1. Human Rights in Islam
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Human Rights in Islam

 Human Rights in Islam

And Common Misconceptions

By:

Abdul-Rahman al-Sheha

Adaptation by:

Abu Salman Deya ud-Deen Eberle

Edited by:

Abu Ayoub Jeromē Boulter

Abdurrahman Murad

Revised Edition

Table of Contents

Introduction

Islam and the Basic Necessities of Mankind 

Equality in Islam        

Islam and Preservation of the Five Essential Necessities of Life      

1. Preservation of the Divine Religion           

2. Preservation of Self           

3. Preservation of Mind         

4. Preservation of Honor, Family and Lineage          

5. Preservation of Wealth      

Rights and Obligations in Islam

1. Rights of Almighty Allah

2. Rights of the Prophet Muhammad (r)       

3. Rights of other Prophets and Messengers 

4. Rights of Parents   

5. Rights of Husband towards His Wife       

6. Rights of Wife towards Her Husband       

7. Rights of Children 

8. Rights of Relatives

A Word on Public Rights and Duties

1. Rights of a Ruler    

2. Rights of the People towards the Government     

3. Rights of Neighbors           

4. Rights of Friends   

5. Rights of the Poor  

6. Rights of Employees/Laborers       

7. Rights of Employers          

8. Rights of other Creatures   

9. Other Rights

The Judicial System in Islam 

Hisbah, Accountability in Islam        

Islamic Declaration on Human Rights           

Misconceptions on Human Rights in Islam   

Reply to the Misconception about Shari'ah (Islamic Law)    

Reply to the Misconception about non-Muslims       

Reply to the Misconception about Punishments (Hudood)   

Reply to the Misconception about Apostasy 

Reply to the Misconception about Marriage to a non-Muslim          

Reply to the Misconception about Slavery    

Conclusion     

Introduction

All Praise is due to Allah and may Allah exalt the mention of His Prophet and render him and his household, his Companions, and those who follow their way safe from every evil, and grant them security on the Day of Resurrection.

Every society must ensure for its citizens the rights that guarantee for them their basic needs and security, and enable them to feel a sense of belonging and attachment to the larger social group. Individuals need to feel secure and have a sense of belonging in order to perform their tasks and duties in a satisfactory manner.

Presently, three distinct trends are discernable in our global society. The first trend exaggerates the right of the individual over the society. This trend gives the individual full freedom to do as he pleases with minimal restrictions. Unfortunately this leads to a chaotic social situation because when unlimited freedom is granted to the individual, selfish desires predominate and bring conflicting results. The entire society suffers immensely from greed and selfishness. This trend is found in the liberal, democratic, capitalist society.

The second trend, contrary to the above, advocates the rights of the society over the individual. The latter is stripped of his individual rights. Only rights that serve the ruling regime are granted to the individuals, according to the dominant ideology of the ruling class or group. This trend is prevalent in communist and totalitarian societies.

The third trend, ideally, neither emphasizes the right of the society over the individual, nor the right of the individual over the society. Each is given its due right in life according to the given system. Rights and obligations are governed and controlled by strict rules and conditions. In this trend, the public interest is given priority over the interest of an individual only in case of a serious conflict.

In this booklet we shall address human rights in the light of perfectly balanced system of laws of Islam. These rights are based on revelations from the Divine Book of Muslims, the Glorious Qur'an and from the Sunnah, the practice of Allah’s Messenger (r) the two main sources of Islamic life and jurisprudence. Both the Glorious Qur'an and the Sunnah aim to produce an ideal individual in an ideal society; all interact with each other to produce the harmony of the individuals with Allah their Lord and Creator, with themselves, others, the society in general, and other societies all over the globe.

We firmly believe that the application of the individual and social principles of the third trend, when guided by the perfect revealed laws from Allah in the Qur'an and Sunnah, will definitely make humanity happier and more prosperous. The application of these principles will enable the society to achieve peace and security. These social rights and principles are not a result of previous experiences, social ideologies, temporary and immediate needs and/or political drives and motives: rather they are from the Beneficent and the Omniscient for man’s progress to happiness in this life and salvation in the Hereafter

Our firm belief in the truth and justice of Islamic rights and principles is due to the fact that Allah, the Most Merciful and only Creator of man, reveals them. He knows well what suits His creation at all times, what benefits or harms man, what makes him happy or sad, what makes him successful or miserable. By His knowledge and beneficence, He has legislated what suits best and fulfills the essential needs of all His creatures on earth and makes their lives successful, secure and joyful.

The Glorious Qur'an, which was revealed and sent down unto Muhammad (r) is the everlasting miracle that contains the basics of these essential rules. The Sunnah, the practices of Allah’s Messenger (r) which is the second source of Islamic law, contains the detailed revealed guidance. These rules and principles were set forth by Allah’s Messenger (r) some fourteen hundred years ago in the best form and manner and will remain relevant forever. Both, the Glorious Qur'an and Sunnah (practices of Allah’s Messenger r) honor man and his individual rights in the society. These sources of Islamic law did not overlook the needs and rights of the society and  public interest. In fact, The Almighty Allah states in the Glorious Qur'an:

(We have honored the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors, above a great part of Our Creation.)  (17:70)

Man will only gain this honor and these privileges  when he fulfills his obligations and renders the rights due to their owners.

In order to execute the role of this  special place on earth, there is a need for specific tasks to be performed by specific individuals. This concept is illustrated by the Almighty Allah in the Glorious Qur'an:

(It is He Who has made you (His) agents and inheritors of the earth. He has raised you in ranks, some above others, that He may try you in the gifts He has given you. This is because Your Lord is quick in punishment. Yet, He is indeed Oft-Forgiving, Most Merciful.)  (7:165)

Some nations and international organizations, call loudly to principles that seek to guarantee human rights. Islam established, within its enlightened Shari’ah (law and jurisprudence) many of these human rights some fourteen centuries ago. The rights enumerated by modern international organizations are characterized by deficiencies in conceptualization, flaws in formulation, and injustices in application. They are subject to political agendas, economic pressure and culturally biased viewpoints. They carry the residues of colonialism and imperialism. Such rights are often enumerated and established not for the interests of all humans, rather, for the benefit of certain organizations and powerful special interest groups. This becomes more evident when, as we see all over the world, many of our fellow humans suffering from the worst atrocities, and yet, there is no organization to truly defend the poor and the weak. Glaring inequalities and abuse between nations and within nations are growing worse and worse even before our eyes, and the prescriptions for aid and development mire them deeper into misery as if they were meant to perpetuate their misery and servitude.

It may be that some of the humanitarian organizations cannot come to the aid of some oppressed persons for political and economic reasons. Some sincere organizations have been barred from engaging in humanitarian efforts, while others have been allowed because they promote agendas and proselytize to the sectarian ideals, or special interest groups, more acceptable to the dominant powers. Some organizations raise slogans like “Do not interfere in the internal affairs of other countries” or “We must remain confined to political realities” etc. Islam calls for the protection, defense and the support of oppressed people of the world, by removal of root causes of oppression and exploitation. Islamic law is structured to remove any oppression and exploitation according to rules of enjoining the right, forbidding the wrong, and struggling in the path of Allah the Exalted.

The Almighty Allah states in the Glorious Qur'an:

(And why should you not fight in the cause of Allah, and of those who, being weak, are ill-treated (and oppressed)? Men, women, and children, whose cry is: "Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from you one who will protect; and raise for us from you one who will help!)  

(4:75)

It is important to point out here that enforcement of the laws about human rights in a Muslim society is linked inextricably with the sincere commitment to the implementation of Islamic laws and principles in letter and spirit. Some people take only what serves their own interests. Others may just pretend that they are implementing some Islamic teachings and principles but, in reality, are trying to destroy or distort and manipulate Islam from within, and hamper just implementation of Islamic laws. They are not examples of the defense of the human rights in Islam. Therefore, we point out here the obligation that those who would like to study Islam objectively, should do so by studying it on its own merits, as a fully developed system, and not be affected by certain malpractices of some claiming to be Muslims. The deviant behavior and action of certain individuals, groups, people, or governments must not influence a person’s ultimate judgment. The implementation of Islamic principles and Islamic law vary according to the commitment to Islam and the practical ability to apply them to the local circumstances. Even though a system is good, there may be shortcomings and faults in perception and application. If we notice, for example, lying, cheating, breaching of contracts, deception and corruption in a person, we must not accuse the system for it. Since Islam categorically forbids these evils, one must rebuke the person himself for his crimes, but not the system. We should thoroughly examine the system itself and consider its fruits. A simple example may be given here: if a person needs bread, he would go to the bakery, or at least to a place where bread may be sold, such as a grocery shop or a supermarket. If a person in need of bread goes to a butcher or a fruit shop, he would not be able to find bread there. There is a general statement in the Glorious Qur'an explaining such a case. The Almighty Allah states in the Glorious Qur'an:

(If you were to follow most of the people on earth, they will lead you away from the Way of Allah. They follow nothing but conjecture: they do nothing but lie.)  (6:116)

Regretfully, we observe that many Muslims all over the world are not true representatives of Islam because they commit grievous mistakes and have many serious deficiencies in belief and practice. We mention this unfortunate situation to warn those who study Islam, about being influenced or deceived by the attitudes and vices of any Muslims that misrepresent Islam. Serious students should not despair; rather they should look to representative upright Muslims and the core teachings of Islam. We encourage Muslims to maintain the best practices and the correct application of their faith in every aspect of life. We call non-Muslims to examine Islam and understand its principles with an unbiased approached.

There is the famous story of a new Muslim convert who, upon visiting a Muslim country, was shocked to witness the horrendous situation of Muslims in that society, noting how far removed they were from the ideal teachings and principles of Islam. He said: ‘I thank Allah the Almighty for enabling me to accept Islam prior to coming to this country. If I had come here before I accepted Islam, I would never have thought of becoming a Muslim!’ He made this assertion because he saw firsthand rampant malpractices of some Muslims. This is indeed a very unfortunate situation for which we strive to correct. Towards the first steps of correction are awareness and education.

Islam and the Preservation of the Five Essential Necessities of Life

Introduction

Islam, as the last and perfect message from Allah to mankind, aims to establish by its principles, a legal framework, a code of ethics, and an ideal society with a balance between protecting the rights of the individual and the rights of the society collectively. One way of achieving this goal is by providing the essential necessities that ensure for the individuals their full rights without damage to the public good. If all members of the society enjoy their legal rights to peace, tranquility, freedom, and the general availability of all the basic human requirements, balanced with public welfare, they will all have the opportunity to live a fruitful life of fulfillment and contentment.

This contentment is defined by the Messenger of Allah (r) when he stated:

“Whosoever wakes up (in the morning) feeling that he is secure in his community, free from ailments and diseases in his body, and has enough provision for a single day, it is as if he owns the entire world.”[1]

Islam formulates a unique system of rights and obligations that provides for and preserves the following five basic necessities of human existence:

(1)   Preservation of the Divine Religion

(2)   Preservation of the Self

(3)   Preservation of the Mind

(4)   Preservation of Honor and Lineage

(5)   Preservation of Wealth

All human societies have devised their own systems to preserve these basic human necessities, and we will highlight the unique aspects of the Islamic system. Before we discuss these basic necessities in more detail, we will make some general observations about the often-misunderstood term “equality.”

Equality in Islam

Men and women are created equal in their basic humanity, and all have the shared lineage and dignity of Allah’s creation and privilege of man over the other creatures of His creation. Discrimination due to race, sex, color, lineage, class, region or language is vehemently prohibited in Islam to avoid the artificial barriers between the privileged and underprivileged. Equality does not mean that all are exactly alike since there is no denial about natural differences. The two genders complement and complete each other. Allah the Exalted says in the Glorious Qur’an:

(O mankind! Fear and revere your Lord, Who created you from a single person, created from it its mate, and from them scattered (like seeds) countless men and women; so fear Allah, through Whom you demand your mutual (rights), and (reverence) the wombs (that bore you): for Allah ever watches over you.)  (4:1)

The Messenger of Allah (r) said:

“O Mankind! Your Lord is One. Your father is one. All of you belong to Adam (u). And Adam is created of soil. Truly, the most honorable person in the Sight of Your Lord, the Almighty Allah, is the most pious among you. There is no superiority for an Arab over a non-Arab. There is no superiority for a non-Arab over an Arab. There is no superiority for a red (race) person over a white person. Likewise, there is no superiority of a white over a red (race) person, except for the piety and God consciousness.”[2]

All humanity, according to Islam, with all its races, has one original source, so how can some exploit others claiming superiority or special privilege? Islam does not tolerate false pride in lineage and social status. The Messenger of Allah (r) said:

“The Almighty Allah has removed the false pride which was practiced in the pre-Islamic period wherein individuals took false pride in their ancestors. All mankind belongs to Adam (u). And Adam is created of soil.”[3]

Pride of race and class are rampant in some societies. For example, some Jews and Christians have considered themselves of a higher status, breed, race or class of people. Allah the Exalted and Almighty has exposed the truth of this arrogance, as He states in the Glorious Qur’an:

(The Jews and the Christians say: "We are sons of Allah, and His beloved." Say: "Why then does He punish you for your sins? Nay, you are but men, of the men He has created: He forgives whom He pleases, and He punishes whom He pleases: and to Allah belongs the dominion of the heavens and the earth, and all that is between: and unto Him is the return (of all).)  (5:18)

The laws of Islam eradicate any misguided basis of racism. For instance, one of the companions of Allah’s Messenger (r) Abu Dtharr (t) once said to a black slave, ‘O the son of a black lady!' Upon hearing this, the Messenger of Allah (r) turned to Abu Dtharr (t), and said to him:

“Are you insulting this man with his mother? Truly, you possess some of the qualities of the era of Ignorance (pre-Islamic times). That time is finished and over. There is no virtue or merit for the son of a white woman over the son of a black woman, except through piety and righteousness, or by good deeds and actions.”[4]

It is reported that Abu Dtharr (t) upon hearing the comment of the Prophet (r), put his head down on the ground in humility for the slave to come and step on his head with his foot, as an expiation for his misdeed, although the Prophet (r) did not command him to do so. Abu Dtharr (t) wanted to discipline himself by self-humiliation so that he would never repeat such a sin in the future.

