The Sunnah: A Source of Civilization *

By Prof. Yusuf Al-Qaradawi  14/08/2003

The Prophet’s Sunnah is not only the second source, right after the Qur’an, of Islamic Shari‘ah (Law), but also the second source, again right after the Qur’an, of which both knowledge and civilization flow.Primarily, the Qur’an establishes the bases and principles of legislation, whereas the Sunnah provides theoretical interpretation as well as example and practical application.The Prophet’s guidance as exemplified in the Sunnah guides Muslims to three basic inseparable aspects of civilization, namely: civilized Fiqh (Jurisprudence), civilized conduct, and civilized structure. Before attempting to discuss these three aspects of civilization, we should first define the meaning of civilization: To begin with, does the Islamic concept of civilization offer a distinctive and unique interpretation that differs from the ones offered by other civilizations that preceded or followed it? Or do all civilizations stem from the same source regardless of country, time, sex, religion and philosophy in life?There is a general definition of civilization that is innate in the very word, namely, the overall manifestations of financial, scientific, artistic, literary, and social development in a society or in similar societies. The word “civilization” in Arabic is the opposite of the word “bedouinism” or, respectively, savageness and barbarism. Thus, urban life stands against Bedouin life and vice versa. People who live in cities, towns and villages are urban dwellers, whereas, people who lead a Bedouin life are those who live in the deserts sheltered by tents. The Bedouins are notorious for their stiffness, harshness, hardness of heart and the prevalence of ignorance and illiteracy among them. Consequently, Allah did not send down a prophet from among them. Instead, all the prophets He had sent were urban dwellers: of villages and towns. Allah said to His Prophet what means: (And We have not sent before you, any but from among the people of the towns We revealed to them.) (Chapter 12:109) As we know Islam is represented by both the Qur’an and the Prophet’s Sunnah and we can see in them a persistent determination to transfer those people into a systematized urban civilization. Islam aimed at elevating them financially, scientifically, artistically, and socially as well as spiritually and morally. This aim required Islam to educate and purify them according to a wise and gradual instructive discipline that was to be carried out by the Prophet Muhammad (peace and blessings be upon him) himself. Among the targets of the Hijrah (flight of the Prophet from Makkah to Medina ), which was prescribed upon the Arab tribes before the conquest of Makkah, was giving a chance for the Bedouin to learn and absorb the new Islamic culture

Islam set man free from the bonds of “bedouinism” to the freedom of civilization

Islam aims at elevating human beings financially, scientifically, artistically, and socially as well as spiritually and morally

which considers the congregational Prayers as an essential rite. Moreover, it encourages them to attend instructive meetings, to embrace Islamic discipline which covered all aspects of life: eating, drinking, wearing clothes, walking, sitting down and all other major as well as minor aspects of life. If we make a comparison, we will see, on the one hand, the Bedouin man who was not in the least embarrassed to pass urine in one corner of the mosque regardless of the fact that the Prophet and his Companions were sitting in it. Yet when people shouted at him, the Prophet (peace and blessings be upon him) stopped them and excused his ignorance and Bedouinism ordering his Companions: “Wait until he finishes his urinating then spill a bucket of water over the place, for you have been sent to make things easy and not to make them difficult.” (Reported by Al-Bukhari) On the other hand, we would see his fellow Muslim who was instructed, refined and purified by Islam as he approached Rustum, the leader of the Persian armies, and answered his inquiry about the identity of Muslims saying: “We were sent by Allah to bring out whom He wills from the worship of His servants to His Worship alone, from the straitened world to the vast one, and from the injustice of religions to the justice of Islam “ Undoubtedly, Islam was a message of civilization. Its target was to elevate the life of man and set him free from the bonds of “bedouinism” to the freedom of civilization. It is necessary to emphasize that the civilization that Islam wants to build is unlike any other civilizations which focus on the materialistic aspects of life as well as the bodily and sensuous side of man. Moreover, these civilizations concentrated on the immediate pleasures of life, making worldly affairs their primary concern and the destination of their knowledge, and left no room for Allah or the Afterlife in their philosophy or in their cultural and educational system. Contrary to them, the civilization of Islam has united man to Allah and earth to heaven. It has dedicated life to preparation for the Afterlife. It has mingled spirit with matter, has struck a balance between the mind and the heart, has wedded science to faith and has cherished ethical sublimity as much as materialistic development. It is justifiable to describe it as a spiritual, materialistic civilization. It is idealistic and real, holy and human, ethical and populational, and individualistic as well as general. Truly, it is the civilization of balance and moderation which was the basis on which a just and distinguished Nation. Almighty Allah described it saying what means (And so We have appointed you as a just and distinguished Nation.) (Chapter 2:143) * Taken from The Sunnah: A Source of Civilization by Prof. Yusuf Al-Qaradawi, abridged and edited.

