to take care of the trees, especially during the reproductive or active phase and to ensure increased growth of new trees.
This is based on the hadith quoted by Imam Ahmad in which the Messenger of Allah (may Allah's peace be upon him) said:
"When the hour [Day of Judgment] comes, [and you recognize the event], while a man is holding a palm sapling in his hand [to plant it in the ground], let him plant it [in the ground] before he leaves this life."
Furthermore, Islam considers planting useful plants and fruit-bearing trees as one of the good deeds for which one will be blessed and rewarded.
This is based on the hadith of the Messenger of Allah (peace be upon him):
"Never does a Muslim plant a tree [or plant] from which birds or a human being or even animals eat without a reward [good deed] being recorded [or given] to the planter."
Islam mandates certain rights, even for roadsides and public passageways. It is reported that the Messenger of Allah (peace be upon him) said: "Avoid sitting on the roadsides [or sidewalks] [at all costs]." The companions present asked: "O Messenger of Allah! The roadsides [sidewalks] are exits for us, where we can sit, rejoice and talk. We cannot avoid them." When the Messenger of Allah (peace and blessings of Allah be upon him) heard this, he replied: "If you cannot avoid sitting on the sidewalks, then you must give the sidewalks their due rights." The companions then asked: "O Messenger of Allah! What are the rights of the sidewalks?"
Allah's Messenger (peace be upon him) replied:
"You should lower your gaze [when a woman comes or passes by], you should avoid harming anyone, you should return the greeting [when a passerby greets you], you should command the good and forbid the bad."
In addition, it is reported that the Messenger of Allah (peace be upon him) said:
"Removing any harmful things from the road is a charitable act [that is rewarded and valued by Allah (Almighty)]."
Besides, it is reported that the Messenger of Allah (peace and blessings of Allaah be upon him) commanded: "Avoid the two things that bring about curses [acts that cause a curse against the one who does them]." The companions who were present at that time asked: "O Messenger of Allah! What are these things that cause the curse?"
Allah's Messenger (peace be upon him) replied:
"They are the one who pursues his natural needs on public paths [or footpaths] and the one who pursues his natural needs [urinating or getting relief] in shady places where other people seek rest [and relaxation]."
However, if these rules or rights are not defended with violence, they would remain only ideals and dreams in people's minds. If there were no authority to emphasize them, they would remain utopian ideals. Some people have a tendency to disobey such orders. You need an authority that exerts power.
It is narrated that the Messenger of Allah (peace be upon him) said:
"You should restrain a careless person from doing evil. You should force such a careless person to command good, or otherwise. Allah (Almighty) may soon send a swift punishment against you."
About such human rights in the Islamic n To preserve and maintain society, Allah Almighty has therefore revealed pertinent commands to His Messenger. Allah (Almighty) commands not to exceed these limits.
Furthermore, Allah (Almighty) established punishments and laws known as Huduud (prescribed punishments) or capital punishment, or even set a specific punishment in the Hereafter [in the next world], as a severe torment in Hellfire.
We will list below a few of the commands as "do" and "don't do" that Islam has established:
Islam prohibits the killing or murder of any human being. Islam classifies such an act among the “Major Sins in Islam.” This has its basis in the Ayat in the Quran al-Karim Sura Al-Isra' (The Night Journey) 17:33, which can be translated in terms of meaning as follows:
(And do not kill the life which Allah has made inviolable, except justly. And whoever is killed unjustly, We have certainly given to his heirs authority (to retaliate); but he shall not be excessive in killing, for he finds (Our) help.(Almighty)
Islam prohibits any aggressive action against people's honor, dignity and privacy. In fact, such acts are considered major sins in Islam.
Allah Almighty says in the Quran al-Karim Sura Al-Isra' (The Night Journey) 17:32, which can be translated in meaning as follows:
(And do not come near fornication; behold, it is a shame and an evil way(Almighty)
Islam also bans actions of all kinds that are considered shameless or things that promote shamelessness in a society. For this reason, Islam also bans all actions that can lead to such shamelessness.
Allah Almighty says in the Quran al-Karim Surah An'am (The Cattle) 6:151, which can be translated in meaning as follows:
(Say: "Come here, I will read what your Lord has forbidden you: You shall not associate anything with Him and show kindness to your parents, and you shall not kill your children out of poverty. We care for you and for them. You shall not approach iniquity, whether manifest or hidden; and you shall not kill anyone whose life Allah has made inviolable, except in accordance with law. This is what He has commanded you, that you may understand may.(Almighty)
Allah (Almighty) prohibits attacks of any kind on the wealth and property of others. That is why all kinds of theft and fraud and the like are banned in Islam.
This is based on the hadith of the Messenger of Allah (peace be upon him):
"Whoever deceives us is not one of us."
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49023
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:37 am | |
|
Usury is also forbidden in Islam.
Allah Almighty says in the Quran al-Karim Surah Al-Baqara (The Cow) 2:275, which can be translated in meaning as follows:
(This is said to be so because they say: "Trading is the same as taking interest."But Allah has permitted trading and has forbidden taking interest.(Almighty)
Furthermore, Allah (Almighty) forbids fraud and treason of any kind.
Allah Almighty says in the Quran al-Karim Surah Al-Anfal (The Spoils) 8:27, which can be translated in meaning as follows:
(O you who believe, do not be disloyal to Allah and the Messenger, nor are you knowingly disloyal in your stewardship.(Almighty)
Additionally, Islam controls the monopoly.
This is based on the hadith of the Messenger of Allah (peace be upon him):
“No one usurps the exclusive right to sell except a wrongdoer.”
Islam also bans bribery.
This is based on the hadith of the Messenger of Allah (peace be upon him):
"May Allah (Almighty) curse both the one who pays bribe and the one who accepts it."
Similar prohibitions apply to shady and illegitimate methods of taking money.
Allah Almighty says in the Quran al-Karim Surah Al-Baqara (The Cow) 2:188, which can be translated in meaning as follows:
(And do not devour your property unjustly among one another, nor offer it to the authorities (as a bribe) in order to sinfully devour part of people's property, while you know. (Almighty)
Islam further condemns the abuse of power, position and influence for personal gain. In fact, Islam empowers the ruler to confiscate all profits obtained through abusive means and deposit them in the Islamic treasury.
This is based on the hadith of the Messenger of Allah (peace be upon him):
"The Messenger of Allah (peace be upon him) spoke to a man named Ibn al-Lutbiyyah, who was appointed as a Zakat collector. This collector divided the Zakat revenue into two parts, one for the Islamic Treasury and another [he claimed] for him as gifts and gifts that were offered and given to him [the collector]. When Allah's Messenger (peace be upon him) heard this from the collector, he was very upset.
The Messenger of Allah (peace be upon him) stood on the mimbar and praised Allah Almighty [as befits Him], then said: "I entrust some of you with duties that Allah (Almighty) has entrusted to me. Then this agent comes back and says, "This [part] is yours and this part [of the Zakat collected] was given to me as a gift." Why doesn't such a person [the Zakat collector] sit at home with his father or mother and see [and wait] whether the people bring him any gifts or offerings? By Allah, in whose hands my soul is, if a person [the Zakat collector] gets any thing from the collected Zakat, he will put it on his neck on the Day of Judgment [and his shoulders]."
