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Ethics & Values New Muslims

The Muslim and Truthfulness

Hypocrisy, in the form of untruthfulness, pretense, telling lies, dishonesty, etc. is no way a trait of a Muslim or Islam.

In a popular hadith the Prophet Muhammad (peace be upon him) describes the attributes of a hypocrite saying:

“The signs of a hypocrite are three: Whenever he speaks, he lies; whenever he promises, he breaks it; and if he is entrusted with something, he betrays the trust (Al-Bukhari)

And this is how God defines them, the hypocrite, and their hated characteristics in the Qur’an:

The hypocrites, men and women, (have an understanding) with each other: They enjoin evil, and forbid what is just, and are close with their hands. They have forgotten Allah; so He has forgotten them. Verily the hypocrites are rebellious and perverse. (At-Tawbah 9:67)

Learn how Prophet Muhammad described, condemned and warned against such hated characteristic as brother AbdelRahman Murphy reflects on the aforementioned hadith

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Ethics & Values New Muslims

What Is Unique about Islamic Ethics?

 

balance in life

Individuals who are honest, sincere, and from whom nothing but good can be expected, have always formed the basis of any healthy human society.

A moral sense is inborn in man and, through the ages, it has served as the common man’s standard of moral behaviour, approving certain qualities and condemning others. While this instinctive faculty may vary from person to person, human conscience has consistently declared certain moral qualities to be good and others to be bad.

Justice, courage and truthfulness have always found praise, and history does not record any period worth the name in which falsehood, injustice, dishonesty and breach of trust have been praised; sympathy, compassion, loyalty and generosity have always been valued, while selfishness, cruelty, meanness and bigotry have never been approved of by society; men have always appreciated perseverance, determination and courage, but never impatience, fickleness, cowardice and stupidity.

Universal Code

Dignity, restraint, politeness and friendliness have throughout the ages been counted virtues, whereas snobbery and rudeness have always been looked down upon. People with a sense of responsibility and devotion to duty have always won the highest regard, those who are incompetent, lazy and lacking in a sense of duty have never been looked upon with approval.

Similarly, in assessing the standards of good and bad in the collective behaviour of society as a whole, only those societies have been considered worthy of honor which have possessed the virtues of organization, discipline, mutual affection and compassion and which have established a social order based on justice, freedom and equality. Disorganization, indiscipline, anarchy, disunity, injustice and social privilege, on the other hand, have always been considered manifestations of decay and disintegration in a society.

Robbery, murder, larceny, adultery and corruption have always been condemned. Slander and blackmail have never been considered healthy social activities, while service and care of the aged, helping one’s relatives, regard for neighbours, loyalty to friends, aiding the weak, the destitute and the orphans, and nursing the sick are qualities which have been highly valued since the dawn of civilization.

Individuals who are honest, sincere and dependable, whose deeds match their words, who are content with their own rightful possessions, who are prompt in the discharge of their obligations to others, who live in peace and let others live in peace, and from whom nothing but good can be expected, have always formed the basis of any healthy human society.

These examples show that human moral standards are universal and have been well-known to mankind throughout the ages. Good and evil are not myths, but realities well understood by all. A sense of good and evil is inherent in the very nature of man.

Hence in the terminology of the Qur’an good is called ma`ruf (a well-known thing) and evil munkar (an unknown thing); that is to say, good is known to be desirable and evil is known not to commend itself in any way, as the Qur’an says:

God has revealed to human nature the consciousness and cognition of good and evil. (Ash-Shams 91:8)

Why Differences?

The question that now arises is: if what constitutes good and evil is so clear and universally agreed, why do varying patterns of moral behaviour exist in the world? Why are there so many conflicting moral philosophies? Why do certain moral standards contradict each other?

What lies at the root of their differences? What is the unique position of Islam in the context of other ethical systems? On what grounds can we claim that Islam has a perfect moral systems? And what exactly is the distinctive contribution of Islam in the realm of ethics?

Although these are important questions and must be squarely faced, justice cannot be done to them in the brief span of this talk. So I shall restrict myself to a summary of some of the points crucial to any critical examination of contemporary ethical systems and conflicting patterns of moral behaviour:

1- Through their failure to prescribe specific limits and roles for the various moral virtues and values, present-day moral structures cannot provide a balanced and coherent plan of social conduct.

2-The real cause of the differences in the moral systems seems to lie in their offering different standards for judging what constitutes good and bad actions and in their laying down different ways to distinguish good from evil.

Differences also exist in respect of the sanction behind the moral law and in regard to the motives which impel a person to follow it.

3- On deeper reflection we find that the grounds for these differences emerge from different peoples’ conflicting views and concepts of the universe, the place of man in it, and of man’s purpose on earth.