The civilization of Islam has united man to Allah and earth to heaven

Non-Muslims in Muslim Societies: Contemporary IjtihadThe Rights of Non-Muslims in Society: A Reading of Al-Qaradawi Thought

(Book Review)By Mass`oud Sabri ** December 5,

2005 

Sheikh Yusuf Al-Qaradawi is among the most prominent Islamic figures who expressed early interest in the issue of the rights of non-Muslims in Muslim societies. Al-Qaradawi’s views on this topic are particularly important because of his academic and scholarly background, which indicates that his thoughts are directly an extension of jurisprudential proofs.Following are the most important rights deduced by Al-Qaradawi from his studies of religious texts and scholarly commentaries, from his important book on the subject Ghayr al-Muslmein fi el-Mujtama` al-Islami; Wahbah Pub., Cairo, 1997. This review is based on this work.The Right of Protection

In Islam, the primary right of the People of the Book is to be protected and safeguarded against any foreign aggression, and Muslims are compelled to protect them in the event such a transgression falls against them. Al-Qaradawi bases his standpoint about this on jurisprudential texts and the position of Imam Ibn Taymiyah (may Allah have mercy on him) while speaking to Qultoo Shah—a Tartar—regarding the freeing of prisoners of war (POWs). Qultoo Shah agreed to set Muslim POWs free upon Ibn Taymiah’s request; however, the latter insisted that Christian POWs be released with the Muslims, which was what happened in the end. This stand by IbnTaymiyah reflects the perspective of jurisprudence on the subject of the right to external protection.The Muslim state must also defend minorities against internal injustice or oppression, such that they cannot be subject to any form of wrongdoing by the state or its sponsors; and overlapping evidence from the Qur’an and the Sunnah clearly prohibits any sort of injustice against noncombatant non-Muslims living peacefully within a Muslim state. To this effect, the Prophet (peace and blessings be upon him) was reported to have said, “He who unfairly treats a non-Muslim who keeps a peace treaty with Muslims, or undermines his rights, or burdens him beyond his capacity, or takes something from him without his consent; then I am his opponent on the Day of Judgment” (Abu Dawud and Al-Bayhaqi). He (peace and blessings be upon him) is also reported to have said, “He who harms a non-Muslim who keeps a peace treaty with Muslims has harmed me, and he who harms me has harmed Allah” (At-Tabarani in Al-Awsat with a good chain of transmission).Not only was this the Sunnah of the Prophet (peace and blessings be upon him) on the issue, but the Rightly Guided Caliphs also practiced this, with several authentic incidents to this effect reported by `Umar ibn Al-Khattab and `Ali ibn Abi Talib.Types of Protection