Islam prohibits all forms of intoxicants that affect the memory or brain of the user.
This is based on the Ajat from the Qur'an al-Karim Sura Al-Maidah (The Table) 5:90, which can be translated in meaning as follows:
(O you who believe, intoxicants, gambling, sacrificial stones and lottery arrows are an abomination, the work of Satan. So avoid them, that you may be successful(Almighty)
Islam prohibits any kind of harm caused to a person or animal such as beating or other vices such as slander, gossiping, false witnessing, etc.
This is based on the Ajat in the Quran al-Karim Surah Al-Ahzaab (The Allies) 33:58, which can be translated in meaning as follows:
(And those who unjustly harm believing men and believing women surely incur (the guilt of) slander and manifest sin. (Almighty)
In addition, Islam protects the dignity and honor of others. Therefore he despises slander.
Allah Almighty says in the Quran al-Karim Sura Al-Hujurat (The Chambers) 49:12, which can be translated in meaning as follows:
(O you who believe! Avoid frequent suspicion, for some suspicion is sin. And do not spy or speak ill of one another. Would any of you like to eat the flesh of his dead brother? Surely you would abhor it. So fear Allah. Verily, Allah is Gracious, Merciful.(Almighty)
In addition, Allah Almighty says in the Quran al-Karim Surah An-Nur (The Light) 24:27-28, which can be translated in meaning as follows:
(O you who believe, do not enter any dwellings other than yours until you have asked permission and greeted their inhabitants. This is bbetter for you if you allow yourself to be admonished. And if you find no one there, do not enter until you are given permission. And when it is said to you, “Repent!” then turn back; that is purer for you. And Allah knows well what you do. (Almighty)
Furthermore, Islam prohibits injustice of any kind.
This is based on the Ayat in the Qur'an al-Karim Sura An-Nahl (The Bees) 16:90-91, which can be translated in meaning as follows:
(Indeed, Allah commands us to act justly, to do good unselfishly, and to be generous to relatives; and He forbids what is shameful and abominable and violent. He admonishes you; perhaps you will accept the admonition. Keep the covenant with Allah when you have made a covenant; and do not break the oaths after they have been confirmed, when you have made Allah your surety. Verily Allah knows what you do. (Almighty)
Furthermore, Allah (Almighty) says in a Hadith Qudsi (Holy Hadith):
"O My servants! I have forbidden Myself injustice. I have declared injustice among you (people) to be unjust. Therefore, do not do (or cause) unjust things to others."
In fact, Allah (Almighty) despises injustice even against those who differ from Muslims in faith and religion. Allah (Almighty) commands Muslims to deal kindly and fairly with non-Muslim residents of an Islamic society.
Allah Almighty says in the Quran al-Karim Surah Al-Mumtahana (The Tested One) 60:8, which can be translated in meaning as follows:
(Allah does not forbid you to be kind to those who did not fight you because of faith and did not drive you out of your homes, and to deal fairly with them; indeed, Allah loves the righteous. (Almighty)
Islam prohibits insulting the faith of non-Muslims because this provokes others to insult one another. Consequently, this will create hostility, hatred and resentment.
This is based on the Ayat in the Quran al-Karim Surah Al-An'am (The Cattle) 6:108, which can be translated in meaning as follows:
(And do not reproach those who call on them instead of Allah, lest they, out of resentment, reproach Allah without knowledge. So We make every people's actions appear pleasing (Almighty)
Instead, Allah (Almighty) instructs Muslims to choose fair and judicious language for such people.
This is based on the Ajat in the Quran al-Karim Sura Al-Imran (The House of Imran) 3:64, which can be translated in meaning as follows:
(Say: "O People of the Book, come to a common agreement between us and you, namely, that we will worship Allah alone and that we will not place anything besides Him, and that some of us will not take the others as lords other than Allah." And if they If you turn away, say: "Bear witness that we are devoted to Him." (Almighty)
Islam also banishes all social, political and spiritual corruption and mischief.
This has its basis in the Ayat in the Qur'an al-Karim Sura Al-A'raf (The Heights) 7:56, which can be translated in meaning as follows:
(And do not cause corruption on the earth after it has been established, and call upon Him with fear and hope. Indeed, Allah's Mercy is near to those who do good deeds. (Almighty)
Islam also despises using force to force non-Muslims to accept Islam.
Allah Almighty says in the Quran al-Karim Surah Yunus 10:99, which can be translated in meaning as follows:
(And if your Lord had willed it, everyone on earth would have believed. So do you want to force people to become believers? (Almighty)
Of course, this is not to say that Muslims should not encourage others to embrace the monotheistic Islamic faith by sharing the message of Allah (Almighty) with people. Nevertheless, Muslims call to Islam in a wise, kind and good way to teach people about Islam. In reality, Islam has an international mission and is not limited to any particular country or people. Muslims are obliged to spread the message of monotheistic Islam to other people who are not Muslims, but they must never use force to force them to accept Islam. The true leadership lies solely in the hands of Allah (Almighty) and not in the hands of men.
Islam commands people to run their government through consultation. In fact, counseling is one of the essential principles of Islam. Of course, this principle of advice works in situations characterized by the absence of other legal sources, Quran and Sunnah. The principle's task is - and Allah (Almighty) knows best - people to make them feel the legal rights they are entitled to in Islamic society.
Allah Almighty says in the Quran al-Karim Surah Ash-Shura (The Advice) 42:38, which can be translated in meaning as follows:
(whose course of action is (a matter of) mutual consultation(Almighty)
In fact, Allah (Almighty) emphasizes the importance of the consultation principle in the Islamic society so that it becomes a model for the way of life.
Allah Almighty says in the Quran al-Karim Surah Al-'Imran (The House of Imran) 3:159, which can be translated in meaning as follows:
(And in view of the mercy of Allah you (O Muhammad) were gentle with them; but if you had been harsh and hard-hearted, they would have run away from you. Therefore forgive them and ask for forgiveness on their behalf and consult them in the matter; and if you are determined, then trust in Allah; for verily Allah loves those who trust in Him.(Almighty)
Islam calls for respecting binding rights. Islam also calls for full justice among people.
Allah Almighty says in the Quran al-Karim Surah An-Nisa' (The Women) 4:58, which can be translated in meaning as follows:
(Allah commands you to return the goods entrusted to their owners; and when you judge between people, to judge with justice. Verily righteous is what Allah exhorts you to do. Allah is All-Hearing, All-Seeing.(Almighty)
Islam commands people to support an oppressed person even through violence.
This has its basis in the Ayat from the Quran al-Karim Sura An-Nisa' (The Women) 4:75, which can be translated in terms of meaning as follows:
(And what about you, that you do not fight for the cause of Allah and for the cause of the weak - men, women and children - who say: "Our Lord, bring us out of this city whose inhabitants are unjust, and give us from You a protector, and give us from you a helper."?(Almighty)
Recognizing that there are certain types of people, as previously mentioned, who would never be good unless pressure was exerted against them, Islam establishes an executive system or authority. Such a system ensures that all individuals in Islamic society receive their rights. Furthermore, this system will monitor and control the exercise of such rights and avoid any aggression in the Islamic society. Furthermore, this system has the right to impose appropriate punishments on aggressors and lawbreakers in the Islamic society.
