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QiraatulQur'an Publications

he Honor and

Status of the Human Being

By Muhammad Allie Khalfe

The Honor and Status of the Human Being ISBN 978-0-620-43961-9

2009 QiraatulQur'an Publications Any part of this book may be reproduced for the purpose of teaching with the condition that no alterations are made with the text. QiraatulQur'an Publications E-mail: qiraatulQuran@yahoo.com Written and Compiled by Muhammad Allie Khalfe Cover Designed by Samir Franciscus Printed by Digi-Mail Solutions Edited by Naeema Toefy

Unedited version
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his family).

cknowledgements

All praise is due to Allh (Most Compassionate Most Merciful) and salutations upon the soul of the beloved of Allah, Muhammad (peace and blessings be upon him and

I am ever grateful for the love, guidance and support extended to me from my parents Ahmed and Zuleikha. I thank my brothers and sisters and all the families and friends for their support. To Shaykh Seraj and Shaykh Ahmad Hendricks, I thank you for your guidance and support over the years and for the opportunity of allowing me of your students. To my wonderful wife Naeema, who worked tremendously hard at making this work a success, I thank you from the bottom of my heart. Thank you to the Sh. Ghalied, Sister Naema and the Qaum for the input with the introduction and thoughts regarding this work. To all those involved at QiraatulQuran, I thank you all for your dedication and support over the years.

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To all my fellow peers at the Zwiya, I thank you for your words of wisdom and kind-heartedness.

Muhammad Allie Khalfe

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Introduction
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ontents

1. Seeking knowledge 2. The status of the human being 3. Common roots 4. Man was created from the best of moulds 5. The value of a single life Representatives of a divine message 7. Mercy and compassion 8. Freedom of belief 9. Slander and backbiting 10. 11. 12. 13. 14. 15. 16. In times of war Justice in word and action The Non-Muslim: A Human Being Good character The Response of a Muslim Moral excellence Assisting those in need
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17. 18.

Love Advice

Covering faults

O
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mankind!

We have created you from a male and a female, and made you into nations and tribes that you may know one another
Quran 49:13
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ntroduction

Firstly, I begin by praising Allah as best I can though our praise is insufficient in relation to His true glory. Secondly, I invoke His blessings on all the prophets and especially on the beloved of Allah, His final messenger and greatest Prophet Muhammad (peace be upon him). Thirdly, I pray that Allah guides me in writing this work and grants me, as well as the reader blessings and rewards for the efforts in seeking knowledge, sacred knowledge. There are few prophets in history who have such an accessible history when compared to that of Muhammad (saw). This is part of a blessing, which is from the Almighty Allah. We can turn to it (the life of Muhammad (saw)) as if
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it happened yesterday and find solutions to any

problem or challenge that might come our way. Our actions and mind sets should therefore be firmly rooted within the Sunnah of Muhammad (saw), which will result in divine guidance. Know that divine guidance is a mercy without ending. The root, the core and the essence of Islam is that of peace and tolerance. This was how this divine light was received, practiced and spread as our classical history so honorably embraced and displayed, resulting in human beings from across the globe flocking to embrace this light. Embracing the History of Islam is vital to ones understanding of the spirit and the essence of the message.

If one rejects his history, the result is that you (the one rejecting a thousand years of scholarship) can become so confused and blind and the danger is that (as it happens) so many people start following your views , which could be based on personal wants and desires. Because you have rejected a thousand years of leadership, humility, honor, mercy and submissiveness to the will of Allah, you then in the name of Islam form views, which could result in leading thousands (if not more) people astray or views and opinions are spread, which could result in chaos. The Prophet (May Allh bless him and give him peace) said,

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Truly, Allah does not remove Sacred Knowledge by taking it out of (the hearts) of his scholars, but rather by taking back the souls of scholars, until, when He has not left a single scholar, the people take the ignorant as leaders, who are asked for and who give Islamic legal opinion without knowledge, misguided and misguiding. I point fingers at no particular group by these words, but rather, I attempt these words as benefit for every reader, so that he or she can be encouraged to research and gain maximum understanding of this Din via our rich history, which is open for all to delve into. The merits and benefits of seeking knowledge is infinite and I have therefore opened this work with a chapter dealing with the benefits and rewards for seeking knowledge with sincerity.

The dangers of interpreting the Quran and Sunnah of Muhammad (saw) without a firm or solid base, far outweigh its benefits and there are too many examples and sayings extending from the lips of our beloved Prophet Muhammad (saw) to his companions and those who followed them, which emphasize this very point. It is
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without a doubt, dangerous to spread the laws of

Allah in public without verifying over and over what the scholars in the past have firstly said, before leading a people. To prove this we quote the following incident found in the Sunan Daraqutni:

It is reported from Jabir (May Allah be well pleased with Him): we were on a journey and one of us got injured by knocking his head on a stone/rock.


he (the one who incurred the injury) had a wet dream (remember that the common understanding is to wash the entire body with water before one prays, if one has had sexual intercourse or a wet dream or a females menstrual cycle has completed) and later asked his companions if he could use the rukhsa (the concession) given by the All Merciful Allah, which allows one to take tayammum (a spiritual bath/cleansing of the body by rubbing dust onto the face and arms) instead of water. The injured man wanted to use dust because he feared that the water might have a negative effect and cause his injury to get worse.


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They said no and said that he must use water and not dust as water was available

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He then used water as they instructed which had a negative impact on his injury and he died. They then reported this to Muhammad (saw) and the prophet responded (in a way he rarely responds in):

He (saw) said, 'they killed him, Allah will kill them or May Allah do likewise to them. Do you not know that the cure for extreme ignorance is to ask before you give a ruling

He could have performed tayammum (dry ablution) and it would have sufficed. This is an example of those who sincerely wanted to help but were ignorant and caused more damage than good. They chose to follow their own views instead of verifying and following the expansive ocean of leeway and ease Muhammad (saw) spread and received from his Lord, Allah. The word used here is
(

ignorance, which the prophet of Allah rarely used.

,)

which refers to extreme

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Hawa is followed (personal desires and whims) and

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to this the Quran says, Al-fitnatu Ashadu min al-Qatl meaning, spreading Fitna (causing and spreading mischief, spreading of unauthentic knowledge or the likes, which leads to the misleading of thousands of people is more dangerous than killing one person).

Allah says


And do not do mischief on the earth, after it has been set in order 5:56 Allah prohibits causing mischief on the earth, especially after it has been set in order. When the affairs are in order and then mischief occurs, it will cause maximum harm to the people; It is important that we study our history, this rich history, learn from it, so that we can see where and how we understand Islam compared to what was understood before. Before we declare things lawful halal or forbidden haram, we need to find one familiar and qualified or experienced in the (sacred law) sharia. One who has made himself familiar with the scholars Ulama of the past and one who has consulted them. If this is not done, then there is a
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guarantee that what will be followed will be less

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authentic or weaker than what the expert has to offer. And as Anas ibn Malik (May Allah be well pleased with him) narrated, Rabiah was once seen weeping bitterly. When he was asked whether a calamity had befallen him, he replied, 'No, but people are seeking fatwa from persons who possess no knowledge. I have used only from the authentic traditional works in compiling this book. As far as the traditional method and way of seeking knowledge is concerned, it was Imam Nawawi that said, The student should make sure that most of his learning is from living teachers and books are secondary. (Note: this is in no way a discouragement from reading books. The Imam means that the author of the book will have the inner meanings of every letter he has inked and the reader of a book without a link to the author will have speculation and only himself as a guide). Imam Nawawi primary says, source Books of should not for be the

knowledge

many

reasons. Some of them being: When you read a book (referring to books of religion), you can never be sure that you have understood the intent of the author properly. When you interact with a teacher who has a link to the
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author, then through his explanations unauthentic knowledge is

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and clarifications the dangers of spreading minimized. A problem with reading and not interacting with the people of sacred knowledge is that you will miss out on the etiquette and manner of teaching and passing over the knowledge with humility and modesty. Scholars have said that whoever takes a book as his Shaykh will be misguided more than he is guided and as Imam Shafii said, whoever learns only from books will lose understanding of the rulings. The vast majority of the works I have studied has been at the feet of Shaykh Seraj and Shaykh Ahmad Hendricks at the Azawia in Cape Town, South Africa. Their knowledge can be traced back to their uncles including the great Shaykh Mahdi Hendricks who studied under his father, Shaykh Muhammad Salih Hendricks (May Allah grant light upon their souls). Shaykh Muhammad Salih traces his Silsila (chain link) directly to Imam Ghazali from his Shaykh, Abu Bakr Shata al-Makki who studied under Sayyid Ahmad bin Zayn Dahlan. Shaykh Muhammad Salih also studied under the great Shaykh Umar Ba Junaid who studied under Sayyid Husayn al-Habshi. Shaykh Seraj and Shaykh Ahmad Hendricks studied and qualified after approximately ten years from the Umm al-Qura University in Makkah. They also spent years and were granted permission to teach from the esteemed Sayyid Muhammad bin Alawi al-Maliki al-Hasani.
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Sayyid Muhammad bin Alawi received his Ph.D. from the Azhar University in Cairo at the age of twenty-five and was granted permission to transmit knowledge from more than two-hundred of the greatest scholars of his day. Some of these scholars include: His father and his first teacher, alSayyid Alawi bin Abbas al-Maliki, Shaykh Muhammad Yahya Aman al-Makki, Shaykh al-Sayyid Muhammad alArabi al-Tabbani, Shaykh Hasan Said al-Yamani, Shaykh Hasan bin Muhammad al-Mashshat, Shaykh Muhammad Nur Sayf, Shaykh Muhammad Yasin al-Fadani, Al-Sayyid Muhammad Amin Kutbi, Al-Sayyid Ishaq bin Hashim Azuz, Habib Hasan bin Muhammad Fadaq, Habib Abd-al-Qadir bin Aydarus al-Bar, Shaykh Khalil Abd-al-Qadir Taybah, Shaykh Abd-Allah al-Lahji, Shaykh Hasan al-Shair, Shaykh al-Qurra of Madinah, Shaykh Diya-al-Din Ahmad al-Qadiri, Al-Sayyid Ahmad Yasin al-Khiyari, Shaykh Muhammad alMustafa al-Alawi al-Shinqiti, Shaykh Ibrahim al-Khatani alBukhari, Shaykh Abd al-Ghafur al-Abbasi al-Naqshbandi, Al-Habib Umar bin Ahmad bin Sumayt, Grand Imam of Hadramawt Shaykh al-Sayyid Muhammad Zabarah, Mufti of Yemen, Shaykh al-Sayyid Ibrahim bin Aqeel al-Ba-Alawi, Mufti of Taiz, Imam al-Sayyid Ali bin Abd al-Rahman alHibshi, Al-Habib Alawi ibn Abdullah bin Shihab, Al-Sayyid Hasan bin Abd-al-Bari al-Ahdal, Shaykh Fadhl bin Muhammad Ba-Fadhal, Al-Habib Abdullah bin Alawi alAttas, Al-Habib Muhammad bin Salim bin Hafidh, Al-Habib Ahmad Mashhur al-Haddad, Al-Habib Abd al-Qadir alTHE HONOUR
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Saqqaf, Shaykh Abu al-Yasar ibn Abidin, Mufti of

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Syria, Shaykh al-Sayyid al-Sharif Muhammad al-Makki alKattani, Mufti of the Malikiya Shaykh Muhammad Asad alAbaji, Mufti of the Shafiis, Shaykh al-Sayyid Muhammad Salih al-Farfur, Shaykh Hasan Habannakah al-Maydani, Shaykh Abd al-Aziz Uyun al-Sud al-Himsi, Shaykh Muhammad Said al-Idlabi al-Rifai and many more Ulama from Egypt, Morrocco, Pakistan etc. (May Allah illuminate their souls with His light).

I have expanded on subjects and topics, which are rarely to be found in English works as most of the classical works are written in the Arabic language. Some of the works, which I have sifted through in compiling this work, include the Alaqat Dauliya of Imam Abu Zahrah, The Mafahim of Sayyid Muhammad bin Alawi al-Maliki alHasani, The Risalah of Imam al-Qushayri, the Ihya of Imam Ghazali, The Tafsir if ibn Abbas, The Tafsir of Jalaludin Suyuti, the work on Reasons for revelations of al-Wahidi and many more classical works. May Allah cast light upon light on the souls of these noble hearts who submitted to sacred knowledge and were rewarded with the true of vision of Islam. My intention in this compilation is to open up a window so that we can look beyond the walls
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we all sometimes find ourselves in. These

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walls, which if a window is opened then a light can penetrate through it and maybe this light can guide us so that we can see this Religion (Din), this gift from Allah in all its brightness and glory as it deserves to be seen and understood and may Allah grant us insight as insight only comes from Allah. This work The honour and status of the human being deals with the status, honour and sanctity of life in Islam. It deals with our response in difficult times and where our responses should be rooted. It also deals with what a principled war really means and how we as human beings are to be just, even in times of war. The human being is a sacred creation of Allah and here in this book, I have attempted to show just that.

While attempting to shed some light on exactly who the human being is, I have simultaneously and purposefully used examples, which have certain lessons in them. Lessons included are that of fiqh (Islamic law), usul al-Fiqh (the roots of Islamic Law) and Ulum al-Quran
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Quran). I do this so that we can gain as much as possible from this work in order to educate ourselves and so that we may educate those around us. Warfare in Islam has always been one of principal. Muslims over the centuries only fought when they were forced to defend their lives, their properties and their beliefs. It is to be understood that over time, pictures, which might have been clear, may be become obscure. Over time, a word may also lose its true value and the root and essence of that particular word may be distorted. This is a common understanding amongst those of knowledge. This means that any person undertaking a position of leading people, which requires interpreting the texts from the Quran and the narrations of the Prophet of Allah, needs to be fluent and familiar with the classical Arabic language. Let us take the word Jihad as an example, which is at times completely misunderstood and even distorted.

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Linguistically, the Arabic word jihad means struggling or striving and applies to any effort exerted by anyone. The classical understanding: Jihad (to move forward or fight in the name of Allah) Mujahada (a constant striving). Mujahid (One who strives or fights in the path of Allah). This does not mean one who goes out and kills people because he is angry or wants to take revenge. No, this is not at all what Jihad means. Here is one of the deeper and more enlightened meanings of the word Jihad. Jihad is a striving, a continuous battle, a fight in the name of Allah, in the path of Allah, sincerely for Allah alone, against the self, from blameworthy qualities such as greed, anger, arrogance, jealousy, revenge, disrespecting the creation of Allah, desecration of the sacred signs of another people and all these low qualities. It is a battle or war waged firstly against the self from being a menace to society and from hurting the creation of Allah. Jihad is moving forward in the name of Allah the Compassionate, the Merciful, the Gentle in defence against an oppressed people, be they Muslim or Non-Muslim. Jihad is a fight against ones own tongue and body from uttering or acting in a manner, which could result in the bearer of a sacred message being the very cause of that message being distorted and ripped apart. Because words are so important and is the very foundation of the understanding of ones belief and identity, it
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is compulsory according to the scholars,

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that one expose himself to the language and knowledge areas of the Quran. These knowledge areas include: Sabab Nuzul (The reason why a verse was revealed), Al-Am wal Khas (General verses and specific verses), Nasikh wal Mansukh (Abrogated verses and those which abrogate), Muhkam wal Mutashabihat (the clear and the obscure verses), Haqiqi wal Majaz (Literal and metaphorical speech in the Quran), Kinaya (Allegories), Al-Itnab (Prolixity), Al-Ijaz (Brevity), Apparent contradictions in the Quran, Mantuq wa Mafhum (clear verses and verses, which are understood by reference) and so on. The Mujtahid Imam of his time, Jalaludin Suyuti,

documented all of the mentioned sections in his work, al-Itqan fi Ulum al-Quran. The Itqan is a work which has been cherished and studied for centuries. No Shaykh or scholar (the likes of Hafidh ibn Hajr, Imam Ansari, Ghazali, Imam Imam Shafii Nawawi, and the Imam vast Zakariyya

majority allowed the Quran to be propagated and taught if these knowledge areas were not part of the understanding of the one who wished to interpret the Quran. I have attempted, by the grace of Allah, in this work, to explain and shed some light on the meanings of some of the mentioned knowledge areas, which are compulsory for the interpreter of the Quran to understand.

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It was Iyas ibn Mu'awiya who once said, The

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metaphor of those who recite the Qur'an without knowing its tafsir is that of some people to whom a letter comes from their king at night when they have no lamp. They are alarmed, not knowing what the letter contains. The metaphor of the one who knows the tafsir is that of a man who brings them a lamp so that they can read what the letter says. I ask Allah to guide me and the reader and may Allah, our Creator, our Nourisher and our Sustainer accept this effort. My request from you, oh reader, is that you read every hadith in this book slowly, ponder over its meaning and then ponder over its deeper meanings. Reflect over them as they can touch the heart as no other can. I need not say more at this point in time as I am confident that whilst reading this work, you, oh reader, oh seeker will find the pleasure and joy in experiencing a little bit of what our master Muhammad (saw) came with and what he meant by mercy, tolerance, respect and honour to all of Allahs creation. Wallhu Alam Muhammad Allie Khalfe

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Chapter One Seeking Knowledge


In the Name of Allah, the Most Gracious, the Most Merciful Beloved reader and seeker of sacred knowledge, know that Allah has spoken and his words are of Wisdom and Compassion for his creation. Beloved reader and seeker of sacred knowledge, Allah has spoken and He (Most Compassionate, Most Merciful) said,
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Verily, Allah will not change the condition of a people as long as they do not change what is within themselves. May this verse be our point of departure on this journey into the world of sincerity, tolerance and respect towards the creation of Allah. The greatest of Sufi scholars over the centuries are in agreement that sincerity, tolerance and respect are of the gems for he who seeks to change his inner being. This change must firstly come from deep within our hearts and if it does, then surely it will reflect and shine on our garments and bodies. What good is a beautiful and delicious looking fruit if it is devoid and emptied of all its juices? If we strive to purify our inner selves then we will be of those who, if Allah so wills, are of the blessed ones who can effect change amongst those who seek enlightenment. I have started with the chapter entitled Seeking

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knowledge, which I feel is the bases and very foundation on which our beliefs are built. Allah (Almighty), revealed the word Iqra (read) to his beloved prophet before revealing any other word or verse in the Quran. How suitable it is that we initiate this journey on discovering just who the human being is, with our bases being that of the knowledge of just how special and favored the people of Iqra (those who read and search for knowledge) really are.

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This chapter deals with the qualities, characteristics and status of those who search for knowledge with sincerity. Khatib al-Baghdadi narrates from Al-Hasan bin Abi Bakr bin Shadhan who said that Abu al-Hasan 'Ali bin Muhammad bin Al-Zubayr Al-Kufi reported to us from Al-Hasan bin 'Ali bin 'Affan from Zayd bin Al-Habab from Hafs bin Sulayman that Hafs bin Sulayman said, I heard Malik bin Dinar say, Verily, when the servant seeks knowledge in order to act upon it, his knowledge humbles him. When the servant seeks knowledge for a reason other than that, he increases in wickedness or pride. Ibn Hajar Asqalani, in his work entitled, Preparing for the day of judgement, documented that The Prophet (saw) said, Sit with the scholars and listen to the speech of the wise, for verily Allah the Exalted gives life to the dead heart with the light of wisdom as he gives life to the dead soil with rainwater. And it was `Ali ibn Abi Talib (May Allah be pleased with him), who said, the one who seeks after knowledge, paradise will seek after him; and the one who seeks after disobedience, the hellfire will seek after him. The proof of Islam, Imam al-Ghazali, collected the

following on knowledge Allah Taala says,


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Allah, the angels and those who are learned who He 3: 18.

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stand on justice bear testimony that there is no deity but


Now look, 0 beloved readers, how Allah began testimony first by Himself, then by His angels and then by the learned.

:
It is understood from this verse that the rank of the learned and their honour are extremely high. Allah says, Those who are believers among you and the learned, Allah will increase their rank 58: 12. Ibn Abbas (May Allah be pleased with him) said about them,


The rank of the learned is seven hundred times more than that of the believers, and the difference between the two ranks is the distance of five hundred years

:
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Allah says: Are those who are learned equal to those without knowledge?

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39:9

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Allah says: The learned among His servants fear Allah most-35: 28.

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Allah says: Say, Allah is sufficient as a witness between me and you and those who have got knowledge of the Quran - 13:43.

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Allah says: If they had only referred it (a matter which needed much clarification) to the Apostle and to those charged with authority among them, those of them who would investigate it would have known it - 4: 93.


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Allah thus made knowledge dependent upon the

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learned mens efforts. In the practical religion, Allahs commands have been placed upon the investigation of the learned and their rank with the prophets for the spread of Allahs commands. The Prophet (saw) said,


If Allah intends good for a person, Allah gives that person knowledge of religion and guidance to the truth. The prophet (saw) said,


The learned are the heirs of the prophets.


From these narrations, it is understood that there is no rank above the rank of prophet-hood and there is no honour higher than its inheritance.

He (saw) said:


'Whatever is in heavens and the earth seeks forgiveness for the learned.'

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So the angels of heaven and earth remain busy in seeking forgiveness for the learned. The Prophet (saw) said


'Wisdom increases the honour of the noble and exalts a servant as high as to raise him to the level of kings.'


From this tradition, it is understood that even in this world the fruits of learning can be enjoyed. It is also true that the Hereafter is better and more lasting than this world. He (saw) said,


The learned and the warriors are nearest to the rank of prophet hood. The learned have been sent for which the prophets were sent. They are guides to the people and the warriors wage war in the path of Allah with their arms like the apostles.
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He (saw) said,


The death of a people is easier than the death of one learned man. The Prophet (saw) said,


The ink of the learned will outweigh the blood of the martyrs on the Day of Resurrection. He (saw) said,


Whoever of my followers commits to memory forty traditions will meet with Allah as one with deep knowledge in the Din. He (saw) said,


Allah is sufficient for the worries of one who acquires knowledge of Allah's religion. He gives him provision from a source which he has never conceived. The prophet (saw) said, The superiority of a learned man over a worshipper is like my superiority over the ordinary men.
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He (saw) said,

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The superiority of a learned man over a worshipper is like the superiority of moon over the stars.

He (saw) said,


There will intercede on the Day of Resurrection the prophets, then the learned and then the martyrs.


So the rank of the learned is next to that of the prophets and higher than that of the martyrs. The Prophet (saw) said,


Allah has not given any man more excellence than the knowledge of religion and one person (knowledgeable in the Religion) is more formidable to the devil than a thousand worshippers.

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The prophet (saw) said,

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The superiority of a believing learned man over a believing worshipper is seventy degrees. The prophet (saw) said,


You are living in an age wherein the Men of real insight into the laws of the Din (Religion) are many, the Quranreaders and the preaches are few, the beggars are few and the givers (of charity) are many, wherein deeds are better than knowledge.


But soon there will come over you such an age wherein the Men of real insight into the laws of the Din (Religion) will be few, the preachers and the Quran-readers many, the givers few and the beggars many, wherein knowledge will be better than deeds.
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The prophet (saw) said,

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There is difference of one hundred degrees between a worshipper and a learned man. The distance between two degrees is as the run of a racing horse for seventy years.' The prophet (saw) was once asked,

: ) ( : ( : ) : : )
0 Prophet of Allah, which action is best? He (saw) said, Knowledge. He was then questioned, Which knowledge do you mean? He (saw) said, Knowledge about Allah. They said, We ask you about action but you speak of knowledge. The Prophet (saw) said, With your knowledge of Allah, a few actions will suffice and your ignorance about Allah will not suffice even though actions are numerous.

The prophet (saw) said,


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On the Day of Resurrection, Allah will raise up the worshippers and the learned men. He (Most Gracious, Most Merciful) will say, 0 the congregation of the learned men, I have not imbued you with My knowledge but for My knowledge about you. I have not placed knowledge in you in order to punish you. Go, I have forgiven you. These traditions were collected over six-hundred years ago by the Imam, Hujjat al-Islam (The proof of Islam), the Shaykh of his time, the Mujtahid Abu Hamid al-Ghazali. His insight was a gift from Allah to the rest of humanity. He was of those who inherited the sacred knowledge from the prophets as Muhammad (saw) said The learned are the heirs of the prophets. It is as clear as daylight that the above traditions and verses from the Quran emphasizes that there are those who have specialized in the various knowledge areas (meaning those of knowledge) and there are those who do not have this knowledge. The natural way of the human being is for the one who does not have the knowledge to go out and seek the knowledgeable and sit at his or her feet and gain the necessary knowledge. This has been the culture of the scholars for over one-thousand years. Imam Ghazali is part
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of our history and so are many other shining stars that are mentioned in the chapters to come.

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Regarding the dangers of teaching and interpreting the Quran without a qualified guide and without consulting the enlightened masters of knowledge over the centuries, it was Imam Qurtubi who collected the following Part of knowledge is having suitable training in the accuracy of recitation and the grammar of the Quran if one decides he would like to share it with the public. (This is of critical importance) as is narrated by Umar bin al-Khattab. Ibn Abi Mulayka said, A bedouin arrived in Madina in the time of 'Umar ibn al-Khattab and asked, 'Who will recite some of what was revealed to Muhammad (saw)?' A man recited Surat al-Tauba to him. He said, 'Allah is free of the idolaters and His Messenger' using the genitive for Messenger (rasulihi).' The bedouin said, 'Allah is free of His Messenger? If Allah is free of His Messenger, we are more free of him.' 'Umar heard what the bedouin said so he summoned him and said, 'Bedouin, are you free of the Messenger of Allah?' He replied, 'Amir al-Mu'minin, I came to Medina with no knowledge of the Qur'an. I asked someone to recite it to me and he recited this Sura alTauba and said, "Allah is free of the idolaters and His Messenger. So I said, Allah is free of His Messenger? If Allah is free of His Messenger, we are more free of him.' 'Umar said, 'That is not how it is, bedouin.' He said, 'How is it then, Amir al-Mu'minun?' He said, 'Allah is free of the
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idolaters, as is His Messenger (rasuluhu).' The

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bedouin said, 'We, by Allah, are more free of what Allah and His Messenger are free of!' So 'Umar ibn al-Khattab commanded that only those who knew proper grammar should recite to people and he commanded Abd al-Aswad to set out the grammar. Imam Qurtubi has documented that Jundub reported that the Messenger of Allah (saw) said, Anyone who speaks on the Qur'an by his own opinion and is right is still wrong. This is a gharib hadith collected by Abu Dawud and one of its transmitters is questionable.

Regarding the hadith of Jundub, some of the people of knowledge say that opinion here means whim". Whoever speaks about the Qur'an according to his own whims and does not take from the Imams of the Salihin (pious predecessors) and happens to be right is still wrong since he has judged the Quran by something whose basis is not recognized and is not based on the position of those with expertise in traditions and transmission. Ibn 'Atiyya says, The meaning of this is that a man is asked about a meaning of the Book of Allah and hurries to explain it by his own opinion without looking at what the scholars have said and what the rules of knowledge like syntax and usul demand. Imam Qurtubi goes on to say when an interpreter hastens to explain the Qu'an according to the literal meaning of the Arabic without the help of transmission
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about what the unusual words of the Quran mean

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and what has been passed down about the ambiguous and interchangeable words, conciseness, elision, concealment and reversal of order it contains. Someone who does not have a firm grasp of the literal tafsir and then sets out to derive meanings by simple understanding of Arabic often errs and joins the company of those who interpret the Quran according to their own opinions. As Muslims we should strive to make firm and solid our base, a base upon which our Islam is built and the ingredients include three: Seeking knowledge Practicing what is praiseworthy Being Sincere in word and action The great wali (friend of Allah), Malik bin Dinar, has beautifully expressed this recipe when he (May Allah shower his mercy upon his soul) said, The deed that I love best is sincerity in action, and as al-Hujweri in his work (Kashf al-Mahjub) commented, because an action only becomes an action in virtue of its sincerity. Sincerity bears the same relation to an action as the spirit to the body: as the body without the spirit is a lifeless thing, so an action without sincerity is utterly unsubstantial. Sincerity belongs to the class of internal actions, whereas acts of devotion belong to the class of external actions: the latter are completed by the former, while the former derive their value from the latter. Although a man should keep his heart sincere for a thousand years, it is not sincerity until his sincerity is
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combined with action; and although he should

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perform external actions for a thousand years, his actions do not become acts of devotion until they are combined with sincerity. The prophet (saw) said, knowledge is light and Malik bin Dinar said, The deed that I love best is sincerity in action. My understanding, which I base on the classical works are as follows: By the deed Malik (May Allah shower his mercy upon his soul) refers to good deeds and those which are praiseworthy. A deed has an initiation, a starting point. This starting point is the motive or thought which inspired the deed. This means that the motive or thought which inspired that deed can either be a good one or a bad one. To paint a picture, we look at an example: A man gives some money for charity or he goes out to pray or to give a speech in public. These are all considered good deeds. His motive or that which inspired him to do it could be one of two. One, he intended to please Allah and to help the people or guide the people or two, he intended (before doing the deed) to give the speech so that he could be praised or have status amongst the people or to gain rank or he prayed amongst people so that people might call him pious or grant him a high position in the community or he gave the charity so that people might call him a good man or that he would become famous etc. so Malik meant here that the deed done with a sincere or pure motive.

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By saying, that I love best means that by doing a

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good deed, which was inspired by a pure thought or a good intention, brings about love in the heart. It is like a seed planted in the heart and because the seed had the best sunshine and water, meaning the thought preceding the deed was pure and praiseworthy (the thought or seed) received its pure nourishment, it bloomed into a beautiful tree (meaning the intention bloomed into a beautiful sincere action) and the tree later bore fruit (meaning the pure motive or intention) became a good deed and the good deed was a benefit to the people and they gained so much from it like the seed, which resulted in a tree and later bore fruit which the people could eat from. So the pure intention or being sincere in the deed is what contributes to the expansion of love for the action in the heart. By saying, is sincerity in action, Malik means here that because of the effect of a sincere thought or motive or intention, being that it brings about the sincere deed or action, which increases love in the heart for wanting to do more and more of it, he (Malik) put emphasis on the word sincerity before the word action because the result of an action done without sincerity is like a seed planted, which is never given water nor sunlight and it dies away having absolutely no benefit to the people. And when Muhammad (saw) said, Knowledge is light, here it means that to seek knowledge, to strive in the practise of the knowledge and to have a good or sincere motive before acting will result in a light. A light allows people to see when there is darkness and so the bearer of sincerity in knowledge and action will become a light in the darkness for himself and for those around. This is my (sharh)
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understanding

and

explanation

of

these

two

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narrations and Allah knows best. May Allah accept our efforts and grant us to be of those who are the seekers of knowledge, the practicing, the sincere and those who are showered with His Mercy.

Chapter Two
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The Status of the Human Being


other creatures.

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Men and women are created equal in their basic humanity and all have the shared lineage (all are children of Adam (Peace be upon him)) and dignity of Allahs creation. Human beings are privileged to be a degree higher than And discrimination due to race, sex, colour, lineage, region or language is strongly prohibited in Islam to avoid the artificial barriers between the privileged and needy. Allahs Messenger (peace be upon him) said, People are equal like the teeth of a comb.

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Human beings are Allah's creation. Allah created

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not only the human being but also the father of all human beings, our father Adam (Peace be upon Him), the first human being, by His own two hands, as Allah said:


O Iblis! What prevented you from prostrating yourself to one whom I have created with My two hands? Are you haughty? or are you one of the high (and mighty) ones?
38:75

Says Imam Suyuti in Tafsir Jalalayn comments, In other words, whose creation I (Myself) have undertaken. This (in itself) is an honour for Adam, as Allah has (Himself) undertaken the (unmediated) creation of all creatures. Are you being arrogant, now, in refraining from prostrating (an interrogative meant as a rebuke); or are you of the exalted?, of the proud, and have therefore disdained to prostrate yourself, because you are one of them?

When Allah mentions His hand or His eyes or His hearing, then we must understand that Allah is speaking and communicating to us as human beings in a way that we may receive and understand this message as best we can. The important thing to take note of is what the scholars
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(Ulama), namely the Ahli Sunnah and Ashari by

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Aqida have written and explained in their encyclopaedias of works on Tauhid, and that is never to take these things literally but rather as a means for us to comprehend and understand.

The bottom line is that no human being can claim that Allahs hand is like my hand or your hand or the hand of anything for that matter. So when Allah mentions his hands, it is to be understood in the following way By hands, it is meant for us as human beings to realise that Allah has the power to doing anything and everything. He has the power and is in control and if Allah says that He sat on His throne then we are to take this as meaning that Allah has taken his position of authority and Kingship over the heavens and the earth. We are not to take it literally by interpreting it as meaning that Allah has a back like you and me and that He (Glorious is He, Free Is He from any and every defect) does not need to sit like me and you. So, hands above refer to Allahs power to do whatever he wishes. Allahs hands shows power and ability to do anything and it should not be taken literally. This is the classical understanding extracted from numerous authorities and Allah knows best.

I
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n the verse quoted, Allah states that he has created the human being from his two hands, meaning he created the human being himself and by stating My two hands Allah is drawing our attention as to how much honour he has attributed to the human being by showing our closeness to Allah, how near we are to Him, and My two hands here, is used for emphasis. Allah is emphasising just how honoured we as human beings are, as we have been created by Allah, and then the Angels were commanded to bow down to us, to our father Adam (Peace be upon Him).

Imam al-Razi explaining this ayah says, The great King does not perform an action by His own hands unless He has His utmost attention directed to that action." If we take a closer look at various ayat within the Quran, we find that Allah says Be and something is created or Allah commands the Angels to carry out his orders, but here, we see that He (Mighty and Glorious is He) created us by His own two hands, which is a special honour. To any person of understanding, this should set off a point of departure, which is free from doubt that Allah has honoured the human being and that human beings should honour human beings, regardless of their differences.

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Further on, Allah ordered his purest slaves, the

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angels to prostrate to the Human being out of respect and to show the angels the honour, which He has bestowed upon us.


And (remember) when We said to the angels: "Prostrate yourselves before Adam.'' And they prostrated except Iblis (Shaytan), he refused and was proud and he was of those who reject Faith. (2:34) Iblis, the enemy of Allah, envied Adam because Allah honoured Adam. He said, `I was created from fire, and he was created from clay.' Therefore, the first error ever committed was arrogance, for the enemy of Allah was too arrogant to prostrate before Adam.''

Ibn Kathir sites the following hadith in his Tafsir of Surah Baqarah, which is also recorded in the Sahih,


No person who has the weight of a mustard seed of arrogance in his heart shall enter Paradise.
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Hafidh ibn Kathir said, He (Shaytan) committed

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this error, due to his false comparison. His claim that the fire is more honoured than mud was also false, because mud has the qualities of wisdom, forbearance, patience and assurance, mud is where plants grow, flourish, increase, and provide good. To the contrary, fire has the qualities of burning, recklessness and hastiness. Therefore, the origin of creation directed Shaytan to failure, while the origin of Adam led him to return to Allah with repentance, humbleness, obedience and submission to His command, admitting his error and seeking Allah's forgiveness and pardon for it.

Muhammad bin Ishaq reported that Ibn `Abbas said, Before he (Shaytan) undertook the path of sin, Iblis was with the angels and was called `Azazil.' He was among the residents of the earth and was one of the most active worshippers and knowledgeable persons among the angels. This fact caused him to be arrogant. Iblis was from amongst the Jinn. What we learn from the above is that the root cause, which resulted in Iblis falling, loosing everything, being disgraced and banished, was arrogance. He became arrogant even after meeting Allah and the angels. How strange it seems that we as human beings who have not even met the angels and have not even met with our Lord, Allah, how strange it is that we can be arrogant and ever think that we are greater or better than another human being.

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In the following verse, Allah addresses mankind;

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reminding us that we are in fact one and we all come from one father, making us brothers and sisters with different beliefs:


O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has Taqwa (those who are conscious of Allah) 49:13 Ibn Abbas commented on this verse saying, (O mankind!) This was revealed about Thabit Ibn Qays Ibn Shammas who said to a man: You are the son of so-and-so in reference to his mother; and it is also said that it was revealed about Bilal the muadhin (one who gives the call for prayer) of the Prophet (saw).

When Bilal gave the call to prayer in Mecca after its conquest, a group of men from Quraysh, among whom were Sahl Ibn 'Amr, al-Harth Ibn Hisham and Abu Sufyan Ibn Harb, said: Did Allah and His Messenger not find anyone to call to prayer except this raven. In response, Allah revealed: (Lo! We have created you male and female) from Adam and Eve, (and have made you nations and tribes that ye may know one another. Lo! the noblest
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of you) in the Hereafter, (in the sight of Allah) on

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the Day of Judgement, (is the best in conduct) in the life of the world; which in this case is Bilal. (Lo! Allah is Knower) of your status and lineage, (Aware) of your works and standing in His sight.

Al-wahidi

al-Nisaburi

comments

in

his

work

on

(Reasons for revelations) and says that the reason for revelation of this verse was explained by Ibn 'Abbas who said, This (verse 49:13 ) was revealed about Thabit ibn Qays when he made a remark about the man who did not make room for him to sit: 'What, the son of so-and-so [referring to his mother]'. The Messenger of Allah (saw) said, 'Who mentioned that woman?' Thabit stood up and said: 'I did, O Messenger of Allah!' The Messenger said to him: 'Look at the faces of those present'. And when he looked, he asked him: 'What do you see?' He said: 'I see white, red and black people'. The Prophet said: 'Well, you are not better than any of them unless it be through [the good practice of] religion and God-fearingness'. Allah (Exalted is He), then revealed this verse.

Wahidi also narrated: Muqatil said: On the day Mecca was conquered, the Messenger of Allah (saw) ordered Bilal to climb on the roof of the Ka'bah and perform the call to
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prayer.Attab ibn Asid commented on this: 'Praise be

48

to Allah, that Allah has taken my father to Him and made that he did not see this day'. Al-Harith ibn Hisham said: 'Did Muhammad not find any other caller to prayer except this black raven?' Suhayl ibn 'Amr said: 'Allah willing, he will change him'. Abu Sufyan, on the other hand, said: 'I am not going to make any comment; I am afraid that the Lord of heaven will divulge what I say!' Gabriel, peace be upon him, went to the Prophet, Allah bless him and give him peace, and informed him about what they said. The Prophet summoned them and asked them about what they said and they admitted it. Allah (Exalted is He), then revealed this verse warning them against boasting about their lineages and abundance of wealth and against looking down on the poor.