The various systems of ethics, philosophy and religion are in fact a record of the vast divergence of views on such vital questions as: Is there a God of the universe and, if there is, is He the only one or are there many Gods?

What are the Divine attributes? What is the nature of the relationship between God and human beings? Has He made any arrangements for guiding humanity through the vicissitudes of life or not? Is man answerable to Him or not?

And if so, in what spheres of his life? Is there an ultimate aim of man’s creation which he should keep in view throughout his life? Answers to these questions will determine the way of life, the ethical philosophy and the pattern of moral behaviour of the individual and society.

It is difficult for me, in this brief talk, to take stock of the various ethical systems in the world and indicate what solutions each one of them has proposed to these questions and what has been the impact of these answers on the moral evolution of the society believing in these concepts. Here I have to confine myself to the Islamic concept only.

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The article is excerpted from the author’s book “The Islamic Way of Life”.

 

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Ethics & Values New Muslims

The Moral System of Islam: Motives and Practices

The Moral System of Islam: Motives & Incentives

sunset-nature

The love and fear of God become the real motives which impel man to obey the moral law without external pressures.

The fact that a man voluntarily and willingly accepts God as his Creator and obedience to God as the aim of his life and strives to seek His pleasure in his every action provides sufficient incentive to obey the commandments which he believes to be from God.

Belief that whoever obeys the divine commands is sure to be rewarded in the Hereafter, whatever difficulties he may have to face in his life on earth, is another strong incentive for leading a virtuous life.

And the belief that breaking the commandments of God will mean eternal punishment is an effective deterrent against violation of the moral law, however tempted a man may be by the superficial attractiveness of a certain course of action.

If this hope and fear are firmly ingrained in one’s heart, they will inspire virtuous deeds even on occasions when the immediate consequences may appear to be very damaging, and they will keep one away from evil when it looks extremely attractive and profitable.

This clearly indicates that Islam possesses a distinctive criterion of good and evil, its own source of moral laws, and its own sanctions and motivating force; through them it shapes the generally recognized more virtues in all spheres of life into a balanced and comprehensive scheme and ensures that they are followed.

It can therefore be justifiably claimed that Islam possesses a perfect moral system of its own. This system has many distinguishing features and I will refer to three of the most significant ones which, in my opinion, form its special contribution to ethics.

Distinctive Features

1- By setting divine pleasure as the objective of man’s life, Islam has set the highest possible standard of morality, providing boundless possibilities for the moral evolution of humanity.

By making divine revelation the primary source of knowledge, it gives permanence and stability to moral standards, while at the same time allowing scope for reasonable flexibility and adjustment, though not for perversions or moral laxity. The love and fear of God become the real motives, which impel man to obey the moral law without external pressures.

And through belief in God and the Day of Judgment, we are motivated to behave morally with earnestness and sincerity.

2- The Islamic moral order does not, through a mistaken love of originally and innovation, seek to lay down any new moral standards; nor does it seek to minimize the importance of the well-known moral standards, or give exaggerated importance to some and neglect others without cause.

Rather, it takes all the recognized morals and assigns a suitable role to each within the total scheme of life. It widens the scope of their application to cover every aspect of man’s private and social life – his domestic associations, his civic conduct, and his activities in the political, economic, legal and educational fields.

It covers his life at home and in society, literally from the cradle to the grave. No sphere of life is exempt from the universal and comprehensive application of the moral principles of Islam. These ensure that the affairs of life, instead of being dominated by selfish desires and petty interest, are regulated by the dictates of morality.

3- The Islamic moral order guarantees for man a system of life which is free from all evil. It calls on the people not only to practise virtue, but also to eradicate vice. Those who respond to this call are gathered together into an Ummah (a community) and given the name ‘Muslims’.

The main purpose underlying the formation of this community is that it should make an organized effort to establish and enforce goodness and suppress and eradicate evil. It would be a day of mourning for this community and a bad day for the entire world if its efforts were at any time directed towards establishing evil and suppressing good.

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The article is excerpted from the author’s The Islamic Way of Life. 

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Ethics & Values New Muslims

Forgiveness and Tolerance in Islam

By Hanaa Hamad

Islam also teaches us that the best kind of forgiveness is answering the oppression of others with kindness

This is where the battle with our inner self can take a positive turn and allow us to elevate our iman.

It never ceases to amaze me that Allah can inspire so much fear in our hearts when we reflect on His supremacy, yet his mercy is equally as vast as His dominion. Allah tells us in a hadith qudsi (sacred narration of the Prophet Muhammad, peace be upon him): “O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you”. (At-Tirmidhi)

Subhan Allah (Glory be to Allah) there is no limit to Allah’s forgiveness, even though our mistakes are numerous.

