The Ideal Muslim in the Community

 

The Muslim community is based on sincerity, purity of human feelings and fulfillment of rights and needs to every member.

The Muslim has a mission in life. Within the community he calls the people to Islam with good preaching and the best character. He teaches from what he learns and deals with those whom he comes in contact with based on Islamic values and morals. All this is done seeking the pleasure of Allaah, the Exalted, while striving to attain the reward of His Paradise.

Wherever the Muslim is, he should be a beacon of guidance and a positive source of correction and education, through both his words and deeds.

The true Muslim has a refined social personality of the highest degree, which qualifies him to undertake his duty of calling others to Islam. He demonstrates the true values of his religion and the practical application of those values by attaining beautiful Islamic attributes. His distinct social character represents a huge store of Islamic values, which can be seen by the way in which he interacts with the people around him.

The Muslim, as Islam meant him to be, is a unique and remarkable person in his attitude, conduct and relationships with others at all levels. He treats them well by being friendly with them, humble, gentle of speech and avoiding offence. He likes others and is liked by them. He tries to follow the example of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) as he was the best of people in his attitude towards others. He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "Nothing will weigh more heavily in the Balance of the believing slave on the Day of Resurrection than a good attitude towards others."  [At-Tirmithi]

Because Islam is based on truthfulness, the Muslim is always truthful with all people. Truthfulness leads to goodness and goodness leads to Paradise. Therefore the Muslim strives to be true in all his words and deeds.

The Muslim never gives false statements, because this attitude is forbidden in the Quran. Allaah, the Most Glorified, Says (what means): "…And shun the word that is false." [Quran 22: 30]

The Muslim seeks to offer sincere advice to everyone he comes in contact with. It's not just the matter of volunteering to do good out of generosity; it is a duty enjoined by Islam. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said "( The essence of) Religion is (offering sincere) advice." [Muslim]

By the favor of Allaah, the Muslim is a guide for others to righteous deeds, whether by his actions or words. He never cheats, deceives or stabs in the back. These shameful acts are beneath him, as they contradict the values of truthfulness. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said:  "…whoever cheats is not one of us." [Muslim]

When the Muslim promises something, he means to keep his promise. This attitude stems naturally from truthfulness, and indicates the high level of civility attained by the one who exhibits it. Allaah Says (what means): "And fulfill every engagement, for [every] engagement will be enquired into [on the Day of Reckoning]." [Quran 17: 34]

One of the worst characteristics that Islam abhors is hypocrisy, therefore the Muslim can never be a hypocrite; he is frank and open in his words and opinions. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "One of the worst people is a double-faced man, who comes to one group with one face and to another group with a totally different face." [Al-Bukhaari]

Islam does not approve of begging. It makes it a sin that a person should beg when he has enough to satisfy his immediate needs. Therefore, the Muslim does not beg. If he is faced with difficulty and poverty, he seeks refuge in patience, whilst doubling his effort to find a way out. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "Whoever refrains from asking from people, Allaah will help him…" [Al-Bukhaari & Muslim]

A sign of one's excellence in Islam, is his ignoring what does not concern him. The Muslim should only participate in what concerns him, such as anything that is his property, right, obligation or under his control. To be concerned with something entails preserving and taking care of this thing that one is allowed to be concerned with. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "A sign of a person's being a good Muslim is that he should leave alone that which does not concern him." [At-Tirmithi]

The Muslim never searches for people's faults or slander their honor. He doesn't slip into the error of pride, boasting and showing off. He judges fairly, is never unjust (even to those whom he does not like) or biased by his own whims, and avoids suspicion. He does not rejoice in the misfortunes of anyone. He carefully avoids uttering any word of slander, cursing, malicious gossip and foul language.

He does not make fun of people but is gentle, kind, compassionate and merciful, strives for people's benefit and seeks to protect and help them.

One of the virtues of such a great value and importance that Islam, not only recommends, but also orders Muslims to characterize themselves with, is generosity. Therefore, the Muslim is generous and gives freely without waste to those who are in need. When he gives, he does not remind people of his generosity. He is patient, tries hard to control his anger and is forgiving. He does not bear grudges or resentments, and is easy on people, not hard.

One of the worst diseases of the heart is envy, which leads to foul conduct and bad behavior. Therefore the Muslim is not envious, because he knows that the pleasures of this life are as nothing in comparison to the reward that Allaah has prepared for the believers, and that whatever happens in life happens according to the decree of Allaah.

The Muslim, who truly understands the teachings of his religion, is gentle, friendly, cheerful and warm. He mixes with people and gets along with them. He is humble and modest; and does not look down at other people. He is lighthearted and has a sense of humor and does not disdain others. His jokes are distinguished by their legitimate Islamic nature. He is keen to bring happiness to people. It is an effective means of conveying the message of truth to them, and exposing them to its moral values, because people only listen to those whom they like, trust and accept.

The Muslim keeps secrets; keeping secrets is a sign of maturity, moral strength, wisdom and balanced personality. He is concerned about the affairs of people in general. He is happy to welcome his guests and hastens to honor them.

The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "Every religion has a (distinct) characteristic and the characteristic of Islam is modesty."  [Ibn Maajah]

The Muslim adheres to the principle of modesty in all things. He does not accept every custom that is widely accepted by others, for there may be customs which go against Islam.

The Muslim does not enter a house other than his own without seeking permission and greeting people. He sits wherever he finds room when he joins a gathering. He avoids whispering and conversing privately when he is in a group of three. He gives due respect to elders and those who deserve to be respected (like scholars etc.).

Allaah Almighty Says (what means): "Invite mankind to the way of your Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious." [Quran 16:125]

The Muslim is aware of his duty to call others to Islam, and does not spare any effort to do so. He enjoins what is good and forbids what is evil and mixes with righteous people. He visits the sick cheerfully. He attends the funeral of the Muslim and accompanies the body until it is buried.

Source: www.islamweb.net

http://www.areweprepared.ca/post/2009/12/01/The-Ideal-Muslim-in-the-Community.aspx

 

 

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நம் காலகட்டத்திற்கான ஒரு தீர்க்கதரிசி

THE TELEGRAPH, Calcutta

Saturday, February 16, 2008

புகழ்பெற்ற பத்திரிக்கையாளரும் நாடறிந்த எழுத்தாளருமான குஷ்வந்த்சிங் அவர்கள் "தி டெலெக்ராஃப்" என்ற பத்திரிக்கையில் பிப்ரவரி 16ம் தேதி, 2008-ல் மேற்குறிப்பிட்ட தலைப்பில் எழுதிய கட்டுரை. (இந்த கட்டுரை இஸ்லாத்தின் வரலாறு, கொள்கைகள், அது பரவியவிதம், இஸ்லாத்திற்கெதிரான அவதூறுகள் முழுவதையும் வெகு சுருக்கமாகவும், அழகாகவும் விவரிப்பதோடு அந்த குற்றச்சாட்டுகள் இஸ்லாத்திற்கு எதிரான முன்முடிவுகள் மற்றும் விரோத மனப்பான்மையை அடிப்படையாகக் கொண்ட வேண்டுமன்றே புனையப்பட்ட கதைகள் என்பதை ஆதாரங்களுடன் விளக்குகிறது).