Regarding the importance of knowing the reason why a particular verse was revealed, al-Wahidi said, the knowledge about Tafsir (Arabic word for exegesis or commentary) of the ayah (verse) is not possible without occupying oneself with their stories and explanation of (the reasons) for their revelation.'
by al-Wahidi al-Nisaburi. Cairo, 1968, page 4 Asbab al-nuzul,

'Ali bin Ahmad al-Wahidi al-Naysaburi (d. 486/1076).An important author of tafsir including the Asbab al-Nuzul (Reasons for revelations). He produced two other commentaries, al-Wasit (The Middle Commentary) and al-Wajiz (The Short Commentary).

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Imam Suyuti commentsO mankind! We have indeed created you from a male and a female, [from] Adam and Eve, and made you nations (shub is the plural of shab, which is the broadest category of lineage) and tribes (qabil, which are smaller than nations, and are followed by amir, tribal districts, then butn, tribal subdistricts, then afkhdh, sub-tribes, and finally fasil, clans; for example Khuzayma is the shab, while Kinna is the qabla, Quraysh is the imra, Qusayy is the batn, Hshim is the fakhdh, and Abbs is the fasla) that you may come to know one another (taraf: one of the two t letters [of tataraf] has been omitted), that you may acquire knowledge of [the customs of] one another and not to boast to one another of [whose is the more] noble lineage, for pride lies only in [the extent to which you have] fear of God. Truly the noblest of you in the sight of God is the most God-fearing among you. Truly God is Knower, of you, Aware, of your inner thoughts.

Jalal al-Din al-Misri al-Suyuti al-Shafi`i al-Ash`ari (849-911AH), the mujtahid imam and renewer of the tenth Islamic century, the hadith master, jurist, Sufi, and historian, he authored works in almost every Islamic science.

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Allah shows us the worth of a single life in Maidah, 32


if anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land - it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind. The verse states, whoever kills a soul without justification, such as in retaliation for murder or for causing mischief on earth, then it will be as if he has killed all mankind, because there is no difference between one life and another. Every single human being is honoured by Allah just because he is alive and breathing. Life should be respected because life in itself is a gift, a gift from the Lord and King of those whom are able to give. And Allah knows best. Imam Suyuti comments, We decreed for the Children of Israel that whoever slays a soul for other than a soul, slain, or for, other than, corruption, committed, in the land, in the way of unbelief, fornication or waylaying and the like, it shall be as if he had slain mankind altogether; and whoever saves the life of one, by refraining from slaying, it shall be as if he had saved the life of all
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mankind Ibn Abbs said [that the above is souls] sanctity [respectively]. Our

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meant] in the sense of violating and protecting its [a messengers have already come to them, that is, to the Children of Israel, with clear proofs, miracles, but after that many of them still commit excesses in the land, overstepping the bounds through disbelief, killing and the like. Human life is sacred. This is and has always been the point of departure for Muslims throughout the past onethousand plus years. In later chapters, we will see that Muhammad (saw) even prohibited the signs of those who worshiped other than Allah from being insulted and desecrated. Al-A`mash and others said that Abu Salih said that Abu Hurayrah said, I entered on `Uthman when he was under siege in his house and said, `I came to give you my support. Now, it is good to fight (defending you) O Leader of the Faithful!' He (Uthman) said, `O Abu Hurayrah! Does it please you that you kill all people, including me' I said, `No.' He said, `If you kill one man, it is as if you killed all people. Therefore, go back with my permission for you to leave. May you receive your reward and be saved from burden.' So I went back and did not fight.'' To understand this universal message, a message sent down to all of humanity, we need to understand this model of excellence, this model of mercy, this perfect example of tolerance and compassion who use to visit the sick people among the Jews as well as the Muslims; and when on one
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occasion the funeral procession of a Jew passed

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before him, he stood up as a sign of respect for the deceased. Why did you stand up for a Jewish funeral? they asked. The Prophet replied, Is it not a human soul? we need to study his life and follow his example, and may his example be a light and guidance for us The proof that the Prophet of Allah (saw) stood up for the corpse of the deceased Jew can be found in Sahih Bukhari and was narrated by 'Abd al-Rahman bin Abi Layla who said Sahl bin Hunayf and Qays bin Sad were sitting in the city of al-Qadisiya. A funeral procession passed in front of them and they stood up. They were told that funeral procession was of one of the inhabitants of the land (a Jew), under the protection of Muslims. They said, A funeral procession passed in front of the Prophet and he stood up. When he was told that it was the coffin of a Jew, he (saw) said, "Is it not a living being (soul)?"
Sahih Bukhari Vol 2, hadith no.399

Allah says,


And indeed We have honoured the Children of Adam, and We have carried them on land and sea, and have provided them with At-Tayyibat, and have preferred them above many of those whom We have created with a marked preferment. 17.70.

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Tayyibat

meaning

agricultural

produce,

fruits,

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meat, and milk with all kinds of delicious and desirable flavours and colours and beautiful appearance, and fine clothes of all kinds of shapes colours and sizes, which they make for themselves or are brought to them by others from other regions and areas. Ibn Abbas comments, (Verily We have honoured the children of Adam) by giving them hands and feet. (We carry them on the land) on the backs of beasts (and the sea) aboard ships, (and have made provision of good things for them) We made their provision better and finer than the provision of beasts, (and have preferred them above many of those whom We created) of animals (with a marked preferment) in forms, feet and hands.

Allah has preferred us (human beings) over all living beings and other kinds of creation. This Ayah, as most of the scholars agree, indicates that human beings are also more honoured in the sight of Allah than even the angels.

Allah tells us how He has honored the sons of Adam and made them noble by creating them in the best and most perfect of forms, as He says,

Verily, We created man in the best stature (mould). (95:4)


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He walks upright on his two feet and eats with his

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hand, whilst other living creatures walk on four feet and eat with their mouths, and He has given him hearing, sight and a heart with which to understand all of that, to benefit from it, and distinguish between things to know which are good for him and which are harmful, in both worldly and religious terms. Allah Ta'ala has blessed the children of Adam with such multi dimensional attributes as are not found in many of those He has created. Scholars have also pointed out the gift of communication, speech, comprehension, understanding and explanation. This remains unmatched by other living forms. Using signs and symbols to communicate what lies in one's heart and telling others what one thinks and feels through letters and writings are all manifestations of the human distinction. Some scholars have said that eating with the fingers of the hand is also a particular human attribute. Other than man, all animals eat with their mouth. The practice of compounding edibles with different things in order to make these delicious and beneficial is the way of human beings alone.
Selected from the commentary - Marifa al-Quran

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Allah has given this honour and dignity to all verse 6 of this Surah,

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human beings. Says Imam Suyuti when commenting on


except those who believe and perform righteous deeds, for they shall have an unfailing reward, one unending in a hadth [it is stated], When a believer reaches that stage of old age which prevents him from performing [good] deeds, then what he used to do is recorded in his favour [instead]. Meaning that because he is old and cannot perform good deeds, he continues to receive rewards for the deeds he would like to perform even though he cannot perform them.

Know that dignity is not earned by good behaviour, or social status. When talking about human dignity, we are not talking about the kind of honour that is attached to someone of a particular status, a king or minister, for instance. It is given to human beings regardless of their status, race, colour or religion. The greatest of Muslim scholars describe dignity as a natural right and blessings from the Lord of the Heavens and the Earth. And Allah knows best.

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57

Chapter Three Common Roots


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Every human being has a common root, that being he or she are the children of Adam (Peace be upon him). This very fact is enough for us to try our utmost to value the rights of the next person rather than trying to minimize and scoff. Human beings, according to Islam, regardless of race, have one original source, Adam (Peace be upon him). How then can some exploit others claiming superiority or special privilege? Islam does not tolerate pride in lineage and social status as the Messenger of Allah (saw) said, The Almighty Allah has removed the false pride which was practiced in the pre-Islamic period wherein individuals took false pride in their ancestors. All mankind belongs to Adam (Peace be upon him). And Adam is created of soil. In this chapter, I have selected various sayings of our beloved Muhammad (saw) concerning the way he spoke and warned against violating the rights and honour of another human being. Looking out for the well being of Allahs creation, including the next human being is one of the most important duties of a Muslim. What is also of major importance is that we look at ourselves, our own bodies, appreciate it and look out for its well being as well. So as Allahs creation and as human beings, we have a duty to look out for the wellbeing of the next human as well as the well being of ourselves. I have included in
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this chapter some proof, quoting from the

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beloved of Allah, Muhammad (saw) that we are not allowed to oppress even our own body and soul, which is a marvel and gift from Allah.

Allah proclaims that the Believers are indeed brothers to one another united through the brotherhood of Islam in addition This to their brotherhood in humanity. brotherly relationship requires

that human beings get to know each other and do not avoid each other, that they establish ties and do not break them. That they love and do not hate, that they be sincere and not shallow, and that they come together and do not separate from one another. Ibn Kathir comments Allah the Exalted declares to mankind that He has created them all from a single person, Adam, and from that person He created his mate, Hawa'. From their offspring He made nations, comprised of tribes, which include sub tribes of all sizes. It was also said that nations refers to non-Arabs, while tribes refers to Arabs. Therefore, all people are the descendants of Adam and Hawwa (Eve) and share this honor equally. The only difference between them is in the religion
AND

that
OF THE

revolves
HUMAN BEING

around

their

obedience to Allah the Exalted and their following of His


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Messenger. After He forbade backbiting and belittling their humanity, Allah said,

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other people, alerting mankind that they are all equal in

O mankind! We have created you from a male and a female, and made you into nations and tribes that you may know one another. The Prophet (peace be on him) said, Do not be envious of each other, nor backbite nor hate one another, but become brothers in the service of Allah.
Bukhari

The Prophet (peace be on him), explaining the danger of conflict and hostility, said, 'Shall I not inform you of something more excellent in degree than fasting, charity and prayer (Salah)?' On receiving the reply, 'Certainly,' he said, 'it is putting things right between people, for to incite people to dispute is like a razor. And I do not mean that it shaves off the hair but that it shears the religion.
Tirmidhi

Says Allah Ta'ala

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Let not some people mock at other people, for they may be better than themselves (meaning those who are mocking, might be mocking at some who are better and closer to Allah), nor (let) women (mock) at women who may better than themselves. (49:11) Imam Suyuti comments, this verse was revealed

regarding the Tribe (Ban) of Tamm delegation when they derided and mocked at the poor among the Muslims, like Ammr bin Ysir and Suhayb al-Rm; al-sukhriya (underlined in the Arabic above) means scorn and disdain) another people who may be better than they are, in Gods sight; nor let any women, from among you, deride other women who may be better than they are. And do not defame one another, do not cast aspersions (defame or slander) on others and hence have aspersions cast on you, that is, let none among you degrade another; nor insult one another by nicknames, do not call another by a nickname which he detests, such as O degenerate one! or O disbeliever!.

Al-Wahidi comments on this verse saying: This was revealed about two of the wives of the Prophet (saw) who
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derided

and

(insulted)

Umm

Salamah.

What

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happened is that the latter tied her loins with a white dress and spread its farthest point behind her such that she dragged it behind her. Aishah said to Hafsah, Look at what she is dragging behind her! It looks like a dogs tongue. This was their mockery of her (and Allah then revealed this verse). Anas said, This was revealed about the wives of the Prophet (saw) who made fun of Umm Salamah because she was short. Ikrimah reported that Ibn Abbas said, Safiyyah bint Huyayy ibn Akhtab went to the Messenger of Allah (saw) and said, O Messenger of Allah, women revile me, saying: O Jewess, daughter of Jewish parents! The Messenger of Allah (saw) said to her, could you not have said to them in reply: my father is Aron, my uncle is Moses and my husband is Muhammad. Then, Allah, exalted is He, revealed this verse (49:11). In the scale of Allah, goodness is measured by faith, sincerity, and the quality of the relationship with Allah Ta'ala, not by physical appearance, wealth, or power. The Prophet (peace be on him) said. Allah does not look at your physical features or your wealth, but He looks at your hearts and your deeds.
Muslim

How, then, can it be permissible for a person to laugh at someone's physical handicap, deformity, or poverty?

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It is reported that 'Abdullah bin Mas'ud had thin, weak legs. Once, upon seeing his leg uncovered, some people laughed, whereupon the Prophet (peace be on him) said,

?Are you laughing at the frailty of his legs


Tiyalisi and Ahmad

By Him in whose hand is my soul, in the scale of Allah they are weightier than Mount Uhud.

Allah the Exalted forbids scoffing at people, which implies humiliating and belittling them. Arrogance is an act, which is considered to the root of all evil. It is an act which belittles those around the arrogant person and it is and act which destroys ones spiritual wellbeing. In the Sahih (Bukhari and Muslim), it is recorded that the Messenger of Allah said,


Arrogance is refusing the truth and belittling people.

It is forbidden to scoff at and belittle people, for the injured party could be more honoured and dearer to Allah the Exalted than those who ridicule and belittle them.

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Inwardly, mistrust of others produces evil thoughts in the mind while outwardly it leads a person toward spying. Islam establishes its society on the purity of both what is inner and what is outer. Therefore, just as spying follows suspicion, the prohibition of spying comes immediately after that of suspicion. Prying into other peoples' private affairs and spying on their secrets is not permitted, even if they are engaged in sin, as long as they do it privately and not openly as will be elaborated on in the chapter entitled, Covering faults and protecting ones honour. Umar (May Allah be pleased with him) said, There is no honor for a great sinner (meaning those who commit major sins openly). He who commits sins secretly should have the honor of his fault being kept secret. As Human beings and as Muslims, we know that every human being is a child of Adam (Peace be upon him). We all have different views and beliefs. As Muslims we know that Allah is one and that Muhammad (saw) is his beloved, his slave and his messenger, sent to all of creation as a mercy. Islam does not compel anyone to accept its
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doctrine even though the desire of every Muslim of Islam for all its wonder and beauty.

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should be that others embrace it and see the true religion

Below are a few quotations by Dr. Hashim Kamali, extracted from his excellent work on The Freedom of Expression is Islam Both Muslims and non-Muslims are entitled to propagate the religion of their following, as well as to defend it against attack or seditious provocation (fitnah), regardless as to whether such an action is launched by their coreligionists or by others. The basic idea of freedom defies impositions of any kind on an individual's personal choice. Freedom of belief, like all other freedoms, operates as a safeguard against the possible menace of oppression from superior sources of power. This is also essentially true of the Islamic concept of this freedom: as Fathi 'Uthman observes, 'No power of any kind in the Islamic state may be employed to compel people to embrace Islam. The basic function of the Islamic state, in this regard, is to monitor and prevent the forces

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which might seek to deny the people their freedom of belief.'

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'The doctors of theology and monotheism (tauhid) are in agreement that confession to the faith (Iman) is not valid if it is not voluntary. In the event, therefore, wherever confession to the faith is obtained through compulsion, it is null and void.' On a similar theme, Ibn Qudamah, the renowned Hanbali jurist/theologian has written: It is not permissible to compel a disbeliever into professing Islam. If, for example, a non-Muslim citizen (dhimmi) or a person of protected status (musta'man) is forced to accept Islam, he is not considered a Muslim unless it is established that his confession is a result of his own choosing. If the person concerned dies before his consent is known, he will be considered a disbelieverThe reason for the prohibition of force here are the words of Allah Most High that there shall be no compulsion in religion. May Allah extend our understanding and comprehension of this universal Religion and may we be of those who understand the vast mercy and open-mindedness, which the Quran implores us to see when Allah tells us


Say: "If the sea were ink for the Words of my Lord, surely, the sea would be exhausted before the Words of my Lord would be finished. Surah
Luqman: 27
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And

this

is

what

Allah

pleads

with

us

to

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understand, in that the extent of difference of opinion and the extent of Allahs mercy and compassion is as vast or even vaster that seven oceans filled with ink attempting to write down the mercy of the Lord and may Allah grant us to be of those who are known as the tolerant and those of understanding. The bottom line is that our roots are common and because we are all in a sense family, we should invite each other with softness and be compassionate to each other, for the very fact that we come from one is sufficient for us to realize this brotherhood. This embracement and understanding demands that we open our hearts, minds and ears to The spirit of Din, to Muhammad generation. (saw)s message and to the universal teachings, which were passed on from generation to

Imam Ghazali on the duties of brotherhood said the following:

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Know that the contract of brotherhood is a bond

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between two persons, like the contract of marriage between two spouses. In all, this comprises of eight duties: The first duty is the material one. The lowest degree is where you place your brother on the same footing as your slave or your servant, attending to his need from your surplus. To oblige him to ask is the ultimate shortcoming in brotherly duty. At the second degree you place your brother on the same footing as yourself. At the third degree, the highest of all, you prefer your brother to yourself and set his need before your own. This is the degree of the Siddiq, and the final stage for those united in spiritual love. The second duty is to render personal aid in the

satisfaction of needs, attending to them without waiting to be asked, and giving them priority over private needs. Here too there are different stages, as in the case of material support. The lowest degree consists in attending to the need when asked and when in plenty, though with joy cheerfulness, showing pleasure and gratitude. In short, your brother's need ought to be like your own, or even more important than your own. The third duty concerns the tongue, which should

sometimes be silent and at other times speak out. In short, you should keep silent about any speech unpleasant to your brother in general and in particular - unless obliged to speak out to promote good and prevent evil, and even then only if you can find no valid excuse for saying nothing. The lowest degree in brotherhood is where you
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treat your brother as you would wish to be treated

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yourself, and there is no doubt that he would expect you to veil his shame and keep quiet about his misdeeds and faults. Know that the mainstay of brotherhood is agreement in word and deed, and compassion.

The fourth duty is to use the tongue for speaking out. Just as brotherhood calls for silence about unpleasant things, so it requires the utterance of favorable things. You should use the tongue to express affection to your brother, and to enquire agreeably about his circumstances. For brotherhood means participating in joy and sadness. The fifth duty is forgiveness of mistake and failings. The failing of a friend must be one of two kinds; either in his religion, through the commission of an offence; or in his duty to you, through an omission in brotherhood. In the case of religion, where he commits an offence and persists in it, you must advise him kindly so as to supply his deficiency, put his affairs in order, and restore him to a correct and virtuous state. As for his error in brotherly duty, by which he causes alienation, there is no is of disagreement on the proper course being forgiveness and patience. Indeed, can be whenever a good this obligatory interpretation in the duty possible, or an excuse - whether obvious or far-fetched advanced, brotherhood.

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The sixth duty is to pray for your brother, during his wish for himself, his family and his dependants.

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life and after his death, that he may have all he might

The seventh duty is loyalty and sincerity. The meaning of loyalty is steadfastness in love and maintaining it to the death with your brother, and after his death with his children and his fellows. For love is for the sake of the other Life. If it is severed before death the work is in vain and the effort wasted.

The

eighth

duty

is

relief

from

discomfort

and

inconvenience. You should not discomfort your brother with things that are awkward for him. Rather you should ease his heart of its cares and needs, and spare him having to assume any of your burdens. Such then are the duties of fellowship. Therefore you must bind all your faculties to their service. These manners of the Outer are only the title page of the Inner and Purity of Heart. When hearts are purified there is no need of formality to display their content. He who looks to the fellowship of creatures will sometimes be crooked and sometimes straight. But he who looks to the Creator is bound to the Straight Path both inwardly and outwardly. His inner is adorned by love of Allah and his creatures. His outer is beautified by worship of Allah and service to His
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servants, for these are the highest kinds of service

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to Allah, since there is no way to them except by good character. The slave can attain by the goodness of his character to the degree of the one who prays all night and keeps fast all day and beyond.
Translated by by Sulaiman Kazi Abu Hamid al-Tusi al-Ghazali al-Shafi`i (450-505), the Proof of Islam (Hujja al-Islam), the absolute mujtahid, the praised Shafi'i scholar, jurist, debater and expert in the principles of doctrine and jurisprudence.

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Chapter Four
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Created from
the best of

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Moulds
Allah says in Surah Tin (95:4),

Verily, We created man in the best of moulds. Say ibn Kathir, This is the subject being sworn about, and it is that Allah created man in the best image and form, standing upright with straight limbs that He beautified. Yusuf Ali comments, Taqwim: mould, symmetry, form, nature, constitution. There is no fault in Allah's creation. To man Allah gave the purest and best nature, and man's duty is to preserve the pattern on which Allah has made
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him.

By

making

him

(man)

deputy

or

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representative, Allah exalted him in position even higher than the angels, for the angels had to prostrate to him. But man's position as vicegerent also gives him will and discretion, and if he uses them wrongly he falls even lower than the beasts. Allah then says,

Then We reduced him to the lowest of the low. Yusuf Ali comments, If man rebels against Allah, and follows after evil, he will be abased to the lowest possible position. For Judgment is sure. Those who use their faculties aright and follow Allah's Law will reach the high and noble destiny intended for them. That reward will not be temporary, but unfailing. In this chapter, I have looked into what the Quran and Sunnah says about man being the best of moulds and what deeds allows one to grow in this fashion. Also, I have looked at the opposite and what constitutes mans debasement in this life as well as in the next.

The following are some of the qualities and deeds which allows one to grow spirituality and at the same could possibly act as an assistant to the creation of Allah on earth. It also builds up rewards for the next life. These are of the deeds, which allow the human being to act on the potential within. This potential being that of goodness, which allows man to realise what Allah means
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when He (Glorious is He) says, Verily, We created man in the best of moulds.

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Abu Hurairah (May Allah be pleased with him) reported: The Prophet (saw) said, He who believes in Allah and the Last Day, let him show hospitality to his guest; and he who believes in Allah and the Last Day, let him maintain good relation with kins; and he who believes in Allah and the Last Day, let him speak good or remain silent.'
Bukhari and Muslim

Abu Dhar (May Allah be pleased with him) reported: I :asked ''?O Messenger of Allah! Which action is the best"

: . :
He (saw) said, Faith in Allah and Jihad in the way of Allah. '?(I asked, which neck (slave) is best (for emancipation

:
He (saw) said, That which is dearest of them in price and most valuable of them to its masters. I asked, If I cannot afford (it)? He (saw) said, Then help a labourer or work for one who is disabled. I asked, If I cannot do (it)? He (saw) said, You should restrain yourself from doing wrong to people, because it (serves as) charity which you bestow upon yourself.

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Abu Hurayrah (May Allah be pleased with him) reported: Messenger of Allah (saw) said,

: . : : .
"While a man was walking on his way he became extremely thirsty. He found a well; he went down into it to drink water. Upon leaving it, he saw a dog which was panting out of thirst. His tongue was lolling out and he was eating moist earth from extreme thirst. The man thought to himself: `This dog is extremely thirsty as I was.' So he descended into the well, filled up his leather sock with water, and holding it in his teeth, climbed up and quenched the thirst of the dog. Allah appreciated his action and forgave his sins". The Companions asked: "Shall we be rewarded for showing kindness to the animals also?'' He (saw) said, "A reward is given in connection with every living creature".
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Bukhari and Muslim

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In the narration of Al-Bukhari, the Prophet (saw) is reported to have said:

.
Allah forgave him in appreciation of this act and admitted him to Jannah.

Another narration says:


Once a dog was going round the well and was about to die out of thirst. A prostitute of Banu Israel happened to see it. So she took off her leather sock and lowered it into the well. She drew out some water and gave the dog to drink. She was forgiven on account of her action. Abu Hurayrah (May Allah be pleased with him) reported: The Prophet (saw) said, I saw a man going about in Jannah (and enjoying himself) as a reward for cutting from the middle of the road, a tree which was causing inconvenience to the Muslims. Jabir (May Allah be pleased with him) reported that he heard Messenger of Allah (saw) saying, Every good deed is a form of) charity.
Bukhari
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Jabir (May Allah be pleased with him) reported:

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Messenger of Allah (saw) said, When a Muslim plants a tree, whatever is eaten from it is charity from him and whatever is stolen is charity and whatever is subtracted from it is charity.
Muslim

Another narration says: "If a Muslim plants a tree, or sows a field and men and beasts and birds eat from it, all of it is charity from him.

He (saw) said,

The most perfect believer in faith is the one who is best in best to their spouses in manners.
Tirmidhi

moral character. The best of you are those who are the


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Aishah (May Allah be pleased with her) said, I heard the Prophet (saw) Indeed the believer by his good morals reaches the ranks of those who spend the whole night in prayer and whole day in fasting.

Abu al-Darda reports that I heard the Prophet (peace be upon him) say, There is nothing in the Balance heavier than the good morals. Indeed the person of good morals will reach by them the rank of the person of fasts and prayers.
Tirmidhi

As for those deeds or qualities which bring man to lowest of low, know that if such a calamity befalls man then it is as a result of the company he keeps or the misguidance of the Shaytan or because of the greatest enemy, the self. Below are narrations from the Prophet (saw) of deeds which serve as a protection of allowing man to fall.
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Ibn Abi Hatim recorded that Abu Ad-Darda', may Allah saying:

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be pleased with him, said: "I heard Allah's Messenger


No Muslim man defends the honour of his brother except that there would be a right upon Allah to defend him from the fire of Hell on the Day of Resurrection. In Sahih Muslim it is reported,

When a Muslim prays for his brother in his absence, the angel says, `Amin, and may you have something similar to it'. Imam Bukhari recorded the following on honouring the parents his work Al-Adab al-Mufrad Allah Almighty says


"We have instructed man to honour his parents." (29:8) 'Abdullah ibn 'Umar said, "The pleasure of the Lord lies in the pleasure of the parent. The anger of the Lord lies in the anger of the parent."

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Bahz ibn Hakim's grandfather said, "I asked, 'Messenger of Allah, to whom should I be dutiful?' 'Your mother,' he replied. I asked, 'Then whom?' 'Your mother,' he replied. I asked, 'Then whom?' 'Your mother,' he replied. I asked, 'Then whom?' 'Your mother,' he replied. I asked, 'Then to whom should I be dutiful?' 'Your father,' he replied, 'and then the next closest relative and then the next.'" The verse quoted above carries on


but if they strive to make you associate with Me, which you have no knowledge of, then obey them not. Al-Wahidi comments and gives the reason why this verse was revealed, The commentators of the Quran said: This was revealed about Sad ibn Abi Waqqas. When the latter embraced Islam, his mother Hamnah said to him, O Sad, I heard that you have renounced your old religion. By Allah, I will not take shelter under any roof to protect me from the sun and wind, nor will I eat or drink, until you disbelieve in Muhammad and revert to your old religion. Sad was the dearest of her sons to her, but he refused to do as she wanted. For three days, his mother did not eat, drink or take shelter under the shade until it was feared that she may perish. At that point, Sad went to the Prophet (saw) and complained to him. Allah (Exalted is He), revealed as a response this verse as well as the verse in Surah Luqman 31:14
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Ibn

Kathir

comments,

meaning,

if

they

are

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idolators, and they try to make you follow them in their religion, then beware of them, and do not obey them in that.

'Ata' ibn Yasar said that a man came to Ibn 'Abbas and said, "I asked a woman to marry me and she refused to marry me. Another man asked her and she agreed to marry him. I became jealous and killed her. Is there any way for me to repent?" He asked, "Is your mother alive?" "No," he replied. He said, "Repent to Allah Almighty and try to draw near Him as much as you can." 'Ata' said, "I went to Ibn 'Abbas and asked him, 'Why did you ask him whether his mother was alive?' He replied, 'I do not know of any action better for bringing a person near to Allah than dutifulness to his mother.'"
These acts of righteousness will be discussed in detail in chapters to follow.

Here

are

some

of

the

evils

which

results

in

debasement Hypocrisy Allah tells us a little bit about the hypocrite


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-
Their similitude is that of a man who kindled a fire; when it lighted all around him Allah took away their light and left them in utter darkness so they could not see. Yusuf Ali comments, The man wanted light; he only kindled a fire. It produced a blaze, and won the applause of all around. before. But it did not last long. When the flame So hypocrisy, when out as was inevitable, the darkness was worse than And they all lost their way. deception, arrogant compromise with evil, cynicism, or duplicity may win temporary applause. But the true light of faith and sincerity is wanting, and therefore it must mislead and ruin all concerned. In the Two Sahihs (Bukhari and Muslim), it is recorded that the Messenger of Allah said,

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:
There are three signs for a hypocrite: if he speaks, he lies; if he promises, he breaks the promise; and if he is entrusted, he betrays the trust. Allah said,

Know they not that Allah knows their secret ideas, and their Najwa, Allah states that He knows the secret and what is more hidden than the secret. He has full knowledge of what is in their hearts, even when they pretend that they will give
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away alms, if they acquire wealth, and will be

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grateful to Allah for it. Truly, Allah knows them better than they know themselves, for He is the All-Knower of all unseen and apparent things, every secret, every session of counsel, and all that is seen and hidden. Worshiping other that Allah Allah says in Surah al-Baqara 22 (It is Allah) Who has made the earth your couch and the heaven your canopy; and sent down rain from the heavens; and brought forth therewith fruits for your sustenance; then set not up rivals unto Allah when ye know (the truth). Cmmenting on this verse (Surh a-Baqara 22) Abdullah Yusuf Ali says, Will you still resist it and go after false Gods, the creation of your own fancy? The false Gods may be idols, superstitions, self, or even great or glorious things like Poetry, Art, or Science, when set up as rivals to Allah. They may be pride of race, pride of birth, pride of wealth or position, pride of power, pride of learning, or even spiritual pride. There are the two basic features of acceptable deeds: their intent is for the sake of Allah alone, and are done in accordance with the way of the Messenger of Allah. Imam Ahmad recorded that Mahmud bin Labid said that the Messenger of Allah said:


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What I fear the most for you is the small Shirk. He said,

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"They said: What is the small Shirk, O Messenger of Allah''

:
Showing off (Ar-Riya'). Allah will say on the Day of Resurrection, when the people are rewarded or punished for their deeds, "Go to the one for whom you were showing off in the world and see if you will find any reward with him.'' Imam Ahmad recorded that Abu Sa`id bin Abi Fadalah AlAnsari, who was one of the Companions, said: "I heard the Messenger of Allah say,

Allah will gather the first and the last on the Day of A voice will call out, "Whoever used to associate anyone with Allah in the deeds which he did, let him seek his reward from someone other than Allah, for Allah is the least in need of any partner or

Resurrection, the Day concerning which there is no doubt.

associate.

At-Tirmidhi and Ibn Majah

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Debating The Prophet (saw) said,

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Whoever seeks knowledge to argue with the foolish or to stand out amongst those who are learned or to seek status and popularity then he will of those who enters the fire of hell.
Tirmidhi

Says Imam al-Ghazali, Firstly, as much as it is possible you should not have religious debates with everyone and do not argue with anyone on any religious or non-religious issue because there are many hidden calamities in it and has more harms than benefits. This work (debates and arguments) is the fountainhead (source) of all evil things such as ostentation (showing off), jealousy, arrogance, resentment, enmity, pride, egoism, etc. If however, an argument starts between you and someone else about an issue and you desire the truth to prevail then your intention to argue in this matter is said to be correct. In this regards, there are two indications (signs) of your right intentions: First indication is that, if truth is revealed from either your tongue or from the tongue of the opponent, it makes no difference to you. In other words, you are satisfied (content) in both cases that the truth has been revealed. Second indication of your right intention is that you consider it better to argue on this issue with your opponent in solitude and not in front of an audience. But if
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you argue or debate on an issue and if you are

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certain that you are correct and the opponent is only arguing for the sake of arguing then you beware and do not argue with him/her and end your discussion right at that point otherwise grudges and resentments will born out of this and no benefit whatsoever will be achieved. A Muslim doesnt debate/argue with another person and raise his voice to be correct and to make his point or to show that I know the answer. It is reported that Muhammad (saw) said,

The one who debates and is wrong and he keeps quite and doesnt carry on arguing, then Allah will build for him a house on the outskirts of the jannah


The one who is met with an argument and is correct but keeps quite and does not lift his head up high or he doest show that he is the best or he keeps quite. Allah will build for him a house on the high levels of the jannah.

Arrogance Allah said,


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Verily, Allah does not like such as are proud and

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boastful. Meaning, one who is proud and arrogant, insolent and boasts to others. He thinks that he is better than other people, thus thinking high of himself, even though he is insignificant to Allah and hated by people. 4:36 Says Imam Suyuti, Surely God loves not the conceited, the arrogant, and the boastful, [the one who boasts] before people of what he has been given.

The following is recorded in the Sahih,


No person who has the weight of a mustard seed of arrogance in his heart shall enter Paradise. In a Hadith recorded in the Two Sahihs the Messenger of Allah said,


Kibr is refusing the truth and degrading (belittling) people. Signs which distinguish the humble from the proud Obscurity, a dislike of fame, to accept truth whether it be from a man of high or low birth, to love the poor, associate with them and keep their company, to fulfil the rights people have upon you as completely as you can, thank those of them who fulfil their duties to you, and excuse those who are remiss.

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Signs of pride include a liking for sitting in the

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positions of most dignity when in company or in a public gathering, praising oneself, speaking in a pompous manner, openly displaying haughtiness and arrogance, strutting, neglecting the rights your brothers have upon you while at the same time demanding the rights you have upon them. Similarly in the case of the man dominated by arrogance who wishes to inculcate in his soul the quality of modesty: he should persist for a lengthy period in imitating the behaviour of the modest and struggling against his soul until such behaviour becomes one of his traits and part of his nature, at which time it will come easily

The mentioned acts resulting in debasement will be discussed in detail in chapters to follow. As a means to reach this station of the best of moulds, it was ibn al-Qayum al-Jauzi who said, This purification is carried out by four means: Repentance by turning away from sins (taubah), actively, seeking forgiveness (istighfar), good deeds that erase the bad ones and calamities that efface the sins. If one is purified by these four means, he becomes of those who is greeted and congratulated y the angles upon death, and assured by them of his abode in the Paradise, and that he shall see grief and fear no more. Without any of these four, one's
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repentance is not complete and is not likely to be enough to counter balance his sins.

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Imam Samarqandi documented in his Tanbih al-Ghafilin Someone once asked a saint, Who is a sincere person? He replied, The sincere person is the one who conceals his good actions just as he conceals his evil actions. When it was asked what the pinnacle of sincerity was, he replied, When you detest to be praised by people.

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Chapter Five The Value of a Single Life


The Quran is most explicit on the dignity and nobility of man, both individually and collectively, and it repeatedly expresses the theme that a person's dignity is intimately related to his or her freedom, particularly freedom of
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conscience. In sum, the Quran is consistent in its

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affirmation of the freedom of belief and it fully supports the conclusion that the objectives of the Shari ah cannot be properly fulfilled without granting people the freedom of belief, and the liberty to express it.
Dr. Hashim Kamali Freedom of expression Islam

Humanity as a whole is honoured by Allah. All people, without exception, are regarded as members of humanity. Allah shows us the worth of a single life in Surah Bani Israil, 32


If anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land - it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind. The following is recorded in the books of the Sunan:

If the world were to be destroyed, it would be of less importance to Allah than the killing of a Muslim. When the companions of Muhammad (saw) sahaba looked at the Kaba with such great respect and awe, it was Muhammad (saw) who said to them, remember the kaba is sacred but the lives of the one next to you are more sacred.

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Besides honoring the life of the next person, we are ordered to value our own lives as well. Man does not own his soul nor his body. The body and soul are sacred entities entrusted to him on a temporary basis. It is not allowed for anyone to intentionally torture or harm himself, or commits suicide or a reckless act leading to his destruction. Allah says in Surah Nisa

...Do not kill yourselves; indeed, Allah is merciful to you.


4:29

Whoever takes his life by any means whatsoever has unjustly taken a life which Allah has made sacred. For since he did not create himself, nor even so much as a single cell of his body, the life of an individual does not belong to him; it is a trust given to him by Allah Ta'ala. He is not allowed to diminish it, let alone to harm or destroy it. Allah Ta'ala says: ...Do not kill yourselves; indeed, Allah is merciful to you. 4:29 The Islamic teachings require the Muslim to be resolute in facing hardships; he is not permitted to give up and to run away from the vicissitudes of life when a tragedy befalls or some of his hopes are dashed. Indeed, the believer is created for striving, not for sitting idle; for combat, not for escape. His faith and character do not permit him to run away from the battlefield of life, and he possesses a weapon which never fails and ammunition which is never
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exhausted: the weapon of his unshakable faith and

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the ammunition of his moral steadfastness. The Prophet (peace be on him) warned that anyone who commits the crime of suicide will be deprived of the mercy of Allah and will not enter the Garden; he will deserve Allah's wrath and be cast into the Fire.

The Prophet (peace be on him) said, 'In the time before you, a man was wounded. His wounds troubled him so much that he took a knife and cut his wrist and bled himself to death. Thereupon Allah said, 'My slave hurried in the matter of his life.' therefore, he is deprived of the Garden.'
Muslim Reported by Bukhari and

If a person is deprived of the Garden because he cannot bear the pain of his wounds and so kills himself, what about the one who takes his life because he has suffered a loss, whether great or small in his business, has failed an examination, or has been rejected by a woman. Let those people who are weak of will pay careful attention to the following hadith. He who throws himself down from a rock and commits suicide will be throwing himself into the lowest fire of Hell; he who drinks poison and kills himself will have the poison in his hand, drinking it forever in the fire of Hell and he who kills himself with a weapon will have that weapon in his hand, stabbing himself forever in the fire of Hell.

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Below is a narration from Imam Ahmad bin Hanbal, extracted from the Tafsir of ibn Kathir on the thought that prevailed amongst the students of Muhammad (saw) Imam Ahmad recorded that `Amr bin Al-`As said that when the Prophet sent him for the battle of Dhat As-Salasil, "I had a wet dream during a very cold night and feared that if I bathed, I would die. So I performed Tayammum (with pure earth) and led my company in the Dawn prayer. When I went back to the Messenger of Allah, I mentioned what had happened to me and he said,

O `Amr! Have you led your people in prayer while you were in a state of sexual impurity? I said, 'O Messenger of Allah! I had a wet dream on a very cold night and feared that if I bathed I would perish, and I remembered Allah's statement,


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And do not kill yourselves. Surely, Allah is Most

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Merciful to you. So I performed Tayammum (dry ablution using only dust) and prayed.' The Messenger of Allah smiled and did not say anything.'' Abu Qilabah said that Thabit bin Ad-Dahhak said that the Messenger of Allah said,


Whoever kills himself with an instrument, will be punished with it on the Day of Resurrection.

Allah said,


And whoever commits that through aggression and injustice, meaning, whoever commits what Allah has forbidden for him transgression and injustice - while knowing that it is forbidden for him, yet he still dares to commit it,


We shall cast him into the Fire, This Ayah carries a stern warning and a truthful promise. Therefore, every sane person should beware of it, those who hear the speech with full comprehension.

