Misconceptions On Human Rights In Islam

http://www.ebnmaryam.com/vb/clientsc...ges/extra3.gif


Misconceptions On Human Rights In Islam
by: Abdulrahman A. Al-Sheha.

---

A Word on Public Rights and Duties

Islam instructs Believers to share the concerns and the trials of his Muslim brethren all over the world and assist them to the possible extent. His support to his fellow-Muslims is not confined to any specific locality. In fact, it is universal. It disregards all geographical barriers. This is based on the instructions of Allah's Messenger:“ A Believer to the other is like the bricks of one building. A brick tightens and straightens the other. Allah's Messenger (peace and blessings of Allah be upon him), upon saying this statement, mingled the fingers of both his hands”[58].

Furthermore, Islam directs a Muslim to entertain good faith to his fellow Muslim brethren. This is based on the instructions given by Allah's Messenger (peace and blessings of Allah be upon him):“ Avoid suspicion. Suspicion is the worst lie. Do not follow the bad news, shortcomings and deficiencies of your Muslim brethren. Do not spy upon your Muslim brethren. Do not compete [with evil minds and intentions] against your Muslim brethren. Do not hate your Muslim brethren. Do not turn away from your Muslim brethren [when they are in need for your help and assistance]. Oh slave servants of Allah! Be [good] brethren to one another, as He (subhanahu wa ta'ala) commanded you to be. A Muslim is a brother to another Muslim. A Muslim must be just to his Muslim brother. A Muslim must not let him down and forsake his assistance. A Muslim must not discern or expose his Muslim brethren [in any possible way or mean]. Every thing that a Muslim possesses is unlawful for other Muslims to use [without prior approval of the owner] or abuse [for no due right]. Piety [Righteousness] is in here, pointing out to his chest [for heart] (peace and blessings of Allah be upon him). Piety is here. It is a sufficient evil for a Muslim to expose his Muslim brother. Everything that a Muslim owns or possess is unlawful for another Muslim [to tamper with]; his blood [i.e. killing on another], his protected items [in terms of dignity, honor and family members], and his wealth or possessions. Truly, Allah (subhanahu wa ta'ala) does not care to look at your bodies, shapes or forms, but rather He (subhanahu wa ta'ala) is concerned with your hearts, deeds and actions”[59].

This is also based upon another guidelines of Allah's Messenger (peace and blessings of Allah be upon him) that declares:“ A Muslim will not become a fully true Believer until he likes for others what he likes for himself”[60].

These public rights however are common to all members of the Islamic society as in the following subsctions:

1. The Rights of a Ruler towards the Public

This right is simply based on the contents of the verse of the Glorious Qur'ân, Sura Nisa (The Women) 4:59 the meaning of which is translated as:“ Oh you who believe! Obey Allah, and obey the Messenger, and those charged with authority among you”.

The followings are some of the directives required from a Muslim to observe:
Obedience to the ruler so long as he does not command to do an evil act. This is based on the instructions of Allah's Messenger (peace and blessings of Allah be upon him):“ Listen and obey, even if a slave man from Ethiopia has been appointed [as a ruler] so long as he acts according to the Divine Book of Allah”[61].


Therefore, a Muslim ruler's obedience, who is acting in accordance with the Divine Book of Allah, is an extension to the obedience of Allah (subhanahu wa ta'ala) , and vise versa. Any act of disobedience to the commands of a ruler, who is acting in accordance to the Book of Allah (subhanahu wa ta'ala) , is, in reality, an act of disobedience to Allah (subhanahu wa ta'ala).


Extending and offering a sincere advice: A Muslim leader must be offered sincere advice for the welfare of the community. A Muslim ruler must be given good counsel that benefits him, the community and the entire nation. A Muslim ruler must be reminded about the essential needs that are lacking for public. This is based on the directives in the Glorious Qur'ân, Sura Taha 20:44 the meaning of which is translated as:“ But speak to him mildly; perhaps he may take warning or fear (Allah)”. The followers and peoples must support a Muslim ruler during crises. Muslim is commanded to comply with their leader/governor and not forsake him and not even provoke people against him in order to instigate troubles and evils. Aside from the fact that one has not given his pledges of allegiance to that ruler, he must not defect from a leader during troublesome times. This is based on the instruction of Allah's Messenger (peace and blessings of Allah be upon him):“ If a person comes to you, while a single leader, attempting to split your unity, then kill him”[62].

2. Rights of the People towards the Government

The Muslims in an Islamic state have certain rights towards their government. These rights may be summarized as follows:

Absolute Justice: This entails that every person is to be given his fair treatment in the Islamic society. All individuals who are entitled for specific rights may be given their due rights. All individuals who are required to perform certain duties must be treated fairly and without any bias. Responsibilities among individuals must also be distributed justly and fairly. No individual, class of people, category of group, or section must be given any priority or any type of preference over the others. This is based on the instructions given by Allah's Messenger (peace and blessings of Allah be upon him):“ The most beloved to Allah (subhanahu wa ta'ala) on the Day of Judgement, and the closest to Him (subhanahu wa ta'ala) is a just ruler/governor or judge. Similarly, the most hateful to Allah (subhanahu wa ta'ala) and the most distant from Him (subhanahu wa ta'ala) is an assertive and tyrant ruler”[63].