 

எந்த ஒரு இனம் அல்லது சமூகத்தின் மீதும் தவறான எண்ணம் கொண்டிருப்பது விஷம் போன்றதாகும். அதை நமது மனதிலிருந்து ஆரம்ப காலகட்டங்களிலேயே வேரோடு பிடுங்கி எறியாவிடில், அது புற்றுநோய் போல் பரவி உண்மையையும் போலியையும் பிரித்தறியும் தன்மையை அழித்துவிடும். நாம் கொண்டுள்ள பலவகையான முன்முடிவுகள் மற்றும் தவறான எண்ணங்களில் மிக மோசமானது நாம் சார்ந்திருக்கும் சமயம் மற்றெல்லா சமயங்களைவிட மேலானது என்று நம்புவதுதான். இதை மாற்று மதத்தவர் நட்பு வேண்டி அல்லது மரியாதை நிமித்தம் சகிப்புத்தன்மையுடன் கேட்டுக் கொள்வார்களே ஒழிய நடைமுறையில் ஏற்றுக் கொள்ளமாட்டார்கள். இன்றைய காலகட்டத்தில் உலகில் மிகவும் தவறுதலாக புரிந்துகொள்ளப்பட்ட முக்கிய மதங்களில் ஒன்று இஸ்லாம்.  இஸ்லாம் உலகில் கிறிஸ்துவத்திற்கு அடுத்தபடியாக மக்கள் அதிக எண்ணிக்கையில் பின்பற்றக்கூடிய மார்க்கம். மேலும் உலகின் எந்த சமயத்தை விடவும் இஸ்லாத்திற்கு மாறுபவர்களின் எண்ணிக்கைதான் மிக அதிக அளவில் உள்ளது.

மத்திய கிழக்கு நாடுகளிலும், வட  ஆப்பிரிக்கா, ஸ்பெயின் நாடுகளிலும்  முஸ்லிம்களின் கை ஓங்க ஆரம்பித்த காலத்திலிருந்து இஸ்லாத்திற்கு எதிரான அவதூறுகள் கிறிஸ்தவ நாடுகளில் பரப்பப்பட்டு வருகின்றன.  கிறிஸ்தவ போராளிகள் இஸ்லாத்தை அது உருவான தாய்மண்ணில் அழித்துவிட வேண்டும் என்ற அவர்களது குறிகோள்களில் தோல்வியுற்றனர்.  ஆனால் இஸ்லாத்தை தோற்றுவித்தவரான முஹம்மது நபி (ஸல்) மீது தொடர்ந்து அவதூறுகளை அள்ளிவீசினர்.  (தொன்று தொட்டு வீசப்படும் இந்த அவதூறுகளுடன்) அல் காய்தா மற்றும் தாலிபான் போன்ற வன்முறையை அடிப்படையாகக் கொண்ட தீவிரவாத இயக்கங்களின் தோற்றம் இவர்களின் குற்றச் சாட்டுகளுக்கு மேலும் வலுவூட்டியது.  செப்டம்பர் 11, 2001-ல் நியூயார்க்கிலுள்ள உலக வர்த்தக மையத்திலும், வாஷிங்டனிலுள்ள பென்டகன் இராணுவ அலுவலகத்திலும் நடத்தப்பட்ட தாக்குதல்களும் இவர்களுக்கு இஸ்லாத்தை மேலும் நிந்திக்கக் கிடைத்த புதிய ஆயுதங்களாக அமைந்தன.  அன்றிலிருந்து இஸ்லாத்திற்கு எதிரான அவதூறு முஸ்லிமல்லாதவர்களால் எங்கும் வேண்டுமென்றே பரப்பப்பட்டு வருகிறது. 

 

இஸ்லாமிய விரோதிகளால் இஸ்லாத்திற்கு எதிராக முன் வைக்கப்படும் முதன்மையான இரு வாதங்கள் என்னவென்றால் ஒன்று இஸ்லாம் வாளால் பரப்பப் பட்டது என்பதும் மற்றது இஸ்லாத்தை தோற்றுவித்த தீர்க்கதரிசியான முஹம்மது நபி (ஸல்), முஸ்லிம்கள் கூறுவது போல் ஒழுக்கச்சீலர் அல்லர் என்பதுதான். இஸ்லாமிய மார்க்கம் மக்களின் மீது திணிக்கப்படவில்லை என்பதை வரலாற்றுச் சான்றுகளிலிருந்து நிரூபிக்க இயலும்.  இந்த தவறான கூற்றுக்கு மாறாக இஸ்லாம் அன்றைய காலகட்டத்தில் மனித இனமே கேள்வியுற்றிராத புதிய கோட்பாடுகளையும் (உலகிலேயே முதன் முறையாக) பெண்களுக்கான உரிமைகளையும் வழங்கியது என்பதால் கோடிக்கணக்கான மக்களால் உடனுக்குடனே முழுமனதுடன் இஸ்லாம் ஏற்றுக்கொள்ளப்பட்டது.  இந்தோனேசியா, மலேசியா போன்ற நாடுகளில் இஸ்லாம் திணிக்கப்படவில்லை மாறாக இஸ்லாமிய மதப்பிரச்சாகர்களால் பரப்பப்பட்டது.

பொதுவாக முஸ்லிம்கள் தங்களின் தீர்க்கதரியான முஹம்மது (ஸல்) மீது விமர்சனத்தை சிறிதும் சகிக்க மாட்டார்கள்.  பாரசீக மொழியில் ஒரு பழ மொழியே உண்டு "ப ஹுதா திவானா பஷோ, ப முஹம்மத் ஹோஷியார்!" – "இறைவனைப் பற்றி என்ன வேண்டுமானாலும் சொல்லிக் கொள்ளுங்கள், முஹம்மதை (ஸல்) பற்றி சொல்லும் வார்த்தையில் எச்சரிக்கையாய் இருங்கள்". முஸ்லிம்கள் முஹம்மது நபியை (ஸல்)  ஆதாம், மூசா (மோஷஸ்), நூஹ் (நோவா), இப்ராஹிம் (ஆப்ரஹாம்) மற்றும் ஈஸா (ஏசு) போன்ற தீர்க்கதரிசிகளின் தொடர்ச்சியில் கடைசி தீர்க்கதரிசியாகவும், இந்த உலகில் இது வரை தோன்றிய மனிதர்களில் முழுமையானவர் என்ற ஸ்தானத்தில் தங்கள் மனதில் வைத்து பார்க்கின்றனர். முஸ்லிம்கள் அவரை அப்படி எண்ணக் காரணம் என்ன என்பதை நீங்கள் நேர்மையாக தெரிந்துகொள்ள விரும்பினால், அவருடைய வாழ்க்கையையும் அவருக்கு இறைவன் மூலமாக வெளிப்படுத்தப் பட்டது என்று முஸ்லிம்கள் நம்புகின்ற அவரது போதனைகளையும் நன்றாக படித்து ஆராய வேண்டும்.  மாறாக, அல்காய்தா, தாலிபான் இவர்களின் செயல்களைக் கொண்டோ மற்றும் அயோத்துல்லாக்களும், அரைவேக்காட்டு முல்லாக்களும் கொடுக்கின்ற ஃபத்வாக்களையும் அடிப்படையாக வைத்தோ அவரை மதிப்பிடுவது  முற்றிலும் தவறாகும். வேதங்களையும், உபநிசத்துகளையும் அருளியிருக்கும் ஹிந்துயிசக் கொள்கையை ஹிந்துத்வா என்ற பெயரில் மசூதிகளை இடித்தும், கிறிஸ்துவ மதப்பிரச்சாகர்களையும், கன்னியாஸ்திரிகளையும் கொலை செய்தும், நூலகங்களையும், கலை பொருட்களையும் இடித்தும், எரித்தும் நாசப்படுத்தும் ஹிந்துக்களின் செயல்களை வைத்து நீங்கள் மதிப்பிடுவதில்லை.சீக்கிய குருமார்களின் போதனைகளை ஜர்னைல் சிங் பிந்தரன்வலாவின் சொற்களைக் கொண்டோ அல்லது அப்பாவி மக்களைக் கொன்று குவிக்கும் குண்டர்களைக் கொண்டோ கணிப்பதில்லை.  அதேபோல்தான், முஹம்மதை (ஸல்), முஸ்லிம்கள் என்ற பெயர் தாங்கிய சிலரின் தவறான போக்கைக் கொண்டு மதிப்பிடாமல், முஹம்மது நபி (ஸல்) என்ன என்ன போதித்தார், எதற்காக பாடு பட்டார் என்பதை அடிப்படையாகக் கொண்டு ஆராய்ந்து பாருங்கள். 