All people in Islam are completely alike and equal in terms of the obligation to perform various acts of worship to Allah. The rich and the poor, the leader and the peasant, the white and the black, the one of dignified means and the one of lower means, all are alike and equal as humans before Allah; the most noble is the most righteous and most sincere and steadfast in worship and good deeds. As the Prophet said (r):

“Allah does not look at your bodies and your colors but at your acts and your hearts (i.e. outward deeds and inward intentions and sincerity).”[5]

All commands of obligation and prohibition are applicable to all without any distinction because of class, social status or race. The Almighty Allah states in the Glorious Qur’an:

(Whoever works righteousness benefits his own soul; whoever works evil, it is against his own soul: nor is Your Lord ever unjust (in the least) to His slaves.)  (41:46)

The differentiation between individuals in the Sight of Allah is based on their levels of piety, righteousness, and compliance to the Commands of Allah, the Most Beneficent. Allah the Almighty states in the Glorious Qur’an:

(O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily the most honored of you in the Sight of Allah is (he who is) the most righteous of you. In addition, Allah has full Knowledge and is well acquainted (with all things).)  (49:13)

All individuals are equal before the Islamic code of law and the appointed Muslim judge. The penalties, judgments and legal sentences are applicable to all races and classes of people without any distinction and without any privileged person acquiring immunity. One outstanding example will be cited here. A’esha reported that the Quraish were deeply concerned when a noble woman of the Makhzum clan stole, and Allah’s Messenger (r) wanted to apply the due punishment in her case by amputating her hand. The Quraish consulted among themselves and said: ‘The best person to talk to the Prophet (r) about the Makhzumi woman thief is his beloved companion (and the son of his beloved companion) Usamah ibn Zaid (t).’ Therefore they sent Usamah (t) to speak to the Prophet (r) to intercede on behalf of this Makhzumi woman. Upon listening to Usamah (t), Allah’s Messenger (r) said,

“O Usamah! Are you coming to intercede concerning a punishment set by Allah?” Allah’s Messenger (r) stood up, as soon as he (r) finished his conversation with Usamah and delivered a speech saying: ‘The people (or nations) before you were destroyed due to the fact that when a noble person among them would steal, they let him go unpunished, but if a poor, weak and insignificant person among them stole, they would apply the punishment on him. By Allah! If Faatimah; the daughter of Muhammad (r) stole, I shall cut off her hand.’[6]

 None has the right to monopolize, abuse or act for his

personal Interest on national resources. All members of the nation have the right to benefit from the national resources, each according to just and equitable rights and obligations. However, they will not be equal in terms of the work and the benefit they present for the public good. The Islamic government must exert every effort to secure job opportunities for its constituents and organize the utilization of national resources.

Islam declares all people equal in terms of human values yet every individual is rewarded according to what he presents to his society and community. The only distinction between people is on the basis of service that they offer. For instance, it does not look at a hardworking individual and a sluggish individual on equal footing in terms of pay and financial rewards. The Almighty Allah states in the Glorious Qur'an:

(To all are degrees (or ranks) according to their deeds: for Your Lord is not unmindful of anything that they do.)

(6:132)

Islam and Basic Essential Needs

We will now proceed with elaboration on the basic human necessities that Islam guarantees in its divine and unique legal system.

·         Preservation of the Divine Religion

Islam is the complete and perfect Divine Revelation from Allah Almighty to mankind for his prosperity and salvation. All the previous prophets of Allah, like Noah, Abraham, Moses and Jesus (u) were Muslims sent to their respective peoples with the general religion of Islam - worship of Allah without partner or idolatry - and the specific code of laws suitable for their peoples.

Allah, the Exalted says:

(And we did not send any Messenger before you but We revealed to him (the saying): none has the right to be worshipped except I (Allah), so worship Me (alone).)  (21:25)

Muhammad ibn Abdullah (r) is the final Prophet and Messenger of Allah with the final complete version of Islam and revealed law for mankind before the coming of Day of Resurrection. He has been sent to all mankind with the Islamic code of Laws legislated by Allah, the most Wise and Omniscient.

Allah, the Exalted says:

(Muhammad is not the father of any man among you; but he is the Messenger of Allah and the last of the Prophets.)  (33:40)

And Allah the Exalted says:

(This day I have perfected your religion for you, and completed my favor upon you, and have chosen for you al-Islam as your religion.)  (5:30)

 And He says:

(Truly, the religion before Allah is al-Islam.)  (3:19)

And He says:

(And whoever seeks a religion other than Islam, it will never be accepted of him and in the Hereafter he will be one of the losers.)  (3:85)

The Messenger of Allah (r) explained his similitude in respect to the previous Prophets of Allah saying:

“My example and the example of the Prophets who preceded me, is like that of a person who built a beautiful house. The house was perfect and magnificent except for a place of a single brick (in one corner). People who saw that house admired it but wondered…why did not the owner complete that missing single brick? I am that missing brick. I am the final Prophet (for mankind on the earth).”[7]

All humanity agrees in the general principle that truth, justice and goodness must be upheld and defended in the face of attack by the forces of falsehood, tyranny and evil. Muslims take this obligation very seriously, and strive to promote the truth, justice and goodness by all legal means available. For secular societies, religion is considered purely a private affair. Public life legally must be guided by secular principles and institutions and never by religion or religious law. We must remember that the development of secularism itself was a reaction to the extravagances and conflicts of the Christian Churches and various Monarchs and Kings in Europe.

This introduces the sensitive subject of “Jihad” (struggle, exertion), which is a much maligned and misused word. The following verse of the Glorious Qur'an, read in its fuller context, gives a general rule about Jihad:

(Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loves not transgressors.)

(2:190)

The summary about Jihad is that fighting is allowed for Muslims for protection against aggression, exploitation and suppression, and yet in this all transgressions are prohibited. The Arabic root for Jihad means to endeavor, and it includes not only fighting against oppressors and tyrants but also struggling generally to promote good and combat evil. By Jihad the religion of Islam with its ultimate truth, justice and goodness is protected, and the Muslims themselves are defended from those that wish them harm. It is an obligation on all Muslims to believe in and practice Jihad to some degree: greater obligations exist for those with greater abilities, but even the poor and disabled give their moral support and supplications for victory.

Jihad was practiced in the previous faiths as well. Since evil appears all over the world and throughout human history, Jihad was in order to stop tyranny and injustice. It is also to prohibit people from worshiping false deities and demigods, and to introduce them to the reality of the worship of Allah alone, who has no son, partners or associates. Jihad is legislated to remove injustices and to introduce man to the mercy, justice and peace of Islam as a way of life, for the interest of man’s benefit on earth, and not for the interest of specific groups of Arabs or other national groups of Muslims, since Islam is universal and has no geographic or limited borders. As the tradition states, the Messenger of Allah (r) said:

"Help your brother, whether he is an oppressor or is oppressed." A man enquired: "O Messenger of Allah! I help him when he is oppressed, but how can I help him when he is an oppressor?'' He (r) said: "You can keep him from committing oppression. That will be your help to him."[8]

The message and invitation of Islam is international and universal for all humanity, with a comprehensive code of beliefs, morals and ethics for every walk of life. Islam laid down the principles of justice, fairness, equality, freedom, prosperity, success and truthfulness for man on earth. Jihad is legislated not to force people against their own will to join Islam, but rather as a tool and mechanism to help maintain the peace that allows for the peaceful spread of the message about the religion of monotheism, justice and equality to the entire world and protect it against attack. After people receive the message, it is up to them to accept Islam or choose otherwise. The essential purpose of Jihad is to open the way for peaceful propagation of the Message of Islam to people. The Almighty Allah states in the Glorious Qur’an:

(Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects Taaghoot (idols, evil tyrants, etc) and believes in Allah, has grasped the most trustworthy hand-hold that never breaks. And, Allah hears and knows all things.)  (2:256)

The principle cementing intra-relationships between governments and people is based on justice and peace since there can be no lasting peace without justice. Jihad is not a “Holy War” as described in the Western media, but it is an honorable “struggle” and resistance against oppressors and those who oppose the peaceful spread of Allah’s Word and faith in Him and His religion of Islam. “War” most often begins as a drive for personal or national interests, for land, resources, and/or other political or economic reasons. Islam prohibits this “war” and allows for Jihad in the three situations, namely:

1) Defense of Life, Property and National Boundaries, without transgression

Allah (Y) says in the Glorious Qur'an:

(Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loves not transgressors.)  

(2:190)

2) Removing oppression and championing the just rights of oppressed people.

The obligation of countering oppression and tyranny is mentioned in the verse of the Glorious Qur'an:

(And why should you not fight in the cause of Allah and of those who, being weak, are ill-treated people (and oppressed)? Men, women, and children, whose cry is: ‘Our Lord! Rescue us from this town whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help!)  (4:75)

The Prophet of Allah (r) said:

“The best Jihad is a word of truth before a tyrannical unjust ruler.”[9]

3) Defense of Faith and Religion.

Allah, the Exalted, says in the Glorious Qur'an:

(And fight them on until there is no more tumult or oppression, and there prevails justice and faith in Allah altogether and everywhere; but if they cease, verily Allah does see all that they do.)  (8:39)

A “Mujahid” (Muslim fighter for the cause of Allah) must purify his intention to please Allah alone. He must have a clear understanding that Jihad is only for just reasons: to protect Islam and the Muslims, and to spread the message of Islam and Word of Allah. If the enemies of Islam who are fighting the Muslims cease their attack, and accept terms for a just peace, the Muslim fighters are commanded to cease hostilities.

Allah (Y) also says: (But if they incline to peace, you also incline to it, and (put your) trust in Allah. Verily, He is the All-Hearer, the All-Knower.)  (8:61)

And He Most Exalted said:

(Therefore if they withdraw from you and cease fighting, and send you (guarantees of) peace, then Allah has left no way for you (to war against them).)  (4:90)

Islam has permitted fighting only for the above specified reasons and has laid down strict rules of conduct in “warfare.” All other reasons for “war” are totally prohibited in Islam, for instance, war for land expansion, colonial interests and revenge, etc. Islam does not allow fighters to kill haphazardly, but only permits them to kill military personnel and those directly supporting armed forces. Islam does not permit, accept or condone the killing of elderly people, children, women, those under medical treatment, medical staff, and monks who have secluded themselves for the worship of Allah (I). Islam forbids mutilating bodies and organs of the deceased enemy fighters. Islam also forbids the killing of cattle or any type of animal of the enemies, the destruction of peoples' homes and the pollution of potable water resources, including rivers, lakes, springs and wells of water of the fighting enemies. These concepts are based on the many verses of the Glorious Qur’an, including this verse:

(But seek, with the (wealth) which Allah has bestowed on you, the Home of the Hereafter, nor forget your portion in this world: but do good as Allah has been good to you, and seek not (occasions for) mischief in the land: for Allah loves not those who do mischief.)  (28:77)

It is also based on many sayings of Messenger of Allah (r), for instance his statement:

“Fight for the Cause of Allah and in His Name, against the disbelievers in Allah. Fight them, but do not breach your contracts or truces, do not mutilate, and do not kill a newly born baby…”[10]

And he (r) said:

“…do not kill a woman, or slave.”[11]

This is also in compliance with the directions and the recommendation of the first Caliph, Abu Bakr (t) to his military leaders upon commissioning them for Jihad. It was narrated that he said, “Listen and obey the following ten commands and instructions: Do not betray any one (if you give a pledge). Do not steal from the war booties. Do not breach your pledge of allegiance. Do not mutilate the body of the killed enemy fighters or deceased. Do not kill a child or a minor. Do not kill an elderly man or woman. Do not kill a woman. Do not uproot a date palm tree (or any other trees) and do not burn them either. Do not cut or destroy a fruit tree. Do not slaughter a female sheep, a cow or a camel except for your (required) food. You surely will pass by some people who isolate themselves and are secluded for worship of Allah (I) as monks and else, thus leave them alone and do not disturb them. You will, surely, stop at some people on the road, who will bring forth for you all types of food dishes. Whenever you eat their food, recite the name of Allah (I) each time you eat. You will, surely, pass by a group of people who shaved the hair in the center of their heads, and left the surrounding hair long braids: it is allowed to fight and kill these people as they are the warriors of the enemies who carry their swords against you. Go ahead, with the name of Allah (I)."

