|
| | MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM |  |
| | |
| كاتب الموضوع | رسالة |
|---|
أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 52580
| | 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 : 52580
| | 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 : 52580
| | 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 : 52580
| | 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 : 52580
| | 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 : 52580
| | 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 : 52580
| | 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 : 52580
| | 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 : 52580
| | 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.
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 52580
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:41 am | |
|
Just a few of them follow:
- Demoralization of social values and principles of society. As a result, increased spread of sexually transmitted diseases to innocent individuals in society.
- Mixing of ancestry. A child could be awarded to a person other than one's own father, or a child could be deprived of the honor of being allocated to his real father. Additionally, the serious problem of inheritance would arise. Those who were not entitled to an inheritance would inherit and those who were entitled to it would receive nothing. Furthermore, someone might marry a spouse who might be absolutely forbidden to him [such as his sister, a niece or aunt, etc.].
- Creation of a class of people who would be deprived of parental sympathy, lineage and family, and family affiliation. This could lead to serious mental illness and insecurities. As a result, this can lead to severe social deviations and disorders that could affect the entire society at large. Fatherhood and motherhood are like a country for a child. There it is looking for peace, shelter, security, support and joy.
Furthermore, Islam established a punishment of flogging for falsely accusing others of adultery or fornication.
Allah Almighty says in the Quran al-Karim Surah An-Nur (The Light) 24:4, which can be translated in meaning as follows:
(And to those who accuse honorable women of (unchastity) but do not produce four witnesses (for it), give them eighty lashes. And let their testimony never be accepted again; for they are the ones who are wicked. (Almighty)
The reason, and Allah (Almighty) knows best, why He has determined and enforces this punishment is to protect and maintain good morals in society and to preserve the privacy of innocent people. False accusation is a major social problem that needs to be addressed and removed from society. Human dignity is inviolable. Every attempted attack generates retaliation. In some cases, such a false accusation can lead to murder in which the person causing the disturbance is killed. That is why Shari'ah prescribes such a severe punishment for the accused if he does not provide valid and true evidence.
All punishments in Islam have the protection of human rights in mind and show and convey Divine honesty and justice.
Islam does not just stop at physical punishments but goes a step further to physiological punishments. For example, false witness statements will not be accepted. It is called a dishonorable, insincere and miserable act against the Shari'ah.
The only way out of this action is to see if the plaintiff fully repents to Allah and reforms his behavior. And again all this is done to protect human rights, Allah (Almighty) knows best.
Accordingly, Islam established a punishment for all kinds of intoxicants and for bootleggers. Drinking alcohol and using illegal drugs of all kinds is also punishable by flogging according to Shari'ah. Man is free to eat and drink as he pleases and to wear as he pleases, but within the limits set by Allah (Almighty). For example, Allah (Almighty) has banned certain types of meat, all alcoholic beverages and indecent clothing, which cause social and moral problems in society. Islam prohibits the believer from eating the meat of carcasses, the blood of slaughtered animals, pork and animals slaughtered by invoking any deity other than Allah (Almighty). There is no fixed punishment for these crimes or disobedience to Allah's (Almighty) commands, but whoever commits them must repent completely and turn to Allah (Almighty) with all his heart and completely abstain from such illicit deeds and actions. If a person is found doing such forbidden things openly and publicly, appropriate disciplinary punishment will be imposed on him, which will serve the interest of the Islamic Society. Man is also forbidden to drink, take or use any kind of intoxicant that not only harms his body, his mind and his family, but also harms society. That's why wine, liquor and everything else like that in Islam is called "The mother of all evils or vices." Whipping an alcoholic is a prescribed punishment in Islam to curb the use of such harmful substances. His intention is to ensure the protection of man and his essential things: wealth m, mind and body. It is also aimed at eradicating the dangerous moral, economic, criminal and social influence from Muslim society.
Below we list some of the negative effects and consequences that result from the abuse of alcohol and drugs:
- A drunk person could unknowingly and under the influence of alcohol or drugs commit fornication, adultery or even rape of their own children.
- A drug addict becomes useless to society. An addict could commit any immoral act to get the illicit drugs through stealing or committing a crime.
- Serious health risks threaten drug addicts who are treated with substitute drugs by medical specialists.
- Money and time are wasted, which seriously harms the community and society.
- Society is deprived of the skills and abilities of the addicts. This in itself is an infringement on the rights of society.
- The addict loses his memory and skills from time to time. This situation can lead to tragic circumstances. A person may exhibit barbaric behavior and behavior under the influence of drugs or alcohol. Islam does not tolerate, accept or forgive such animalistic behavior by members of its society.
That is why Islam adopts a very broad and general ruling in the Shari'ah, which describes that the punishment corresponds to the magnitude of the sin.