முஹம்மது நபி (ஸல்) கி.பி. 570-ல் மக்காவில் பிறந்தார்.  சிறு வயதிலேயே அவர் பெற்றோர்களை இழந்ததால் தன் பாட்டனாலும், தாய் மாமனாலும் வளர்க்கப்பட்டார்.  ஒரு விதவையின் வியாபாரத்தை கவனித்து வந்தவர் பின்னர் அந்த விதவையின் விருப்பத்திற்கிணங்க அவரையே மணந்துகொண்டார்.  அவர்களுக்கு ஆறு குழந்தைகள் பிறந்தன.  தன் மனைவி இறக்கும்வரை முஹம்மது (ஸல்) வேறு திருமணம் செய்துகொள்ளவில்லை. நாற்பது வயதான போதுதான் அவருக்கு ஒருவித உணர்வற்ற மயக்கநிலையில் (வஹி என்று சொல்லப்படும்) இறைச்செய்தி வெளிப்பட ஆரம்பித்தது. முஸ்லிம்கள் அவரை தங்கள் புதிய (கடைசி) தீர்க்கதரிசி என்று அறிவித்தனர். இது போன்ற இறைச்செய்திகள் பல நேரங்களில் வந்து கொண்டிருந்தன. சமயங்களில் அந்நேரத்தில் எழுந்த பிரச்சனைகளுக்கு விடையளிப்பதாகவும் அல்லது தீர்வாகவும் சில நேரங்களில் ஆன்மீக விஷயங்களைக் குறித்தும் வெளியாயின. அந்த (இறைச்செய்தி) வெளிப்பாடுகள் அனைத்தும் முஹம்மது நபியை (ஸல்) மனப்பூர்வமாக நம்பியவர்களால் மனனம் செய்யப்பட்டும், எழுதப்பட்டும் "சப்தத்துடன் ஓதுதல்" என்ற பொருள்படும் "குர்ஆன்" ஆனது.  மேலும் அவர் சொல்லிய கருத்துக்களில் பெரும்பான்மையானவை ஏற்கனவே யூத சமூகத்தில் கடைபிடிக்கப்பட்டவைதான் என்பதை நாம் மனதில் கொள்ள வேண்டும் (ஒரு சிலவற்றைத் தவிர).  அல்லாஹ் என்ற வார்த்தையின் பொருள் அரபி மொழியில் நபிக்கு முன்னரே "இறைவனை" குறிப்பதாகத்தான் இருந்தது.  அதே போல்தான் "இஸ்லாம்" என்றால் "அடிபணிதல் அல்லது அற்பணித்தல்" என்றும் சலாம் என்றால் "அமைதி" என்றும் அரபுமொழியில் பொருள் பட்டது. மக்கா நகரம் பது என்ற குலத்தவரின் சந்தை நகரமாக இருந்து வந்தது. அங்கிருந்த கஃபா என்று அழைக்கப்பட்ட ஒரு சிறிய கருப்புக்கல் பதிக்கப்பட்ட ஆலயத்தில் ஹஜ் மற்றும் உம்ரா என்ற இரு வகையான புனித யாத்திரைக்காக மக்கள் கூடினர். முஹம்மது நபி (ஸல்) யூதர்களின் மரபின் படியே ஹலால் (அனுமதிக்கப்பட்டது) ஹராம் (தடுக்கப்பட்டது – உ..ம். பன்றி இறைச்சி) என்ற உணவு பழக்க வழக்க முறைகள், ஐ வேளை தொழுகையின் பெயர்கள், ஆண் குழைந்தைகளுக்கான சுன்னத் முறை போன்ற பழக்க வழக்கங்களை பின்பற்றி மக்களுக்கும் போதித்தார். முஹம்மது நபி (ஸல்) ஏகத்துவத்தை வலியுறுத்தியதுடன் இறைவனுக்கு இணை வைப்பதையும், பல்வேறு குலத்தினர் பின்பற்றிய சிலை வழிபாட்டையும் தடுத்தார்.  முஹம்மது நபி (ஸல்) ஒரு போதும் தன்னுடைய நம்பிக்கையை மக்களின் மீது கட்டாயப்படுத்தவில்லை. மாறாக நம்பிக்கை சம்பந்தப்பட்ட விஷயங்களில் கட்டாயம் கூடாது – லா இக்ரா ஃபில் தீன்" என்று (குர்ஆனில் சொல்லப்பட்டிருக்கும்) இறைச் செய்தியை வலியுறுத்தினார். மேலும், "இறைவன் நினைத்திருந்தால் உங்கள் அனைவரையும் ஒரே கட்டளையில் அப்படி தான் விரும்பியபடி மாற்றியிருக்க முடியும்; ஆனால் அவன் உங்களுக்கு அருளியிருப்பவற்றிலிருந்து உங்களை சோதிக்க எண்ணினான்.  எனவே, நற்காரியங்களில் நீங்கள் ஒருவரை ஒருவர் முந்திக் கொள்ளுங்கள்" என்ற (குர்ஆனில் கூறப்பட்ட) இறைச்செய்தியையும் மேற்கோள் காட்டினார்.