The prisoners of war are not to be tortured, humiliated, or mutilated. They are not to be imprisoned in tight claustrophobic prison cells without adequate food and drink thus causing them to die.. The Glorious Qur’an states:

(And they feed, for the love of Allah, the indigent, the orphan, and the captive, (saying), ‘We feed you for the sake of Allah alone: no reward do we desire from you, or thanks.)  (76:8)

The Islamic government has the right either to set free such POWs with no ransom at all, or for an agreed ransom, or exchange them for Muslim POWs. This is based on the verse of the Glorious Qur’an:

(Therefore, when you meet the disbelievers (in battle) smite their necks; at length, when you have thoroughly subdued them, bind a firm bond (on them): thereafter (is the time for) either generosity or ransom: until the war lays down its burdens. Thus (are you commanded): but if it had been Allah's Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the way of Allah, He will never let their deeds be lost.)  (47:4)

The conquered people who comprise the non-Muslim residents of an Islamic state and their families, possessions and estates are entitled protection by Islamic law from any violation. No one has a right to seize the possession or the wealth of the non-Muslim residents, or humiliate them or encroach upon their honor. No one has the right to unjustly attack them. The belief and religious practices of the non-Muslim residents in an Islamic state are respected to the legal limit. For instance Allah says in the Glorious Qur'an:

((They are) those who, if We establish them in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong: with Allah rests the end (and decision) of (all) affairs.)  (22:41)

The non-Muslim residents of an Islamic state are required to pay a minimal tax called “Jizyah” which is a specific type of head-tax collected from individuals who do not accept Islam and desire to keep their religion while living in an Islamic state and under Islamic rule. For instance in the early Islamic States while wealthy Muslims were paying 2.5% of their accumulated wealth, non-Muslim residents paid Jizyah in three categories: the rich and wealthy class, an equivalent to the sum of (48) forty-eight Dirhams[12] a year; the middle or average class, such as merchants, traders and farmers, an equivalent to the sum of (24) twenty-four Dirhams a year; and the working class, such as bakers, carpenters, plumbers and the like, an equivalent to the sum of (12) twelve Dirhams a year. The Jizyah is collected in return for the protection of the non-Muslim residents of an Islamic State and their wealth. The Muslim leader and commander, General Khalid bin al-Waleed (t) once made a pledge to the non-Muslim residents of the Islamic state at the time and said, ‘I offer you my pledge of allegiance to fully protect you against the head-tax collected from you. If we provide the necessary protection, we are entitled for the head-tax. Otherwise, you are not required to pay it.’ Then, when the Muslims forces had to vacate the area for battle elsewhere they returned the Jizyah they had taken since they were not able to provide the security stipulated.[13]

Jizyah is not applicable to every non-Muslim resident of an Islamic state; rather, it is to be taken from those who earn. Many categories of people are exempt from paying this Jizyah including the poor, minors, women, monks, blind people, and the disabled individuals. Islam made it obligatory on the Islamic government to provide the full protection to these categories of people and offer them suitable living allowances. In fact, the pledge given by General Khalid bin al-Waleed (t) to the non-Muslim residents of the town called ‘Heerah’ in Iraq, under the Islamic rule, stated the following:

‘Any elderly person, disabled worker, terminally ill person or a rich person who went bankrupt, and based on that deserve charity from the fellow religious people, will  not be required to pay head-tax. Furthermore, each one will become entitled for suitable allowances from the Islamic Treasury for himself and his dependents.’[14]

Another example is when the second Caliph, Omar bin al-Khattab (t), once passed by an elder Jewish man who was begging. Omar (t) asked about him and was informed that he was a non-Muslim resident of the Islamic state. Omar (t) immediately said, ‘We have not been fair to you! We’ve collected head-tax from you while you were young and capable and neglected you in your old age!’ Omar (t) took the old Jew to his own home and offered him whatever he found of foodstuff and clothes. Later, Omar (t) instructed those in charge of the treasury, saying:

‘Follow up, monitor and observe the situations of similar people. Offer them assistance that suffices them and their family members from the Islamic Treasury.'

Allah (I) states in the Glorious Qur'an:

(Alms are for the poor and the needy.)  (9:60)

[i.e. the beginning of the famous verse on Zakah (obligatory charity)] In one interpretation of this verse, the poor are the Muslims and the needy are the non-Muslim residents of an Islamic state.’[15]

·         The Preservation of Self

Physical Security and Protection:

Human life is sacred and a gift from Allah, the Creator. For the protection of human life Islam has legislated capital and corporal punishments and retribution unto those transgressing criminals who murder and physically harm others. Killing falls into three types: intentional and/or premeditated murder, manslaughter, and total mistake. Islam commands the execution of anyone who commits premeditated murder of an innocent person, seeking to place as strong a deterrent as possible to eradicate the temptation of intentional murder. Unintentional manslaughter and mistaken killings are separate categories with separate lesser sentences and blood money is paid to the close relatives of the victim. The family or the heirs of the killed victim are given a Diyyah - blood money - unless they choose to forgive the killer. The killer must repent to Allah and make atonement by the freeing a Muslim slave, and if this is not possible, by fasting for two consecutive months. All such penalties are for preservation of life. No one has the right to tamper with people’s lives, possessions or estate without legitimate cause. All oppressive or abusive must be warned against unjust killing, victimizing or harassing other innocent members of the Islamic society, and these strict punishments should be made clear. If the retaliation is not similar to the crime itself, criminals become emboldened in their criminal activities. All other corporal punishments have the same rationale, wherein the punishment is proportionate to the crime with specific measurements of retribution predetermined to stop all arguments and confusion. All capital and corporal punishments are oriented for the preservation of human life and property in an Islamic society. Allah, the Exalted, states in the Glorious Qur'an:

(And there is (a saving of) life for you in al-Qisas (the law of equality in punishment), O men of understanding, that you may become pious.)  (2:179)

The penalty of the Hereafter for the intentional murderer who does not repent will be the Wrath of Allah. Allah, the Exalted, states in the Glorious Qur'an:

(If a man kills a believer intentionally, his recompense is Hell, to abide therein (forever): and the wrath and the curse of Allah are upon him, and a dreadful penalty is prepared for him.)  (4:9)

Islam has imposed certain specific duties on everyone in respect to protection of human life. The following are some of these duties:

1. Man does not own his soul or his own body: rather it is a sacred entity entrusted to him on a temporary basis. It is not allowed for anyone to intentionally torture or harm himself, or carry-out any type of suicidal crime or reckless act leading to his destruction. Life is only given in sacrifice for the cause of Allah. Allah, the Exalted, states in the Glorious Qur'an:

(O you who believe! Eat not up your property among yourselves unjustly: but let there be among you trade by mutual good-will: nor kill (or destroy) yourselves: for verily Allah has been to you Most Merciful! )  (4:29)

 2. Man must maintain proper nutritional care to satisfy the minimum requirements essential for decent health. He is not allowed to deprive himself of permissible food, drink, clothing, marriage and proper care under any pretexts, if that causes him harm. Allah, the Exalted, states in the Glorious Qur'an:

(Say: Who has forbidden the beautiful (gifts) of Allah, which He has produced for His servants, and the things, clean and pure, (which He has provided) for sustenance? Say, they are, in the life of this world, for those who believe, (and) purely for them on the Day of Requital. Thus do We explain the Signs in detail for those who understand.)  (7:32)

Allah, the Exalted, admonished the Prophet (r) when he abstained from eating honey in order to please one of his wives, and this became an eternal lesson for all Muslims. Allah states in the Glorious Qur'an:

(O Prophet! Why do you make forbidden that which Allah has made lawful to you? You seek to please your wives but Allah is Oft-Forgiving, Most Merciful.)  (66:1)

Moderation is between stinginess and extravagance. Man may enjoy the lawful bounties offered by Allah to man on earth in moderation within the limits of the Islamic laws and without wastage. Allah, the Exalted, states in the Glorious Qur'an:

(O Children of Adam! Wear your beautiful apparel at every time and place of prayer: eat and drink: but waste not by excess, for Allah loves not the wasters.)  (7:31)

It is forbidden to neglect the physical needs of the body and cause harm through negligence or self-torture. Allah, the Exalted, states in the Glorious Qur'an:

(On no soul does Allah place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns.)  (2:286)

It is reported that Anas bin Malik (t) said that, ‘Three men came to the Prophet’s (r) wives’ houses to inquire about the worship of the Prophet (r). When they were informed, they considered their worship insignificant and said: "Where are we in comparison with the Prophet (r) while Allah has forgiven his past sins and future sins". One of them said: "As for me, I shall offer Salat all night long.'' Another said: "I shall observe Saum (fasting) continuously and shall not break it". The third one said: "I shall abstain from women and shall never marry". The Prophet (r) came to them and said,

"Are you the people who said such and such things? By Allah, I fear Allah more than you do, and I am the most obedient and dutiful among you to Him, but still I observe fasting and break it; perform Salah and sleep at night and take wives. So whoever turns away from my Sunnah does not belong to me." [16]

Peace and security:

The right of security and protection to a person and all his family is the most basic of all human rights. All citizens in the Muslim society legally must not be frightened or threatened by words, actions or weapons of any type. The tradition of Messenger of Allah (r) states:

“It is not allowed for a Muslim to frighten another Muslim.” [17]

Feeling secure enables individuals of a society to have freedom of mobility and movement in order to work and earn an honest living. Corporal and capital punishment have been laid down and established in order to impose strict penalties on those who attempt to cause disruption to the peace, security and stability of a Muslim society. Allah’s Messenger (r) stated in his farewell speech,

‘Truly, your blood, honor, and your wealth are unlawful to one another. They are unlawful to tamper with like it is unlawful to tamper with this (honorable and sacred) Day (the Day of ‘Arafah during Hajj), in this Sacred Month (the month of pilgrimage “Dthul-Hijjah”), and in this Sacred Town (the city of Makkah).’ [18]

Sustenance and wholesome food and drink for all:

Wholesome sustenance is to be secured for all people in an Islamic society by availing decent and suitable work opportunities for the work force in the society. Availability of suitable opportunities of trades and work is crucial for people in order to satisfy their basic needs. Those who cannot work due to old age, disabilities, chronic disease, or the lack of bread-earner in the family, become entitled to public aid from the Islamic government. Zakah, (obligatory alms and charity) given by the wealthier people of the society, is to be made available to the needy that cannot earn a decent income because of legitimate reasons. Zakah is an obligatory charity that is taken from the rich and given to specific categories of the society. This is based on the Hadith of Allah’s Messenger (r) in his advice to his companion Muaadth bin Jabal (t) while sending him on the mission to call to Islam in Yemen saying,

“…Tell the people of Yemen…that the Almighty Allah has prescribed a certain percentage of their wealth as Zakah (obligatory charity) to be taken from the rich members among them and given to the poor and needy ones.”[19]

Other voluntary donations, gifts, financial commitments and the like are given in good cause to please the Almighty Allah, and extended willingly to the poor and needy members of the society. This is also based on many scriptures including the Hadith of Allah’s Messenger (r),

“One is not a believer who satisfies himself while his neighbor is hungry.”[20]

These poor and needy people are also entitled to a fair right and share of the Islamic Treasury. This is also based on the Hadith of Allah’s Messenger (r),

“Whosoever leaves behind a legacy (wealth and estates) will become the right of his heirs. As for the person who leaves behind poor and needy members of his family, Allah (I), and His Messenger (r) will take care of them.”[21]

Proper and adequate health facilities:

Islam prohibits all such reasons that may cause detrimental effect to public health. Islam bans all types of harmful drugs and intoxicants. Islam bans eating blood, carrion, unclean animals, unwholesome meats like swine, and all their byproducts, etc. Islam bans all immoral acts such as fornication, adultery, and homosexual activities. Islam imposes a quarantine in  the time of plague for both incoming and outgoing traffic of people in order to make sure that no epidemic or harmful diseases are spread in the wider community. Allah’s Messenger (r) said,

“If you hear about an epidemic in a country, do not enter it, and if you are in a place that has an epidemic disease, do not leave it.” [22]

And he (e) said,

“A sick person must not be brought to visit a recovering person.” [23]

·         The Preservation of Mind

Intelligence is the basis of all meaningful and responsible actions and accountability. Islam prohibits intoxicants that impair the activity of the mind and degrade man. The word for wine and intoxicants in Arabic is “Khamr”, that which “covers” the brain. Alcohol and other drugs are one of the major causes of heinous crime with disastrous results in the society. The penalty in Islamic law for public intoxication is flogging to eradicate the vice, and as a warning to others. Almighty Allah states in the Glorious Qur'an:

(O you who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination of Satan's handiwork: eschew such (abomination), that you may prosper. Satan's plan is (but) to excite enmity and hatred between you, with intoxicants and gambling, and hinder you from the remembrance of Allah and from prayer: will you not then abstain?)  (5:90-91)

Islam forbids the manufacture and sale of all kinds of alcoholic beverages and intoxicants. It even discourages the promotion of such alcoholic beverages in the society, even if the promoter or salesperson himself does not drink it or use it. This prohibition is based on the Hadith of Allah’s Messenger (r),

"The curse of Allah falls on ten groups of people who deal with Khamr (all intoxicants). The one who squeezes it (or distills it), the one for whom it is squeezed, the one who sells it, the one who buys it, the one who transports it, the one to whom it is transported, the one who utilizes the money from it, the one who drinks it, and the one who serves it.” [24]

Basic education for all:

Allah the Exalted, says in the Glorious Qur'an:

(Say: Are those equal who know and those who do not know? It is those who are endued with understanding that receive admonition.)  (39:9)

And He (I) says:

(And when you are told to rise up, (then) rise: Allah will raise up, to (suitable) ranks (and degrees), those of you who believe and who have been granted Knowledge. And Allah is well acquainted with all you do.)  (58:11)

Education in the Islamic society is a right for all individuals and a required moral duty of every capable person. All capable, intelligent and skilled individuals in the Islamic society are required to educate themselves in the basics of their religion and in necessary worldly affairs. The government is required to provide to the best of their ability all means that help promote adequate education. The Messenger of Allah (r), said:

“Seeking knowledge is obligatory on every Muslim (male and female).” [25]

He also stated (r):

“He who travels to seek any (beneficial) knowledge is considered as a person who is struggling in Jihad for the cause of Allah I until he returns (home).”[26]

Another tradition of this meaning is the saying of Allah’s Messenger (e):

“Whosoever takes a path seeking knowledge Allah (I) will pave a path for him to Paradise.” [27]

It is unlawful for a scholar to withhold useful knowledge as the Messenger of Allah (r) said:

‘Whosoever withholds knowledge will have a harness of fire placed on him on the Day of Judgment.’ [28]