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This is my understanding after sifting through various

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works regarding suicide. Elaboration is not needed from me as the previous authentic traditions and text of the Quran clearly prohibits the Human being from giving up and throwing his life away. The prophet (saw) further emphasized this when he said that we should pray for a long life so we can perform more good deeds those who are deep in research are far too familiar with this narration. If one testifies that he believes in Allah and that Muhammad (saw) is His slave and messenger, then the case is as follows In the Two Sahihs, it is recorded that Ibn Mas`ud said that the Messenger of Allah said,

The blood of a Muslim, who testifies that there is no deity worthy of worship except Allah and that I am the Messenger of Allah, is sacred, except in three instances . (They are) life for life, the married adulterer, and whoever reverts from the religion and abandons and causes a split within the Jama`ah (community of the faithful believers.) When one commits any of these three offences, it is not up to ordinary citizens to kill him or her, because this is the responsibility of the Muslim Leader or his deputy or the judge who has been selected for this particular judgment.
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Let us look at the above narration, step by step as amount of clarification...

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to elaborate on certain aspects, which certainly require an The prophet (saw) first said, The blood of a Muslim who testifies that there is no deity worthy of worship except Allah and that I am the Messenger of Allah, is sacred, Meaning that any person who claims belief (that Allah is one and Muhammad (saw) is his messenger), then his blood is safe, his honor is protected, his faults must be covered and he must never be accused of disbelief. Except in three instances

First instance: a life for a life,


Means that he (the Muslim) has taken the life of another human being either by accident or on purpose. This must go to a court where the judge (qadi) in authority decides the outcome in front of a jury as Islam emphasizes excellence and justice in whatever is done, especially where life is concerned. So even though one has committed a crime as serious as murder, we are not allowed to spread evil and comments about the accused because in Islam, the accused can only be sentenced with guilt in front of court of law with the previously stated Qadi giving the ruling. This is the law of Allah and is set in this particular motion so as to protect the honour and rights of the human being as far as possible.

I have studied in detail the chapter of murder in Islam under the guidance of Shaykh Ahmad Hendricks who took
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us through this subject and chapter for approximately Shujja and the Kitab known as the Kifayatul Akhyar.

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three months. The books used were the Matn of Abu

I have added some notes on this subject below. Before we get there, one important note to remember is that the subject of Fiqh (Law in Islam) is a wide one and although the texts, which follows are a good reference, it is best to consult the scholar in person who has mastered the subject before attempting to apply any of the rulings as the scholar can elaborate and will always have additional information. In the Name of Allah, Most gracious, Most Merciful A summary of the chapter entitled (Jinayat)/Murder in Islam. Three types of killing in the Sharia Khata al-Mahd Pure Mistake Amdun Mahd Pure intentional killing Amdun Khata It looks intentional but it is not intentional Definitions: Diya - Blood money, which the killer pays to the family of the victim. Qisas - The family gets to choose if the killers life must be taken or if the killer must be forgiven and forced to pay the Diya. This is done in front of a qualified judge. Hadd - A clearly defined punishment from the Quran.

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Six principals on which the Sharia (Law of Islam) is based on (referred to as the Kulliya as-Sitta) 1. protection of life 2. protection of Religion 3. protection of wealth and property 4. protection of progeny 5. protection of the Mind 6. protection of ones Honour These six points are what this work, the honor and status of the human being is all about. Example of Khata al-Mahd The Pure Mistake Someone threw the object but missed the target, the object struck a man and the man was killed. This is referred to as a pure mistake and the ruling is as follows There is no Qisas on the accused, but there must be some lighter form of Diya on the family of the one who was killed. Meaning the accusers life is spared as he did not intentionally commit a murder but because of his action, he will be entitled to pay an amount of perform certain duties to make up for his action. Qisas is applied by the family on the accused only if: The killer is Balighan Aqilan has reached puberty and is sane. The proof for this is as according to the saying of Muhammad (saw) rufia al-Qalam anuhu thalatha the pen is lifted from three people. The insane, the baby and the sleeping person
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A drunken person has no excuse and he is responsible for his actions.

According

to

the

shafiiyya

(the

scholars

who

are

considered and are allowed to pass verdicts within the madhab of Imam Shafii): if the victim is a non-Muslim or a slave, then Qisas is not Wajib (compulsory), however, there is a lighter punishment, but no death penalty. According to the Hanafiyya (the scholars who are

considered and are allowed to pass verdicts within the madhab of Imam Abu Hanifa): If the Muslim takes the life of the Non-Muslim, then the Non-Muslim family gets the choice of taking the Muslims life, which takes place in front of the judge. The following example deals with a Muslim killing a nonMuslim and at the same time, the usulu Fiqh principals of Sabab (the reason cause) of the words being said or for the verse to be revealed will be explained. Also, the usulu fiqh principal of Am (general) and khas (specific) will be understood. We proceed AlBukhari reported that `Ali narrated that Allah's Messenger said:


The Muslim is not killed for the disbeliever (whom he kills).
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If the ordinary person picks up this text with no

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background of usulu fiqh (study of the roots of how laws are derived), then the above quoted text seems to clearly indicate that a Non-Muslim family has no right at all to have Qisas applied to the accused Muslim. Abu Hanifah thought that the Muslim could be killed for a disbeliever and his proofs (may Allah be well pleased with him) are as follows 1. When a Non-Muslim was killed by a Muslim, Umr (may Allah be well pleased with him) gave the ruling, that the Christian had the option of Qisas. Here Umr (may Allah be well pleased with him) seems to be going directly against a command of the Prophet (saw). 2. Following the general meaning of the Ayah (5:45) in Surah AlMa'idah:


And We ordained therein for them Life for life, eye for eye, nose for nose, ear for ear, tooth for tooth, and wounds equal for equal. Abu Hanifa says that before one can understand the saying of Muhammad (saw), The Muslim is not killed for the disbeliever (whom he kills), one needs to understand the Sabab (the cause or reason) for Him (saw) saying these words.
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Abu Hanifa gives us the context as follows: The Muslims were boycotted and rioted for years

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and

Muhammad (saw)s last option was to fight. Muslims only fought when they were forced to defend themselves and when they were forced in renouncing their beliefs or when they were forced and driven out of their homes. This happened, and because the Muslims had no choice but to defend themselves and fight back, it was Muhammad (saw) who said The Muslim is not killed for the disbeliever (whom he kills). Meaning that during this battle, which we are being forced to fight, we cannot give you (who are so hostile and aggressive toward us) the right to claim Qisas, if we kill one of you. What is amazing is the character of this human being (Muhammad (saw)). He did not have to say anything to the enemy, but out of sheer justice and mercy, he goes on to say to the enemy and to the Muslims, that remember the law of Allah is first and in this situation, the law is as follows, because we are forced to defend ourselves, The Muslim is not killed for the disbeliever (whom he kills).

This is where we learn the rule of Am (general) and Khas (specific). This verse is khas regarding that specific battle that took place and is not a general statement for everyday and all times. Oh reader, after understanding these texts, it is incumbent on us to read the Quran with humility and before ever quoting any verse regarding law (if we do not know the rules of usul and the context of a particular verse), we
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must lower our wings and say, I am quoting this

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verse as it is. I do not know the sabab (the reason for the revelation of this verse) and I do not know whether it is Khas (particular) or Am (general). Otherwise we need to specify these details as to give body and right to the word of Allah. And Allah knows best Example of Amdun Mahd Pure intentional killing Conditions before Qisas can be applied in a pure

intentional killing: There must be an intention to do the act of murder. The person who was killed must have been specified. The killed was attacked by the killer with a lethal weapon. If these three conditions are met with, then Qisas is Wajib compulsory. What is the (Hikma) wisdom of allowing the killer to live? The victim could be the breadwinner. The killer must then work and pay back to the family. He must make himself useful and work for the government maybe from within the prison and pay back a certain amount of money to the victims family and at the same time he can give money to his family members.

Amdun Khata It looks intentional but it is not intentional

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There is difference of opinion amongst those of

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knowledge regarding a killing if it is midway between intentional and unintentional. We will not going into much more detail at this stage. For the sake of keeping to the point and giving the reader a basic understating, we will conclude this section on the law of Murder in Islam with the following If one orders a person to kill another person, then what does the law ff Islam have to say about this? In the fiqh of Islam, what happens and to whom is the Qisas applied to? Is Qisas applied to the murderer or the orderer? Definition of Qisas The family gets to choose if the killers life must be taken or if the killer must be forgiven and forced to pay the Diya (blood money which the killer pays to the family as previously mentioned) The scholars pose two questions: Does the orderer have no power over the tool (the killer)? Does the orderer have power over the tool (the killer)? If there is no force, meaning that the orderer does not force the killer, then according to shafiiyya and the hanafiyya, Qisas falls on or is applied to the murderer and not the orderer. The orderer gets a different punishment. According to a small group of Malikiyya, both the orderer and the killer have Qisas applied to them.

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If the orderer has a hold on the killer, meaning

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that he forced the murderer to do the act, then according to the Shafiiyya, the orderer has Qisas applied to him and the killer gets lighter punishment

Second instance: the married adulterer a married


man who has sexual intercourse with a female or visa versa. In case of the married adulterer, the law states that four just witnesses are required before the testimony of adultery can be accepted as Allah in his infinite wisdom has declared in Surah Nur

And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes, and reject their testimony forever. They indeed are the rebellious. Nur, 4 If the accuser cannot prove that what he is saying is true, then three rulings apply to him: (firstly) that he should be flogged with eighty stripes, (secondly) that his testimony should be rejected forever, and (thirdly) that he should be labelled as a rebellious who is not of good character, whether in the sight of Allah or of mankind.
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Ibn Abbas comments, they (the accusers) are sinners because of their slander.

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Third instance: and whoever reverts from the


religion and abandons and causes a split within the Jama`ah (community of the faithful believers). Meaning the believer who deserts the Muslims and then is a mufariq (one who is the cause of dissention) or is guilty of rifq (splitting up communities or causing trouble or trying to destroy the community). The scholars agree that there is no compulsion religion as Allah has said


There is no compulsion in religion, meaning, "Do not force anyone to become Muslim, for Islam is plain and clear, and its proofs and evidence are plain and clear. Therefore, there is no need to force anyone to embrace Islam. Rather, whoever Allah directs to Islam, opens his heart for it and enlightens his mind, will embrace Islam with certainty. Ibrahim al-Nakha'i among (d. 95 AH) a leading jurist and the

traditionist

the

generation

succeeding

Companions, who was one of the teachers of the great Imam Abu Hanifah has said, the apostate should be reinvited to Islam, but should never be condemned to death. He maintained the view that the invitation should continue for as long as there is hope that the apostate might change his mind and repent.
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Hashim Kamalis Freedom of Expression in Islam

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The subject of apostasy will be discussed in greater detail at a later stage. The above texts should be sufficient proof that value of a single life is sacred and that taking of any life without a valid reason, regardless of the beliefs, or colour or status of the person, is an act, which is not part of this heavenly message of Muhammad (saw).

Allah says:


Nor take life which Allah has made sacred, except for a just cause 17: 33 Iban Abbas comments, it is also said that this means, according to another reading: do not kill ten people to avenge the killing of one person. Imam Ghazalis conclusion is as followsIn respect of the sanctity of life and the prohibition of aggression against it, Muslims personal and non-Muslims of are equal. Attack the on the safety non-Muslims invokes same

punishment in this world and the Hereafter. Al-Ghazali, Huquq al-Insan

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Chapter Six
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Representative s of a Divine Message

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Allah Taala sent Muhammad (saw) to the entire created order as a mercy and guide. This makes Muhammad (saw) a representative of Allah on the earth. He (saw) was sent as a model of what Allah considers to be pure, righteous, spiritual, loving, kind and all acts which are praiseworthy and meritorious (in the sight of Allah).

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Ibn Abbas was once asked, was Muhammad (saw) (ibn Abbas) quoted the following verse as proof

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sent to a certain group of people or to all of creation? He

And We have sent you not but as a mercy for the `Alamin (the entire created order). 21:107 The Messenger of Allah (saw) said, O Mankind! Your Lord is One. Your father is one. All of you belong to Adam (Peace be upon him). And Adam is created of soil. Truly, the most honorable person in the Sight of Your Lord, the Almighty Allah, is the most pious among you. There is no superiority for an Arab over a non-Arab. There is no superiority for a non-Arab over an Arab. There is no superiority for a red (race) person over a white person. Likewise, there is no superiority of a white over a red (race) person, except for the piety and Allah consciousness. The right of security and protection to a person and all his family is the most basic of all human rights. All citizens in the Muslim society legally must not be frightened or threatened by words, actions or weapons of any type. The tradition of Messenger of Allah (saw) said, It is not allowed for a Muslim to frighten another Muslim.

The following was compiled by the late Sayyid, the Shaykh of his time, Sayyid Muhammad ibn Alawi al-Maliki (May
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Allah sanctify his soul). The Sayyid gives us a

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picture of how Muhammad (saw) understood and was inspired to live and represent the divine message of Allah and how Muhammad (saw) aligned his will with the will of Allah Taala: Muhammad (saw) is the Prophet of mercy, sent by Allah as a mercy to all mankind; believers, non-believers, and hypocrites. His mercy sheltered all humanity: men, women and children. Muhammad (saw) was merciful to all creatures including animals and birds. Allah almighty describes Muhammads pity, kindness, and mercy to all the creatures:

Certainly a Messenger has come to you from among yourselves; grievous to him is your falling into distress, excessively concerned respecting you; to the believers (he is) compassionate 9:128 Imam Suyuti says, Verily there has come to you a messenger from among yourselves, that is, one of you (Muhammad (saw)) for whom it is grievous, hard, that you should suffer, that is, your suffering, your experiencing hardship and encountering harm [is hard on him]; who is full of concern for you, that you should be rightly guided; to the believers full of pity, profoundly compassionate, merciful, desiring good for them. As Muslims and as those who declare that we bare testimony that Muhammad (saw), the prophet of mercy
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is in fact the final messenger of Allah to all of representing and striving to emulate our

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mankind, is it not us (Muslims) who are then in turn beloved (Muhammad (saw))?

If we agree that we are striving to emulate his ways, his teachings and his character then it must be agreed upon that we are representing Allahs final messenger (Muhammad (saw)) here on earth. We as Muslims are the representatives and bearers of the final message to the rest of humanity on earth. If we accept this then again we have to agree on the following, we can either uphold this message or we can be the very cause of this message being distorted. It was narrated that a man asked Prophet Muhammad for charity. Prophet Muhammad (saw) gave it and then asked the man, Have I dealt with you rightfully? The man answered, no, and you have not dealt with me in a beautiful manner either. The Muslims then got angry and rose up. Then he (the Prophet) waved them to stop. Muhammad (saw) went home and sent him something. He then asked him once more, Are you content? the man answered, Yes, I am. May Allah reward you with kindness in your family and kin. The Prophet then said, You said what you said and it left something in my companions hearts. So, what if you repeat what you have just said now before them, to take away what is in their hearts towards you? The man agreed. In the evening or the day after, the Prophet
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Muhammad (saw) told his companions, This man

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showed his dissatisfaction so I increased what I gave him to let him be satisfied. He turned then to the man and asked him is that right? The man answered, Yes, may Allah reward you with kindness in family and kin.

The Prophet (saw) then commented, The example of me and this (man) is like that of a man whose camel went astray. People following the camel only increased its unwillingness. The man called to them, leave me and my camel alone. I am more gentle and knowledgeable about it. He then turned to the camel, offering it some vegetation from the earth. He then called it back until it came forth, kneeled down, put the saddle on it and rode it away. Had I left you with what the man said you would have
Ahmad

killed

him

and

he

would

go

to

Hellfire.

His pity and mercy to his people were manifested in lightening their load, making their obligations easy; in avoiding certain things for fear that they would become obligations upon the people. Among his sayings in this regard is, was it not for fear of tiring my nation, I would have asked them to use a miswak (tooth stick) with each ablution. His mercy was reflected in what he said about the Qiyam al-layl (Night Vigil Prayer), meaning that one should not do it all night long; continuous fasting; and his disliking to enter the Ka`bah so that his nation would not
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become obstinate about following him in that. His

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mercy was also manifested in his prayer that Allah might turn his cursing of any one of them unto mercy. Whenever he heard a child crying during prayers, he used to shorten the prayer. Aishah (may Allah be pleased with her) said, Never was the Prophet (saw) left to make a choice between two matters but he would prefer the easier among them. Bukhari and Muslim narrate on the authority of `Anas (may Allah be pleased with him) that Prophet Muhammad (saw) said, I start the prayers, intending to lengthen them. I then hear a child crying so I make them shorter, knowing how emotional a childs mother gets.

It was mentioned in the books of Bukhari and Muslim that `Aishah (may Allah be pleased with her) said that the Prophet Muhammad (saw) kissed Hassan and Husayn (his grandsons) while Aqra ibn Hubays al-Tamimi was present. Aqra then said, I have ten children. I have never kissed any of them! Muhammad (saw) looked at him and said, He who does not have mercy will not have mercy upon him. It is in the two authenticated books that `Aishah (may Allah be pleased with her) said, A nomad once told Prophet Muhammad (saw), you kiss the children and we never do Muhammad (saw) said, Has Allah withdrawn mercy out of your hearts?

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This was the way of the beloved of Allah (saw) as Maliki (May Allah sanctify his soul).

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documented by the late Sayyid Muhammad ibn Alawi al-

This is our prophet and if we are to be true to our bearing witness to his prophet hood then we must reflect deeply on his ways (saw) and attempt as best we can to deal with people the way he (saw) did. Allah implores us (as representatives of a divine message) to deal with people gently and to invite people to his message with wisdom, understanding and softness I have listed some verses from the Quran, sayings of Muhammad (saw) and advice from the Salihin (Pious predecessors) which are guidance for us (when dealing with the creation of Allah) as representatives of the final message to all mankind.

Allah says

Invite to the way of your Lord with wisdom and fair

preaching, and argue with them with that which is best, meaning, if any of them want to debate and argue, then let that be in the best manner, with kindness, gentleness and good speech.

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Allah commanded him (saw) to speak gently, as He Pharaoh, as He said:

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commanded Musa and Harun to do when he sent them to

And speak to him mildly, perhaps he may accept admonition or fear (Allah) 20: 44 Allah says (to Muhammad (saw))


And had you been severe and harsh-hearted, they would have broken away from about you The severe person is he who utters harsh words, and,


Harsh-hearted is the person whose heart is hard. Had this been the Prophet's behavior, They would have scattered from around you. However, Allah gathered them and made you kind and soft with them, so that their hearts congregate around you.' `Abdullah bin `Amr said that he read the description of the Messenger of Allah in previous Books, He is not severe, harsh, and obscene in the marketplace or dealing evil for evil. Rather, he forgives and pardons. The prophet (saw) said, be kind to people whether they deserve your kindness or not. If your kindness reaches the deserving, good for you; if your kindness reaches the undeserving, take joy in your compassion. Sayyid Muhammad ibn Alawi al-Maliki has beautifully outlined the method of invitation to Islam from the Quran
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to

the

creation

of

Allah

in

his

masterpiece

119

.
The Sayyid says,


Islam has given its opposes the opportunity to investigate and analyze as Allah says,

.
Taubah 6.

And if anyone of the Mushrikin seeks your protection then grant him protection so that he may hear the Word of Allah (the Qur'an)


Islam has also to given the any opportunity concern, for the opponent/denier express opposition, understanding, or evidence he has as Allah says,


Produce your Burhan... Meaning, Your proof, as Abu Al`Aliyah, Mujahid, As-Suddi and Ar-Rabi` bin Anas stated. Qatadah said that the Ayah means, "Bring the evidence that supports your statement, (if you are truthful) in your claim.


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Allah has sought from the Mushrikin that they investigate and think deeply about the Din.

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Sometimes addressing individuals and other times addressing groups as Allah says,


Say: I warn you to only one (thing), that you stand up for Allah's sake in pairs and individually and reflect, and give thought Saba 46


Nay, greater than both of these, He (Allah) has given confidence to the opponent to come forward to speak and to express himself and his feelings so that he may sense that in his stance he is a living entity with his own mind that should be understood, and that he has his own unique understanding that should be comprehended


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Having said this, when it comes to understanding understanding produces a fruit. Allah says,

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and comprehending such a person, it is a must that his

: .

Indeed, verily, (either) we or you are rightly guided or in plain error. Saba 24


This is what Allah has ordered his Prophet (saw) to say the mushrikin, those wrong doers and misguided ones who had no correct religion or solid doctrine when arguing and debating with them.


So he (saw) would say to them, It is either you or I who is upon guidance and it is either you or I that is upon manifest error!
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This should make our approach (as bearers of a divine message) as clear as daylight.

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And as Anas reported from the Messenger of Allah (may Allah bless him and grant him peace), None of you can truly be said to believe until he wants for his brother what he wants for himself. Muhammad etc Jarir ibn 'Abdullah reported that the Messenger of Allah said, If someone does not show mercy to people, Allah will not show mercy to him. (saw) showed mercy to all of creation

including non-Muslims, Muslims, men, women, children

Abu Hurayra reported that the Messenger of Allah (saw) said, A Muslim is the brother of another Muslim. He should not alarm him nor lie to him, nor disappoint him. The honour, property and blood of every Muslim is unlawful to another Muslim. Great care should be taken on this point for it is enough evil for a man merely to scorn his Muslim brother.
Tirmidhi

Abu Hurayra reported that the Messenger of Allah (saw) said, Treat women well. Woman was created from a rib. The most crooked part of the rib is the top part. If you try
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to straighten it, you will break it. If you leave it, it remains crooked. So treat women well.

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Agreed upon

Abu Hurayra stated, "The Messenger of Allah (saw) said, 'The most perfect of believers in belief is the best of them in character. The best of you are those who are the best to their women.'" It is critical that of we
Tirmidhi

understand

our

roles that

as is

representatives

this

divine

message, one

universal. A message of peace and hope, a message bearing the highest values and morals, and we should strive to uphold these morals. It is the duty of every single Muslim to present and in fact be living representatives to the rest of humanity as best we can and may Allah accept our efforts.

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Chapter Seven
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Mercy and Compassion


Allah says in Surah Zumr verse 53,

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Say: O My servants who have transgressed against themselves! Despair not of the mercy of Allah, verily, Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful. Al-Wahidi comments Said Ibn Abbas: This was revealed about the people of Mecca who said: Muhammad claims that whoever has worshipped idols and killed souls which Allah has made inviolable will not be forgiven; how are we
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expected to embrace Islam and migrate when we

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have in the past worshipped other deities besides Allah and killed souls which Allah has made inviolable? And so Allah, exalted is He, revealed this verse. Said Ibn Umar: This verse was revealed about Ayyash ibn Abi Rabiah, al-Walid ibn al-Walid and a group of people who had accepted Islam but later on renounced it after being tortured and tried. We used to say: Allah will never accept the repentance or return of these people; people who renounced their religion because of some torture they faced. And so this verse was revealed. Umar was a scribe. He wrote the verse and sent it to Ayyash ibn Abi Rabiah, al-Walid ibn al-Walid and those people. They embraced Islam and migrated to Medina. Al-Wahidi contiues, Abd al-Rahman ibn Muhammad alSarraj informed us from Muhammad ibn al-Hasan al-Kazari from Ali ibn Abd al-Aziz from al-Qasim ibn Salam from Hajjaj from Ibn Jurayj from Yala ibn Muslim from Said ibn Jubayr from Ibn Abbas who related that some idolaters who had killed a great number of people and committed adultery numerous times went to the Prophet (saw) and said: What you say and call people to is fine, if only you inform us that there is an expiation for the wrongs that we have committed. And so this verse was revealed (Say: O My slaves who have transgressed against themselves! Despair not of the mercy of Allah).

Imam Ahmad recorded that Anas bin Malik (may Allah be pleased with him) said, I heard the Messenger of Allah say,

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By the One in Whose Hand is my soul, if you were to commit sin until your sins filled the space between heaven and earth, then you were to ask Allah for forgiveness, He would forgive you. By the One in Whose Hand is the soul of Muhammad, if you did not commit sin, Allah would bring other people who would commit sins and then ask Allah for forgiveness so that He could forgive them.
This was recorded only by Ahmad.

Allah commands,

And lower your wing for the believers 15:88

Imam Suyuti says that wing means to lower your temper and your nature, for the believers. This means to be humble towards the believers and not arrogant. The word wing is not to be taken literally. Human beings possess no wings. This is proof that the Quran contains metophers and refutes the position of some who claim that Allah does not use metophers. The verse tells us to be gentle and humble towards our fellow brothers and sisters.

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Abu Ayyub Sulayman, the maula of 'Uthman ibn 'Affan, said, Abu Hurayra came to us on a Thursday evening, the night before Jumu'a. He said, 'every individual who severs ties of kinship is constricted when he leaves us. No one left until he had said that three times. Then a young man went to one of his paternal aunts with whom he had severed ties two years previously. He went to her and she asked him, 'Nephew! What has brought you?' He replied, 'I heard Abu Hurayra say such-and-such.' She said, 'Go back to him and ask him why he said that.' Abu Hurayra said, 'I heard the Prophet, may Allah bless him and grant him peace, say, The actions of the children of Adam are presented before Allah Almighty on Thursday evening, the night before Jumu'a. He does not accept the actions of someone who has severed ties of kinship. Allah says,

Verily, there has come unto you a Messenger from among yourselves. It grieves him that you should receive any injury or difficulty. He is anxious for you, for the believers - he is full of pity, kind and merciful. Allah also says,


And be kind and humble to the believers who follow you. 26:215
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Imam Suyuti says, And lower your wing, show your gentle side, to the believers.

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Allah addressed Muhammad (saw)


And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah's) Forgiveness for them, and consult them in the affair. Then when you have taken a decision, put your trust in Allah, certainly, Allah loves those who put their trust in Him 3.159 Imam Suyutis translation is as follows, It was by the mercy of God that you, O Muhammad (s), were lenient with them, that is, [that] you showed indulgence [toward them] when they disobeyed you; had you been harsh, illnatured, and fierce of heart, brutish and coarse towards them, they would have dispersed, split away, from about you. So pardon them, pass over what they have done, and ask forgiveness for them, for their sins, until I forgive them, and consult them, find out their opinions, in the matter, that is, your affair in the battle and otherwise, in order to win their hearts over and so that you may be
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emulated [in this respect]; and indeed, the Prophet

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(s) would frequently consult them. And when you are resolved, to carry out what you wish after counsel, rely on God, put your trust in Him and not in [any] counsel; for God loves those who rely, on Him. The harsh-hearted is the person whose heart is hard. Had this been the Prophet's behavior, They would have scattered from around you. However, Allah gathered them and made you kind and soft with them, so that their hearts congregate around you. `Abdullah bin `Amr said that he read the description of the Messenger of Allah in previous Books, He is not severe, harsh, and obscene in the marketplace or dealing evil for evil. Rather, he forgives and pardons.

Islam is a religion of mercy and compassion. It only commands and prohibits that which is in the best interests of the human being. As for being merciful towards the faily and children, it is reported Imam Muslim narrates that `Amr Ibn Sa`id reported that `Anas (may Allah be pleased with him) said, I have never met one more merciful with children (than Muhammad (saw)). He also said, Ibrahim (the Prophets son) was being breastfed by a wet nurse in a village on the outskirts of Madinah. He (saw) would to rush to enter the house with smoke coming out of it (the wet nurses husband was a metal smith). The Prophet (saw) would
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take his grandson, kiss him, and then return him.

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So when Ibrahim died, the Prophet (saw) said, Ibrahim is my son. He died while still suckling. Verily, he will have two wet nurses to breastfeed him in Paradise. Meaning they will complete his two-year weaning period, as he died at sixteen or seventeen months of age.
Nawawi

The Prophet (saw) wept on the death of his son, Ibrahim, and said, the eyes shed tears and the heart feels pain, but we utter only what pleases our Lord. O Ibrahim! We are aggrieved at your demise. He (saw) also wept when his grand daughter, Umaymah, daughter of Zainab, died. At this occasion, Sa'ad bin 'Ubadah said, O Messenger of Allah! Are you weeping? Did you not forbid Zainab from weeping? The Prophet (saw) replied, This (weeping) is the mercy that Allah has placed in the hearts of His servants. And surely Allah bestows mercy upon those who are merciful among His servants.

Abu Bakr (May Allah be pleased with him) was so loved that the children would rush on to the streets and call him father, father. Umar bin Khattab (May Allah be pleased with him) once told a companion, If the people knew how merciful I am towards them, I am afraid they will climb over me.

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Al-Aswad mentioned that he asked `Aishah (may

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Allah be pleased with her) what the Prophet (saw) did at home. She answered, He was humble in the common service of his family. But, when time for prayer came, he used to go and pray. He (saw) was not like tyrannical men. Most of the time, he (saw) used to serve himself. It is mentioned in Imam Ahmads Musnad and others that `Aishah (may Allah be pleased with her) said, The Prophet (saw) used to sew his clothes, mend his sandals, and do what other men do in their homes. Aishah (may Allah be pleased with her) said, Never was the Prophet (saw) left to make a choice between two matters but he would prefer the easier among them. Ibn Mas`ud (may Allah be pleased with him) told us that Prophet Muhammad (saw) preferred positive preaching to preclude pessimism and boredom. This was so because he (saw) considered each and every person he was to talk to regarding the embracing of Islam. He was gentle and openminded and new that each indivials capacity to listen and understand varied.

Imam Ahmad recorded that Salman narrated that the Prophet said,
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Allah, the Exalted and Most Honored, has a hundred mercies. With one of them, the creations show mercy to each other, and even the beasts show kindness to their offspring. He has kept ninety-nine mercies with Him for the Day of Resurrection.) It was said, O Lord! You have given us one mercy, and have honored us with it, and it is Islam. So, if you give us one hundred portions of Your Mercy, then how can we not be hopeful for Your forgiveness? The prophet (saw) said,

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The merciful people will be treated with mercy by the

Most Merciful (Allah). Be Merciful to those who are on the earth and He Who is above the heavens will be Merciful to you. He (saw) said,

Allah will not be Merciful with whoever is not Merciful with the people. Abu Dawud recorded from `Abdullah bin `Amr that he narrated from the Prophet (saw),

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Whoever does not show mercy to our children, nor does he recognize the right of our elders, then he is not of us.

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Abu Hurayrah narrated that the Messenger of Allah said,


When Allah created the creation, Allah then decreed upon Himself: ` My mercy prevails over my wrath The two shaykhs (Bukhari and Muslim) narrate on the authority of `Anas (may Allah be pleased with him) that Prophet Muhammad (saw) said, I start the prayers, intending to lengthen them. I then hear a child crying so I make them shorter, knowing how emotional a childs mother gets. An example of his mercy (saw) with the children is that he used stroke their heads and kiss them. It was mentioned in the two books of Bukhari and Muslim that `Aishah (may Allah be pleased with her) said that the Prophet Muhammad grandsons) (saw) while kissed Al-Aqra Hassan ibn and Hussayn Al-Tamimi (his was Hubis

present. So Al-Aqra said, I have ten children. I have never kissed any of them! The Prophet (saw) looked at

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him and said, He who does not have mercy will not have mercy upon him.

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On the authority of Usama Ibn Zayd (may Allah be pleased with him and his father) when the Prophet of Allah (peace and blessings be upon him) was handed his daughters son who was dying, his eyes flooded with tears (peace and blessings be upon). Sa`d then told him, What is this, Prophet of Allah! He said, This is a mercy that exalted Allah has made in the hearts of His servants. And surely Allah has mercy to merciful ones among His servants.
Agreed upon

From his mercy is that he (peace and blessing be upon him) never used to disdain from walking along with a widow or with a poor person and fulfill their needs.
Nasai

He (saw) used to visit weak and sick Muslims and attend their funerals.
and at-Tabarani. Narrated by Abu Ya`li

He would treat orphans well and charitably. He used to commend people to sponsor them and treat them with excellence and he also used to announce the consequent virtues of that saying, I and a patron of an orphanage are as close in Paradise (while waving with the index and middle finger and parting them.
Bukhari

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He (saw) also said, the best of Muslim homes are those where an orphan is being treated well in it.
Ibn Majah

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Abu Dharr said, The Prophet (saw), told me, 'Do not consider anything correct (small god deed) insignificant, even meeting your brother with a happy face.
Muslim

Abu Hurayra reported that the Messenger of Allah (saw) said, Once a man was walking along a road and became very thirsty. He found a well, climbed down into it and drank. When he came out, he saw a dog driven by thirst to eat mud. He said, 'This dog has reached the same extreme of thirst that I had reached.' So he climbed back down the well, filled his leather sock with water and, holding it between his teeth, climbed back up and let the dog drink Allah thanked him (meaning that Allah was pleased with his action) for that and forgave him of his past sins. They said, Messenger of Allah, do we then receive a reward on account of animals?' He (saw) said, There is a reward for every live animal.

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Chapter Eeight Freedom ofBelief


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The Islamic tradition teaches us that peace is achieved through tolerance, forgiveness, and responding to evil with good. This is a three-tiered approach that gives the human being opportunities to exercise increasing spiritual efforts. The concept of tolerance comes into play when one is dealing with something or someone different. As quoted before, Allah says, O mankind! We have created you from one man and one woman, and have made you into various nations and tribes so that you may know one another This verse is clear that the diversity in creation is inherent and by divine design and that its purpose is to interact, to get to know one another, to learn from one another and to be a part of the global picture. The many different cultures that exist in the world today are a blessing. This chapter deals with the rather sensitive topic of freedom of belief. Important questions are a) what do the Quran and Sunnah say about freedom of belief and b) what do the Quran and Sunnah say about forcing one to believe in its doctrine? The central teaching the Prophet (saw) came with was that of tolerance and patience. Are we to be tolerant with those who differ with our system of beliefs or are we to be aggressive and hostile? These are critical matters, which definitely affects the mindset and approach of any Muslim. How do we treat those who do not believe in one Allah and how do we treat those who have left the fold of Islam. The answers are clearly laid out in the classical works written over the centuries. From experience, I have come across rather disturbing views from some of the more modern works. I have attempted to
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clarify the topic of freedom of belief by using the teachings of those who followed in this path.

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texts of the Quran, the hadith of Muhammad (saw) and the

Allah says in Surah al-Baqara,


256. There is no compulsion in religion. Verily, the right path has become distinct from the wrong path. Says ibn Kathir meaning, Do not force anyone to become Muslim, for Islam is plain and clear, and its proofs and evidence are plain and clear. Therefore, there is no need to force anyone to embrace Islam The prophet Muhammad (saw) said, The differences of opinion amongst my Ummah (Community) are a blessing. There are indeed different opinions amongst the scholars and this should be seen as a blessing and not as a particular individual has recorded, difference of opinion is a curse. In order to keep alive the spirit and teaching of the Quran, the most significant charter of tolerance was granted by the Holy Prophet Muhammad (saw) to the Christians in the ninth year of Hijra. The charter states, To the Christians of the Najran and neighbouring territories, the security of
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Allah Almighty and the pledge of His Prophet (saw)

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are extended for their lives, their religion, and their property to the present as well as the absent and others besides; there shall be no interference in (the practice) of their faith of their district, nor any monk from his monastery, nor any priest from his priesthood and they shall continue to enjoy everything great and small as heretofore; no image or cross shall be destroyed; they shall not practice the rights of blood vengeance as in the days of ignorance; no tithes shall be levied from them; nor shall they be required to furnish provision for the troops.

Imam Ahmad recorded a hadith, in which Anas said that the Messenger of Allah said to a man,

Embrace Islam. The man said, I dislike it. The Prophet


(saw) said,

Even if you dislike it. Firstly, this is an authentic Hadith, with only three narrators between Imam Ahmad and the Prophet. The Prophet did not force this man to become Muslim. The Prophet merely invited this man to become Muslim, and he replied that he does not find himself eager to become Muslim. The Prophet said to the man that even though he dislikes embracing Islam, he should still embrace it, `for Allah will grant you sincerity and true intent.'
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Beloved reader, to follow are proofs from the

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Quran with comments to beautifully portray the position of the Quran with regards to those who choose to believe in a religion other than Islam, especially when it comes to coercion and aggression towards the Non-Muslim. Allah says in Surah Yunus

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99. And had your Lord willed, those on earth would have believed, all of them together. So, will you then compel mankind, until they become believers. 100. It is not for any person to believe, except by the leave of Allah, and He will put the Rijs on those who do not reason.

Allah addressed Muhammad (saw) here saying And had your Lord willed meaning `O Muhammad, if it had been the will of your Lord, He would make all the people of the earth believe in what you have brought to them. But Allah has wisdom in what He does.' Similarly, Allah said,


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And if your Lord had so willed, He could surely have disagree. Allah also said,

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made mankind one Ummah, but they will not cease to

Have not then those who believed yet known that had Allah willed, He could have guided all mankind 13:31 Allah said to Muhammad (saw)

So, will you then compel mankind and force them to believe.

until they become believers. Meaning, it is not for you to do that. You are not commanded to do that either. It is Allah Who


sends astray whom He wills, and guides whom He wills.35:8.


So do not destroy yourself in sorrow for them.

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Know that certain verses were revealed because of

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particular events that took place. Sometimes a question was posed to the Prophet (saw) and he (saw) would receive the answer to the question in the form of revelation from Allah. This should make it clear to the reader that certain verses in the Quran have a reason for it being revealed and this subject is known as the Asbab al-Nuzul (Reasons for revelations). The scholars are in agreement that this subject must be firmly understood before one proceeds with interpretation of the Quran. And as was it was reported that in a conversation with Abdullah ibn Abbas, Umar ibn al-Khattab asked him, Why should there be disagreement among this ummah, all of whom follow the same prophet and pray in the direction of one Qiblah (Kabah in Mecca)? To this ibn Abbas replied, O commander of the faithful, the Quran was sent down to us, we read it and we know the circumstances in which it was revealed. But there may be people after us who will read the Quran without knowing the occasions of its revelation. Thus they will form their own opinion, which might lead to conflict and even bloodshed among them. Umar disagreed with ibn Abbas for saying this at first but, when the latter departed, Umar pondered over what he had said. He then sent for ibn Abbas only to tell him that he agreed with his view. It has been observed that by making this remark, ibn Abbas was referring to certain misinterpretations of the Quran which had occurred owing to ignorance of the Asbab al-Nuzul.

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Al-Wahidi said, it is impossible to interpret a verse without reference to the story behind it,

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and

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revelation. And ibn Daqaq al-`Id has said, Knowing the revelatory context is a powerful tool to unravelling the meaning of the Quran.