அவர் எதிர்பார்த்திருக்கக் கூடியது போலவே, முஹம்மது நபியின் (ஸல்) தூதுத்துவம் அவருக்கெதிரான கடும் பகைமையை உருவாக்கியது. அவரை கொலை செய்ய பல வகை முயற்சிகள் மேற்கொள்ளப்பட்டன. ஆனால் அவர் தெய்வீகமாக ஆச்சர்யப்படும் வகையில் அனைத்து கொலை முயற்சிகளிலிருந்தும் உயிர்தப்பினார். கடைசியாக, கி.பி. 622-ல் அவர் மக்காவை விட்டு மதீனா செல்ல பணிக்கப்பட்டார். முஸ்லிகளின் ஆண்டு கணக்கீடு என்று அறியப்படும் இந்த நபியின் பயணம்தான் ஹிஜ்ரா என்று அழைக்கப் படுகிறது.  மக்கா வாசிகள் மதீனாவை பிடிக்க சில முயற்சிகள் செய்து விரட்டியடிக்கப் பட்டனர். கடைசியில் முஹம்மது நபியை (ஸல்) தலைமையாகக் கொண்டு சென்ற முஸ்லிம் படைகள் மக்காவை வெற்றி கொண்டு மக்காவுக்கு வெற்றிவீரர்களாக திரும்பினர்.  கி.பி. 632-ல் முஹம்மது நபி (ஸல்) இறந்தபோது, இஸ்லாத்தை அடிப்படையாகக் கொண்ட ஒன்றிணைந்த பல்வேறு குலத்தினரை உள்ளடக்கிய அரேபிய தீபகற்பம் உருவானது.

முஹம்மது நபிக்கு (ஸல்) எதிராக வீசப்படும் அவதூறு விமர்சனங்களில் பெரும்பாலனவை அவர் தன் முதல் மனைவி கதீஜாவின் மரணத்திற்கு பின் பலதாரமணம் புரிந்ததையே சுட்டுவதாக உள்ளன. இதை அக்கால அரேபிய சமூகத்திலிருந்த பழக்க வழக்கங்கள் மற்றும் சூழலின் கண்ணோட்டத்தில் பார்க்க வேண்டும்.  அக்காலத்தில் அரேபியாவில் பல்வேறு குலத்தவர்கள் ஒருவருக்கொருவர் போரிட்டும், பாலைவனத்தில் பிரயாணம் செய்யும் கூட்டத்தினரை கொள்ளையடித்தும் வாழ்க்கையை நடத்தி வந்ததால் ஆண்கள் அதிக எண்ணிக்கையில் உயிரழந்தனர் (நபியின் காலத்திற்கு பிறகுதான் அரேபியர்களின் வாழ்க்கைமுறை மாறி சிலை வழிபாடு, கொலை, கொள்ளை போன்ற அநீதிகள் மாறின).  அது ஆண் பெண் விகிதாச்சாரத்தில் பெருத்த சமநிலையின்மையை உருவாக்கியது.  இறந்த ஆண்களின் விதவை மனைவிகளுக்கும், அனாதையாக விடப்பட்ட குழந்தைகளுக்கும் இருப்பிடமும், உணவும் தேவைப்பட்டது. இல்லையென்றால் அவர்கள் விபச்சாரம் செய்தோ அல்லது பிச்சை எடுத்தோ பிழைக்க வேண்டியிருந்தது. அதனால் அவர்களுக்கு பாதுகாப்பு வழங்கும் பொருட்டு அவர்களை சட்டப்படி திருமணம் செய்துகொண்டனர். மேலும், திருமணம் என்ற சமூக அமைப்பு வெவ்வேறு குலத்தவரை இணைக்கும் பாலமாக இருந்தது.  முஹம்மது நபி (ஸல்) ஒருபோதும் மக்களால் ஏற்றுக்கொள்ள இயலாத ஒரு கருத்தைச் சொன்னதோ அல்லது செய்ததோ இல்லை.  முஹம்மது நபிதான் (ஸல்) முதன் முதலில் ஓர் மணமே சிறந்த வாழ்க்கை முறை என்ற கருத்தை வலியுறுத்திய போதகர்.  பிறகு அன்றைய சூழலுக்கு ஏற்றாற் போல் அதிகபட்சமாக நான்கு மனைவிகளை திருமணம் செய்து கொள்ளலாம் என வரையறுத்தார்; ஆனால் அனைத்து மனைவிகளையும் சமநிலையாக மகிழ்ச்சியில் வைத்திருக்க முடியும் என்ற நிபந்தனையின் பேரில் – (இது முற்றிலும் சாத்தியமற்றது என்பதை நாம் அறிவோம்). அது சம்பந்தமாக குர்ஆன் கூறுகிறது "நீங்கள் அனாதைகளிடம் நடுநிலையுடன் நியாயமாக நடந்துகொள்ள முடியாது என்று அச்சப்படுவீர்களேயானால், வேறு தாங்கள் விருப்ப்படும் (அனாதையல்லாத) சட்டபூர்வமாக அனுமதிக்கப்பட்ட பெண்களிலிருந்து திருமணம் செய்துகொள்ளுங்கள். இரண்டோ, முன்றோ அல்லது நான்கு வரை மணந்துகொள்ளலாம். ஆனால், அனைவரையும் சமமாகவும், நேர்மையாகவும் நடத்த இயலுமா என்ற அச்சம் உங்களுக்கு எழுமேயானால், ஒரு பெண்ணை மட்டுமே மணந்து கொள்ளுங்கள்". அன்றைய கால கட்டத்தில் உலகம் முழுவதிலும் பரவலாக இருந்த குலத்தை அடிப்படையாகக் கொண்ட சமூகங்களில் பலதாரமணம் என்பது ஒரு அங்கீகரிக்கப்பட்ட பழக்க வழக்கமாகவே இருந்தது என்பதை ஞாபகத்தில் வைத்துக் கொள்ளுங்கள்.

முஸ்லிம்களுக்கு எதிரான எண்ணங்களையும் முன் முடிவுகளையும்  உங்கள் மனதிலிருந்து அகற்றுவதற்கு முதல்படியாக காரன் ஆம்ஸ்ட்ராங்கின் "முஹம்மது: நம் காலகட்டத்திற்கான ஒரு தீர்க்கதரிசி" என்ற புத்தகத்தை வாசியுங்கள். காரன் ஆம்ஸ்ட்ராங் சமய ஆராய்ச்சி ஒப்பீட்டு எழுத்தாளர்களில் இன்றைக்கு முண்ணனி எழுத்தாளராக திகழ்பவர். காரன் ஒரு முஸ்லிம் அல்லர்.

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இந்தக் கட்டுரையின் மூலப்பிரதியை ஆங்கிலத்தில் படிக்க விரும்புபவர்கள், மேலே கொடுக்கப்பட்டுள்ள சுட்டியைச் சொடுக்கவும்.