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49023
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:38 am | |
|
The following is a summary of the various Islamic systems that constitute the components of the executive system:
The legal system in Islam:
It is an independent administrative system in the Islamic government aimed at resolving all kinds of legal disputes among the people. Islam is a system that guarantees the rights of the public. The system also ensures the establishment of justice among the people, stops oppression and punishes oppressors. The Islamic system follows the guidelines of Allah (Almighty) and the Sunnah (tradition) of the Prophet (peace be upon him). There are specific criteria for holding a position in the Islamic legal system.
The following is a systematically summarized list of the required criteria:
The applicant must be mature, mentally normal and sane.
The applicant must be fit and healthy to overcome the difficulties and demands of his job.
The applicant must be well educated and informed about the Shri'ah, Islamic Laws and the rules of what is permitted and prohibited in Islam. In addition, such a person must have the ability and sense to differentiate between permitted and prohibited things. He must also have the ability to decide, evaluate and issue judgments on secular and religious matters.
The applicant must have an honorable, worthy, honest and extremely moral character. He should be a man of upright conduct so that his judgments will be accepted by the opposing party in the dispute.
Furthermore, every individual in Islamic society enjoys certain rights, regardless of their faith or religious affiliation, rank or social position.
A summary of such rights follows:
The right to seek judicial judgment against oppressors. An individual may report his oppressor to the Court.
Disputing parties: The plaintiff and defense attorney must have equal hearings before the judge.
This is based on the Hadith of Allah's Messenger (peace be upon him):
"Anyone who is tested [in his life] by serving as a judge among Muslims must be fair [and impartial] in his opinion, evidence and determination."
In addition, it is based on the Hadith of the Messenger of Allah (peace be upon him) in which he instructed 'Ali when appointing him as a judge.
"Indeed, may Allah Almighty guide your heart and establish your tongue [with the truth]. When the accuser and the accused sit before you, do not pronounce judgment on one until you have heard the opinion of the other, as you have said first heard."
According to Islam, everyone is innocent until proven guilty. This has its basis in the hadith of the Messenger of Allah (peace be upon him):
"If people were given [verdicts only] based on their allegations [and opinions], you would see people claiming that others killed [their relatives] and owned their wealth. Nevertheless, the defendant must take an oath."
Baihaqi's report says: "Proof must be brought by the plaintiff and an oath must be taken by the defendant."
Islam guarantees rights against suspicion. Prosecution based on suspicion does not deprive the suspect of his due rights. A suspect must not be forced to say or do anything against his will. Under no circumstances should a suspect be tortured. A suspect must not be subjected to violence, cruelty or hardship in order to induce him to make any statement.
This is based on the hadith of the Messenger of Allah (peace be upon him):
"Allah (Almighty) overlooks (forgives) the following things of my Ummah, community [they are not responsible]: error, forgetfulness and what they were forced to do [against their own will]."
It is further reported that the second Khalif, 'Umar bin Al-Khattab (may Allah be pleased with him) said:
"If you let a [suspect] starve, fear, or imprison him, do not expect him to be safe, and do not expect him to testify against his own soul."
Islam establishes personal responsibility. This means that no one can be held responsible for other people's mistakes. Accusation, suspicion, disruption and punishment must be limited to guilty persons. Family members are not allowed to share his punishment.
This is based on the Ayat from the Quran al-Karim Sura Fussilat (Explained!) 41:46, which can be translated in meaning as follows:
(If anyone does what is right, he does it for himself; and if anyone does evil, he does it against himself. And your Lord is never unkindcht against people. (Almighty)
In addition, it is based on the following hadith of the Messenger of Allah (peace be upon him):
"No one should be found [guilty] for the wrong deed of his brother or father."
Islam prescribes a specific code of conduct for judges that should be followed. The letter from 'Umar bin Al-Khattab to one of the appointed judges contains the guidelines for judges.
The letter reads:
"From the second Khalif, 'Umar bin Al-Khattab, the servant of Allah, to 'Abdullah bin Qais. Peace be upon you. Jurisprudence among [disputing] people is a precise and obligatory matter that should be carefully pursued and exercised. You You should [do your best and] try to understand the people before you. Also, [realize that] no one will benefit from a right that is not [properly] carried out. Take the [disputing] people in your court into account same looks and meetings, so that an impressionable person does not think that he has an advantage because of his [high] status. Furthermore, so that a weak person does not lose hope because he fears injustice in your court. The plaintiff must provide proof. A The defendant must take an oath if he denies the accusation and denies the claim of the plaintiff. The disputants may choose a compromise among themselves. However, a compromise is not acceptable if it changes an unlawful thing into a permitted one or vice versa. If you make a judgment one day, but upon reconsideration the next day you discover that you have made a mistake, and the judgment you gave is not correct, then [reopen the case] and give the correct judgment . You must realize that it is [much] better to correct the judgment than to continue to indulge in the wrong. Try to understand the confusing matters that have no text to support them in either the Quran or the Sunnah, the recorded conduct of the Prophet (peace be upon him). You should study similar regulations, rulings and cases and then decide accordingly after getting sufficient knowledge about them. Try to choose the things that Allah loves the most and those that are closest to the truth. Give the plaintiff who is alleging something that is not currently present an opportunity to provide evidence by giving him a specific deadline. If such a plaintiff produces strong evidence, decide the case in his favor. If he fails to do so, judge his case. [You must know that] all Muslims are trustworthy when it comes to testimony, except a person who has been flogged for some shameful act in the Islamic society or a person known for false testimony or a person who is either a relative or is a distant relative of the plaintiff. [You should also know that] Allah (Almighty) is aware of all the hidden secrets of people and helps you to [judge] with the help of solid evidence. Furthermore, you must not worry, become intolerant, or complain about people arguing over legal matters, when Allah rewards those who are patient and is pleased with the results. [You must also know that] if a person has a good inner relationship with Allah (Almighty), Allah will [certainly] improve that man's relations with the public."
For more information on this topic, consult books on Islamic jurisprudence.
Husbah, accountability system in Islam:
Husbah is a voluntary accountability system in Islam. The main reason for the Husbah is to consolidate Shari'ah in Islamic society. Husbah uses the principle of commanding good and forbidding evil to enforce Shari'ah. The Shari'ah disciplines those who publicly do shameful, unlawful or similar things. In addition, the Husbah people keep an eye on any illicit activities such as cheating, stealing and selling illegal or banned things and goods. Husbah also checks the monopolization of people's basic needs. The Husbah also monitors and tracks damaged public facilities in order to properly rebuild them and protect people from physical harm. All of these voluntary activities of the Husbah have their basis in the Ayat in the Qur'an al-Karim Sura Al-Imran (The House of Imran) 3:110, which can be translated in meaning as follows: (You are the best community for people came into being. You enjoin what is right and you forbid what is wrong, and you believe in Allah. (Almighty)
Husbah includesncase the fear of Allah's (Almighty) punishment. This is justified by the Ajat in the Quran al-Karim Sura Al-Maidah (The Table) 5:78-79, which can be translated in terms of meaning as follows:
(Cursed were the disbelievers of the children of Israel by the tongue of David and of Jesus the son of Mary. This was because they disobeyed and violated (the commandments). They did not hinder one another from the iniquities they committed. Evil indeed was what they used to do. (Almighty)
Every individual in the Islamic society should take an active role in Husbah and command the good and forbid the bad. This role is performed according to individual abilities and position.