Allah says,


You are not responsible for guiding them, but Allah guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah's Face. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged. 2:272 Imam Suyuti in his Tafsir Jalalayn comments on the above verse by giving the reason why it was revealedWhen the Prophet (saw) was prohibited from giving voluntary alms to idolaters (as an incentive) for them to embrace Islam, the following was revealed: You are not responsible for guiding them, that is to say, for people, that they should embrace Islam, you are responsible only for conveying the Message (to them); but Allah guides, with His guidance, whomever He wills, to embrace Islam. And whatever good, property, you expend
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is for yourselves, since the reward is for you; for

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then you are expending, desiring only Gods Face (this clause is the predicate, denoting a prohibition), that is to say, His reward and not any other transient object of this world, and whatever good you expend, its requital, shall be repaid to you in full, and you will not be wronged, you will not suffer any diminishment of it

Al-Wahidi in his work on Asbab nuzul said, regarding the verse The guiding of them is not thy duty 2:272, that Ahmad ibn Muhammad ibn Ahmad ibn al-Harith informed us from 'Abdullah ibn Muhammad ibn Ja'far from 'Abd alRahman ibn Muhammad ibn Muslim from Sahl ibn 'Uthman al-'Askari from Ibn Numayr from al-Hajjaj from Salman alMakki from Ibn al-Hanafiyyah who said, Muslims used to dislike giving alms to the poor among the idolaters until this verse was revealed. They were then ordered to give them alms. Said al-Kalbi, The Messenger of Allah went to perform the lesser pilgrimage to make up for the lesser pilgrimage which he missed the previous year ('Umrat alQada') and had with him Asma' bint Abi Bakr. The mother of Asma', Qutaylah, and her grandmother, who were still idolatresses at that time, came to see her and ask her for help. Asma' said, 'I will not give you anything until I
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consult the Messenger of Allah (saw), for you do not

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follow my religion'. She went and consulted him about this matter, upon which Allah (Exalted is He), revealed this verse. The Messenger of Allah (saw) commanded her after the revelation of this verse to give alms to both of them. She gave them alms and helped them. Said al-Kalbi, There is another way of understanding this verse. It happened that some Muslims had relatives, in-laws and ties through suckling among the Jews. Because of this, they used to help them before the advent of Islam. When they became Muslim, they disliked to keep on helping them and wanted to force these Jews to become Muslim. They consulted the Messenger of Allah (saw) about this. This verse was revealed as a response to their consultation, after which the Muslims continued their help to them.

So the Prophet of Allah (saw) received a warning from Allah in this verse, You are not responsible for guiding them, but Allah guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah's Face meaning that even though your heart so dearly desires for them to accept Islam, you may give them gifts but these gifts are given not so that they embrace Islam
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It may be that you would kill yourself with grief because they are not believers. 26:3 Ibn Kathir comments


It may be that you are going Bakhi` yourself, means, destroy yourself -- because of your keenness that they should be guided and your grief for them.

that they do not become believers. Here Allah is consoling His Messenger for the lack of faith of those among the disbelievers who do not believe in him. This is like the Ayat,


So destroy not yourself in sorrow for them 35:8. Ibn Abbas comments on the verse (It may be that you would kill yourself with grief because they are not believers) it may be that you kill yourself with grief over them (because they believe not) because the Quraysh do not want to become believers. This is because he was very keen for them to become believers.

Imam Suyuti comments, Perhaps, O Muhammad (saw), you might kill yourself, out of distress for the reason, that they, namely, the people of Mecca, will not become
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believers (laalla) here expresses sympathy, in other alleviating (the burden of) this distress). Allah says:

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words (what is meant is) have pity on it (your self) by


If We will, We could send down to them from the heaven a sign, to which they would bend their necks in humility. Meaning, `if We so willed, We could send down a sign that would force them to believe, but We will not do that because We do not want anyone to believe except by choice.' Allah says,

And if your Lord had so willed, He could surely, have made mankind one Ummah... 11:118. But Allah's will has acted, His decree has come to pass, and His proof has been conveyed to mankind by mission of Messengers and the revelation of Books to them. Allah says,

you guide not who you like28:56 Allah says to His Messenger, `O Muhammad:


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Verily, you guide not whom you like' meaning, `the

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matter does not rest with you; all that you have to do is convey the Message, and Allah will guide whom He wills, and His is the ultimate wisdom,'. Allah says,


And most of mankind will not believe even if you desire it eagerly. 12:103 Allah says,


Verily, you guide not whom you like, but Allah guides whom He wills. And He knows best those who are the guided. Meaning that Allah knows best who deserves to be guided and who deserves to be misguided. It was recorded in the Two Sahihs that this Ayah was revealed concerning Abu Talib, the paternal uncle of the Messenger of Allah (saw). He used to protect the Prophet, support him and stand by him. He loved the Prophet dearly, but this love was a natural love, meaning a love born of kinship, not a love that was born of the fact that he was the Messenger of Allah. When he was on his deathbed, the Messenger of Allah called him to Faith and to enter Islam, but the decree overtook him and he remained a follower of disbelief, and Allah's is the complete wisdom. Allah says,
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reckon.13:40

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Your duty is only to convey, and it is up to Us to

So remind, you are only one who reminds. You are not a dictator over them.88:21-22

Regarding the verse

There is no compulsion in religion. Verily, the right path has become distinct from the wrong path.

Imam Suyuti comments and gives the reason for revelation, There is no compulsion in, entering into, religion. Rectitude has become clear from error, that is to say, through clear proofs it has become manifest that faith is rectitude and disbelief is error: this was revealed concerning the Ansr (of Medina) who tried to compel their sons to enter into Islam. Ibn Abbas comments on this verse in his Tawir alMiqbas min Tafsir ibn Abbas (one of the oldest works on Tafsir) and says, There is no compulsion in religion and no one from among the people of the Book and the Magicians should be coerced to believe in the divine Oneness of Allah after the Arabs' embrace of Islam. (The right direction is henceforth distinct from error) faith from disbelief and Truth from falsehood.

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Al-Wahidi in his work on Asbab al-Nuzul said

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that Mujahid said, This verse was revealed about a man of the Ansar Helpers who had a black boy called Subayh whom he used to coerce to become Muslim. Al-Suddi said, This verse was revealed about a man from the Helpers called Abu'l-Husayn. This man had two sons. It happened that some traders from Syria came to Medina to sell oil. When the traders were about to leave Medina, the two sons of Abu'l-Husayn called them to embrace Christianity. These traders converted to Christianity and then left Medina. Abu'lHusayn informed the Messenger of Allah (saw) of what had happened. He asked him to summon his two sons (meaning to force them to leave Christianity and accept Islam). Allah (Exalted is He), then revealed There is no compulsion in religion

Dr Hashim Kamali gives the context as follows, This verse was revealed on the occasion when some Companions among the Helpers (ansar) asked the Prophet for permission to compel their relatives to profess Islam. However, some of these people had practiced Christianity or Judaism since their early childhood, and the Banu Nadir, a Jewish tribe of Medina even had children who were related to the Companions, but who were brought up by Jewish parents and were considered Jews. When the Prophet issued orders for the Banu Nadir to move out of Medina, so as to prevent clashes between them and the Muslims, some Companions sought instead to force their
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relatives into Islam. It was at this juncture that the

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preceding verse was revealed, and the Prophet ordered his Companions not to compel anyone, but to give them the choice to decide what religion they wished to follow. There are many more Ayat besides these which prove that Allah is the doer of what He wants, guiding whom He wills, leading whom He wills to stray, all out of His knowledge, wisdom, and justice. The great Hanbali jurist, Ibn Qudamah, documentedit is not permissible to compel a disbeliever into professing Islam. If, for example, a non-Muslim citizen (dhimmi) or a person of protected status (musta'man) is forced to accept Islam, he is not considered a Muslim unless it is established that his confession is a result of his own choosing. If the person concerned dies before his consent is known, he will be considered a disbelieverThe reason for the prohibition of duress here are the words of God Most High that there shall be 'no compulsion in religion.

Says Dr. Hashim Kamali in his work entitled Al-Hurriyya AlDiniyya, One of the manifestations of personal liberty is the freedom of the individual to profess the religion of his or her choice without compulsion. Everyone must also have the freedom to observe and to practice their faith without fear of, or interference from, others. Freedom of religion in its Islamic context implies that non-Muslims are
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not compelled to convert to Islam, nor are they

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hindered from practicing their own religious rites. Both Muslims and non-Muslims are entitled to propagate the religion of their following, as well as to defend it against attack or seditious provocation (fitnah), regardless as to whether such an action is launched by their co-religionists or by others. Freedom of faith is essential to Islam. The Prophets and Messengers of Allah along with their communities had to struggle for their freedom of faith. Throughout the Quran, we are asked to see the coherence of the universe in the diversity that points to its Creator. If uniformity were the norm, there would be only one standard tree, one standard mountain, and one uniform sunset or sunrise all over the world. Furthermore, we are directed to see that all beings are created to form pairs and with a nature that seeks community. This communal nature applies also to religion. Some people accepted Islam during the period of Umar bin Abd al- Aziz (known as Umar the second). All these people renounced Islam sometime later. Maymun bin Mahran the governor of the area wrote to Umar about these people. In reply Umar bin Abd al-Aziz ordered him to release those people and asked him to re-impose jizya (tax which the non-Muslim pays to Muslim if he (the Non-Muslim) lives in the Muslim state.

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It gives the Non-Muslim the freedom of belief and security and protection from enemy attacks) on them. Source:
Musannaf Abdur Razzaq, pp. 171-10, cited in M. E. Subhani, Apostasy in Islam (New Delhi, India: Global Media Publications, 2005), pp. 23-24. Abdur Razzaq ibn Humama).

The great Muhammad Abu Zahrah, author of the famous gem Alaqat Dauliya (International relations) tells of an incident where an elderly Christian woman came as a supplicant to the Umar bin al-Khattab, who met her request with favour. Afterwards, he invited her to embrace Islam, but she refused. At this Umar became anxious, fearing that his invitation might have amounted to compulsion, and he expressed his remorse in these words, 'O my Lord, I did not mean to compel her, as I know that there must be no compulsion in religion ...righteousness has been explained and distinguished from misguidance.' Dr. Hashim Kamaili commentsThus, he (Umar) expressed the point that only Allah (Most High) can prevail upon the hearts and minds of people in matters of faith. The following is an example of how the Prophet (saw) dealt with apostasy... A bedouin gave the Pledge of allegiance to Muhammad (saw) for Islam. Then the bedouin got a fever in Medina, came to the prophet and said, O messenger of Allah! Cancel my Pledge, But Allah's Apostle refused. Then he came to him (again) and said, O Allah's Apostle! Cancel my Pledge. But the Prophet refused Then he came to him (again) and said, O Allah's Apostle! Cancel my Pledge. But the Prophet refused. The bedouin finally went out (of Medina) whereupon Allah's Apostle said, Medina is
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like a pair of bellows (furnace). It expels its impurities and brightens and clears its good.

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Sahih al-Bukhari, Vol. 9, hadith 318 Muhammad Abu Zahra (1898-1974) was a conservative Egyptian public intellectual, traditional scholar of Islamic law and author.

Dr. M.E.Subhani comments in his work, Apostasy in Islam, this was an open case of apostasy. But the Prophet neither punished the Bedouin nor asked anyone to do it. He allowed him to leave Madina. Nobody harmed him. The belief of a Muslim is that Allah is one without partners and having no son as the Christians believe. Imam Ahmad reported from Abu Musa that he said that the Messenger of Allah said,

There is no one more patient than Allah concerning something harmful that he hears. For verily, partners are associated with Him and a son is ascribed to Him, while He is the One Who gives them good health, protects them and sustains them. This narration is also recorded in the Two Sahihs. In one wording of it he said,


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...that they attribute a son to Him, while He is the One Who sustains them and gives them good health.

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This is the response and mercy from The Almighty Allah to those who ascribe partners to Him. They still receive air to breath and water to drink. This is the divine wisdom of Allah and may Allah grant us patience and understanding. It is interesting to note that there is not a single instance that Prophet Muhammad (saw) did treat apostasy as a prescribed offence under hudud (capital punishment) only for leaving Islam. The Prophet (saw) never put anyone to death for apostasy alone rather he let such persons go unharmed. Examples can be found in the cases of Ubaydullah bin Jahsh (who became Christian) and Abdullah ibn Sad (who reverted to idolatry).

No one was sentenced to death solely for renunciation of faith unless accompanied by hostility and treason or was linked to an act of political betrayal of the community. Most of the scholars are of the opinion that the punishment for apostasy is in the Hereafter. Evidence in the Sunnah proves that punishment by death was meant only for apostasy accompanied by hostility and treason. If every single human being were to be punished for believing in a different Religion, they why would Allah say, There is no compulsion in Religion? Dr. Hashim Kamali in his work Freedom of Expression quotes the following hadith of Muhammad (saw)
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kill whomever changes his religion. If this is accepted then it means that whomever changes his religion must be killed, even a Christian who leaves his religion to become Muslim and vice versa. This hadith is considered weak regarding its chain of narrations. Dr Hashim goes on to say, al-Nakha'i (d. 95/713), a leading jurist and traditionist among the generation succeeding the Companions, and Sufyan al-Thauri (d. 161/772), who is known as 'the prince of the believers concerning Hadith' (amir al-mu'minin fi'l-Hadith) and is the author of two important compilations of Hadith, namely alJami' al-Kabir, and al-Jami' al- Saghir, both held that the apostate should be re-invited to Islam, but should never be condemned to death. They maintained the view that the invitation should continue for as long as there is hope that the apostate might change his mind and repent.
Source: Ibn Taymiyyah, al-Sarim al-Maslul ala Shatim al-Rasul, p. 321; al-Shawkani, Nayl al-Awtar, VII, p. 230.

'Abd al-Wahhab al-Sha'rani has also cited the views of alNakha'i and al-Thauri and adds that 'the apostate is thus permanently to be invited to repent'. Kitab al-Mizan, II, p. 152. Shaykh Muhammad Sayyid Tantawi, The Grand Imam of the al-Azhar University in Cairo has the view in that a Muslim who renounced his faith or turned apostate should be left alone as long as he does not pose a threat or belittle Islam. If the Muslims were forced to take action
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against the apostate, he said it should not be

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because he or she had given up the faith but because he or she had turned out to be an enemy or a threat to Islam (this is critical and he stresses that action must only be taken if the apostate becomes an enemy and hostile). Shaykh Tantawi, in his view, shows clearly how simple and moderate Islam is, a religion that is tolerant and not coercive on anybody. According to Shaykh Dr. Taha Jabir al-Alwani, former Professor of Fiqh and Usul al Fiqh at Imam Muhammad bin Sa'ud University in Riyadh, Apostasy is not a simple act. It has several parts. We cannot simply say that someone left the religion. We must look at the reasons and actions that come before leaving the religion. Suppose one becomes an expatriate and fights against the U.S, (for example). This person would be tried and convicted of treason and usually killed. But if one leaves a religion without causing harm to others or engages in treason, then there is no punishment. The Quran is blatant about the fact that there is no compulsion in religion. Some people at the time of the Prophet would convert in the morning and leave Islam at night. The Prophet then announced that those joining in Islam in good faith are welcome, but those who join only to then leave and discredit Islam and then encourage others to fight Islam, that is considered treason and treated as a crime in the same way as U.S. law.

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Shaykh Abdul Hakim Murad, Professor of Islamic

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Studies, University of Cambridge, U.K and leading scholar in field of translating the works of Imam Ghazali into the English language says, The issue of the punishment for apostasy is a fascinating example of debates unfolding in Islamic law. Islam has four orthodox schools of law, and traditionally the majority view in all four of them held that apostasy carries the death penalty. In recent years, however, many Muslim scholars have pointed out that even among the medieval writers there are leading figures who, on the basis of the Muslim scriptures, have contested this. An example, from the Hanafi school, would be alSarakhsi; and from the Malikis, al-Baji. The reason for the difference of opinion (hardly an uncommon phenomenon in Islamic law!), is that the Qur'an nowhere lays down a penalty for apostasy, and the Hadith texts have been interpreted in very contrasting ways. For this reason, Shaykh Mahmud Shaltut, the highest religious authority in Egypt during the 1960s, issues an opinion to the effect that apostasy was not a criminal offence in Islamic law. This view has been followed widely in the Muslim world. The following hadith provides us with some clarity In the Two Sahihs, it is recorded that Ibn Mas`ud said that the Messenger of Allah said,

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The blood of a Muslim, who testifies that there is no deity worthy of worship except Allah and that I am the Messenger of Allah, is sacred, except in three instances. (They are) life for life, the married adulterer, and whoever reverts from the religion and abandons and causes a split within the Jama`ah (community of the faithful believers.)

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Say Dr. Kamali, this Hadith makes clear that the apostate must also boycott the community (mufariq li'l-jama'ah) and challenge its legitimate leadership, in order to be subjected to the death penalty. And as I have said in the chapter entitled the value of a single life, the fighting against the apostate refers only the one who deserts the Muslims and then is a mufariq (one who is the cause of dissention) or is guilty of rifq (splitting up communities or causing trouble or trying to destroy the community). Beloved reader, think carefully about the next verse and see how Allah tells us about those who enter Islam, then leave and enter again Allah says in Surah Nisa,

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137. Verily, those who believe, then disbelieve, then believe (again), and (again) disbelieve, and go on increasing in disbelief; Allah states that whoever embraces the faith, reverts from it, embraces it again, reverts from it and remains on disbelief and increases in it until death, then he will never have a chance to gain accepted repentance after death. See how Allah Himself says that there are of those who enter into the faith, then leave the faith, then embrace it again and leaves again. I ask you oh reader, how can someone who leaves Islam, enter it again if he were to be killed after leaving it the first time?

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Dr.

Hashim

Kamali

comments,

The

implication

is

unmistakable. The text would hardly entertain the prospect of repeated belief and disbelief if death were to be the prescribed punishment for the initial act. It is also interesting to note that the initial reference to disbelief is followed by further confirmation of disbelief and then increase in disbelief. One might be inclined to think that if the first instance of apostasy did not qualify for capital punishment, the repeated apostasy might
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have provoked it -had such a punishment ever been

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intended in the Qur'an. The Prophet did not treat apostasy as a proscribed offence (hadd), but, on the contrary, pardoned many individuals who had embraced Islam, then renounced it, and then embraced it again, Included among these was Abd Allah ibn Abi Sarh, the foster brother of Uthman ibn Affan, and one-time scribe of the Prophet, whom the Prophet forgave when Uthman interceded on his behalf. Other cases included that of alHarith ibn Suwayd, 'and a group of people from Mecca' who embraced Islam, renounced it afterwards, and then re-embraced it. Their lives too were spared. Ibn Taymiyyah, who has recorded this information, added that 'these episodes and similar other ones are well-known to the scholars of Hadith.' Ibn Taymiyyah further added that the Companions reached a consensus (ijma') on this, for when the Prophet passed away, most of the Arabs, except for the residents of Mecca, Medina and Ta'if, apostasised, including many followers of the self- proclaimed 'prophets', Musaylimah, al-Anasi, and Tulayhah al- Asadi, who renounced Islam and were subsequently fought by Abu Bakr al-Siddiq and other Companions until they returned to the faith again. They were left unharmed and not a single one of them was killed because of their renunciation of Islam. This, Ibn Taymiyyah adds is common knowledge.
Ibn Taymiyyah, al-Sarim, p. 318.

Allah says regarding Jihad and fighting in Surah Baqarah 193,


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And fight in the way of Allah those who fight you,

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Abu Al-`Aliyah said, This was the first Ayah about fighting that was revealed in Al-Madinah. Ever since it was revealed, Allah's Messenger used to fight only those who fought him and avoid non-combatants. From this passage, the great Abu Zahrah draws the conclusion that fighting is only permissible in order to defend the freedom of belief and prevent oppression in religion'. Abu Zahrah, Tanzim, page. 192. And Allah says,


And fight in the way of Allah those who fight you Ibn `Abbas said, `this was the first Ayah to be revealed concerning fighting. It is important to tone that Muhammad (saw) fought against oppression and tyranny regardless of the beliefs of the oppressed. He (saw) once told his companions of a prostitute who gave some water to a thirsty can and she was rewarded with paradise for he act of kindness. May Allah accept this effort and grant us guidance and bless us to be of the tolerant.

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Chapter Nine Slander andBackbiting


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In this chapter, I have firstly introduced the position of Islam with regards to destroying the character and honor of the human being through slander and backbiting as documented throughout our history, followed by an outstanding example, which took place during the lifetime of Muhammad (saw). May this chapter being a mercy and benefit to all of us and Allah knows best Allah the Exalted said,


O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former. Nor let (some) women scoff at other women, it may be that the latter are better than the former. The Prophet said:

Allah will excuse my nation Ummah for anything that occurs to their minds, so long as they do not speak about it or act upon it.
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Imam

Ahmad

recorded

from

Thauban

that

the

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Prophet said:


Do not annoy the servants of Allah, nor abuse them, nor seek their hidden shortcomings. Whoever seeks out the faults of his Muslim brother, Allah will expose his faults and degrade him, even if he is hiding in his house. Abu Dawud recorded that Abu Hurayrah said that it was said, O Messenger of Allah, what is backbiting (Ghibah) He (saw) said,

It is when you mention something about your brother that he dislikes. The Leader of the faithful `Umar bin Al-Khattab said, "Never think ill of the word that comes out of your believing brother's mouth, as long as you can find a good excuse for it.' Malik recorded that Abu Hurayrah, may Allah be pleased with him, said that Allah's Messenger said,


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Beware of suspicion, for suspicion is the worst of false tales; do not spy on one another; do not look for other's faults; do not be jealous of one another; do not envy one another; do not hate one another; and do not desert (shun) one another. And O Allah's servants! Be brothers! Abu Dawud recorded that Abu Hurayrah said that the Messenger of Allah said,

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All of the Muslim is sacred to the Muslim, his wealth, honor and his blood. It is evil enough for someone to belittle his Muslim brother.

The prophet Muhammad (saw) said, 'It is not permissible for a believer to look at his brother in a manner that hurts him'. And he said (saw), 'A Muslim should not frighten another Muslim'. And he said (saw), 'When two people sit together they are under a trust established by Allah; therefore let neither of them speak about his brother afterwards in a way which he would dislike'.
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Imam Qushayri has listed the following in his Risalah, written approximately seven-hundred years back

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Allah Taala said, Let not some of you criticize others. Would one of you like to eat the dead flesh of his brother? You would abhor that. Fear Allah for Allah is Most Forgiving, Merciful.
49:12

Ibn Abbas comments this was revealed about two Companions of the Prophet (saw) who backbit Salman alFarisi and also thought ill of Usamah, the Servant of Allah's Messenger (pbuh). They spied on him to see whether Usamah did really have what the Prophet (saw) asked him to give to them. Allah therefore forbade them from having a bad opinion about others, as well as from suspicion and spying; and so He said: O you who believe in Muhammad (saw) and the Qur'an, shun much suspicion about your brother's ins and outs (for lo! some suspicion is a crime) for some ill thoughts and what you hide are sins; this is what the two men thought of Usamah. (And spy not) and do not scrutinise the faults of your brother, nor reveal that which Allah has concealed about him; and this is exactly what the two men did, (neither backbite one another) the two backbit Salman.
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Imam Suyuti comments O you who believe, shun much suspicion. Indeed some suspicions are sins, that is to say, it causes one to fall into sin. This [suspicion] may have many forms, such as thinking ill of the good folk from among the believers and such [good folk] are many in contrast to the immoral individuals among them in whose case there is no sin, so long as it [the suspicion] is in accordance with their outward behaviour. And do not spy (tajassas: one of the two t letters [of tatajassas] has been omitted): do not pursue the imperfections and faults of Muslims by searching them out; nor backbite one another, do not speak of him by [mentioning] something which he is averse to [having mentioned of himself], even if it be true. Would any of you love to eat the flesh of his brother dead? (read maytan or mayyitan). That is to say, it would not be right for him [to do so]. You would abhor it. Thus to backbite him in life would be like eating his flesh when he is dead. This latter [form of behaviour] has been suggested to you and you were averse to it, so be averse to the former too. And fear God, that is, His punishment for backbiting, by repenting of it; assuredly God is Relenting, accepting of the penitence of those who repent, Merciful, to them. Abu Said Muhammad bin Ibrahim al-Ismaili informed us from Abu Hurayrah, A man who had earlier been seated with the Messenger of Allah stood up ad left. Some people said, How weak and helpless is so-and-so! The Prophet said, You have devoured and backbitten your brother.
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Allah, revealed to Prophet Prophet Musa (Peace be

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upon him), He who dies having repented from backbiting will be the last to enter paradise, and he who dies persistent in it will be the first to enter hell.

A person who maligns other people is like someone who sets up a catapult with which he throws his good deeds East and West. He criticizes one person from Khurasan, another from Damascus, another from the Hijaz, another from Turkistanhe scatters his good deeds, gets up, and has nothing left. It is said that the servant may be given his book on the resurrection day and not see a good deed in it. He will ask, Where is my prayer, my fasting, my obedience? and will be told, All of your good work disappeared through your maligning of people. It is said that Allah will forgive half the sins of anyone who is attacked with slander. It is also said that a man may be given his book and see in it good deeds that he did not perform. He will be told, This is through peoples criticism of you which you were unaware. Sufyan al-Thawri was asked about the saying of the Prophet, Allah hates the carnivorous household. He said, They are those who malign people and eat their flesh.
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Backbiting was mentioned to Abdullah bin al-

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Mubarak. He said, If I were to criticize anybody, I would criticize my parentsthey have the greatest right to my good deeds. Yahya bin Muadh said, Let the believers share from you be three traits, If you cannot help him, then don not harm him. If you cannot make him happy, then do not make him unhappy. If you cannot praise him, then do not blame him. Hasan al-Basri was told, So-and-so has talked against you. He sent that person a tray of sweets, and said, It has come to my attention that you have directed your good deeds to me, so I thank you!

Ali bin Ahmad al-Ahwazi informed us through Anas bin Malik that the Messenger of Allah said, To criticize someone who casts the veil of shame from his face is not unlawful. I heard Hamzah bin Yusuf al-Sahmi say that Junayd said, I was sitting in the Shuniziyyah mosque waiting for the arrival of a coffin I was to pray over, along with the citizens of Baghdad of all ranks who were sitting waiting for the funeral, when I saw a dervish upon whom were the marks of piety. He was begging from people. Were he to do some work that would sustain him, it would be more becoming, I said to myself. When I returned to my house I
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had some of my nights devotions to do weeping and me.

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prayer and so forth, but all of them weighed heavily upon

I sat awake but sleep overcame me and I saw that dervish. They were bringing him spread out upon a table, and they said to me, Eat his flesh! You have slandered him! What slander? I objected. I only said something to myself! You are not a person from whom that sort of thing is acceptable, I was told. Go and resolve it. So in the morning I went out and did not come back until I had seen him. He was in a place where, through the pooling of water, leaves that had been discarded in the washing of vegetables were collected. I offered him a greeting. Will you return to what you have done, Abu-l-Qasim? he asked. No, I replied. May Allah forgive us and you, said he.

I heard Abu Abd al-Rahman al-Sulami say that Abu Jafar alBalkhi said, There used to be a young man from Balkh with us who would make great efforts and devote himself to worship. But he was always criticizing people, saying this person is like this, that person is like that, someone else is some other way. I saw him one day among the
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homosexuals in the baths. He came out from

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among them and I asked him, What is happening to you? That which I brought down upon people has brought this down upon me, he said. I have been afflicted with passion for one of theseso now, because of him, I am the one who serves them. All my old states have vanished so ask Allah to forgive him.
Imam al-Qushayri, Risalah Qushayriyyah

The following is the event that took place during the lifetime of Muhammad (saw), which involed his wife (Lady Aisha May Allah be well pleased with her) These are some of the verses, which were revealed in regard to the event (refer to suarh Nur)


Verily, those who brought forth the slander are a group among you.


And let not those among you who are blessed with graces and wealth swear not to give to their kinsmen.


Do you not love that Allah should forgive you


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10. And had it not been for the grace of Allah and His accepts repentance, the All-Wise.

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mercy on you! And that Allah is the One Who forgives and

I urge the reader to read this piece below with full attention as the lessons to be learnt are many. At the same time, whilst taking in the lesson of the disastrous nature of slander, you the reader will also learn a beautiful lesson in (the extent) Allah wants us to keep relations with our fellow human beings and how much Allah expects and wishes for us to support each other. Another lesson to be learnt in this story is the Tafsir/Ulum al-Quran principal of Sabab Nuzul (Reasons for revelation), meaning you will see here that the above verses were revealed because particular things happened. This puts the texts into context and there are so many verses, which cannot be understood unless the sabab nuzul (reason for reveleation) of that particular verse is known. The event The Mother of the believers Aisha came openly, riding on the camel of Safwan bin Al-Mu`attal at midday, with the entire army watching and the Messenger of Allah among them Imam Ahmad recorded that Az-Zuhri said that he was told about the story of `A'ishah when the people of the slander said what they said about her, and Allah declared her innocence.
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Each of them told something about the story, and memorized more than others.

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some of them knew more details than others or had I learned the story from each of them, who had heard it from `A'ishah herself, and what one told me confirmed what the others said.

They mentioned that `A'ishah (May Allah be well pleased with her), said: "When the Messenger of Allah wanted to go on a journey, he would cast lots among his wives, and the one whose lot was drawn would go with him.'' `A'ishah, (May Allah be well pleased with her), said, "So he drew lots among us with regard to a campaign he was going out on, and mine was drawn, so I went out with the Messenger of Allah. This was after the commandment of Hijab (clothing protecting the body from unapropriate exposure) been revealed, so I travelled in my houdah (turning) and stayed in it when we camped. We travelled until the Messenger of Allah completed his campaign, then we returned. As we were approaching Al-Madinah, we paused for a while, and then they announced that the journey was to be resumed. When I heard this, I walked quickly away from the army to answer the call of nature, and then I came back to my houdah. Then I put my hand to my chest and noticed that a necklace of mine had broken, so I went back and looked for it, and was delayed because of that. In the meantime,
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the people who used to lift my houdah onto my camel

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came along and put it on the camel, thinking that I was inside. In those times women were more slender and not so heavy, they only ate mouthfuls of food. So the people did not think anything of the houdah being so light when they lifted it up, as I was a young woman. They set off, and I found my necklace after the army had moved on. Then I came back to the place where we had stopped, and I saw no one to call or answer. So I went to the place where I had been, thinking that the people would miss me and come back for me. While I was sitting there, I fell asleep. Safwan bin Al-Mu`attal As-Sulami Adh-Dhakwani had rested during the night behind the army. Then he set out just before daybreak and reached the place where I was in the morning, where he saw the outline of a person sleeping. He came to me and recognized me when he saw me, as he had seen me before Hijab was made obligatory for me. When he saw me and said `Truly, to Allah we belong, and truly, to Him we shall return,' I woke up, and covered my face with my Jilbab (outer garment). By Allah, he did not speak a word to me and I did not hear him say anything except `Truly, to Allah we belong, and truly, to Him we shall return,' until he brought his camel and made it kneel so that I could ride upon it, then he set out leading the camel until we caught up with the army at dhuhr time. The Mother of the believers came openly, riding on the camel of Safwan bin Al-Mu`attal at midday,
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with the entire army watching and the Messenger of Allah among them

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When we came back to Medina, I was ill for a month, and the people were talking, and I knew nothing about it. What upset me when I was ill was that I saw a difference in Muhammad (saw) toward me. When I was ill; he would just come in and say, (How is the (lady)?)


That is what upset me. I did not feel that there was anything wrong until I went out after I felt better, and Umm Mistah went out with me, walking towards AlManasi`, which is where we used to go to relieve ourselves, and we would not go out for that purpose except at night. This was before we had lavatories close to our houses; our habit was similar to that of the early Arabs in that we went out into the deserts to relieve ourselves, because we considered it troublesome and harmful to have lavatories in our houses.

So I went out with Umm Mistah, who was the daughter of Abu Ruhm, and her mother was the daughter of Sakhr bin `Amir, the paternal aunt of Abu Bakr As-Siddiq. When we finished what we had to do, the daughter of Umm Mistah and I came back towards my house. Umm
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Mistah stumbled over her apron and she fell down

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and said, May Mistah be ruined!' Sayyidah A'ishah was taken aback on hearing this phrase from Mistah's mother for herown son, and said to her that it was very bad that she was cursing her own son, who was such a gentleman and who had participated in the battle of Badr. On that Mistah's mother asked her 'my dear girl, don't you know, this son of mine, what has he been saying around?' Sayyidah A'ishah inquired as to what he had been saying around. Then Mistah's mother told her the whole story of Ifk (the slander) fabricated by the people, and how her son was involved in its spreading. So she told me what the people of the slander were saying, which made me even more ill. When I returned home, the Messenger of Allah came in to me and greeted me, and then he said,


(How is the (lady)?) I said to him, `will you give me permission to go to my parents? At that time I wanted to confirm the news by hearing it from them. The Messenger of Allah gave me permission, so I went to my parents and asked my mother, `O my mother, what are the people talking about?' My mother said, `Calm down, for by Allah, there is no beautiful woman who is loved by her husband and has co-wives but those co-wives would find fault with her.' I said, `Subhanallah! Are the people really talking about that? meaning, are thre people really saying that I was involved in zina (illegal sexual intercourse).

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I wept throughout the whole night until morning.

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My tears never ceased and I did not sleep at all, and morning came while I was still weeping. Because the revelation had ceased, the Messenger of Allah called `Ali bin Abi Talib and Usamah bin Zayd, and consulted with them about divorcing his wife. As for Usamah bin Zayd, he told the Messenger of Allah about what he knew of his wife's innocence and his fondness for her. He said, `O Messenger of Allah, she is your wife, and we do not know anything about her but good.' But `Ali bin Abi Talib said, `O Messenger of Allah, Allah has not imposed restrictions on you, and there are plenty of other women besides her. If you ask her servant girl, she will tell you the truth.' So the Messenger of Allah called Barirah and said,

O Barirah, have you ever seen anything that might make you suspicious about `A'ishah Barirah said to him,

,
`By the One Who sent you with the truth, I have never seen anything for which I could blame her, apart from the fact that she is a young girl who sometimes falls asleep and leaves her family's dough unprotected so that the domestic goats come and eat it.'
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So

then

the

Messenger

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(addressed the people) and asked who could sort out or assist him in bringing the one spreading the slander to justice. I kept on weeping so much, my tears never ceased and I did not sleep at all. My parents thought that my liver would burst from all that weeping.

While they were sitting with me and I was weeping, a woman of the Ansar asked for permission to see me. I let her in, and she sat and wept with me. While we were in that state, the Messenger of Allah came in, greeted us and sat down. He had never sat with me since the rumours began, and a month had passed by without any revelation coming to him concerning my case. The Prophet (saw) then said,


O `A'ishah, I have been told such and such a thing about you, and if you are innocent, then Allah will reveal your innocence, but if you have committed a sin, then seek Allah's forgiveness and turn in repentance to Him, for when a servant confesses his sin and repents to Allah, He accepts his repentance.
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When the Messenger of Allah finished what he had to say, my tears stopped completely and I no longer felt even one drop. Then I said to my father, `Answer the Messenger of Allah on my behalf.' He said, `I do not know what I should say to the Messenger of Allah.' So I said to my mother, `Answer the Messenger of Allah on my behalf.' She said, `I do not know what I should say to the Messenger of Allah.'


So even though I was just a young girl who had not memorized much of the Qur'an, I said,

, , , ,
`By Allah, I know that you have heard so much of this story that it has become planted in your minds and you believe it. So now if I tell you that I am innocent -- and Allah knows that I am innocent
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you will not believe me; but if I admit something to believe me.

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you -- and Allah knows that I am innocent -- you will


By Allah, I cannot find any example to give you except for that which the Prophet Yusuf's father said, 12:18.


So (for me) patience is most fitting. And it is Allah (Alone) Whose help can be sought Then I turned my face away and lay down on my bed. By Allah, at that point I knew I was innocent and that Allah would prove my innocence because I was innocent, but by Allah, I did not think that Allah would reveal Qur'an that would be forever recited concerning my situation, because I thought of myself as too insignificant for Allah to reveal anything concerning me.

But I hoped that the Messenger of Allah would see a dream in which Allah would prove my innocence. By Allah, the Messenger of Allah did not move from where he was sitting and no one left the house before Allah sent down revelation to His Prophet, and he was overtaken by the state that always overtook him when the revelation came upon him, until drops of sweat like pearls would run down
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him, even on a winter's day; this was because of

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the heaviness of the words which were being revealed to him. When that state passed, and the Messenger of Allah was smiling, the first thing he said was,


Be glad O `A'ishah, Allah has declared your innocence. My mother said to me, `Get up and go to him.' I said, `By Allah, I will not go to him and I will not give praise to anyone except Allah, may He be glorified, for He is the One Who has proven my innocence.' Allah then revealed


Verily, those who brought forth the slander are a group among you. Those who accused Aishah (May Allah be pleased with her)

Refer to Surah Nur 11


among you.

Verily, those who brought forth the slander are a group

These Ayat were all revealed concerning `A'ishah, the mother of the believers, may Allah be pleased with her, when the people of slander and falsehood among the hypocrites made their accusations against her and spread lies about her.
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Foremost among this group was `Abdullah bin Ubayy bin Salul, the leader of the hypocrites, who fabricated the lie and whispered it to others, until some of the Muslims started to believe it, and others thought it might be possible and began to talk about it. Mistah was the cousin of As-Siddiq, and he was a poor man with no wealth except whatever Abu Bakr spent on him. He was one of those who had migrated for the sake of Allah. He had invented the lies and the slander This is how matters remained for almost a month Her innocence (May Allah be pleased with her) Allah revealed her innocence to protect the honour of the Messenger of Allah.


(and say:) means, with their tongues, verbally,


"This (charge) is an obvious lie''


Why did they not produce four witnesses against him) meaning, to prove that what they were saying was true.


Since they have not produced witnesses! Then with Allah they are the liars.
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The Messenger of Allah asked Zaynab bint Jahsh about my situation, and said,

O Zaynab, what do you know and what have you seen She said, `O Messenger of Allah, may Allah protect my hearing and my sight. By Allah, I know nothing but good.' She is the one who used to compete with me among the wives of the Prophet, but Allah protected her (from telling lies) because of her piety. The following verses were revealed regarding Abu Bakr as-Siddiq


10. And had it not been for the grace of Allah and His mercy on you! And that Allah is the One Who forgives and accepts repentance, the All-Wise.


Had it not been for the grace of Allah and His mercy unto you in this world and in the Hereafter, This is addressed to
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those who were indulging in discussing the matter of

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`A'ishah, informing them that Allah has accepted their repentance in this world, and forgiven them because of their faith in the Hereafter.


22. And let not those among you who are blessed with graces and wealth swear not to give to their kinsmen, the poor, and those who left their homes for Allah's cause. Let them pardon and forgive. Do you not love that Allah should
Nur: 22

forgive

you

and

Allah is

Oft-Forgiving,

Most

Merciful.