 

Introduction to Abu Bakr and his Characteristics

 

On beginning to talk about the rightly Guided Caliphs, we begin to feel the true love filling our hearts, because we are talking about well-known people and truly beloved by all of us. We will begin with the first Caliph, Abu Bakr Al-Sedeeq, but before talking about Abu Bakr, I would like to ask a question: What was the miracle of Islam? Each religion had its own extraordinary miracle, which astonished people of the time. The miracle of 'Isa (Jesus) was restoring life to the dead and curing the blind and the leprous. The miracle of Musa (Moses) was his stick, which divided the sea, turned into huge snakes and astonished magicians of the time and made them prostrate. So what about the miracle of Islam? Of course it is always said that the Holy Qur'an is the miracle of Islam, but we did not understand why? We all thought it was because of its eloquence and were too shy to say we did not feel it nowadays. So what is the real miracle of the Qur'an? The real miracle of the Qur'an is that whenever man truly follows it, he would become one of the greatest people of the world. People of no value in life who followed the Qur'an, became leaders of the world, and changed the history of humanity in any place and any time. It was a must that the miracle of this religion and this Prophet who is the last Prophet to be continuous, it could not have been a miracle bounded by time, a miracle for people of the time, a miracle that just took place once upon a time and ended. It had to be a continuous one. The miracle is in the people, in you, in us, in mankind. The miracle is that when people apply what is in this book they would become masters of the whole world, just like the simple man from Bani Wohayb, Sa'd Ibn Abi Waqqas, after following Islam and following the Qur'an, he became a great military leader who changed Persian lands in Qadeseya battle from being the origin of corruption into the seed of great Islam. Another harsh tough man, who buried his young daughter alive, 'Omar Ibn Al-Khattab after embracing Islam turned into a hero, a great man in history; in politics, economics and military. This bedouin was one day the leader of Arab's Island, Egypt, Syria, Palestine, Iraq, and the entire Islamic world. Another simple merchant turned into one of the greatest men of the world, who is the man we will talk about, Abu Bakr Al-Sedeeq (R.A.). I did not come today to give you a better picture of Abu Bakr, I cannot do that, because his picture is so beautiful already, but I will try to help you and help myself to discover Abu Bakr's character from the inside. So let us first make an identification card for Abu Bakr Al-Sedeeq. His Name: Abdullah, which was why his messages and letters always began saying "From Abdullah Abu Bakr Ibn Abu Qohafa, the Caliph of Allah's Messenger to whom this message is for….etc" He was called: "Al Atiq", for which there were many reasons: It was said that Prophet Muhammad (P.B.U.H.) gave him that name, when one day Abu Bakr was passing by and the Prophet said to his Companions: "Whoever wished to look at a man released "Atiq" from hell-fire by Allah, may look at Abu Bakr." And in another story, Prophet Muhammad once said to Abu Bakr "O'Abu Bakr, you are released from hell-fire by Allah." All of us pray in Ramadan that Allah would release us from hell-fire, and we hope we really are, but could anyone point to a specific man and say that he is released from hell-fire? Only Abu Bakr was pointed at by the Prophet that he was released from hell-fire. It was also said that he was called by that name before Islam for his beautiful face, and it was said also for his good manners. Notice that many of the Companions were good looking, in opposite to the humble picture that we had for them before. This word "Atiq" stands for something old of a precious value, which meant his manners. He was also called: Al Sedeeq, about which we will talk later. He was also called: Abu Bakr His father's Name: 'Othman. His father was called: Abu Qohafa His mother's Name: Salma Bint Sakhr She was called: Um Al-Kheir She embraced Islam long ago at Dar (the house) Al-Arqam Ibn Abu Al-Arqam, but his father refused to embrace Islam except on the day of conquering Makkah, which indicates that man cannot guide whoever he loves to Islam, and that Allah is the only Guide. His father died six months after him at the age of 97. His ancestry: He was from Bani Tayyem which was a part of Quraysh, and he shared with Prophet Muhammad his sixth grandfather Morah Ibn Ka'b". He was also responsible for Al-deyyat (paying blood money to the family of slain) before Islam, which was a great honour. His age He was born two years after the Year of the Elephant, i.e. he was two years younger than Prophet Muhammad and which meant that he embraced Islam 38 years old. Notice that this was his beginning, at that age, which means that it is never too late; I am telling this to the youth who say they would not be able to learn Qur'an, it is too late, you are still so young. You too, older people, never give up, Abu Bakr began at the age of 38, and he was so close to his forties. He migrated from Makkah to Al Madinah with Prophet Muhammad at the age of 51, and became Caliph at the age of 61 for two years and died at the age of 63, just like Prophet Muhammad died on Monday, as if it was Allah's will that he would follow the Prophet even in his death, just as he had followed him all through his life. Notice that Allah (S.W.T.) chooses for good people everything good which matches their truthfulness and their lives. His wives, sons, and daughters: He had two wives before Islam, and two wives he married after Islam. As for his wives before Islam; the first one was Qotayla Bint Abdel 'Oza, and we have not enough information whether she died as Muslim or not, or whether he divorced her or not, because this marriage was before Islam. She was the mother of Abdullah Ibn Abu Bakr, his elder son, who helped in the migration of Prophet Muhammad as he was responsible for transferring the news to Prophet Muhammad in Hira' Cave. Abdullah Ibn Abu Bakr embraced Islam long ago, he fought with Prophet Muhammad in his battles and died when Abu Bakr was Caliph; Abu Bakr prayed for him at his death and buried him. Abdullah died having six dirhams, which Abu Bakr thought was too much. Qotayla was also the mother of Asma'. So Asma' and 'A'isha did not have the same mother. His second wife was Um Roman the mother of his son Abdur- Rahman and his daughter 'A'isha. Um Roman embraced Islam long ago and was one of the good obedient Muslims. 'A'isha was the Mother of the Believers, our mother, but her brother Abdur- Rahman was late to embrace Islam. He fought against Muslims in Badr and Uhud incursions, but he embraced Islam at the Hodaybeya and was one of the best Muslims, he was always fighting with Khaled Ebn Al-Waleed at Yamama battle and battles in Al Sham and battles in Iraq. The third wife, whom he married after Islam was Asma' Bint 'Omays and she was the mother of a son, Muhammad. She got married to many of the Companions. She was the wife of Ja'far Ibn Abi Talib before, and they had three children, Muhammad, 'Omar and Abdullah. She was one of the greatest Companions. Abu Bakr asked that when he died she would be the one to wash him, so she was the first woman to wash her husband in Islam. After Abu Bakr died she married 'Ali Ibn Abi Talib, so she was the wife of great men. The fourth wife was Habiba Bint Zayd Al-Khazraji from Al-Khazraj. She was pregnant when Abu Bakr died and she gave birth to Um Kolthoum. So Abu Bakr Al-Sedeeq had three sons and three daughters. What he looked like: He was very slim, he had thin legs, and his eyes were deep inside with a bony face. He was not tall, nor was he short. His back was slightly bent. He was white and had a beard, which he used to put henna on it so it looked somehow red. He