The great Islam is not specific relation between the person and ALLAH only . it is perfect system guides the person to deal with all daily events or the whole life and people around him by using the best morals and establishing the good values . also Islam presents very civilized solutions and methods to deal with life matters and problems .
ALLAH says : ((107. We sent thee not, but as a Mercy for all creatures. )) Surah 21
My target from this topic is to reveal for the readers . the Merciful Allah and to reveal the false charges which have been established without [ knowledge , or by depending on false sources , or without knowing the target of life , ..... ] about Allah .
Thanks
THE AMAZING TEACHINGS
Moderator: Moderators
Post #2
( A ) : SLAVES AND SLAVERY [ PART 1 ]
Before the Quranic revelation, slavery prevailed all over the world. In those days it seemed perfectly normal for people to have slaves whom they had captured in war or purchased in the markets. But the Quran proclaimed the equality of all men in the sight of God. It struck at the root of slavery by recognizing the moral worth of a human being as a human being.
However there were at the time of the Quranic revelation numerous slaves that pre existed in that society as well as other parts of the world. The Quran in every conceivable way discouraged slavery and improved the lot of slaves. The Believers were urged to be kind and considerate to slaves, they were told that to emancipate a slave was a meritorious act. They could atone for some of their offences by setting a slave free. Thus the number of slaves was gradually reduced and the society was made less dependent on slave labor.
The Arabic words "Maa malakat aimanukum" as occurred in the Quran which mean "Those whom your right hands possessed" are in the past tense and refer to those who had already been enslaved. When they were emancipated through a gradual process, slavery died a natural death.
Islam (Quranic Islam, which is actually what was practiced by Muhammed the Messenger of Allah and those with him, and not the distorted picture of Islam as promoted among the masses today by the pen of the historians and human conjecture) set in motion a gradual process of improvement in the status of those in bondage and culminating in the abolition of this institution. The process started with:
"…ye…may wed believing girls from among those whom your right hands posses….wed them with the leave of their owners, and give them their dower…"[4:25]
This conferred upon the slave girls all the rights and privileges of a wife.
Verse 36 of Sura 4 brought another big change in the status of slaves by enforcing the obligation to do good to one’s parents and in the same breath, also to the slaves:
"…do ‘Ihsan’ (goodness) to parents …and (to) what your right hands posses."[4:36]
verse 60 of Sura 9 exhorts Believers to give monetary help to those in bondage in order to alleviate their economic status:
"Alms are for…those in Bondage.."[9:60]
Verses 2:177,4:29,5:89 etc make another quantum change in this matter by urging the believers to free those in the shackles of slavery:
"…But it is righteousness…to spend of your substance out of love for Him…for the ransom of slaves.."[2:177]
"And whoever kills a believer by mistake, it is ordained that he should free a believing slave.."[4:92]
"He will call you to account for your deliberate oaths: for expiation…give a slave his freedom.."[5:89]
According to Quran if a slave asks for his freedom ,the believer is left for no other choice but to accede to his request and is also required to help him with funds in order to rehabilitate him as a free man:
"And if any of your slaves ask you for a deed in writing (for emancipation) give them such a deed; If ye knew any good in them: yea, give them something yourselves out of the means which Allah has given to you…"[24:33]
The main source of slaves, were prisoners of war. The Quran laid down that they should be set free either for a favor or as ransom for your own prisoners of war:
"So when you meet in battle those who disbelieve, then smite the necks until when you have overcome them, then make (them) prisoners, and afterwards either set them free as a favor or let them ransom (themselves) until the war terminates…"[47:4]
Thus the Quran has restricted the victor with either freeing prisoners for ransom or as a favor. There is no third choice given by the Quran, and thereby it has not only abolished slavery but abolished the very source of this evil, i.e. prisoners of war.
The basic and fundamental teaching of the Quran is that subservience is due to Allah alone and not to any human or group of humans. Obedience and sovereignty is only and only for Allah, says the Quran at numerous places. Qur'anic Islam does not accept Slavery. Unlike the Bible which states:
"ye, shall take them (the slaves) as an inheritance for your children after you, to inherit them (the slaves) for a possession, they shall be, your BONDMEN (slaves) for ever . . . LEVITICUS 25:46
The Qur'an unambiguously states that no man no matter how high a status he may occupy, be that status of a direct recipient of Divine messages even (Nabuwah) ,no human being has the right to enslave any other human or group of humans, says the Qur’an:
"It is not meet for a mortal that Allah should give him the Book and the wisdom and 'Nabuwah' (prophethood), then he should say to men: Be my slaves rather than Allah's; but rather (he would say): Be sustenance providers (Rabaniyoon) because of your teaching the Book and your studying (it yourselves)."[3:79]
The above clarifies the basic teaching of the Qur'an in stating that obedience is not due to any human or group of humans’ man made laws but according to the Quran, obedience and subservience is due to Allah alone, which is implemented in human affairs by following his Book (see 6:114) and instances where man subjects man, are described in the Quran as a great injustice. (Ref: Narration of enslavement of Children of Israel by Pharoah and his forces.)
From above and many other verses it is very clear that the Qur'an has abolished slavery, and not upheld it. If their remain certain verses were slaves are mentioned then these are those which were already existing in society from days of ignorance and about whom the Qur’an enjoined a gradual elevation in status leading to their freedom and abolishment of any future enslavement.
Furthermore it is the Quran which is the final authority for all matter of Islam and its verdict is final and absolute. No other Book carries more weight or reliability than the Quran in matters of Islam.
Before the Quranic revelation, slavery prevailed all over the world. In those days it seemed perfectly normal for people to have slaves whom they had captured in war or purchased in the markets. But the Quran proclaimed the equality of all men in the sight of God. It struck at the root of slavery by recognizing the moral worth of a human being as a human being.
However there were at the time of the Quranic revelation numerous slaves that pre existed in that society as well as other parts of the world. The Quran in every conceivable way discouraged slavery and improved the lot of slaves. The Believers were urged to be kind and considerate to slaves, they were told that to emancipate a slave was a meritorious act. They could atone for some of their offences by setting a slave free. Thus the number of slaves was gradually reduced and the society was made less dependent on slave labor.
The Arabic words "Maa malakat aimanukum" as occurred in the Quran which mean "Those whom your right hands possessed" are in the past tense and refer to those who had already been enslaved. When they were emancipated through a gradual process, slavery died a natural death.
Islam (Quranic Islam, which is actually what was practiced by Muhammed the Messenger of Allah and those with him, and not the distorted picture of Islam as promoted among the masses today by the pen of the historians and human conjecture) set in motion a gradual process of improvement in the status of those in bondage and culminating in the abolition of this institution. The process started with:
"…ye…may wed believing girls from among those whom your right hands posses….wed them with the leave of their owners, and give them their dower…"[4:25]
This conferred upon the slave girls all the rights and privileges of a wife.