Consultation: People have the right to be consulted. People in an Islamic society have the right to be consulted on issues that concern their economic and social affairs. However, consultation should be done in an ordinary form. Public must be given the opportunity to express their viewpoints and ideas concerning issues related to the Islamic community and society. Such viewpoints may be accepted if they serve public interest. This is based on the event when Allah's Messenger (peace and blessings of Allah be upon him) did take the advice of his Companion. One of the regular ordinary Muslims asked the Messenger during the Battle:“ Oh Prophet of Allah. Is this a place that Allah (subhanahu wa ta'ala) commanded you to camp at, and we have no choice of changing it? Alternatively, is it the war strategy and plan? Allah's Messenger (peace and blessings of Allah be upon him) replied promptly:No. It is not. But, it is rather my war strategy. The man who asked suggested:Oh Prophet of Allah! This is not the right choice of place for the fighting camp. Let us search for the closest water reservoir to our enemies and camp there. Thus, we must bury all other water resources [if we can]. Then, we must build a basin or a water reservoir for our party. Then, we can start the battle. We will have the access to water, but our enemies will not. Thus we can drink and use the available water while our enemies cannot. Allah's Messenger (peace and blessings of Allah be upon him) commented: You have certainly given the best advice”[64].

Islamic ruling: The basis for the Islamic ruling and legal rulings is Shariah, Islamic law. The constitution of the Muslim ruler must be based on Qur'ân, Sunnah, and all of the Islamic judicial sources. There should be no room for personal opinion if an authenticated text is available. Spontaneous opinions may prove errors at times, although it may be productive at other times. Here is an incident where the second Caliph Omar bin Al-Khattab (may Allah be pleased with him), after he became the ruler of Muslims, addressed the man who killed his own brother, Zaid bin Al- Khattab (may Allah be pleased with him) whose name is Abu Maryann al-Saloole, saying, 'By Allah! I shall not love you until the earth [becomes] in love with blood [meaning that this is impossible]. The killer asked, 'would this prevent me from obtaining any of my rights [as a Muslim]?' Omar (may Allah be pleased with him) promptly replied: 'No.' The killer commented: [I guess] only woman weep for love! 'Don't you worry!'.

Open door policy: A Muslim ruler must not have a close door policy. A Muslim governor must not be aloof and distant from his people. A Muslim governor must not assign middle people who are partial choosing some people to permit to see the governor, while preventing others. This is based on the instructions of Allah's Messenger (peace and blessings of Allah be upon him):“ Whosoever is entrusted with leadership over Muslim's affairs, yet hides away from them and does not respond to their needs, Allah (subhanahu wa ta'ala) will hide Himself away from such a governor on the Day of Judgement, causing him to suffer his own poverty and need”[65].

Mercy for people: A Muslim ruler must be kind and merciful to his people and people. He must not overburden them beyond their abilities. A Muslim governor must not make it difficult for his people to live and survive in the society. A Muslim governor must treat an elder man like a father, a youngster like a son and a person of equal age as brother. A Muslim governor must be respectful to the elders, kind, merciful to the youngsters, and considerate to individuals of his age group. This is based on the instructions given in the verse of the Glorious Qur'ân, Sura Al-Imran 3:159 the meaning of which is translated as:“ It is part of the Mercy of Allah that you deal gently with them. Were you severe or harsh-hearted, they would have broken away from about you: so pass over (their faults), and ask for (Allah's) forgiveness for them; and consult them in affairs (of moment)”.

It is also based on the guidelines given by Allah's Messenger (peace and blessings of Allah be upon him):“ Those who are merciful [and kind to other] may Allah be Merciful [and kind] to them. Be [kind and] merciful to people on earth, then Allah (subhanahu wa ta'ala) will be [more] merciful to you”[66].

In fact, Omar bin al Khattab (may Allah be pleased with him) the second Muslim Caliph once said, 'By Allah! Has a female mule tripped in Iraq, I was afraid to be asked by Allah (subhanahu wa ta'ala) [on the Day of Judgement], " Oh Omar! Why did not you pave the way for the she mule.

3. Rights towards Neighbors

Allah (subhanahu wa ta'ala) ordained in the Glorious Qur'ân Sura Nisa (Women) 4:36 the meaning of which is translated as:“ Serve Allah, and join not any partners with Him; and do good to parents, kinsfolk, orphans, those in need, neighbors who are near neighbors who are strangers, the companion by your side, the wayfarer (you meet) and what your right hands possess: for Allah loves not the arrogant, the vainglorious”.