But what’s disheartening is how seldom we are able to forgive each other and how often we are impetuously intolerant toward one another. Islam teaches us that the strongest of servants are those who not only have the strength to suppress their anger when they are tested but also possess an immeasurable capacity to forgive.

The Prophet said that: “Whoever suffers an injury and forgives (the person responsible), God will raise his status to a higher degree and remove one of his sins”. (At-Tirmidhi) If we can sincerely forgive those who anger us, inwardly and outwardly, then that cleanses our souls from the Satan and his negative energy. It is important to disregard vain criticisms and this is the first step toward being tolerant.

Of course, this is not done without difficulty because it is hard to understand why those who have caused us grievances wanted to do so in the first place. But this is where the battle with our inner self can take a positive turn and allow us to elevate our iman (faith). This inner struggle is what the Prophet called “the Greater Jihad” because it involves tolerance and fighting the evil within ourselves in order to purify our hearts. This is always done for the sake of Allah and to purify our spiritual conditions.

Against Oppression

Islam also teaches us that the best kind of forgiveness is answering the oppression of others with kindness. The Prophet inspired us with this practice when he said to his followers: “God had ordered me to maintain ties with those who sever ties with me, and to give to those who deprive me, and to forgive those who oppress me.” (Al-Bukhari)

The Prophet and his Companions were so merciful in their conduct that instead of becoming angry with their offenders, they defended them and gave them gifts. What immeasurable acts of compassion! They went beyond human altruism and practiced unmatched generosity. They demonstrated that when we open our hearts and pardon others, we are granting ourselves an inner peace.

This is how we can prevent spite from suffocating our hearts, which is crucial because hatred has the ability to make us internally ill. We think that hatred is a means of revenge against those who have harmed us, but by begrudging them we are only harming ourselves. This is because our enemies will never feel our anger, and they live contently as we suffer. When we forgive others, it brings relief to our souls because it is a kind of liberating release. This is because when someone has upset us, they have a power over us because we allowed them to do so.

Life is short. Let us not waste our energy on being angry at our enemies and seeking revenge against them. If we can progressively minimize our spite every day, then soon we will bear no hatred or malice in our hearts, in sha’ Allah (God willing). This is how we can end conflict amongst ourselves, since it is a day to day issue we face.

After all, sometimes our own actions can provoke another person’s wrong doings and we may not be aware of how we contributed to the conflict. We tend to judge the faults of others, while being blind to our own. We forget how we have wronged others, and we only remember how others have wronged us. In the same manner, we forget the good things that others have done for us, and remember only the good that we have done for them. It is an innate human error. But let us try to remember our own shortcomings before we reflect on the shortcomings of others.

Let us stop victimizing ourselves and think about how we have victimized others, and then seek their forgiveness. And if they ask our forgiveness, let us always grant it to them. Because the Prophet taught us that: “Whoever does not show mercy will not be shown mercy”. (Al-Bukhari) And we must keep in mind that however we treat others is how Allah will treat us.

So in sha’ Allah when someone hurts us, let us try to meet their oppression with kindness and forgive them, even if they are not sorry.

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Source: suhaibwebb.com.

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Ethics & Values New Muslims

Social Relations: Lessons from the Qur’an

Allah being man’s Creator knows best what might damage cordial social relations, as a result of weaknesses in human nature:

The believers are brothers in faith. So make peace and reconciliation between your brethren. And fear Allah so that you may receive His mercy. O Believers! Let not some men among you laugh at others. It may be that the latter are better than the former. Let not some women laugh at others. It may be that the latter are better than the former. And do not criticize one another, nor call them by offensive nicknames. It is bad to commit sin after professing belief. And those who do not repent are wrongdoers. O Believers! Avoid suspicion as much as possible. For in some cases suspicion is a sin. And do not spy on and backbite one another. Would any of you like to eat the flesh of your dead brother? You would abhor it. And fear Allah. Allah accepts repentance and is Most Merciful. O mankind! We have created you from a single pair of a male and female. And We have made you into nations and tribes so that you may know one another. The most honored of you in the sight of Allah is he who is the most pious of you. And Allah has full knowledge and is well acquainted with all things. (Al-Hujurat 49:10-13)

The passage above goes to great lengths in identifying and remedying these human failings.

Against Ridicule

Mention is made first of the fairly common tendency of laughing at others. Both men and women are equally prone to doing this.

Strikingly enough, the Qur’an addresses both men and women separately, asking them to desist from it. For the men or women so ridiculed may be better than those scoffing at them. What actually accounts for issuing this directive separately to men and women is that Islam does not envisage any intermixing of men and women.