Verse 36 of Sura 4 brought another big change in the status of slaves by enforcing the obligation to do good to one’s parents and in the same breath, also to the slaves:
"…do ‘Ihsan’ (goodness) to parents …and (to) what your right hands posses."[4:36]
verse 60 of Sura 9 exhorts Believers to give monetary help to those in bondage in order to alleviate their economic status:
"Alms are for…those in Bondage.."[9:60]
Verses 2:177,4:29,5:89 etc make another quantum change in this matter by urging the believers to free those in the shackles of slavery:
"…But it is righteousness…to spend of your substance out of love for Him…for the ransom of slaves.."[2:177]
"And whoever kills a believer by mistake, it is ordained that he should free a believing slave.."[4:92]
"He will call you to account for your deliberate oaths: for expiation…give a slave his freedom.."[5:89]
According to Quran if a slave asks for his freedom ,the believer is left for no other choice but to accede to his request and is also required to help him with funds in order to rehabilitate him as a free man:
"And if any of your slaves ask you for a deed in writing (for emancipation) give them such a deed; If ye knew any good in them: yea, give them something yourselves out of the means which Allah has given to you…"[24:33]
The main source of slaves, were prisoners of war. The Quran laid down that they should be set free either for a favor or as ransom for your own prisoners of war:
"So when you meet in battle those who disbelieve, then smite the necks until when you have overcome them, then make (them) prisoners, and afterwards either set them free as a favor or let them ransom (themselves) until the war terminates…"[47:4]
Thus the Quran has restricted the victor with either freeing prisoners for ransom or as a favor. There is no third choice given by the Quran, and thereby it has not only abolished slavery but abolished the very source of this evil, i.e. prisoners of war.
The basic and fundamental teaching of the Quran is that subservience is due to Allah alone and not to any human or group of humans. Obedience and sovereignty is only and only for Allah, says the Quran at numerous places. Qur'anic Islam does not accept Slavery. Unlike the Bible which states:
"ye, shall take them (the slaves) as an inheritance for your children after you, to inherit them (the slaves) for a possession, they shall be, your BONDMEN (slaves) for ever . . . LEVITICUS 25:46
The Qur'an unambiguously states that no man no matter how high a status he may occupy, be that status of a direct recipient of Divine messages even (Nabuwah) ,no human being has the right to enslave any other human or group of humans, says the Qur’an:
"It is not meet for a mortal that Allah should give him the Book and the wisdom and 'Nabuwah' (prophethood), then he should say to men: Be my slaves rather than Allah's; but rather (he would say): Be sustenance providers (Rabaniyoon) because of your teaching the Book and your studying (it yourselves)."[3:79]
The above clarifies the basic teaching of the Qur'an in stating that obedience is not due to any human or group of humans’ man made laws but according to the Quran, obedience and subservience is due to Allah alone, which is implemented in human affairs by following his Book (see 6:114) and instances where man subjects man, are described in the Quran as a great injustice. (Ref: Narration of enslavement of Children of Israel by Pharoah and his forces.)
From above and many other verses it is very clear that the Qur'an has abolished slavery, and not upheld it. If their remain certain verses were slaves are mentioned then these are those which were already existing in society from days of ignorance and about whom the Qur’an enjoined a gradual elevation in status leading to their freedom and abolishment of any future enslavement.
Furthermore it is the Quran which is the final authority for all matter of Islam and its verdict is final and absolute. No other Book carries more weight or reliability than the Quran in matters of Islam.
Post #3
( A ) : SLAVES AND SLAVERY [ PART 2 ]
Islam amended and educated the institution of slavery and the attitudes of masters to slaves. The Qur’an taught in many verses that all human beings are descended from a single ancestor, that none has an intrinsic right of superiority over another, whatever his race or his nation or his social standing. And from the Prophet’s teaching, upon him be peace, the Muslims learnt these principles, which they applied both as laws and as social norms:
Whosoever kills his slave: he shall be killed. Whosoever imprisons his slave and starves him, he shall be imprisoned and starved himself, and whosoever castrates his slave shall himself be castrated. (Abu Dawud, Diyat, 70; Tirmidhi, Diyat, 17; Al-Nasa’i, Qasama, 10, 16)
You are sons of Adam and Adam was created from clay. (Tirmidhi, Tafsir, 49; Manaqib, 73; Abu Dawud, Adab, 111)
You should know that no Arab is superior over a non-Arab and, no non-Arab is superior over any Arab, no white is superior over black and no black is superior over white. Superiority is by righteousness and God-fearing [alone]. (Ibn Hanbal, Musnad, 411)
Because of this compassionate attitude, those who had lived their whole lives as slaves and who are described in ahadith as poor and lowly received respect from those who enjoyed high social status (Muslim, Birr, 138; Jannat, 48; Tirmidhi, Manaqib, 54, 65). ‘Umar was expressing his respect in this sense when he said: ‘Master Bilal whom Master Abu Bakr set free’ (Bukhari, Fada’il al-Sahaba, 23). Islam (unlike other civilizations) requires that slaves are thought of and treated as within the framework of universal human brotherhood, and not as outside it.
The Prophet, upon him be peace, said: Your servants and your slaves are your brothers. Anyone who has slaves should give them from what he eats and wears. He should not charge them with work beyond their capabilities. If you must set them to hard work, in any case I advise you to help them. (Bukhari, Iman, 22; Adab, 44; Muslim, Iman, 38–40; Abu Dawud, Adab, 124)
Not one of you should [when introducing someone] say ‘This is my slave’, ‘This is my concubine’. He should call them ‘my daughter’ or ‘my son’ or ‘my brother’.
(Ibn Hanbal, Musnad, 2, 4)
For this reason ‘Umar and his servant took it in turns to ride on the camel from Madina to Jerusalem on their journey to take control of Masjid al-Aqsa. While he was the head of the state, ‘Uthman had his servant pull his own ears in front of the people since he had pulled his. Abu Dharr, applying the hadith literally, made his servant wear one half of his suit while he himself wore the other half. From these instances, it was being demonstrated to succeeding generations of Muslims, and a pattern of conduct established, that a slave is fully a human being, not different from other people in his need for respect and dignity and justice.