had a very clear forehead and a pointed nose. The most characteristic thing in his look was his thinness. I was keen to tell you all about how he looked like because this had its reflection on his character. What he was famous for before Islam: 1- He never prostrated before idols. His father once took him to stand before the idols and said to him: "These are your gods, magnify them, and prostrate before them." And then he left him, so he stood looking at them and said: "Feed me, give me drink, give me something to wear", and when they did not answer him, he took a stone and threw it at them so they were smashed into pieces. One day he was asked: "Abu Bakr, don't you prostrate before Al-Lati & Al-'Ozza (their worshipped idols)?". "And who are Al-Lati & Al-'Ozza?" he answered. "Daughters of God," they answered. "So who is their mother?" said Abu Bakr. They had nothing to say. 2- Secondly, he never drank wine. He was 38 when he became a Muslim, but he never drank wine. He was once asked why and his answer was: "To save my sense of humanity and protect my honour," he answered. It was said that once upon a time when Abu Bakr was young, he saw someone drinking wine and because that man was drunk, took garbage from the ground and put it in his mouth. Since that day Abu Bakr decided he would never humiliate himself in this way. 3- Also he was loved by all people. He had great manners and very solemn. 4- He was the best genealogist in Quraysh. This was very useful in Islam because he used to tell Prophet Muhammad about the tribes and people of the tribes. One day Prophet Muhammad and Abu Bakr were approaching a tribe, and among the people of this tribe was a poet. Poets at that time were people of culture and arts. Abu Bakr pointed at a man and told Prophet Muhammad that that was Zohayr the poet. When it was time for shaking hands with men of the tribe, each man was introduced to Prophet Muhammad and when this man was introduced by name, Prophet Muhammad commented "Oh, the poet!" This man commented afterwards that he had never been pleased by something as he was pleased when Prophet Muhammad recognised him. 5- He was a merchant who traveled a lot and knew lots of people, so he knew about people and their kinds and could not be fooled by them. 6- He was a rich man. When Prophet Muhammad became the Messenger of Allah he had a fortune of 40,000 dirhams, but at the time of migration he only had 5,000 dirham. The day he became Caliph, he had nothing and the day he died he had 6,000 dirhams debt. 7- He was a friend of Prophet Muhammad before Islam. It was said that he accompanied Prophet Muhammad when he was with his uncle, Abi Talib in their trip when they met Bohayra the monk - the famous story. These past words introduced Abu Bakr. Now let us start with words that shake our hearts. I will begin with three narrations. Prophet Muhammad said: "The most truthful among people in his faith is Abu Bakr Al-Sedeeq." He said: "The most firm among people in his faith is Abu Bakr Al-Sedeeq." Also Prophet Muhammad said, "If the faith of the whole nation was put in one hand, and the faith of Abu Bakr was put in the other hand (of the scale), it will be the faith of Abu Bakr which will be of more value." Notice how solid was his faith. Prophet Muhammad also said, "Abu Bakr did not beat you with much praying and fasting, but he beat you with something deep in his heart." What was that thing and why did not the Prophet tell us what was this thing? Did he want us to think about it? What was the key to Abu Bakr's character? The key that if we knew, we would have been able to understand and predict all his actions? A hard question it is. For example, the key for the character of 'Omar Ibn Al-Khattab was his strength. The key for the character of Abu Bakr was the love of right. Wherever he found the right, he was ready to give his life and all what he owned for the sake of the right. On the day Prophet Muhammad died, because he always hung on to the right, he was the only one who had a very clear vision, while all the people were so confused. He searched for the right, and found it on the day he became Muslim. This is my personal opinion, and that of the famous writer Al-Aqqad, when he was writing about the key to Abu Bakr Al-Sedeeq's character, nearly said what I have said. He was ready to sacrifise his life for the sake of the right's victory. Let us take a look, and remember this key. You will find that it rules all his actions. The right for him was of a very great value. So if Prophet Muhammad was the symbol of right, it was worth giving our lives for his sake. And if Prophet Muhammad is dead, then he should follow his path. This was the key to this character, and this is from my point of view, I might be correct and I might be wrong, but this is what is obvious throughout his life story. So let me begin telling you his story. We begin with the first day, the day he embraced Islam. Scholars agreed that the first woman who embraced Islam and prostrated before Allah was Khadijah, the first child was Ali Ibn Abi Talib, the first slave was Zayd Ibn Haretha, and the first man was Abu Bakr Al-Sedeeq. When Prophet Muhammad became the Messenger of Allah, the first man he went to and talked to was his friend, Abu Bakr Al-Sedeeq. The moment Prophet Muhammad told him about Islam, he said: "I testify there is no God except Allah and Muhammad is His Prophet." He was very quick to Islam. This was very strange. Prophet Muhammad said that whenever he talked to anyone about Islam, he took sometime to think about it, except Abu Bakr, once he talked to him about Islam he quickly replied testifying that there was no God except Allah and Muhammad was His Prophet. It was not that he was in a hurry nor was he naive. No, it was that at the moment he saw the right and was sure about it (and he quickly knew it because he knew the Prophet before, and he was waiting to know the right and that he never prostrated before idols), he got his deep belief. Since that day, the right began to fill his heart. People who know that this religion is the truth, live for it, copy Abu Bakr. Abu Bakr did not beat us by much praying and fasting. Abu Bakr beat us because the day he saw the right, he lived for it with all he owned, with his blood, money, with his soul, time, effort, position, children, with everything he had. He gave the right all what he had. Brothers and sisters, it takes us 10 years to be religious, 15 years to wear the head scarf, ten years to go to the mosque and six years to learn to read the Qur'an. Why does it take you so long? Learn from Abu Bakr, when you see the right, live for it. I swear this is the most valuable lesson I am saying today. Why do you hesitate if you saw the right so obvious in front of your eyes? Why do you waste your life? Abu Bakr saw the right and told the Prophet: "I testify that you are the Messenger of Allah." He sat with the Prophet and learnt only a couple of words. On the first week of becoming a Muslim, he persuaded six out of the ten who were promised Paradise to embrace Islam. He did not wait. Those who embraced Islam because of him: - Sa'd Ebn Abi Waqqas, the hero of Al Qadeseya battle. - Zubair Ibn Al'Awam - Talha Ibn 'Obaydellah - Abu'Obayda Ibn Al-Jarrah - Abdur-Rahman Ibn 'Awf - 'Othman Ibn 'Affan, the third Caliph. This was on his first week. Who has more knowledge about Islam, ourselves today or Abu Bakr on the day of his embracing Islam? Of course you have more knowledge. He on the day of becoming a Muslim did not yet know anything. So how did he persuade six people to embrace Islam? And why do we not talk to anyone about Islam? Brothers and sisters, it is the key of the character what caused this. He loved this religion. What is this thing in Abu Bakr's heart that he beat us with? It was that he loved this religion, he knew where the right was and lived for it and did not have any goal in life except that