It does not, therefore, admit the possibility that men may mock women and vice versa. For they should not and cannot gain such acquaintance with the opposite sex, as may result in taking them as the butt of ridicule and mockery. Repetition of the directive is also aimed at emphasizing the evil of such a practice.

Laughing at others may take many different forms, as is pointed out thus:

Copying someone’s voice, laughing at his words, face or dress, and making gestures so as to attract attention to others’ weaknesses. The underlying idea behind this act is to express one’s superiority by undermining the prestige of others.

This is regarded as character-assassination in Islam, and is abhorred in the same way as physical attack and persecution.

Since mocking others amounts to attacking their honor and prestige, it is bound to strain social relations. The victim too might even resort to revenge. As a result, the social fabric is damaged, giving rise to many more evils.

Islam therefore, strikes at the root of this common human failing of laughing at someone else’s expense.

Not to Slander

Another habit that deals a severe blow to mutual love and understanding is the tendency to criticize and blame others for offences, both real and imaginary. Needless to add, acrimonious remarks made against others are always counter-productive. The blame game is endless, with each party projecting the other in the worst possible light.

Far from promoting the Islamic value system, this tendency creates fissures and ruptures in community life. Such actions and reactions run counter to the Islamic ideal of Muslim brotherhood. At another place too, the Qur’an condemns the practice of slandering:

Woe to every kind of scandalmonger and backbiter, who piles up wealth and lays it by, thinking that his wealth will make him last forever. By no means! He will surely be thrown into that which breaks to pieces. And what would explain to you that which breaks to pieces? It is the fire of Allah kindled to a blaze. (Al-Humazah 104:1-6)

Using offensive nicknames is a variation of slander. The Qur’an makes a point of prohibiting this as well. For, like mocking and slandering others, it disrupts cordial social relations. The victim may avenge himself or he may harbor ill-feelings against those who show disrespect towards him. In either case, social relations are bound to be affected.

quran_prayer beads

Not only does Islam proclaim the sanctity of human life, property and honor, it also expects every member of the community to uphold the same.

God-Consciousness

The Qur’an is so particular about maintaining and promoting social harmony that it mentions, one by one, these irritants and urges man to shun them.

For curbing these the Qur’an goes a step further in asking man to be conscious all along of the All-Hearing, All-Seeing Allah and of the terrible consequences of such misdeeds in the Hereafter.

At the close of the verse these misdeeds, which harm fellow human beings, are branded as acts of wickedness. Muslims are reminded that after having professed belief, they should have nothing to do with any wicked act. As for those who refuse to pay any heed to these warnings and persist in such misdeeds, they are dubbed as wicked.

The note of warning is clear and emphatic. Little wonder then that one comes across several reports about the Prophet’s Companions that they made a point of shunning such behavior. `Abdullah ibn Mas`ud is on record as exclaiming: “I dread laughing at even a dog, lest I be turned into a dog.” (Al-Qurtubi)

Verse 12, “O Believers! Avoid suspicion as much as possible. For in some cases suspicion is a sin. And do not spy on and backbite one another. Would any of you like to eat the flesh of your dead brother? You would abhor it. And fear Allah. Allah accepts repentance and is Most Merciful (Al-Hujurat 49:12), marks the extension of the same moral code.

The focus shifts to those weaknesses which generally creep into a community as a whole and its behavioral pattern. Once again, the objective is to promote good social behavior among members of the community and also towards others who are not part of the faith community.

The directive starts by striking a blow at the root cause of all quarrels and conflicts – suspecting others and ascribing bad motives to all of their actions. If one does not check this tendency, it might make one’s own life miserable.

While one should be on one’s guard regarding one’s interests and not act in a gullible way, one should not take everyone as an enemy. Suspicion breeds hostility which eventually results in severing ties and relationships.

The Qur’an dubs such suspicion as a sin for it prompts one to doubt someone else’s integrity and to interpret an action in the worst possible terms.

Closely related to suspicion is the human weakness of spying on others in order to find out their secrets. Also included under this heading are the following: “Bugging, reading someone’s letters, peeping into someone’s house, investigating someone’s financial, private and family affairs.”

Collective Responsibility

Not only does Islam proclaim the sanctity of human life, property and honor, it also expects every member of the community to uphold the same. Accordingly, it forbids any interest in others’ personal and private lives. The Prophet brought home the above point thus:

“Do not speak ill of fellow Muslims. Do not look for their failings and weaknesses. For one who looks for their weaknesses, his failings are identified by Allah. Such a person is destined to be disgraced.” (Al-Qurtubi)

The Islamic norm that one’s personal life should not be probed unnecessarily is illustrated best by the following incident in the early history of Islam, involving a person of such exalted stature as the Caliph `Umar.