Protection of body and blood. Al-Qaradawi asserts the consensus among scholars to protect the blood of non-Muslim minorities living within a Muslim state, and he explains that violating their blood is considered one of the gravest of sins. This is

due to the hadith by the Prophet (peace and blessings be upon him): “He who kills a non-Muslim who keeps a peace treaty with the Muslims will not smell the scent of Heaven, though its scent can be traced to as far as a march of 40 years” (Imam Ahmad and Al-Bukhari in Al-Jizyah, among others).Although scholars have differed over the issue of exchanging the life of a Muslim for that of a Dhimmi (a noncombatant non-Muslim who keeps a peace treaty with the Muslims and lives within a Muslim society), yet Al-Qaradawi sides with the opinion that says a Muslim can be killed if he wrongfully murders a Dhimmi with no right. He founds his view on this matter on texts from the Qur’an and the Sunnah that underline the principle of retribution and reprisal (qisaas).This was also the view endorsed and exercised by the Ottoman caliphate in all the regions and provinces falling under its jurisdiction for centuries, until the Muslim empire fell prey to its enemies and was knocked down.Protection of Money and Property. This principle has been unanimously agreed upon among all Muslims of all sects throughout history.Moreover, Islam regards whatever property or money considered by non-Muslims as valuables—according to their faiths—and pledges to protect them, even if they pose no real value to Muslims.Liquor and swine are an example of this, where they cannot be considered as money to Muslims; and if a Muslim squanders or spoils such property of another Muslim, he could not be called upon for compensation; yet if a Muslim spoils such assets belonging to a non-Muslim, he would be responsible for compensation, according to Imam Abu Hanifah.Protection of Honor. The honor of Dhimmis is sacred in Islam, similar to that of Muslims. Imam Al-Qarafi Al-Maliki once said on this note, “He who transgresses against them (Dhimmis)—even with a mere word of injustice or backtalk— has jeopardized the covenant with Allah and His Prophet (peace and blessings be upon him) and the covenant of the religion of Islam” (Al-Furuq Part 3, p. 14). Moreover, there exist abundant additional texts to the same effect.Social Welfare Against Disability, Old Age, and Poverty

Islam guarantees non-Muslims living under its societal umbrella their necessary welfare benefits, which enables them to live decently and support those they sponsor, since they are considered among the Muslim state’s subjects or citizens. The Prophet (peace and blessings be upon him) was reported to have said, “You are all sponsors and (thus) responsible for those you sponsor” (Ibn `Umar).The Rightly Guided Caliphs and those who succeeded them continued to implement these policies towards non-Muslims living within the Muslim community. During the caliphate of Abu Bakr (may Allah be pleased with him), Khalid ibn Al-Waleed sent a letter to the non-Muslim population of Al-Hira in Iraq at the time, assuring them that none of their rights were to be undermined by the Muslim army’s procession in their direction. `Umar ibn Al-Khattab (may Allah be pleased with him) was also reported to have seen a senile Jewish man asking for alms, and hence took him to the treasury and authorized a monthly pension for him and the likes of him. By this, Abu Bakr and `Umar had jointly formulated a social welfare legislation for Muslims as well as non-Muslims, which was then unanimously picked up by all Islamic sects.The Right to Freedom of Belief

Additionally, Islam does not force Dhimmis to embrace Islam and recognizes their freedom to choose their own faith. This freedom is stressed in the following Qur’anic verses: [Let there be no compulsion in religion: truth stands out clear from error] (Al-Baqarah 2:256) and [Wilt thou (Muhammad) then compel mankind, against their will, to believe!] (Yunus 10:99). History does not deny this fact about Islam, nor do Westerners.Islam, throughout history, has safeguarded and protected houses of worship for non-Muslims and sanctified their religious rituals. When the Prophet (peace and blessings be upon him) wrote the peace treaty to the people of Najran, he asserted to them that they should receive the protection of Allah and His Prophet on their property, faith, and choices. Similarly, `Umar’s letter to the people of Iliya in Palestine, upon the Muslim conquest, promised them the liberty to choose the faith they deemed appropriate; in addition there are analogous accounts attributed to Khalid ibn Al-Waleed.Permitting non-Muslims to build their own houses of worship in towns mainly populated by Muslims also falls under this scope, where early in Muslim history several churches were built in Egypt during the first Hijri century. An example of this is the construction of the Mar Marcus Church in Alexandria (between AH 39 and 56), and the construction of the first church in Fustat in the Roman Alley during the reign of Maslamah ibn Mikhled (between the years AH 47 and 68). Ruler Abdul `Aziz ibn Marwan also authorized constructing a church in Helwan while founding the city, besides allowing a number of bishops to erect hermitage cells.Historian Al-Maqrizi once said, “All modern day Cairo churches were undoubtedly restored in Islam.”As for the villages and areas which are not considered among the Muslim provinces, non-Muslims were not repressed against practicing and illustrating their religious rituals, including the renovation of old churches and cathedrals, and were free to expand building such houses of worship as their population grew.This form of religious tolerance is strictly a bread of Islam, as the infamous French scholar Gustave Le Bon once said (as al-Qaradawi quotes him in his book),From the verses of the Qur’an we previously mentioned, we find that Muhammad’s forgiveness towards the Jews and the Christians was ultimately phenomenal; and such tolerance was unprecedented by the founders of other religions, such as Judaism and Christianity in particular. We shall also see how his successors followed in his footsteps on this path.Other Europeans also paralleled such discourse, such as Robertson and others.The Right to Work and Earn Profits