Allah Almighty says in the Quran al-Karim Sura Ash-Shura (The Advice) 42:40, which can be translated in meaning as follows: Retribution for an evil deed shall be an evil of equal magnitude (Almighty)
In addition, Allah Almighty says in the Quran al-Karim Surah An-Nahl (The Bees) 16:126, which can be translated in meaning as follows:
(And if you punish, then punish to the extent that you were wronged(Almighty)
However, Islam does not insist irrevocably on the infliction of these punishments. Rather, it leaves the door open for pardon and forgiveness when it comes to personal rights and harms.
Allah Almighty says in the Quran al-Karim Surah An-Nur (The Light) 24:22, which can be translated in meaning as follows:
(Rather, let them pardon and pardon. Do you not wish that Allah would forgive you? And Allah is Most Forgiving, Merciful.(Almighty)
In addition, Allah Almighty says in the Quran al-Karim Surah Ash-Shura (The Advice) 42:40, which can be translated in meaning as follows:
(But the reward of the one who forgives and makes amends rests surely with Allah. (Almighty)
Islam is not concerned with taking revenge on the sinner. Islam does not use severe punishments to be harsh and strict with believers. The main and essential reason for the punishment is to protect the rights of believers in Islamic society. He further tries to maintain peace and tranquility and warns any individual who does evil or incites evil to think twice before committing any evil act against society. Islam aims to give second thought to any person who might think of committing such crimes as threatening the members of society. Islam also intends to purify the Islamic society from all criminal activities. When a murderer realizes that he/she will be killed for killing another person, and when a thief realizes that his hand will be cut off for stealing, and when a fornicator or adulterer realizes that he will do so in public is flogged, and when the person who falsely accuses someone of adultery realizes that he is being publicly flogged; they will all think seriously before committing their intended crime. As a result, Islamic society becomes safer and more secure.
Allah Almighty says in the Quran al-Karim Surah Al-Baqarah (The Cow) 2:179, which can be translated in meaning as follows:
(In retaliation there is life for you, O you who understand! Perhaps you will fear (Allah).(Almighty)
One might argue that some of these prescribed punishments in Islam are cruel. The answer to this accusation is simple: "All people agree that such crimes are extremely harmful to society. Accordingly, everyone agrees that these crimes must be counteracted and the people who commit crimes must be punished "We should compare the facts whether these Islamic punishments are more effective in reducing the crime rate in Islamic society or the man-made ones?"
The Islamis Such punishments may seem cruel to the observer who only considers their external value. But upon closer inspection, they turn out to be just, practical and logical punishments. Islamic punishments, with Allah's help, are sufficient to eradicate crimes of all kinds in Islamic society. Before showing kindness to the criminal, one must not overlook or forget the rights of the victims of the crime. A corrupt and vile or defective organ must be cut off from society, as is done with a defective body part, in order to protect the rest of the body.
It must be noted that anti-Islamic media provides a distorted picture of Islam and Islamic society. For example, they claim that Islamic society is barbaric and uneducated. They also complain that his legal and penal system is cruel. In addition, these media show that members of Islamic society are characterized by persistent physical defects: without hands, arms and one leg; or people who would be whipped in public every day. One would think that Islamic punishments would be applied and carried out on a daily basis. Nevertheless, it must be emphasized that throughout Islamic history there were only a few cases of stoning to death being reported and carried out. These cases were rare and due to the urgent request of sinners who had confessed their crimes and expressed a personal desire to receive punishment by stoning. The individuals who committed such crimes wanted to be cleansed from pernicious sin. The situation is similar with all other Islamic punishments.
Fourth: The punishment that Islam imposes on those who abandon Islam as a way of life is a violation of human rights. Human rights guarantee all people the free choice of religion.
Furthermore, such a punishment would contradict the statement in the Quran al-Karim Sura Al-Baqarah (The Cow) 2:256, which can be translated in meaning as follows: (There is no compulsion in faith. (Almighty)
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 52580
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:42 am | |
|
Answer to the misunderstanding about leaving Islam:
The Islamic Shari'ah pronounces this punishment on anyone who turns his back on Islam as a way of life and rejects its laws and rules, as follows from the hadith, the Sunnah, tradition of the Prophet (peace be upon him):
"It is not lawful to kill a Muslim except for one of three crimes: (1) A married man or woman who is [proven] to commit adultery. (2) If he has killed another Muslim. ( 3) If he turns his back on Islam [rejects and openly attacks the way of life in public, and turns away from it and the Islamic society."
Furthermore, this has its basis in Hadith and Sunnah, traditions from the Prophet (peace be upon him):
"Whoever switches [rejects Islam as a religion and way of life], kill him."
We should consider the following points concerning the person who rejects Islam as a faith and way of life:
- The killing of an apostate from the Islamic faith results in people who openly and publicly reject and attack Islam. Such apostasy corresponds to an internal revolution within Islamic society. If such a person keeps his apostasy to himself and does not announce it, he is left to Allah (Almighty). Allah (Almighty) knows best who believes and who refuses to believe. Muslims can only justify their rulings and obvious matters, and leave the reality to Allah (Almighty).