Once on his nightly inspection round the Caliph ‘Umar passed by a house, resounding with song and music. He jumped over the wall and found inside the house a man in a drunken state in the company of a woman who was playing music. Enraged, the Caliph asked the man to explain his misconduct.

However, the man retorted thus: “O Caliph, if I have committed one sin, you stand guilty of three. Allah has forbidden us to spy on someone. Yet you did the same. He has commanded that one should enter a house after securing permission. You have violated this. Moreover, you have invaded my privacy.” The Caliph realized that in his zeal to check evil he had not followed the social norms spelled out in the Qur’an. He, therefore, did not press charges against the person.

However, he instructed the latter to lead his life in accordance with Islamic morals and manners. The latter assured him that he would mend his ways.

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The article is an excerpt from Abdur Raheem Kidwai’s The Qur’an: Essential Teachings, published by the Islamic Foundation, 2005/1426 H.

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New Muslims Worldview

Does Islam Teach Terrorism?

Does Islam allow the killing of innocent people? Does Islam permit terrorism? Can Islam be judged by what some people do?

To know the answer to these questions, watch this Show.

 

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Source: Taken with kind permission from thedeenshow.com.

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New Muslims Society

The Slavery System in Religious History and Practices

slavery

The system of slavery was a worldwide phenomenon with many vital sectors of livelihood dependent on slave labor.

The slavery system among Muslims in many aspects was different from other societies, and what many people envision about slavery according to practices among the Greeks, Romans and European colonialists.

Islam initially accepted the slavery system because it was an accepted and necessary part of the economic and social conditions in those times. The system of slavery was a worldwide phenomenon with many vital sectors of livelihood dependent on slave labor. Slavery was accepted and recognized in the previous religions. As it is stated in the Bible:

“10. When you came nigh unto a city to fight against it, then proclaim peace unto it. 11. And it shall be, if it make your answer of peace, and open unto you, then it shall be, that all the people that is found therein shall be tributaries unto you, and they shall serve you. 12. And if it will make no peace with you, but it will make war against you, then you shall besiege it. 13. And when the Lord your God has delivered it into your hands, you shall smite every male thereof with the edge of the sword. 14. But the women, and the little ones, and the cattle, and all that in the city, even all the spoil thereof, shall you take unto yourself, and you shall eat the spoil of your enemies, which the Lord your God has given you. 15. Thus shall you do unto all the cities which are very far off from you, which are not of the cities of these nations. 16. But of the cities of these people, which the Lord your God does give you for an inheritance, you shall save alive that breathes. 17. But you shall utterly destroy them.” (Deuteronomy 20:10-17)

And a master in the Judaic Law could even beat his slave to death as this next text states:

And if a man smites his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished.

Notwithstanding, if he [the slave] continues (to live) a day or two, he (the slave owner) shall not be punished: for he (the slave) is his money (property). (King James Version Exodus 21:20-21)

Nowhere are there any indications in the Bible about the prohibition of slavery and this lead many to boldly proclaim, as Jefferson Davis the president of the Confederate States of America said:

“(Slavery) was established by decree of Almighty God…it is sanctioned in the Bible, in both Testaments, from Genesis to Revelation…it has existed in all ages, has been found among the people of the highest civilization, and in nations of the highest proficiency in the arts.” (Dunbar Rowland quoting Jefferson Davis in “Jefferson Davis”)

Considering this world environment, Islamic law followed a long-term and gradual plan to eliminate slavery from society.

We do not find any direct command to abruptly stop all dealings with slavery but, rather wisely, the sources of slavery were gradually restricted and diminished and emancipation of slaves encouraged. Moreover, strict rules of fair and honorable conduct were applied in dealing with slaves and allowing them o buy their own freedom.

The first stage was liberating themselves from within their hearts and minds. They were instructed to feel strong, healthy and capable within, and discouraged from feeling weak and inferior. Islam reconstructed the human feeling and integrity in the hearts and minds of the slaves by calling them brethren to their masters and owners.

The Prophet (peace be upon him) said,

“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), he 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.” (Al-Bukhari and Muslim)

Slaves have established rights. The commandments of the Qur’an and Sunnah order Muslims to be kind and good to their male slaves and maiden servants. The Almighty Allah states in the Qur’an:

Worship Allah, and join not any partners with Him; and do good to parents, kinsfolk, orphans, those in need, neighbors who are your kin, neighbors who are strangers, the companion by your side, the wayfarer (you meet) and what your right hands possess (slaves): for Allah loves not the arrogant, the vainglorious. (An-Nisaa’ 4:36)

The Prophets longstanding concern about the slaves is evidence by the fact that on his deathbed, the Messenger of Allah ordered the Muslims as a dying request to guard their prayers and the rights of the slaves.