Islam has guaranteed to non-Muslims living under its umbrella the right to engage in any form of commercial activities, including buying, selling, leasing, and otherwise, with the exception of exercising riba (taking interest on loans, etc.). This rule was derived from a letter from the Prophet (peace and blessings be upon him) to the Magians of Hajar, where he said, “You may choose between neglecting riba or facing war with Allah and His Prophet.” The selling of liquor and swine in Muslim provinces are also to be added to the list of the impermissible; otherwise, non-Muslims may practice any form of commercial activities.Adam Mitz, as al-Qaradawi sites, once said

Islamic jurisprudence does not forbid Dhimmis from entering any field of labor they choose, and they were well-established in trades which yield large profits; excelling as bankers, landlords, and doctors. Moreover, they managed to organize themselves, such that the most prominent bankers in the Levant (Syrian and Palestine) were Jews, whilst the best physicians and writers were Christians, and the chief of the Christian population in Baghdad was the caliph’s personal doctor, as the caliph also gathered in his court the chiefs and heads of the Jewish population.The Right to Occupy State Ranks

Islam did not prohibit Dhimmis from occupying state positions, since it perceived them as an integral part of the state fabric. Islam also did not encourage their isolation, and the People of the Book were allowed to join all offices apart from those marked with a religious trait; for example, the imamate, leadership of the state and the army, judge of disputes between Muslims, administrator of the dispensing of charity and alms.The imamate, or caliphate, is a senior leading position in both the mundane world and the religious, a succession of the Prophet (peace and blessings be upon him); and, obviously, such ranks could not be open to non-Muslims.Similarly, the leadership of the army cannot be considered a purely civil duty, since it is strongly related with jihad, which tops the ladder of Islamic duties.Moreover, the judiciary is operated through Islamic jurisprudence, and non-Muslims cannot be asked to carry out the rules of a doctrine they do not believe in.The guardianship over alms and charity also falls under the scope of Islamic duties and logically could not be entrusted to the disposal of the non-Muslim minority within the Muslim state.Other than the above, all state offices were always open to Dhimmis on condition that they fulfilled the necessary requirements and prerequisites for the positions applied for; that is, integrity, honesty, and loyalty to the state. This is to assure that these sensitive posts be entrusted to faithful individuals, other than those Muslims are warned against in the following verse: [O ye who believe! Take not into your intimacy those outside your ranks: they will not fail to corrupt you. They only desire your ruin: rank hatred has already appeared from their mouths: what their hearts conceal is far worse. We have made plain to you the Signs, if ye have wisdom] (Aal `Imran 3:118).Imam Al-Mawardi even authorized Dhimmis to undertake executive ministries rather than delegate ministries. Executive ministers are those who implement and execute the imam’s orders.Conversely, delegate ministries are those which the imam entrusts to the minister to devise certain political, administrative, and economic matters according to his own personal judgment.During the Abbasid era, Christians undertook the ministry more than once; for example, Nasr ibn Haroun in AH 369 and Eissa ibn Nastorus in AH 380. Mu`awiyah ibn Abi Sufyan had also appointed a Christian clerk named Sarjoun.Perhaps Muslim tolerance in this regard was sometimes taken too far, where at some instances, the rights of Muslims themselves were undermined and some skeptics complained about the undeserved prestigious authority of Jews and Christians above them.