Allah's Messenger (peace and blessings of Allah be upon him) illustrated the rights of a neighbor as follows:“ Do you know what are rights of a neighbor? [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 situation.] If your neighbor is happy on certain gain, then congratulate him. If your neighbor is suffering a calamity, then offer him condolence. If your neighbor dies, then be at his funeral [if you can.] Do not raise your building over his building causing him a lack of 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.] If you buy fruits [while he does not have the means to buy, or not] then offer him a little present of the fruit. If you do not want to offer him a present of your fruit, then bring it in the house [in an unnoticeable way.] Do not permit your child, later, to carry the fruit you bought and drag his son and tease him with it”[67].

Furthermore, Islam classifies neighbors into three categories as follows:
A relative neighbor. This type of neighbor has three rights over you the right of kin, the right of neighbor and the right of Islam.

A Muslim neighbor has two rights: the right of a neighbor and the right of Islam.

A non-Muslim neighbor however enjoys only the right of being a neighbor. Abdullah bin Omar (may Allah be pleased with him) , a well-known leading Companion and scholar of Islam, came home once. He found that his family members have slaughtered a sheep. He, immediately asked, 'Did you offer some of the sheep's meat as a present to our Jew neighbor? As I heard Allah's Messenger (peace and blessings of Allah be upon him) saying:“ Angle Gabriel (peace and blessings of Allah be upon him) continued to recommend me to be kind to my neighbor until I thought that he is going to let him be a heir [of my inheritance]”[68].

4. Rights to the Friends

Friends do enjoy certain rights according to Islam. This is based on the guiding directives of Allah's Messenger (peace and blessings of Allah be upon him):“ The best of friend and the best of neighbors is the best to them”[69].
5. Rights to the Poor

The poor and the needy enjoy rights in the Islamic society. In fact, Allah (subhanahu wa ta'ala) praises those who spend for His cause in order to help the poor and the needy in the Islamic society. This is based on the instructions of the verse the Glorious Qur'ân, Sura al-Ma'arej 70:24-25 the meaning of which is translated as:“ And those in whose wealth is a recognized right. For the (needy) who asks and him who is prevented (for some reason from asking)”.

Islam regards the charity given to the poor and the needy as the best deeds. Moreover, Islam warns those who conceal and save up their wealth and do not spend for the cause of Allah (subhanahu wa ta'ala). This is based on the verse in Qur'ân, Baqarah (The Cow) 2:177 the meaning of which is translated as:“ It is not [considered an act of] righteousness that you turn your faces towards East or West. But it is righteousness to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity, to fulfil the contracts which you have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the God-fearing”.

For this reason Zakah was prescribed as one of the basic tenants of Islam. Zakah is a set percentage of the accumulated income that is saved for one year. Muslims, willingly, offer the due amount, in obedience to Allah's Commands. They pay it to the poor and the needy. Zakah is obligatory upon those who possess the appropriate amount on which Zakah is due. This is based on the verse Allah (subhanahu wa ta'ala) stated in the Glorious Qur'ân, Sura al-Bai-yinah (The Evidence) 98:5 the meaning of which is translated as:“ And they have been commanded no more than this: to worship Allah, offering Him sincere devotion, being True (in faith); to establish regular Prayer; and to practice regular Charity; and that is the Religion right and Straight”.

If a Muslim denies the payment of Zakah he/she will be declared as a Disbeliever. Furthermore, if a Muslim refuses, openly and publicly, to pay the due amount of Zakah to the deserving individuals, a Muslim ruler must wage war against such people until they pay it properly. Refusing to pay the due Zakah will harm the needy and the poor section of people in the Islamic society who are entitled to this right. Based on this, Abu Bakr (may Allah be pleased with him), the second Muslim rightly guided Caliph, waged war against the group who rejected Zakah and refused to pay it. Abu Bakr (may Allah be pleased with him), declared his popular statement, 'By Allah! Have those rejecters of Zakah, refused to pay the value of a leach, which they offered before to the Prophet (peace and blessings of Allah be upon him), I shall fight them for it [i.e., until they pay the full due amount]'.

Zakah is prescribed with the following principles and conditions:
Zakah payer must possess 'Nisab', the appropriate amount as stipulated in the Islamic Shariah. This amount must be over and above the needs of the owner. The basic needs are defined as food, shelter, transportation and proper clothing.

A period of one-year [i.e., 365 days], must pass while the owner maintains this amount in his possession, and he is in no need for it to pay for his essential needs. If less than a year passes Zakah will not be required.
Islam defines the types of people who are entitled to receive Zakah. This is based on the verse in the Glorious Qur'ân Sura al-Tawbah (The Repentance) 7:60 the meaning of which is translated as:“ Alms are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to the truth); for those in bondage and in debt; in the cause of Allah; and for the wayfarer: (thus is it) ordained by Allah, and Allah is full of knowledge and wisdom”.