He (peace be upon him) is also reported to have said:

“Whosoever castrated a slave we will castrate him.” (Al-Hakim)

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The article is an excerpt from the author’s book “Misconceptions on Human Rights in Islam”.

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New Muslims Society

Shura: The Meaning of Democracy in Islam

By Lamya Hamad 

Is Shura something known to Islam? Is it compatible with Islamic principles? What style of leadership does Islam encourage?

The onset of 2011 witnessed an unexpected wave of protests that swept through the Middle East. Citizens struggled to topple authoritarian and tyrannical governments that had trampled on their rights for decades.

The domino effect that ensued after the first protests in Tunis caught the world by surprise. The desire for democracy and justice were undoubtedly the driving forces behind this movement. Some countries in the region have already begun shaping their legislation in a way that reflects democratic values.

Although the process will take time, the expected outcome is a system that allows all citizens to actively participate in the development of their country’s legislation and government.

Islam & Democracy

There is no universally accepted and defining model for democracy, which leaves room for nations to mold and customize their governments in a way that mirrors democratic concepts in each nation’s cultural and religious contexts.

Democratic values have been present for thousands of years, embedded in cultural and religious practices that might have been lost to history. In Islam, there are many documented instances of active participation of the people with the leaders of their time. This began with the Prophet Muhhammad (peace be upon him) as he was directed by God to seek consultation from his followers and companions while making important decisions.

Consultation is an integral concept in Islamic leadership and is known as shura.

Modern Middle Eastern countries have been blind to this key concept in Islam, which ultimately protects governments from regressing into corruptive and totalitarian regimes because of the continuous and direct involvement of the people.

As Michael Hamilton Morgan writes in Lost History, “Shura was the tradition Muhammad valued, according to which decisions that affect the community are to be made in consultation with members of the community.

In fact, one chapter of the Qur’an is named Ash-Shura, referring to a verse that states that those close to God should conduct their affairs by due consultation with others: “and those who conduct their affairs with consultation among themselves.” (Ash-Shura 42:38)

Now, the Middle East has a chance to form new governments and modify constitutions. It is the perfect time to re-establish shura, a cornerstone teaching of Islam that was once inherently implemented in governance from the time of the Prophet (pbuh), and his close companions.

Shura in the Political Sphere

Shura is a crucial part of the Islamic political system. It allows common people to participate in the decision-making process. It helps create a society that engages actively with leaders.

Consultation is important in building a solid relationship between the leader and the people ensuring that the leader does not go astray or regress into an authoritarian government. God encouraged the Prophet to use shura:

Those who hearken to their Lord, and establish regular prayer; who (conduct) their affairs by mutual Consultation; who spend out of what We bestow on them for sustenance. (Ash_Shura 42:38)

There are several examples of the Prophet taking counsel from his companions and following their opinions.

The Prophet (peace be upon him) held many councils of war before going into battle. At one point, he believed that they should fight only if the enemy entered Madinah. However, his companions opined that they should go out and meet the army. He accepted the latter opinion even though they lost. Despite this, God revealed shortly afterwards a verse which stressed the importance of shura:

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). Then, when you has taken a decision put your trust in Allah. For Allah loves those who put their trust (in Him). (Aal `Imran 3:159)

In the next battle, the Muslims decided to stay put in Madinah. The Prophet again consulted his people regarding the best way to protect themselves against the enemy. Many suggestions came, including one which required the building of an extensive trench. The Prophet agreed to this option and actively participated in its construction. This time, they won.

The Prophet used both consultation as well as consensus when making decisions. However, the opinion of the majority was not always taken if it conflicted with the tenets of the faith or went against the overall benefit of the people.

At the same time, when the Prophet acted according to the commands of God, he did not heed to opposing viewpoints. For instance, when a seemingly disadvantageous treaty was signed with the Makkans, his people vehemently opposed it. However, the Prophet stuck to the decision and eventually his companions realized that the treaty worked in their favor.

This indicates a key principle in shura: it must not contradict or override the Qur’an and the teachings of Prophet Muhammad, known as Sunnah.

The Qur’an and Sunnah combined represent a binding constitution for Muslims, much like the constitution of countries. Just as governments adhere to the constitution when passing new laws, the constitution being the superior document, a similar process is at work here.

The basic tenets of this divine constitution cannot be violated by anyone, not even leaders or popular movements. This means that the powerful cannot manipulate the system to their own advantage. Certain rules and principles must be upheld and cannot be overruled, such as, basic human rights like equality.