Western historian Adam Mitz says in his book Islamic Civilization in the Fourth Hijri Century, “We find it very surprising the abundance of non-Muslim laborers and senior staff within the Muslim state; where Christians governed Muslims in Muslim provinces, and complaints against non-Muslims’ seniority in these provinces dates far back” (part 1, p. 105).Prophetic Recommendations Particularly for Egyptian Copts

Al-Qaradawi finds that Egyptian Copts in particular have a distinguished position among other non-Muslim minorities, given the prophetic narrations to that effect. The Prophet (peace and blessings be upon him) was reported to have said on his deathbed, “By Allah, respect the Copts of Egypt, for you shall conquer them, and they shall be your supporters in the cause of Allah” (At-Tabarani).In another hadith, the Prophet (peace and blessings be upon him) said, “Treat them well, for they are an asset to you and a warning against your enemies by the Will of Allah.” Reference here is made to Egyptian Copts (Ibn Hibban).Historical reality has lived up to the Prophet’s prophecies, where Egyptian Copts welcomed the Muslim conquerors, who saved them from the persecution they suffered under the Romans, who had taken up another sect of Christianity. The Copts started entering Islam in large numbers, to the extent that some rulers of the Umayyad dynasty mistakenly enforced the jizyah among some Copts who had already embraced Islam.The Prophet (peace and blessings be upon him) attributed certain rights to Egyptian Copts that he did not grant to other minorities, where Ka`b ibn Malik narrates from the Prophet, “If Egypt is conquered, treat the Copts with dignity, for they have a blood relation with us.” Connotation is made here to the mother of the Prophet Isma`il, Hajar, who was an Egyptian (Reported by At-Tabarani and Al-Hakim).Loyalty Guarantees

Moreover, Islam adds to the rights of minorities by laying down a number of guarantees to live up to these rights. Among the most important of these is the right to believe. Such rights are clearly defined in the Qur’an and the Prophetic Sunnah, and their practice falls under the correct practice of Islam.These rights are also protected by the Muslim society, which is founded on accurate implementation of Islamic jurisprudence, including the rights of the People of the Book according to Islamic principles. Any Dhimmi who feels that he has been treated unjustly has the right to appeal to the ruler to reverse the injustice against him, either by a Muslim or a non-Muslim.Scholars and the “general Islamic conscience” are another defense line for non-Muslims to seek protection behind.Islamic history is full of incidents that indicate the Muslim community’s commitment to protect Dhimmis against any depreciation of their rights.Islamic history reports the case of the priest who complained against an army leader who wrongfully took his money to Ahmad ibn Tulun, who then had it returned to the priest. There is also the case of the Copt who complained against `Amr ibn Al-`Aas to `Umar, who summoned the latter into account.

The role of scholars in this regard can clearly be detected in the stance of Imam Al-Awza`i towards the Abbasid ruler during his time, when the ruler kicked out a non-Muslim tribe from Mount Lebanon after a group of them had refused to pay their yearly agricultural tax. Al-Awza`i wrote on this matter to the caliph, denouncing the act and reminding him that Dhimmis were free people and not slaves.Furthermore, when Al-Waleed ibn `Abdul Malik confiscated Church John from the Christians and enjoined it to a mosque, they sought Caliph `Umar ibn `Abdul Aziz’s assistance to revoke the wrongdoing against them, which he did.The history of the Islamic judiciary bears witness to this, as was the case with `Ali ibn Abi Talib (may Allah be pleased with him) and others; which evidently proves that Islam renders the People of the Book as an integral part of society, not to be discriminated against by the Muslim population in any way.