Abu Bakr (may Allah be pleased with him) Mistah was the cousin of Abu Bakr As-Siddiq, and he was a poor man with no wealth except whatever Abu Bakr spent on him. He was one of those who had migrated for the He had invented the lies and the slander, sake of Allah.

which he heard from the Abdullah bin Ubayy bin Salul. AsSiddiq, may Allah be pleased with him, swore that he
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would not help Mistah bin Uthathah after he said what he said about `A'ishah. Those believers who had talked about the

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matter

repented. Mistah started the slander but then Allah accepted his repentance from that and the prescribed punishment was carried out on him. As-Siddiq was known for his generosity and he did favours to his relatives and strangers alike. This verse was revealed concerning Abu Bakr As-Siddiq (may Allah be pleased with him), when he swore that he would not help Mistah bin Uthathah after he said what he said about `A'ishah, as we have already seen in the Hadith. When Allah revealed the innocence of the Mother of the believers, `A'ishah, and the believers were happy and content with the outcome of this incident, and those believers who had talked about the matter repented, and the prescribed punishment had been carried out upon those on whom it was carried out. As a consequence, the Holy Prophet awarded the

punishment of false accusation (hadd al-Qadhf) to them, and each one of them was flogged with eighty stripes. Bazzar and Ibn Marduwaih have reported on the authority of Abi Hurairah that the Holy Prophet (saw) awarded the punishment to three Muslims, namely, Mistah, Hamnah and HassIin, Mistah was the cousin of As-Siddiq, the son of his maternal aunt, and he was a poor man with no wealth except whatever Abu Bakr would spend on him. He, Mistah, had invented the lies and the slander, but then Allah accepted
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his

repentance

from

that

and

the

prescribed

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punishment was carried out on him. As-Siddiq was known for his generosity and he did favours to his relatives and strangers alike. When this Ayah was revealed: And let not those among you who are blessed with graces and wealth swear not to give to their kinsmen, the poor, and those who left their homes for Allah's cause. Let them pardon and forgive. Do you not love that Allah should forgive you And Allah is OftForgiving, Most Merciful.
22 Nur:

Abu Bakr (May Allah be pleased with) said immidately


By Allah, I defenitly want that Allah forgives me.!

,
So he resumed spending on Mistah as he had spent on him before, and he said,

.
`By Allah, I shall never stop spending on him.'

Ibn Abbas said, Allah revealed the following about Abu Bakr when he swore that he will not spend on his relatives, Mistah and others, because they talked about the slandering of 'A'ishah: (And let not those who possess
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dignity) through their spending (and ease) due to

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their wealth (among you swear not to give to the near of kin) Mistah was his maternal cousin (and to the needy) beside being his cousin, Mistah was also poor, (and to fugitives for the cause of Allah) and to the Immigrants for the sake of Allah, for Mistah was also an Immigrant. (Let them forgive and show indulgence. Yearn ye not that Allah may forgive you) do you not want, O Abu Bakr, that Allah forgive you? (Allah is Forgiving, Merciful) towards the person who repents. When he heard this, Abu Bakr said: I do indeed, O my Lord! " and so after the revelation of this verse, he showed kindness to his relatives and helped them financially. These are the graces of ethics which were imparted to train the illustrious companions. Imam Bukhari has quoted on the authority of 'Abdullah Ibn Umar (May Allah be pleased with him) that the Prophet (saw) once said, 'He is not the kind hearted towards relatives who only returns their favors, but the real kind hearted towards relatives is the one who maintains his relationship with them, despite they have severed the relations These narrations should be sufficient for us to embrace the fact that to think good of Muslim men and women is obligatory and if someone accuses a Muslim without the proof under Islamic law, then the rejection of that accusation and to declare it as a lie is also obligatory, because it is nothing but backbiting and defaming an innocent Muslim.
Mazhari.
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Imam Baghawi notes the following distinctions about Aisha (May Allah be pleased with her) She was the only virgin girl that the prophet (saw) married. The Holy Prophet (saw) passed away on her lap. He (saw) was buried in her house. He (saw) had received revelation even at that time also when he used to be with Sayyidah 'Aishah under the same quilt. None other wives was granted this distinction ever. Her exoneration was sent down from the Heaven. Imam Qurtubi in his Tafsir related that when Sayyidna Yusuf was falsely accused, Allah Ta'ala exonerated him through the evidence of a baby by granting him speech, and when Sayyidah Maryam was falsely accused, Allah Ta'ala exonerated her through the evidence of her son, but when false accusation was leveled against Sayyidah A'ishah, then Allah Ta'ala sent down ten verses of the Holy Qu'an to declare her exoneration, which has further enhanced her respect and stature.

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Abu

Layth

Nasr

Samarqandi

collected

the

followingregarding backbiting in his work, Tanbih al-Ghafilin


Imam Nasr bin Muhammed bin Ahmed bnin Ibrahim Abu al-Layth as-Samarqandi, Imam of guidance. He authored a tafsir of the Quran, and Kitab an-Nawazil in fiqh, Khazanatul akmal, Tanbih ul Ghafilin, bustanul 'Arifin, passed away in 373 Hijri. He studied jurispudence with Abi Ja'far al-Hindwani.

'Someone asked a saint, "Why is it that the stench of backbiting was smelt during the time of the prophet (saw) but is not evident today?" He replied,"Backbiting has become so common nowadays that it's stench has disappeared. The example is like how a toilet cleaner and a tanner become so accustomed to the stench of faeces and raw leather, that they can eat quite comfortably in their environments whereas others will find it difficult to even stand there for a moment. This is how backbiting has taken vogue today." It was said: Verily, those who came before you hated to speak unnecessarily, and they would count and take account of every single word they spoke other than the recitation of the Book of Allah - the Exalted, or enjoining of some good, or forbidding of some evil, or speaking

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regarding some need of theirs that they had no choice but to speak of.

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It was narrated that one of the early righteous people would wake up and pull out paper and a pen, and he would not speak a word except that he would write it down, then he would go over what he had written and take himself to account at night. It was said by a companion of one of the early Muslims that he had accompanied this man for over twenty years, and during this time, he did not hear a single word come out of his mouth that he could be blamed for. It was said: Verily, the wise man has his tongue behind his heart, so if he wishes to speak, he refers to his heart first; if what he wants to say is good to say, then he says it. If it is not good, then he refrains from saying it. Likewise, the ignorant one has his heart on the tip of his tongue, so he never is able to refer his speech to his heart; whatever he wishes to say, he says. It was said: Whoever speaks a lot, will only increase himself in embarassment. It was said: I would rather attack a man with an arrow than attack him with my tongue, because it is possible that the arrow can miss its target, while the tongue never misses its target. Tanbih al-Ghafilin

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Imam Nawawi says, It is obligatory for every sane

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adult to guard his tongue against talking, except when it contains a clear benefit. If talking and remaining silent are of equal benefit, it is sunnah to abstain, for permissible talking might lead to something undesirable or forbidden, as in fact is very often the case, and nothing matches safety.

Imam Ghazali says, regarding the cure for backbiting, Realize that it exposes you to the displeasure of Allah (the Exalted). Remind yourself that youre good deeds will go to the person whom you are backbiting, and his sins will be borne by you. Think about over your own faults, and occupy yourself with correcting them. Feel ashamed to discuss the faults of others when you yourself have so many faults. If you are really free from fault, then occupy yourself with thanking Allah for His favor. It is true that you would dislike someelse backbiting you. And as the prophet (saw) said,
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Indeed, truthfulness leads to righteousness, and righteousness leads to Heaven. And, a man continues to tell the truth, until he is recorded before Allah as a truthful one. And, indeed, lying leads to evil, and evil leads to Hell. And, a man continues to lie until he is recorded before Allah as a liar. Abu Bakr al-Siddiq (may Allah be pleased with him) said regarding the verse, Corruption has appeared on land and sea, The land refers to the tongue and the sea refers to the heart. If the tongue is corrupted, people cry over it, and if the heart is corrupted the angels cry over it. The Prophet (saw) said, Anyone who does not support another Muslim when his sacred rights are attacked and his honor is demeaned; Allah will forsake him at a time when he needs His help. No one helps a Muslim when his honor is demeaned and his sacred rights are attacked except that Allah will help him when he would need His help.
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Chapter Ten In Times ofWar


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Allah says,

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As for those who strive (jahadu) in Us (the cause of Allah), We surely guide them to Our paths, and lo! Allah is with the good doers. 29:69 Ibn Abbas comments, (As for those who strive in Us) in Our obedience; Ibn 'Abbas said this means: those who strive for Our Word, (We surely guide them to Our paths) i.e. whoever acts upon what he knows, We shall give him success to know that which he do not know; it is also said that this means: We shall honour them with a natural aptitude, easiness and sweetness [of faith]; it is also said that this means: We shall guide them to obey Us, (and lo! Allah is with the good) He helps those who are good in their works and speech by giving them success and holding them back from transgression'. The word used by Allah Taala in this verse is jahadu (strive) from the same root comes the word Jihad. The following narrations point out the understanding of the Prophet (saw) regarding the word Jihad Aisha (May Allah be pleased with her) once asked, O Messenger of Allah, we see jihad as the best of deeds, so should we not join it? He (saw) replied, the best of jihad is a perfect hajj (pilgrimage to Makkah).
Bukhari hadith 2784

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A man asked the Prophet (saw), What kind of jihad is oppressive ruler.

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best? He (saw) replied, A word of truth in front of an


Al-Nasa'I hadith no 4209

The Messenger of Allah, Muhammad(S) said, ... the mujahid (one who carries out jihad) is he who strives against himself for the sake of obeying Allah, and the muhajir (one who emigrates) is he who abandons evil deeds and sin.
hadith 4862 Ibn Hibban

In this chapter, I have attempted to shed some light on the classical understanding and explanations of the greatest of scholars regarding the etiquette, behaviour and understating of the concept of a principled war. The texts listed below are based on the classic by Alaqat ad-Dauliya Abu (International Zahrah with Relations) Muhammad

commentaries by Shaykh Seraj Hendricks, which the Shaykh explained on Friday afternoons in great detail for a period of approximately two years. These are the commentaries of Shaykh Seraj and they include my research and views as well Methodology and approach in Islam is important. This is critical as to whether we are true representatives as the
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khulafa of Allah fil Ard (representatives of Allah to

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humanity on earth) in terms of how we conduct our affairs. This is most critical in times of war. We need to study and familiarize ourselves with history to see how the shining stars conducted themselves in warfare. Below are a few examples from the Quran, from the Sunnah of Muhammad (saw) and those who followed.

Allah (the Exalted), says in the Quran:


190. And fight in the way of Allah those who fight you, but transgress not the limits. Truly, Allah likes not the transgressors. The phrase wa l tatad translated above as but do not transgress limits, has been interpreted by the earliest Muslim jurists to mean do not kill women and children etc. This verse means, `Fight for the sake of Allah and do not be transgressors,' such as, by committing prohibitions.

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The

original

state

that

should

prevail

between

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Muslims and non-Muslims is that of peace, not war. Islam has made the life of women and children inviolable in times of war. This is the traditional Islamic view on this issue Ibn Abbas commented on this verse, Fight in the way of Allah in obedience of Allah whether in the Sacred Precinct or in other places (against those who fight against you) against those who initiate fight against you, but begin not hostilities. Lo! Allah loveth not aggressors. He does not love those who initiate fighting whether in the Sacred Precinct or in other locations. Al-Hasan Al-Basri stated that transgression (indicated by the Ayah), includes mutilating the dead, theft (from the captured goods), killing women, children and old people who do not participate in warfare, killing priests and residents of houses of worship, burning down trees and killing animals without real benefit. This is also the opinion of Ibn `Abbas, `Umar bin `Abdul-`Aziz, Muqatil bin Hayyan and others. Imm At-Tabari quotes many of these statements via authentic chains in his Tafsr. He reports from Ali ibn Ab Talhah from Ibn Abbas that He (saw) said, Do not kill women, children, old folkand whoever does that has transgressed. The verse

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190. And fight in the way of Allah those who fight you, but transgress not the limits . Truly, Allah likes not the transgressors, clearly condemns the killing of women and children. Abdullah ibn Umar (may Allah be pleased with him) narrates from the Prophet (saw) that he found a slain woman in one of the expeditions. So The Prophet (saw) forbade killing women and children.
Ahmad in his Musnad 2/91, Bukhr in his Sahh 3015

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Imm An-Nawaw said, And it is harm (forbidden) to kill a child, the clinically insane (majnn, this can also include the possessed), a woman, and an effeminate hermaphrodite (khunth).
Nawawi - Minhj At-Tlibn under, Chapter of Expeditions

Imm Ibn Qudmah Al-Maqdis states in his Al-Umdah, And do not kill, from them (the enemy), a child, the clinically insane (majnn), a woman, a monk, an old man, a sick individual confined to their bed (or chronically ill), or one who is blind Imm Ash-Shawkn states, it is not permitted to kill women and children. Those that confirm this stance are Mlik and Auz. Both do not permit the killing either in any situation, even if the people of war shield themselves with women and children, or strengthen themselves in a fortification, or if they are upon a ship and have placed
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with them women and children it is not permitted to catapult them or to burn them out.

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The Shfii and jurists from Iraq (the Hanafiyya) combine all of the narrations and state that if a woman attacks you, it is permitted to kill her. Ibn Habb from the Mlikyya states, It is not permitted to intentionally kill her, unless she makes it apparent that she wants to kill you, then it is permitted to kill her.
Nayl Al-Awtr Volume 5 page 460

Muhammad (saw) said, Idha qataltum fa ahsin-ul qitla wa idha dhabahtum fa ahsinu al-dhibha. If you go into the battle, you in with excellence (moral integrity observing all the time the highest of moral values) and if you slaughter your sheep, you do it in the best of ways. How does one fight with moral integrity and how does one slaughter a sheep with moral integrity, is it possible? This is possible in Islam and it is achieved by not doing unto others what they do unto you. You cannot starve your prisoners even if they starve us. You cannot torture prisoners. Non-combatants such as women, children, the old and infirm are not to be killed. Also, monks in monasteries and people in places of worship are to be spared.

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Some of the rights that Islam confers onto the enemy are as follows: No one should be burned alive or tortured with fire. Wounded soldiers who are neither unfit to fight, nor actually fighting, should not be attacked. Prisoners of war should not be killed. It is prohibited to kill anyone who is tied up or in captivity. Residential areas should not be pillaged, plundered or destroyed, nor should the Muslims touch the property of anyone except those who are fighting against them. Muslims must not take anything from the general public of the conquered country without paying for it. The corpses of the enemy must not be disgraced or mutilated. Corpses of the enemy should be returned. Treaties must not be broken.

These principals come from the greatest of warriors of Islam and they are of those who embraced what Muhammad (saw) taught. The principals form Abu Bakr (May Allah be pleased with him) to his men, Listen and obey the following ten commands and instructions:
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Do not betray any one (if you give a pledge). Do not steal from the war booties. Do not breach your pledge of allegiance.

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Do not mutilate the body of the killed enemy fighters or deceased. Do not kill a child or a minor. Do not kill an elderly man or woman. Do not kill a woman. Do not uproot a date palm tree (or any other trees) and do not burn them either.

Do not cut or destroy a fruit tree. Do not slaughter a female sheep, a cow or a camel except for your (required) food. You surely will pass by some people who isolate themselves and are secluded for worship of Allah as monks and else, thus leave them alone and do not disturb them. You will, surely, stop at some people on the road, who will bring forth for you all types of food dishes. Whenever you eat their food, recite the name of Allah each time you eat. You will, surely, pass by a group of people who shaved the hair in the center of their heads, and left the surrounding hair long braids: it is allowed to fight and kill these people as they are the warriors of the enemies who carry their swords against you. Go ahead, with the name of Allah. Allah says in the Quran regarding those who give,

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-
8.And they give food, in spite of their love for it, to the poor, the orphan and the captive, 9. (Saying): "We feed you seeking Allah's Face only. We wish for no reward, nor thanks from you.' 76:8-9 Ibn Kathir comments, On the day of Badr the

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Messenger of Allah (saw) commanded his Companions to treat the captives respectfully. They (the Companions) would give them preference over themselves when eating their meals.

Relating how the Companions complied strictly with the Prophets instructions on treating the prisoners of war, one of the prisoners of the Battle of Badr, namely Huzayr ibn Humayr, said, I was with one of the Ansari families, after being taken as captive. Whenever they had lunch or dinner, they used to give me preference by providing me with bread while theyd eat only dates, in compliance with the Prophets order to treat prisoners well. Thamama ibn Athal was taken prisoner and brought to the Prophet (saw), who said, Be good to him in his
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captivity. When the Prophet went home, he asked Thamama.

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that any food in his house be collected and sent to

The Prophet (saw) later approached him respectfully and inquired whether Thamama could ransom himself What have you, Thamama? He replied, Actually I have a lot going for me. If you kill me, you kill a man whose blood will surely be avenged. If you are generous, then you are generous to a man who knows how to be grateful. If you are after money, then ask of me whatever amount you like. The Prophet left him and on the second day when he approached him, Thamama said basically the same thing. On the third day, the Prophet said, Let Thamama go. They released him. He left, quickly took a bath and returned, declaring, I bear witness that there is no God other than Allah and I bear witness that you (Muhammad) are the Messenger of Allah. O Muhammad! I swear to Allah that there was no man on the face of the Earth whom I hated more than you. Now you have become to me the dearest of men. And I swear by Allah that there was no religion on earth more loathsome to me than your religion, but now it is the most beloved to me of all religions. There was no country on earth more despised by me than your country, yet now I love it more than any other country in the world.

It is narrated that in one of the short battles, afterwards he (saw) passed by the corpse of a lady and he reprimanded
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them (his companions) severely and said, ma kanat hadhihi

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latuqatal meaning what barbarity or

madness has caused a female to be killed, reprimanding them severely and said the one who killed her is not the only one guilty but all of you who stood around and witnessed it are guilty as well. Al-Aswad ibn Sari said that Muhammad (saw) said, Do not kill children in war Someone said, O Messenger of Allah, are they not but the children of Mushrikin (idol worshippers)? The Messenger of Allah (saw) said, Are not the best of you children of the Mushrikin?

Muhammad (saw) advised never to wish for fighting and having war Abdullah bin Abi Aufa said that during one battle, Allah's Messenger waited until the sun declined, then stood among the people and said,

O people! Do not wish to face the enemy (in a battle) and ask Allah to save you (from calamities). But if you should face the enemy, then be patient and let it be known to you that Paradise is under the shadows of the swords.

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Ibn Kathir comments on the one who is forced by the enemy to renounce his belief in Allah One who utters statements of disbelief and verbally agrees with the Mushrikin (or enemy) because he is forced to do so by the beatings and abuse to which he is subjected, but his heart refuses to accept what he is saying, and he is, in reality, at peace with his faith in Allah and His Messenger. The scholars agreed that if a person is forced into disbelief, it is permissible for him to either go along with them in the interests of self-preservation, or to refuse, as Bilal did when they were inflicting all sorts of torture on him, even placing a huge rock on his chest in the intense heat and telling him to admit others as partners with Allah. He refused, saying, Alone, Alone. And he said, By Allah, if I knew any word more annoying to you than this, I would say it. May Allah be pleased with him. Similarly, when the Liar Musaylimah asked Habib bin Zayd Al-Ansari, "Do you bear witness that Muhammad is the Messenger of Allah He said, Yes. Then Musaylimah asked, Do you bear witness that I am the messenger of Allah Habib said, I do not hear you. Musaylimah kept cutting him, piece by piece, but he remained steadfast insisting on his words. It is better and preferable for the Muslim to remain steadfast in his religion, even if that leads to him being killed, as was mentioned by Al-Hafiz Ibn `Asakir in his biography of `Abdullah bin Hudhafah Al-Sahmi, one of the Companions. He said that he was taken prisoner by the Romans, who brought him to their king. The king said, Become a
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Christian, and I will give you a share of my

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kingdom and my daughter in marriage. `Abdullah said, If you were to give me all that you possess and all that Arabs possess to make me give up the religion of Muhammad even for an instant, I would not do it. The king said, Then I will kill you. `Abdullah said, It is up to you.

The king gave orders that he should be crucified, and commanded his archers to shoot near his hands and feet while ordering him to become a Christian, but he still refused. Then the king gave orders that he should be brought down, and that a big vessel made of copper be brought and heated up. Then, while `Abdullah was watching, one of the Muslim prisoners was brought out and thrown into it, until all that was left of him was scorched bones. The king ordered him to become a Christian, but he still refused. Then he ordered that `Abdullah be thrown into the vessel, and he was brought back to the pulley to be thrown in. `Abdullah wept, and the king hoped that he would respond to him, so he called him, but `Abdullah said, "I only weep because I have only one soul with which to be thrown into this vessel at this moment for the sake of Allah; I wish that I had as many souls as there are hairs on my body with which I could undergo this torture for the sake of Allah. According to some reports, the king imprisoned him and deprived him of food and drink for several days, then he sent him wine and pork, and he did not come near them. Then the king called him and asked him, What stopped you from eating
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`Abdullah said, "It is permissible for me under these

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circumstances, but I did not want to give you the opportunity to gloat.'' The king said to him, Kiss my head and I will let you go. `Abdullah said, And will you release all the Muslim prisoners with me The king said, Yes. So `Abdullah kissed his head and he released him and all the other Muslim prisoners he was holding. When he came back, `Umar bin Al-Khattab said, Every Muslim should kiss the head of `Abdullah bin Hudhafah, and I will be the first to do so. And he stood up and kissed his head. May Allah be pleased with them both.

When fought

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examples of those who fought with honour and complete Below are examples Salahudin Ayyubi was of the greatest Mujahidin, a scholar, a Sufi of the greatest order, a meta-physician and an intellectual of the greatest order who had apposed the French colonialism. He said to his own men when he looked at them, meaning he said to his own Muslim brothers when he looked at the direction they were taking, he said, when you think of how few men of religion there are how small the number of defenders and champions of the truth when one sees ignorant persons imagining that the principal of Islam is
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hardness, severity, extravagance and barbarity

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then it is time to repeat these words, Sabarun Jamil Wallahu Mustaan - Patience is beautiful and Allah is the source of all victory. Very few people had the gore to criticize this man and this is what he said of his own fellow fighters. These people stood firmly for justice during the most difficult of times and that was during times of war, at times when Muslims were attacked for merely claiming belief. Amazing is that he did not jump up and scream at the enemy but rather, he stood up and tried to change from within, to teach his men about justice and principals of war before raging out and pointing out the faults of the enemy. Similarly, it is our duty to try to better our own selves before we blame others for problems we might find ourselves in and this was the practice of the greatest sufi scholars throught the centuries.

The name Salahudin became another word used for chivalry (loyalty and good manner). He taught the Europeans about chivalry/loyalty and they embraced his ways and manners. The very idea of knighthood stems from him (Salahudin). It stems from the greatness of this human being. He is praised by Muslims, Non-Muslims and Atheists alike, all praise Salahudin in the history books. He is one of the few heroes in history to ever be praised in this way.
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It is important for us to ask ourselves the question

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Why is he praised in such a manner? Was he more militant that you and me? Was he more dedicated to fighting in the path of Allah than any Jihadi living today? Or was he what the word Jihad meant? Why is he remembered? What is so different about him when compared to the many voices screaming Jihad today? Below are a few examples An interesting fact, which can be looked up in the history books, is that Salahudins mentor was none other than Hujjat al-Islam, Imam al-Ghazali. He was a Shafii by madhab and was in fact largely responsible for the embracement of Imam Shafis madhab in Egypt. He was an Ashari by Aqida and Sufi scholar. Salahudin did in politics what Imam Ghazali did in theology. He based his entire life on al-Ghazalis teachings. Salahudins life stands today as the teachings of Imam Ghazalis work put into action.

Jerusalem, Friday the second October Eleven hundred and eighty-seven, which coincided with laylatul Miraj it is written (by a Christian writer) when they moved and marched into Jerusalem, echoing the day that Muhammad (saw) walked into Medina when they were victorious in their Fath., he says, Then shall I tell you of the great courtesy shown by Saladin to the wives and daughters of
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knights who had fled to Jerusalem when their lords

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were killed and made prisoners in battle. When these ladies were ransomed and had come forth from Jerusalem, they assembled and went before Saladin (Salahudin) crying mercy. When Saladin saw them, he asked who they were and what they sort. It was told him that they were dames and damsels of knights who had been taken or killed in battle. Sahaudin then asked them what they wished. They answered, for Allahs sake have pity, for the husbands of some have been imprisoned and others were dead and they had lost their lands and in the name of Allah let us be counselled. This is the plea put forth by the women to Salahudin. Saladin saw these women weeping and once this happened he gained compassion for them and he wept himself for pity. He asked the ladies whose husbands were alive to tell him where they were being held captive. He declared that as soon as he could go to the prisons, he would set them free. And all were released wherever they were found and afterwards he commanded that all those dames and damsels whose husbands were dead, that they should be handsomely distributed with his (Saladins) own treasure, to some more and others less according to their estate. They thanked him so much and gave praise to Allah and spoke out to others about the kindness and mercy shown by Saladin to them. This was documented by a Non-Muslim as documented by Rida Sha.
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Salahudin paid people back with the morality of Islam and not in kind. He held tight to the essence of Allahs word,

and let not the enmity and hatred of others make you avoid justice.

The Ayah commands: Do not be carried away by your hatred for some people to avoid observing justice with them. Imam Suytui says, O you who believe, be upright before God, in [fulfilling] what is His due, witnesses in equity, in justice. Let not hatred of a people, namely, the disbelievers, cause you not to be just, and to harm them on account of their enmity; be just, towards both friend and foe, that, justice is nearer to God-fearing. And fear God; surely God is aware of what you do, and will requite you for it. He (Salahudin) saved the families of those who were hostile towards him and Islam. He saved all the oppressed and those who were being held captive regardless of their religios beliefs so that they could be reunited with their families. The texts below were extracted from various sources and gathered in an excellent article compiled by Reza ShahKazemi. I have used some examples from his article below

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He writes, one recalls the savage ways of the first

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crusaders in the year ten nighty-nine, when Muslims were tortured, burnt and killed in cold blood. A time when the blood and killing of others defined certain people and when once the gospel of mercy and love had been preached, blessed are the merciful for they shall obtain mercy was a forgotten word and the way of mercy lost to these barbarians.

The writer goes on, Fortunate were the merciless, for they obtained mercy at the hands of the Muslim Sultan Salahudin. We notice acts of chivalry in Salahudin Ayyubi which is absolutely amazing. During one of battles, which took place between Richard the lion heart and Saladin, Richard had put a brave fight as he was a phenomenal warrior. He surprised people when he was knocked off his horse. Salahudin was told of this and said, look at Richard, he is on foot. His son screamed excited to Saladin (that Sir Richard had fallen off his horse) but Saladin had seen it all. Saladin said calmly, how can this be? This is what he (Saladin) says while people were

approaching and attacking, people who were coming to take their lands, Salahudin here, is fighting his greatest enemy and says, how can this be (that he has fallen from his horse) that a king should be on foot with his men, it cannot be.

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He then turned to his brother and said, take these

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two Arabian horses and give it to him (to the enemy, Sir Richard) and tell him I send these for him and that a man as great as he should not be in parts such as these with his men (without his horse). This writer says, and this was one of the crown acts of chivalry ever seen. When Richard the lion heart became ill, Saladin sent his best physician, who was a Jew, namely Moses the second who studied in Andalusia (one of the greatest physicians of his time) to see to him.

At the end, Richard the Lion Heart was imprisoned, but these were the words recorded by a William Stubbs, Saladins words, By the holy law (the Sharia) and by Allah Almighty as my witness, in front of his own men, he (Saladin) says the following, I fought and found Sir Richard to be magnanimous and brave, pleasant, upright and excellent, that I would rather have the land go to Richards might and power than to any other prince I have ever seen. The countess of tripoli When Tiberius was taken (almost destroyed) but the castle remained and the wife of Raymend of Tripoli, (the countess) was left inside and was some nearly twenty-five
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kilometres away from rescue, she appealed to

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Raymond for help and sent his reply and said, why risk a journey of twenty-five kilometres when we know that if the Muslims take the castle, that my wife will be treated with honour by Salahudin and she will be released. This was how his enemies held him out to be. He (Salahudin) is nothing other than a representative of the morality of Islam, the Quran and the Sunnah of Muhammad (saw). May Allah grant him (Salahudin) the highest place in the Garden.

Amir Abd al-Qadir Jaza-iri At a time when the French were mutilating Arab prisoners, wiping children out whole alive; and his tribes, burning when severed men, women, Arab heads to and were

regarded as trophies of war the Emir manifested his magnanimity, unflinching adherence Islamic principle, and his refusal to stoop to the level of his civilized adversaries by issuing the following edict: Every Arab who captures alive a French soldier will receive as reward eight douros.
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possession a Frenchman is bound to treat him well

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and to conduct him to either the Khalifa or the Emir himself, as soon as possible. In cases where the prisoner complains of ill treatment, the Arab will have no right to any reward. When asked what the reward was for a severed French head, the Emir replied, twenty-five blows of the baton on the soles of the feet. twenty-five blows of the baton on the soles of the feet meaning that if any one of my men (Muslims) brings men the head of the enemy then he (the Muslim) will be beaten up beucase this is not the way of a Muslim. A muslimdoes not respond with such violence regardless of what the enemy has done. A Muslim responds according the way Muhammad (saw) responded. A Muslims response is rooted or ought to be rooted within the Sunnah of Muhammad (saw). When he was finally defeated and brought to France, before being exiled to Damascus, the Amir received hundreds of French admirers who had heard of his bravery and his nobility; the visitors by whom he was most deeply touched, though, were French officers who came to thank him for the treatment they received at his hands when they were his prisoners in Algeria. One should note carefully the extraordinary care shown by the Amir for his French prisoners. Likewise, as regards female prisoners, he exercised the most sensitive treatment, having them placed under the protective care of his mother, lodging them in a tent permanently guarded against any would-be molesters. It is
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hardly surprising that some of these prisoners of

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war embraced Islam, while others, once they were freed, sought to remain with the Amir and serve under him. It is estimated that in the end, no less than fifteen thousand Christians were saved by the Amir in this action; and it is important to note that in this number were included all the ambassadors and consuls of the European powers together with their families. As Charles Henry Churchill, his biographer prosaically puts it, just a few years after the event, all the representatives of the Christian powers then residing in Damascus, without one single exception, had owed their lives to him. Strange and unparalleled destiny! An Arab had thrown his guardian aegis over the outraged majesty of Europe. A descendant of the Prophet had sheltered and protected the Spouse of Christ. The Amir received the highest possible medals and honors from all the leading western powers. The French Consul himself, representative of the state that was still very much in the process of colonizing the Emirs homeland, owed his life to the Emir; for this true warrior of Islam. There was no bitterness, resentment, or revenge, only the duty to protect the innocent, and all the People of the Book who lived peacefully within the lands of Islam.

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It is important that we review our motives before

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acting, especially in times of war. Know that a battle won (in the eyes) of Allah is one in which justice and morality was practised and not one where people were massacred or where people won through barbarity and evil, only to stand victorious. Consider yourself one who fought with worldly motives (dunya) and not one who fought in the name of Allah. and as Reza Shah so eloquently ended his text on the praising of the true warriors of Islam, The true warrior of Islam smites the neck of his own anger with the sword of forbearance; the false warrior strikes at the neck of his enemy with the sword of his own unbridled ego. For the first, the Spirit of Islam determines Jihad; For the second, bitter anger, masquerading as Jihad, determines Islam. The contrast between the two could hardly be clearer.

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Chapter Eleven Justice in Word and Action


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Allah says,

O you who believe! Stand out firmly for justice, as witnesses to Allah, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allh is a Better Protector to both (than you). So follow not the lusts

(of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well Acquainted with what you do.
4:135

Ibn Kathir says, observing justice and not transgression. It is recorded in the Two Sahihs that An-Nu`man bin Bashir said, "My father gave me a gift, but `Amrah bint Rawahah, my mother, said that she would not agree to it unless he made Allah's Messenger as a witness to it. So, my father went to Allah's Messenger to ask him to be a witness to his giving me the gift. Allah's Messenger asked,


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`Have you given the like of it to everyone of your said,

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offspring?' He replied in the negative. Allah's Messenger

Have Taqwa of Allah and treat your children equally. And said;

I shall not be witness to injustice. My father then returned and took back his gift.''

The Prophet (saw) said, The most beloved to Allah on the Day of Requital, and the closest to Him is a just ruler or governor. And the most hateful to Allah and the most distant from Him is an unjust and tyrant ruler.
Tirmidthi, Hadith 1329.

(Adala) Justice in Islam is a fundamental principal, which if not practised or if not upheld, could result in the ruining of our spiritual and physical wellbeing. To make this point a bit clearer, let us look at an example: A man prays all day and fasts all night. He then makes dealings with people but never keeps his word with regard to the deal. In other words, he prays to his Lord yet he cheats people of their rights. He then spoils his spiritual works, which is between himself and his Lord because he has cheated the creation of his Lord from what they are due.
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Justice means that every person should receive their

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rights or whatever they deserve. If they do good then they deserve goodness and if they do evil then to them their recompense is evil. There are two forms of justice. There is worldly justice and justice that will only be realized in the next life and justice in this worldy life. The worldly life covers the course of human existence from the creation of Adam (peace be upon him) to the last days. Allah says, Indeed we have sent Our Messengers with clear proofs and revealed to them the Scripture and the Balance that mankind may establish justice. Justice in the next life is that which Allah has reserved for the Day of Judgment. The oppressor may escape from the rule of justice in this world but his injustice will certainly be addressed the Hereafter.

Likewise, the one who upholds justice in the world looks in anticipation for a great reward that Allah has prepared for him in the Hereafter as compensation for patience and forbearance. Allah says,


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The scales of justice will be set forth on the Day

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of Judgment so no soul will be wronged in the least. If it be the weight of a mustard seed, We will bring it. And We are sufficient to take account. Know that when human life is devoid of justice, it becomes flooded with chaos and confusion. It is important for a Muslim to keep his word when making deals or an oath. This applies to a deal or oath towards a Muslim or nonMuslim and especially in the case of business deals. Ahmad Ibn Hanbal (May Allah be pleased with him) reported in his Musnad, on the authority of Anas, that the Messenger of Allah (Peace be upon him) said, There is no faith for the one who could not be trusted and no religion for the one who does not keep his promises. Allah Taala says

Keep (your) covenants because indeed on the Day of Judgement you will be held accountable for them. (17:34, meaning, everything that you promise people, and the covenants that you agree to, because the person who makes a covenant or a promise will be asked about it For this reason the Prophet (sws) said: And let not the enmity of people cause you to swerve from justice. Deal justly; this is nearer to piety. (5:8)

Allah says

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and who fulfill their covenant when they make it, and who are patient in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are Al-Muttaqun (the pious) 2:177. The opposite of those who keep the contracts and covenant are the hypocrites and their characteristics are three as Muhammad (saw) said,

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The signs of a hypocrite are three: if he speaks, he lies; if he promises, he breaks his promise; and if he is entrusted, he breaches the trust. The version of Muslim has the additional wording, Even if he fasts, prays and thinks that he is a Muslim. Allah also says in Surah Muminun, verse 8


Those who are faithfully true to their promises and to their covenants When they are entrusted with something, they do not betray that trust, but they fulfill it, and when they make a promise or make a pledge, they are true to their word.
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Allah says,


Allah does not forbid you respecting those who have not made war against you on account of [your] religion, and have not driven you forth from your homes, that you show them kindness and deal with them justly; surely Allah loves the doers of justice. 60:8 Ibn Kathir comments on this verse saying Therefore, Allah does disbelievers religion Imam Ahmad recorded that Asma' bint Abu Bakr said, "My mother, who was an idolatress at the time, came to me during the Treaty of Peace, the Prophet conducted with the Quraysh. I came to the Prophet and said, `O Allah's Messenger! My mother came visiting, desiring something from me, should I treat her with good relations' The Prophet said, not who forbid do you from fight being kind to of the the not you because


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Yes. Keep good relation with your mother.'


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Ahmad recorded that `Abdullah bin Zubayr said,

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"Qutaylah came visiting her daughter, Asma' bint Abi Bakr, with some gifts, such as Dibab, cheese and clarified (cooking) butter, and she was an idolatress at that time. Asma' refused to accept her mother's gifts and did not let her enter her house. `A'ishah asked the Prophet about his verdict and Allah sent down the Ayah,


Allah does not forbid you with those who fought not against you on account of religion until the end of the Ayah. Allah's Messenger ordered Asma' to accept her mother's gifts and to let her enter her house. Al-Wahdi comments on this verse. And says, Abu Salih Mansur ibn 'Abd al-Wahhab al-Bazzaz informed us from Abu 'Amr Muhammad ibn Ahmad al-Hiri> Abu Ya'la> Ibrahim ibn al-Hajjaj from 'Abd Allah ibn al-Mubarak from Mus'ab ibn Thabit from 'Ami ibn 'Abd Allah ibn al-Zubayr from his father who said: Qutaylah bint 'Abd al-'Uzza went to visit her daughter Asma' bint Abi Bakr and took with her gifts: desert lizards, clarified butter and dry cheese. However, Asma' refused to let her (mother) in her house and rejected her gifts. 'A'ishah went on behalf of Asma' to ask the Prophet (saw) about this. Allah (Exalted is He), revealed (Allah forbiddeth you not those who warred not against you on account of religion) [60:8]. Asma' then let her mother into her house and accepted her gifts. This
was narrated by al-Hakim Abu 'Abd Allah in his Sahih from Abu'l-'Abbas al-Sayyari from 'Abd Allah al-Ghazal from Ibn Shaqiq from Ibn al-Mubarak.

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After mentioning the verses in the Quran, which

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beautifully paints the picture regarding the upholding of ones word, we look at an example, which I have always admired from Abu Yusuf (the close companion/teacher/student of Abu Hanifa) It is narrated that once, a visitor entered upon him and noticed that the Imam was in a distressed state (This was his last moments before departing from this World) . The visitor questioned him, Is it the pangs of death? The Imam replied: It is not that, the reason for my unease is my fear about what Allah saw)) will do to me because of a case I judged between a Muslim and a Jew. Though praise be to Allah, I judged in the end correctly, in favour of the Jew, I cannot forget that in the court, the Muslim was seated in a higher position than the Jew (showing inequality). I personally find this example to be outstanding. It represents justice, purity, equality and all those qualities, which scream out, this is what a human being is, even his thoughts are striving for justice whilst on the verge of death. In this spirit it is important for us to recognize what Allah and his Rasul are trying to tell us, in no unclear terms, what the ultimate objectives of Islam are, and as Shaykh Seraj has so articularly put it It is to create a society that, while it has its objective, which is to obtain the satisfaction of Allah and equally a social objective, which
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is the development and building and creation of a

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community that has the capacity, charged with a duty to live the highest values possible and to realize these values in our lives.
Shaykh Seraj Hendricks (twenty-fourth of February two-thousand and six)

As Muslims, we cannot back off from this responsibility. This has nothing to do with Imams and Shaykhs alone but everything to do with us as a community. Every single Muslim is a representive of a divine message; he either preserves it or distorts. It is with this mind set that can better understand the word of Allah, when Allah Taala says,


Truly, Allah does not change the condition of a people until they change what is in themselves. (13:11). The above text says that we need to change our condition from within before Allah changes or betters conditions for us. To understand this we need to know the following: There are two wills 1. the will of Allah 2. the will of the human being These wills need to be aligned, meaning that we as Human beings and as Muslims need to align our wills with the will of the Divine, with the will of Allah Taala.

