HUMAN RIGHTS IN ISLAM: 1. PROTECTION OF LIFE

Five types of human rights have been given special protection in Islam. These are;

1. Protection of life
2. Protection of property
3. Protection of reputation
4. Protection of beliefs
5. protection of right to earn an income

InshaAllah these will all be discussed individually in the next few posts.

The first human right that has been protected in Islam is protection of life. Rasool Allah ﷺ has said، لا تقتلو النفس التی حرم الّٰلہ الّا بالحق
No one has a right over another human being's life. Hazrat Abdullah Ibne Masood RAA has narrated that one day he was doing the Tawaf of Ka'aba with Rasool Allah SAW when Rasool Allah addressed the Ka'aba saying, "O Allah's house. You are so noble, so exalted." Then Rasool Allah SAW addressed Hazrat Abdullah Ibne Masood RAA and said, "O Abdullah! This Ka'aba is very noble, very exalted, but there is one thing in this universe that is even more sacrosanct than this Ka'aba, and that is the life, property and reputation of a Muslim." So according to this teaching of Rasool Allah SAW if a Muslim attacks the life, property or reputation of another Muslim,  then he is committing an offence worse than him trying to demolish the Ka'aba. 

There are specific injunctions in Shariah about the protection of life of non-Muslims as well. Non-Muslims are generally divided into two categories, combatant (حربی), or non-combatant (غیر حربی). The second category includes all non-Muslims the Muslim nations have a peace treaty with, or even if they don't have a peace treaty they have undeclared peace and are not at war, and those non-Muslims who live in a Muslim country peacefully and follow its laws. In case of non-combatant non-Muslims Shariah has extended them exactly the same protection of life as any Muslim, there is no difference between the two in terms of sanctity of life. 

Even in times of war Shariah has issued very specific injunctions about who Muslims can harm and who they can't. Shariah has forbidden Muslims even in war from harming non-Muslim non-combatants, women, children, elders, and religious leaders. In addition, Rasool allah SAW issued a specific injunction not to harm anyone who recites the Kalimah even right in the middle of battle. There was an incident when in the heat of battle a Sahabi (companion of Rasool Allah SAW) killed a combatant even though he recited the kalimah, believing that he was doing it just to save his life. When this was reported to Rasool Allah SAW he expressed extreme displeasure and said words to the Sahabi to the effect that, had you opened his heart to check whether he was telling the truth or was lying?

There are specific questions to ponder for Muslims living in non-Muslim countries. It has been narrated in the Quran that Hazrat Musa AS (Moses) had unintentionally killed an Egyptian by punching him while intervening in a fight between the Egyptian and an Israelite. The Quran says that Hazrat Musa (AS) kept doing Istighfar (asking Allah Ta'alah for forgiveness) for the rest of his life for this act. In Ma'ariful Quran Hazrat Mufti Muhammad Shafi RA asks the question that the person Hazrat Musa AS killed was a non-Muslim, and a combatant non-Muslim at that, then why did Hazrat Musa AS kept doing Istighfar for killing him? Then he has answered the question saying that as Hazrat Musa AS was living in Pharaoh's country it means he had implicitly given an undertaking that he will abide by the laws of that country. And because it was illegal to kill a person under their law, and Hazrat Musa AS had broken that law, he considered it a sin and kept doing Istighfar for it. 

If we apply this verse of the Quran to today's circumstances one does wonder how it can be permissible under Shariah for a Muslim living in a non-Muslim country under their peace, implicitly and explicitly giving an undertaking to obey the laws of that country, and then breaching that law by deliberately killing innocent men, women, children and elderly without any just cause, while one of Allah's great Prophets kept asking for forgiveness all his life having done something similar unintentionally? Some people seem to believe that what they are doing is Jihad (religious war). What they they do not seem to realise is that Jihad is an Ibadat (a form of prayer) and Ibadat are only acceptable if they conform to the rules and ways taught by Allah Ta'alah and Rasool Allah SAW. If a 'Jihad' is conducted completely ignoring and defying the injunctions laid down by Allah Ta'alah and Rasool Allah SAW, can it really be Jihad? 

The primary difference in right to protection of life as preached by Islam, and as practiced by some parts of the world today, is that in Islam every life is equally sacrosanct. There is no difference in the sanctity of lives of those who belong to 'us', and to 'them'.