This is based on the Hadith of the Messenger of Allah (peace be upon him):
"Whoever sees an [immoral] unacceptable act being carried out [in Islamic society] must change it [correct it] with his own hand. If he cannot do this, then he should use his tongue [verbally reject the act and kindly instruct the person to stop]. [Finally] if he/she is unable to do this either, then he should use his heart [reject the act in his heart and declare that he/she hates doing such a wrong act in the Islamic society see]. This is the lowest [degree] of faith."
The improvement of an error may be restricted if its effects would worsen and complicate the situation.
The religion of Islam with which Muhammad (peace be upon him) was sent and the excellent and wise prophetic sayings formulate human rights in a single sentence:
"Truly, your blood, your wealth and your protected things are not lawful for others. All these are as sacred as this respected day, this respected month and this respected city..."
Most of the human rights fall under this statement, which comes from the farewell pilgrimage address of the Messenger of Allah (may Allah's peace be upon him). In fact, Islam established all laws and regulations to preserve and defend the rights of people.
It also includes warnings about the most severe punishments for lawbreakers.
What follows is a declaration written in Cairo on human rights in Islam. It should be emphasized that the rights listed in this declaration are only guidelines and general rules. According to Islam, rights are linked together like rings that support each other. The general principles and rules of human rights in Islam are divided into two groups. Consequently, this rough classification is divided into various further subcategories. This requires a longer explanation if we were to go into the details. Therefore we will only give hints and clues. The interested reader can find further details in more extensive literature on human rights in Islam. It is correct to say that Islam came to preserve all human rights and to make people happier both in this life and in the hereafter.
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49023
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:39 am | |
|
- Islamic Declaration of Human Rights
In the name of Allah, the Beneficent, the Merciful!
Allah Almighty says in the Quran al-Karim Sura Al-Hujurat (The Chambers) (49:13), which can be translated in meaning as follows: (O people, We have created you from male and female and made you into nations and tribes, that you might know one another. Verily, the most esteemed of you in the eyes of Allah is the one who is the most Allah-fearing. Verily, Allah is All-Knowing, All-Aware.(Almighty)
The member states of the Islamic Congress Organization who have full faith in Allah (Almighty), the Creator of all beings, the Granter of all bounties, He who created man in the best form and shape and honored him by making him his governor used on earth. Allah (Almighty) has empowered man to cultivate, transform and maintain the land He created. Allah (Almighty) has entrusted man to remain faithful to the Divine teachings and duties and has provided him with everything in the heavens and the earth.
Faith in the message of Muhammad (God's peace be upon him), who was sent with guidance and the true religion as a grace to the people, a liberator of all enslaved people, a destroyer of all tyrants and arrogant people in his life.
The Messenger of Allah (peace be upon him) declared real equality among people of all species. There is no preference of one person over another except in degree of faith. The Messenger of Allah (peace be upon him) eliminated all differences between people, which Allah Almighty created from a single soul.
The pure monotheistic faith on which Islam is built, where all people are called and invited not to worship anything besides Allah (Almighty), not to associate anything with Him (Almighty) in worship and not to associate any rival or anyone with Him (Almighty). to worship other than Allah (Almighty). This monotheistic faith is that which builds the very foundation of man's freedom, honor and righteousness and declares man's freedom from slavery to another man.
Apart from that, it is based on what the eternal Islamic Shari'ah has brought to man in terms of progress in the preservation of faith, religion, soul, spirit, honor and righteousness and progeny. Furthermore, it is based on the intelligibility and modesty of the Islamic Shari'ah in all regulations, decrees and rulings, in which the soul and matter are fantastically mixed and the heart [emotion] and the mind [intelligence] are both respected and honored.
To highlight the important cultural and historical role that the Islamic Ummah, Society has played throughout the history of humanity, how Allah (Almighty) has made this Ummah the best of nations, He made humanity a balanced, stable and international civilization and Inherit culture that connects this world and the next. The heritage of this Ummah is a combination of science and faith. Today, this Ummah is also expected to play a major role: the guidance of derailed humanity. This latter is just as lost in the race for currents and trends as it is in offering solutions to the problems of materialistic civilization.
In recognition of the human efforts linked to human rights that protect people from bad treatment, violence and abuse and with the aim of emphasizing the freedom of people and their right to a better and orderly life and living conditions, these should be linked to the Islamic Shari'ah agree.
We have shown that despite the great progress that humanity has made on the materialistic plane, there is still and will be in the future a great need for spiritual support through faith to support these great achievements of advanced civilization. This is needed to protect human rights in this society.
We believe that fundamental rights and public freedom in Islam represent an essential part of the Islamic faith and religion. Nobody has the right to override them in whole or in part. We also believe that no one has the right to violate or ignore these rights. These fundamental rights are divine and heavenly. They were revealed to Allah's (Almighty) Prophets in all the scriptures. In fact, Allah (Almighty) commissioned the last of His Prophets for humanity, Muhammad (peace be upon him), who completed the broadcasts and also the message of all previous Prophets and Gesandten. Furthermore, the observance of these important rights is part of the worship service. While denying or violating these rights is a wrongful act according to Islam. Each individual is responsible for following these rights. The Ummah as a community is also responsible for these rights.
On this basis, the member states of the Islamic Congress Organization declare the following:
First article
1. All of humanity constitutes one large family. They unite in that they are all servants of Allah (Almighty), and they are the children of the Prophet Adam (peace be upon him). All people are equal when it comes to human dignity and honor. All people are also equal in matters of responsibility. No race, color, language, gender, religious belief, political affiliation, social status or anything else serves as a factor of distinction. True and pure faith is the only insurance and guarantee for the growth of this human integrity for human integration.
2. All people are [like] one family of the Almighty. The best of these is the one that is best to all. There is no preference of one over the others except in piety [righteousness] and good deeds.
Second article
1. Life is a gift from Allah. It is safe for every person. All members of society and all states and countries must protect this right against attacks of all kinds. No life should be claimed without a legitimate reason.
2. It is not permitted to use means and weapons that exterminate the human race.
3. The maintenance and preservation of human life is the legal duty of Shari'ah.
4. Human physical safety is respected. No one has the right to attack their security. Nobody has the right to question this security without legal reasons. The state must secure this right.
Third article
1. When force is used or in the case of armed fighting, it is forbidden to kill those who do not take part in the actual fight. The elderly, women, children, the wounded and the sick have the right to be treated.