·         The Preservation of Honor, Family and Lineage

The family unit is the basis of a healthy society and this can only be maintained by upholding the sanctity of marriage. For the preservation of moral purity among all men, women and children in the society Islam strictly prohibits adultery, fornication and homosexuality. Islam concurs with previous divine religions in this prohibition but goes further by banning many acts that may lead to committing this sin, like immodest dress and free mixing of the sexes in public or private quarters. These manners and precautions cut the avenues towards temptations. Allah the Almighty says in the Glorious Qur'an:

(Nor come near to unlawful sex. Verily it is a great sin, and an evil way.)  (17:32)

And He, the Exalted says:

(Say (O Muhammad): "Come, I will recite what Allah has prohibited you from": join not anything as equal with Him; be good to your parents; kill not your children because of poverty - We provide sustenance for you and for them - come not near to shameful deeds, whether open or secret; take not life, which Allah has made sacred, except by way of justice and law: thus does He command you, that you may learn wisdom.)  (6:151)

Abdullah ibn Mas'ood (t) relates that he said: O Messenger of Allah, which sin is gravest to Allah? He said: “That you make others to be equal to Allah even though (He alone) has created you.” I then asked: And then what? He said: “To kill your child fearing that he will eat along with you.” I then said: And then what? He said: “To fornicate or have adultery with your neighbor’s wife.” Then the Messenger of Allah (r) recited the following verses of the Qur’an (reaffirming what he just said):

(And those who invoke not with Allah any other god, nor slay such life which Allah has made sacred, except for just cause, nor commit fornication - and whoever does this shall meet (the due reward of his) sin. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace. Unless he repents, believes, and works righteous deeds, for those Allah will change their sins into good deeds, and Allah is Oft-forgiving Most Merciful.)  (25:68-70) [29]

The punishment of flogging is legislated for a previously unwed male or female who commit fornication. Allah, the Exalted, states in the Glorious Qur'an:

(The woman and the man guilty of adultery or fornication, flog each of them with a hundred stripes: let not compassion move you in their case, in a matter prescribed by Allah, if you believe in Allah and the Last Day: and let a party of the Believers witness their punishment.)  (24:2)

As for the married male or female who commits adultery while being married or after divorcing one’s spouse, the penalty for such a criminal is like in the Torah scriptures: stoning to death. To apply this punishment, the judge must either have the full confession, or the testimony of four trustworthy eyewitnesses who testify that they clearly saw sexual penetration.

Confession means that the crime is confessed openly by the adulterer/fornicator before the Muslim Judge or ruler. The confession must be repeated four times to remove any doubt. In the case of testimony, four trustworthy, honest and sound people must report to the Muslim judge or ruler seeing the actual sexual penetration of the fornicators or adulterers, a scenario that is very rare under normal circumstances.

The early history of Islam recorded a few instances of confession of the crime of adultery wherein the individuals openly confessed their crime because their strong faith in Allah (I) propelled them to the desire for sincere repentance and purification. As the traditions make clear, Allah will not punish someone twice for the same crime, and they wanted to be protected from having the punishment in the Hereafter. It should be noted that if sexual penetration and intercourse does not fully take place - if a person, for instance only kisses, hugs or touches – then there is no application of the punishment.

The penalty of false accusation for those who do not produce evidence to support their claims and accusations is eighty lashes, and a further punishment is that their testimony is thereafter rejected. As Allah says in the Glorious Qur'an

(And those who accuse chaste women, and produce not four witnesses, (to support their allegations), flog them with eighty stripes; and reject their testimony ever after: for such men are disobedient.)  (24:4)

Mockery and derogatory words and deeds that violate the honor, dignity and respect of others in the community are strictly prohibited, as Allah says in the Glorious Qur'an:

(O you who believe! Let not some men among you mock others: it may be that the (latter) are better than the (former): nor let some women mock others: it may be that the (latter) are better than the (former): nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: and those who do not desist are (indeed) doing wrong. O you who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin: and spy not on each other, nor speak ill of each other behind their backs. Would any of you like to eat the flesh of his dead brother? Nay, you would abhor it. However, fear Allah: for Allah is Oft-Returning, Most-Merciful.)  (49:11-12)

Another verse of the Glorious Qur'an sates:

(But if any one earns a fault or a sin and throws it on to one that is innocent, he carries (on himself) (both) a falsehood and a flagrant sin.)  (4:112)

Islam safeguards the sanctity of reproduction for the maintenance of the human race on earth. The human race is entrusted with the guardianship of the entire earth and the representation of divine wisdom to serve as the vicegerent of the Almighty Allah on earth. Destroying the means of reproduction by any means or tampering with it in any way for no legitimate reason is an unlawful practice according to Islam. The Almighty Allah states in the Glorious Qur'an:

(When he turns away his aim is to spread mischief everywhere through the earth and destroy crops and cattle. But Allah loves not mischief.)  (2:205)

Islam considers deliberate abortion of the fetus after four months a premeditated act of murder tantamount to infanticide that entitles punishment for all who participate. Unintentional abortion may require blood-money substitution for the aborted fetus and fasting for two consecutive months in repentance to Allah, if caused by accident or manslaughter.

Many hadiths recommend a Muslim to get marry and seek offspring. Allah’s Messenger (r) said,

“Marry a woman who is loving and can bear many children, for verily I will display your outnumbering of the other nations on the Day of Requital (due to the large number of my followers).” [30]

Islam places special value on strong family bonds and good relations among relatives. Since the family is the basis and the foundation of the society, many rules help protect this family against break up and disintegration. Relatives have obligations and rights. One must recognize the rights of kith and kin and consequently satisfy the rights of each relative in the most appropriate fashion.

Mixing between the male and female members of the family -who are permitted to marry one another lawfully- may lead to many family social problems. To avoid any unwanted situation, Islam commands segregation between the male and female members of the family who are allowed to marry each other. A woman is allowed to appear without her outer garments only before her father, brothers, uncles, grandfathers, father-in-law and sons.

In the pre-Islamic days of Jahiliyyah (Ignorance) the family system was corrupted and decadent. Islam initiated decisive reformations and annihilated all existent malpractice. Some of the institutions banned by Islam will be mentioned as examples.

Islam prohibits the kind of legal adoption whereby a child takes the family name of the adopting father or parents and will be entitled to all rights and duties of a blood child. Of course taking care of orphans and neglected children is strongly encouraged, and this form of charity has special merit. The verse in the Glorious Qur'an says:

(Allah has not made for any man two hearts in his (one) body: nor has He made your wives whom you divorce by Dhihar[31] your mothers: nor has He made your adopted sons your sons. Such is (only) your (manner of) speech by your mouths. But Allah tells (you) the Truth, and He shows the (right) Way. Call them by (the names of) their fathers: that is more just in the Sight of Allah. However, if you know not their fathers’ (names, call them) your Brothers in Faith, or your Maulas[32]. However, there is no blame on you if you make a mistake therein: (what counts is) the intention of your hearts: and Allah is Oft-Forgiving, Most Merciful.)  (33:4-5)

Islam bans ascribing a child to a man as a son without the man’s admission to be the father because such a claim jeopardizes marital relationships as well as family life. A woman is to be protected from false accusations that blemish her honor and dignity of illegitimate sexual activities with a man other than her husband. Moreover, such a false claim of a man may create doubts and in turn a rift between the rest of the children of the family, not knowing legitimate from illegitimate. Any child born who is a legitimate product of a marriage contract is attributed to the father with no need of any further proof or denial. A husband of a woman needs not to announce that child is his. This practice is based on the statement of Allah’s Messenger (r),

“The child (born as a result of a lawful marriage) belongs to the (bed of) his father.” [33]

The only exception to this rule is when it is proved, beyond a doubt, that the wife has betrayed her husband and is pregnant from other than her husband. In such a case, specific rules of disowning the child will apply. After disowning, he will become as total stranger in relation to the husband. This means that if the disowned child is female, she must not appear before such a man at her leisure, travel with him, live with him or deal freely with him.

A Muslim woman, after marriage keeps her maiden name according to Islamic jurisprudence. According to Islamic teachings and law, it is unlawful for a woman to bear the family name of her husband after marriage. Looking at this closely one can comprehend the great honor, dignity and respect granted to the woman in Islam. This practice preserves the equality and equal right of a Muslim woman to the Muslim man of the right of carrying her own independent name, especially in the event of divorce.

h Preserving and honoring the rights of the weak and the disabled: Islam honors the elderly members in the Islamic society and mandates their respect and assistance. The Messenger of Allah (r) said:

“He is not considered among us Muslims, who does not show mercy to our youngsters and respect to our elders.”[34]

Islamic law obligates assistance to orphans, as Allah the Most Merciful says in the Glorious Qur'an:

(Therefore treat not the orphan with harshness.)  (93:9)

And He, the Exalted, says:

(Come not near to the orphan's property except to improve it, until he attains the age of full strength; and fulfill (every) engagement, for (every) engagement will be inquired (on the Day of Reckoning).)  (17:34)

And He says:

(Those who unjustly eat up the property of orphans, eat up a fire into their own bodies: they will soon be enduring a blazing fire!)  (4:10)

Allah (I) addressed the preservation of the rights of the innocent children whose parents might commit a crime against them due to poverty and total ignorance by killing them. Allah (I) states in the Glorious Qur'an:

(Say (O Muhammad): "Come, I will recite what Allah has prohibited you from": join not anything as equal with Him; be good to your parents; kill not your children because of poverty - We provide sustenance for you and for them - come not near to shameful deeds, whether open or secret; take not life, which Allah has made sacred, except by way of justice and law: thus does He command you, that you may learn wisdom.)  (6:151)

In this fashion we can see the utmost respect and preservation afforded to the weak, and less affluent and healthy people in the Islamic society.

·         The Preservation of Wealth

Private wealth and property are the basis of the economy and livelihood of the members of the society. Islam protects personal wealth and imposes very strict penalties against banditry, robbery, and thievery, and any violations against the sanctity of property. Cheating, embezzlement, monopoly, hoarding and many other harmful practices are also prohibited. This is done with the intention of ensuring protection to the wealth and personal assets of the individuals. Islamic law imposes the corporal punishment of cutting off the hand of the thief who steals the property of others, in according to strict requirements and due process of law. Allah, the Almighty, states in the Glorious Qur'an:

(Cut off (from the wrist joint) the (right) hand of the thief, male or female, as a recompense for that which they committed,  a punishment by way of example from Allah .And Allah is Exalted in Power. Full of Wisdom.)  

(5:38)

It must be noted that the process of amputating the hand of a thief is only implemented with strict conditions, which include the following:

hThe stolen items or valuables must be in a preserved area whereby the thief gets into to the private area. If a thief steals an item that is left outside negligently or not cared for, there is no punishment by amputation. The thief in this case may be subjected to the penalty of snatching, wherein the authorities determine the appropriate penalty or “Ta’zeer.”

hThe theft committed must not involve food for survival from hunger. The second Caliph Omar bin al-Khattab (t) during the famine of the “Ramadah Year” did not apply the punishment for stealing due to the conditions of widespread hunger.

hThe value of the stolen items must be above the range of the value set for stealing that obligates amputation of the hand.

These physical punishments are not to be carried out unless there is irrefutable evidence (i.e. no doubt that the crime has been committed) and that it is punishable by Islamic law.

Islamic jurisprudence, however, while expiating corporal punishment of a criminal for the crime he committed, will substitute it with another type of disciplinary punishment. Disciplinary punishment is usually less than the corporal punishment and is determined by the Muslim judge according to the type, level, category and severity of the crime and the criminal himself and his criminal record. Disciplinary punishment may be imprisonment, flogging in public, reprimanding him or imposing a fine for his crime.

 Other than thievery Islam has banned all types of transgression against private possessions, estate and land ownership. This is based on the verse in the Glorious Qur'an:

(And eat up not one another's property unjustly (in any illegal way e.g. stealing, robbing, deceiving, etc.), nor give bribery to the rulers (judges before presenting your cases) that you may knowingly eat up a part of the property of others sinfully)  (2:188)

Therefore, the transgressor will be subjected to a tremendous and severe penalty on the Day of Requital. This is based on the statement of Allah’s Messenger (r):

“Whosoever unjustly takes any money or the wealth of another Muslim without a due right, Allah will meet such a person in a state of anger.” [35]

Another statement of Allah’s Messenger (r) is:

“Whosoever usurps a hand span of land, Allah (I) will have this oppressor to be surrounded with seven earths (around his neck) on the Day of Requital.” [36]

Islamic law demands that the oppressor must return the amount he unjustly confiscated from other Muslims’ land or property, or alternatively he is forced to pay the value of such unjustly confiscated property. Furthermore, the oppressor in such a situation is subjected to a lashing penalty determined by the Muslim judge. Islam entitles the owner of wealth to defend all that he owns, even to the point of killing the aggressor, if that is the only means of stooping the aggression. If the owner kills the aggressor he is not to be killed for killing him, if he can prove that he killed him while defending his ownership. If the aggressor, on the other hand, killed the defending owner, owner is a martyr and the attacker a murderer. This is based on the statement of Allah’s Messenger (r),

“Whosoever is killed defending his wealth is a martyr.”[37]

Note on the preservation of the national resources:

Reserved national resources are public property and the income generated from these natural resources must be placed in the Public Treasury to finance the needs of the public. Such resources are not to be owned privately by a specific group or class of people or individuals for any specific merit. The revenue of such resources is solely to be used for public’s welfare. It becomes a collective responsibility of the Islamic society to be vigilant against any intruder or aggressor against this property. Any unlawful exploitation of common natural resources is banned according to Islamic teachings and principles. Allah, the Almighty, states in the Glorious Qur'an:

(...and do not act corruptly, making mischief on the earth.)  (2:60)