(This post is primarily derived from the talk "Human Rights in Islam" by Mufti Muhammad Taqi Usmani DB but in the write up a lot of words are the writer's own. Even though I hope I have accurately reflected what i have read, heard and understood, please feel free to correct me if I have made a mistake. May Allah SWT forgive me for any unintended errors. Ameen)

IT IS OBLIGATORY TO FULFIL HUQOOQ-UL-IBAD (RIGHTS OF PEOPLE)

Hazrat Thanvi RA said that fulfilling Huqooq-ul-Ibad (Rights of People) is much more important than reciting Tasbeeh (doing Nafil [non-obligatory] recitation of Allah's name). On the Day of Judgment people will have to answer for for not fulfilling rights of other people but they won't be questioned for not doing Nafil Ibadat (prayers). People ignore compulsory duties to spend time on non-obligatory ones.

EXPLANATION:

There are three stages of virtuous acts for which one earns Thawab (eternal reward).

1. Faraez and Wajibat: Faraez are those injunctions of Shariah about which a clear explicit order has been made in the Quran or the Hadith like praying Salah (Namaz), paying Zakat (obligatory charity), obeying one's parents, looking after one's family, etc. Wajib refers to those injunctions of Shariah about which a direct order did not come in Quran or Hadith by itself, but when Rasool Allah SAW was asked about it he ordered to do it, or when it was mentioned in front of him that somebody does not do it he expressed displeasure about it. Missing Faraez or Wajibat without a genuine reason, like serious illness, is a major sin.

2. Sunnah: As everyone know Sunnah refers to the practices of Rasool Allah SAW. There are two main categories of Sunnah; Moukadah which Rasool Allah SAW always performed regularly, and Ghair-Moukadah which Rasool Allah SAW sometimes performed and sometimes didn't. Sunnat Moukadah is close to Wajib, and Sunnat Ghair-Moukadah to Mustahib (non-obligatory Ibadat).

3. Mustahib: These are those virtuous acts which can bring great Thawab when performed but are not obligatory, it does not incur a sin if one doesn't perform them.

There are two reasons why we need to know these different degrees or stages of virtuous acts. The first is that the higher an act in obligation, the more important it is to perform it, and if there is ever a clash that two acts of varying degrees need to be performed at the same time then the act belonging to a lower stage would be given up in favour of the act belonging to a higher stage. For example, when people turn towards Deen they sometimes become too engrossed in Nafil (non-obligatory) Ibadat (prayers) and start enjoying Nafil Ibadat so much that they start neglecting their other duties and their family. What one needs to remember is that it is Farz (obligatory) to fulfil the needs of one's family, and if a person becomes so engrossed in Nafil Ibadat that he is neglecting his family's genuine needs, then not only will he not get any reward for those Nafil prayers, but he will incur a major sin because he is failing to carry out a Farz.

The second reason is that if someone neglects Faraez and Wajibat without any genuine reason, then a person who he listens to can try to persuade him to carry those out those (though one must never use harsh words or language because that often makes people antagonistic, and if they then say something bad the sin of that will be borne not only by the person who said it, but also by the person who incited it by putting too much pressure on him). However, if a person does not wish to do some Mustahib Ibadat for example, if he does not wish to contribute to a non-mandatory charity or do some Nafil prayer, it is not allowed to put pressure on him to do so.

(In this post a lot of words are the writer's own. Even though I hope I have accurately reflected what i have read, heard and understood, please feel free to correct me if I have made a mistake. May Allah SWT forgive me for any unintended errors. Ameen)

Hazrat Abdullah Ibne Abbas RA has narrated that Rasool Allah SAW said that:

There are two blessings of Allah Ta'alah about which many people are negligent, one is health and the other is being carefree.

This Hadith is one of those few Ahadith about which Buzurg (holy people) have said that if one manages to act fully on these few Ahadith he will InshaAllah be delivered from Jahannum (hell).

In explaining this Hadith Hazrat said that when a person is blessed with these two blessings that is being healthy and being free from worries, then he starts believing that he will stay in this state forever. When he gets a thought about praying or doing something virtuous then he thinks, what's the hurry, I am still young, lets enjoy life to its fullest, once I grow old then I will do a lot of Ibadat (prayers) and get all y sins forgiven. He witnesses young people getting sick and dying on a daily basis, goes to the Graveyard to help bury them, but thinks that sickness and death are for other people, I am going to live till I am old. But when suddenly the time comes he doesn't even get a moment's relaxation to do some more Ibadat.

Adapted from the talk "Value your time" by Mufti Muhammad Taqi Usmani DB.