Constructive Positivism*By Dr. Yusuf A. Al-Qaradawi

March 30, 2005

Anas (May Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said, “If the Hour (the day of Resurrection) is about to be established and one of you was holding a palm shoot, let him take advantage of even one second before the Hour is established to plant it.”The spirit of constructive positivism and active endeavor is one of the principles stressed by Sunnah. This spirit should control the Muslim’s mind, senses, thought, and conduct. It symbolizes interest in deeds rather than verbal eloquence and rhetoric. It lays great importance on construction rather than destruction, and in lighting candles rather than cursing darkness.This positive orientation is quite evident in the above hadith, that calls for exerting one’s utmost until the very last moment of one’s life even though the Last Hour is established or is about to be. Now, why should a Muslim use this precious moment in planting a palm shoot? Why should he busy himself with it, when the Last Hour is established or is about to be, notwithstanding the fact that neither he nor anyone else is going to benefit from it? How come he wastes that invaluable second of the establishment of the Hour in planting a palm shoot that will not yield before years to come?This tiny shoot is a symbol of the value of activity per se. A Muslim worships Allah through his work in constructing and developing the land. He is to keep on working until his last breath.This positive orientation is evident in elevating the mastery of one’s work to the level of obligation and worship. Encouraging Muslims to attain the highest degree of quality and perfection in their work, the Prophet (peace and blessings be upon him) told us that Allah likes one to perfect one’s work, no matter how big or small this work.This principle appears in many hadiths that prohibit cursing and swearing. Even with regard to Satan, the open enemy to humans, we are ordered not to waste a

moment in cursing him; rather, we should busy ourselves with more useful and fruitful acts such as remembering Allah and seeking His support and help. Abu Hurairah reported that the Prophet said, “Do not abuse Satan, but seek Allah’s Refuge from his evil” (Sahih al-Jami` as-Saghir).Cursing Satan is futile. Instead, one should remember Allah the Exalted and seek His refuge from the evils of Satan. One of the most famous hadiths concerning this matter is as follows: Abu Tamimah Al-Hujaimi reported: One day as I was riding behind the Prophet on a donkey, it stumbled and I shouted, “Let Satan perish!” The Prophet said, “Do not say ‘let Satan perish,’ for if you say so he will feel important and haughty and he will say, ‘I thwarted him with my power!’ Instead say, ‘In the name of Allah,’ so that he will (feel humiliated and) be smaller than a fly” (Sahih at-Targhib wat-Tarhib).This means that the devil becomes puffed up with pride whenever one curses him or invokes Allah against him. However, when one remembers Allah and ignores Satan, then Satan feels dwarfish and grovels. Certainly, pronouncing “in the name of Allah” is a positive act because it means that one is remembering Allah and seeking His refuge; whereas saying “let Satan perish” is a negative act, as it does not offer solutions nor achieve anything; thus Satan rejoices on hearing it.

* Based on the book: The Sunnah: A Source of Civilization

Dr. Yusuf Al-Qaradawi is the head of the European Council for Fatwa and Research (ECFR), and the president of The International Association of Muslim Scholars (IAMS). He has been active in the field of da`wah and the Islamic Movement for more than half a century.

Jihad Renegotiated

By Dr. Youssif Al-Qaradawi 14/10/2003

Jihad has created, and is still creating, a problem between Muslims and non-Muslims. Islam is a religion that calls for monotheism. Besides, Islam does not resort to compulsion in calling people to it; rather it resorts to convincing them. This becomes evident from the Glorious Qur’an and from the means the Prophet’s Companions followed in calling people to Islam. The Caliphs who came after the Companions applied the same method. Nevertheless, during the Islamic history, Jihad, in some occasions, was misunderstood and so wrongly applied.Jihad does not only mean to fight against the enemy. According to the Qur’an, Jihad is to be implemented in many life aspects and on many levels. However, from among what Jihad urges to, fighting is the only action Muslims apply. Therefore, fighting has been correlated with Jihad, an issue that disturbed and alarmed non-Muslims, to the extent that they themselves made use of this misconception in the war they waged to distort the image of Islam. Moreover, they accused Islam of being a religion that incites people to kill. But the Qur’an and the Prophetic Tradition prove how unfair such false accusations are.