This constructive and positive treatment necessarily had a consequence on the attitudes of slaves to their masters. The slave as slave still retained his humanity and moral dignity and a place beside other members of his master’s family. When (we shall explain how below) he obtained his freedom, he did not necessarily want to leave his former master. Starting with Zaid bin Harith, this practice became quite common. Although our Prophet, upon him be peace, had given Zayd his freedom and left him a free choice, Zayd preferred to stay with him. Masters and slaves were able to regard each other as brothers because their faith enabled them to understand that the worldly differences between people are a transient situation-a situation justifying neither haughtiness on the part of some, nor rancour on the part of others. There were, in addition, strict principles enforced as law:
Whosoever kills his slave, he shall be killed, whosoever imprisons his slave and starves him, he shall be imprisoned and starved himself. (Tirmidhi, al-Ayman wa l-Nudhur, 13)
Beside such sanctions which made the master behave with care, the slave also enjoyed the legal right to earn money and hold property independently of his master, the right to keep his religion and to have a family and family life with the attendant rights and obligations. As well as personal dignity and a degree of material security, the Islamic laws and norms allowed the slave a still more precious opening-the hope and means of freedom.
Human freedom is by God, that is, it is the natural and proper condition which must be regarded as the norm. Thus, to restore a human life, wholly or partly, to this condition is one of the highest virtues. To set free half of a slave’s body has been considered equal to saving half of one’s own from wrath in the next world. In the same way to set free a slave’s whole body is considered equal to assurance of one’s whole body. Seeking freedom for enslaved people is one of the causes for which the banner of war may be raised in Islam. Muslims were encouraged by their faith to enter into agreements and contracts which enabled slaves to earn or be granted their freedom at the expiry of a certain term or, most typically, on the death of the owner. Unconditional emancipation was, naturally, regarded as the most meritorious kind, and worthiest of recognition in the life hereafter. There were occasions when whole groups of people, acting together, would buy and set free large numbers of slaves in order to obtain thereby the favour of God.
Islam amended and educated the institution of slavery and the attitudes of masters to slaves. The Qur’an taught in many verses that all human beings are descended from a single ancestor, that none has an intrinsic right of superiority over another, whatever his race or his nation or his social standing. And from the Prophet’s teaching, upon him be peace, the Muslims learnt these principles, which they applied both as laws and as social norms:
Whosoever kills his slave: he shall be killed. Whosoever imprisons his slave and starves him, he shall be imprisoned and starved himself, and whosoever castrates his slave shall himself be castrated. (Abu Dawud, Diyat, 70; Tirmidhi, Diyat, 17; Al-Nasa’i, Qasama, 10, 16)
You are sons of Adam and Adam was created from clay. (Tirmidhi, Tafsir, 49; Manaqib, 73; Abu Dawud, Adab, 111)
You should know that no Arab is superior over a non-Arab and, no non-Arab is superior over any Arab, no white is superior over black and no black is superior over white. Superiority is by righteousness and God-fearing [alone]. (Ibn Hanbal, Musnad, 411)
Because of this compassionate attitude, those who had lived their whole lives as slaves and who are described in ahadith as poor and lowly received respect from those who enjoyed high social status (Muslim, Birr, 138; Jannat, 48; Tirmidhi, Manaqib, 54, 65). ‘Umar was expressing his respect in this sense when he said: ‘Master Bilal whom Master Abu Bakr set free’ (Bukhari, Fada’il al-Sahaba, 23). Islam (unlike other civilizations) requires that slaves are thought of and treated as within the framework of universal human brotherhood, and not as outside it.
The Prophet, upon him be peace, said: Your servants and your slaves are your brothers. Anyone who has slaves should give them from what he eats and wears. He should not charge them with work beyond their capabilities. If you must set them to hard work, in any case I advise you to help them. (Bukhari, Iman, 22; Adab, 44; Muslim, Iman, 38–40; Abu Dawud, Adab, 124)
Not one of you should [when introducing someone] say ‘This is my slave’, ‘This is my concubine’. He should call them ‘my daughter’ or ‘my son’ or ‘my brother’.
(Ibn Hanbal, Musnad, 2, 4)
For this reason ‘Umar and his servant took it in turns to ride on the camel from Madina to Jerusalem on their journey to take control of Masjid al-Aqsa. While he was the head of the state, ‘Uthman had his servant pull his own ears in front of the people since he had pulled his. Abu Dharr, applying the hadith literally, made his servant wear one half of his suit while he himself wore the other half. From these instances, it was being demonstrated to succeeding generations of Muslims, and a pattern of conduct established, that a slave is fully a human being, not different from other people in his need for respect and dignity and justice.
This constructive and positive treatment necessarily had a consequence on the attitudes of slaves to their masters. The slave as slave still retained his humanity and moral dignity and a place beside other members of his master’s family. When (we shall explain how below) he obtained his freedom, he did not necessarily want to leave his former master. Starting with Zaid bin Harith, this practice became quite common. Although our Prophet, upon him be peace, had given Zayd his freedom and left him a free choice, Zayd preferred to stay with him. Masters and slaves were able to regard each other as brothers because their faith enabled them to understand that the worldly differences between people are a transient situation-a situation justifying neither haughtiness on the part of some, nor rancour on the part of others. There were, in addition, strict principles enforced as law:
Whosoever kills his slave, he shall be killed, whosoever imprisons his slave and starves him, he shall be imprisoned and starved himself. (Tirmidhi, al-Ayman wa l-Nudhur, 13)
Beside such sanctions which made the master behave with care, the slave also enjoyed the legal right to earn money and hold property independently of his master, the right to keep his religion and to have a family and family life with the attendant rights and obligations. As well as personal dignity and a degree of material security, the Islamic laws and norms allowed the slave a still more precious opening-the hope and means of freedom.
Human freedom is by God, that is, it is the natural and proper condition which must be regarded as the norm. Thus, to restore a human life, wholly or partly, to this condition is one of the highest virtues. To set free half of a slave’s body has been considered equal to saving half of one’s own from wrath in the next world. In the same way to set free a slave’s whole body is considered equal to assurance of one’s whole body. Seeking freedom for enslaved people is one of the causes for which the banner of war may be raised in Islam. Muslims were encouraged by their faith to enter into agreements and contracts which enabled slaves to earn or be granted their freedom at the expiry of a certain term or, most typically, on the death of the owner. Unconditional emancipation was, naturally, regarded as the most meritorious kind, and worthiest of recognition in the life hereafter. There were occasions when whole groups of people, acting together, would buy and set free large numbers of slaves in order to obtain thereby the favour of God.
Post #4
The summarization :
The stories which have been mentioned in the bible that Allah encouraged his prophets to enslave people are lies have been written by the hands of the Jews the Christians :
((79. Then woe to those who write the Book with their own hands, and then say:"This is from Allah," to traffic with it for miserable price!- Woe to them for what their hands do write, and for the gain they make thereby. )) Surah 2
The most merciful ALLAH says : ((13. O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things). )) Surah 49
Not to enslave each other , Not to kill each other . And the problem of slavery will not be solved unless people follow the teaching of Allah .
The result for those who do not know the truth : Allah did not command his followers to enslave people .