- A person who rejects the Islamic faith should be given an opportunity of three consecutive days to return to the community of Islam. Mature Islamic scholars must sit with him and explain to him the great sin he is committing against his own soul, his family and the community. If that person returns to the community of Islam, he will be released; if not, the punishment will be carried out. The killing of an apostate is actually a salvation for the remaining members of society.
- In Islamic Shari'ah, it is unacceptable for someone to reject Islam because it does not honor their commitment to their faith. If a person does not maintain his commitment to the faith, he is considered worse than a non-believer.
Allah Almighty says in the Quran al-Karim Surah An-Nisa (The Women) 4:137, which can be translated in meaning as follows:
(Indeed, those who believe and then disbelieve, then believe again, then disbelieve again and become even more vehement in disbelief, Allah will never forgive them nor guide them astray. (Almighty)
- Rejecting Islam as a way of life comes from malicious propaganda against Islam. Furthermore, the rejection of Islam also means ingratitude towards the Islamic society and the immediate community in which the apostate lives. Such rejection discourages other people from adopting Islam as a way of life. The case of someone rejecting Islam after having previously accepted it shows that he was just trying out but was not seriously concerned about practicing this way of life. Therefore, the rejection of Islam is used to attack Islam and attempts to rebel from within. That is why such a punishment is prescribed, Allah (Almighty) knows best.
- Islam wants those who apostate from the religion of Islam to take this matter very seriously and take time to study it fully. They are required to research, evaluate and seriously examine all aspects of Islam as a way of life before they are to accept it and live by its rules and laws. If this reversal happens willingly, it's all well and good. If not, then such a severe punishment leaves no chance, no matter how small, for those who want to play around and experiment with Islam.
Islam does not treat rejection of faith as a personal matter. The rejection of Islam as a way of life means not only a change of the apostate's religion, but even more the rejection of the entire system. Such rejection will certainly harm and hurt the entire system and not just the apostates. As previously emphasized, Islam views rejection as the core of internal revolution and evil incitement in society. Islam does not accept or forgive such a bad act which leads to calamity and confusion in the society. In fact, this is very similar to modern political systems, which require any coup or other activity to overwhelm an existing rule or government n, punish as illegal acts. Furthermore, such revolutionary activities against the government are taken very seriously and those who took part in them are killed, exiled or imprisoned. In fact, such dissidents of the political system may be psychologically or physically tortured or have their personal property expropriated. Furthermore, the family members and/or relatives are also exposed to the disturbances.
Fifth, the banishment of a Muslim woman who marries a non-Muslim is a violation of human rights and especially of her personal freedom, which allows her to marry whomever she wants.
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 52580
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:43 am | |
|
Answer to the misconception about marriage to a non-Muslim
The reasonable Islamic explanation behind this restriction on freedom of marriage is mainly to protect and maintain the family unit in Islamic society. Islam intends to protect the family from divorce because of the different religions of the two spouses. A husband can show great disrespect for his wife's beliefs and religious principles because he thinks he is the more dominant member of the family. In addition, the woman may also feel weaker and more sensitive when it comes to her family's beliefs.
The following three cases will explain the situation. All three share the same principle that we highlighted in the previous paragraph.
First case:
A male Muslim marries an idol worshipper or an atheist. Islam bans such a marriage because the Islamic faith does not respect the faith of idol worshipers in the slightest. As a result, there will be constant quarrels and fights throughout the family. Islam considers divorce as one of the most hated or despicable acts in the sight of Allah (Almighty). That is why Islam advises against a marriage in which the man does not pay attention to the religious principles of the woman and her family. As a result, such a marriage would most often end in divorce, which would lead to the dissolution of an existing Islamic family. As mentioned before, Islam does not like the breakup of a Muslim family at all. That is why Islam prohibits from the outset the reason that will lead to the expected family problem.
Second case:
Islam allows a male Muslim to marry a Jewish or Christian woman because Islam believes in the mission of Jesus (peace be upon him) as the Prophet and Messenger of Allah (Almighty) to the Israelites, who was miraculously blessed by Allah (Almighty). word was born. Accordingly, Islam accepts the mission of the Prophet Moses (peace be upon him) as prophet and messenger of the Israelites. For this reason, a Christian or Jew who wants to keep her faith will not face this problem in this regard. Apart from the differences in beliefs and religions, if everything goes well between the two spouses, this marriage will endure and the family will prosper, Insha Allah.
Third case:
Islam bans the marriage of a female Muslim to a Christian or Jew because they deny the message of Muhammad (God's peace be upon him). In fact, such individuals may speak derogatorily of the Prophet (peace be upon him), a situation that creates hatred, problems and displeasure between the two spouses. Such behavior will lead to quarrels and differences between the two spouses and possibly to the breakup of the family through divorce. That is why Islam banishes that which may eventually lead to divorce.