While discussing the term “Jihad” in our present time, many problems emerge, most important of them is the kind of relationship between Muslims and non-Muslims. In addition, the wrong understanding of Jihad by some Muslims caused them to wrongly apply it, the matter which further helps distort Islam. Hence, Islam which is subjected to several attacks is claimed to be the religion that represses people’s freedom and spreads corruption in earth. What led to this current problem is the wrong understanding of the Qur’anic verses. A good example related to this is the (mis-)use of verse about the sword which is taken away from the context is cited as evidence against Islam (also, without considering the reasons of revelation or the incident the verse was commenting on). Thus the meaning of that Qur’anic verse is generalized though it is revealed for certain cases (2:191).Some of those who attack Islam took the Prophet’s expeditions as evidence to prove that Islam urges terrorizing civilians. Besides, they claimed that Allah’s Messenger (PBUH) resorted to violence with whoever opposed him, specially the Persians and Romans. But those who falsely accuse Islam disregard the fact that the Romans and the Persians came to the Arab peninsula aiming at occupying it and fighting Islam. So the battles the Prophet waged against them were merely to fight back the occupiers and to propagate the teachings of Islam, not to force people to embrace it.His Eminence, Sheikh Yusuf Qaradawi, was one of the most prominent Muslim scholars and jurists who studied and renegotiated Jihad, its reality and implications and gave profound understanding of it, which makes him an authority concerning the matter at hand. The following are some of the points he triggered in addressing Islamic Jihad. Here are some excerpts (rather chapters) from his forthcoming book in Arabic Mafaheem Jihadia (Concepts of Jihad). We translated them for the benefit of our readers.

Muslims/non-Muslim Relations; Peace or War?

o The Ruling of Fighting Against Peaceful People

o The Legal types of offensive Jihad that are agreed upon

o Underlining the Controversy between the Two Parties

Interpretations of the Related Sunnah; A Revision

Dr. Youssif Al-Qaradawi A prominent  Muslim scholar and the head of the European Council for Fatwa and Research

Self-Criticism*

By Dr. Yusuf Al-Qaradawi** August 18, 2005

It is necessary for individuals to pause at the end of each day in order to assess themselves and run through their achievements: What have they done in the course of the day? Why have they done it? What have they omitted? And why have they omitted it?How excellent it would be if this self-criticism were to take place before retiring to bed. This period of self-criticism and appraisal should certainly be counted among one’s moments of progress; it is a moment when one impartially sits as a judge over oneself and reviews yearnings and motivations. It is a moment when the believer appoints, out of conscience, an investigator to probe his or her actions, and a judge to condemn or acquit. In this way, one progresses from the state of “the soul that incites to evil” to the state of “the self-reproaching soul,” which reproaches its owner whenever he or she plunges into sin or falls short of expectations.It is narrated in one hadith that “it behooves any wise person to have four periods of time” and one of the four periods is “a period in which one engages in self-criticism.”

The Second Caliph, `Umar ibn Al-Khattab said, “Criticize and appraise yourselves before you are criticized and appraised on the Day of Judgment, and weigh out your deeds, before they are weighed out for you.” He himself used to whip his foot at night and say to himself, “Tell me, what have you done today?”Maimun ibn Mahran, a famous Companion of the Prophet, used to say, “A pious person scrupulously examines and appraises himself more than he would a tyrant ruler and a tight-fisted partner!”Al-Hasan said, “A believer polices his own self; he criticizes and appraises it for the sake of Allah. Actually, the final appraisal (on the Day of Judgment) may turn mild on some people simply because they were wont to appraise themselves in this life; on the other hand, it may turn out to be rigorous on people who took this life with levity, and thought they would not be called to account.” Al-Hasan went on, explaining how this self-criticism operates in practice.“A tempting thought (or idea) may occur to the believer. He says to himself, ‘By Allah, this is a fascinating idea; I would like to do it! But no, never. Get lost! I am prohibited from executing you!’” This is self-criticism and appraisal before action.And, “a believer may inadvertently do something. He would then turn to himself and say, ‘What did you mean by this? By Allah, I cannot find an excuse for this. I shall never repeat it, in sha’ Allah!’” This is self-criticism and appraisal after action.If a believer fails to observe this brief period of soul-checking daily, then that person should at least try to do so once every few days or once a week. In this way, people can draw up the balance sheets of their lives, depicting their spiritual assets and liabilities.A believer should also have a longer period of this practice at the end of each month and an even longer period at the end of each year, when bidding farewell to one year and preparing for another. This is the time to critically review the past and plan for the future. This is the spiritual equivalent of one’s final accounts for the year.One blameworthy innovation initiated by the West and, unfortunately, imitated by some Muslims, is the annual birthday celebration, where people are invited to a