Whenever Hazrat Abdullah Ibne Mubarak RA used to go to Raqqa city there was a young man who used to come to meet him and ask questions about religion. On one of his visits he didn't meet that person. When he asked people they told him that he had accumulated huge amounts of debt which he couldn't repay so the person who had loaned him the money had gotten him arrested. Hazrat Abdullah  Ibne Mubarak RA felt sad when he heard this. He asked how much the loan was and who the creditor was. People told him that it was 10,000 Dinar. Hazrat Abdullah Ibne Mubarak RA found the creditor and said to him, "One of my friends is in jail because of your loan that he couldn't repay. I will repay your entire debt but on one condition. You will never tell him as long as I am alive that I had repaid his debt." The person agreed.

When the young man got released from prison he came to meet Hazrat Abdullah Ibne Mubarak. When asked he told him that he had been in jail till suddenly Allah Ta'alah sent some angel of mercy who repaid all his debt and that's how he got released from jail. Hazrat Abdullah Ibne Mubarak told him to thank Allah for his release, and also told him that he had been praying for him.

As long as Hazrat Abdullah Ibne Mubarak lived the young man never found out who had repaid his loan as the creditor had promised that he won't reveal the name in Hazrat Abdullah Ibne Mubarak's life. Only after he passed away did he tell the young man who had repaid his loan.

Adapted from the talk "Value your time" by Mufti Muhammad Taqi Usmani DB

NEVER THINK OF YOURSELF AS MORE PIOUS THAN OTHERS

The Holy Quran says;

"Have you not seen those who claim sanctity for themselves? In fact Allah sanctifies whomsoever He wills. " (4:49)

"Do not claim sanctity for yourselves; He knows best who it is that guards against evil" (53:32)

Some people might wonder why I put up a post every few days saying don't think of yourself as better than others, but there is a special reason for that. Allah Ta'alah has said multiple time that He will forgive all other sins except two which he will not forgive, the first is Shirk (believing that someone else shares Allah Ta'alah's powers and characteristics) and Takabbur (believing that I am superior to others and other human beings are inferior to me). Allah Ta'alah knows best but apparently it seems that Takabbur is such a great sin because while with other sins at some point or the other a person does realise that what he is doing is wrong, and there is a possibility of doing Taubah (repentance) but a Mutakabbir (a person who does Takabbur) doesn't even consider that he may not be superior to others, and others may actually be better than him. Otherwise he won't be doing Takabbur. Regardless of how much a person prays, fasts, performs Hajj or Umrah, or does charity, the safety is in adopting humility, and continuing to remind oneself that only Allah Ta'alah knows who has purity in his heart at the present time, and only Allah Ta'alah knows who will die on Iman (faith) and who will die on Kufr (non-believing). What remains there to be proud of then?

Hazrat Abdullah Ibne Mubarak RA was once going for Hajj with a caravan. At some point the caravan people threw a dead chicken on a rubbish heap. Hazrat Abdullah Ibne Mubarak was slightly behind the caravan. He was very surprised to see that as soon as the caravan passed out of sight a young girl from the nearby village picked up the dead chicken and quickly ran to her home. Hazrat Abdullah Ibne Mubarak followed her to her home and asked her why had she picked up the dead chicken from the rubbish. When he insisted a lot the girl finally relented and said, "My father, who was the sole bread earner in our family, has passed away. My mother and I are the only ones left in the family, and neither of us can work. We have nothing to eat at home. For several days now we are at that stage where Shariah has allowed Muslims to eat dead animals. So I keep scavenging and whenever I find a dead animal in that rubbish heap we eat it."

Hazrat Abdullah Ibne Mubarak was deeply saddened to hear her story and reflected, "There are people in this world who are eating dead animals to survive and I am going for Hajj." He told his assistant to keep only 20 Dinars so that they could get back home, and told him to give rest of the nearly two thousand Dinars to that girl, and said, "We won't perform Hajj this year but because of the relief this money will bring to this family, I am hopeful that InshaAllah (God willing) Allah Ta'alah will reward us with a lot more Thawab (eternal reward) than that Hajj."

Adapted from the talk "Value your time" by Mufti Muhammad Taqi Usmani DB

THREE THINGS TO DO TO GET DELIVERANCE

Hazrat Aqaba Ibne-Amir RAA says that he once asked Rasool Allah SAW, "Ya Rasool Allah SAW! What is the way to deliverance?" meaning how to escape the fire of Jahannum (hell), how to make Allah Ta'alah happy, how to get entry into Jannah (heaven)?

Rasool Allah SAW said three sentences in reply, which can be translated as follows,
1. Be careful about what you say. Meaning do not say anything that would displease Allah Ta'alah.
2. Your home should be enough for you. Meaning do not get out of home unnecessarily so that you do not get involved in opportunities of sins outside home.
3. If you commit a sin, then cry over it. What it means is that feel guilty about it, repent over it, ask Allah Ta'alah for forgiveness for it. It doesn't literally mean crying.