Sixth:
The system of slavery contradicts the Islamic concept of equality and full personal freedom. This is also a violation of human rights.
Answer to the misunderstanding about slavery
We would like to briefly explain the Islamic position on slavery. Islam accepted slavery because of the special economic and social conditions in society to maintain its economy when Islam first emerged. The entire society was extremely dependent on the slavery system for economic and social needs. In fact, the slavery system was not limited to the Arabian Peninsula but was widespread worldwide. Furthermore, slavery was also well known and accepted in earlier religions.
The Bible states in Deuteronomy 20:10-17:
10When you come to a city to fight against it, you must first offer peace to it.
11If it answers you peacefully and opens its gates to you, all the people who are found therein will be subject to you and serve you.
12But if she does not make peace with you but wage war against you, then besiege her
13And when the LORD your God gives it into your hand, you shall kill every male in it with the edge of the sword.
14Only the women, the children, and the livestock, and all that is in the city, and all the spoil, you shall divide among yourself, and you shall eat of the spoil of your enemies, which the LORD your God has given you.
15 This is what you shall do to all the cities that are far from you and are not among the cities of these peoples here.
16But in the cities of these peoples here, which the LORD your God is giving you as an inheritance, you shall not allow anything that has breath to live, 17but you shall destroy them.
Islam follows a gradual approach over a long period of time to gradually banish slavery from Islamic society, just as he banishes all types of alcohol. Alcohol (or wine) was not banned in Islamic society all at once, but rather in stages.
In the first stage, Allah Almighty says in the Quran al-Karim Surah Al-Baqarah (The Cow) 2:219, which can be translated in meaning as follows:
(They ask you about intoxicants and gambling. Say: "In both there is great evil and good for men. But their evil is greater than their good." And they ask you what they should donate. Say: "The surplus." So Allah makes the signs clear to you, so that you may reflect. (Almighty)
When a larger number of people adopted Islam as a way of life and religion, Allah (Almighty) revealed the following Ayat from the Quran al-Karim Surah An-Nisa (The Women) 4:43, which can be translated in meaning as follows :
(O you who believe, do not approach prayer when you are drunk until you understand what you are saying(Almighty)
Then, when the faith of the Muslims was strengthened and they began to learn and study Islam in depth and paid full respect and obedience to the commands of Allah (Almighty) and the instructions of the Messenger of Allah (peace be upon him), Allah Almighty imposed a complete ban on alcohol.
Allah Almighty says in the Quran al-Karim Surah Al-Ma'idah (The Table) 5:90, which can be translated in meaning as follows:
(O you who believe! Intoxication, gambling, sacrificial stones and lottery arrows are an abomination, the work of Satan. So avoid them, that you may be successful. (Almighty)
Similarly, Islam took a similar approach to remove slavery from Islamic society. Islam did not immediately order to stop all dealings in slavery, but wisely removed all sources of slavery. Islam intended to reach a stage where all activities would completely disappear. Islam began with the first stage: freeing oneself from their hearts and minds. They were instructed to feel strong, healthy and capable. They were taught to give up feelings of weakness and inferiority about themselves. Islam reawakened the human feeling and integrity in the hearts and minds of the slaves by making them, or calling them, brothers to their masters or owners. Slavery never remained a permanent phenomenon in Islamic society.
It is reported that the Messenger of Allah (peace be upon him) said:
"Your workers are your brothers. Allah Almighty has placed them among you [at your service]. Whoever has one of his brothers [working] under him must feed him with what he himself eats, clothe him, as He clothes himself and commands them not to do what they cannot do. If you do this, help them."
Islam also consolidated the slaves' right to life.
Allah's Messenger (peace be upon him) said:
"Whoever kills a slave will be killed. Whoever cuts off a slave's nose will have his own nose cut off [as punishment]. Whoever removes a slave's testicles will have his own testicles removed too."
Furthermore, Islam commands Muslims to be kind and good to their slaves and maids.
Allah Almighty says in the Quran al-Karim Surah 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 the orphans, to the poor, to the neighbor, whether related or foreign, to the companion at one's side, to the son of the way, and to the one (slave) whom you rightfully own. Behold, Allah does not love the proud and the boastful.(Almighty)
In fact, Islam elevates slaves' feelings with honor because it forbids slave masters from reminding their slaves of their origins.
It is reported that the Messenger of Allah (peace be upon him) said:
"One should not say: 'This is my slave' or 'this is my maid', but rather one should say: 'This is my boy' or 'This is my girl'."