Zakah is estimated at %2.5 of the total unused funds for one year. Islam imposes Zakah in order to uproot poverty from the Islamic society, treat the resulting problems stemming from poverty such as: theft, murder, attacking people and their properties. In addition, it revives the mutual social welfare and support among members of the Islamic society. Furthermore, Zakah is used to fulfil the needs of the needy, the destitute and to pay the debts of those who in debts and are not able to pay their debts for a sound and legitimate reason. Moreover, the payment of Zakah purifies one's heart, soul and wealth as well. An owner of a wealth will become less greedy and niggardly when he/she pays this due amount to the poor and needy people in the society. Furthermore, a payer will become less keen to possess and own selfishly, forgetting his poor. The Almighty Allah states in the Glorious Qur'ân Sura al-Taghabun 64:16 the meaning of which is translated as:“ And those saved from the covetousness of their own souls; they are the ones that achieve prosperity”.

In addition, Zakah purifies the hearts of those who are less affluent. The poor and the needy will have less hatred, jealousy and bitterness against the rich and wealthy class of people of the society. For, they notice that they are paying their dues and sharing concerns to their poor brethren.

The Almighty Allah warns those who refuse to pay their due Zakah against a severe punishment. The Almighty Allah states in the Glorious Qur'ân Sura Al-Imran 3:180 the meaning of which is translated as:“ And let not those who covetously withhold of the gifts which Allah has given them of His Grace, think that it is good for them: nay, it will be the worse for them; soon shall the things which they covetously withheld be tied to their necks like a twisted collar, on the Day of Judgment. To Allah belongs the heritage of the heavens and the earth; and Allah is well-acquainted with all that you do”.

6. Rights to the Laborers

Islam has defined a set of rules and regulations on labor and the labor force. An employer, according to Islamic teachings, must establish kind relationships with his employees and labor work force. Such a relationship must be based on equality, goodwill and brotherhood of Islam. This is based on the Hadith of Allah's Messenger (peace and blessings of Allah be upon him):“ Your workers are your brethren. The Almighty Allah placed them under you [for your services]. Whosoever has one [of his brethren] under him [working for him] must feed him of what he eats, clothe him of what he clothes himself and do not assign them to do what they cannot do. If you do, then help them”[70].

Furthermore, Islam upholds the honor and the dignity of the workers. Allah's Messenger (peace and blessings of Allah be upon him) is reported to have said:“ The best [or most pure] of income is that which results from honest [and sincere] labor”[71].

Moreover, Islam requires an employer to declare the wages to the worker before the worker embarks on the required work [72].

Allah's Messenger (peace and blessings of Allah be upon him) has assured the rights of the worker and his wages he is going to receive. Allah's Messenger (peace and blessings of Allah be upon him) is reported to have said:“ I am the adversary of three [types of] people on the Day of Judgement. …and a man who employs a worker but does not pay him his [full] wages” [73].

In fact, Allah's Messenger (peace and blessings of Allah be upon him) has instructed employers to pay the wages of his worker before his sweat dries out [74]. Moreover, Allah's Messenger (peace and blessings of Allah be upon him) orders employers not to assign their workers what they are unable to do. If they do assign them, however, they should either help them physically, or support them financially, with over time, per se.
7. Rights to the Employers

Islam equally requires workers to maintain good relation with their employer. Islam requires workers to fulfil their duties towards their employer to the best of their abilities and talents. Workers must not neglect, or harm, their employer or his work in any way. Allah's Messenger (peace and blessings of Allah be upon him) is reported to have said:“ the Almighty Allah likes a worker to be perfect in his work”[75].
8. Rights towards Other Creatures

All pet animals kept must be well fed, decently cared for and kindly treated. Allah's Messenger (peace and blessings of Allah be upon him) is reported to have said:“ A woman was made to enter the fire of Hell because of a cat. She locked the cat until the cat died. The woman did not feed the cat, or offered it water to drink and neither permitted her to roam around eating what it can find”[76].

All animals must be well treated according to Islamic teachings. Load-carrying animals must not be over-loaded in such a manner that they cannot bear the load. Animals must not be tortured, hurt or beaten for any reason. Allah's Messenger (peace and blessings of Allah be upon him) is reported to have said:“ the Almighty Allah curses a person who burns an animal for marking”[77].

Islam prohibits people to set an animal a live target, causing the poor and innocent animal to be tortured. It is reported that Ibn Omar (may Allah be pleased with him) passed by a group of the Korishites young-men who set a bird as an aiming target. Ibn Omar (may Allah be pleased with him) asked about the person who did so. Then commented, 'May Allah curse the person who set this bird as an aiming target.' In that, Ibn Omar (may Allah be pleased with him) referred to the Hadith of Allah's Messenger (peace and blessings of Allah be upon him):“ May Allah curse a person who sets a living being as an aiming target”[78]. Islam condemns people who mutilate animals after killing them [for no justifiable reason] [79].