Thanks
The stories which have been mentioned in the bible that Allah encouraged his prophets to enslave people are lies have been written by the hands of the Jews the Christians :
((79. Then woe to those who write the Book with their own hands, and then say:"This is from Allah," to traffic with it for miserable price!- Woe to them for what their hands do write, and for the gain they make thereby. )) Surah 2
The most merciful ALLAH says : ((13. O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things). )) Surah 49
Not to enslave each other , Not to kill each other . And the problem of slavery will not be solved unless people follow the teaching of Allah .
The result for those who do not know the truth : Allah did not command his followers to enslave people .
Thanks
Post #6
( B ) : ANIMALS IN ISLAM [ PART 1 ]
Islam not only has laid down the rights for humans regardless of race, color, language and riches, but has also laid down the rights for animals. Animals, like humans are one of the creations of Allah(swt). Prophet Muhammad(saw) was not only sent as a mercy to Mankind but as a blessing to all creatures
It is encouraged for Muslim to let Animals eat of the plants that they have planted. Prophet Muhammad(saw) is reported to have said: Narated By Anas bin Malik: The Prophet said, "If any Muslim plants any plant and a human being or an animal eats of it, he will be rewarded as if he had given that much in charity." – [Bukhari Vol. 8, Book 73, #41] Even if an animal eats from a plant which has been planted by man, the person will receive rewards for it. Moreover, another hadith is as follows:
Narated By Abu Huraira: Allah's Apostle said, "While a man was walking on a road. he became very thirsty. Then he came across a well, got down into it, drank (of its water) and then came out. Meanwhile he saw a dog panting and licking mud because of excessive thirst. The man said to himself "This dog is suffering from the same state of thirst as I did." So he went down the well (again) and filled his shoe (with water) and held it in his mouth and watered the dog. Allah thanked him for that deed and forgave him." The people asked, "O Allah's Apostle! Is there a reward for us in serving the animals?" He said, "(Yes) There is a reward for serving any animate (living being)." – [Bukhari Vol. 8, Book 73, #38] & [Muslim Book 26, Chapter 39, # 5577]
Prophet Muhammad(saw) taught people to be kind to animals. Allah(swt) rewarded the act of the person who quenched the thirst of a thirsty dog. While men were accustomed to be cruel to the animals, Prophet Muhammad(saw) by the command of Allah(swt) taught Mankind to be merciful and kind to all living things. Not only were humans given their rights, the animals too were given theirs. Islam is a religion which teaches man to be merciful towards all living things. Thus there is reward for a human even if he feeds an animal.
Animals have many purposes and are used for such by humans. This does not mean that men have the right to treat animals the way that they want to. While people would hit their animals on the face, Islam forbids such an act. Every creation is very sensitive as far as the face is concerned. If I were to lightly tap a person on the shoulder or on the back, they would not feel offended but if I were to do the same on the face then everyone would find that offensive. Allah(swt) realizes this and thus through Prophet Muhammad(saw) such an act was strictly forbidden as seen by the hadith below:
Narated By Salim: That Ibn 'Umar disliked the branding of animals on the face. Ibn 'Umar said, "The Prophet forbade beating (animals) on the face." – [Bukhari Vol.7, Book 67, #449] & [Muslim Book 24, Chapter 21, #5281]
During the times of ignorance (Ja’hillah) people would cut the limbs of animals while they were alive. This was a disgusting act and Islam was the religion that brought an end to this practice. Not only this but shooting at an animal who is tied was also forbidden by Prophet Muhammad(saw).
Narated By Ibn ‘Umar: The Prophet cursed the one who did Muthla to an animal (i e., cut its limbs or some other part of its body while it is still alive). – [Bukhari Vol. 7, Book 67, #424]
Narated By Hisham bin Zaid: Anas and I went to Al-Hakam bin Aiyub. Anas saw some boys shooting at a tied hen. Anas said, "The Prophet has forbidden the shooting of tied or confined animals." – [Bukhari Vol. 7, Book 67, #421; #422]
Islam not only has laid down the rights for humans regardless of race, color, language and riches, but has also laid down the rights for animals. Animals, like humans are one of the creations of Allah(swt). Prophet Muhammad(saw) was not only sent as a mercy to Mankind but as a blessing to all creatures
It is encouraged for Muslim to let Animals eat of the plants that they have planted. Prophet Muhammad(saw) is reported to have said: Narated By Anas bin Malik: The Prophet said, "If any Muslim plants any plant and a human being or an animal eats of it, he will be rewarded as if he had given that much in charity." – [Bukhari Vol. 8, Book 73, #41] Even if an animal eats from a plant which has been planted by man, the person will receive rewards for it. Moreover, another hadith is as follows:
Narated By Abu Huraira: Allah's Apostle said, "While a man was walking on a road. he became very thirsty. Then he came across a well, got down into it, drank (of its water) and then came out. Meanwhile he saw a dog panting and licking mud because of excessive thirst. The man said to himself "This dog is suffering from the same state of thirst as I did." So he went down the well (again) and filled his shoe (with water) and held it in his mouth and watered the dog. Allah thanked him for that deed and forgave him." The people asked, "O Allah's Apostle! Is there a reward for us in serving the animals?" He said, "(Yes) There is a reward for serving any animate (living being)." – [Bukhari Vol. 8, Book 73, #38] & [Muslim Book 26, Chapter 39, # 5577]
Prophet Muhammad(saw) taught people to be kind to animals. Allah(swt) rewarded the act of the person who quenched the thirst of a thirsty dog. While men were accustomed to be cruel to the animals, Prophet Muhammad(saw) by the command of Allah(swt) taught Mankind to be merciful and kind to all living things. Not only were humans given their rights, the animals too were given theirs. Islam is a religion which teaches man to be merciful towards all living things. Thus there is reward for a human even if he feeds an animal.
Animals have many purposes and are used for such by humans. This does not mean that men have the right to treat animals the way that they want to. While people would hit their animals on the face, Islam forbids such an act. Every creation is very sensitive as far as the face is concerned. If I were to lightly tap a person on the shoulder or on the back, they would not feel offended but if I were to do the same on the face then everyone would find that offensive. Allah(swt) realizes this and thus through Prophet Muhammad(saw) such an act was strictly forbidden as seen by the hadith below:
Narated By Salim: That Ibn 'Umar disliked the branding of animals on the face. Ibn 'Umar said, "The Prophet forbade beating (animals) on the face." – [Bukhari Vol.7, Book 67, #449] & [Muslim Book 24, Chapter 21, #5281]
During the times of ignorance (Ja’hillah) people would cut the limbs of animals while they were alive. This was a disgusting act and Islam was the religion that brought an end to this practice. Not only this but shooting at an animal who is tied was also forbidden by Prophet Muhammad(saw).