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If our wills and wants (referring to the negative or sometimes selfish and lower wills) are strived against, meaning if we make jihad (literally fight) against our own selves and desires, then we can attempt at aligning our wills with that of Allah Taala. This will result in us following the command of Allah and in making a change from within. And as Allah Taala says, Truly, Allah does not change the condition of a people until they change what is in themselves. (13:11). Fairness and justice are to be observed with Muslims and non-Mulsims as a tradition states Abu Hurayrah narrated that the Prophet said,


Whoever killed a person having a treaty of protection with the Muslims, and who enjoys the guarantee of Allah and His Messenger, he will have spoiled the guarantee of Allah for himself. He shall not smell the scent of Paradise though its smell is perceived from a distance of seventy years.
Ibn Majah and At-Tirmidhi recorded this Hadith and At-Tirmidhi said, Hasan Sahih.'

Imam Ahmad Ibn Hanbal reported in his Musnad, on the authority of Anas, that the Messenger of Allah (Peace be upon him) said, There is no faith for the one who could
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not be trusted and no religion for the one who does not keep his promises.

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Muhammad (saw) said,


The just, who are fair in their decisions, families and those under their authority, will be on podiums made of light, to the right of the Throne. Islam is a religion of mercy to both Muslims and nonMuslims. The Prophet was described as being a mercy to all of humanity in the Quran, And We have not sent you but as a mercy to all the worlds. 21:107 Know that justice and mercy need each other like the seed needs its sunlight and water. The following was treaty drawn up by Muhammad (saw) The Jews of Banu `Auf are one nation with the Muslims; the Jews have their religion and the Muslims have theirs, their freedmen and their persons shall be protected except those who behave unjustly or
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sinfully, for they hurt but themselves and an-Najjar, Banu al-Harith, Banu

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their families. The same applies to the Jews of Banu Sa'idah, Banu Jusham, Banu al-Aws, Banu Tha'labah, and the Jafnah, clan of the Tha'labah and Banu al-Shua'ibah. Doing good deeds is a protection against sinfulness. .There is no responsibility except for one's own deeds.This document shall not constitute any protection for the unjust or the wrongdoers. Whoever goes out to fight or stays at home is safe in the city, unless he has committed an injustice or a crime. Allah is the protector of whoever honors his commitment to this document, and is Allahfearing and so is Muhammad, the Messenger of Allah.
Ibn Hisham

Ibn Abi Hatim recorded, that `Abdullah bin `Amr said that the Messenger of Allah said,


Verily, those who are just in this life, will be on podiums made of pearls before Ar-Rahman, the Exalted and Most Honored, on account of their fairness in this life. The Messenger of Allah said,


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The Muslim is the brother of the Muslim, he is not unjust with him nor does he forsake him.

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Abu Hurairah (May Allah be pleased with him) reported that the Messenger of Allah (saw) said, "Do not envy one another; do not inflate prices by overbidding against one another; do not hate one another; do not harbour malice against one another; and do not enter into commercial transaction when others have entered into that (transaction); but be you, O slaves of Allah, as brothers. A Muslim is the brother of another Muslim; he neither oppresses him nor does he look down upon him, nor does he humiliate him. Piety is here, (and he pointed to his chest three times). It is enough evil for a Muslim to hold his brother Muslim in contempt. All things of a Muslim are inviolable for his brother-in-faith: his blood, his property and his honour. Muslim Jabir reported that the Messenger of Allah (saw) said, "Beware of injustice. Injustice will be darkness on the Day of Rising. Beware of greed. Greed destroyed those before you and prompted them to shed each other's blood and make lawful what was unlawful."
Muslim

Regarding being fair to ones children, Nu'man bin Bashir reported My father offered me a gift from his wealth so my mother Umrah bint Rawah said, I would not agree to that until the Messenger of Allah (saw) witnesses it. My
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father then went and asked him (saw) to witness

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my gift. The prophet (saw) asked, Did you offer the same to all of your children? The man replied, 'No'. The Messenger of Allah (saw) then said to him, Fear Allah and be just in dealing with your children. So my father returned and placed back that gift. Mu'adh (May Allah be please with him) said, "The

Messenger of Allah (saw) sent me (to Yemen) and said, 'You are going to a people who have a Book. Call on them to testify that there is no Allah but Allah and that Muhammad is the Messenger of Allah. If they obey you in respect of that, then tell them that Allah has made the five prayers obligatory for them every day. If they obey you in respect of that, inform them that Allah has made it obligatory for zakat to be taken from their wealthy and given to their poor. If they obey you in respect of that, beware of taking the things people value highly and beware of the supplication of the wronged man. There is no screen between him and Allah.'"
Agreed upon

Abu Hurayrah reported that the Prophet (saw) said, "Whoever has done an injustice to his brother with regard to his honour or anything else should seek to be absolved by him before the day when there will be neither dinar nor dirham. If he has right actions, they will be taken from him to counterbalance the injustice he did, and if he does not have any good actions, some of the bad actions of his friend will be taken and he will be made to carry them."
Bukhari
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Abu Hurayra reported that the Messenger of Allah (saw) said, Do you know who is really destitute? They said, The destitute among us are those who have no money or property." He (saw) said, The truly destitute person among my community is someone who comes on the Day of Rising with prayer, fasting and zakat, but having insulted this person and slandered that person and consumed the property of this person and shed the blood of that person and beaten that person. He will give this person some of his good deeds and that one some of his good deeds. If his good deeds are wiped out before he has paid what he owes, some of their wrong actions are taken and thrown on him and then he is thrown into the Fire.
Muslim

The following narration shows the uncompromising justice of Muhammad (saw) Aisha (May Allah be pleased with her) reported that the Quraysh were deeply concerned when a noble woman of the Makhzum clan stole, and Allahs Messenger (saw) wanted to apply the due punishment in her case by amputating her hand. The Quraysh consulted among themselves and said, the best person to talk to the Prophet (saw) about the Makhzumi woman (to stop her from being punished as she was of the rich class of people) thief is his beloved companion (and the son of his beloved companion)
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Usamah ibn Zaid (may Allah be pleased with

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him).Therefore they sent Usamah to speak to the Prophet (saw) to intercede on behalf of the Makhzumi woman. Upon listening to Usamah, Allahs Messenger (saw) said, O Usamah! Are you coming to intercede concerning a punishment set by Allah?

Allahs Messenger (saw) stood up and delivered the following words,

The people (or nations) before you were destroyed due to the fact that when a noble person among them would steal, they let him go unpunished, but if a poor, weak and insignificant person among them stole, they would apply the punishment on him. By Allah! If Fatimah; the daughter of Muhammad (saw) stole, I shall cut off her hand. Muhammad (saw) was the softest of people and as merciful as a human being could ever be. The fact that he (saw) said that he would cut off Fatimas hand (may Allah be pleased with her) if she had stolen, was to make it clear to all around him that the law cannot be altered for a
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select few. Be they rich or even family of the prophet of Allah (saw).

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Jarir ibn Abdullah (may Allah be pleased with him) once sent his servant to buy a horse. The servant made a deal for three hundred dirhams and brought the seller with him so he could be paid. Jarir ibn Abdullah looked at the horse and realized that the seller had undervalued it. Would you sell it for four hundred? he asked. The seller agreed. How about five hundred? he continued his odd bargaining and as a final point bought the horse for eight hundred dirhams. When asked why he did so, he replied, The seller was not aware of the true value of this horse. I have simply given him his due because I made a promise to Muhammad (saw) to always be sincere and well-wisher for every Muslim.

Our behaviour and attitudes with regards to treaties are so important and we need to investigate and understand exactly what Allah says in the Quran and what Allah tries to emphasise to us (as to what is important and what a human being ought to be and ought to represent). Allah says in Surah Anfal 61


61. But if they incline to peace, you also incline to it, and trust in Allah. Verily, He is the All-Hearer, the All-Knower.

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(But if they [the enemy] incline), and seek,

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(to peace), if they resort to reconciliation, and seek a treaty of non-hostility,


(you also incline to it), and accept offers of peace from them. This is why when the pagans inclined to peace in the year of Hudaybiyah and sought termination of hostilities for nine years, between them and the Messenger of Allah, he accepted this from them, as well as, accepting other terms of peace they brought forth.
`Abdullah

bin Al-Imam Ahmad recorded that `Ali bin Abi

Talib said that the Messenger of Allah said,

There will be disputes after me, so if you have a way to end them in peace, then do so. Allah said next,


and trust in Allah. Allah says to conduct a peace treaty with those who incline to peace, and trust in Allah. Verily, Allah will suffice
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for you and aid you even if they resort to peace as a trick,

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then verily, Allah is All-Sufficient for you.


Certainly Allah likes not the treacherous. This even includes treachery against the disbelievers. Imam Ahmad recorded that Salim bin `Amir said,

Mu`awiyah was leading an army in Roman lands, at a time the bilateral peace treaty was valid. He wanted to go closer to their forces so that when the treaty of peace ended, he could invade them. An old man riding on his animal said, `Allahu Akbar (Allah is the Great), Allahu Akbar! Be honest and stay away from betrayal.' Messenger of Allah said, The


Whoever has a treaty of peace with a people, then he should not untie any part of it or tie it harder until the treaty reaches its appointed term. Or, he should declare the treaty null and void so that they are both on equal terms.

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Our behaviour and attitudes in times of war and

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when drawing up treatise are so important and we need to read and see exactly what Allah Taala says in the Quran and what Allah tries to emphasise to us as what is important and what a human being ought to be and ought to represent. Imam Ahmad recorded that Salim bin `Amir said,

Mu`awiyah was leading an army in Roman lands, at a time the bilateral peace treaty was valid. He wanted to go closer to their forces so that when the treaty of peace ended, he could invade them. An old man riding on his animal said, `Allahu Akbar (Allah is the Great), Allahu Akbar! Be honest and stay away from betrayal.' Allah (Most Merciful) considers trustworthiness,

maintaining contracts with people, be it with businesses or business people, right down the line as a sign of the strength of the ummah and that to break those terms and treatise is considered as a sign of weakness. Allah says,


And fulfill your covenants and treatise (taken in the Name of Allah) if indeed you have entered into one. Witness how Allah links a contract made between a Muslim and the next Human being (Muslim or Non-Muslim) to .himself

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Any agreement or treaty that you enter into, is seen at the same time as entering into a contract with Allah. This is how we as Muslims differ in the nature of drawing up our contracts because we are at the same time directly .drawing up a covenant or contract with Allah This means that if we break the treaty with our fellow Muslim or Non-Muslim then we are seen as those who are .violating and desecrating the treaty made with Allah This is the kind of consciousness a Muslim should have and this is what is called Taqwa. Allah says,


and do not break the oaths / do not break and violate the terms of your treaty after you have confirmed them


And Allahs repeats it again - and indeed you have appointed Allah as your guarantor.


Verily, Allah knows what you do.


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And do not be like the one who undoes the thread

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which she has spun, after it has become strong, Refering to a foolish woman in Makkah. Every time she spun thread and made it strong, she would undo it again. If you make an oath or commit to an agreement and you then break your word then it is as if you have spun a thread and by breaking the oath, you have then undone the thread and wasted all your time and effort.


by taking your oaths as a means of deception among yourselves when one group is more numerous than another group.


Allah only tests you by this, and on the Day of Resurrection, He will certainly clarify that which used to differ over. Allah Says,


And had Allah willed, He would have made you (all) one nation, but He allows whom He wills to stray and He

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guides whom He wills. But you shall certainly be called to account for what you used to do.

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Why? Because these difference are a product of Allah and not of yours and mine. We are not in charge of our births or where we come from and our small difference. At the end of the day we will be held accountable for how we received and respected these differences, which Allah created.


Allah repeats again, And do not make your oaths a means of deception among yourselves; do not use these oaths as an opportunity to deceive one another. Why?


Because You will slip or your foot will slip after planting yourself so firmly in this Din.


and you (will then) taste the evil and bitterness of your doings Why?
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Because of you being a hindrance from the path of Allah (despite you being punctual on your Salah and your Fasting. Know dear reader that Allah has laid down (the honouring of contracts) as one of the highest objectives in human life with the purpose of producing a human being who is reliable and trustworthy.

Regarding judgement from the Qadhi (Judge) in a cort of law, it was Umar ibn al-Khattab that wrote in a letter to Abdullah bin Qais, Assalamu Alaikum. Judgment among [disputing] people is a precise and obligatory act that should be followed and executed properly. You should [try your best to] understand the people present before you. Furthermore, none will benefit from a right that is not executed. Give equal consideration and seating arrangements to people in your court so as an influential person may not think to take advantage because of his status. Moreover, weak person will not lose hope of justice in your court. The plaintiff must present a proof of
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evidence. A defendant must take an oath if he

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rejected and denied the claim of the plaintiff. Disputing people may choose to compromise between one another. However, no compromise is acceptable if it renders an unlawful item lawful or vice versa. If you pass a judgment one day, but upon reviewing it on the next, you discover that you made a mistake and the right sentence is not what you passed as a verdict, then [reopen the case] and pass the right sentence. You should realize that returning to the right sentence and judgment is [much] better than indulging deeper in falsehood. Try to understand the confusing matters that have no text of scripture to support them either from the Qur'an or the Sunnah and study the resembling rulings, sentences and cases, and after obtaining the proper knowledge assess your cases. Then choose the most beloved judgment to Allah and closest to the truth in your eyes. Offer a chance to a plaintiff who claims a matter that is not currently present by setting a definite time for him to prove it. If such a plaintiff produces his proof of evidence, adjudicate the case in his favor.

If not, then judge against his case. All Muslims are trustworthy insofar as the testimony is concerned except for a person, who has been lashed for committing any shameful act in the Islamic society, or a person who is known for false testimonies, or a person who is either a relative or distantly related to the plaintiff. Allah Taala
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takes care of all hidden secrets of people and

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helps you [to judge] by providing evidence. Furthermore, you must not worry, become intolerant, or complain about disputing people in the rightful matters where Allah rewards you for being patient and is pleased with the results. If a person has a good and pure soul with Allah Taala, Allah will [surely] improve the relations of that man with the public. Tirmidhi, Hadith. 3472. As Muslims, we should regain the culture and spirit of the beloved companions of Muhammad (saw) which stated, We are not governed by a law that tells us that if you steal that your hand will be cut off but we are governed by a law that states that the property of people is sacred and if you walk pass something not belonging to you, you grow to realise that that is scared to someone else and that someone has worked hard for that property. The reason we do not take what does not belong to us is because of that trust deep within our hearts which screams out, I respect and honour the property and rights of the next human being and Allah knows best.

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Chapter Twelve The NonMuslim a Human Being


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It is true and known amongst the sane that

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Muslims and non-Muslims are human beings. There are stunning examples in history, which testifies to the rights and justice given to the human being, regardless if his beliefs from Muhammad (saw), his companions and those who followed. In this chapter, I have added various texts and examples of how Muslims treated non-Muslims over the centuries Allah says, in Surah 60

8. Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion nor drove you out of your homes. Verily, Allah loves those who deal with equity.

Imam Al-Qurtubi said in his tafsir: This verse constitutes a clear consent by Allah (Most Merciful) to maintain good relations with those who do not antagonise Muslims or attack them. Qadi Abu Bakr Ibn `Arabi said that the word qist in the verse is not derived from justice but from sharing. This means that you may give generously to non-Muslims a share of your wealth if needed to maintain good relations. However, the word `adl (justice) is a duty commanded by Allah (Most Gracious) to everyone friend or enemy.

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The prophet (saw) made it clear regarding a Muslim oppressing and being unjust toward a non-Muslim when he (saw) said, Beware! Whoever is cruel and hard on a non-Muslim minority, curtails their rights, burdens them with more than they can bear, or takes anything from them against their free will; I (Muhammad) will be his witness (against the oppressor) on the Day of Judgment. Abu Dawud Humanity agrees that the natural way of the human being is to help and assist those who are oppressed. Muhammad (saw) has taught us not only to assist the oppressed but to also treat or assist or guide the oppressor (out of oppressing). The prophet (saw) said, Help your brother, whether he is an oppressor or is oppressed. A man enquired, O Messenger of Allah! I help him when he is oppressed, but how can I help him when he is an oppressor? He (saw) said, You can keep him from committing oppression. Know that the prophet (saw) said, The best Jihad is a word of truth before a tyrannical unjust ruler.
Ahmad, Abu Dawud and Tirmidhi graded this hadith as Sahih

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This

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emphasizes the universality of the message of Islam. The prophet (saw) refers to a tyrannical ruler regardless of Him being a Muslim or Non-Muslim and regardless of the oppressed being Muslim or Non-Muslim. Imam Auzai (His name was Abu Amr Abdur-Rahman. He was
the main Syrian authority on Islamic Law in his generation and he died 157 AH) wrote the following in his letter to the

Abasid governor Salih ibn Ali ibn Abdullah about the (Ahlu Dhimma) People of the Covenant (refers to non-Muslim
residents living in peace in a Muslim state), They are not

slaves, so beware of changing their status after they have lived in freedom. They are free People of the Covenant.

Know that the non-Muslim residents of an Islamic state are required to pay a minimal tax called Jizyah which is a specific type of tax collected from the non-Muslim who do not accept Islam and desire to keep their religion while living in an Islamic state and under Islamic rule. This tax is a very low amount, usually two and a half percent accumulated wealth. This tax is collected in return for the protection of the nonMuslim resident of an Islamic State including their wealth. Khalid bin al-Walid a leader and general among the Muslims, once made a pledge to the non-Muslim residents of the Islamic state and said, I offer you my pledge of allegiance to protect you against the tax collected from you. If we provide the necessary protection, we are
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entitled for to charge you the tax if we do not live up are not required to pay it.

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to our word (granting you protection and safety) then you

Once when the Muslim forces were forced to vacate the land for battle elsewhere they returned the Jizyah they since they were not able to provide the security (as explained before). Jizyah is only to be taken from those who earn and can afford it. Many categories of people are excused from paying this Jizyah including the poor, minors, women, monks, blind people and the disabled. It obligatory on the Islamic government to provide the full protection to these (mentioned) categories of people.

Khalid bin al-Walid (may Allah be pleased with him) made another commitment to the non-Muslim residents of the town called Hirah in Iraq, the elderly person, disabled worker, terminally ill person or a rich person who ended up bankrupt and clearly deserves charity will not be required to pay the tax. Furthermore, each person among the non-Muslims (of those who cannot afford and are in needas previously mentioned) will become entitled for
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suitable allowances from the Islamic Treasury for himself and his dependents.
Abu Yusuf, Kitab al-Kharaj

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Scholars are of the opinion that oppressing a Dhimmi (Non-Muslim living under Islamic government) is worse than oppressing a Muslim. The creator of heavens and the earth has spoken and He (Almighty and Merciful) has informed us clearly that he has honored his creation, the human being As a token of honor, Allah commanded the angels to prostrate out of humility and respect before Adam (Peace be upon him). Allah says,


And (remember) when We said to the angels, Prostrate yourselves to Adam. They prostrated themselves (all) except Iblis. 20:116) Allah commanded the angels to prostrate despite the fact that He (Almighty) knew that all would not have the same beliefs and ways. God bestowed many favors on humanity, some of which are obvious, while others are hidden. For instance, He

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subjected the heavens and earth to human beings to honor them.

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Allah says:

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Allah is He Who has created the heavens and the earth and sends down water (rain) from the sky, and thereby brought forth fruits as provision for you; and He has made the ships to be of service to you, that they may sail through the sea by His command; and He has made rivers (also) to be of service to you.) (33. And He has made the sun and the moon, both constantly pursuing their courses, to be of service to you; and He has made the night and the day to be of service to you .14:32-33 Allah also emphasizes the origin of all humanity; as Allah says:


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O mankind! We created you from a single (pair)

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of a male and female, and made you into nations and tribes, that you may know each other (and not hate one another). Surely, the most honoured of you in the sight of God is (he who) is the most righteous/God conscious of you. And God has full knowledge and is well acquainted (with all things). (Quran 49:13) The Messenger of Allah (saw) declared in his farewell sermon, O People, know that your Lord is One, and that your father is one. You must know that no Arab has superiority over a non-Arab, no non-Arab has superiority over an Arab, or a red man over a black man, or a black man over a red, except in terms of what each person has of piety... A classic example of justice towards the human being is displayed by Umr bin al-Kattab Umar (may Allah be pleased with him), once passed by a Jewish man who was begging. Umar asked about him and was informed that he (the Jewish elder) was a non-Muslim resident of the Islamic state. Umar immediately said, We have not been fair to you. We have collected the Jizya tax from you while you were young and capable and neglected you in your old age. Umar took the Jew to his own home and offered him whatever he found of foodstuff and clothes. Later, Umar instructed those in charge of the treasury, saying, Follow up, monitor and observe the situations of similar people. Offer them assistance that suffices them and their family members from the Islamic Treasury.'
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Umar did not compromise when it came to justice and the law of Islam. He was of those who lived with the conscious awareness of Allah, knowing that Allah is All-Seeing and All-Hearing. A famous story illustrates the degree to which the early generations Muslims... Amr ibn al-As was the governor of Egypt. One of his sons beat up a Coptic Christian with a whip, saying, I am the son of a nobleman! The Copt went to Umar ibn alKhattab, the Muslim Kalifah at this time, who resided in the city of Medina, and lodged a complaint. These are the details as related by Anas ibn Malik, the servant of the Prophet (saw), We were sitting with Umar ibn al-Khattab when an Egyptian came in and said, Commander of the Faithful, I come to you as a refugee. So, Umar asked him about his problem and he answered, Amr had a custom of letting his horses run free in Egypt. One day, I came by riding my mare. of Islam protected the dignity of non-

When I passed by a group of people, they looked at me. Muhammad, the son of Amr got up and came to me, saying, I swear by the Lord of the Kaba, this is my mare! I responded, I swear by the Lord of the Kaba, the mare is mine! He came up to me and began beating me with a whip, saying, You may take her, because I am the son of
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a nobleman (meaning I am more generous than

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you). News of the incident reached Amr, who feared that I might come to you, so he put me in jail. I escaped, and here I am before you. Anas continued: I swear by Allah, the only response Umar made was to tell the Egyptian to take a seat. Then, Umar wrote a letter to Amr, saying, When this letter reaches you, come and bring me your son, Muhammad. Then he told the Egyptian to stay in Medina until he was told that Amr has arrived. When Amr received the note, he called his son and asked him, Did you commit a crime? His son stated that he had not. Amr asked, why then is Umar writing about you? They both went to Umar. Anas continued: I swear by Allah, we were sitting with Umar, and Amr arrived wearing the clothes of common people. his father (to appear less conspicuous). Umar looked around for the son, and saw him standing behind Umar asked, Where is the Egyptian? and he responded, Here I am! Umar told him, Here is the whip. Take it and beat the son of the nobleman. So he took it and beat him vigorously, while Umar said over and over, Beat the son of the nobleman. We did not let him stop until we were satisfied he had beaten him enough. Then, Umar said, Now you must take it and hit me on my bald plate (head). This all happened to you because of my power over you.

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The Egyptian responded, I am satisfied and my anger has cooled. Umar told him, If you had beaten me, I would not have stopped you until you had wished to. And you, Amr, since when have you made the people your slaves? They were born free. Amr began to apologize, telling him, I did not know that this is what happened. So, Umar said turned back to the Egyptian, telling him, You may go, and be guided. If anything unjust happens to you, write to me. Tantawi, the History of Umar

Dr, Shaykh Yusuf Qaradawi comments The value of this story is that it records how people had a sense of their humanity and dignity under the rule of Islam. Even an unjust blow was disapproved and despised. Many incidents of injustice similar to this story occurred at the time of the Byzantine Empire, but nobody moved to rectify them. However, under the protection of the Islamic state, we see an example of an oppressed person having the conviction of his dignity and access to his rights so strong that he was willing to undertake the hardship and privation of a trip from Egypt to Medina, because of his trust that he would find someone to listen to his compliant. This was the khalif Umr and as he (may Allah be pleased with him) once said, The weak will be made strong, because I take for them what is their right. And the strong will be made weak because I will take from them what is not rightfully theirs. History has recorded him as a just ruler because of his
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regardless of their social status, and because of rank.

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his firmness against the oppressor, regardless of their

Regardless of the next person being a Muslim or not, the fact remains and can in no way be denied that we have a common ancestry. Once we understand and accept this truth we can then, by the grace of Allah, proceed in our pursuit of self refinement and nearness to Allah.

Racism is a blameworthy quality, which has a negative effect on any group of people, town or country. It is a quality which stands as a barrier between the self and spiritual upliftment, as it contains qualities of anger, hatred and arrogance. The realisation of the evils of racism led Abu Dhar to a point where humility poured from his heart and could be seen in his actions. Abu Dhar (May Allah be pleased with him) once said to a black slave, O the son of a black lady' Upon hearing this, the Messenger of Allah (saw) turned to Abu Dhar, and said to him, Are you insulting this man with his mother? Truly, you possess some of the qualities of the era of Jahiliyya (pre-Islamic ignorance). That time is finished and it is over. There is no virtue or merit for the son of a white woman over the son of a black woman, except through piety and righteousness, or by good deeds and actions.
Musna d Ahmad 4:145

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It is reported that Abu Dhar (May Allah be pleased

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with him) upon hearing the comment of the Prophet (saw), put his head down on the earth in humility for the slave to come and step on his head with his foot, as an expiation for what he had said, although the Prophet (saw) did not command him to do so. Abu Dhars will was to discipline himself through self-humiliation so that he would never repeat such a sin again. Qadi Abu Yusuf (May Allah be pleased with him) wrote, at the end of his book Al-Kharaj, that he asked Abu Hanifah (May Allah be pleased with him) regarding how to console a Jew or a Christian who lost a child or a relative. Abu Hanifah taught him to say, Allah decreed death for all His creation. We ask Allah to make death the best fate to wait for. We all belong to Allah and to Him we shall return. Be patient and endure this calamity.

Regarding the neighbour (Muslim or Non-Muslim), Islam classifies them into three categories although ibn Abbas (may Allah be pleased with him) makes mention of only two. Ibn Abbas said, the neighbour who happens to be your relative has three rights over you: the right of kinship, the right of Islam, and the right of being a neighbour (and the neighbour who is not of kin) the neighbour who is not a relative has two rights: the right of Islam and the right of being a neighbour. a) The neighbor who is a relative and is a Muslim. This type of neighbor has three rights over you. The right of him being your family.
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The right of him being your neighbor. The right of him being a Muslim. b) The Muslim neighbor. He has two rights

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The right of being your neighbor and the right of him being a Muslim. c) A non-Muslim neighbor. His right is that he is your neighbor Abdullah bin Umar (may Allah be pleased with him), once came home and found that his family had slaughtered a sheep. He immediately asked, Have you offered some meat as a present to our Jewish neighbor? I have heard the Messenger of Allah (saw) saying, The Angel Jibril (Peace be upon him) continued to advise me to be kind to my neighbor until I thought that he was going to give him a share in inheritance.
Tirmidhi

The Prophet (saw) said, By Allah he does not believe, by Allah he does not believe, by Allah he does not believe! He (saw) was then asked, Who O Messenger of Allah? He (saw) said, The one whose neighbor is not safe from his harm.
Bukhari

It is reported that Muhammad (saw) said, Do you know what the rights of a neighbor are? If a neighbor seeks your help, extend it to him. If a neighbor asks you for a loan,
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lend him (if you are by the means.) If your neighbor

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becomes poor, then help him financially and attend to his poverty if you can. If your neighbor becomes ill, then visit him. If your neighbor is happy on some success, then congratulate him. If your neighbor is afflicted by a calamity, then offer him condolences. If your neighbor dies, then attend his funeral (if you are by the means.) Do not raise your building over his building, so that he would have no sun exposure or wind passage. Do not trouble your neighbor with the smell of your cooking, unless you intend to offer him some of the food.
Tabrani

Regarding keeping good relations with the creation of Allah, it was Anas Ibn Malik (may Allah be pleased with him) who reported, A young Jewish boy use to serve the Prophet (saw) and he became sick. So the Prophet went to visit him. He sat near his head and asked him to accept Islam. The boy looked at his father, who was sitting there. His father told him to obey the Abu al-Qasim (The prophet) and the boy embraced Islam. The Prophet came out saying, Praise be to Allah Who saved the boy from the Hell-fire. Bukhari 2:438 Ibn Hajar (may Allah be pleased with him) commented on this incident saying, Muslims should build good relations with non-Muslims; are sick. The Prophets treaty with the Jews
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Muslims; and Muslims should visit non-Muslims when they

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After the Prophet arrived in Madinah, he entered

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into a treaty with the Jews so that a peaceful co-existence between Muslim and Jewish communities so that both might live peacefully and show tolerance to each other. Some important articles of the treaty are as follows: All Jews will enjoy the same rights of citizenship that they had enjoyed before the coming of Muslims. Muslims will have friendly relations towards all people. In need, Jews and Muslims will help each other. Any group will not deceive its ally. The wronged and distressed will be helped without any communal discrimination. If the Jews are attacked by foreign enemies, Muslims will defend them. The Jews will enjoy their religious freedom. If any Muslim ill-treats someone, he will be punished by Muslims. The Jews of Bani Auf will be considered among Muslims. If any dispute takes place between the Jews and Muslims, the Prophet will act as judge in the case. This treaty will not favour any sinful or criminal person.
Sirat bin Hisham p.501-504

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The Prophets treaty with the Christians The Prophet showed exemplary good treatment towards Christians. An important Christian delegation of Najran situated between Makkah and Yemen met and conversed with the Prophet. The Prophet accommodated them in the mosque and they had a dialogue with him on religious issues. A historic and important treaty was concluded between Muslims and Christians where many rights were agreed upon for Christians. Some of the articles of the treaty are as follows: Their lives will be secured. Their land, property and wealth etc. will continue to be in their custody. Religious office-holders will continue their offices. Crosses and statues will not be damaged. Anything belonging to them will not be taken. Full justice will be delivered in their cases and issues. Any tyranny and ill-treatment will not be allowed against them. Interest will not be allowed. Any innocent will not be punished in the place of the offender. 14. They Muslims. Din-e-Rahmat page. 239, Futuhul Buldan will not have any mistreatment from

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Chapter Thirteen
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Good Character

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Ibn Hajar Asqalani collectedAl-Hasan al-Basri once said, He who has no manners has no knowledge; he who has no patience has no Religion (Din); and he who has no Godconsciousness has no closeness to Allah.

On good character, I have selected various quotations from the works of Imam al-Ghazali, Qadi Iyyad and Imam al-Qushayri (May Allah shower blessings upon there souls). Imam Qushayri has documented in his Risalah
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Know says Imam Qushayri, that the cure of bad difficult.

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character and the cleansing of its impurities is extremely

Abu-l-Husayn bin Ahmad al-Hawari informed us (with an unbroken chain of narrators) from Abu Said al-Khudri, that the The Messenger of Allah (saw) was asked about the most excellent war for religion and said, 'It is a word of justice in the face of tyrannical power.' When he related this, tears came to Abu Said's eyes." Good character does not come without striving

(Mujahada). It is a result of a battle waged against the self and against blameworthy traits towards those qualities loved by Allah. I heard Abu Ali al-Daqqaq say, 'If someone beautifies his outer being by struggling against the passions of his ego, Allah will beautify his inner being with the vision of Him. Allah, Most High said,


'Those who struggle for Us we will certainly guide in Our ways 29:69. Know that whoever does not strive from the beginning will never find the slightest trace of this Way. Allah says to Muhammad (saw),


And verily, you are on the most exalted (standard of) character.
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The Prophet (saw) said, I was sent to perfect the code of finest ethics.

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Anas observed and described the prophet saying, "Of all people, the Messenger of Allah had the best character." Imam Ghazali says the following in his Ihya, Know that every man is at first ignorant of the faults which lie in his soul. When he comes to struggle with it, even in the least degree, until he has abandoned the major transgressions, he may think to himself that he has refined his soul and made good his character, and may now go forth with any further struggle (meaning that he may think that he has purified his soul and that his struggle is over, know that it has only just begun. He (saw) said, 'The believer loves for his brother that which he loves for himself'. Commenting on the above narration, Imam Nawawi says, "It is better for this hadith to be interpreted in the sense of universal brotherhood, so that it includes the non-Muslim and the Muslim. Thus he wants for his non-Muslim brother what he would want for himself, that is [read: min li-lbayan] his converting to Islam; just as he wants for his Muslim brother, his remaining in Islam. That is why it is recommended to supplicate for divine guidance on behalf of the non-Muslim." (Nawawi, Sharh Arba'in and some attribute this comment to the Shafi'i jurist, Ibn al-'Imad) And he (saw) said 'Whosoever believes in Allah and the Last Day should honor his guest', and 'Whosoever believes in Allah and the Last Day should honor his neighbor', and,
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'Whosoever believes in Allah and the Last Day should say something good, or remain silent'.

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He (saw) declared that the qualities of believers are the best of qualities: 'The believer with the most perfect faith is he with the finest character'. And he said (saw), 'If you see a believer who is quiet and dignified, then draw near to him, for he has been vouchsafed wisdom'. And he said (saw), 'The man who is made joyful by his good deeds and disappointed or feels heartfelt remorse by his transgression is a believer'. He said (saw), 'It is not permissible for a believer to look at his brother in a manner that hurts him'. And he (saw) said, A Muslim should not frighten another Muslim'. And he (saw) said, 'When two people sit together they are under a trust established by Allah; therefore let neither of them speak about his brother afterwards in a way which he would dislike'. A man once summed up the signs of good character by saying, 'It is to be abundantly modest, to avoid harming others, to be righteous, truthful in speech, and of little discourse; it is to do many things and slip up infrequently, to avoid excess, to be loyal, friendly, dignified, patient, grateful, satisfied, forbearing, charitable, chaste and pitying; and not curse or to insult people, or to backbite or slander them, and to avoid hastiness, hatred, meanness, and jealousy; to be cheerful and kind,
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to love good and hate evil for the sake of Allah, to be is the man of good character'.

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well-pleased with Him and to be angry for His sake. Such

Muhammad (saw) was once asked about the distinguishing marks of the believer and the hypocrite. He replied, 'The believer's concern is for prayer, fasting and worship, while the hypocrite, like an animal, is concerned with food and drink'.

Usama bin Sharik Narrated, We were sitting in the presence of the Messenger of Allah so quietly as if birds were perched on our heads. Nobody had the courage to speak. In the meanwhile some people came and asked: Amongst the slaves of Allah who is the dearest to Him. The Prophet (saw) replied: One who has the best moral character. In another hadith, he (saw) has said, On the Day of the Judgement there will be nothing weightier in the balance of a momin than the goodness of character. Allah dislikes an obscene and a rude talker and the bearer of a good moral character reaches to the level of the observer of the prayer and fasting, on account of his character.
Imam Ahmad

Anas (May Allah be pleased with him) has reported, Allah's Messenger has said, 'A slave achieves, by means
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of the goodness of his character, great position

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and high honour in the Hereafter, though he may be weak in matters of worship; but on account of his wickedness of character he is thrown in the lowest recesses of the Hell. Tabrani Ibn Umar reported, I heard the Prophet as saying, 'A Muslim who observes moderation in matter of worship, on account of the goodness of his character and decency achieves the position of that man who observes fast and recites Allah's verses during prayers in the night. Imam
Ahmad

Abu Hurayrah said that the Prophet (saw) said, The believers nobility is his religiousness, his tolerance is his intelligence, and his lineage is his goodness of character.
Hakim

Abdullah Ibn Amar narratedThe Messenger of Allah (saw) was neither ill-mannered nor rude. He used to say that the better people among you are those who are best in their moral character.
Bukhari

Anas reported My mother used to hold the Prophet's hand and used to take him wherever she wanted. If any person used to come before him and shake his hand, the Prophet never used to draw away his hand from the other person's hands till the latter drew away his hands, and he never used to turn away his face from that person till the latter himself turned away his face. And in the meetings he was
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never seen squatting in such a way that his knees were protruding further than his fellow-squatters.
Tirmidhi

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Jarir narrates that the Prophet (saw) said, The reward which Allah gives for soft-heartedness He does not give it for folly; and when Allah makes any slave His favourite, He gives him softness. Those families that are devoid of softness
Tabarani

become

deprived

of

every

virtue.

Abdullah bin Harith has reported that he did not see anybody smiling more than the Messenger of Allah.
Tirmidhi

The following is an extract from the great judge and Imam, Qadi Iyad in his classical work al-Shifa Amongst the multiple good manners of the Prophet (saw) are clemency, forbearance, patience and forgiveness when it was expected that he might punish, and his patience during times of hardship. Clemency is the condition of dignity and constancy during provocation. Forbearance means being able to restrain oneself and enduring pain and injury. Patience has a similar meaning and forgiving means declining to hold something against his violation.

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During the Battle of Uhud the Prophet's tooth was

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broken and he sustained an injury to his face. It was almost unbearable for the Companions to see him in such condition and they said, "If only you would supplicate for a curse against them!" But the reply of the Prophet (saw) was, "I have not been sent to curse, rather I was sent as an inviter (to Allah) and as a mercy. O Allah guide my nation because they do not know." Upon seeing the Prophet (saw) bleeding, Umar said, "May my father and mother be your ransom! O Messenger of Allah, Nuh (Peace be upon him) supplicated against his nation when he said,

"My Lord, do not leave a single unbeliever upon the earth." 71:26.

If you had supplicated such a curse against us we would all have been destroyed. Your back has been trodden on, your face blooded, your tooth broken, yet you refuse to say anything except good. You said, 'O Allah guide my nation because they do not know.'" Says Qadi Iyyad, Dear reader, observe the perfection of his graciousness, the virtuous rank (the internal and external perfection), the excellence of his character, his generosity, absolute patience and forbearance in his saying. Our Prophet (saw) did not remain silent regarding them, instead he pardoned, showed compassion and mercy towards them, then interceded for them with a supplication. He said, 'guide' then apologized for their ignorance with the words, 'They do not know.'
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After the victory at Khaybar, a Jewess poisoned the

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meat she had prepared for the Prophet (saw). The meat spoke to him telling him that it had been poisoned and the woman confessed. Rather than punishing her, he (saw) pardoned her.