Slavery in Islam is limited to physical slavery only, there is no mental or psychological slavery. A slave has the right to keep his own beliefs if he wishes. Furthermore, Islam shows the best example of human equality by giving priority to those who are the most pious and righteous. In fact, Islam brought brotherhood or unity between slaves and their masters. Islam even went a step further by presenting the extraordinary example of Allah's Messenger (peace be upon him), a When he offered his cousin Zainab bint Jahsh, a noble lady from the Quraish, to his slave and companion Zaid bin Harith in marriage. The latter was also appointed as the leader of the army, which included some of the leading well-known companions of the Messenger of Allah (peace be upon him).
Islam adopted two main methods to abolish slavery from Islamic society and practiced them in a very skillful manner to avoid confusion or chaos in the society. These methods did not create any animosity and hatred between the different classes of Islamic society or cause any harm to the prevailing socio-economic situations.
The first method: deprive slavery of the sources that were very extensive during Islamic history.
Sources of slavery were as follows:
• In wars of all kinds, the fighters of the defeated army were either killed or captured and then enslaved.
• If someone had debts and could not repay them in full, the indebted person became the debtor's slave.
• Fathers sold their children, male or female, if they wanted.
• Personal task of freedom. When someone needed something, they sold themselves to another person to get what they needed.
• All kinds of piracy, kidnapping and kidnapping of people. Such kidnapped people were treated like slaves.
• A punishment for crimes such as murder, theft and adultery imposed on the perpetrator. The criminal person became a slave to his victim or his family members or heirs.
• Offspring of slaves, even if the father was a free man.
The aforementioned were just a few sources of slavery practiced in the world before Islam. Then Islam banned all these sources.
Only two remained as exceptions:
1. Prisoners of war or detainees from wars legally declared by a Muslim ruler. Nevertheless, such prisoners of war were not all declared slaves. Some of them were released, while others paid ransoms or other things.
This is proven by the Ayat from the Quran al-Karim Sura Muhammad (God's peace be upon him) 47:4, which can be translated in terms of meaning 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). That 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 be theirs bring works to nothing.(Almighty)
This is how it was in the beginning, when Islam was on the rise. Then the enemies of Islam tried to stop its progress and spread. Not – Muslims kept Muslims as prisoners of war.
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 52580
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:43 am | |
|
Islam did the same.
1. An inherited slavery, on the other hand, is the child of two slaves. Such a child born is also considered a slave. If the master of a slave girl had sexual intercourse with her, the resulting child is attributed to its free father in the lineage and is therefore a free child. In such a case, the slave girl is called "mother of a boy" who is neither sold nor given as a gift, but she is freed upon the death of her master.
2. The second method involves expanding the possibilities of freeing the slave from slavery. The will of the slave's master was decisive for the only chance of freedom. Before Islam, a slave was considered a slave throughout his life. If the master of a slave wanted to free him or her, he had to pay a fine.
Islam introduced the liberation of slaves by their own masters and contracts between slaves and their masters in which they paid a certain amount of money to them in order to gain their independence and freedom. Furthermore, Islam opened the doors by giving the master of a slave the freedom to set his slave free at any time without any obligation or fine. Then he opened other doors and means for freeing slaves:
• Reparation for sins:
Islam suspended the liberation of a devout religious slave as compensation for the accidental killing, in addition to blood money to be paid to the affected family.
This has its justification in the Ayat in the Qur'an al-Karim Sura An-Nisa (The Women) 4:92, which can be translated as follows:
(No believer has the right to kill another believer, except by mistake. And whoever kills a believer by mistake, he shall free a believing slave and pay blood money to his heirs, unless they forgive him Charity.(Almighty)
• Reparation for Thehar – Oath:
This is based on the Ajat in the Quran al-Karim Surah Al-Muğadalah (The Dispute) 58:3, which can be translated in meaning as follows:
(And those who call their wives mothers and then want to take back what they said - (the repentance for this) is the freeing of a slave before they touch one another. This (you are told) to admonish you. And Allah is well aware of what you do. (Almighty)
• Compensation for breaking a vow:
This has its basis in the Ajat in the Quran al-Karim Sura Al-Ma'idah (The Table) 5:89, which can be translated in meaning as follows:
(Allah will not call you to account for a careless word in your oaths, but He will call you to account for what you swore carefully. The atonement for this will be the feeding of ten poor people in the same measure as you Yours, or their clothing, or the freeing of a slave. But whoever cannot do it, then (he should) fast for three days. This is the atonement for your oaths, if you have taken them. And indeed, guard your oaths. So do yourselves Allah make His signs clear so that you may be thankful.(Almighty)
• Reparation for breaking the fast in the month of Ramadhan:
This is based on the case of a man who came to the Messenger of Allah (peace be upon him) and said to him:
"O Prophet of Allah! I have destroyed myself!" Allah's Messenger (peace be upon him) asked the man: "Why?" The man told the Messenger of Allah (peace be upon him) that he had sexual intercourse with his wife during the fasting hours of the day in Ramadan. Allah's Messenger (peace be upon him) said: "Have you a slave to free?" The man said no. Allah's Messenger (peace be upon him) asked the man again: "Do you have the means to feed sixty poor people?" The man said no. While the man and the rest of the people were still sitting, a quantity of fresh dates was offered to Allah's Messenger (peace be upon him). Allah's Messenger (peace be upon him) asked about the man who had committed this sin and he came forward. Allah's Messenger (peace be upon him) told the man: "Take these dates and give them to the poor people as alms [reparation for your sin]." The man replied: "O Prophet of Allah! By Allah! There is no poorer family in the entire city of Madinah than my family." When he heard this, Allah's Messenger (peace be upon him) smiled so much that his canine teeth appeared and said: "Then take the dates and feed your family."