The prisoners [prisoners of war] have the right to be fed, cared for and clothed. It is forbidden to mutilate the bodies of those killed in war. Prisoners must be exchanged. Families separated by war have a right to be reunited.
2. It is forbidden to cut [or uproot] trees, destroy crops and dairy animals, destroy buildings or other public facilities of the enemy by bombardment or explosion, etc.
Fourth article
1. Every person has a right to their integrity, honor and reputation in life and after death. The state and society must protect the remains and burial places [cemeteries] of the deceased.
Fifth article
1. The family is the basic unit of society. Marriage forms the basis for founding and forming a family. Men and women have the right to marry. No restrictions on race, color and nationality should be made to restrict marriage.
2. Society and the state must remove all restrictions on marriage. Furthermore, they should try to facilitate marriage and provide for and protect the family.
Sixth article
1. Woman is equal to man in terms of human integrity and dignity. She is entitled to the same rights and obligations. She is entitled to her own civil personality and financial independence and she has the right to keep her name and surname.
2. The man must provide for the financial needs of his family and he must provide every possible care and protection.
Seventh article
1. Every child born has the right to care, education, material care, schooling and moral attention vis-à-vis his parents, society and the state. The unborn child and the mother must also be given special care.
2. Parents and guardians have the right to choose the type of care they like [or prefer] for their children. Nevertheless, the interest and future of the children must be taken into consideration, along with morality and the values and principles of Shari'ah.
Eighth article
Every individual has the right to exercise his full rights in all obligations. If an individual is no longer able to fully or partially represent his or her rights, a wali [representative] must be appointed in his or her place.
Ninth article
1. Seeking education is a commitment. The offering and providing education is a duty imposed on society and the state. The state must ensure the resources for education and numerous educational resources in order to preserve the interest and welfare of the members of society. Education should enable people to acquire knowledge about Islam as a religion and way of life, the cosmos, and how to use the materialistic means for the benefit and welfare of humanity.
2. Every person has a right to various educational organizations, such as family, school, university, media, etc. They should have the appropriate literal and religious education, as well as exercises for an intact and balanced way of life, which reflect his personality and his faith in Allah Almighty, and strengthen his respect for the rights and duties of man.
Tenth article
Man must follow and obey natural religion. For this reason, no one has the right to force him to do something different or to force him to do something contrary to his nature. Furthermore, no one has the right to take advantage of another's poverty, weakness or lack of education to change their religion or become an atheist.
Eleventh article
1. Man is born free. No one has the right to enslave, humiliate, subjugate or exploit him. There should be no slave service except service to Allah Almighty.
2. Colonization of any kind is completely banned. Colonization is the worst form of slavery. Suffering peoples must be given the right to free themselves from colonization. Such peoples have the right to determine their own destiny. All other peoples must support the honest and just cause to fight against colonization and occupation of all kinds. All peoples have the right to maintain their independent state and personality and control over all natural resources.
Twelfth article
Every person has the right to move freely in order to find the right place of residence for himself, within his own country or state, or outside his country. If a person is not safe [in their country], they have the right to seek asylum in another country. The country providing asylum must protect such a person unless the reason for the asylum is based on a crime.
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49023
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:40 am | |
|
Thirteenth article
The state and society must ensure work for every capable person. Each individual must enjoy the freedom to choose the work that suits him best and that corresponds to his interest and that of society. A worker should enjoy his right to security and peace of mind, as well as all social charitable benefits and guarantees.
Nothing should be imposed on a worker that he cannot do. A worker cannot be forced to do certain things against his will. A worker must not be exploited or harmed. A worker, male or female, without distinction, is entitled to fair pay. There should be no delay in paying wages. A worker should get vacation, benefits, performance pay and other monetary incentives to which he is entitled [annually]. A worker is expected to devote time and effort to his job and complete it perfectly. When a dispute arises between worker and employer, the state must intervene to settle it, take the pressure off, ensure justice and force the disputing parties to accept a fair verdict without any ifs and buts.
Fourteenth article
Every individual has the right to an honest and lawful income. Neither monopoly of goods, deception or fraud of any kind are permitted, nor harm to oneself or others or usury - all of these things are prohibited by law.
Fifteenth article
1. Every individual has a right to legal ownership. Except when the right to possession constitutes harm to one's own soul or other members of society or to society as a whole. [Private] property shall not be taken away except in the public interest and for immediate and just replacement.
2. No seizure of property [or property] shall occur without lawful or lawful cause.
Sixteenth article
Every individual has the right to benefit from their current production, written production, artistic production or technical production. Likewise, everyone has a right to protect their literary or financial interests arising from their production, provided the product does not contradict the laws of Shari'ah.
Seventeenth article
1. Every individual has the right to live in a clean environment from pollution and moral depravity. Such an environment prohibits the individual from developing moral character. Both society and the state must secure and provide this right to the individual.
2. Society and the State must provide every individual with [appropriate and necessary] health and social care, using all public institutions to the best of their ability.
3. The state must guarantee individuals and their relatives adequate living conditions. This right includes room and board, adequate and decent clothing, proper education, medical care and all other essential basic needs.
Eighteenth article
1. Every individual has a right to life and security in society with regard to his person, his religion and belief, his family honor and dignity, his relatives and his financial possessions.
2. Every individual has the right to be independent in his own affairs such as housing, family, finances and connections. No espionage or surveillance may take place against anyone. Any defamation is not permitted. Furthermore, the others must protect the individual from all unauthorized conclusions.
3. The privacy of houses and apartments, access to private homes may only occur with the consent of their residents. Private houses should not be destroyed, confiscated or their residents thrown out without any legal reason.
Nineteenth article
1. All individuals – the ruler and the ruled – should enjoy equal rights.
2. All individuals have the right to seek judicial judgment for their disputes.
3. Personal Accountability.
4. Crime and punishment are subject to the instructions of Shari'ah.
5. Every defendant is innocent until proven guilty.
Twentieth article
No one shall be arrested or have their freedom restricted, banned or punished without appropriate legal action. Individuals shall not be subjected to physical or mental torture or humiliating treatment. No one may be subjected to medical experiments without their consent, provided that it will not harm their health. Furthermore, it is not permitted to empower the executive to make extraordinary laws.
Twenty-first article
It is forbidden to take anyone hostage for any reason or in any form.
Twenty-second article
1. Every individual has the right to express his or her opinion as long as it does not contradict the laws and principles of Shari'ah.
2. Each individual is called upon to enjoin the good and forbid the evil in accordance with the laws and principles of Shari'ah.
3. Media and information are vital for society. Media must not be exploited, abused, attack the dignity of Allah's Prophet or invite immoral or corrupt things. Therefore, all topics that lead to disunity, moral decay, danger or disbelief in society should also be banned.
4. It is not permitted to stir up national hatred or create sects or to exercise any other kind of discrimination.
Twenty-third article
1. Guardianship is a matter of trust and must not be abused. This is absolutely forbidden to ensure human rights.
2. Every individual is entitled to participate in the public administration of his country, either directly or indirectly. Similarly, according to the laws and rules of Shari'ah, all individuals are entitled to hold a public service position.
Twenty-fourth article
All rights and freedoms listed in this Declaration are within the framework of the laws and principles of Shari'ah.