Narated By Ibn ‘Umar: The Prophet cursed the one who did Muthla to an animal (i e., cut its limbs or some other part of its body while it is still alive). – [Bukhari Vol. 7, Book 67, #424]
Narated By Hisham bin Zaid: Anas and I went to Al-Hakam bin Aiyub. Anas saw some boys shooting at a tied hen. Anas said, "The Prophet has forbidden the shooting of tied or confined animals." – [Bukhari Vol. 7, Book 67, #421; #422]
Post #7
( B ) : ANIMALS IN ISLAM [ PART 2 ]
While the animal rights were being laid down by Allah(swt) through Prophet Muhammad(saw), the Prophet(saw) also narrated an incident regarding a woman who imprisoned a cat and made it starve to death.
Narated By 'Abdullah bin 'Umar : Allah's Apostle said, "A lady was punished because of a cat which she had imprisoned till it died. She entered the (Hell) Fire because of it, for she neither gave it food nor water as she had imprisoned it, nor set it free to eat from the vermin of the earth." – [Bukhari Vol.4, Book 56, #689]
This hadith clearly suggests that being brutal towards animals is a grave sin and Allah(swt) will punish him who treats the animals without kindness. It is obligatory for the owner of the animal to feed it. Many rights have been given to animals and Muslims are required to obey these guidelines for transgression would make them sinful. While oppressing humans is wrong, Islam also teaches that oppression towards animals is wrong.
Islam gave animals rights at a time when animal rights were not recognized. Today the world is bringing awareness towards the rights of animals whereas Islam gave them their rights more than 1400 years ago. The most famous story about being kind to animals is seen when a cat came and slept on the robe of Prophet Muhammad(saw) while he was reading the Quran to the listeners. When it was time for the Prophet(saw) to get up, instead of disturbing the cat, he cut that piece of the robe and stood up. Today who would cut of a piece of their cloth so that the cat’s sleep would be undisturbed?
Prophet Muhammad(saw) encouraged people to be good towards the animals and forbade acts which are cruel. Oppression is an evil whether the one being oppressed is human or an animal. In Tirmidhi as well as Abu Dawood it is mentioned that Prophet Muhammad(saw) prohibited the act of inciting animals against each other. This act is practiced today as well where cocks and dogs are caused to fight with each other and people place their bets. Not only does this become a sin for it falls under the category of gambling but also because two animals are caused to fight against each other.
There are people who claim that Prophet Muhammad(saw) ordered the killing of all dogs. If one were to read the references they give it is indeed true that such an order was given. However these people will never quote the hadith which explains why such an order was given.
Ibn Mughaffal reported: Allah's Messenger (may peace be upon him) ordered the killing of dogs and then said: what is the trouble with them (the people of Medina)? How dogs are nuisance to them (the citizens of Medina)? He then permitted keeping of dogs for hunting and (the protection of) herds. In the hadith transmitted on the authority of Yahya, he (the Holy Prophet) permitted the keeping of dogs for (the protection of) herds, for hunting and (the protection of) cultivated land. – [Muslim Book 10, Chapter 31, #3814]
When one reads this hadith one gets to learn about the context of the order. The people of Medina complained that the dogs were being a nuisance to them. This is just like today where many countries have problems with street dogs. There have been many cases where these street dogs have bitten people and transmitted diseases like Rabies. Many have even died from this disease. Due to the complains by the people regarding these stray dogs, Prophet Muhammad(saw) ordered that such dogs who are hazardous to the people should be killed. Back in those days there were not any animal shelter facilities and thus this was the only way to safeguard the people. The hadith further on explains that all dogs were not to be killed and the permission to keep dogs was also given.
Restrictions on riding and carrying loads. Quoted from holy prophet of Islam "Muhammad" (PBUH) that there is no beast of burden that does not pray to God every morning so that Lord may bestow it an owner who would give it enough forage and water and would not overload it. Also, Abu Harirah quoted from the prophet of Islam, "Ride animals as much as it is necessary for your needs and do not use animals as your sedan chairs."
Moreover, Prophet Muhammad(saw) also instructed men not to overburden their domestic animals. Burdening a donkey with more load than that which he can easily carry is again a wrongful practice which was forbidden by Allah(swt). Even while sacrificing the animals, it is told that we are to use sharp knives and not blunt ones for the latter would cause pain and discomfort to the animals. Some people have suggested that the Islamic method of slaughtering the animal is cruel and should be stopped. This however was proven to be untrue as the animal dies a painless death. A study was carried out at the School of Veterinary Medicine by Professor Wilhelm Schulze and Dr. Hazim to detect the pain an animal feels when he is slaughtered by the Islamic way. The EEG recorded showed that with the Islamic way, the animal felt no pain and it was observed that most of the blood was thrown out of the body thus making the meat more hygienic as opposed to the captive bolt pistol stunning method. The conventional method was also observed to be painful to the animal.
The earth has been made for all the creatures that inhabit it and thus they are given their due rights by Islam.
And the earth hath He appointed for (His) creatures. – [Quran 55:10]
Islam takes great care when laying down its rules and regulation and has made sure that men do not behave with cruelty towards them. Even in a state of war, the Muslims are prohibited from killing the animals in the lands of the enemies and are also prohibited to burning or cutting down trees for no reason. Indeed Islam is a mercy for everyone. It is not only a religion but a complete way of life which even secures the rights of animals.
While the animal rights were being laid down by Allah(swt) through Prophet Muhammad(saw), the Prophet(saw) also narrated an incident regarding a woman who imprisoned a cat and made it starve to death.
Narated By 'Abdullah bin 'Umar : Allah's Apostle said, "A lady was punished because of a cat which she had imprisoned till it died. She entered the (Hell) Fire because of it, for she neither gave it food nor water as she had imprisoned it, nor set it free to eat from the vermin of the earth." – [Bukhari Vol.4, Book 56, #689]
This hadith clearly suggests that being brutal towards animals is a grave sin and Allah(swt) will punish him who treats the animals without kindness. It is obligatory for the owner of the animal to feed it. Many rights have been given to animals and Muslims are required to obey these guidelines for transgression would make them sinful. While oppressing humans is wrong, Islam also teaches that oppression towards animals is wrong.
Islam gave animals rights at a time when animal rights were not recognized. Today the world is bringing awareness towards the rights of animals whereas Islam gave them their rights more than 1400 years ago. The most famous story about being kind to animals is seen when a cat came and slept on the robe of Prophet Muhammad(saw) while he was reading the Quran to the listeners. When it was time for the Prophet(saw) to get up, instead of disturbing the cat, he cut that piece of the robe and stood up. Today who would cut of a piece of their cloth so that the cat’s sleep would be undisturbed?
Prophet Muhammad(saw) encouraged people to be good towards the animals and forbade acts which are cruel. Oppression is an evil whether the one being oppressed is human or an animal. In Tirmidhi as well as Abu Dawood it is mentioned that Prophet Muhammad(saw) prohibited the act of inciting animals against each other. This act is practiced today as well where cocks and dogs are caused to fight with each other and people place their bets. Not only does this become a sin for it falls under the category of gambling but also because two animals are caused to fight against each other.