this right would grow. Brothers and sisters, this is the message and the meaning. Whoever felt the right and did not live for it, is wrong. Abu Bakr knew the right so he convinced six out of the ten who were promised Paradise. What was his knowledge then? Nothing, he knew nothing. So how did he talk to them? How did he make them take religion seriously? How did he make them Muslims? He did not know except very few things. He knew that Allah is One. He knew that there is Paradise. He knew that there is hell. He knew that there is a Judgment Day. Don't you know these things? Yes. So why don't you tell people about it? Why do not you take hands of people to the right? Because you do not feel it, you know it, but you do not feel it. But he felt it, so he persuaded six out of the ten who have been promised Paradise to Islam. Imagine that all the good deeds of those six were in the scale of Abu Bakr. Abu 'Obayda Ibn Al-Jarrah conquering Al Sham, it is in the scale of Abu Bakr Al-Sedeeq till Judgment Day. Talha and Zubair lead Muslim troops, which is also in Abu Bakr's scale. Sa'd Ibn Abi Waqqas conquered Iraq, and defeated the Persian Empire. All this is in your scale, Abu Bakr Al-Sedeeq. Imagine what this scale looks like and imagine the reward. You too, guide people to Islam so that your balance would be like this. He did not stop at this point, but he also helped more people to enter Paradise. Al-Arqam Ibn Abul Arqam, whom the Prophet used to meet his Companions in his house, embraced Islam on his hands. 'Othman Ibn Math'oon also became Muslim on his hands, and many others. This was not all, he was always unique and preceding. Whenever Abu Bakr was mentioned, 'Ali Ibn Abi Taleb said "the precursory". Abu Bakr also went on doing great deeds. He went freeing slaves. Any slave who was tortured by Quraysh, he freed him with his money, the 40,000 dirhams I have been telling you about. He freed seven slaves; Al-Nahdeya and her daughter, Zeneera, Bilal and Amer Ibn Fohayrah. To the extent that Bilal was tortured by Omaya Ibn Khalaf, so Abu Bakr asked him: "Don't you have mercy for this man?" Omaya said: "You, have mercy upon him." "Yes," answered Abu Bakr. "How much do you want to set him free?" A slave at that time was worth an ounce of gold, and Bilal was not a so valuable slave, but Omaya said: "I would sell him for nine ounces of gold." Although one or two ounces was his price. "And I will buy him," said Abu Bakr immediately. Omaya laughed and said: "You know Abu Bakr, if you had told me I won't by him except for a quarter ounce, I would have sold him to you." "And I swear if you had asked for one hundred ounces, I would have also bought him," Abu Bakr answered. Abu Bakr went freeing women and weak people so his father came and asked him to free strong young men, not women and weak people, but Abu Bakr answered him that he only did it to attain satisfaction of Allah. Non-Muslims then went spreading rumours that Abu Bakr freed Bilal because he had done him a favour before, so it was stated in Qur'an: "And have in their minds no favour from anyone for which a reward is expected in return, but only the desire to seek for the Countenance of their Lord Most High; And soon will they attain (complete) satisfaction." (Qur'an, T.M.Q. 92:19-21) Imagine that Chapter Al-Lail was descended to defend Abu Bakr. Imagine when Allah says of someone, "And soon will they attain (complete) satisfaction." He spent his money and after having 40,000 dirham, he only had 5,000 dirham at the time of migration. He guided people to Islam, paid his money to free slaves, and Qur'an was stated in his favour. He did all that in his first few years. See brothers and sisters when the right was obvious in front of him how did he live for its sake? Brothers and sisters live for the religion. When you see right in front of you, do not hesitate. It should not take you six or seven years going one step ahead and another step behind. Go forward towards Allah. What was more amazing that despite of his weak slim body, he defended Prophet Muhammad. One day the great Companion 'Ali was sitting with the other Companions and someone asked him, "Who is the bravest of people? Is it you, Prince of Believers?" "No," he said. "The bravest man is Abu Bakr Al-Sedeeq." "How?" he asked. 'Ali began telling us a story from which we could know who Abu Bakr Al-Sedeeq really was. He said: "I swear I have seen the Prophet with the disbelievers of Quraysh gathered around him pulling and pushing and beating him." Imagine ten people gathered around someone and did all this to him; imagine that all this was done to Prophet Muhammad. 'Ali said: "And we were far away watching." Of course, because anyone who would put himself inside this fight, would get killed. Young men, old men, strong men and everybody watched from a distance, everyone was afraid to go to the fight and defend the Prophet. 'Ali continued, "Until Abu Bakr came and saw the Prophet alone and all this being done to him, he went pushing them away from the Prophet saying: "Would you kill a man saying my god is Allah?" then they left the Prophet and took Abu Bakr, and a man named Uqba Ibn Abu Ma'eed pushed Abu Bakr so hard that he fell on his back, then he took off his shoes and went beating Abu Bakr on his face." Imagine that all this was done to Abu Bakr for the sake of the Prophet. "And he beat him continuously until the face of Abu Bakr became swollen and unrecognizable, his eyes were closed and his face was bleeding so hard that we hardly recognized his face from his back till he fainted. Then his tribe, Bani Tayyem, came and carried him home thinking he had died no doubt. Then they returned to Uqba saying "We swear Uqba, if he died we would take revenge." When they brought him home, they said to his mother: "If he was to live, feed him and give him drink, but we doubt he would live." The moment Abu Bakr opened his eyes, it was the first thing he uttered: "What happened to the Prophet?" Brothers and sisters, do you love the Prophet this much? We have never endured anything for the sake of our religion and Abu Bakr had all his face bleeding. "Abu Bakr's mother who had not yet become Muslim, answered: "And you still mention him?" Abu Bakr said: "I swear I will not eat, nor will I drink until I am sure the Prophet is safe. Go to Um Jamil, Fatima Bint Al-Khattab, 'Omar Ibn Al-Khattab's sister and ask her if Prophet Muhammad is alright." So she went to her and told her that Abu Bakr was asking he what was done to Prophet Muhammad. Fatima Bint Al-Khattab did not announce that she had embraced Islam, so she answered her: "I don't know who your son is nor do I know who Muhammad is, but if you wish I could come with you to see your son and make sure he is alright." And she went with her. Abu Bakr again asked: "What was done to Prophet Muhammad?" She answered: "I don't know who Muhammad is, take care your mother is with us." "No problem, she is my mother," said Abu Bakr. So she answered him, "He is alright." Abu Bakr said: "I swear I won't eat nor drink till I see him with my own eyes." They told him: "Wait till it gets quite." He got up and still could not walk alone, so he leaned upon both of them and went to Dar Al-Arqam. He knocked on the door and it was opened for him and the Prophet saw him. The Prophet sympathized with him very much and hugged him. All of us long for this hug, don't we? But what did you do to earn that hug? Abu Bakr was upset that the Prophet was worried about him. "Abu Bakr said: "O'Messenger of Allah, I swear nothing happened to me, I am alright except for my face." Prophet Muhammad invocated for him. Abu Bakr said: "O'Messenger of Allah, pray to Allah He would guide my mother to Islam." He asked this when he felt Prophet Muhammad was pleased with him. So Prophet Muhammad invocated, and at once they found the lady saying: "I testify there is no God except Allah and Muhammad is His Prophet."