Twenty-fifth article
1. The laws and principles of Shari'ah constitute the sole source of explanation or clarification for all articles of this Declaration. Cairo, 14th Muharram, 1411 H. Corresponds to 5.8.1990.
2. Acceptance and determination based on the laws listed above is the right way to establish a true Islamic society, which can be described as follows.
3. It is a society where everyone is equal. No one is more respected because of their origin, race, color or language.
4. It is a society that maintains equality as the basis of all rights and obligations. This equality comes from the unity of the human race.
Allah Almighty says in the Quran al-Karim Surah Al-Isra (The Night Journey) 17:70, which can be translated in meaning as follows:
(And verily We have honored the children of Adam, and carried them over land and sea, and provided them with good things, and distinguished them - a distinction above those many whom We have created. (Almighty)
5. It is a society in which man's freedom is identical with his life. Man is born free. With his freedom he can secure his existence. Man must be safe from oppression, abuse, humiliation and slavery.
6. It is a society that grows from the family. This forms its core and foundation. It provides stability and progress.
7. It is a society in which the ruler and the ruled are equal before the Shari'ah. The latter is divinely imposed. In such a society, no discrimination is tolerated.
8. It is a society in which leadership and power is a matter of trust that the ruler must assume within the framework of Shari'ah in order to achieve a goal.
9. It is a society in which every individual believes that Allah Almighty is the true owner of the entire universe. He also believes that everything in the universe exists for the benefit of all creatures of Allah (Almighty). Everything we possess is a gift and a grant from Allah, and no one has the privilege of receiving a fair share of this divine bounty.
Allah Almighty says in the Quran al-Karim Surah Al-Jathiya (The Kneeling One) 45:13, which can be translated in meaning as follows:
(And He has made subservient to you what is in the heavens and on the earth; everything is from Him. Herein indeed are signs for people who think. (Almighty)
10. It is a society in which political governance and all public affairs are based on the principle of deliberation.
Allah Almighty says in the Quran al-Karim Surah Ash-Shura (The Advice) 42:38, which can be translated in meaning as follows:
(And (for those) who listen to their Lord and perform prayer, and whose conduct is (a matter of) mutual consultation, and who donate from what We have given them (Almighty)
11. It is a society that provides equal opportunities to all individuals according to their abilities and skills. Such individuals are responsible for their Ummah in its fulfillment.
This is justified by the hadith reported by Muslim that the Messenger of Allah said:
"Each of you is a shepherd and each is responsible for his [protected] flock."
12. It is a society in which both the ruler and the ruled are equal before the court.
13. It is a society in which each person reflects the consciousness of the Ummah. Every individual has access to the right to take legal action against any criminal activity. Such individuals can also enlist the support of others.
14. It is a society that rejects all oppression and tyranny. It is a society that ensures freedom, security, honor, dignity and justice. It is a society that follows the laws and practices of Shari'ah.
15. The characteristics of human rights in Shari'ah are as follows:
i. Human rights according to Islamic Shari'ah are divine. They do not come from other people influenced by whims, desires, interests and personal pursuits.
ii. Human rights are linked to Islamic faith and belief. They are protected and preserved by divine judgment. Therefore, any violation of these rights is primarily a violation of the Divine Will of Allah, and entails punishment in the Hereafter as well as punishment in this world.
iii. These human rights are understandable and correspond to human nature. They correspond to man's innate weakness, strength, poverty, wealth, dignity and humiliation.
iv. These human rights are applicable to every person under Islamic jurisprudence, without regard to their color, race, religion, language or social status.
v. These human rights endure. They are not adapted to any time or place or to any condition or circumstance. Neither individuals nor a company have the right to change them.
vi. These rights are sufficient to build a society that provides individuals with a decent and honorable life. These rights are a grace from Allah Almighty, Lord of all the worlds, and they are for all humanity. Human rights also serve to secure people's political, social, moral and economic rights.
vii. Human rights are subject to limitations and are not absolute. These rights are consistent with the fundamental rights and principles of Shari'ah. They do not harm the interest and welfare of society. Freedom of opinion and speech, for example, is guaranteed to every individual. All individuals have the right to speak the truth openly and freely without hesitation. Everyone has the right to hold and offer reasonable advice to other people, as long as the advice is in the public interest of others. Advice can be given on both secular and religious matters. There are certain restrictions that cannot be exceeded, otherwise it would lead to a chaotic situation in the society.
Some of the limitations follow:
- The freedom to engage in objective dialogue should be based on wisdom and good advice.
Allah Almighty says in the Quran al-Karim Surah An-Nahl (The Bees) 16:125, which can be translated in meaning as follows:
(Call to the way of your Lord with wisdom and beautiful admonition, and contend with them in the best way. Verily, your Lord knows best who has strayed from His way; and He knows best those who are rightly guided. (Almighty )
- Maintain in all circumstances the essential principles of the Islamic faith, such as the existence of Allah (Almighty), the reality of the message of Allah's Messenger (peace be upon him) and all other things narrated.
- Avoid using such freedoms when they contradict others, whether the contradiction concerns secular or religious matters, such as slander, bringing shame on other people and exposing their secrets. Such tortious acts will only spread harm and evil among the people in society or any other society.
Allah Almighty says in the Quran al-Karim Surah An-Nur (The Light) 24:19, which can be translated in meaning as follows:
(Indeed, those who wish fornication to spread among the believers will have a painful punishment in this world and the Hereafter. And Allah knows, and you do not know. (Almighty)
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 49023
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:41 am | |
|
Misunderstandings about human rights in Islam:
Following are some of the misunderstandings about the religion of Islam and the believing Muslims.
We will try to list them in order of priority and correct these issues as best we can:
First, the Shari'ah, brought by Muhammad some fourteen centuries ago, is now quite limited as far as human rights are concerned. The Islamic Shari'ah currently represents a non-evolving religion that is incompatible with the advanced civilization of the modern world, which has so much to offer human needs!
Answer to the misunderstanding about Shari'ah
Islam is different from the previous divine religions. The earlier religions were primarily spiritual religions concerned with man's relationship with his Creator, Allah Almighty. Islamic Shari'ah is an understandable, complete and adaptable religion because it is suitable for every time, every place and for all peoples. Furthermore, Islamic Shari'ah is both a secular and a spiritual religion. Islam is a religion that governs the relationship between man and his Creator, Allah Almighty. Islam is also a secular religion that organizes and regulates the relationship between people and society, as well as with other people and peoples. Islam is not limited to a specific people and society like Judaism, for example.
Nor is Islam like Christianity, which was sent down to Jesus (peace be upon him) who openly declared: "I am sent only to the lost sheep of the house of Israel."
Jesus (peace be upon him) also said to his twelve disciples who were chosen to represent the twelve Jewish tribes:
Jesus sent these twelve and commanded them, saying, "Do not go on the road of the Gentiles, nor go into the towns of the Samaritans, but go to the lost sheep of the house of Israel."