The Ethics of Leadership

The Prophet and his close companions all maintained strong moral ethics while in positions of authority. `Umar, the second Caliph, has particularly left a legacy of leadership which modern leaders can learn much from.

Upon assuming the role of Caliph, he said: “In the performance of my duties, I will seek guidance from the Book (the Qur’an), and will follow the examples set by the Prophet and Abu Bakr (the first Caliph). In this task, I seek your assistance. If I follow the right path, follow me. If I deviate from the right path, correct me so that we are not led astray.”

Addressing the needs and concerns of the people was no doubt paramount in his reign and under the rule of other close companions of the Prophet (peace be upon him). In fact, `Umar was even keen on safeguarding the well-being of animals, he would say, “If a mule stumbled in Iraq, I would be afraid that Allah (God) would ask me, why did you not pave the road for it `Umar?”

As illustrated in “A History of Muslim Civilization” by Abiva and Durkee, `Umar “expected his leaders to live up to ethical standards.” The list below shows some of the criteria a leader should have according to `Umar:

1- No nepotism or hereditary succession.

2- The people should be able to reach the leader easily to voice any of their concerns or suggestions.

3- The ruler should seek counsel, accept criticism, and be willing to rectify his mistakes.

4- The army exists to protect the people of the nation, not protect the leader from the people.

The above examples of Prophet Muhammad (peace be upon him) and `Umar give us priceless models in governance. Not only was shura and consultation key in their rule, they also upheld high morals and ethics.

Every living entity was given importance, be it animal or human, which created an empowered society where the rights of its subjects were paramount and people were given the opportunity to thrive. These standards are especially relevant for our world today in our quest for democracy.

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Source: new-uslims.info

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New Muslims Society

Islam & Legal Rights of Women

Are women degraded in Islam? Do women have rights in Islam? What legal rights do women have on the ground, and where does Islam stand from rights of women?

Are women degraded in Islam? In what way does Islam talk about the rights of women? Do women have rights in Islam? Do women have a right to participate in public life? Do women have a right to inherit?

What legal rights do women have on the ground, and where does Islam stand from this?

Do you know that during his lifetime, Prophet Muhammad took counsel with and encouraged over 600 female scholars, warriors, nurses, businesswomen, teachers and students?

Rights of Women in Islam

From her main areas of experiences and practices in criminal defense, international law and legal issues, Sultana Tafadar, who is a barrister, talks about rights and status of women on the ground and How Islam helps her do her job…

To know the answer to these questions, watch this show of Inspired by Muhammad campaign in which Sultana Tafadar focuses on women’s rights.

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Ethics & Values New Muslims

Citizenship in Islam: Rights of the Muslim upon the Muslim (1/3)

By Editorial Staff

Citizenship in Islam Rights of the Muslim upon the Muslim

A Muslim is asked to give his Muslim brother a helping hand and stand with him until he accomplishes his matters.

Rights of the Muslim upon the Muslim are some of the first principles Islam came to instill.

When the Prophet Muhammad (peace be upon him) and his companions migrated to Al-Madinah, they had to encounter new, even, strange situations. It was similar to the conditions of refugees nowadays although being quite different.

The concept of migration itself was extrinsic to Arabs who have been known to their strong fidelity to their tribes and chieftains. A great deal of Arabs activities, such as marriage, residence, social relations, and litigation were pure tribal. The loyalty to tribe knew no limit to the extent that the history of Arabia recorded long destructive wars that remained for tenths of years and killed hundreds of people, such as the wars of Da`is wal-Ghabra’, and Al-Basus, because of tribal issues.

However, the approach of Islam was completely different. It toned the equity between people, loyalty to Islam, the universality of Islamic messages, the submission to the rulings of Islam alone, the formation of a new social system of equal rights and duties, and the elimination of the improper customs and conventions of the pre-Islamic period.

When Prophet (peace be upon him) arrived at Al-Madinah he established the concept of Islamic brotherhood in its best sense. He (peace be upon him) confirmed up the brotherhood of Islam between the Muslims of Al-Madinah and the migrants, which remained a lasting basis for the Muslim community ever. A Muslim became a brother of a Muslim, regardless of their homeland, tribe, color, gender, and economic level.