There are people who claim that Prophet Muhammad(saw) ordered the killing of all dogs. If one were to read the references they give it is indeed true that such an order was given. However these people will never quote the hadith which explains why such an order was given.
Ibn Mughaffal reported: Allah's Messenger (may peace be upon him) ordered the killing of dogs and then said: what is the trouble with them (the people of Medina)? How dogs are nuisance to them (the citizens of Medina)? He then permitted keeping of dogs for hunting and (the protection of) herds. In the hadith transmitted on the authority of Yahya, he (the Holy Prophet) permitted the keeping of dogs for (the protection of) herds, for hunting and (the protection of) cultivated land. – [Muslim Book 10, Chapter 31, #3814]
When one reads this hadith one gets to learn about the context of the order. The people of Medina complained that the dogs were being a nuisance to them. This is just like today where many countries have problems with street dogs. There have been many cases where these street dogs have bitten people and transmitted diseases like Rabies. Many have even died from this disease. Due to the complains by the people regarding these stray dogs, Prophet Muhammad(saw) ordered that such dogs who are hazardous to the people should be killed. Back in those days there were not any animal shelter facilities and thus this was the only way to safeguard the people. The hadith further on explains that all dogs were not to be killed and the permission to keep dogs was also given.
Restrictions on riding and carrying loads. Quoted from holy prophet of Islam "Muhammad" (PBUH) that there is no beast of burden that does not pray to God every morning so that Lord may bestow it an owner who would give it enough forage and water and would not overload it. Also, Abu Harirah quoted from the prophet of Islam, "Ride animals as much as it is necessary for your needs and do not use animals as your sedan chairs."
Moreover, Prophet Muhammad(saw) also instructed men not to overburden their domestic animals. Burdening a donkey with more load than that which he can easily carry is again a wrongful practice which was forbidden by Allah(swt). Even while sacrificing the animals, it is told that we are to use sharp knives and not blunt ones for the latter would cause pain and discomfort to the animals. Some people have suggested that the Islamic method of slaughtering the animal is cruel and should be stopped. This however was proven to be untrue as the animal dies a painless death. A study was carried out at the School of Veterinary Medicine by Professor Wilhelm Schulze and Dr. Hazim to detect the pain an animal feels when he is slaughtered by the Islamic way. The EEG recorded showed that with the Islamic way, the animal felt no pain and it was observed that most of the blood was thrown out of the body thus making the meat more hygienic as opposed to the captive bolt pistol stunning method. The conventional method was also observed to be painful to the animal.
The earth has been made for all the creatures that inhabit it and thus they are given their due rights by Islam.
And the earth hath He appointed for (His) creatures. – [Quran 55:10]
Islam takes great care when laying down its rules and regulation and has made sure that men do not behave with cruelty towards them. Even in a state of war, the Muslims are prohibited from killing the animals in the lands of the enemies and are also prohibited to burning or cutting down trees for no reason. Indeed Islam is a mercy for everyone. It is not only a religion but a complete way of life which even secures the rights of animals.
Post #8
The summarization :
IF Allah commands the mankind to behave kindly and mercifully toward the animals . is he going to command his followers to kill women and children and old men ? no
Contrarily , Allah is commanding his followers to fight for them .
At Surah 4 :
74. Let those fight in the cause of Allah Who sell the life of this world for the hereafter. To him who fighteth in the cause of Allah,- whether he is slain or gets victory - Soon shall We give him a reward of great (value).
75. And why should ye not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)?- Men, women, and children, whose cry is: "Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from thee one who will protect; and raise for us from thee one who will help!"
76. Those who believe fight in the cause of Allah, and those who reject Faith Fight in the cause of Evil: So fight ye against the friends of Satan: feeble indeed is the cunning of Satan.
Which lead us to speak about the Laws of Wars , what Allah commanded his followers to do when they face the enemies .
Thanks .
IF Allah commands the mankind to behave kindly and mercifully toward the animals . is he going to command his followers to kill women and children and old men ? no
Contrarily , Allah is commanding his followers to fight for them .
At Surah 4 :
74. Let those fight in the cause of Allah Who sell the life of this world for the hereafter. To him who fighteth in the cause of Allah,- whether he is slain or gets victory - Soon shall We give him a reward of great (value).
75. And why should ye not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)?- Men, women, and children, whose cry is: "Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from thee one who will protect; and raise for us from thee one who will help!"
76. Those who believe fight in the cause of Allah, and those who reject Faith Fight in the cause of Evil: So fight ye against the friends of Satan: feeble indeed is the cunning of Satan.
Which lead us to speak about the Laws of Wars , what Allah commanded his followers to do when they face the enemies .
Thanks .
Post #9
( C ) : ALLAH IS JUSTICE , THE LAWS OF WARS
The Qur’ân makes it clear that it is permissible for people to fight back against those who attack them. Allah says: “Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.� [Sûrah al-Baqarah:190]
Allah says: “And why should ye not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)? Men, women, and children, whose cry is: ‘Our Lord! Rescue us from this town, whose people are oppressors, and raise for us from Thee one who will protect; and raise for us from Thee one who will help’.� [Sûrah al-Nisâ':75]
The Qur’ân also makes it clear that when the other party refrains from aggression, then it is not permissible to attack them. Allah says: “But if they cease, Allah is Oft-Forgiving, Most Merciful. And fight them on until there is no more tumult or oppression and there prevail justice and faith in Allah. But if they cease, let there be no hostility except to those who practice oppression.� [Sûrah al-Baqarah:192-193]
It is permissible to fight against oppression and persecution. This does not only apply to Islam and Muslims, because everyone has the right to worship Allah. Allah says: “To those against whom war is made, permission is given (to fight), because they are wronged – and verily Allah is Most Powerful for their aid – (They are) those who have been expelled from their homes in defiance of right – (for no cause) except that they say, ‘Our Lord is Allah’. Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure.� [Sûrah al-Hajj:39-40]
This clearly means that Muslims must fight to protect and defend people of other faiths, if they are in areas where the Muslims have effective power. All people must be free to worship Allah according to their own beliefs. They must be free to make their own choices. Allah says: “Let there be no compulsion in religion.� [Sûrah al-Baqarah:: 256]
and when the unbelievers ask for peace or to stop the war , Allah commanded his followers to accept their request : ((61. But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah. for He is One that heareth and knoweth (all things). )) [Surah Spoils Of War, Booty]
This brings us to the concept of jihâd. There is no such thing as “holy war� in Islam. This is a mistranslation of the word. Holy war is carried out to forcibly subject others to one’s religious beliefs. As we have seen, this is expressly forbidden in Islam. The word jihâd literally means struggle and applies to any colossal effort, not just to warfare. Jihâd may be against one’s own desires or evil inclinations.