A person who has committed any of these sins for which reparation is required, and he is financially able to do so, but does not own a slave to free, must purchase a slave [if possible] and free him as reparation for his sin.
• The Islam declares freeing a slave to be one of the most popular acts of charity with Allah (Almighty):
This is justified by the Ajat in the Quran al-Karim Sura Al-Balad (The Place) (90:11-13), which can be translated in terms of meaning as follows:
(But he did not conquer the obstacle. And what teaches you to know what the obstacle is? (It is:) the freeing of a neck (Almighty)
The sayings and actions of the Messenger of Allah (peace be upon him) in this regard are a great incentive for people to free slaves and grant them independence for the favor of Allah (Almighty). Allah's Messenger said:
"Whoever frees a slave will, as a reward for each of the slave's organs, free one of his organs from hellfire."
In addition, it is reported that the Messenger of Allah (peace be upon him) said:
“Visit the sick, feed the hungry and redeem the suffering slave.”
• Announce freedom to the slave:
If a master jokingly announces to a slave any word or synonym for freedom, independence, release, or redemption, the slave is immediately free.
This is based on the statement of the Messenger of Allah (peace be upon him) in the hadith:
"[There are] three things which, if you say them seriously or in jest, you commit yourself to do. These are: divorce [of a wife], consent to marry [a woman], and the freeing or redemption of a slave."
• Freeing a slave through a will:
One way of freeing slaves is through the “last will”. This may have been written down, spoken verbally, said to someone else, or something similar. If the master of a slave declares in some form that his slave will be a free man after his master's death, the slave is assured of his freedom after his master's death. As a precautionary measure, Islam forbids giving away or selling such a slave after this declaration. If such a promise is made to a slave and the owner has sexual intercourse with her, the child is also free. Similarly, in such a case, the slave may neither be sold nor given to third parties as a gift, but must also be released.
• Emancipation of slaves is one of the recommended channels for Zakat
This has its justification in the Ajat in the Quran al-Karim Sura At-Tauba (Repentance) 9:60, which can be translated in terms of meaning as follows:
(Indeed, 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 liberation 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)
• Reparations for hitting the face
Islam commands that a slave be freed if his master hits him in the face.
This has its basis in the hadith of the Messenger of Allah (peace be upon him):
"Whoever hits his slave in his/her face must release him/her as reparation."
Slave Contract: This refers to a situation when a slave asks his master to be allowed to purchase his freedom for a sum of money and they both agree to it. If a slave asks his master to make him such a contract of liberation, it becomes binding on the master to grant such a contract to the slave. In such a case, the slave will be given the freedom to buy, sell, trade, own, and work to collect the money he needs for his freedom contract. Even work for his master is rewarded with a certain salary. In fact, Islam went a step further by seeking donations, support and help from the rich people and donors of the Islamic Society for such people. Even the master is forced to give up some of the negotiated money or give him easier payment terms to help him gain his freedom.
This is justified by the Ajat in the Quran al-Karim Sura An-Nur (The Light) 24:33, which can be translated in terms of meaning as follows:
(And those whom you have by right - if any of them desire a certificate of release, (then) issue it to them, if you know good things about them; and give them from the wealth of Allah which He has given you. (Almighty)
In short, we can confidently say that Islam did not make slavery legal. On the contrary, he enacted laws and regulations that significantly and effectively helped limit the sources of slavery and helped slaves achieve freedom once and for all.
The Ministry of Justice in the Kingdom of Saudi Arabia held three conferences in the month of Safar 1392 H (1982 AD).
The Minister of Justice, noble Gele Experts and university professors took part with four honored European legal scholars:
1. Former Foreign Minister of Ireland and Secretary of the European Legislative Committee
2. A well-known professor of Oriental Studies and Islamic Studies
3. A professor of law and director of the human rights magazine printed in France
4. Some lawyers of the Appellate Court in Paris
The Kingdom's scholars explained the concept of Islam as a way of life, compared with other competing concepts, and presented the main rules of Islam and Shari'ah, as well as details of such general rules and principles. The Muslim scholars also showed that Shari'ah safeguards the real interests of the people. The Muslim scholars also demonstrated the value, benefit and effectiveness of Islamic capital punishments, which are prescribed for serious crimes committed against innocent people and society. The Muslim scholars further stated that such capital punishments are reasonable punishments that preserve the peace, security and safety of the entire society. Furthermore, such punishments reduce the percentage of crime in society.