Islam also forbids frightening animals or harming them. This is based on the Hadith reported by Ibn Masoud (may Allah be pleased with him), 'We were in a group in the company of Allah's Messenger (peace and blessings of Allah be upon him). He (peace and blessings of Allah be upon him) went away to answer the call of nature. While he was away, we noticed a female bird, along with two little birds of hers. We took the two little birds. The mother bird hovered over Allah's Messenger (peace and blessings of Allah be upon him). When Allah's Messenger (peace and blessings of Allah be upon him)returned back, he noticed what we had done. He (peace and blessings of Allah be upon him) asked:“ Who was the one who abducted the two little birds of this mother bird causing her to be sad and mournful? Return the two little birds to their mother”[80].

Islam, furthermore, commands to ease the slaughtering of a live animal, which is slaughtered for eating. In fact, Islamic teachings prevent a Muslim slaughterer to sharpen his knife before the sight of the animal to be slaughtered, or while other animals are watching. Furthermore, animals, which are to be killed, must not be broken by the neck or even skinned before they die completely. However, Islam dictates that some harmful animals and/or insects are to be killed. This is so because the human being comes in the first place among all other creatures. Man's life in the Sight of Allah (subhanahu wa ta'ala)is sacred and significant. Man is the most honorable creation in the Sight of Allah (subhanahu wa ta'ala). Therefore, if the animals' rights are important in the Sight of Allah (subhanahu wa ta'ala), the rights of the human being in His Sight are more important. As pointed out earlier, man is the crown of the creation. The Almighty Allah states in the Glorious Qur'ân Sura Isra (The Night Journey) 17:70 the meaning of which is translated as:“ We have honored the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors, above a great part of Our Creation”.

Islam, in fact, emphasizes merciful treatment to animals. In fact, Islam regards kind treatment to animals and other helpless creatures as one of the cause expiating sins and be admitted to the Almighty's Jannah, Paradise. Furthermore, Allah's Messenger (peace and blessings of Allah be upon him) is reported to have said:“ While a man[81] was on his way [crossing a desert] he suffered a tremendous thirst. In search for water, he found a well. He climbed down the well [with difficulty], drank his fill and came out. At the top of the well, the man noticed a stray dog, which was licking the dirt out of severe thirst. The man thought to himself: I believe this dog is suffering the same thirst I suffered [if not more]. Not finding any utensil to fill water with for the crying thirsty dog, the man took off his shoe, climbed down the well again, filled his shoe with water, holding the shoe by his teeth, the man climbed up the well again. At the top of the well, the man offered the thirsty dog whatever water he could gather in his shoe. The Almighty Allah, looking down with Mercy at this man and what he did for the stray thirsty dog, He appreciated what the man had done of a good action and pardoned his sins. The Companions who were present with the Prophet (peace and blessings of Allah be upon him) inquired, Oh Messenger of Allah! Are we rewarded for what we do for animals? He (peace and blessings of Allah be upon him) replied: Yes, indeed. There is a reward for [any good action] you do [to help] a living and breathing animal”[82].

As for plants and trees, Islam permits to benefit from the fruit of trees. However, Islam forbids cutting a tree, pulling it or even breaking their branches for no sound reason. If there is no need to cut off a tree, one should not cut it. On the contrary, Islam commands preserving trees, particularly in any reproduction process or activities and help increase growing more trees. This is based on the Hadith reported by Imam Ahmad that Allah's Messenger (peace and blessings of Allah be upon him) said:“ If the Hour [the Day of Judgement] took place [and you recognize the Event], while a man is holding a palm-tree seedling [to plant in the dirt], let him, if he can, plant it [in the soil] before leaving this life”[83].

Moreover, Islam considers the act of planting useful plants and beneficial trees as one of the good deeds for which a man is blessed and rewarded for. This is based on the Hadith reported of Allah's Messenger(peace and blessings of Allah be upon him):“ Never a Muslim plants a tree [or a plant] of which birds, human beings or even animals eat of, but a reward [good deed] is recorded [or given] to the planting person”[84].

Islam, furthermore, regulates certain rights, even for roadside and public passages. Allah's Messenger (peace and blessings of Allah be upon him) is reported to have said:“ Avoid [at any cost] sitting on roadsides [or sidewalks]”. The Companions, who were present at the time, commented, 'Oh Messenger of Allah! Roadsides [sidewalks] are outlets for us where we can sit, enjoy and talk. We cannot avoid them. Allah's Messenger (peace and blessings of Allah be upon him) upon hearing this comment replied:“ If you cannot avoid sitting on sidewalks, then, you must offer the sidewalks their due rights”. The Companions then inquired, 'Oh Messenger of Allah! What are the rights of the sidewalks?' Allah's Messenger (peace and blessings of Allah be upon him) replied:“ You must lower your gaze [when a female crosses or passes by], you should avoid causing any harm to any one, you should return the greetings [if a passer-by greets you], you should enjoin good and forbid evil”[85].