Islamic Punishments

 

Islamic Punishments: A Complete Code For Law And Order By: Prof.Ziauddin Ahmad Islam consists of two parts. One of them, which is the physical part of the religion, deals with the human body, while the second part deals with the human heart. The part of the religion which deals with the heart is called the faith. In other words, a man confirms by the depth of his heart about the monotheism of Allah, The Prophethood of His Mess-ngers, the Day of Judgement and about the life after the Day of Judgement. The part of religion which deals with the body of a human being is called the action. That, is why we see that a lot of emphasis is given to faith and good deeds in the Holy Qur'an and in the Tradi-ions of the Holy Prophet (Salallah-o-Alaihi Wassallam). Moreover, this action has different aspects. One aspect deals with the relation of Allah with the human beings. It is called the mode of worship such as the prayers, the fast, the Zakah, the Hajj, the sacrifice, etc. The second aspect of action is that which deals with mutual relationship and affairs of the bondmen among themselves. The object behind these introductory lines is to show that Islam is the perfect religion which gives complete guidance for establishing the relationship between Allah and His bondmen alongwith the relat-ons between the members of the society and the daily affairs. In connection with the relations of the human beings among themselves, Islam teaches us to deal with justice and equality and to remain steadfast upon these principles. And if tyranny and oppression take place by leaving the path of justice and equality and any person is committing oppression upon any other person's life, property or honour, then Islam has given a complete way of compensation and expiation. A part of these codes of law is called the "Hudood and Qisas". What do we mean by Islamic Hudood and Qisas? It can be explained in brief that it deals with different types of crimes and punishment. The details of these crimes are lengthy. However, we shall take a bird's eye view of these crimes and their punishment individually in the light of the Holy Scripture and the Traditions of the Holy Prophet (Salallah-o-Alaihi Wassallam). We must keep two points in mind before dealing with the punishments of the crimes. First, what is the definition of a crime in the light of the Shari'ah? A crime is the committing of an action which is prohibited by the Shari'ah or not to perform an action which has been made necessary by the Shari'ah. In other words, to indulge in a prohibited action and to abandon an action which is a must, both are crimes in the Shari'ah's point of view. For example, the Shari'ah has prohibited the commitment of theft. Therefore, the stealing will be called as a crime. Similarly, the Shari'ah has declared the offering of the prayers a must, hence, to abandon the prayers is a crime in the Shari'ah's point of view. The second point which should be kept in mind is that what is the idea behind the punishment of a certain crime? In other words, are these punishments sanctioned by Allah and His Holy Prophet (Salallah-o-Alaihi Wassallam)? Are they fully dependent upon the will of the people? Are the people the final authority to give any punishment of a certain crime to a criminal at their own will? The answer to these questions is that there are two kinds of punishments in the Islamic Shari'ah. The first kind consists of those punishment whose conditions, quantity and numbers have been fixed by the Shari'ah and which are called the "Hudood and Qisas" Hence, if it was proved that some body has committed the crime, he be awarded the punishment which has been awarded by the Shari'ah for this crime. Neither a Judge or Qazi is authorized to reduce these punishments nor the ruler of the country has the authority to increase or decrease these punishments. For example, the punishment of thief is to have his band cut off or adulterer (if he is unmarried) may b given the punishment of 100 lashes. These are the kind of punishments in which no increase or decrease is possible. The second type of crimes are those whose punishments have not been fixed by the Shari'ah. But the decision of these punishments rest on the judgement of the ruler of the state or a Judge or a Qazi. These are called 'Ta'ziri' punishments and should be decided by keeping in view the circumstances under which a certain crime was committed and the condition and extent of the crime and under what conditions and circumstances the criminal was passing through at the time he committed the crime. In this connection, the ruler of the country shall have to keep in view the interests and the benefits of the people in general. For example bribery is a crime according to the Shari'ah, but the Shari'ah has not fixed a punishment for this crime. Instead, it has been left on the sense of the authority. Hence, it is the duty of the authority to look into the conditions of the crime, the conditions of the criminal and the circumstances under which he could be given even the most severe punishment. Now let us deal with the crimes whose punishments have been fixed by the Shari'ah. These are of two kinds: The first kind of these punishments is about the crimes in which somebody's life, property or honour has been subjected to an oppression, such as a murder or a theft or an allegation of adultery. Whereas, the second kind of these punishments deals with the crimes in which no oppression is done with another's life, property or honour. According to the Shari'ah, such actions are also treated as a crime in which a person is involved by himself, such as drinking, adultery, etc. The crime in which an oppression is done on somebody's life such as a murder or an oppression in which a part of his body is lost or injured, if this crime is committed intentionally, then its punishment is the "Qisas". For example, the criminal should be given the same punishment which he has committed as a crime. If he has murdered someone, then it is the demand of justice that he may also be given capital punishment. And if he has deprived a man of any part of his body intentionally, it would be justified to deprive him of the same part of his body, It has been commanded by Allah Ta'ala that the 'Qisas' had been made obligatory upon them in connection with the person murdered, hence, a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth and similar is the punishment of other injuries which had been fixed." According to the Shari'ah, it is the right of the heirs of a person murdered to take the 'Qisas' of their murdered person. However, if a part of the body of a certain person is subjected to an oppression and he is still alive, then the 'Qisas' is his right, If he forgives his right of the heirs of a murdered person willingly forgive their right of Qisas and pardon the criminal, then they have a right to demand the 'Diyat'. In fact, it is a compensation in the form of money. The Shari'ah has fixed the quantity of this financial compensation, the details of which can be seen in the books of 'Fiqah' (Islamic jurisprudence). The crime in which the property of somebody has been subjected to an oppression is basically divided into several types. For example, hoarding, bribery, wrong weighing of commodities and different types of financial irregularities, etc. Although the Shari'ah has not fixed any specific punishment for each of these crimes, but Shari'ah punishments can be given in these cases, which are subject to the will of the Qazi or the Judge. A particular type of oppression on someone's property is called a 'Sarqa' in Arabic and theft in English. It is the punishment of this crime in the Shari'ah that the hand of a thief should be amputated. The definition of theft is that a mature and sensible person steals the duly guarded property of a person confidentially. Hence, if somebody steals in this way and the crime is proven against him with all the evidence, then the punishment of this crime should be amputation of his hand. In this connection, Allah Ta'ala has commanded: 'Amputate the hand of a man or a woman who has stolen something. It is the punishment of their deed." In another type of crime, in which both the life and property are subjected to an oppression due to the behaviour of the criminal at the time of that crime, was as such that he had. pre-planned that if he found an obstruction in robbing the wealth and valuable articles, he will not spare even the life of the protector. For this purpose, the criminal attacked like an organised party. showing their deadly weapons and committed the crime in broad daylight in a bank, on an insurance company, or he attacked a formation of a trade caravan or created problems of law and order for the Government. For this purpose, they used an armed group. This crime is called 'Harabah' in Shari'ah's term, which is also called dacoity or terrorism in modern language. Keeping in view the dangerous consequences of this crime, the Shari'ah has fixed severe punishment for this crime. Allah Ta'ala has commanded: "The people who fight against Allah and His Messenger (Salallah-o-Alaihi Wassallam) and create disturbance on the earth, they should be given four types of punishments: 1. The criminal should be sentenced to death. 2. He may be hanged upon the gallows. 3. His one hand of one side and one leg of the other should be amputated. 4. He should be exiled. A majority of the religious scholars have opined that it is upto the will. of the ruler to award any of the above mentioned four punishments, while others say that these four punishments are meant for four different types of. Crimes" For example, if a criminal looted one's property and killed him also, then he may be put to death as well as hanged at a public place so that the others may be awed and may learn a lesson. And if he has murdered a person only, but has no looted anyone, then he may be put to death. And if he has not killed any one, but has only looted someone then his hand of one side and the leg of the other side should be ampultated. But if someone has neither killed nor looted anyone, but has diplayed his weapons only and has been a cause of terrorism in any way or the other, then he should be exiled

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