The Europeans themselves expressed their admiration for the detailed explanations of this type of punishment given by the Muslim scholars. Europeans admired the concept of human rights in Islam.
Mile Pride, the chair of the European delegation, said:
"From this place and from this country, human rights must be explained and announced to all people around the world and from no other country. Muslim scholars must explain these unknown human rights to international public opinion. Indeed, the prestige of Islam and Islamic rules and rule in the rest of the world are being destroyed because of ignorance of these human rights and the lack of proper knowledge about them."
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 52580
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:44 am | |
|
Schlusswort
Abschließend kann ich zufrieden sagen, dass alles was in diesem Büchlein präsentiert wurde, eine einführende Abhandlung über die Menschenrechte im Islam darstellt. Ich hoffe und bete, dass diese Diskussion denjenigen Wege eröffnet, die mehr über die Wahrheit des Islam wissen möchten. Unglücklicherweise wurde er von modernen Muslimen genauso missgedeutet und missverstanden, wie von den Feinden des Islam.
Ich rufe die Leser dieses Büchleins auf, mehr über den Islam als Lebensweise zu erforschen, und zwar von glaubwürdigen und zuverlässigen Quellen. Die Leser sollten diese Quellen ohne Voreingenommenheit studieren.
Ich fühle mich verpflichtet, jenen Menschen Unterstützung anzubieten, die mehr über Islam als Lebensweise lernen und wissen möchten.
Ich möchte auch die Muslime, die andere zum Islam rufen, dazu anhalten, in ihrer Absicht ernst zu sein. Ihre Bemühungen dürfen nicht durch irgendwelche persönlichen Gewinne motiviert sein. Sondern sie sollten nur den Gefallen Allahs (Allmächtig) in diesem Leben und im Jenseits, um das ewige Leben in Ğannah, dem Paradies beabsichtigen. Einer der Gefährten des Gesandten Allahs (Gottes Friede sei mit ihm) sagte einmal, als er nach seinem Grund für die Teilnahme am Kampf für die Sache Allahs (Allmächtig) gefragt wurde: "Wir kamen, um die Menschen von der Anbetung anderer Menschen zu befreien und um sie aus der Ungerechtigkeit, die andere Religionen verursachten, herauszuholen und um ihnen die Gerechtigkeit des Islam zu bringen." Was den göttlichen Lohn im Jenseits angeht, so glauben wir Muslime, dass es zwei Arten des ewigen Lebens im Jenseits gibt, keine dritte. Diese sind Ğannah, das Paradies einerseits die Glückseligkeit und ewige Freude, und das Höllenfeuer andererseits die ewige Folter. Ğannah, das Paradies ist die gefällige Belohnung Allahs (Allmächtig) für jene, die Seinen Befehlen gehorchten.
Allah, der Allmächtige, sagt im Qur´an al-Karim Sura Al-Imran (Das Haus Imran) 3:85, die der Bedeutung nach folgendermaßen übersetzt werden kann:
(Und wer eine andere Religion als den Islam begehrt; nimmer soll sie von ihm angenommen werden, und im Jenseits wird er unter den Verlierern sein.(Allmächtig)
Es basiert auch auf der Ajat im Qur´an al-Karim Sura Al-Kahf (Die Höhle) 18:107-108, die der Bedeutung nach folgendermaßen übersetzt werden kann:
{Wahrlich, jene, die da glauben und gute Werke tun – ihnen wird das Paradies von Al-Firdaus ein Hort sein, in dem sie auf ewig verweilen werden; von dort werden sie nicht weggehen wollen.]
Desweiteren versprach Allah, der Allmächtige, denen, die seinen Befehlen nicht gehorchten und Ihm Partner zugesellten, das Höllenfeuer.
Allah, der Allmächtige, sagt im Qur´an al-Karim Sura Al-Bayyinah (Der deutliche Beweis) 98:6, die der Bedeutung nach folgendermaßen übersetzt werden kann:
{Wahrlich, jene, die ungläubig sind unter dem Volk der Schrift und die Götzendiener werden im Feuer der Ğahannam sein; ewig werden sie darin bleiben; diese sind die schlechtesten der Geschöpfe.]