Fighting in war can be jihâd, but under what conditions? Muslims fight in defense, but so do others. What makes such fighting a jihâd? The answer is that fighting only becomes jihâd if it is for the pleasure of Allah alone and according to the Law of Allah. Even fighting against people who attacked first will not be jihâd if the Muslims strike back in revenge. Jihâd has a self-restraint that has never been seen in any other form of warfare.
In the life of the Prophet Muhammad (peace be upon him), we have a practical example of how Islamic warfare – or jihâd – is to be carried out. When Prophet Muhammad (peace be upon him) began calling the people of Mecca to Islam, he was met with stiff resistance. He was severely persecuted along with his followers. Some of them were tortured on account of their faith and even killed. The situation grew progressively worse until the Muslims were forced to flee. They emigrated to Madinah, a city to the north whose inhabitants had accepted Islam. In Madinah, the first Islamic community was established, and from there Prophet Muhammad continued his mission of calling the people to Islam.
The Meccans still wanted to stop Muhammad (peace be upon him) and put an end to Islam. On many occasions they attacked Madinah and the Muslims had to fight back. During these battles we can see how fighting in Islam was conducted.
The Prophet Muhammad (peace be upon him) forbade the killing of non-combatants. Ibn `Umar, a Companion of Prophet Muhammad (peace be upon him), said: “I saw the body of a slain woman during one of the battles of the Prophet (peace be upon him), so he forbade the killing of women and children.� [Sahîh al-Bukhârî and Sahîh Muslim]
Rabâh b. Rabî` was another companion of the Prophet Muhammad (peace be upon him). He gave the following account of an incident that occurred during one of the battles: “We were with Allah’s Messenger (peace be upon him) during a battle and we saw people gathered together. He dispatched a man to find out why they were gathered. The man returned and said: ‘They are gathered around a slain woman.’ So Allah’s Messenger (peace be upon him) said: ‘She should not have been attacked!’ Khâlid b. al-Walîd was leading the forces, so he dispatched a man to him saying: ‘Tell Khâlid not to kill women or laborers’.� [Sunan Abî Dâwûd]
Allah’s Messenger (peace be upon him) used to say the following words to his troops before sending them to war: “Go forward in the name of Allah. Do not kill an elderly person, nor a child, nor a woman, and do not exceed the bounds.� [ al-Muwatta’]
From all this, it is easy to see Islam’s position on terrorism. Terrorism is a form of warfare whereby innocent people are specifically targeted to instill fear in a population. Therefore, Islam’s view on terrorism comes from the Islamic position on warfare. It is clear from what preceded that even during war, when the Muslims are fighting an aggressive enemy, they are never allowed to target civilians. This is strictly prohibited by Islamic Law. The killing of innocents is murder, even during times of war. The one who intentionally kills these innocent people is a murderer who deserves the punishment for murder. Terrorism is categorically prohibited in Islam.
Throughout Islamic history, the Muslim’s treatment of others in times of war was exemplary. Abû Bakr, a Companion of Prophet Muhammad (peace be upon him) and the first Caliph (president) that came after him, sent an army to Syria to fight the aggressive Roman legions and went out to give them words of encouragement. He said: “You are going to find a group of people who have devoted themselves to the worship of Allah (i.e. monks), so leave them to what they are doing.�
When `Umar, a companion of the Prophet Muhammad (peace be upon him) and the second Caliph, drove the Roman legions out of Jerusalem, the Muslims were welcomed as liberators. Even though the Muslims had conquered the land, they were not allowed to look upon the inhabitants of the land as their enemies. Their enemies were only the Romans who had aggressed against them. When `Umar entered Jerusalem as a conqueror, he came humbly and instead of dictating harsh terms to the people, brought a treaty that guaranteed the people of Jerusalem, who were predominantly Christian, their safety and freedom from all persecution. The following is from the treaty that he drafted for them:
“This is what `Umar, the Commander of the Faithful, grants to the people in peace. He grants them the safety of their persons, their churches, and their crosses… their churches will not be shut down nor destroyed. Nothing will be taken from them or from their crosses. They will not be compelled to abandon their faith nor shall any one of them be abused.�
Jihâd can never be fought for worldly gain, for conquest, or even for revenge.
Muslims must only fight to protect the lives, property, and freedoms of people, especially their freedom to worship Allah when that freedom is forcibly attacked. They are never allowed to attack innocent people, even when they are themselves attacked by the countrymen of those innocents. Any people that go against this established principle of Islamic Law and murder civilians are fighting against Islam and everything that it stands for. It is ludicrous for them to call this fighting a jihâd, a word that means striving in the cause of Islam. They are in fact murderers in the light of Islamic Law and should be treated as such.
The Qur’ân makes it clear that it is permissible for people to fight back against those who attack them. Allah says: “Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.� [Sûrah al-Baqarah:190]
Allah says: “And why should ye not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)? Men, women, and children, whose cry is: ‘Our Lord! Rescue us from this town, whose people are oppressors, and raise for us from Thee one who will protect; and raise for us from Thee one who will help’.� [Sûrah al-Nisâ':75]
The Qur’ân also makes it clear that when the other party refrains from aggression, then it is not permissible to attack them. Allah says: “But if they cease, Allah is Oft-Forgiving, Most Merciful. And fight them on until there is no more tumult or oppression and there prevail justice and faith in Allah. But if they cease, let there be no hostility except to those who practice oppression.� [Sûrah al-Baqarah:192-193]
It is permissible to fight against oppression and persecution. This does not only apply to Islam and Muslims, because everyone has the right to worship Allah. Allah says: “To those against whom war is made, permission is given (to fight), because they are wronged – and verily Allah is Most Powerful for their aid – (They are) those who have been expelled from their homes in defiance of right – (for no cause) except that they say, ‘Our Lord is Allah’. Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure.� [Sûrah al-Hajj:39-40]
This clearly means that Muslims must fight to protect and defend people of other faiths, if they are in areas where the Muslims have effective power. All people must be free to worship Allah according to their own beliefs. They must be free to make their own choices. Allah says: “Let there be no compulsion in religion.� [Sûrah al-Baqarah:: 256]
and when the unbelievers ask for peace or to stop the war , Allah commanded his followers to accept their request : ((61. But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah. for He is One that heareth and knoweth (all things). )) [Surah Spoils Of War, Booty]
This brings us to the concept of jihâd. There is no such thing as “holy war� in Islam. This is a mistranslation of the word. Holy war is carried out to forcibly subject others to one’s religious beliefs. As we have seen, this is expressly forbidden in Islam. The word jihâd literally means struggle and applies to any colossal effort, not just to warfare. Jihâd may be against one’s own desires or evil inclinations.