Lady Aisha, said, "I never saw the Messenger of Allah take revenge for an injustice inflicted upon him as long as it was not one of the orders of Allah which must be complied with. His hand never struck anyone unless it was during the course of a Holy War in the Name of Allah, and he never hit a servant or a woman." Generosity, benevolence, nobility and elite bountifulness each have a deeper meaning than at first glance and may be divided into many branches. For example, scholars say that benevolence is to gladly spend upon important and useful matters, it is also referred to as being courage and nobility. Nobility is spending freely thereby avoiding acquisition which is not a quality worthy of praise, spending freely is the opposite of miserliness. Bountifulness is to gladly release the repayment of a debt and is the opposite of ill-nature. Each of these noble qualities were apparent in the Prophet (saw) and there has never been, nor will be, anyone of equal characteristics. No one who ever met him described him as being otherwise. And Jabir ibn Abdullah tells us that when the Messenger of Allah (saw) was asked for anything he never refused.
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When it came to giving gifts, the son of Anas tells us that the Prophet (saw) was the most generous, and he was even more generous during Ramadan. When Jibril came to him, he was more generous than even the wind which is sent. Anas related the story about a man who went to the Prophet (saw) and asked him to give him something. The Prophet (saw) gave him the herds of sheep grazing between two mountains. Upon his return to his tribe he declared, Become a Muslim! Muhammad gives the gift of a man who does not fear poverty!

Lady Aisha also tells us that the Prophet (saw) was not vulgar neither did he use obscene language. In the market place he neither shouted nor repaid evil with evil, and that his disposition was to forgive and overlook. Whenever someone came to him, sat down with him or asked for something he was always patient, and was never the first to take his leave of their company. His nature was to give those who asked or say a kind word to them. He was like a father to them and his fine nature embraced all and sundry. Ibn Hala described him as always cheerful with an easy disposition. The Prophet, praise and peace be upon him, was gentle rather than off-handed. He was never rude nor did he raise his voice. He was neither obscene nor did he find fault, and he did not over compliment. He left food that he did not want and never complained about it.
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Allah says (to Muhammad (saw)),


"It was by that Mercy of Allah that you dealt so leniently with them. Had you been harsh and hard-hearted, they would have surely deserted you. (So pardon them, and ask forgiveness for them)" 3:159 And Allah says,


"Good and evil deeds are not equal. Repel with that which is most just and see, the one whom there is enmity between you will be as if he were a loyal guide." 41:34. The Prophet (saw) never refused and invitation and accepted a gift even it if was as little as a sheep's foot, and he would in return reward its giver with more and supplicate for him. Lady Aisha, (May Allah be pleased with her), spoke of the Prophet's character saying, "No one had a better character than the Messenger of Allah. Whenever a Companion or a member of his household called him, he replied, 'Indeed, with pleasure.'"

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Jabir ibn Abdullah said of the Prophet (saw) "Ever

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since I became a Muslim, the Messenger of Allah never distanced himself from me and whenever he saw me he would smile." The Prophet (saw) would mix and joke with his

Companions and play with their children. He allowed them to enter and sit in his room and accepted the invitation of a free person, those in servitude and the very poor. He would visit the sick even those on the outskirts of the City and accept the excuse of anyone who offered an excuse. Whenever someone visited him he was honoured. Many were the times that he would spread out his robe or offer the cushion he was sitting on to someone, and, if the person declined, he would insist upon his visitor to accept the invitation. It was his nature to prefer the needs of others to that of his own. To his Companions he gave endearing names, and honoured them by calling them by the best of their names. As for his conversation he never cut a person short, and it was only when it had finished speaking that he would get up. It has been reported that if someone should happen to come to him while he was praying a voluntary prayer in which his habit was to enlong the recitation of the Koran, he would shorten his recitation and inquire as to their need, thereafter he would return to his prayer.

He (saw) smiled a lot and was very cheerful, except when verses of the Quran were being revealed, or when he was warning, or giving a sermon.
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Anas tells us that a gift was given to the Prophet, praise and peace be upon him, and he said, "Take it to such-andsuch a lady's house, she was a friend of Khadijah and loved her." Lady Aisha, (May Allah be pleased with her), said, "I was never jealous of any lady the way I was jealous of Khadijah when I heard him mention her. When he sacrificed a sheep he would send some to her friends and when her sister asked permission to enter he was happy to see her." She also said, "A lady came to him and he welcomed her with kindness and inquired about her at length. When she left he said, 'She used to come to us when Khadijah was with us. Maintaining ties is part of belief." Lady Zaynab (may Allah be pleased with her), the Prophet's daughter, had a daughter named Umamah whom he used to carry on his blessed shoulders. When he prostrated he would put her down, and when he stood up he would pick her up. When a delegation from the Negus of Abyssinia visited the Prophet, praise and peace be upon him, Abu Katada tells us that he got up to serve them. The Companions said, "Let us do it for you." Whereupon he (saw) said, "They were generous and honored our Companions, and it is my wish to do the same for them." He was never too proud to visit and sit with the poorest of people and never declined an invitation of a servant. He would sit with his Companions and mingle with them and
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was not choosey where he sat. As for riding, he would mount behind him.

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would ride a donkey and share the ride with another who

He never shunned people and Anas relates the story of a woman, whose mental capacity was below normal, met him and said, "I need something from you." Rather than turning her away he told her "Come, sit down, mother of so-and-so, I will sit with you in any of the roads in Medina until you get what you need." Anas went on to say that it was only after the woman sat down that the Prophet, praise and peace be upon him, sat and he stayed with her until her need was met. The Prophet's granddaughter, Aisha who was the

daughter of Hasan, said that he would do the housework like the other members of his family, rid his clothes from insects, repair his sandals, serve himself, sweep the floors and hobble a camel. It is also said that he would take his camels out to graze and eat with those in servitude and kneed bread with them. When he went to the market he would carry his own goods. Anas tells us that a female who served in his household could take hold of his hand and take him with them wherever she wished to go until she achieved her need. A man came to the Prophet (saw) and when he saw him began to tremble on account of timidity, but the (saw) put him at ease straight away saying, "Be calm, I am not a

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king, I am the son of a woman from the Quraysh who eats dried meat."

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May Allah sanctify the soul of Qadi Iyyad and grant him the highest place in the Jannah. For more on the life of Muhammad (saw) read the work entitled Al-Shifa by Qadi Iyyad.

Various scholars wrote volumes upon volumes on the topic of good character. The following few narrations are extracts and may it be of guidance to us all. Yusuf ibn Asbat said, 'Good character has ten signs: reluctance to argue, fairness, never hoping for slips in others, looking for a charitable interpretation of other people's misdeeds, finding excuses for them, tolerating the harm they do to one, blaming oneself, knowing one's own faults and not those of others, meeting young and old alike with a cheerful face, and speaking kindly to those who are superior or more humble than oneself'. Sahl al-Tustari was once asked about good character, and said, 'Its least degree is to tolerate the wrong done to you, and not to seek compensation. It is to have compassion and pity for the one who wrongs you, and to ask Allah to forgive him'.

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Yahya ibn Ziyad al-Harithi had an ill-mannered teaching me forbearance,' was his reply.

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slave-boy. 'Why do you keep him?' people asked, 'He is

These souls were made humble through discipline; so that their qualities reached equilibrium and their inner aspects were cleansed of all dishonesty, rancor, and ill-will. This in turn bore fruit in the form of contentment with all that Allah (Exalted is He) has decreed, which is the highest form of good character, since the man who dislikes the actions of Allah is discontented with Him, an attitude which is the most ignoble of all traits.

The signs mentioned in this chapter appeared in the external aspects of these men; whosoever does not find in himself these same tokens should not be pleased with himself and think that he is possessed of good character; rather should he occupy himself with self-discipline and struggle until he attains this degree, which is an exalted one, attained solely by the Ones Brought Nigh (muqarrabun) and the Truthful (siddiqin). And it was Ali (May Allah place light upon his noble face), who said, when you look into a mirror, say, 'O Allah, as You made my physique good, make my character good and provide for Me.'

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Chapter Fourteen

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The Response of a Muslim


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Shaykh

Seraj

Hendricks

conveyed

the

following

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lesson (on the spirit of Islam) to the group on the tenth of February Two-thousand and six (the year fourteen twentyeight A.H). I have added some of my own comments in as well The response of any insult toward Islam is one that should be rooted in the Sunnah of Muhammad (saw). On record, there are very few people who were more persecuted than Muhammad (saw). The entire sira (history) of Muhammad (saw) testifies to it. Figures become dim over time but for us as Muslims we live with the Sunnah of Muhammad (saw) everyday. He is the greatest figure, a figure that we revere. What ever problems we face (divorce or marriage etc) we turn to Muhammad (saw). We look at how he conducted and dealt with various issues. He is our mentor and this we cannot negotiate and even compromise about. If Muhammad (saw) is insulted by people drawing cartoons about him then we need to look how he (saw) responded when he was insulted and this should be our approach. Our responses, as previously stated, must be rooted within his Sunnah and not by our own desires. A problem is that when we respond, we want to respond in kind. How did the great Mujahidin respond when they were belittled or when they were in Jihad or fighting for there rights to live? How did the Mujahidin engage a power wanting to destroy them? There are magnificent stories and we need to look back into history to understand why
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history reveres these men, look back at people, at

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the lives of people like Salahudin Ayubi and then compare them to the modern day counterparts who speak in the name of Jihad.

One thing we do have is the Sunnah of Muhammad (saw) and we do have the Quran, which acts as our ultimate guideline. The people who embraced Islam in His (saw) time were massacred and persecuted in an extraordinary way. A Jewish lady who was a neighbor of his poured trash on his door step everyday these examples are in Sahih Bukhari. On the day she stopped throwing this trash on his door step, He (saw) went to look for her and found her sick in bed. She was so moved by the fact that he (saw) after suffering from debasement from her, still came to visit her when he found out that she was sick in bed. She embraced Islam immediately. Because of all these things (all the insults and

persecution), his Sahaba (companions) became greatly annoyed and what did they want to do? They wanted to respond in kind and that is the reason why the ayah came down:


Is there a difference between evil and good? This is a rhetorical question is there any difference between a wicked person, wickedness and goodness? Means, there is a huge difference between them.
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Remember that this ayah came down as a result of

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the persecution of Muhammad (saw) and his Sahabas growing discontent and agitation. The Mushrikin didnt call him Muhammad (the praised one); they called him Muthammam meaning the debased.

The verse contiues and answers,

When you repel the evil (sayyiah) like cartoons drawn about Prophets etc (Repel (the evil) with one, which is better means, when someone does you wrong, repel him by what is better, Why?

it is possible that between you and he between whom there is animosity, that this person can become your warmest friend

By upholding the values of Ihsan (excellence) in our responses to things, then it is possible that between you and he whom there is animosity, it is possible that this person can become your warmest friend. This is what the Quran is telling us. It is not telling us to repel this kind of evil with revenge at all. When you repel,
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repel in the spirit of Islam and this was the response of Muhammad (saw).

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Aysha (May Allah be pleased with her) says, Verily, the character of the Messenger of Allah was the Qur'an.'' Allah Taala goes on to say,


But none is granted it (to respond in such excellent manner) except those who are patient meaning, no one accepts this advice and works according to it, except for those who can be patient in doing so, for it is difficult for people to do.

`Ali bin Abi Talhah reported that Ibn `Abbas explained this

verse: Allah commands the believers to be patient when they feel angry, to be forbearing when confronted with ignorance, and to forgive when they are mistreated. We have to be so careful because the Din is not about me or you as a person. Islam is bigger than you and I and our duty is to raise ourselves up to the level required. We are not allowed to respond by burning things down, we are not allowed to respond with fire. This is pointed out in Bukhari by Muhammad (saw) saydia Ali was persecuted, made fun of and insulted. When they proposed that Abdullah bin Ubay should be burnt, Saydina Ali said no, this is not the way (together with ibn Abbas and others).
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He said that there is no crime that can merit burning has the right to punish with fire.

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things. It is simply not a Muslims response. Allah alone This is also made clear in the following narration reported by Ibn Mas'ud (May Allah be pleased with him) who said, We were traveling in the company of Allahs Messenger (saw). The prophet then went away to answer the call of nature. While he was away, we saw a female bird along with its two little babies. We took the little birds so the mother bird started hovering over us. When Allahs Messenger (saw) returned back, he noticed what we had done. He (saw) asked, Who has agitated this (bird) by taking its babies? Return its babies to it! And he (saw) saw a colony of ants we had burnt so he said, Who burnt this? We said, We did. He (saw) said, Verily nobody should torment with the fire except the Lord of the Fire.
Abu Dawud, Hadith 5268.

If we feel that we have been insulted or Muhammad (saw) has been insulted, yes we can speak out but our response is critical. When we speak in the name of Islam, we are speaking in the name of Muhammad (saw) as well and his image has to be protected. When we look at a group of people, do we only take note of the rotten apples and say that this is the potential this group has or do we look at those who excel and say that this is the potential the group has? Do we reduce the human being to his faults or do we see more to the next
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person that the faults we see in him or her? These

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are some of the questions we need to ask ourselves. Muhammad (saw) and his companions suffered years of boycotting and persecutions. Many commentators say that after six months of persecution, Hadija (his beloved wife) died. A while after that Abu Talib (his uncle) passed away, because of the pressures of these boycotts. He saw people and children dying on a weekly basis because of the persecution and these are things Muhammad (saw) had to live with. When he was banned and kicked out of Mecca, he went to Taif where he tried to speak about Allah but he was pelted out of Taif by children leaving his ankles to bleed. When Allah sent the angel Jibril (as) to him (saw) and gave him the choice of destroying the people of Taif, what was Muhammad (saw)s response? He said, Do not destroy them, for perhaps one day they might produce children who will sincerely worship Allah. This is the portrait of the prophet and this is what we need to hold onto.

When he (saw) went into his final victory into Makkah and he (saw) handed the banner of victory over to Abu Ubada, he Abu Ubaada said, today is a day of slaughtering. You who considered yourself inviolable, (he is speaking to the Quraysh who persecuted the Muslims for so long) you will today be violated. Abu Sufyan (one of those who headed
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the persecution) panicked and went over to the

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prophet and said to him, Is this what you are going to do to us today? The prophets response was, Today is a day of mercy for you. While you have violated us, Islam has today elevated Quraysh. He (saw) then climbed onto a rock and said, What do you think I will do to you today? They replied, We expect nothing but good from you as you are a noble and kind brother to us and the son of a noble and kind brother as well. Muhammad (saw) said, All of you (meaning all of them who persecuted and caused him such distress and hardships) you are all forgiven today. In (Zadul Maad Vol.l, page.424) it is reported that The Prophet said, I say to you what the Prophet Yusuf (peace be upon him) said to his brothers, No blame against you! You are free. While he (saw) talks, the following happensA woman runs across crying as she sees her son, they were split up from the children for long periods because of the riots and boycotting. She held her son in her arms and tears flowed from her eyes. This was a moment when emotions were high and if Muhammad (saw) had ordered the Muslim to destroy the Quraysh they would have carried out his command but he had a responsibility. Saydina Umr, Abu Bakr and Ali etc, they see this women running to her child crying and holding the child. Muhammad (saw) sees them looking on and says to them, The compassion Allah Taala has towards you and these

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people is greater than the compassion this women is showing to her child. And they all burst in tears.

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This was the way in which Muhammad (saw) conducted his affairs. This is a prophet and no cartoon or insult can ever reduce Him (saw). This is our example and not the recklessness and anger of some. We have to live up to this as we are the carriers of this message. He (peace and blessing be upon him) is the cause of every one in five people walking on this planet being Muslim. The Quran says to Muhammad (saw), If you were hard hearted, your companions would have fled from you and rightfully so. He always had a smile on his face as he taught people that to smile is a form of charity and he (saw) was the most generous of men. We have to ask ourselves before acting, What would Muhammad (saw) have done? What is the difference between the person who draws a bad picture of Muhammad (saw) and the person who claims to be acting in the name of Islam but with rude and angry behaviour screaming with no manners (Adab) in the streets and he claims to be screaming in the name of Muhammad (saw). Both are distorting the message of Islam. Imam Ahmad recorded that `Ubadah bin As-Samit said, "I heard the Messenger of Allah saying,


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Any man who suffers a wound on his body and

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forfeits his right of retaliation as way of charity, then Allah will pardon him that which is similar to what he forfeited.

The response of Muhammad (saw) 1. The Treaty of Hudaybia It was about the sixth year Hijri when the Prophet (saw) saw in a dream, while he was still in Medina, that he had entered the sacred sanctuary in Makkah in security with his followers, and was performing the ceremonies of Umrah (lesser pilgrimage). The Prophet (saw) had his clothes washed, mounted his camel and marched out towards Makkah at the head of fifteen hundred Muslims including his wife Umm Salamah to perform the Umra. They carried no weapons with them except sheathed swords because they had no intention of fighting. Along the way, the Muslims stopped for a rest when Budail bin Warqa Al-Khuzai with some celebrities of Khuzaah tribe, the Prophets confidants, came and asked him what he had come for. The Prophet (saw) replied that it was not for war that he had come forth: "I have no other design," he said, "but to perform Umrah (the lesser pilgrimage) in the Holy Sanctuary. Meanwhile, it was one by name of Urwah, who was inside the Muslim camp, watching them, gathering information, which was to be
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reported back to the Quraish. He returned

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and conveyed to Quraish his impression that those people could not forsake the Prophet (saw) under any circumstances. He expressed his feelings in the following words: "I have been to Chosroes, Caesar and Negus in their kingdoms, but never have I seen a king among a people like Muhammad (saw) among his Companions. If he performs his ablution, they would not let the water thereof fall on the ground; if he expectorates, they would have the mucus to rub their faces with; if he speaks, they would lower their voices. They will not abandon him for anything in any case. He, now, offers you a reasonable plan, so do what you please."

a) Muhammad (saw) sends Uthman bin Affan to speak to Quraysh Uthman went to Abu Sufyan and other chiefs and told them that the Muslims had come only to visit and pay their homage to the Sacred House, to do worship there, and that they had no intention to fight. He was also asked to call them to Islam, and give glad tidings to the believers in Makkah, women and men, that the conquest was approaching and Islam was surely to prevail because Allah would verily establish His religion in Makkah.
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b) The Muslims arrive and a peace treaty is to be

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drawn up between the Muslims and the Quraysh The clauses of the treaty were as follows: The Muslims shall return this time and come back next year, but they shall not stay in Makkah for more than three days. They shall not come back armed but can bring with them swords only sheathed in scabbards and these shall be kept in bags. War activities shall be suspended for ten years, during which both parties will live in full security and neither will raise sword against the other. If anyone from Quraish goes over to Muhammad (saw) without his guardians permission, he should be sent back to Quraish, but should any of Muhammads followers return to Quraish, he shall not be sent back. Whosoever wishes to join Muhammad (saw), or enter into treaty with him, should have the liberty to do so; and likewise whosoever wishes to join Quraish, or enter into treaty with them, should be allowed to do so.

When the agreement was to be committed to writing, Ali bin Abi Talib, who acted as a scribe began with the words: Bismillahir-Rahman ir-Rahim, i.e., In the Name of Allah the Most Beneficent, the Most Merciful but the Makkan, Suhail bin Amr declared that he knew nothing about Ar-Rahman (The Most
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Allah)

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custUmry formula Bi-ismika Allahumma, i.e., In Your Name, O Allah. The Muslims grumbled with uneasiness but the Prophet (saw) agreed. He then went on to dictate, "This is what Muhammad, the Messenger of Allah has agreed to with Suhail bin Amr." Upon this Suhail again protested: "Had we acknowledged you as Prophet, we would not have debarred you from the Sacred House, nor fought against you. Write your own name and the name of your father." The Muslims grumbled as before and refused to consent to the change. The Prophet (saw), however in the larger interest of Islam, attached no importance to such an insignificant detail, erased the words himself, and dictated instead: "Muhammad, the son of Abdullah." Soon after this treaty, Khuzaa clan, a former ally of Banu Hashim, joined the ranks of Muhammad Quraish. This is what makes Muhammad (saw) the prophet of Allah, the final messenger and a mercy to all of creation. His response was one of gentleness and not of madness and anger. He could have said, No, By Allah, I am the messenger of Allah and I will never sign this agreement, but this was not Muhammad (saw). He (saw) lived by the Basmala (In the name of Allah, Most gracious, Most Merciful) and his (saw)s response when faced with aggression and madness was not to respond in kind but instead to
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option was to fight, and in fighting, it would only be to defend the rights of those who were being oppressed.

Muhammad

(saw)

responded

in

the

way

the

Quran

expected him (saw) to respond and that was with a response which was better (and not with aggression and anger) as Allah says,


Good and evil are not the same, when you respond, then respond with ihsan (beautifully and with what is better, morally better as a human being) because it is Allah whom, if He wishes, will make that between you and your enemy, that your enemy becomes your warmest friend. And this was the response of Muhammad (saw). His response was rooted within the Quran and our response should be rooted within his (saw) Sunnah. The purpose is to bring them (those who are against your Beliefs or who do not see the reality as you have been blessed to see it) closer to you as an intimate friend, as the verse ends with the words


A close or warm or intimate friend
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with the hope, that as a khalifa of Allah (representatives of Allah) on earth, you will be the part of the cause of that person entering Islam. You will be a means of your enemy becoming your warmest friend.

c) Clause number four of the treaty If anyone from Quraish goes over to Muhammad (saw) without his guardians permission, he should be sent back to Quraish, but should any of Muhammads followers return to Quraish, he shall not be sent back. This means that if any member of Quraish accepts Islam and gives his life over to Muhammad (saw) and submits to Islam without permission from Quraysh, then Muhammad (saw) must send him or her back to Quraysh. This was difficult as the point of the coming of the prophet was to spread the message so that people could hear it, accept it and practise it. It was during this time while the treaty was being written that Abu Jandal, Suhails son, appeared on the scene. He was brutally chained and was staggering with hardship and fatigue. The Prophet (saw) and his Companions were moved to pity and tried to secure his release but Suhail was adamant and
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said: "To signify that you are faithful to your

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contract, an opportunity has just arrived." (Meaning an opportunity arrived for a Qurayshi to go over to the Muslims, which would have broken the term of agreement if Muhammad (saw) accepted and allowed him to stay with the Muslims).

The Prophet (saw) said: "But the treaty was not signed when your son entered the camp." Upon this, he burst forth and said, "but the terms of the treaty were agreed upon." It was indeed an anxious moment. On the one hand, Abu Jandal was lamenting at the top of his voice, "Am I to be returned to the polytheists that they might entice me from my religion, O Muslims!" but, on the other hand, the faithful engagement was also considered to be necessary, above all other considerations. The Prophets heart welled up with sympathy, but he wanted to honour his word at all costs. He consoled Abu Jandal and said, "Be patient, resign yourself to the Will of Allah Allah is going to provide for you and your helpless companions relief and means of
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escape. We have concluded a treaty of

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peace with them and we have taken the pledge in the Name of Allah We are, therefore, under no circumstances prepared to break it." Once again, we see the response of Muhammad (saw) being that of keeping ones word and upholding ones contract and this was his way (saw), this was his nature and may Allah accept our efforts in striving to follow his way in responding to challenges regarding aggression and hostility and (May peace and blessings be upon him).

2. Hostility and oppression at the hands of those from Taif Aishah (May Allah be pleased with her) reported: I asked the Prophet (saw), Have you ever experienced a day harder than the day of the battle of Uhud? He (saw) replied, The hardest treatment I met from them was on the Day of `Aqabah when I went to Ibn `Abd Yalil bin `Abd Kulal (who was one of the

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chiefs of Ta'if) with the purpose of inviting him

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to Islam, but he made no response (to my call). (The chiefs of Taif invited all the children to pelt the prophet (saw) with stones until his ankles bled.) So I departed with deep distress. I did not recover until I arrived at Qarn ath-Tha`alib. There, I raised my head and saw a cloud which had cast its shadow on me. I saw in it the angel Jibril (Gabriel) (peace be upon him) who called me and said: `Indeed Allah (the Exalted) heard what your people said to you and the response they made to you. And He has sent you the angel in charge of the mountains to order him to do to them what you wish.' Then the angel of the mountains called me, greeted me and said, `O Muhammad, Allah listened to what your people had said to you. I am the angel of the mountains, and my Lord has sent me to you so that you may give me your orders. (I will carry out your orders). If you wish I will bring together the two mountains that stand opposite to each other at the extremities of Makkah to crush them in between.' But Messenger of Allah (saw) said, I rather hope that Allah will raise from among their descendants people as will worship Allah the One, and will not ascribe partners to Him (in worship).

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The spectacular character of Messenger of Allah

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(saw) beautifully teaches us that he never rebuked the ignorant and those who caused him harm, nor did he ever avenge anybody on grounds of personal hostility. Secondly, he would endure all forms of hardships in the way of Allah with patience and endurance. He was not one to become furious over his harassers, rather he prayed for their guidance. The Prophet (saw) prayed to Allah, O Allah! Whoever I insulted or cursed, turn this into charity, mercy, a prayer, cleansing, and an immolation with which you bring him closer to You on the last day. And Abdullah ibn Amr narrated, Allah's Messenger (saw) neither spoke in an insulting manner nor did he ever speak evil. He used to say, 'The most beloved to me among you is the one who has the best character and manners.'" Narrated by Bukhari Islam demands that we respond with excellence regardless of how the enemy treated us. We are bound by the Quran and word of Muhammad (saw) to treat our prisoners according to law of Allah. Why is all of this important and why treat a group with good morals if they have treated us with harsh and vile behaviour? The main reason is that we are the representatives of Allah here on earth and of the Din of Islam, the final message revealed to humanity and there can be no more important project than this. We are the
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examples of moral excellence, equality and decency

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regardless of who the people may be or what their faiths might be. Everything we do, our responses, we need to throw it back to the prophet and learn from him his pattern and his Sunnah.

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Chapter Fifteen

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Moral Excellence

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It is the responsibility of every Muslim, to carry this Religion (Din) with dignity and with the responsibility which we are charged with as representatives of the final Din on earth. In that capacity we are charged with duties, both horizontal and vertical. As for the vertical duties, it includes those works which are exclusively and purely for Allah Taala including our Salah, Recitation of Quran, Fasting etc. These spiritual works are strictly between ourselves and Allah. This is what we refer to when we speak of the vertical dimension and it is one we share exclusively with Allah.
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The second dimension is the one we share with our fellow human beings and these duties include justice, sharing, truthfulness, good manners, sharing, being kind, smiling, being merciful etc. Although there is no complete split between the vertical and the horizontal duties, we need to separate the two only for purposes of understanding. Know that Moral excellence is that which is linked to our relationship with other human beings. We know that our destiny is to meet with our creator on a day to come. A day where there will be no passing of the bucket (meaning, blaming others for duties we were responsible for executing). Allah says,

That no person shall bear the burden of another Meaning, every soul shall carry its own injustices, whether disbelief or sin, and none else shall carry its burden of sin. When we speak of the horizontal duties, we refer to the relationship we aught to have with our fellow human being and this is a moral charge. When we refer to a moral charge, we refer a challenge. When we refer to a challenge then we are referring to a hurdle. If we can face this challenge and jump over the hurdle then we have gone to the next level or we have then gained something. The challenge or hurdle includes the following: giving in charity a portion of what you have worked hard for,
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showing kindness to all of Allahs creation, protecting the character and honor of people etc.

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These are of the duties which Allah has placed on our shoulders and if we fail or are selfish in executing these duties of excellence then know, oh reader, that not even our mothers nor our fathers nor our wealth will protect us on the promised day (Qiyama). At times, we lack these qualities of excellence yet we are so swift in criticizing others while failing to see our own faults. It is true that people will always judge another people but the way in which the general mass judge is by the faults seen in the next person. Be aware that this kind of judgement is the limitation (lack of vision and insight) of those who judge. If we are aware of this then it means that we have a choice of either sinking to this blameworthy level of seeking out the faults of people or rising up to the level pure-hearted and covering the shame of another. We have this Din (Islam) which is beautiful, liberating and one which changed the course of history. As Muslims, we are part of that history. This means that we can preserve or undo that history, purely in terms of how we behave and how we understand Islam.

Abu Zahrah, one of the greatest fuqaha that lived during the twentieth century, in his masterpiece Alaqat Dauliya
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(International

relationships),

says

that

(Fadila)

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Moral excellence

must be observed with individuals and

within organizations, whether in times of war or during times of peace. This should be the case regardless of race, ethnicity, colour, looks etc. Why? Because we are part of a divine message, a final message sent for all of humanity and the (Qanun al-Akhlaq) the ethical laws in Islam is (amin yushammil) universal. If it was not universal then it could not lay claim to being the final Religion (Din). Moral excellence includes the upholding of the honor and the dignity of workers and employees. The excecution and practice of this excellence is of the utmost importance in trade and labour as Muhammad (saw) said, Your workers and slaves are your brothers whom Allah has placed under you. Whosoever has one under him he should feed him of what he eats, clothe him of what he clothes himself, and must not burden them over their ability. But if you do burden them, then help them. Bukhari, Hadith 5702. He (saw) also said, The best of income is that which results from honest labor.
Musnad Ahmad, Hadith 8419

If we as Muslims are of those who do not treat workers with respect and the honor they deserve for their efforts then as a stern warning to all, the prophet (saw) said, I am the adversary of three people on the Day of Resurection; one who gave in my name and then was treacherous, one who enslaved free man and consumed the price and a man who employs a worker but does not pay him his rightful wages.
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Bukhari, Hadith no. 2114.

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We as Muslims are the recipients and purveyors of the final Din and this in itself is a (sharf) honour which we cannot be thankful for enough. Being Muslim is a gift from the Lord of the Heavens and the Earth. Because this Din is considered the final one and one that is universal and the ethical and moral principals of Islam embrace everyone and not just an exclusive group, it is in this spirit that we come to understand why it can liberate people into the highest of levels as history so beautifully bears testimony to. There is no better example of this than during the time of the Sahaba (those who met the prophet) and the Tabiin (those who lived after the companions). Note that there was no particular madhahib (particular schools of thought which we have today) during the time between the shift between the Sahaba and Tabiin. The greatest of scholars and believers emerged during this time and they became known as the Aimmatul Ansar (The Imams of the cities) and they constituted the final word if advice or rulings were sought. These great Imams included Tawus bin Qisan in Yemen, Hasan al-Basri in Baghdad, Ibrahim an-Nakhahi in Kufa, Ata ibn Abi Rabah in Makkah and Said bin Musayyib in Madina. These were the Aimmatul Ansar, and the leaders of the cities would first consult with these Imams before making a decision.
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An amazing fact is that with the exception of Said

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bin Musayyib in Medina, each one of them including the great Hasan al-Basri were all slaves. They were born salves and they reached the pinnacle within there own lifetimes. This is remarkable reality. Imagine a slave becoming the head of knowledge of a city. Is this possible in our time? If not then we have to ask ourselves why.

It is also known that Ata ibn Abi Rabah in Makkah was not just a slave but in addition to this, he was of dark black colour and he was hunched backed. He was a figure who many people would normally find revolting. Despite this, he emerged as the Mufti (One would was allowed to lead the people of the city with legal rulings) of his time and the society allowed that. It is important that we understand this vision and

understand why those societies become great. It is important for us to understand why civilisations become great. These slaves emerged as the greatest of men of their time because the society allowed it. Racism and prejudice were not a part of their beliefs. These people understood the spirit of the Din and the inner meanings of the message of Muhammad (saw). Debates on the external were secondary and the primary was the inner, good character and respect to the human being. This respect grew from the heart and would reflect on their outside.

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Moral excellence in our responses and behaviour is

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extremely important for the image of Islam. The way we respond when tested with difficulties is a determining factor when it comes to moral excellence. Allah says,


And fight in the way of Allah those who fight you, but transgress not the limits. Truly, Allah likes not the transgressors.

Muslim recorded that Buraydah narrated that Allah's Messenger (saw) said,


Fight for the sake of Allah and fight those who disbelieve in Allah. Fight, but do not steal (from the captured goods), commit treachery, mutilate (the dead), or kill a child, or those who reside in houses of worship Allah says in the Quran,


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And let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety.

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Ibn Kathir comments: this means do not be driven by your hatred for some people into abandoning justice, for justice is ordained for everyone, in all situations. This verse was revealed because of the following eventIbn Abi Hatim recorded that Zayd bin Aslam said, The Messenger of Allah and his Companions were in the area of Al-Hudaybiyyah when the idolaters prevented them from visiting the Kaba, and that was especially hard on them. Later on, some idolaters passed by them from the east intending to visit the Kaba. So the Companions of the Prophet said, `Let us prevent them from visiting the Kaba just as their fellow idolaters prevented us.' Allah then revealed to Muhammad (saw), which he (saw) revealed to his companions, And let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety.

As for observing good behavior and moral excellence, it is narrated from Imam Ahmad that one of the Companions of the Prophet reported that he (saw) said,

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The believer, who mingles with people and is patient with their annoyance, earns more reward than the believer who does not mingle with people and does not observe patience with their annoyance. Meaning, he who is faced with trouble like annoyance or the likes and does not respond in kind but instead responds with patience is a warrior and the victor in the sight of Allah. Moral excellence is calling to guidance whilst being an example of the goodness one is calling towards. This involves the teachings of peace, mercy, kindness, excellence generosity, is clemency, when tolerance once Is etc. faced Moral with portrayed

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challenges which involves swallowing ones pride and holding back the lower self man to be dominant. And Muslim recorded a Hadith that states, to allow the angelic side of

He who calls to guidance, will earn a reward similar to the rewards of those who accept his call, until the Day of
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Resurrection, without decreasing their rewards.

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Whoever calls to a deviation, will carry a burden similar to the burdens of those who accept his call, until the Day of Resurrection, without decreasing their own burdens.

The

advice

(Wasiya)

of

the

prophet

(saw)

to

his

companions was as follows, When you go out (to fight in defence or against oppression), then go out in the name of Allah and not in the name and fame. Go out and fight but fight only in the name of Allah. Beware of the following: Do not be excessive in what you do, wala taghdiru(and do not engage in treachery), wa la Tunafiru (and do cause your enemy to flee from you because you behave like savages), wa la Tumathilu (and do not act in like fashion) and do not kill children. This is what our classical legacy stood for and what it preached. We need to compare our thought and ideas of Jihad with what the Sunnah of Muhammad (saw) called for. This will allow the Sunnah of Muhammad (saw) to be a mirror for us. We can look into this mirror and what reflects is what we see. Are we then a good reflection representing his (saw)s teachings. We can then ask ourselves the question, Are we examples of moral excellence on this earth? Abu Zahrah says that the purpose of this Din comes for the establishment of a society which is based on the principal of moral excellence (Fadila). It comes for a society governed and steered by Fadila and to do away

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with Bad Manners (Radhila), all of which clearly destroys the essence of the Din.

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As Muslims we submit to the will of Allah as far as humanly possible and this striving is part of our inner Jihad. This is the most important aspect of Jihad. It is for us to attempt as best we can to align our wills with that of Allah and that is the moral challenge that faces every Muslim.

Chapter Fixteen
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Assisting those in Need


This chapter looks into what Islam expects from the wealthy and the healthy and their duties toward the underprivileged and the impoverished As for giving charity to those in need, Allah has said in the Glorious Quran,

-
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And whatever you spend for spending (like Sadaqah) or whatever vow you make, be sure Allah knows it all. And for the wrongdoers there are no helpers. If you disclose your Sadaqat (almsgiving), it is well; but if you conceal them and give them to the poor, that is better for you. (Allah) will expiate you some of your sins. And Allah is Well-Acquainted with what you do. Commenting on the above verse, Ibn Kathir says, Allah states that He has perfect knowledge of the good deeds performed by all of His creation, such as charity and various vows, and He rewards tremendously for these deeds, provided they are performed seeking His Face and His promise. Allah also warns those who do not work in his obedience, but instead disobey His command, reject His revelation and worship others besides Him

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And for the wrongdoers there are no helpers. Meaning, who will save them from Allah's anger and torment on the Day of Resurrection.
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Allah said,

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If you disclose your Sadaqah, it is well, meaning, It is also ok if you make known the charity that you give away. As for Allah's statement,


But if you conceal them and give them to the poor, that is better for you. this indicates that concealing charity is better than disclosing it, because it protects one from showing off and boasting. However, if there is an apparent wisdom behind disclosing the charity, such as the people imitating this righteous act, then disclosing it becomes better than concealing it. The Messenger of Allah (saw) said,


He who utters aloud Qur'anic recitation is just like he who discloses charity acts. He who conceals Qur'anic recitation is just like he who conceals charity acts. The verse indicates that it is better that acts of charity be concealed than to be given in front of the eye of a people.

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Abu Hurayrah narrated that the Messenger of Allah (saw) said,

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: :
Allah will give shade to seven on the Day when there will be no shade but His. (They are) a just ruler, a youth who has been brought up in the worship of Allah, two persons who love each other only for Allah's sake who meet and part in Allah's cause only, a man whose heart is attached to the Mosques from the time he departs the Mosque until he returns to it, a person who remembers Allah in seclusion and his eyes are then flooded with tears, a man who refuses the call of a charming woman of noble birth for illicit intercourse with her and says, `I fear Allah, Lord of the worlds', and a man who gives charitable gifts so secretly that his left hand does not know what his right hand has given.
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(Allah) will expiate you some of your sins means, in return for giving away charity, especially if it was concealed. Therefore, you will gain goodness by your rank being raised, and your sins being forgiven.

Allah's statement,


And Allah is Well-Acquainted with what you do, means, No good deed that you perform escapes His knowledge, and He shall reward for it.' Islam honours the elderly members in the Islamic society and demands respect and assistance towards them. The Messenger of Allah (saw) said, He is not considered among us Muslims, who does not show mercy to our youngsters and respect to our elders. The prophet (saw) said, One is not a believer who satisfies himself while his neighbor is hungry. Bukhari in al-Adab al-Mufrad, hadith Number 112 Regarding following Allah said,
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debtor,

ibn

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And if the debtor is having a hard time, then grant him time till it is easy for him to repay; but if you remit it by way of charity, that is better for you if you did but know. Allah commands creditors to be patient with debtors, who are having a hard time financially, During the days of ignorance (Jahiliyyah), when the debt came to term, the creditor would say to the debtor, Either pay now or interest will be added to the debt.