In addition, Allah's Messenger (peace and blessings of Allah be upon him) is reported to have said:“ Removing any harmful items of the road is a charitable act [which is rewarded and cherished by Allah]”[86].

Besides, Allah's Messenger (peace and blessings of Allah be upon him) is reported to have instructed:“ Avoid the two curse causing items. [acts, when done, cause a curse to be offered against the doer]”. The Companions, who were present at the time, inquired, 'Oh Messenger of Allah! What are these curse causing items?'Allah's Messenger (peace and blessings of Allah be upon him) replied:“ These are, the person who answers the call of nature on the public passages [or pedestrians], and the person who answers the call of nature [urinates or relieves oneself] in shady places where people seek rest [and enjoyment]”[87].

However, if these rules or rights were not enforced, they would have remained ideals and dreams only in the minds of people. If there is no authority to enforce, they will remain only utopian ideals. Some persons are inclined to non-compliance of such commands. They need an authority to exert power. It is reported that Allah's Messenger (peace and blessings of Allah be upon him) said:“ You should stop an ignorant person from doing evil. You should force such an ignorant person to enjoin good, or else, Allah (subhanahu wa ta'ala) shall soon expedite a speedy punishment against you”. The Almighty Allah therefore, in order to preserve and maintain such human rights in the Islamic society, has revealed unto His Messenger pertinent commandments. Allah (subhanahu wa ta'ala) commands not to exceed these limits. Furthermore, Allah (subhanahu wa ta'ala) set punishments and laws, which are known as Hudood (prescribed punishments) or capital punishment, or even impose a specific punishment in the Hereafter [in the next world] in terms of a severe torture in the Hellfire.

We will list below only a few of the commandments of "Do's" and "Don't" that Islam established:

Islam bans killing or murdering any human being. Islam categorizes such an act as 'one of the major sins in Islam'. This is based on the verse in the Glorious Qur'ân Sura Isra (The Night Journey) 17:33 the meaning of which is translated as:“ Nor take life, -which Allah has made sacred-, except for just cause. And, if anyone is slain wrongfully, We have given his heir authority (to demand Qisas or to forgive): but let him not exceed bounds in the matter of taking life; for he is helped (by the law)”.

Islam prohibits any acts of aggression against the honor, the dignity and the privacy of people. In fact, such acts of aggression are also known as major sins in Islam. The Almighty Allah states in the Glorious Qur'ân Sura Isra (The Night Journey) 17:32 the meaning of which is translated as:“ Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils)”.

Islam, further, bans all types of actions that are categorized as shameful acts, or a mean to promote indecencies in a society. Therefore, all acts that lead to such indecent acts are also banned according to Islam. The Almighty Allah states in the Glorious Qur'ân Sura An'am (The Cattle) 6:151 the meaning of which is translated as:“ Say: Come, I will rehearse what Allah has (really) prohibited you from: join not anything as equal with Him; be good to your parents; kill not your children on a plea of want -We provide sustenance for you and for them- come not nigh to shameful deeds, whether open or secret; take not life, which Allah has made sacred, except by way of justice and law: thus does He command you, that you may learn wisdom”.

Allah (subhanahu wa ta'ala)prohibits all types of aggression against the wealth and properties of others. Therefore, all forms of theft and cheating or else are banned in Islam. This is based on the Hadith of Allah's Messenger (peace and blessings of Allah be upon him):“ Whosoever, cheats us is not one of us”[88].

Usury is also banned in Islam. The Almighty Allah states in the Glorious Qur'ân Sura Baqarah (The Cow) 2:275 the meaning of which is translated as:“ That is because they say: Trade is like usury, but Allah has permitted trade and forbidden usury”.

Furthermore, Allah (subhanahu wa ta'ala) forbids all kinds of deception and betrayals. The Almighty Allah states in the Glorious Qur'ân Sura Anfal (War Booties) 7:27 the meaning of which is translated as:“ Oh you that believe! Betray not the trust of Allah and the Messenger, nor misappropriate knowingly things entrusted to you”.

Additionally, Islam controls monopoly. This is based on the Hadith of Allah's Messenger (peace and blessings of Allah be upon him):“ None monopolizes but a wrong doer”[89].

Islam, further, bans all types of bribery and kickbacks. This is based on the Hadith of Allah's Messenger (peace and blessings of Allah be upon him):“ May Allah (subhanahu wa ta'ala) curse both the payer of bribe and receiver its” [90].

Similar prohibitions are imposed on the devious and illegal means through which money is taken. The Almighty Allah states in the Glorious Qur'ân Sura al-Baqarah (The Cow) 2:188 the meaning of which is translated as:“ And do not eat up your property among yourselves for vanities, nor use it as bait for the judges, with intent that you may eat up wrongfully and knowingly a little of (other) people's property”.