Fighting in war can be jihâd, but under what conditions? Muslims fight in defense, but so do others. What makes such fighting a jihâd? The answer is that fighting only becomes jihâd if it is for the pleasure of Allah alone and according to the Law of Allah. Even fighting against people who attacked first will not be jihâd if the Muslims strike back in revenge. Jihâd has a self-restraint that has never been seen in any other form of warfare.
In the life of the Prophet Muhammad (peace be upon him), we have a practical example of how Islamic warfare – or jihâd – is to be carried out. When Prophet Muhammad (peace be upon him) began calling the people of Mecca to Islam, he was met with stiff resistance. He was severely persecuted along with his followers. Some of them were tortured on account of their faith and even killed. The situation grew progressively worse until the Muslims were forced to flee. They emigrated to Madinah, a city to the north whose inhabitants had accepted Islam. In Madinah, the first Islamic community was established, and from there Prophet Muhammad continued his mission of calling the people to Islam.
The Meccans still wanted to stop Muhammad (peace be upon him) and put an end to Islam. On many occasions they attacked Madinah and the Muslims had to fight back. During these battles we can see how fighting in Islam was conducted.
The Prophet Muhammad (peace be upon him) forbade the killing of non-combatants. Ibn `Umar, a Companion of Prophet Muhammad (peace be upon him), said: “I saw the body of a slain woman during one of the battles of the Prophet (peace be upon him), so he forbade the killing of women and children.� [Sahîh al-Bukhârî and Sahîh Muslim]
Rabâh b. Rabî` was another companion of the Prophet Muhammad (peace be upon him). He gave the following account of an incident that occurred during one of the battles: “We were with Allah’s Messenger (peace be upon him) during a battle and we saw people gathered together. He dispatched a man to find out why they were gathered. The man returned and said: ‘They are gathered around a slain woman.’ So Allah’s Messenger (peace be upon him) said: ‘She should not have been attacked!’ Khâlid b. al-Walîd was leading the forces, so he dispatched a man to him saying: ‘Tell Khâlid not to kill women or laborers’.� [Sunan Abî Dâwûd]
Allah’s Messenger (peace be upon him) used to say the following words to his troops before sending them to war: “Go forward in the name of Allah. Do not kill an elderly person, nor a child, nor a woman, and do not exceed the bounds.� [ al-Muwatta’]
From all this, it is easy to see Islam’s position on terrorism. Terrorism is a form of warfare whereby innocent people are specifically targeted to instill fear in a population. Therefore, Islam’s view on terrorism comes from the Islamic position on warfare. It is clear from what preceded that even during war, when the Muslims are fighting an aggressive enemy, they are never allowed to target civilians. This is strictly prohibited by Islamic Law. The killing of innocents is murder, even during times of war. The one who intentionally kills these innocent people is a murderer who deserves the punishment for murder. Terrorism is categorically prohibited in Islam.
Throughout Islamic history, the Muslim’s treatment of others in times of war was exemplary. Abû Bakr, a Companion of Prophet Muhammad (peace be upon him) and the first Caliph (president) that came after him, sent an army to Syria to fight the aggressive Roman legions and went out to give them words of encouragement. He said: “You are going to find a group of people who have devoted themselves to the worship of Allah (i.e. monks), so leave them to what they are doing.�
When `Umar, a companion of the Prophet Muhammad (peace be upon him) and the second Caliph, drove the Roman legions out of Jerusalem, the Muslims were welcomed as liberators. Even though the Muslims had conquered the land, they were not allowed to look upon the inhabitants of the land as their enemies. Their enemies were only the Romans who had aggressed against them. When `Umar entered Jerusalem as a conqueror, he came humbly and instead of dictating harsh terms to the people, brought a treaty that guaranteed the people of Jerusalem, who were predominantly Christian, their safety and freedom from all persecution. The following is from the treaty that he drafted for them:
“This is what `Umar, the Commander of the Faithful, grants to the people in peace. He grants them the safety of their persons, their churches, and their crosses… their churches will not be shut down nor destroyed. Nothing will be taken from them or from their crosses. They will not be compelled to abandon their faith nor shall any one of them be abused.�
Jihâd can never be fought for worldly gain, for conquest, or even for revenge.
Muslims must only fight to protect the lives, property, and freedoms of people, especially their freedom to worship Allah when that freedom is forcibly attacked. They are never allowed to attack innocent people, even when they are themselves attacked by the countrymen of those innocents. Any people that go against this established principle of Islamic Law and murder civilians are fighting against Islam and everything that it stands for. It is ludicrous for them to call this fighting a jihâd, a word that means striving in the cause of Islam. They are in fact murderers in the light of Islamic Law and should be treated as such.
Post #10
The summarization :
The enemies of the most merciful Allah did not let any illegal way to attack him and his chosen religion for the mankind .
Allah says about them : ((32. Fain would they extinguish Allah.s light with their mouths, but Allah will not allow but that His light should be perfected, even though the Unbelievers may detest (it). ))
They used the media to spread false things about Allah and about Islam , that is Islam is bloody religion , evil . commands his followers to kill different faiths . and Islam had spread by sword . and they never leave any opportunity [ interviews , reports , news , articles , ….. ] without attacking Islam by lies .
But what is happening is the opposite , around the world many people converted to Islam after they knew the greatness of Allah and his mercy to the mankind .
((33. It is He Who hath sent His Messenger with guidance and the Religion of Truth, to proclaim it over all religion, even though the Pagans may detest (it). )) surah 9
And the end of their actions against Allah : ((36. The Unbelievers spend their wealth to hinder (man) from the path of Allah, and so will they continue to spend; but in the end they will have (only) regrets and sighs; at length they will be overcome: and the Unbelievers will be gathered together to Hell;- ))
The enemies of the most merciful Allah did not let any illegal way to attack him and his chosen religion for the mankind .
Allah says about them : ((32. Fain would they extinguish Allah.s light with their mouths, but Allah will not allow but that His light should be perfected, even though the Unbelievers may detest (it). ))
They used the media to spread false things about Allah and about Islam , that is Islam is bloody religion , evil . commands his followers to kill different faiths . and Islam had spread by sword . and they never leave any opportunity [ interviews , reports , news , articles , ….. ] without attacking Islam by lies .
But what is happening is the opposite , around the world many people converted to Islam after they knew the greatness of Allah and his mercy to the mankind .
((33. It is He Who hath sent His Messenger with guidance and the Religion of Truth, to proclaim it over all religion, even though the Pagans may detest (it). )) surah 9
And the end of their actions against Allah : ((36. The Unbelievers spend their wealth to hinder (man) from the path of Allah, and so will they continue to spend; but in the end they will have (only) regrets and sighs; at length they will be overcome: and the Unbelievers will be gathered together to Hell;- ))