Seit der Ankunft des Islam haben die Feinde des Islam gegen den Islam Krieg geführt, und die Kriege halten an bis in unsere Zeit. Solche anti-islamischen Elemente haben in diesem Krieg die schlimmstmöglichen Mittel ausgenutzt. Ihre Vorkehrungen waren aber nicht erfolgreich. Sie können die Geisteskranken irreführen, aber gesunde und reife Menschen bleiben unangetastet. Abgesehen davon sind Leute mit gesundem Geist in der Lage, erfolgreich zwischen Wahrheit und Lüge zu unterscheiden. In der Tat kommen immer mehr eminente religiöse Menschen von anderen Religionen zum Islam als Lebensweise. Dieser in sich selbst auffällige Beweis zeigt die Großartigkeit des Islam als Religion und Lebensweise, und es beweist, dass dies mit Sicherheit die Göttliche Religion und der Glaube ist, den Allah (Allmächtig) herabgesandt hat. Allah, der Allmächtige, sicherte der Menscheit zu, Seine Religion des Islam zu bewahren.
Allah, der Allmächtige, sagt im Qur´an al-Karim Sura Al-Hiğr (15:9), die der Bedeutung nach folgendermaßen übersetzt werden kann:
{Wahrlich, Wir Selbst haben diese Ermahnung herabgesandt, und sicherlich werden Wir ihr Hüter sein.]
Laßt uns dieses Büchlein mit einem schönen Zitat des Gesandten Allahs (Gottes Friede sei mit ihm) beenden:
"Die beliebtesten Menschen bei Allah (Allmächtig) sind die, die am nützlichsten [oder wohlbringensten für andere] sind. Die beliebtesten Taten bei Allah (Allmächtig) ist die Freude, die du einem [leidenden] Muslim bringst, oder wenn du einem Leidenden das Leid erleichterst, oder wenn du seine Schulden bezahlst, oder wenn du seinen Hunger stillst [indem du ihm zu Essen gibst]. Es ist wesentlich besser für mich, mit einem muslimischen Bruder zu gehen, um seine Bedürfnisse erfolgreich zu erledigen, als in der Abgeschiedenheit der Masğid (Moschee) einen ganzen Monat zu verbringen. Wer seinen Zorn [in dieser Welt] beherrscht, dem wird Allah (Allmächtig) seine Laster bedecken. Wer seinen Zorn beherrscht [unterdrückt], mit dem er fähig wäre, anderen zu schaden, dem wird Allah (Allmächtig) sein Herz am Tag des Gerichts mit Befriedigung [oder Freude] erfüllen. Wer geht, um einen muslimischen Bruder zu unterstützen, dem wird Allah (Allmächtig) die Schritte an dem Tage festigen, an dem die Schritte rutschen. Wahrlich, der schlechte Charakter und das schlechte Benehmen wird die [guten Taten und frommen Handlungen] vernichten [oder zerstören] wie Essig Honig vernichtet."
|
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 52580
العمر : 72
| | موضوع: رد: MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM الثلاثاء 26 ديسمبر 2023, 12:44 am | |
|
Inhaltsverzeichnis
Einleitung
Islam und Grundbedürfnisse
Gleichheit im Islam
Islam und Grundbedürfnisse
- Schutz der Göttlichen Religion
Körperlicher Schutz
- Schutz des Geistes
- Schutz der Ehre
- Schutz des Besitzes
- Schutz der Nachkommen
- Schutz der Abstammung
1. Die Rechte gegenüber Allah dem Allmächtigen
2. Die Rechte gegenüber dem Propheten Muhammad (Gottes Friede sei mit ihm)
3. Rechte gegenüber anderen Propheten und Gesandten
4. Die Rechte der Eltern
5. Die Rechte des Ehemanns über seine Frau
6. Die Rechte der Ehefrau über ihren Mann
7. Die Rechte der Kinder
8. Die Rechte gegenüber Verwandten
Ein Wort über öffentliche Rechte und Pflichten
1. Die Rechte des Herrschers gegenüber der Öffentlichkeit
2. Rechte des Volkes gegenüber der Regierung
3. Rechte gegenüber Nachbarn
4. Rechte unter Freunden
5. Rechte des Armen
6. Rechte des Arbeiters
7. Rechte des Arbeitgebers
8. Rechte gegenüber anderen Geschöpfen
Das Rechtssystem im Islam
Husbah, das System der Verantwortlichkeit im Islam
Islamische Erklärung der Menschenrechte
Missverständnisse über Menschenrechte im Islam
Antwort auf die Missverständnisse über Schari´ah.
Antwort auf die Missverständnisse über Hudud.
Antwort auf die Missverständnisse über das Verlassen
des Islam.
Antwort auf die Missverständnisse über das Heiraten
eines Nicht-Muslim.
Antwort auf die Missverständnisse über Sklaverei
Schlusswort
|
| | | | | | MISUNDERSTANDINGS ABOUT HUMAN RIGHTS IN ISLAM | |
|
مواضيع مماثلة | |
|
| | صلاحيات هذا المنتدى: | لاتستطيع الرد على المواضيع في هذا المنتدى
| |
| |
| |