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Allah encouraged creditors to give debtors respite regarding their debts and promised all that is good, and a great reward from Him for this righteous deed,

But if you remit it by way of charity, that is better for you if you did but know. Meaning (if you forfeit your debts and cancel them completely) Imam Ahmad recorded that Sulayman bin Buraydah said that his father said, I heard the Messenger of Allah say,

Whoever gives time to a debtor facing hard times, will gain charity of equal proportions for each day he gives. I also heard the Prophet say,

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Whoever gives time to a debtor facing hard times, will earn charity multiplied two times for each day he gives. I said, `O Messenger of Allah! I heard you say, `Whoever gives time to a debtor facing hard times, will gain charity of equal proportions for each day he gives.' I also heard you say, `Whoever gives time to a debtor facing hard times, will earn charity multiplied by two times for each day he gives.'

He (saw) said,


He will earn charity of equal proportions for each day (he gives time) before the term of the debt comes to an end, and when the term comes to an end, he will again acquire

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charity multiplied by two times for each day if he gives more time.'

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Ahmad recorded that Muhammad bin Ka`b Al-Qurazi said that Abu Qatadah had a debt on a man, who used to hide from Abu Qatadah when he looked for him to pay what he owed him. One day, Abu Qatadah came looking for the debtor and a young boy came out, and he asked him about the debtor and found out that he was in the house eating. Abu Qatadah said in a loud voice, O Fellow! Come out, for I was told that you are in the house.'' The man came out and Abu Qatadah asked him, Why are you hiding from me the man said, I am having a hard time financially, and I do not have any money. Abu Qatadah said, By Allah, are you truly facing a hard time He said, Yes. Abu Qatadah cried and said, I heard the Messenger of Allah say,

Whoever gives time to his debtor, or forgives the debt, Resurrection.

will be in the shade of the Throne (of Allah) on the Day of


Muslim

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Al-Hafiz Abu Ya`la Al-Mawsili recorded that Hudhayfah said that the Messenger of Allah said,

: : : : :

On the Day of Resurrection, one of Allah's servants will be summoned before Him and He will ask him, What deeds did you perform for Me in your life'' He will say, "O Lord! In my life, I have not performed a deed for Your sake that equals an atom, three times. The third time, the servant will add, "O Lord! You granted me wealth and I used to be a merchant. I used to be lenient, giving easy terms to those well-off and giving time to the debtors who faced hard times. Allah will say, I Am the Most Worthy of giving easy terms. Therefore, enter Paradise. As for those in power oppressing the weak, the prophet (saw) said, Whosoever unjustly takes any money or the wealth of another Muslim without a due right, Allah will meet such a person in a state of anger. Reported by Ahmad

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It was reported in the Two Sahihs from the Hadith of Abu Az-Zinad from Al-A`raj that Abu Hurayrah heard the Messenger of Allah say:


The parable of the miser and the almsgiver is that of two persons wearing iron cloaks from their chests to their collar-bones. When the almsgiver gives in charity, the cloak becomes spacious until it covers his whole body to such an extent that it hides his fingertips and covers his tracks (obliterates his tracks - or, his sins will be forgiven). And when the miser wants to spend, it (the iron cloak) sticks and (its) every ring gets stuck to its place, and he tries to widen it, but it does not become wide.
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This version was recorded by Al-Bukhari in the Book of Zakah.

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In the Two Sahihs it is recorded that Mu`awiyah bin Abi Muzarrid narrated from Sa`id bin Yasar that Abu Hurayrah said, "The Messenger of Allah said,

: :
There is no day when a person wakes up but two angels come down from heaven. One of them says, `O Allah, compensate the one who gives (in charity),' and the other one says, `O Allah, destroy the one who withholds.

Muslim recorded from Abu Hurayrah that the Prophet said,

Wealth never decreases because of Sadaqah (charity). Allah never increases a servant who gives in charity except in honor, and whoever is humble for the sake of Allah, Allah will raise him in status. According to a Hadith narrated by Abu Kathir from `Abdullah bin `Amr, who attributed it to the Prophet, the prophet (saw) said,

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Beware of stinginess for it destroyed the people who came before you. It commanded them to be miserly, so they were miserly; and it commanded them to cut the ties of kinship, so they cut them; and it commanded them to commit immoral actions, so they did so.

A man sincerely wants to give charity but he is unsure whether he will be giving it to a deserving person or not. What does he do? The following narration provides a clear answer

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The

Two

Sahihs

recorded

Hadith

by

Abu

723

,Hurayrah that the Messenger of Allah said

: : : : : : : . :
A man said, Tonight, I shall give charity.'' He went out with his charity and )(unknowingly gave it to an adulteress. The next morning the people said that alms were given to an adulteress. The man said, "O Allah! All .the praises are for You. (I gave my alms) to an adulteress Tonight, I shall give alms again.'' He went out with his charity and (unknowingly) gave it to a rich person. The next morning (the people) said, "Last night, a wealthy person was given alms.'' He said, "O Allah! All the praises
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are for You. (I gave alms) to a wealthy man. Tonight, and (unknowingly) gave it to a thief.

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I shall again give charity.'' So he went out with his charity

The next morning (the people) said, "Last night, a thief was given alms.'' He said, "O Allah! All the praises are for You. (I have given alms) to an adulteress, a wealthy man and a thief.'' Then, someone came to him and said, "The alms that you gave away were accepted. As for the adulteress, the alms might make her abstain from adultery. As for the wealthy man, it might make him take a lesson and spend his wealth that Allah has given him. As for the thief, it might make him abstain from stealing. Regarding the level of assistance that should be given to the neighbour, it was prophet of Allah (saw), who said, Do you know what the rights of a neighbor are? [They are as follows], If a neighbor seeks your help, extend it to him. If a neighbor asks you for a loan, lend him [if you have it.] If your neighbor becomes poor, then help him financially and attend to his poverty if you can. If your neighbor becomes ill, then visit him [checking on his health and well-being.] If your neighbor is happy on certain gain, then congratulate him. If your neighbor is suffering a calamity, then offer him condolences. If your neighbor dies, then attend his funeral [if you can.] Do not raise your building over his building, so that he would have no sun exposure or wind passage. Do not bother your neighbor with the smell of your cooking, unless you intend to offer him some [of the cooked food].
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Tirmidthi, Hadith 2007

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Chapter Seventeen
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Love

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Sheikh Muzaffer Ozak in describing love, says, It is very difficult to describe love in words. It is like trying to describe honey to someone who has never tasted or even seen honey, who doesn't know what honey is. Much of the dignity of human beings is implied in Allah's love of humanity. While the heavens and the earth were created by Allah's will, it was his love that made humanity Mawaddah (Love) is not just a love restricted to Muslims. This Din is universal and a final one and because of that very aspect, that essence, we have to be the ones spreading that love as bearers of a divine message. We need to reconnect with the spirit of Islam, and pray to Allah for this so that we can unlock some of the gems left behind by Muhammad (saw) and those who followed him.
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We need this so that we can truly understand the

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beauty that this Din has to offer. Islam has a massive concern for the poor, justice and creating a society stripped of racial or linedge related superiority with the centre and core being that of mercy and compassion. The principal issue here is that Islam emphasis the issue of mawaddah so much for the reason that the one thing every single human being has or shares in common is a common ancestry. This means that we have a common humanity across the board, regardless of belief, colour, nationality or origins. We have that as a common identity, which makes all of us brothers and sisters with different beliefs. And it is that common humanity that we need to establish first of all in the hope that it can activate that love for one another. Essentially we have no control of who is born where and what the colour of another is, and whether our religions differ. We have to remember that we are all part of a common humanity and when we call people to the Din of Islam and to this path, it has to be done with hikma (wisdom) and mauidhatil hasanah (beautiful counsel). One understands this when one realises that there is in fact no difference between oneslef and another human being: The following is an example of the great Imam, Abu Hanifa, which is recorded in the history books of those who embraced this Din as one, which was sent down for all humanity.
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There

was

merry

cobbler

living

in

the

Imm's

neighbourhood. After his days work he would come home with meat and wine and entertain his friends at night. They would all eat food, which he himself cooked, and drink his wine with him. Happily drunk, he would now and again sing a couplet, which said: "People have let me go to waste me, who would have been useful to them in battle and siege." The Imm, who would spend the latter part of the night in prayer, would hear his singing, but never objected to it out of neighbourly consideration and his habitual kindliness. One night the head of the police, who happened to pass that way, arrested the cobbler and locked him up. The following the morning, previous the night. Imm They mentioned to his friends that he had not heard his neighbour's singing during informed him of what had happened. The Imm at once ordered his mount, put on his (dress) and headed towards the governor's house. The governor then was 'Isa bin Msa, a cousin of the Khalif Mansr and distinguished among the Absids for reasonableness and bravery. On being informed that Imm Ab Hanfa was coming to see him, he sent a number of his courtiers to receive him, with orders that he should be escorted on horseback right up to the courtyard of the governor's house. As soon as the Imm's horse approached, he stood up and, after the Imm had dismounted, took him to a seat with all respect. Then he said, "Why have you taken the trouble of coming here? You could have sent for me." The Imm said, "What brings me here is that a cobbler who is my neighbour has

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been arrested by the head of police and I want him released."

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'He immediately sent orders for the cobbler's release. The cobbler was brought to the governor's house and set free, and he accompanied the Imm on his way home. "Well, my friend," said the Imm to him, "have I allowed you to go to waste?" This was with reference to the couplet the cobbler use to sing. The cobbler replied, "No, sir, you have proved a good neighbour." From that day he changed his way of life. Giving up his drunken festivity, he joined the Imam's classes and in due course attained to such scholarship that he came to be known as a faqih (judge). When we deal with our own children or people, we are different or more kind or harsh than when we deal with other children or people. Is this fair? Or does Muhammad (saw) say that we should treat others as we ourselves would love to be treated? All these things starts with you and me, the individual, and it does not start with other people. The idea of love amongst people/human beings is one, which is firmly established among Muslims. The story above is a true display of one human being caring for another, regardless of what errors was to be found in him. Some of the non-Muslims of Makkah, during the time of the Prophet (saw) neither embraced Islam nor did they show any enmity and hatred towards Muslims. They did not fight against them regarding the faith of the Muslims
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nor did they help others in belittling the Muslims.

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Islam does not permit Muslims to behave toward such nonbelievers with cruelty and malice but instead, it commands Muslims affection. to behave toward them with kindness and

Allah tells us in Surah Mumtahina verse 8

Allah does not forbid you to deal justly and kindly with nor drove you out of your homes.

those who fought not against you on account of religion


Verily, Allah loves the Muqsitin. You are a Muqsit person if you behave towards humanity in that way, you are muqsit in the eyes of Allah.


9. It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allah forbids you to befriend them.
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oppressors.

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And whosoever will befriend them, then such are also the

We often quote this verse and at times we forget the previous verse (verse number 7)

Allah first says (in verse 7), Perhaps Allah will make friendship between you and those whom you hold as enemies/between you and them where there is hostility.

It is possible that Allah will place between you and those you hold as real enemies Mawaddah (love/profound love) muhabbah is love but mawaddah is a more intense sense of love and respect used between husband and wife.


And Allah has power (over all things), and Allah is OftForgiving, Most Merciful. Allah says that he is in control and he forgives... Below is a classic example, displayed by Muhammad (saw), which involved pure caring and concern for the wellbeing of the next human being

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During the time of the treaty of Hudaybia (a peace

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treaty, which was supposed to last for ten years between the Muslims and the Mushrikin), which actually lasted two years and which the Quraysh broke and violated after two years, there was a huge drought. This resulted in the enemy (Quraysh) suffering. Muhammad (saw) ordered that five-hundred dinars be sent to them (the enemy) to help them to buy crops for themselves. Muhammad (saw) sent this five-hundred dinars with a man by the name of Hatib ibn abi Bulta to hand over five-hundred dinars to the famous Abu Sufyan (who was of those who lead people in persecuting the Muslims), and to the Mushrikin (who were suffering from this drought) and this was of those stories taught to the children and of the stories, which was taught in homes.

He, Muhammad (saw) never stood for any oppression. He honoured the next human being no matter what they did in their past. If mercy need be explained, then it can be explained by looking at the life of this great man, Muhammad (saw), a man, a light from the Lord of the heavens and the earth, a prophet who even saved his enemies from difficulties. May Allah guide us all and give us insight

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Mawwadah

is

critical

in

the

household

and

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especially from a man towards his wife, family and mother. We shall quote a few narrations regarding the love and respect a man owes to his family... A man came to the Prophet (blessings and peace be upon him) asking, "Who is most deserving of my care?" He said, "Your mother." The man asked, "Then who?" He said, "Your mother." The man asked, "Then who?" He said, your mother." The man asked (the fourth time), "Then who?" He said, "Your father.
Bukhari and Muslim on the authority of Abu Hurayra

Allah says,

"And among His signs is this, that He created for you


wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect". Surah 30:21

Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (saw) said, Take my advice with regard to women: Act kindly towards women,
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for they were created from a rib, and the most

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crooked part of a rib is its uppermost. If you attempt to straighten it; you will break it, and if you leave it alone it will remain crooked; so act kindly toward women.
Bukhari and Muslim

Ibn `Abbas transmitted that the Prophet (blessings and peace be upon him) said, "A Muslim who has two daughters whom he treats well when they accompany him or when he accompanies them is admitted to Paradise".
Bukhari in Al Adab Al-Mufrad (77)

Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (saw) said, "A believer must not hate (his wife) believing woman; if he dislikes one of her characteristics he will be pleased with another".
Muslim

Abu Hurairah (May Allah be pleased with him) reported that the Messenger of Allah (saw) said, The believers who show the most perfect Faith are those who have the best behaviour, and the best of you are those who are the best to their wives. Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported: Messenger of Allah (saw) said, "The world is but a (quick passing) enjoyment; and

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the best enjoyment of the world is a pious and virtuous woman".

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When some of the companions wanted to leave off their worldly life and devote themselves to the worship of Allah, fasting the whole day, spending the entire night in worship and deserting women, the Prophet (saw) said to them, "Are you the people who said such a thing? By Allah I am the most fearing of Allah among you, the most pious, but I fast and then break my fast, I wake up at night to worship Allah and I sleep, and I marry. Whoever does not follow my way (Sunna), he is not one of us".
Bukhari

The Prophet (saw) also said, "Four things if granted to any person, he is granted the best of the world and the afterlife: a thankful heart, a tongue that mentions Allah, a body that patiently endures misfortune, and a wife that does not seek his betrayal or his money.
Haythami in Al-Kabr wal-Awsat on the authority of Ibn Abbas

The Prophet (saw) said stating the rights of women, "You are obliged to provide them with food and clothes honourably".
Transmitted by Abu Dawud

Allah said,
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And live with them honorably, by saying kind words to them, treating them kindly and making your appearance appealing for them, as much as you can, just as you like the same from them. Allah said in another Ayah,


And they have rights similar over them to what is reasonable2:228

The Messenger of Allah said,

The best among you is he who is the best with his family. Verily, I am the best one among you with my family. It was the practice of the Messenger of Allah to be kind, cheerful, playful with his wives, compassionate, spending on them and laughing with them. The Messenger used to race with `A'ishah, the Mother of the Faithful, as a means of kindness to her. `A'ishah said, "The Messenger of Allah raced with me and I won the race. This occurred before I gained weight, and afterwards I raced with him again, and he won that race. He (saw) said,


This victory is for that victory, When the Prophet was at the home of one of his wives, sometimes all of his wives
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would meet there and eat together, and they

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would then go back to their homes. He and his wife would sleep in the same bed; he would remove his upper garment, sleeping in only his lower garment. The Prophet used to talk to the wife whose night it was, after praying `Isha' and before he went to sleep. Allah said,


Indeed in the Messenger of Allah you have a good example to follow 33:21

Regarding the spiritual love from the servant to his Lord, Sufyan ibn `Uyaynah said, Whoever loves Allah, Allah will make him love those whom He loves; and the one who loves those whom Allah loves, Allah will make him love that which has made Him love them; and the one who loves that which made Allah the Exalted love those whom He loves will wish that no one knew him. Regarding the signs of spiritual love for the messenger of Allah (saw), Qadi Iyyad says, A sign is that one mentions the Prophet (saw) in abundance because whosoever loves something, it is constantly upon his tongue. Another sign is yearning to meet the Prophet (saw). Every lover yearns to be with their beloved. Another sign is that as well as the remembrance of the Prophet (saw), someone who
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loves him (saw) will be found praising and respecting lower himself when he hears his name.

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him whenever he is mentioned and display humility, and

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Chapter Eighteen

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Covering ones Faults


Imam Ahmad recorded from Thawban that the Prophet said:
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Do not annoy the servants of Allah, nor abuse them, nor seek their hidden shortcomings. Whoever seeks out the faults of his Muslim brother, Allah will expose his faults and degrade him, even if he is hiding in his house. Muhammad (saw) said

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:
If the Muslim invokes Allah for the benefit of his absent brother, the angel says afterwards, "Amin, and for you the same.'' Thawban that the Prophet said:


Do not annoy the servants of Allah, nor abuse them, nor seek their hidden shortcomings. Whoever seeks out the faults of his Muslim brother, Allah will expose his faults and degrade him, even if he is hiding in his house.

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Imam Nawawi compiled the following narrations Salihin

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(more than five-hundred years ago) in his classic Riyad As-

Abu Hurairah (May Allah be pleased with him) reported: The Prophet (saw) said, "Allah will cover up on the Day of Resurrection the defects (faults) of the one who covers up the faults of the others in this world".
Muslim

Allahs Messenger (saw) said, One of the worst positions in the sight of Allah on the Day of Judgment is that of a man who will have an intimate relationship with his wife, and then spread the secrets of his spouse to the public.
Muslim

Ibn `Umar (May Allah be pleased with them) reported that the Messenger of Allah (saw) said, "A Muslim is a brother of another Muslim. So he should not oppress him nor should he hand him over to the enemy. Whoever fulfils the needs of his brother, Allah will fulfil his needs; whoever removes the troubles of his brother, Allah will remove one of his troubles on the Day of Resurrection; and whoever covers up the fault of a Muslim, Allah will cover up his fault on the Day of Resurrection". Abu Hurairah (May Allah be pleased with him) reported that the Prophet (saw) said, He who removes from a believer one of his difficulties of this world, Allah will
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remove

one

of

his

troubles

on

the

Day

of

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Resurrection; and he who finds relief for a hard-pressed person, Allah will make things easy for him on the Day of Resurrection; he who covers up (the faults and sins) of a Muslim, Allah will cover up (his faults and sins) in this world and in the Hereafter. Allah supports His slave as long as the slave is supportive of his brother; and he who treads the path in search of knowledge, Allah makes that path easy, leading to Jannah for him; the people who assemble in one of the houses of Allah, reciting the Book of Allah, learning it and teaching, there descends upon them the tranquillity, and mercy covers them, the angels flock around them, and Allah mentions them in the presence of those near Him; and he who lags behind in doing good deeds, his noble lineage will not make him go ahead. The Messenger (saw) asked us, Do you know who the (Muflis) bankrupt person is? We said, A bankrupt person among us is one without money and provision. He (peace be upon him) said, The bankrupt in my Ummah (from the Muslims) is he who comes on the Day of Judgment with Salah, Fasting and charity, but he also comes having blasphemed this (person), slandered and vilified this (person), ate the wealth of this one, spilling the blood of this one, hitting this one, so (on the Day of Judgment) his good deeds will be given to those he hurt and if his good deeds are consumed before everyone have taken their rights from him, their evil deeds would be taken and put upon him and then he will be thrown into the fire (of Hell).

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Muhammad (saw) said, People are Allah's children his children kindly.

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and those dearest to Allah are the ones who treat


Cited by Dr. Hashim Kamali in his work entitled The Dignity of Man: An Islamic Perspective

And He (saw) said


Allah helps the servant as long as the servant helps his brother.

The prophet (saw) so beautifully said, The most beloved people to Allah are the most useful [or beneficial to others. The most beloved action to Allah is pleasure brought to (a broken hearted, distressed) Muslim, or to relieve such a sufferer from his suffering, or to pay his debt, or to dismiss his hunger [by offering him a decent meal to eat]. It is even better for me to walk with a Muslim brother to accomplish his need than to enter seclusion in a
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Mosque for an entire month. Whosoever controls his

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anger [in this world] Allah will cover his vices. Whosoever suppresses his anger, while he is capable of harming others (with it), Allah will fill his heart with satisfaction and happiness on the Day of Judgment. Whosoever walks to support the evidence of a Muslim brother, Allah will fasten his footsteps on the Day when footsteps are flinching and stumbling. Surely, evil character and behavior will spoil the good deeds and pious actions as vinegar spoils honey.
Reported by Tabarani and ibn Abi-Dunya Also declared sound in Sahih al-JamI by Albani

Umar (May Allah be pleased with him) said, There is no honor for a great sinner (meaning those who commit major sins openly). He who commits sins secretly should have the honor of his fault being kept secret. The ancient scholars of knowledge said, There is no sin in disclosing the guilt of three persons. A tyrant ruler, a learned innovator and a shameless evildoer.

Abu Haitham, the scribe of 'Uqbah bin 'Amir, a Companion of the Prophet (peace be on him) narrated, "I said to 'Uqbah bin 'Amir, 'Some of our neighbors drink wine, and I am going to call the police and have them arrested.' He said, 'Do not do so, but advise them and warn them.' I said, 'I told them to stop it but they do not listen to me. I
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am therefore going to inform the police and have

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them arrested.' 'Uqbah then said, 'Woe to you! Do not do that, for I heard the Messenger of Allah (peace be on him) say, If one conceals the private affairs (of others), it is like reviving a girl who has been buried alive from her grave. Abu Daowud, al-Nisai, Ibn Hibban in his Sahih, and alHakim. The above saying of Muhammad (saw) has many benefits and lessons which are listed below: Concealing the faults or private affairs of people is a choice the human being has. Exposing the faults and affairs of people is a choice the human being has. If the faults and private affairs are exposed, it will harm the honor, dignity and status of the human being in the public eye and vice verse.

Because it is a choice we have (to cover the fault or to expose the fault), it is a Jihad (a battle or fight against the self, in the path of Allah) from preventing the self from destroying the character of the next human being. We are also exposed to the way Muhammad (saw) addressed people. Instead of saying that exposing the private affairs of people is wrong, the Prophet of Allah (saw) speaks in a manner, which goes beyond words entering and leaving the ears. The prophet (saw) paints a picture, saying, it is like reviving a girl who has been buried alive from her grave, meaning that you should have a picture in your mind of the nature and quality of
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what you would be doing if you were to cover the faults of your brother and sister.

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Picture the innocent female who was buried alive, the girl who had her life taken from her from the Firouns of the past, the girl who had her purity ripped away from her. You, by protecting one from having his faults exposed, it is as if you are giving that honor back to that girl who was buried alive. We understand from this hadith that the way of the prophet (saw) was to change the message from one of hearing to a message of seeing and giving vision to the good or bad one is actually doing. The Prophet (peace be on him) classified those who seek out other peoples' faults as being among the hypocrites, who proclaim their belief with their tongues while their hearts do not confirm what they say. Ibn 'Umar narrated, "Allah's Messenger (peace be on him) mounted the pulpit and called out in a loud voice, O you who declare Islam with your tongues but whose hearts have not been reached by faith, do not annoy the Muslims nor seek out their faults, for he who seeks out the faults of his brother Muslim will have his faults sought out by Allah, and when Allah seeks out someone's faults, He exposes them, even though he should be in the interior of his house.
Tirmidhi, and Ibn Majah has reported something similar

In order to safeguard peoples' privacy, the Prophet (peace be on him) strictly forbade that anyone should look into other peoples' houses without their permission and

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absolved the residents for any injury they might inflict upon one who so looks.

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He (saw) said, If someone peeps into the house of a people without their permission, it becomes allowable to them to gouge out his eye.
Bukhari and Muslim

He (saw) also prohibited listening secretly to peoples' conversation without their knowledge or approval, saying, He who listens stealthily to peoples' conversation against their wishes will have molten lead poured into his ears on the Day of Resurrection.
Bukhari and Muslim

These texts make it clear that covering the faults and errors of another human being is an integral part of the Sunnah of Muhammad (saw). An amazing fact is that although Muhammad (saw) knew who the hypocrites were, he never exposed them to anyone. Regarding Zina (illegal sexual intercourse), the

seriousness of the crime is not in question but the Prophet (saw) himself demonstrated reluctance in reacting to accusations and even confessions without giving individuals the opportunity to avoid punishment and repent to Allah (Most Forgiving, Most Merciful), with the
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hopes of avoiding punishment in the hereafter as

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well. In addition, the Prophet (saw) himself advised the believers not to make public their misbehaviors. When a man came to confess that he had been with a woman and did everything except sexual intercourse, Umar ibn alKhattab said, Allah has concealed your fault; it would have been better if you had concealed it yourself. The Prophet (saw) then quoted the verse, And be constant in praying at the beginning and the end of the day...for, verily, good deeds drive away evil deeds: this is a reminder to all who bear (Allah) in mind.

Allah says in surah Zumr,

Say: O My servants who have transgressed against themselves! Despair not of the mercy of Allah. Scolars agree that it is one of the majour sins to lose hope in the mercy and forgiveness of Allah. Rather it is the human being himself that keeps the next human being a prisoner of his past sins whilst it is Allah who forgives all sins. Several hadith refer to an instance in which the Prophet (saw) tried to give a man the opportunity to avoid punishment. Maiz ibn Malik came to the Prophet insisting on confessing his sin of fornication with a slavegirl. The
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Prophet responded by turning away from him, then

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insisted that the couple must have just looked at each other, or only embraced or kissed; but Maiz persisted with his confession of actual intercourse. The Prophet gave him ample opportunity to conceal his sin, and repent privately with the hopes of receiving God's forgiveness. Yet, Maiz also knew that punishment in this life would replace the possible punishment waiting in the Hereafter. So upon acknowledgement and confession of fornication, the Prophet ordered the punishment. Bukhari, Vol. 8, Nos. 806, 810, 812-14; Sunan Abu Dawud, No. 4413 Al-Hafiz Abu Ya`la recorded that a cousin of Abu Hurayrah said, Maiz came to the Messenger of Allah and said, `O Allah's Messenger! I have committed adultery,' and the Messenger turned away from him until Maiz repeated his statement four times. The fifth time, the Prophet asked him,


Have you committed adultery? Maiz said, Yes.

The Prophet asked,


Do you know what adultery means Maiz said, `Yes. I have illegally done with her what a husband legally does with his wife.' The Prophet said,

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What do you seek to accomplish by this statement Maizsaid, `I intend that you purify me.' The Prophet asked,


Have you gone into her just as the stick goes into the kohl container and the rope goes into the well Maizsaid, `Yes, O Allah's Messenger!' The Prophet commanded that

Maizbe stoned to death and his order was carried out. (Not that in Sahih Muslim the folloiwng is narratedThey started to stone Maiz and he decided to run away as he could not take the stoning. They ran after him and stoned him to death. Afterwaods, the companions who stoned him told the prophet (saw) tjat Maiz was acoward as he ran away. The prophet (saw) then asked them what they had done after he ran away and they replied, we ran after him and staned him to death. The prophet (saw) responded, you should have left Maiz for perhaps Allah would have accepted his repentance.

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The Prophet then heard two men saying to one

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another, `Have you not seen the man who had Allah cover his secret, but his heart could not let him rest until he was stoned to death, just as the dog is stoned' The Prophet continued on and when he passed by the corpse of a donkey, he asked,


Where are so-and-so (who said, he was stoned to death, just as the dog is stoned')? Dismount and eat from this donkey.) They said, `May Allah forgive you, O Allah's Messenger! Would anyone eat this meat' The Prophet said;


The backbiting you committed against your brother is worse as a meal than this meal. By He in Whose Hand is my soul! He is now swimming in the rivers of Paradise

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Chapter Nineteen Words of Wisdom


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This chapter Counsel from the Prophet and Sages, is a summary of the behaviour, character, attitude, mindset and self discipline the human being should strive to attain. Ibn Hajar Asqalani has collected the following in his work Preparing for the year to come The Messenger of Allah (saw) said, I was made to love three things from your world. They are perfume, women, and the prayer. The companions were sitting with him (saw) and Abu Bakr (may Allah be pleased with him) said, You have spoken the truth, O Messenger of Allah. I was made to love three things from this world. Looking at the face of the Messenger of Allah (saw) and giving my daughter in marriage to the Messenger of Allah (saw). Umar (may Allah be pleased with him) said, You have spoken truthfully, O Abu Bakr. I was made to love three things from this world. They are commanding good, forbidding evil, and tattered garments. `Uthman (may Allah be pleased with him) said, You have spoken truthfully, O `Umar. I was made to love three things from this world. They are feeding the hungry, clothing the naked, and reading the Quran. `Ali (may Allah be pleased with him) said, You have spoken truthfully, O `Uthman. I was made to love three things from this world. They are serving the guest, fasting in the summer, and fighting with the sword. As they were discoursing, Jibril came and said, Allah (the Exalted) sent me when He heard your discussion and has ordered you to ask me what I would have loved if I were to be from the people of this world.
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The Messenger of Allah (saw) asked, If you were

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to be from the people of this world what would you have loved? Jibril replied, Guiding those led astray, keeping the company of contented strangers, and helping families afflicted with hardship. He continued, The Lord of Honour loves three things from His servants and they include giving ones utmost, crying when in regret, and being patient in times of poverty.

The Prophet (saw) said, No sin remains minor when accompanied by persistence, and no sin remains major when accompanied by the seeking of forgiveness. Allah revealed to one of the Prophets, Whoever meets Me (on the last day) while he loves Me, I will make him enter My Paradise. Whoever meets Me while he fears Me, I will protect him from the fire of Hell and whoever meets Me and is ashamed because of his sins, I will make the angels who record deeds forget his sins. The Prophet (saw) said, There will come a time for my nation when they will love five things and forget five others They will love this world (dunya) and forget the next world (akhira); they will love life and forget death; they will love palaces and forget the grave; they will love wealth and forget the Day of judgement; and they will love creatures and forget the Creator.
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Jabir ibn `Abdullah al-Ansari (may Allah be pleased

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with him) narrated that the Prophet (saw) said, Jibril used to remind me of the rights of the neighbour to such an extent that I thought a neighbour will be given the right to inherit from his neighbour; he used to remind me of the rights of women to such an extent that I thought that divorcing them would be made forbidden; he used to remind me of the rights of slaves to such an extent that I thought there will be a time fixed when they will be freed; he used to remind me of the use of siwak (tooth-stick) to such an extent that I thought it would be made obligatory; he used to remind me of the importance of prayer in congregation to such an extent that I thought that Allah the Exalted will not accept prayer except in congregation; he used to remind me about standing up in the night and praying to such an extent that I thought that there will be no sleep during the night; and he used to remind me about the remembrance of Allah to such an extent that I thought there is no benefit in any speech except in it. `Ali ibn Abi Talib (may Allah be pleased with him) said, He who does not have the Sunnah of Allah, the Sunnah of His Messenger, and the Sunnah of His chosen ones, has nothing. It was asked, What is the Sunnah of Allah? He (may Allah be pleased with him) replied, Safeguarding secrets. It was asked, What is the Sunnah of the Messenger? He replied, Being gentle with people. It was asked, What is the Sunnah of His chosen ones? He replied, Bearing peoples harm.

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Ibn `Abbas (may Allah be pleased with him) was

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asked, Which is the best of days? Which is the best of months and which is the best of actions? He replied, The best of days is Friday, the best of months is Ramadan (the moth of fasting), and the best of actions is performing the five daily prayers in their prescribed times. After three days `Ali (may Allah be pleased with him) came to hear of the questions and the answers of Ibn `Abbas. `Ali (may Allah be pleased with him) said, If the scholars, the ascetics, and the jurists of the East and the West were asked, they would not have replied as well as Ibn `Abbas , except that I say, The best of actions is that which Allah accepts from you, the best of months is the month in which you make sincere repentance to Allah, and the best of days is the day in which you leave the world to meet Allah (the Exalted) while you are a believer. Ali (may Allah be pleased with him) was asked, What is heavier than the sky? What is wider than the earth? What is richer than the sea? What is harder than rock? What is hotter than fire? What is colder than ice? What is more bitter then poison? He (may Allah be pleased with him) replied, Accusing the innocent is heavier than the sky; the Truth is wider than the earth; a content heart is richer than the sea; the heart of a hypocrite is harder than a rock; a tyrant ruler is hotter than fire; being in need of help from a scoundrel is colder than ice; and patience is more bitter than poison and in another narration, backbiting is more bitter than poison.

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An ascetic said, Four things are good but four others

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are even better chastity is good in men, but in women it is even better, justice is good in lay people, but in rulers it is even better; repentance by an old man is good, but by a young man it is even better; and contentment by the rich is good, but by the poor it is even better. An ascetic said, Ten characteristics are hated by Allah from ten types of people miserliness from the rich, arrogance from the poor, greed from scholars, lack of shame from women, love of the dunya from the elderly, laziness from the youth, oppression from the rulers, cowardice from warriors, self-infatuation from ascetics, and ostentation from worshippers. It has been narrated that a man from Bani Israil collected eighty chests full of scriptures and books of knowledge but did not benefit from his knowledge. Allah (The Exalted) revealed to their prophet to say to this collector, Even if you were to collect a huge amount of knowledge it would not benefit you except if you do three things do not love the material world (dunya) for it is not a home for the believers, do not befriend Satan for he is not a companion for the believers; and do not hurt anyone for that is not the way of the believers. Muhammad ibn al-Duri said, The damnation of Iblis was due to five things. He did not acknowledge his sin, he did not regret it, he did not blame himself, he did not resolve to repent, and he lost hope in the mercy of Allah. The salvation of Adam (peace be upon him) was due to five
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things. He acknowledged his sin, he regretted it, lose hope in the mercy of Allah.

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he blamed himself, he hastened to repent, and he did not

Sufyan

al-Thauri

said,

Every

act

of

disobedience

committed due to passion, its forgiveness is hoped for. Every act of disobedience committed due to arrogance, its forgiveness is not hoped for because the root of the Shatans (Satans) disobedience was arrogance, whereas the root of Adams lapse was passion. Al-Ahnaf ibn Qays was asked, What is the best thing that can be given to a servant of Allah? He replied, An instinctively upright intellect. It was said, And if not this? He said, Good manners. It was said, And if not this? He said, An agreeable companion. It was said, And if not this? He said. A heart attached [to Allah]. It was said, And if not this He said, lengthy periods of silence. It was said, And if not this? He said, Immediate death.

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G
Al-Tawwb Al-Rahmn Al-Rahm Abdiat Abd slave bid Adl Adhn khirah Allh lim Allah worshipper

lossary

the Acceptor of repentance the most Compassionate the most Merciful Compassionate submission the 'root' of the Arabic word for servant or

justice, in every sphere of life the call to prayer next life A learned, scholar
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'mm Ana 'Arsh Auliya Ayat

comprehensive extinction throne the friends of Allah

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Sign - More commonly, this refers to verses from the Quran. Its singular form is ayah. It could also be used to refer to a sign or symbol.

Du'a Dunya Dhikr Fatwa Fqi Fiqh Ghafla Ghusl Hadith Hajj Hall Harm 'Ibdah Ikhls Imm Imn Insha-Allh Iqma prayer Ihsn Isnd Ijtihd

supplication this world remembering legal opinion/verdict An authority in giving a legal ruling literally, knowledge or understanding; legal competence of the scholars A state of negligence A spiritual Bath Saying of the Prophet Muhammad Islamic Pilgrimage the lawful That, which is unlawful in Islm worshipful service sincerity leader belief or faith With the will of Allh The announcement of the beginning of excellence in the religion chain link self-exertion (in order to find the true ruling)
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Ijma Jahiliyyah Khss Kfa Masjid Mujtahid Madhab Miswak Mahu Mukhlisn Murshid Muhsinin Nabi Naskh Nifq Niyya Qiym-al-layl Qurr Qiys Rak`ah Riya Ray Sadaqah Salh (saw) Shaytn Shirk Shariah Tarwih

scholarly consensus ignorance particular Irq mosque the one who performs ijtihad school of thought tooth stick effacement sincere person one who submits to a spiritual guide doer of excellence Prophet abrogation hypocrisy intention night vigil prayer Quran-reciters analogical deduction bowing down to Allh in prayer ostentation opinion or viewpoint charity prayers Peace and Blessings be upon Him satan, devil polytheism companion(s) the sacred law of Allah Ramadn Evening Prayer
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Sahbah/Ashb

Taqlid following a specific school of legal thought


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Tawba Thawb 'Ulam Usl Zakat literally roots Usl al-fiqh

repentance reward rearned scholars roots of jurisprudence obligatory charity

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R
Jlni)

eference

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aterial

1. Alaqat al-Dauliya (Muhammad Abu Zahra) 2. Adhkr, (Imm Nawawi) 3. Ghunya li-Tlibi Tarq al-Haqq, ('Abd al- Qdir al4. Durratun Nsihn 5. Fawid, al (Ibn al-Qayyim) 6. Hikam, (Ibn Atillh) 7. Ihya' `Ulm al-Dn, (Imm Ghazli) 8. Key to the Garden, The (Abdullh ibn Alawi alHaddd) 9. Kitb al-Kharaj, (Ab Ysuf) 10. Kifyah al-Mustafd, (ibn Hajar al-Asqalni)
11.

Kashful-Mahjb, (Ali bin Uthmn Al-Hujweri)

12. Mawhib al-Laduniya (Imm Qastalni) 13. Ma'rif al-Mathnawi, (Moulana Jall al-dn Rmi) 14. Mafahim (Sayyid Muhammad bin Alawi al-Maliki) 15. Minhjul 'bidn, (al-Ghazli)

16. Musnad, (Imm Ahmad) 17. Majmu Sharh al-Muadhab, (al-Nawawi)


18. Qisas al-Anmbiy, (Ibn Kathr) 19. Rislah Qushayriyyah, (Abul Qsim al-Qushayri) 20. Riyd al-Slihn, (al-Nawawi)

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21. Qisas al-Anmbiy, (Ibn Kathr) 23. Riyd al-Slihn, (al-Nawawi) 24. Sahh Bukhri 25. Sahh Muslim 26. Shifa, al (Qdi 'Iyd) 27. Tabaqt al-Sfiyya (al-Sulami) 28. Tadhkirat al-Auliya 29. Tafsir al-Tabari 30. Tafsr al-Qurtubi (Imm al-Qurtubi) 31. Tafsir Ibn Kathr, (Ibn Kathr) 32. Tafsir Kabir (Al-Razi) 33. Quran Commentary (Abdullah Yusuf Ali_
34.

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22. Rislah Qushayriyyah, (Abul Qsim al-Qushayri)

Tanbh al- Ghfiln, (Ab Layth Samarqandi)

35. The Azwia, Tawhid and Fiqh lectures

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