Furthermore, this is based on the statement of Allah’s Messenger (r),

“Muslims are partners in three (natural resources): water, grazing grass and fire.”[38]

Note on public and private rights in Islam:

Islam endeavors to strengthen the social ties among the members of the Islamic society. Islam addressed the rights of the immediate members of the family first, then the kindred who have obligations and rights towards each other according to their closeness. The value and the importance of such rights vary according to the kind and degree of relationship. Allah, the Almighty, states in the Glorious Qur'an:

(O Mankind! Be dutiful to your Lord, Who created you from a single person, and from him He created his wife; and from them He created many men and women; and fear Allah through Whom you demand (your mutual rights) and (do not cut the relations of the wombs). Surely Allah is ever an All-Watcher over you.) (4:1)

And Allah says in the context of inheritance rules:

(You know not which of them, whether your parents or your children, are nearest to you in benefit, (these fixed shares) are ordained by Allah. And Allah is Ever All-Knower, All-Wise.)  (4:11)

Other relationships were not neglected in Islam either since they are all part of the network that joins people making them closer to each other personally and socially. More distant people to each other also need a type of bond that brings them together in the net in order to help and appreciate one another and build a cohesive society. Allah, the Almighty states in the Glorious Qur'an:

((They are) those who, if We establish them in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong: With Allah rests the end (and decision) of (all) affairs.)  (22:41)

Strengthening of relationships is also guided by the statement of Allah’s Messenger (r),

"Do not envy one another; do not inflate prices on one another; do not hate one another; do not turn away from one another; and do not undercut one another, but be you, O servants of Allah, brothers. A Muslim is the brother of a Muslim; he neither oppresses him nor does he fail him, he neither lies to him nor does he hold him in contempt. Piety is right here - and he pointed to his breast three times. It is evil enough for a man to hold his brother Muslim in contempt. A Muslim for another Muslim is inviolable; his blood, his property, and his honor."[39]

And he (r) said:

“The example of believers in love, affection, cooperation and sympathy is like that of one body. If one organ of the body aches, the entire body will support the aching body part by wakefulness and fever.” [40]

Therefore, there are well-established public and private rights in the Islamic society. In the section below we will highlight the most important public and private rights in the Islamic law and teachings:

1. Rights of Almighty Allah

2. Rights of the Prophet Muhammad (r)       

3. Rights of other Prophets and Messengers 

4. Rights of Parents   

5. Rights of Husband towards His Wife       

6. Rights of Wife towards Her Husband       

7. Rights of Children 

8. Rights of Relatives

·         The Rights towards Allah, the Almighty

The essential right of man towards Allah (I) is to worship Him alone, setting up no rivals or partners with Him, nor attributing any sons or daughters to Him (I). The eternal truth of all existence is that LA ILAHA ILAL-ALLAH “There is no god worthy of being worshipped except Allah,” meaning that there is no so-called “god” or deity or entity worthy of worship and absolute obedience. This is the testimony of faith of a Muslim that involves the following requirements:

* Allah alone deserves to be worshiped and obeyed in an absolute sense. None has the right to be worshiped along with or besides Him. All statements, acts and hidden intentions must agree with what the Almighty has designated. All actions of man must be performed for the Pleasure of the Almighty. The Almighty Allah states in the Glorious Qur'an:

(And your Lord said: "Invoke Me, [i.e. believe in My Oneness] (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness] they will surely enter Hell in humiliation!     )

(40:60)

* A Muslim is required to believe in the “Names and Attributes” that Allah (I) has given Himself, or those attributed to Him through revelation by His Prophet and Messenger (r). No one may attribute any name or quality by speculation to Allah that neither Allah (I) nor His Prophet and Messenger have attributed to Him. He must not offer any undue explanation or similitude or to express an opinion concerning these Names and Attributes of Allah (I). Allah the Exalted says in the Glorious Qur'an:

(There is nothing like unto Him, and He is the All-Hearer, the All-Seer.)  (42:11)

* Man must submit himself to Allah in faith with total and sincere belief, declaring with his tongue, accepting with his heart and showing with his actions the truth of the statement that Allah, the Almighty states in the Glorious Qur'an:

(So know that La ilaha ill-Allah (none has the right to be worshiped but Allah), and ask forgiveness for your sin, and also for (the sins of) believing men and believing women. And Allah knows well your moving about, and your place of rest (in your homes).)  (47:19)

* Human beings are obligated to give full and total submission to the Will of Allah .This is based on the instruction of the verse of the Glorious Qur'an:

(It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error.)  (33:36)

* A Muslim must have pure love of Allah (I) as well as His Prophet and Messenger (r). This love should dominate the love of other beings and his own self in times of conflict and contradiction. Allah the Exalted says in the verse of the Glorious Qur'an:

(Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight...are dearer to you than Allah and His Messenger, and striving hard and fighting in His Cause, then wait until Allah brings about His Decision (torment). And Allah guides not the people who are Al-Fasiqun (the rebellious, disobedient to Allah).)  (9:24)

* Man must worship Allah only in the manner and form legislated by Allah through his Messenger and Prophet (r). It is not allowed to invent an act of worship through speculation and then ascribe it to the true religion. All the worship should be in line with the revealed religion of Islam. For example to offer the “Salah”  prayer. One of the fruits of offering and maintaining such prayer is that it helps to enjoin good and stop all evil acts. Allah, the Almighty states in the Glorious Qur'an:

(Recite what has been revealed to you of the Book (the Qur'an), and perform As-Salah. Verily, As-Salah (the prayer) prevents from Al-Fahsha' (i.e. great sins of every kind, unlawful sexual intercourse, etc.) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed, etc.) and the remembering of Allah is the greatest indeed. And Allah knows what you do.)  (29:45)

The payment of Zakah (obligatory charity) to the destitute and needy generates self-purification and elimination of miserliness and niggardliness, as well as alleviating the pains and trials of the less fortunate. Allah, the Almighty states in the Glorious Qur'an:

(He who spends his wealth for increase in self-purification. And who has (in mind) no favor from anyone to be paid back. Except to seek the Countenance of his Lord, the Most High. He surely will be pleased (when he will enter Paradise). )  (92:18-21)

Observing Saum (fasting) enables man to have better control and self-discipline over temptations and passions. Man becomes more conscious of the sense of piety and God-fearing, and the needs of the poor and less fortunate. The Almighty Allah states in the Glorious Qur'an:

(O you who believe! Observing as-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious).)  

(2:183)

Hajj (pilgrimage) has many benefits, as Allah, the Almighty states in the Glorious Qur'an:

(That they may witness things that are of benefit to them (i.e. reward of Hajj in the Hereafter, and also some worldly gain from trade, etc.), and mention the Name of Allah on appointed days, over the beast of cattle that He has provided for them. Then eat thereof and feed therewith the poor who have a very hard time.)  (22:28)

All these and other acts of worship in Islam are meant for man’s own benefit. There is never undue hardship when performed under normal circumstances. Allah, the Almighty states in the Glorious Qur'an:

(Allah intends for you ease and He does not want to make things difficult for you.)  (2:185)

The Messenger of Allah (r) said in support of this concept:

“If I command you to do anything, do as much as you can.” [41]

And he (r) said:

“Religion is easy…” [42]

In the event of sickness and other legitimate hardships, worships are either completely exempted or sustained with some concessions. For instance, standing is required to perform daily-prescribed prayer but if one is unable he may offer it sitting down, and if that is not possible, by lying down on the side of the body or on his back, or in any other way that is suitable and comfortable to his situation. If a worshiper is not able to maintain his prayer in any of the above situations, he may pray by the motions of his hands or even eyes. It is incumbent to perform ablution prior to offering a prayer but this requirement is waived if a Muslim cannot find water or there is some harm in its use. In place of water, he performs Tayammum (Dry ablution) instead and offers his prayer exactly as if he had performed ablution with water. A woman in her menstrual period or one who is experiencing post-natal bleeding is exempted from performing prayer until her bleeding completely stops, and she is not required to make up the prayers she missed. A Muslim, male or female, who does not possess Nisab (the requisite minimal amount on the basis of which it is obligatory to pay Zakah), is not required to pay any Zakah. An old person who is unable to observe fasting, and a sick person who also cannot observe fasting are conveniently exempted from fasting. They have to pay its atonement if they are able. Atonement is to feed a needy person one meal for each day not fasted. Similarly, a traveler may break his fast while traveling, as traveling involves hardship and fatigue. A woman in her menses or after childbirth is not to fast until her bleeding completely stops, whereupon she makes up those missed days of fasting. The Hajj is not obligatory on any person who is incapable due to physical inability or financial constraints since the person intending Hajj must have sufficient funds to satisfy himself and his family’s needs beyond the expenses of pilgrimage. Allah, the Exalted, says in the Glorious Qur'an:

(In it are manifest signs (for example), the Station of Ibrahim (Abraham); whosoever enters it, he attains security. And Hajj (pilgrimage to Makkah) to the House (Ka'bah) is a duty that mankind owes to Allah, those who can afford the expenses; and whoever disbelieves [i.e. denies Hajj then he is a disbeliever of Allah], then Allah stands not in need of any of His creatures.)  (3:97)

Another example of the mitigation of hardships in Islam is when a person faces the shortage of lawful food and is on the brink of death; in this case, he is allowed to take even unlawful food items like blood and meat of dead animals, enough to keep him alive. This rule is also based upon the instructions of the verse of the Glorious Qur'an:

(He has forbidden you only the dead animals, and blood, and the flesh of swine, and that which is slaughtered as a sacrifice for others than Allah. But if one is forced by necessity without willful disobedience nor transgressing due limits, then there is no sin on him. Truly, Allah is Oft-Forgiving, Most Merciful.)  (2:173)

The Rights towards Prophet Muhammad(r)

Allah sent His Messenger to guide mankind and if man believes and obeys him giving him all his due rights, Allah has promised success in this life and the Hereafter as a reward. These rights are summarized in the following testimony along with the above testimony (There is no god worthy of being worshipped except Allah), “Muhammad (r) is the slave and Messenger of Allah (I)”. This declaration requires the following:

* A Believer must comply with the commands of the Prophet (r) and must strive to avoid acts of disobedience as Allah, the Exalted, says in the Glorious Qur'an:

(…so take whatsoever the Messenger gives you, and abstain from that which he forbids you. And fear Allah, verily Allah is severe in Punishment.)  (59:7)

 * A Muslim must follow the authentic traditions of the Sunnah (way of the Prophet) to the best of his ability. No one has any authority to alter, add or omit any of the Sunnah traditions of the Messenger of Allah (r). Allah, the Exalted, says in the Glorious Qur'an:

(Say: ‘If you do love Allah, follow me: Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.)  (3:31)

* A Believer must honor the special status and dignity bestowed by Allah to His Prophet (r). No one must adulate or degrade this status. The Prophet (r) said: 

"Do not adulate me as the Christians adulated the son of Maryam; (as) I am no more than a slave (of Allah)…so say: Allah's slave and His Messenger." [43]

And he (r) said:

"O people! Say what you have to say, and do not allow yourselves to be seduced by Satan. I am Muhammad, the slave and Messenger of Allah. I do not like you to elevate me above the status assigned to me by Allah the Almighty.” [44]

And he (r) is reported to have said:

“Do not praise me more than I deserve. Allah (I) created me as a slave before calling me a Prophet and Messenger.” [45]                                                                        

*A Muslim must show acceptance and satisfaction of any verdict passed by the Prophet of Allah (r) as Allah, the Exalted, says in the Glorious Qur'an:

(But no, by Your Lord, they can have no (real) Faith, until they make you judge in all disputes between them, and find in their souls no resistance against your decisions and accept them with full submission       .)  (4:65)

* Belief in the universality of the Message of Prophet Muhammad to all humanity. Islam is not oriented to a specific category of people, as it was the case with previous Prophets and Messengers (r). This is derived from the verse of the Glorious Qur'an:

(Say: "O mankind! Verily, I am sent to you all as the Messenger of Allah - to Whom belongs the dominion of the heavens and the earth. La ilaha illa Huwa (there is no god but He); It is He Who gives life and causes death. So believe in Allah and His Messenger, the Prophet who can neither read nor write, who believes in Allah and His Words, the Taurah (Torah) and the Injeel (Gospel) and also Allah's Word: "Be!" - and he was, i.e. 'Iesa (Jesus) son of Maryam (Mary)], and follow him (Muhammad r) so that you may be guided.)  (7:158)

* Belief that Allah’s Messenger and Prophet, Muhammad (r) has been protected by Allah against possible human errors in relation to his mission to mankind. This includes the belief that the Prophet (r) never ommitted or added anything to the complete Message of Allah (I). This is based on the verse of the Glorious Qur'an:

(Nor does he speak of (his own) desire  .)  (53:3)

* Belief that Prophet Muhammad (r) is the final Prophet and Messenger of Allah (I) to mankind, and that no Prophet or Messenger will come after him (r). Allah says in the Glorious Qur'an:

(Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Last of the Prophets.)  (33:40)

And the Messenger of Allah (r) said:

“… and there is no prophet after me.” [46]

* Belief that the religious duties and divine commands Allah sent to mankind are complete, and that the Prophet (r) has delivered the Message of Allah (I) in its entirety, and gave the best advice to his Ummah (nation) and the best guidance to do all good and to avoid all evil. This is based on the verse of the Glorious Qur'an:

(This day, those who rejected Faith have given up all hopes of your religion, so fear them not, but fear Me. This day I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion.)  (5:3)

* Belief that the laws legislated in Islam are approved by Allah (I), and that all the various types of worship are based upon and revolve around these divine laws. Independent human actions will not be accepted, Allah knows best, unless and until they are in conformity with these divine laws. This is based on the verse of the Glorious Qur'an:

(And whoever seeks a religion other than Islam (submission to Allah), never will it be accepted of him, and in the Hereafter he will be among the losers.)  (3:85)

* A Muslim must offer the proper greeting to Allah’s Prophet and Messenger (r) when his name is mentioned as a form of respect, as instructed in the verse of the Glorious Qur'an:

(Allah and His Angels send blessings on the Prophet: O you who believe! Send your blessings on him, and salute him with all respect.)  (33:56)

* A Believer must have true love and affection for the Prophet and Messenger of Allah (r) above the love of all others, since information and practices of the true religion of Allah (I) and the many blessings that the Prophet (r) brought as guidance, are the only means of salvation by the will of Allah. This is based on the instruction of the verse of the Glorious Qur'an:

(Say: If your fathers, your sons, your brothers, your wives, your kindred; the wealth that you have gained; the commerce in which you fear a decline; and the dwellings in which you delight -are dearer to you than Allah and His Messenger, and striving hard and fighting in His cause- then wait until Allah brings about His decision. And Allah guides not the rebellious.)  (9:24)

* A Muslim must devote every possible effort and opportunity available to him to call, with wisdom and patience, all others to the Message of Muhammad (r). He should strive to inform those who are unaware and misinformed and strengthen the faith of people with weak, wavering faith. As Allah, the Most Wise, says in the Glorious Qur'an:

(Invite (all) to the Way of your Lord with wisdom and beautiful preaching; and argue with them in a way that is better and most gracious. Truly, your Lord knows best who has gone astray from His Path, and He is the Most Aware of those who are guided.)  (16:125)

This is also based on the statement of Allah’s Prophet and Messenger r,

“Propagate, on my behalf, even one verse.” [47]

·        Rights towards Other Prophets and Messengers

A Muslim’s belief in Islam is not complete or acceptable unless he declares belief in the truth of all the previous Prophets and Messengers of Allah (I). A Muslim must believe that all the previous Prophets and Messengers were sent for specific groups of people during a specific time, whereas the Message of Islam is universal and for all times and places until the Day of Requital. Allah says in the Glorious Qur'an:

(The Messenger believes in what has been revealed to him from his Lord, as do the men of faith. Each one (of them) believes in Allah, His angels, His Books, and His Messengers. “We make no distinction (they say) between one and another of His Messengers.” And they say: ‘We hear, and we obey, (we seek) Your forgiveness, our Lord, and to You is the return           .)  (2:285)

Muslims are required to deliver the Message of Islam to others, but never to force or compel others to accept it, as Allah, the Exalted, says in the Glorious Qur'an:

(Let there be no compulsion in religion.)  (2:256)

·        The Rights of Parents

The rights of parents include respect, love and obedience. This obedience is conditional that it does not contradict obedience to the commands of Allah and His Messenger. It involves care and kindness to both parents, and provision of necessities for elder parents. Humility and respect to both parents equally is an obligation, and any arrogance or insolence is forbidden. Patience and perseverance are required when serving parents, no matter what the circumstances. Allah says in the verse of the Glorious Qur'an:

(And your Lord has decreed that you worship none but Him, and that you be kind to your parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them…and address them with good words.)  (17:23)

The Messenger of Allah (r) instructed us saying:

“Allah’s Pleasure (on someone) is based on the pleasure of his parents. The Wrath of Allah is based upon the anger of his parents.” [48]

Both parents are entitled to this right even if they are not Muslims so long as they do not command their children to do any act of disobedience to Allah (I). Asmaa -the daughter of the Abu Bakr- said: ‘My mother came to visit me while still not a Muslim. I asked Allah’s Prophet (r) concerning her visit (and how to treat her while visiting me) and said, My mother is eager to visit with me. Should I (or should I not) extend my courtesy (as a host) to her? He (r) said: “Yes, extend courtesy.[49]”

The mother must be given priority in terms of kindness, sympathy, good feelings, love and affection as mentioned by Allah’s Prophet (r): “A man came to Allah’s Prophet (r) and asked him, ‘O Prophet of Allah! Who is the most worthy and deserving person of my good treatment and companionship? He (r) replied, “Your mother.” The man asked, ‘who is next worthy person of my companionship?’ Allah’s Messenger replied, ‘your mother.’ The man asked ‘ who is next?’ Allah’s Messenger replied, ‘your mother’. The man asked ‘who is next?’ Allah’s Messenger replied, “your father.” And in another version there is the ending:“…your father, and then the next nearest and next nearest.”[50]

Allah’s Messenger (r) assigned the mother with a three-fold portion of the right of companionship. The father, in comparison, receives only one share. This is due to the fact that mothers suffer more hardships during pregnancy and during the delivery and care of their children. Allah says in the Glorious Qur'an:

(And we have enjoined on man kindness to his parents: in pain did his mother bear him, and in pain did she give him birth.)  (46:15)

This in no way demeans the rights of the father, since the Prophet (r) said:

"No son can repay (the right of his father) unless he finds him a slave, buys him and then emancipates him." [51]

·         The Rights of Husband towards His Wife

A husband has the right of ultimate authority of the home management since he is responsible for them and is accountable for all aspects of their maintenance. His leadership should be with justice, patience and wisdom. As Allah says in the Glorious Qur'an:

(Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means.)  (4:34)

One reason among many for this degree of responsibility is that men are generally stronger and rational whereas women are generally weaker and more emotional, traits given to them by their Creator to serve their complementary roles in life and in the family. A wife is required to obey the commands and instructions of her husband as long as these do not involve any act of disobedience to Allah’s command and the Prophet’s instructions. Aishah, the wife of the Prophet (r) questioned him:

“Whose right is the greatest on a woman? He (r) replied, ‘A woman’s husband’s.’ The Messenger (r) was asked: ‘whose right is the greatest on a man? ‘ He (r) replied, ‘His mother’s.” [52]

A wife must not demand from her husband things that he cannot afford, that he is not capable to produce, or tasks beyond his ability. A wife is required to protect the children and the lineage of her husband by protecting herself and being completely chaste. She should be a trustworthy guardian of his wealth. She should not leave her husband’s home without his prior knowledge and approval, nor allow any person who her husband dislikes to enter his home. This is to protect the honor and harmony of the family, as instructed by the Messenger of Allah r:

“The best of women is the one, who, if you look at her you will be pleased with her, if you command her [to perform any lawful action] she will obey you, and if you are absent she will protect and preserve your wealth and lineage.”[53]

·         The Rights of Wife towards Her Husband

The rights of wives concerning their husbands are many and may be summarized as follows:

Dowry: A wife is entitled to receive a dowry from her husband which a marriage contract is void without it. The dowry is not to be forfeited but after the completion of a marriage contract she may forfeit her right as Allah (I) says in the Glorious Qur'an:

(And give to the women (whom you marry) their Mahr (dowry) with a good heart, but if they, of their own good will, remit any part of it to you, take it, and enjoy it without fear of any harm (as Allah has made it lawful).)  

(4:4)

Financial Support: A husband is required to provide, within his means and limits, all essential and basic requirements of his wife , children and entire household. Allah, the Exalted, says in the Glorious Qur'an:

(Let the man of means spend according to his means and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. After a difficulty, Allah will soon grant relief.)  (65:7)

To encourage generosity towards the wives, Islam has named this financial support as charity which is rewarded greatly by Allah. The Prophet (r) said to Sa’ad ibn Abi Waqas:

“No amount you spend on your family seeking reward from Allah but that He will reward you even if it is a bite of food that you put in your wife’s mouth”[54]

A wife has a right to take a reasonably required amount from her husband’s property for herself and her children without her husband’s knowledge if he spends miserly on them according to the hadith wherein Hind bint ‘Utbah said: O Messenger of Allah: verily Abu Sufyan is a miser and doesn’t give me enough for myself and my child except what I take from his wealth without his knowledge, so he (r) said:

“Take what is reasonably enough for you and your son”[55].

Companionship and intimate relationship: One of the most important rights of a wife is to secure from her husband a satisfactory level of intimate relationship and a fair amount of time with him. This right of the wife  and family members must be fully maintained since a wife needs an affectionate husband to take care of her and fulfill her basic needs. As related by Jabir when the Prophet (r) said to Jabir: “Did you marry O, Jabir?” I said: Yes. He said: “Virgin or matron (i.e. woman previously married)?” I said: a matron. He said: “Why didn’t you marry a virgin so that you could play with her and she could play with you or you make her laugh and she makes you laugh”?[56]

 Protection of all the secrets of the wife: A husband must not disclose any of his wife’s deficiencies or shortcomings, keeping all what he sees and hears from his wife as a secret that should not ever be disclosed. The intimate relationship between a husband and wife in Islam is cherished and protected. Marital relationships are sacred relationships according to Islam, as we read in the instructions of Allah’s Messenger (r):  

“One of the worst positions in the sight of Allah on the Day of Requital is that of a man who will have an intimate relationship with his wife, and then spread the secrets of his spouse to the public.”[57]

Equality and Fairness: The husband who is married to more than one wife must provide equally to all of his wives, offering them the same or comparable housing conditions and clothing. He is to spend equal time with each one of them. Any injustice in this regard is strictly prohibited as the Messenger of Allah (r) said:

“He who has two wives and does not treat them both equally will appear on the Day of Requital while he is half paralyzed.”[58]

Fair and kind treatment: A husband must extend just treatment to his wife and household. A husband must demonstrate care, kindness and solve any problem within his means, while forbearing the deficiencies and shortcomings of his wife seeking the Pleasure of Allah (I) in both worlds. A husband should consult with his wife concerning their life and future needs and plans. He is required to secure and provide for his wife and household all means of peaceful environment at home and outside. The Messenger (r) of Allah said:

“Those believers who have the most complete faith who possess the best of character, and the best among you are those who are the best to their wives.”[59]

Protection and Preservation: By all the abilities availible, a husband must not place or expose his wife or family members to any immoral situation or evil environment. This is based on the instructions of the verse of the Glorious Qur'an,:

(O you who believe! Save yourselves and your families from a Fire whose fuel is Men and Stones, over which are (appointed) angels stern (and) severe, who flinch not (from executing) the Commands they receive from Allah, but do (precisely) what they are commanded.)  (66:6)

He must protect the private wealth and property of his wife and must not use any of her personal funds or possessions without her prior approval. He must not engage in any transaction concerning his wife's finances, without her consent.

·         The Rights of Children

The rights of the children are numerous, beginning with the entitlement to be given honorable names. The Prophet (r) said:

“Verily you will be called by your names and your fathers’ names on the Day of Requital, so give yourselves good names”.[60]

Their rights include provision of all the necessities of life like affordable housing, lawful food, beneficial education and proper upbringing. The Messenger of Allah (r) said,

“It is a sufficient sin to lose and waste those whom you are obligated to support [i.e. by not providing proper care and upbringing].” [61]

Parents should teach them good moral behavior and protect them against bad habits such as lying, cheating, deception, selfishness, etc. The Messenger of Allah (r) said:

“Each one of you is a shepherd and is responsible for those under his care.”[62]

Children are entitled to recieve just and equal treatment without being preferred one over another in terms of dealings and treatment, gifts, grants, inheritance etc. Unfair treatment to the children may result in bad behavior towards either or both parents and the other siblings. Nu'man b. Basheer said that my father offered me a gift from his wealth so my mother Umrah bint Rawah said: I would not agree to that until the Messenger of Allah (r) witnesses it. So my father went and asked him to witness my gift. The Messenger of Allah (r) asked: “Did you offer the same to all of your children?” The man replied, 'No!' Allah’s Messenger (r) said to him: “Fear Allah and be just in dealing with your children.” So my father returned and placed back that gift.[63]

·               The Rights towards Relatives

Relatives have specific rights entitling them to special attention, visits and support. A wealthier Muslim is obliged to assist his or her relatives, with priority given to the nearest in kin, and then in order of nearness in relationship. A Muslim supports his brothers and relatives in times of need and shares their concerns. In the Glorious Qur'an we find the saying of Allah the Almighty:

(O Mankind! Be dutiful to your Lord, Who created you from a single person, and from him He created his wife; and from them He created many men and women; and fear Allah through Whom you demand (your mutual rights) and (do not cut the relations of the wombs). Surely Allah is ever an All-Watcher over you.)  (4:1)

Islam encourages a Muslim to be kind to his relatives even when they are unkind to him, and asks him to continue his relations even when they cut them off. Boycotting relatives and family members falls into the category of a major sin in Islam, as Allah says in the Glorious Qur'an

(Then, is it to be expected of you, if you were put in authority, that you will do mischief, in the land, and break your ties of kith and kin? Such are the men whom Allah has cursed for He has made them deaf and blinded their sight.) (47:22-23)

A Word on Public Rights and Duties

1. Rights of a Ruler towards the Public         

2. Rights of the People towards the Government     

3. Rights of Neighbors           

4. Rights of Friends

5. Rights of Guests    

6. Rights of the Poor  

7. Rights of Employees/Laborers       

8. Rights of Employers          

9. Rights of Animals

10. Rights of Plants & Trees (and the general environment)    

11. Miscellaneous Rights

Islam instructs a believer to share the concerns and the trials of his Muslim brethren all over the world and assist them according to his ability. The Messenger of Allah (r) said:  

“A Believer to the other is like the bricks of one building: each one strenghtens the other.” Upon saying this, the Messenger of Allah (r) intertwined his fingers .[64]

Islam teaches a Muslim to respect the reputation of a fellow Muslim and avoid undue suspicion. The Messenger of Allah (r) said:

“Avoid suspicion. Suspicion is the worst lie. Do not follow the bad news, shortcomings and deficiencies of your Muslim brethren. Do not spy upon your Muslim brethren. Do not compete [with evil minds and intentions] against your Muslim brethren. Do not hate your Muslim brethren. Do not turn away from your Muslim brethren [when they are in need of your help and assistance]. O slaves of Allah! Be brethren to one another, as He (I) commanded you to be. A Muslim is a brother to another Muslim. A Muslim must be just to his Muslim brother. A Muslim must not let his brother down and forsake him. A Muslim must not discern or expose his Muslim brother [in any possible way or mean]. Everything that a Muslim possesses is unlawful for other Muslims to use [without prior approval of the owner] or abuse [for no due right]. Piety [and righteousness] is here, pointing out to his chest [i.e. the heart]. Piety is here. It is a sufficient evil for a Muslim to expose his Muslim brother. Everything that a Muslim owns or possesses is unlawful for another Muslim [to tamper with]; his blood [i.e. killing one another], his protected items [in terms of dignity, honor and family members], and his wealth or possessions. Truly, Allah (I) does not care to look at your bodies, shapes or forms, but rather He (I) is concerned with your hearts, deeds and actions.” [65]

Another guideline for this is contained in the words of Allah’s Messenger (r):

“A Muslim will not become a true believer until he likes for his Muslim brother what he likes for himself.”[66]

The public rights that are common to all Muslims of the Islamic society are as follows:

1. The Rights of a Ruler towards the Public

This right is simply based on the contents of the verse of the Glorious Qur'an:

(O you who believe! Obey Allah, and obey the Messenger, and those charged with authority among you.)  (4:59)

The following are some of the directives required for a Muslim to observe:

h Obedience to the ruler in that which is not forbidden. This is based on the instructions of Allah’s Messenger (r):

“Listen and obey, even if a slave man from Ethiopia has been appointed [as a ruler] so long as he acts according to the Book of Allah.”[67]

h Obedience of a Muslim ruler who is acting in accordance with the Divine Book of Allah is an extension to the obedience of Allah (I), and vice versa. Any act of disobedience to the commands of a ruler who is acting in accordance with the Book of Allah (I) is, in reality, an act of disobedience to Allah (I).

h A Muslim leader must be offered sincere advice, that benefits him, the community and the entire nation. A Muslim ruler must be reminded of his duties and exhorted to remain faithful to his pledge. This is based on the directives in the Glorious Qur'an:

(But speak to him mildly; perhaps he may take warning or fear (Allah).)  (20:44)

And the Prophet (r) said: “The Religion is advice.” We said: For who? He said: “For Allah and for His Book and for His Prophet and for the leaders of the Muslims and for their public”.

The followers must support a Muslim ruler during crises. Muslims are commanded to comply with their leader/governor and not forsake him or provoke people against him in order to instigate troubles and evil. This is based on the instruction of Allah’s Messenger (r),“If a person comes to you, while a single leader is leading you, attempting to split your unity, then kill him.” [68]

2. Rights of the People towards the Government

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

Absolute Justice: This entails that every person is to be given his fair treatment in the Islamic society. All individuals who are entitled for specific rights may be given their due rights. All individuals who are required to perform certain duties must be treated fairly and without any bias. Responsibilities among individuals must also be distributed justly and fairly. No individual, class or category of people, or section of the society must be given any priority or preference over the others. Allah says in the Glorious Qur’an:

( O you who believe! Stand out firmly for justice, as witnesses to Allâh, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allâh is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allâh is Ever Well ­Acquainted with what you do)  (4:135)

 And Allah’s Messenger (r) said:

“The most beloved to Allah (I) on the Day of Requital, and the closest to Him is a just ruler/governor . And the most hateful to Allah  and the most distant from Him  is an unjust and tyrant ruler.” [69]

Consultation: People have the right to be consulted on issues that concern their economic and social affairs. This process of consultation should be done in an ordinary form. The public must be given the opportunity to express their viewpoints and ideas concerning issues related to the Islamic community and society. Such viewpoints may be accepted if they serve public interest. Allah says in the Glorious Qur’an:

(And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah's) Forgiveness for them; and consult them in the affairs.)  (3:159)

On many occasions Allah’s Messenger (r), followed the advice of his companions. During the Battle of Badr one of his Companions suggested to change the site of the Muslims’ fighting camp. One of the Muslims asked the Messenger during the Battle, ‘O Prophet of Allah! Is this a place that Allah (I) commanded you to camp at, and we have no choice of changing it, or is it a war strategy and plan? Allah’s Messenger (r) replied promptly, ‘No.  Rather it is my war strategy.’ The man who asked, suggested, ‘ O Prophet of Allah! This is not the right choice of place for the fighting camp. Let us search for the closest water reservoir to our enemies and camp there. We should bury all other water resources then build a basin or a water reservoir for our party. When the battle starts we will have access to water but our enemies will not. Thus we’ll be able to drink and use the available water while our enemies would not; Allah’s Messenger (r) commented, “You have certainly given the best advice.” [70]

Islamic ruling: The basis for the Islamic ruling and legal judgments is Shari'ah, Islamic law. The constitution of a Muslim State must be based on Qur'an and Sunnah, which are the agreed upon Islamic judicial sources. There should be no room for personal opinion if an authenticated text is available. Islamic law is a comprehensive system of jurisprudence including personal and family law, criminal law, national and international law, which fulfills all requirements of man in the most upright manner since it is based upon the revelations from Allah to His Messenger for the guidance of man.

Open door policy: A Muslim governor must not be aloof and distant from his people nor assign middle-men who are partial permitting some to see the governor, while preventing others. This is based on the instructions of Allah’s Messenger (r):

“Whosoever is entrusted with leadership over Muslims’ affairs, yet hides away from them and does not respond to their needs, Allah (I) would not respond to the supplications of such a governor on the Day of Requital, causing him to suffer from his own poverty and need.” [71]

Mercy for people: A Muslim ruler must be kind and merciful to his people never overburdening them beyond their abilities. He must faciltate all means for his people to live and survive in the society in the best possible manner. A Muslim governor must treat an elder man like a father, a youngster like a son and a person of equal age as a brother. A Muslim governor must be respectful to the elders, kind, merciful to the youngsters, and considerate to individuals of his age group. The Glorious Qur'an informs us about the characteristics of Allah’s Messenger who was the first leader of the Muslim Nation:

(Verily, there has come unto you a Messenger (Muhammad r) from amongst yourselves. It grieves him that you should receive any injury or difficulty. He is deeply concerned about you.)  (9:128)

Allah’s Messenger (r), also advised:

“Those who are merciful [and kind to one another] may Allah be Merciful [and kind] to them. Be merciful to people on earth, Allah (I) will be merciful to you.” [72]

Omar bin al Khattab (t) the second Muslim Caliph, was so concerned about his responsibility before Allah that once he said, ‘By Allah! Had a female mule tripped in Iraq, I would be afraid that I would be asked about it by Allah (I) [on the Day of Requital]…“ O Omar! Why did  you not pave the way for the she mule.”

3. Rights of the Neighbors

Allah (I) ordained in the Glorious Qur'an:

(Worship Allah and join none with Him in worship, and do good to parents, kinsfolk, orphans, the poor, the neighbor who is near of kin, the neighbor who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allah does not like such as are proud and boastful.)  (4:36)

Islam classifies neighbors into three categories, which are as follows:

A relative neighbor. This type of neighbor has three rights over you: the right of kin, the right of neighbors and the right of Islam.

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

A non-Muslim neighbor enjoys the right of being a neighbor. Abdullah bin Omar (t), came home once and found that his family members had slaughtered a sheep. He immediately asked: ‘Did you offer some of the sheep’s meat as a present to our Jewish neighbor?’ for I heard Allah’s Messenger (r) saying,

“Angel Jibreel (u) continued to advise me to be kind to my neighbor until I thought that he was going to give him a share in inheritance.” [73]

Causing inconvenience to the neighbor is against the Belief. The Prophet (r) said: “By Allah he does not believe, by Allah he does not believe, by Allah he does not believe!” It was said: Who O Messenger of Allah? He said: “The one whose neighbor is not safe from his harm”.[74]

It is reported that Allah’s Messenger (r) illustrated the rights of a neighbor as follows:

“Do you know what are the rights of a neighbor? [They are as follows], If a neighbor seeks your help, extend it to him. If a neighbor asks you for a loan, lend him [if you have it.] If your neighbor becomes poor, then help him financially and attend to his poverty if you can. If your neighbor becomes ill, then visit him [checking on his health and well-being.] If your neighbor is happy on certain gain, then congratulate him. If your neighbor is suffering a calamity, then offer him condolences. If your neighbor dies, then attend his funeral [if you can.] Do not raise your building over his building, so that he would have no sun exposure or wind passage. Do not bother your neighbor with the smell of your cooking, unless you intend to offer him some [of the cooked food].” [75]

Even when the neighbor causes harm, good behavior is advised. A man complained to Abdullah ibn ‘Abbaas: My neighbor harms me and curses me. So he said to him: “He disobeyed Allah in your affair, so go and obey Allah in his affair”.

4. Rights of the Friends

  Friends enjoy certain rights according to Islam. This is based on the guiding directives of Allah’s Messenger (r),

“The best companions in the sight of Allah is the one who is best to his companions and the best of neighbors in the sight of Allah is the one who is best to his neighbors.”[76]

5. Rights of the Guests

A host is obliged to honor his guest in Islam. The Prophet (r) said:

“Whoever believes in Allah and the Last Day, he shall honor his neighbor. And whoever believes in Allah and the Last Day, he shall honor his guest according to his right”.

The man asked: And what is his right O Messenger of Allah? He said:

“One day and one night and hospitality for three days and whatever is more than that, then it is charity on the host’s part. And whoever believes in Allah and the Last Day, he shall speak good or stay quiet”.[77]

The manners of honoring the guests include warm welcome with a happy face. Similarly it is obligatory on the guest to be considerate about the host’s condition and not to overburden him as the Prophet (r) said:

“It is not allowed for a Muslim to stay with his brother until he causes him to sin”.

They said: O Messenger of Allah! And how does he cause him to sin? He said:

“He stays with him and he does not have anything to offer”.[78]

6. Rights of the Poor and Needy

Allah (I) praises those who spend for His cause in order to help the poor and the needy in the Islamic society. This is based on the instructions of the verse in the Glorious Qur'an:

(And in their wealth is a recognized right. For the (needy) who asks and the one who is deprived.)  (70:24-25)

As a matter of fact Islam regards the charity given to the poor and the needy as one of the most virtuous deeds. Moreover, Islam warns those who conceal and save up their wealth and do not spend for the cause of Allah (I). Allah says in the Qur'an:

(It is not righteousness that you turn your faces towards East or West. But the righteousness is to believe in Allah and the Last Day, and the Angels, and the Book, and the Prophets, and to give of your wealth out of love for Him, to your kin and orphans and the needy and the wayfarer and those who ask, and for the ransom of slaves...)  (2:177)

The ones who accumulate the wealth without giving the due right of the poor and needy as commanded by Allah, are promised by Allah that they will receive a severe punishment on the Day of Requital. Allah says in the Qur’an:

(…And those who hoard up gold and silver and do not spend in the Path of Allah then warn them of the painful torment.)  (9:34)

For this reason Zakah was prescribed as one of the basic tenets of Islam. Zakah is a set percentage (2.5%) of the accumulated wealth over a period of one year. Muslims willingly offer the due amount in obedience to Allah’s Commands. They pay it to the poor and the needy. Zakah is obligatory upon those who possess the appropriate amount on which Zakah is due. Allah (I) states in the Glorious Qur'an:

(And they were commanded not except to worship Allah, offering Him alone sincere devotion, being true (in faith); to establish regular Prayer; and to give calculated Charity; and that is the right Religion.)  (98:5)

Zakah is prescribed with the following principles and conditions:

1.  The person to pay Zakah must possess ‘Nisab’ (the appropriate amount as stipulated in the Islamic Shari'ah).

2. A period of one-year must pass while the owner maintains this amount in his possession. If less than a year passes, Zakah will not be required.

Islam defines the types of people who are entitled to receive Zakah. This is based on the verse in the Glorious Qur'an:

(Verily alms are for the poor and the needy, and those employed to administer (the funds); for those whose hearts have been (recently) reconciled (to the truth); for those in bondage and in debt; in the cause of Allah; and for the wayfarer: (thus is it) ordained by Allah, and Allah is All- Knower and All-Wise.)  (9:60)

Islam imposes Zakah in order to uproot poverty from the Islamic society, treat the resulting problems stemming from poverty such as: theft, murder, attacking people and taking their property unjustly. In addition, it revives the mutual social welfare and support among members of the Islamic society. Furthermore, Zakah is used to fulfill the needs of the needy, the destitute, and to pay the debts of those who have debts and are not able to pay their debts due to a sound and legitimate reason. Moreover, the payment of Zakah purifies one’s heart, soul and wealth as well. An owner of a wealth will become less selfish and greedy when he/she pays this charity with a pure heart. The Almighty Allah states in the Glorious Qur'an:

(And those saved from the covetousness of their own souls; they are the ones that achieve prosperity.)  (64:16)

Zakah purifies the hearts of those who are less affluent since they will have less hatred, jealousy and bitterness against the rich and wealthy class of people of the society because they see that they are paying their just dues and the rights to their poorer brethren.