This relationship for a Muslim should be stronger and more preferred than any other relationship. It stems from the Islamic creed and touches on the belief of God himself. Almighty Allah blamed those who have loved the hostile non-Muslim fathers and brothers as they have set themselves against Allah and His Messengers:

You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred. Those – He has decreed within their hearts faith and supported them with spirit from Him. (Al-Mujadalah 58:22)

Then, He (Glory be to Him) praised the Muslims of Al-Madinah for their perfect application of the principle of Islamic brotherhood with their fellow Meccan Muslims. He says:

And (also for) those who were settled in al-Madinah and (adopted) the faith before them. They love those who emigrated to them and find not any want in their breasts of what the emigrants were given but give (them) preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul – it is those who will be the successful. And (there is a share for) those who came after them, saying, “Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts (any) resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.” (Al-Hashr 59:9-10)

This concept of brotherhood was consolidated by the revelation. The Qur’an always uses the word brother, in the singular or plural forms, referring to Muslims:

The believers are but brothers. (Al-Hujurat 49:10)

And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allah ; indeed, Allah is Accepting of repentance and Merciful. (Al-Hujurat 49:12)

O you who have believed, prescribed for you is legal retribution for those murdered – the free for the free, the slave for the slave, and the female for the female. But whoever overlooks from his brother anything, then there should be a suitable follow-up and payment to him with good conduct. (Al-Baqarah 2:178)

Brotherhood in the Sunnah

Abu Hurairah (may Allah be pleased with him) reported: “The Messenger of Allah (peace be upon him) said, “A Muslim is a brother to a Muslim.” (At-Tirmidhi)

Anas ibn Malik (may Allah be pleased with him) said: The Messenger of Allah (peace be upon him) said, “Do not desert (stop talking to) one another, do not nurse hatred towards one another, do not be jealous of one another, and become as fellow brothers and slaves of Allah. It is not lawful for a Muslim to stop talking to his brother (Muslim) for more than three days.” (Al-Bukhari and Muslim)

Abu Dharr narrated that the Messenger of Allah (peace be upon him) said: “Your smiling in the face of your brother is charity, commanding good and forbidding evil is charity, your giving directions to a man lost in the land is charity for you. Your seeing for a man with bad sight is a charity for you, your removal of a rock, a thorn or a bone from the road is charity for you. Your pouring what remains from your bucket into the bucket of your brother is charity for you.” (At-Tirmidhi)

In these quoted texts, Islamic brotherhood in all its meanings is highlighted. A Muslim is a brother to a Muslim in the full sense of the word with full rights and duties. A true Muslim cares for his Muslim brother, visits him, shares happiness with him, consoles him in case of grief, and cooperates with him in the goodness. In the following lines, we will try to find out these mutual rights between the Muslims and each other as substantiated by the Qur’an and Sunnah.

1- Right of Support

A Muslim is asked to support his Muslim brother and not to disappoint or relinquish him. The Prophet (peace be upon him) maintained that the Muslims should be a means of support and help to their fellow Muslims. Abu Musa? (may Allah be pleased with him) reported: “The Messenger of Allah (peace be upon him) said, “The relationship of the believer with another believer is like (the bricks of) a building, each strengthens the other.” He (peace be upon him) illustrated this by interlacing the fingers of both his hands. (Al-Bukhari and Muslim)

Moreover, the Prophet gives orders to support the Muslim brother, even in case of his wrongfulness in which case the support is different. This is clarified by the hadith narrated by Anas (may Allah be pleased with him) who reported:

“The Messenger of Allah (peace be upon him) said, “Support your brother, whether he is an oppressor or is oppressed”. A man enquired: “O Messenger of Allah! I support him when he is oppressed, but how can I support him when he is an oppressor?” He (peace be upon him) said, “You can keep him from committing oppression. That will be your support to him”. (Al-Bukhari)

2- Right of Help

Among the rights of Islamic brotherhood is to give your Muslim brother a helping hand and stand with him until he accomplishes his matters. A Muslim person should feel that is not alone in this life but rather every Muslim everywhere is his brother who supports, helps, cares for, defends, likes, assists and looks after him.

Ibn Abu Ad-Dunya narrated from Ibn `Umar that the Prophet (peace be upon him) said: “The most beloved of people to Allah is the one who brings most benefit to people, and the most beloved of deeds to Allah is making a Muslim happy, or relieving him of hardship, or paying off his debt, or warding off hunger from him. For me to go with my Muslim brother to meet his need is dearer to me than observing i`tikaf (seclusion) in this mosque – meaning the mosque of Madinah – for a month… Whoever goes with his Muslim brother to meet his need, Allah will make him stand firm on the Day when all feet will slip.” (At-Targhib wa At-Tarhib)

The hadith states that causing good to a Muslim brother, helping them carry out their matters, paying off their debt, relieving them of hardship, etc. are on the top of the God-pleasing deeds. Also, the most beloved ones to God are those who undertake the rights of brotherhood perfectly.

To be continued..

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Source: The-Faith.com

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