As for Islam, it was sent down as a mercy to humanity. Allah Almighty says in the Quran al-Karim Sura Al-Anbiya (The Prophets) 21:107, which can be translated in meaning as follows: (And We sent you only out of mercy for all the worlds.(Almighty)
Consequently, the laws of Shari'ah are two-dimensional:
1. One side of the laws and regulations of Shari'ah governs man's relationship with his Creator, Allah Almighty. Belief, religion, the various acts of worship and the laws governing inheritance have a firm basis and no one has the right to change, add or omit anything from them. These laws remain unchanged no matter what time, no matter what people, no matter what place. You are never exposed to any changes. For example, As-Salah, prayer in Islam has its special laws, rituals and regulations. No one has the right to change any of the numerous principles of Salah. Similarly, Zakat is also fixed, everlasting and unchanging. Furthermore, the individuals who are considered to be heirs to their parents, sisters, brothers, uncles and other relatives have a fixed amount of inheritance which no one in the Islamic society can limit. The same applies to other acts of worship.
2. The second side of the laws of Shari'ah regulates man's relationship with his neighbors and society. Furthermore, it governs man's relationships with other people and countries. Such laws and rules are in general form in the Shari'ah laws. Details have been omitted to meet the needs arising in developed societies. Such laws and regulations may be changed and adjusted if there is an urgent need for them in society. Such changes or modifications may only be made by specialists or lawyers who are fully aware of all the changes and developments in current society. Schura, the principle of consultation is an example of this. The principle is mentioned generally in the Quran al-Karim, without details of how Shura should take place. There is no specific information in the Qur'an al-Karim that explains how Shura should be applied, carried out and completed in Islamic society. This door has been left wide open for Islamic scholars to make use of Shura in urgent cases and thereby serve the public interest for the individual, society and the Ummah, community, without any regulations in any age and place. For example, what is applicable to one generation might be applicable to another which may not be applicable. This kind of adaptability shows the understandability, international scope and validity of Islam for all times and countries.
Secondly, some people who do not know the real Islam and call themselves either scholars or orientalists and are enemies of Islam complain that Islam does not respect the rights of women. This disrespect that they complain about is openly contrary to human rights, freedom and the faith of the individual.
The Shari'ah's position on non-Muslim residents in Islamic society is free and crystal clear. Both the Quran and the Sunnah, the traditions of the Prophet (peace be upon him), guarantee religious freedom to all members of society under the Islamic Shari'ah government. In fact, the Islamic State does not need violent measures to force people of other faiths who are not Muslims to accept Islam.
This is an interpretation of the Ajat from the Quran al-Karim Surah Yunus (Jonas) 10:99, which can be translated in meaning as follows:
(And if your Lord had willed it, everyone on earth would have believed. So do you want to force people to become believers? (Almighty)
Business relationships with non-Muslims in the Islamic society are permitted, both resident and non-resident. Muslims are also allowed to eat their food if it is permitted. Islam goes one step further and allows male Muslims to marry Jewish or Christian women. We must remember that Islam places special value and importance on the growth of a family. Therefore, marriage to the so-called People of the Book, Jews and Christians, is permitted [only] to male Muslims.
Allah Almighty says in the Quran al-Karim Surah Al-Ma'ida (The Table) 5:5, which can be translated in meaning as follows:
(Today all good things are lawful for you. And the food of those to whom the Scripture was given is lawful to you, as your food is lawful to them. And honorable believing women among the people to whom the Scripture was given before you, if you give them the dowry, and only for marriage and not for fornication and secret love. And whoever denies the faith, his deed has undoubtedly come to nought; and in the Hereafter he will be among the losers. (Almighty)
In addition, Allah Almighty says in the Quran al-Karim Surah Al-Mumtahana (The Tested One) 60:8, which can be translated in meaning as follows:
(Allah does not forbid you to be kind to those who did not fight you because of faith and did not drive you out of your homes, and to deal fairly with them; indeed, Allah loves the righteous. (Almighty)
The non-Muslims who waged war against Islam and Muslims deserve different treatment according to Islam.
Allah Almighty says in the Quran al-Karim Surah Al-Mumtahana (The Tested) 60:9, which can be translated in meaning as follows:
(But Allah forbids you to make friends with those who fought against you because of your faith and drove you out of your houses and helped (others) to drive you out. And whoever makes friends with them - those are the wrongdoers. ( almighty)
But Islam goes one step further. It allows religious discussions and conversations with non-Muslims. Islam commands Muslims to make the best possible approaches when speaking to non-Muslims.
Allah Almighty says in the Quran al-Karim Surah Al-'Ankabut (The Spider) 29:46, which can be translated in meaning as follows:
(And do not argue with the People of the Book except in the best way. Except from this are those who are unrighteous. And say, "We believe in what was revealed to us and what was revealed to you; and our God and your God is one; and to him we are devoted." (Almighty)
Furthermore, Allah (Almighty) addresses those of other faiths by saying in the Quran al-Karim Sura Al-Ahqaf (The Sand Dunes) 46:4:
(Say: "Do you know what it is that you call on instead of Allah? Show me what they have created from the earth. Or do they have a share in the heavens? Bring me a book if you are truthful."( almighty)
Here we should quote Sir Thomas Arnold a Christian intellectual from his book "Call to Islam" (p.48):
"Based on the friendly relations established and strengthened between the Muslims and Christians among the Arabs, we can judge that coercion was never a crucial element in calling people to Islam," Muhammad (God's peace be upon him) himself concluded a treaty with some Christian tribes. Furthermore, it took over Muhammad (God's peace be upon him) himself to protect such people (non-Muslims) and grant freedom to perform their own religious rituals. In fact, Muhammad (God's peace be upon him) allowed the clergy of the churches to enjoy their rights and authority in peace and security."
It is sufficient to cite the following legal rule in refutation of this misunderstanding about human rights in Islam: "[The non-Muslims] are entitled to what we [Muslims] are also entitled to do. They are also commanded to do what we [Muslims] are commanded to do." This statement undoubtedly shows that there is no unequal treatment in an Islamic society.
Third: The application and practice of Huduud, the punishments prescribed by Allah in Islam, is said to be cruel and barbaric. Therefore, they violate human rights.
-------------------------------------------------------
Answer to the misconceptions about Huduud
Let us first show that crime and killing in Islam are divided into two categories:
1. Crimes that have punishments established according to the laws of Shari'ah. These crimes are: murder, adultery, theft, drinking alcohol, false accusation of adultery or other immoral acts, aggression against people, after accepting Islam, rejecting it and fighting against Muslims or threatening or harming them in their society.
2. Crimes that do not have specified punishments according to the laws of Shari'ah. The Muslim executive head is given the authority to determine the punishment for such crimes in accordance with the public interest of Muslims and the Islamic society. This type of punishment is known as a severe reprimand.
Crimes that have punishments established according to the laws of Shari'ah are further divided into two groups:
i. It refers to punishments that include violations of personal rights, such as: killing, bodily harm involving loss or impairment of a limb or organ, or false accusation of adultery. Penalties for such crimes can be reduced if the plaintiff waives the sentence. The punishment for such offenses is taziir, a disciplinary sanction decided by the ruling authority. These punishments serve the interest of the Islamic society.
ii. This refers to punishments for disobedience to the commands of Allah (Almighty) and other commandments established in the Shari'ah. These crimes include drinking alcohol, fornication and theft. The penalties for these offenses cannot be reduced even if the plaintiff drops the charges.