The Almighty Allah warns those who refuse to pay their due Zakah against a severe punishment. The Almighty Allah states in the Glorious Qur'an:

(And let not those who covetously withhold of that which Allah has bestowed on them of His Bounty (wealth) think that it is good for them. Nay, it will be worse for them; soon shall the things which they covetously withheld be tied to their necks like a twisted collar on the Day of Resurrection. To Allah belongs the heritage of the heavens and the earth; and Allah is well-acquainted with all that you do.)  (3:180)

7. Rights of the Employees/Laborers

Islam has defined a set of rules on labor and the labor force. An employer, according to Islamic teachings, must establish a just and cordial relationship with his employees and labor force. Such a relationship must be based on equality, goodwill and the brotherhood of Islam. This is based on the Hadith of Allah’s Messenger (r):

‘Your workers and slaves are your brothers whom Allah has placed under you. Whosoever has one under him he should feed him of what he eats, clothe him of what he clothes himself, and must not burden them over their ability. But if you do burden them, then help them.’ [79]

Furthermore, Islam upholds the honor and the dignity of the workers. Allah’s Messenger (r) is reported to have said,

“The best of income is that which results from honest labor.” [80]

Moreover, Islam requires an employer to declare the wages to the worker before the worker embarks on the required work.’[81]

Allah’s Messenger (r) has assured the rights of the worker and his wages he is going to receive. Allah’s Messenger (r) is reported to have said,

“I am the adversary of three people on the Day of Requital: one who gave in my name and then was treacherous, one who enslaved free man and consumed the price and a man who employs a worker but does not pay him his rightful wages.”[82]

Allah’s Messenger (r) has instructed the employer to pay the wages of his worker before his sweat dries out.[83]

8. Rights of the Employers

Islam equally requires workers to maintain good relations with their employer. Islam requires workers to fulfill their duties towards their employer to the best of their abilities and talent. Workers must not neglect or harm their employer or his work in any way. Allah’s Messenger (r) is reported to have said,

“Allah likes a worker to be perfect in his work.” [84]

In order to encourage sincerity in work and to protect  one's dignity, Islam made the earning of a laborer the best of all earnings if he were sincere in his work. The Prophet (r) said:

“The best earning is what is earned against the labor of the hand with sincerity”.[85]

9. Rights of Animals

All pet animals must be well fed, decently cared for and kindly treated. Allah’s Messenger (r) is reported to have said,

“A woman was made to enter the Hell-fire because of a cat which she locked until it died. The woman did not feed the cat, nor did she offer it water to drink…nor did she permit it to roam to eat from the insects of the earth.”[86]

Animals must not be over-loaded when hauling goods(on their backs) in such a manner that they cannot bear the load. Animals must not be tortured, hurt or beaten for any reason. Allah’s Messenger (r) is reported to have said,

“Allah curses a person who burns an animal for marking and tattooing” [87]

Islam prohibits people to set an animal as a live target. It is reported that Ibn Omar (t) passed by a group of the Quraish young-men who set a bird as an aiming target. Ibn Omar (t) asked about the person who did so. Then commented, ‘Allah curses the person who does so' .Allah’s Messenger (r), asked Allah to curse the person who sets a living being as an aiming target.”[88]

Islam condemns people who mutilate animals after killing them.’[89]

Islam also forbids abusing or harming animals as mentioned in the Hadith reported by Ibn Mas'ood (t): ‘We were traveling in the company of Allah’s Messenger (r). He (r) went away to answer the call of nature. While he was away, we saw a female bird along with its two little babies. We took the little birds so the mother bird started hovering over us. When Allah’s Messenger (r) returned back, he noticed what we had done. He (r) asked,

“Who has agitated this (bird) by taking its babies, return its babies to it!” And he saw a colony of ants we had burnt so he said: “Who burnt this? We said: We did. He said: “Verily nobody should torment with the fire except the Lord of the Fire”.[90]

Islam, furthermore, commands mercy while slaughtering animals for eating. It is not allowed to sharpen the knife in front of the animal to be slaughtered or in presence of the other animals. Nor is it permitted to kill them by breaking their necks, striking them, electrocuting etc. or start skinning them before they are completely dead. The Prophet (r) said:

“Verily Allah ordains that you be kind to everything. So if you kill, kill in a good manner, and if you slaughter, slaughter in a good manner. So sharpen your knife to make the slaughtering process easy and fast.”[91]

At the same time Islam commands to kill dangerous and harmful animals and/or insects in order to protect humans from the harm of the animals because man’s life is sacred in the Sight of Allah (I) as Allah has made him the most honorable creature on the earth. Therefore, if the animals’ rights are important in the Sight of Allah (I), the rights of the human beings are more so! The Almighty Allah states in the Glorious Qur'an:

(We have honored the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors, above a great part of Our Creation.)  (17:70)

Not only this kind and just treatment is ordered to protect the animals from any cruelty but it also expiates the sins of a Muslim and becomes a reason for him being admitted into the Jannah (Heavenly Gardens). Allah’s Messenger (r) is reported to have said:

“While a man was on his way, he suffered from a tremendous thirst. So he found a well and descended down the well, drank his fill and came back up. At the top of the well he saw a dog panting and licking the dirt out of severe thirst. The man thought to himself, ‘this dog must be suffering from the same thirst I suffered from. So he descended down the well again, filled his shoe with water and holding the shoe with his mouth climbed back up and had the dog drink the water. Allah, the Exalted, praised him and accepted his deed (for this act of mercy) and forgave him his sins.” They asked: O Messenger of Allah! Are we rewarded for what we do for animals?’ He (r) replied: “Yes, indeed. In every living soul there is reward.”[92]

10. Rights of Plants & Trees

Islam permits benefiting from the fruits of trees but forbids cutting them or breaking their branches without a genuine reason. On the contrary, Islam commands to preserve trees and encourages any reproduction process or activities which help in growing more trees. Allah’s Messenger (r) said,

“If the Hour [of the Last Day] took place while one of you is holding a palm-tree seedling [to plant in the dirt], then if he can plant it before standing up, he should do it.”[93]

Islam considers planting of useful plants and beneficial trees as charity for which a Muslim is rewarded. Allah’s Messenger (r) said:

“Never a Muslim plants something or cultivates it, of which birds, human beings or animals eat, but a reward is given to him for this charity.”[94]

11. Miscellaneous Rights

Islam regulates certain rights for roadside and public passages. Allah’s Messenger (r) is reported to have said:

‘Avoid sitting on roadsides [or sidewalks].’

The Companions who were present at the time commented, ‘O Messenger of Allah! Roadsides are outlets for us where we can sit, enjoy and talk.’ Upon hearing this comment Allah’s Messenger (r) replied, ‘If you cannot avoid sitting on sidewalks then give the sidewalks their due rights.’ The Companions then inquired, ‘O Messenger of Allah! What are the rights of the sidewalks?’ Allah’s Messenger (r) replied, “Lowering your gaze [when a female crosses or passes by], clearing the path from harmful stuff, returning the salaam [Islamic greetings], enjoining good and forbidding evil.”[95]

Allah’s Messenger (r) is reported to also have said, “Removing any harmful items of the road is a charitable act [which is rewarded and cherished by Allah.].”[96]

Besides this, Allah’s Messenger (r) is reported to have instructed, ‘Fear the two acts that cause you to be cursed.’ The Companions, who were present at the time, inquired: ‘O Messenger of Allah! What are those acts that are the cause to be cursed?’ Allah’s Messenger (r) replied:

“The person who answers the call of nature on the public passages or in the shades where people seek rest”[97]

In general Islam makes it obligatory on the Muslims to be considerate and caring with each other, no matter where    they are. The Prophet (r) said:

“The similitude of the believers in their mutual care, love and kindness to one another is like one human body: if one organ aches, this prompts the entire body to become feverish and to remain awake.”[98]

And he ordered Muslims to work towards the betterment of their brother Muslims:

“None of you is a true believer until he loves for his Muslim brother what he loves for himself.”[99]

In the times of need, the Prophet (r) said:

The believers one to another are like a firm structure, supporting one another.” He then intertwined his fingers.[100]

Muslims are prohibited to abandon each other, as the Prophet (r) said:

“Anyone who does not support another Muslim when his sacred rights are attacked and his honor is demeaned; Allah will forsake him at a time when he needs His help. No one helps a Muslim when his honor is demeaned and his sacred rights are attacked except that Allah will help him when he would need His help”.[101]

However, if these rules or rights were not enforced, they would have remained ideals and dreams only in the minds of people. If there is no authority to enforce, they will remain only utopian ideals. It is reported that Allah’s Messenger (r) said,

"You should stop an ignorant person from doing evil. You should force such an ignorant person to enjoin good, or else, Allah (I) shall soon expedite a speedy punishment against you."[102]

The Almighty Allah therefore, in order to preserve and maintain such human rights in the Islamic society, has revealed unto His Messenger pertinent commandments. Allah (I) commands not to exceed these limits and sets punishments and laws, which are known as Hudood (prescribed punishments) or capital punishments. He may also impose a specific punishment in the Hereafter.

We will list below only a few of the commandments of “Do’s” and “Don'ts” that Islam has ordained:

Islam bans killing or murdering any human being. Islam categorizes such an act as one of the major sins. This is based on the verse in the Glorious Qur'an:

(Nor take life, -which Allah has made sacred-, except for just cause. And, if anyone is slain wrongfully, We have given his heir authority (to demand Qisas or to forgive): but let him not exceed bounds in the matter of taking life; for he is helped (by the law).)  (17:33)

Islam prohibits all acts of aggression against the honor, the dignity and the privacy of people. In fact, such acts of aggression are known as major sins in Islam. The Almighty Allah states in the Glorious Qur'an:

(Say (O Muhammad): "Come, I will recite what Allah has prohibited you from": join not anything as equal with Him; be good to your parents; kill not your children because of poverty, We provide sustenance for you and for them, come not near to shameful deeds, whether open or secret; take not life, which Allah has made sacred, except by way of justice and law: thus does He command you, that you may learn wisdom.)  (6:151)

Islam, further, bans all types of actions that are categorized as shameful acts, or a means to promote indecency in a society. Therefore, all acts that lead to indecent acts are also banned in Islam. Allah, the Exalted, states in the Glorious Qur'an:

(And come not near to unlawful sex. Verily it is a great sin, and an evil way (that leads one to Hell unless Allah forgives him).)  (17:32)

Allah (I) prohibits all types of aggression against the wealth and property of others. Therefore, all forms of theft and cheating etc. are banned in Islam. This is based on the Hadith of Allah’s Messenger (r):

“Whosoever cheats us is not one of us.”[103]

Usury and all monetary interest is banned in Islam for the injustice it spreads in the economic system harming all, especially the poor. Allah, the Exalted, states in the Glorious Qur'an:

(That is because they say: "Trade is like usury," but Allah has permitted trade and forbidden usury.)  (2:275)

Allah (I) forbids all kinds of deception and betrayals. Allah (Y) states in the Glorious Qur'an:

(O you who believe! Betray not the trust of Allah and the Messenger, nor misappropriate knowingly things entrusted to you.)  (8:27)

Islam forbids monopoly. Allah’s Messenger (r) said:

“No one monopolizes except a wrongdoer.”[104]

Islam bans all types of bribery and kickbacks. As the Hadith of Allah’s Messenger (r) tells us:

“May Allah (I) curse those who pay out bribes and the ones who receive it.” [105]

Similar prohibitions are imposed on the devious and illegal means through which money is taken. Allah (I) states in the Glorious Qur'an:

(And do not eat up one another’s property among yourselves for vanities, nor use it as a bait for the judges, with intent that you may eat up wrongfully and knowingly a little of (other) people's property.)  (2:188)

Islam condemns the abuse of power, position and authority to obtain personal gains. In fact, Islam empowers the ruler to reclaim all assets taken through abusive means and deposit them into the Islamic treasury. Allah’s Messenger (r) appointed a man called Ibn-ul-Lutbiyyah, as a Zakah collector. When the collector brought the Zakah amount, he said: This is for you (the Islamic Treasury) and this has been given to me as gifts. Allah’s Messenger (r) became very upset upon hearing this from the collector. Allah’s Messenger (r) said:

“Were he sitting in his father’s or mother’s house, would he have received any of these gifts? By Him in Whose hands is my soul, nobody would take anything from this except that he would be carrying it on his neck on the Day of Resurrection, even if it be a camel. Then he raised his hands until we saw the whiteness of his armpits and said: “O Allah! Bear witness that I have conveyed the Message three times”.[106]

Islam prohibits all forms of intoxicants that affect the minds or brains of users. It is commanded in the Glorious Qur'an:

(O you who believe! Intoxicants and gambling, (dedication to) stones, and (divination by) arrows, are an abomination of Satan's handiwork: eschew such (abomination), so that you may prosper.)  (5:90)

All types of injuries to a person or animal such as beating and other vices such as backbiting, tattle-telling, false testimony, etc. are also prohibited. The verse in the Glorious Qur'an warns:

(O you who believe! Avoid much suspicion, indeed some suspicions are sins, and spy not, nor backbite one another. Would any of you like to eat the flesh of his dead brother? Nay, you would abhor it. And fear Allah, for Allah is Oft-Returning, Most-Merciful.)  (49:12)

It upholds the dignity and honor of others and forbids slandering them. The Almighty Allah states in the Glorious Qur'an:

(And those who annoy believing men and women undeservedly, bear (on themselves) a calumny and a glaring sin.)  (33:58)

In Islam great importance is given to the privacy of a person and any type of intrusion is prohibited. Allah (I) states in the Glorious Qur'an:

(If you find none in the house, enter not until permission is given to you; if you are asked to go back, go back: that makes for greater purity for yourselves and Allah knows all that you do.)  (24:27)

Justice is one of the basics of the Religion of Islam. It is not allowed to be unjust with anyone, even to one's own self. Allah (I) commands in the Glorious Qur'an:

(Allah commands justice, the doing of good and liberality to kith and kin, and He forbids all shameful deeds and injustice and rebellion, He admonishes you that you may take heed. So fulfill the Covenant of Allah when you have entered it, and break not your oaths after you have confirmed them, indeed, you have made Allah your surety; for Allah knows all that you do.)  (16:90-91)

In addition, in a Hadith Qudsi (Divine revelation other than the Qur’an), Allah (