Adapted from the talk "Be careful about what you say" by Mufti Muhammad Taqi Usmani DB

HOW MUCH TIME HAVE I GOT LEFT?

Hazrat Mufti Muhammad Shafi RA had a teacher Hazrat Mian Syed Asghar Hussain sahib RA who was one of the great saints of that time. Hazrat Mufti Shafi RA frequently used to visit him. One day when he visited him, Mian sahib said, Moulvi Shafi sahib, today we will not talk in Urdu, we will only talk in Arabic. Mufti Shafi RA says that he was quite surprised by his unusual request but because he respected Mian sahib so much he complied. As neither of them had as much command over Arabic as over Urdu and both had to make an effort to speak Arabic, the conversation that day was quite brief. They talked about essential things and then the conversation ended. Later Mian sahib explained, "I have noticed that when we sit together we start talking about a lot of topics and sometimes end up talking about unnecessary topics. Because neither of us is fluent in Arabic I thought that if we talk in Arabic we will only say what is absolutely essential and that way we won't say anything unnecessary."

Then Mian sahib said, "our situation is like that of a traveller who starts his journey with a lot of capital. If he had used that money wisely it would have helped him get to his destination safely. But he wasted a lot of his money on unnecessary things and has only got a little bit left while he still has a long way to go. Now he carefully spends every penny knowing that he has only so much left to get him to his destination. Similarly, we had started our journey with a lot of money which was time. We have spent so much of it on unnecessary gossip, chit-chat and conversations. Now we have only got a little time left, and we don't even know exactly how much, so I just wish to spend this time wisely on doing things which will make things easy for us when we get to our next destination.

Adapted from the talk"Be careful about what you say" by Mufti Muhammad Taqi Usmani DB

HOW TO EARN JANNAH THROUGH OUR TALKING

Hazrat said that Allah Ta'alah has granted human beings such a great blessing in the form of speaking ability that a person can earn entry into Jannah (heaven) just by using that gift appropriately. For example if a person is distressed and anxious for some reason. You say something to console him that relives his anxiety and brings him some relief. Even one sentence that brings tranquility to a person's heart brings great Thawab (eternal rewards) from Allah Ta'alah. It has been narrated that Rasool Allah ﷺ said, which can be translated as, If a person says something to console a mother whose son has got lost or passed away, then Allah Ta'alah will reward him with expansive costumes in Jannah.

There are many other ways in which one can use his speaking ability to earn Thawab. If a person is going somewhere and can't find his way, and we guide him towards the right direction relieving his suffering, it brings great rewards from Allah Subhanahu Ta'alah. If we see a person praying Salah (Namaz) wrongly, and quietly, politely and when alone with him we guide him towards the right way of praying Salah then as long as he lives and keeps praying Salah correctly, we will keep getting the Thawab of that Salah.

If we are careful that when we say something it brings peace of mind, comfort, happiness to other people, and that we are careful that we don't break anyone's heart, hurt anyone's feelings, and don't abuse or badmouth anyone, this act alone can become a medium to take us to Jannah InshaAllah (God willing).

Adapted from the talk "Be careful about what you say" by Mufti Muhammad Taqi Usmani DB

SOME AHADITH ABOUT BEING CAREFUL ABOUT WHAT ONE SAYS

Hazrat Abu Hurairah RAA has narrated that Rasool Allah ﷺ said, which can be translated as, A person who believes in Allah Ta'alah and Aakhirah (the Day of Judgment) should either say something good or virtuous, or keep quiet.

Hazrat Abu Hurairah RAA narrated that Rasool Allah ﷺ said, which can be translated as, sometimes a person says something without thinking about it, and that sentence throws him so far deep down in Jahannum (hell) that it is as deep as the distance between East and West.

It is narrated that Rasool Allah ﷺ said, which can be translated as, sometimes a person says something that is in accordance with Allah's will, meaning he says something which makes Allah Subhanau Wa Ta'alah happy. When he is saying it he is oblivious of the importance of what he is saying and he just says it carelessly, but Allah Ta'alah elevates his status in Jannah (heaven) because of what he has said. On the contrary a person sometimes says something which angers Allah Ta'alah, and the person just says it carelessly without realising the importance of what he has said, but that one sentence gets him thrown into Jahannum (hell).

Adapted from the talk "Be careful about what you say" by Mufti Muhammad Taqi Usmani DB.