Islam, further, condemns the abuse of power, position and authority to obtain personal gains. In fact, Islam empowers the ruler to reclaim all assets taken through abusive means and deposited to the Islamic treasury. This is based on the Hadith of Allah's Messenger (peace and blessings of Allah be upon him):“ Allah's Messenger (peace and blessings of Allah be upon him) told a man called Ibn-ul-Lutbiyyah, who was assigned as Zakah collector, when the collector divided the Zakah income into two sections, one for the Islamic treasury and the other [claimed] for him as gifts and presents, which were offered and given to him [the collector]. Allah's Messenger (peace and blessings of Allah be upon him) became very upset upon hearing this from the collector. Allah's Messenger (peace and blessings of Allah be upon him) stood up on the pulpit and praised the Almighty Allah [in a due form], then said, 'I assign some of you to perform duties that Allah (subhanahu wa ta'ala) entrusted me with. Then, the assignee comes back saying, This [section] is yours and this section [of the Zakah collected] was given as a gift to me. Why not such a person [Zakah collector] sits in his father's or mother's home and [wait and] see if people will offer him any gift or presents? By Allah! In Whose Hand my soul is, if a person [the Zakah collector] gets any item of the collected Zakah will bring it, on his neck [and shoulders] on the Day of Judgement”[91].

Islam prohibits all forms of intoxicants that affect the minds or brains of users. This is based on the verse in the Glorious Qur'ân Sura al-Maidah (The Table) 5:90 the meaning of which is translated as:“ Oh you who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination of Satan's handiwork: eschew such (abomination), that you may prosper”.

Islam further prohibits all types of injuries to any person or animal such as beating and other vices such as backbiting, tattle-telling, false testimony, etc. This is based on the verse in the Glorious Qur'ân Sura al-Ahzab (The Confederates) 33:58 the meaning of which is translated as:“ And those who annoy believing men and women undeservedly, bear (on themselves) a calumny and a glaring sin”.

In addition, Islam upholds the dignity and honor of others. As such, it despises slandering them. The Almighty Allah states in the Glorious Qur'ân Sura Hujurat (The Chambers) 48:12 the meaning of which is translated as:“ Oh you who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin: and spy not on each other , nor speak ill of each other behind their backs. Would any of you like to eat the flesh of his dead brother? Nay, you would abhor it. However, fear Allah: for Allah is Oft-Returning, Most-Merciful”.

In addition, the Almighty Allah states in the Glorious Qur'ân Sura al-Noor (The Light) 24:27-28 the meaning of which is translated as:“ If you find none in the house, enter not until permission is given to you: if you are asked to go back, go back: that makes for greater purity for yourselves: and Allah knows well all that you do”.

Further, Islam prohibits all kinds of injustice done towards or against one's own soul. This is based on the verse in the Glorious Qur'ân Sura al-Nahl (The Bees), 16:90-91 the meaning of which is translated as:“ Allah commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that you may receive admonition. Fulfil the Covenant of Allah when you have entered it, and break not your oaths after you have confirmed them: indeed, you have made Allah your surety; for Allah knows all that you do”.

In addition, in a Hadith Qudsi (Divine), Allah (subhanahu wa ta'ala)says:“ Oh My slave servants! I have banned injustice for Myself. I have declared injustice unlawful among you [people]. Therefore, do not do [or cause] any act of injustice to one another”[92].

In fact, Allah (subhanahu wa ta'ala)disapproves injustice done even to those who differ with Muslims in faith and religion. Allah (subhanahu wa ta'ala) has demanded Muslims to be kind and fair to non-Muslim residents in an Islamic society. The Almighty Allah states in the Glorious Qur'ân Sura al-Momtahanah 60:8 the meaning of which is translated as:“ Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loves those who are just”.

Islam forbids challenging the beliefs of non-Muslims, as this provokes other party to exchange reciprocal challenges. Consequently, this will produce animosity, hatred and dislike between them. This is based on the verse in the Glorious Qur'ân Sura al-An'am (The Cattle) 6:108 the meaning of which is translated as:“ Revile not you those whom they call upon besides Allah, lest they out of spite revile Allah in their ignorance”.

Instead, Allah (subhanahu wa ta'ala)instructed Muslims to use a fair and well-matured dialogue with such people. This is based on the verse in the Glorious Qur'ân Sura al-Imran, 3:64 the meaning of which is translated as:“ Say: Oh People of the Book! Come to common terms as between us and you: that we worship none but Allah; that we associate no partners with Him; that we erect not, from among ourselves, Lords and patrons other than Allah. If then they turn back, say you: Bear witness that we (at least) are Muslims (bowing to Allah's Will)”.

Islam, further, bans all type of social, political and moral corruption and mischief. This is based on the verse in the Glorious Qur'ân Sura al-A'raf (The Heights) 7:56 the meaning of which is translated as:“ Do no mischief on the earth, after it has been set in order, but call on Him with fear and longing (in your hearts): for the Mercy of Allah is (always) near to those who do good”.