Let us list some basics for the execution of Huduud, capital punishments in Shari'ah:
1. Capital punishment is carried out on an adult, healthy person of legal age.
2. A capital penalty is waived if it is only a matter of suspicion or if there is a lack of evidence.
This is based on the hadith of the Messenger of Allah (peace be upon him):
"Stop huduud, capital punishments if you suspect suspicion [permissive or intentional]."
3. Capital punishment in Islam is only carried out for crimes against the five terrible crimes in life.
4. A capital punishment must be confirmed by a confession. It is still possible to withdraw a confession. Only men's testimony is accepted in capital punishment cases.
5. The main aim of such punishments is to teach criminals a lesson so that they do not do anything that spreads fear and terror in the Islamic society. No attack of any kind should take place against the rights of individuals in Islamic society. Therefore, such penalties exist as a deterrent measure to secure these rights. Consequently, society will enjoy peace and security.
In addition, although Islam threatens people with heavenly punishment in the afterlife for all sorts of offenses, this does not also affect worldly punishment. All individuals of the Islamic society who break laws and Islamic rules will be subjected to severe punishments. There are certain individuals in every human society who can only be disciplined through the use of force and abandon all their evil deeds against society. And then we can find that Islam has established the appropriate punishment for every crime. Qisas, killing the murderer, is a just and fitting punishment for one who kills others.
Allah Almighty says in the Quran al-Karim Surah Al-Baqarah (The Cow) 2:178, which can be translated in meaning as follows:
(O you who believe! Retaliation is prescribed for you for those who have been killed: the free for the free, the slave for the slave, the female for the female. (Almighty)
However, if the victim's family forgives the murderer, the capital punishment is waived.
This is based on the Ajat in the Quran al-Karim Surah Al-Baqarah (The Cow) 2:178, which can be translated in meaning as follows:
(But if someone is forgiven by his brother, the performance should be done in a proper manner and the performance towards him should be done in a charitable way. (Almighty)
Furthermore, Allah (Almighty) ordained cutting of the hand as a punishment for theft.
This has its basis in the Ajat in the Quran al-Karim Sura Al-Maidah (The Table) 5:38, which can be translated in meaning as follows:
(You cut off the hands of the thief and the thief as a retribution for what they have committed and as a deterrent punishment from Allah. And Allah is Almighty, All-Wise.(Almighty)
Islam from However, cutting the hand is only possible under certain circumstances and conditions. First, the theft must be within the specified limit. Secondly, the stolen item must have been locked and properly protected. Thirdly, if the situation of theft is only suspicion or if the reason for the theft was real and justified hunger [or real poverty], in such a case the thief's hand is not amputated. Theft is a very common crime in society. If theft continues to spread, all members of society are at risk. Not a single individual would feel safe in his society anymore. However, a safe community is important in order to enable its members to live a decent and honorable life. After stealing, a thief may face resistance. This may lead him to commit another crime, such as murder. For example, he might rape a woman during the course of his crime. Therefore, such a serious crime must be properly and firmly prosecuted. So if a thief is aware that his hand will be cut off because of the theft, he will either hesitate or refrain from stealing. This also protects the wealth and security of the community.
Furthermore, Islam has prescribed a special punishment called hirabah [a special punishment described with the following example] for crimes committed under the threat of a weapon. Examples of hirabah include: blocking the road to rob those passing by; Kill; invading peaceful neighborhoods and frightening and intimidating innocent residents.
The proposed punishment is based on the Ajat in the Quran al-Karim Sura Al-Ma'idah (The Table) 5:33-34, which can be translated in meaning as follows:
(The reward of those who wage war against Allah and His Messenger and seek to cause ruin in the land shall be that they will be killed or crucified, or that their hands and feet will be cut off alternately, or that they will be expelled from the land. This will be They will be a disgrace in this world, and they will have a severe punishment in the Hereafter. Except those who repent before you have them under your control. So know that Allah is Forgiving, Merciful. (Almighty)
The punishment is determined according to the nature and seriousness of the crime. If a thief kills his victim and buries the money, the punishment is to kill and crucify the thief. If the thief only takes the victim's money but does not kill the victim, the thief's hand will be cut off. If a thief kills the victim but does not touch his money, the thief is killed. If the thief frightens innocent local residents but does not kill any of them, such a threatening person must be expelled from his homeland.
Furthermore, Islam describes the punishment of flogging for bachelors who commit fornication.
This has its justification in the Ajat in the Qur'an al-Karim Sura An-Nur (The Light) 24:2, which can be translated in terms of meaning as follows:
(Whip the lewd and the lecherous, if necessary, with a hundred lashes; and in view of this commandment of Allah, do not be moved by pity for them, if you believe in Allah and in the Last Day. And a number of the believers shall attend their torment.( almighty)
As for the married man or woman who commits adultery, the penalty is stoning until death. This penalty is only applicable and enforceable if certain conditions were met and occurred.
A married man or woman will be stoned to death if either of the following two conditions are met:
Open and clear commitment:
No force or violence may be used to obtain a confession from a defendant. Apart from that, the verdict is not issued after the first confession or open admission of guilt. The confession will only become effective after it has been repeated four times in four different sessions or hearings of the court. A judge turns his face away in all such sessions and at every confession, thereby showing his disapproval. In fact, the judge may offer the confessor some phrases, sentences or words intended to discourage him and persuade him to withdraw his confession.
The judge might say something like, "It could be that they kissed or touched the other person but did not actually commit the tort of adultery. They may have merely fondled the other person without actually having sexual intercourse."
All this to keep the door open for him to take back his confession. This has its basis in the Sunnah, tradition of the Prophet (peace be upon him) who acted in this way when the Ghamidi woman insisted that she had actually committed adultery and was now pregnant as a result of this sexual intercourse. If they so insist on their confession, the stoning will take place. Even if the stoning takes place and the person being stoned runs away to avoid it, this is considered a retraction of their confession. In such a case, the punishment of stoning is stopped.
Four honest witnesses are needed:
These four honest and fair witnesses must be known to be sincere in their testimony and conduct. These four witnesses must affirm that they truly saw the actual sexual intercourse directly (this means that the four witnesses actually saw the male penis in the female vagina). Such a situation can only be observed when such an unlawful act of gratification is openly committed by the two parties without showing respect for the laws, honor and dignity of the Islamic Society. In case of suspicion, stoning will not be carried out, as already mentioned before.
This is based on the Hadith of the Messenger of Allah:
"Stop huduud, capital punishments if you suspect suspicion [permissive or intentional]."
Adultery and fornication is not a personal privilege or private behavior. It is indeed a violation of the rights of the Islamic society. There are many results and consequences that come from such immoral acts.
|
| | | | | | MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM | |
|
مواضيع مماثلة | |
|
| | صلاحيات هذا المنتدى: | لاتستطيع الرد على المواضيع في هذا المنتدى
| |
| |
| |