Islam, also, disapproves the conversion of non-Muslims to Islam by force. The Almighty Allah states in the Glorious Qur'ân Sura Yunus, 10:99 the meaning of which is translated as:“ If it had been thy Lord's Will, they would all have believed, all who are on earth! Will you then compel mankind, against their will, to believe!”.

Of course, this does not mean that Muslims should not call others to join the Islamic monotheistic faith by delivering the Message of Allah to people. Nevertheless, Muslims call to Islam in a wise, kind and good manner in order to introduce Islam to people. Islam, in reality, has an international mission and it is neither regional nor ethnical call. Thus, Muslims are obliged to deliver the Message of monotheistic Islam to all people who are not Muslims, but never to compel them by force to join Islam. The real guidance is in the Hands of Allah I alone and not in the hands of people.

Islam commands people to run their government with consultation. In fact, consultation is one of the essential principles of Islam. Of course, the principle of consultation is operative in situations, which are characterized with the extinction of legal external sources, Qur'ân and Sunnah. This principle is established, Allah (subhanahu wa ta'ala) knows best, in order to let people feel and enjoy their legitimate and legal rights in the Islamic society. The Almighty Allah states in the Glorious Qur'ân Sura al-Shura (The Consultation) 42:38 the meaning of which is translated as:“ Who (conduct) their affairs by mutual consultation”.

In fact, Allah (subhanahu wa ta'ala)emphasizes the importance of the application of the consultation principle in the Islamic society in order that it would become a model way of life. The Almighty Allah states in the Glorious Qur'ân Sura al-Imran, 3:159 the meaning of which is translated as:“ It is a part of the Mercy of Allah that you deal gently with them. Were you severe or harsh-hearted, they would have broken away from about you: so pass over (their faults), and ask for (Allah's) forgiveness for them; and consult them in affairs (of moment). Then, when you have taken a decision, put your trust in Allah. For Allah loves those who put their trust (in Him)”.

Islam commands that all relative rights be given to their deserving people. Islam also calls for full justice among people. The Almighty Allah states in the Glorious Qur'ân Sura al-Nisa (The Women) 4:58 the meaning of which is translated as:“ Allah does command you to render back your Trusts to those to whom they are due; and when you judge between man and man, that you judge with justice: verily how excellent is the teaching which He gives you! For Allah is He Who hears and sees all things”.

Islam commands people to assist an oppressed even with the use of force. This is based on the verse in the Glorious Qur'ân Sura al-Nisa (The Women) 4:75 the meaning of which is translated as:“ And why should you 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!”.

In view of the fact that there are certain categories of people, as pointed out earlier, who will never be good without applying force against them, Islam establishes an executive system or authority. Such a system will assure that all individuals are enjoying their relative rights in the Islamic society. Moreover, this system will monitor and govern the execution of such rights and prevent any aggression in the Islamic society. Furthermore, this system has the right to apply appropriate punishment against aggressors and the violators of the laws in the Islamic society. The following chapters is a summary of the various Islamic systems, which are the components of overall executive system.

[58] Bukhari, Hadith No.5680 and Muslim, Hadith No.2585.
[59] Muslim, Hadith No.2563.
[60] Bukhari, Hadith No.13.
[61] Muslim, Hadith No.1838.
[62] Muslim, Hadith No.1852.
[63] Thirmithee, Hadith No.1329.
[64] Ibn Hisham Biography of the Prophet (peace and blessings of Allah be upon him).
[65] Abu Dawood, Hadith No.2948.
[66] Abu Dawood, Hadith No.4941 and Tirmithee, Hadith No.1924.
[67] Al-Kharaitee.
[68] Tirmithee, Hadith No.2007.
[69] Tirmithee, Hadith No.2009.
[70] Bukahri, Hadith No.5702.
[71] Mosnad Ahmad, Hadith No.8419.
[72] Baihaqi and Abdul Razzaq in al-Mosannaf.
[73] Bukahri, Hadith No.2114.
[74] Ibn Majah, Hadith No.2468.
[75] AbuYa'la and Baihaqi.
[76] Bukahri, Hadith No.5702 and Muslim, Hadith No.1661.
[77] Bukhari, Hadith No.2236 and Muslim, Hadith No.2110.
[78] Bukahri, Hadith No.5196 and Muslim, Hadith No.1958.
[79] Bukahri, Hadith No.5196.
[80] AbuDaoud, Hadith No.5268.
[81] Another narration states that this person was a female Jewish prostitute.
[82] Bukahri, Hadith No.5663.
[83] Mosnad Ahmad, Hadith No.12901.
[84] Muslim, Hadith No.2195.
[85] Bukhari, Hadith No.2121 and Muslim Hadith No.2333.
[86] Bukhari, Hadith No.2827.
[87] Muslim, Hadith No.269.
[88] Muslim, Hadith No.164.
[89] This Hadith is reported by Muslim.
[90] This Hadith is reported by Ibn Hibban.
[91] Bukahri, Hadith No.6772 and Muslim, Hadith No.1832.
[92] Muslim, Hadith No.2577.