party and served with delicious food and drink. They light a number of candles, each one representing a year in the lifetime of the celebrant. Gifts are presented and pleasantries exchanged on the occasion. Rather than this blind, useless imitation, it is better for a wise person to seize this occasion—which marks the expiry of one whole year of one’s lifetime—to reconsider and reflect upon his or her life.At the end of every year, a careful trader applies the brakes in order to measure the past year’s performance and to establish his or her financial position at the end of it. The trader wants to know his or her profit, loss, assets, and liabilities. Likewise, believers ought to call themselves to account for one whole year of their lives that have expired and about which Allah will question them.A year is not a short time. It is a period of twelve months: a month is, on average, thirty days, each day has twenty-four hours, each hour sixty minutes, and each minute sixty seconds. And every second should be counted as a blessing, a favor from Allah, and a trust in one’s hands. May Allah have mercy on Al-Hasan Al-Basri when he said, “O son of Adam! You are but a bundle of days. As each day passes away, a portion of you vanishes away!"Abu `Ali ad-Daqqaq used to chant the following lines:Each day that passes, a portion of me it takes away,On the heart, a bitter taste it leaves, and then glides away.

Faith and Weakness

By Dr. Yusuf Al-Qaradawi* July 11, 2005

Some people mistake righteousness and piety with weakness and humiliation . In their view, being a devoted person implies taking a negative position and isolating oneself from the events of life. They have a distorted vision of the morals preached by Islam; for example, they understand submission as tantamount to passivity and fatalism. Humbleness, in this context, is taken to mean accepting oppression and giving up all means and manifestations of strength. Refuting this misconception, Dr. Ysusuf Al-Qaradawi states:The true concept of Islam has nothing to do with such spiritlessness or weakness. In fact, iman (faith) has always been the source of strength and might, high morals, and strong personality.Once `Umar ibn Al-Khattab (may Allah be pleased with him) saw a man who, while performing Prayer, was totally withdrawn and dispirited, as if coming from among the dead. `Umar reacted angrily to such attitude and said to the man, “Do not incorporate into our religious rites aspects of death. Submissiveness is that of the heart not of appearance.”`Umar was famous for his saying “O Allah! I seek refuge in You from fake submissiveness.” People said, “What is fake submissiveness?” `Umar replied, “To have a humble body, but not a humble heart.” Ash-Shifa’ bint `Abdullah saw some youth walking listlessly, so she asked, “Who are those people?” “They are ascetics,” was the answer. She commented, “`Umar, though a real ascetic, used to

walk quickly, speak loudly, and hit severely,” indicating that he was strong.While being the example of modesty and humbleness, the Prophet (peace and blessings be upon him) used to walk quickly as if coming down from a hill. Abu Hurairah (may Allah be pleased with him) described him: “I have never seen a person with a countenance more beautiful than that of the Prophet (peace and blessings be upon him) as if sun was shining in his face. I have never seen a person quicker in pace than him, as if land is folded before his feet.”.

Question While I was on a business trip abroad, I had an uncontrollable erotic urge, and regrettably, I committed Zina (adultery). I am a married man, and my wife is three month pregnant. Now, I am filled with remorse and I don’t know what to do and what is my legal status towards my wife?

Name of Counselor

Yusuf A. Al-Qaradawi

Answer

In the Name of Allah, Most Gracious, Most Merciful.   All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

One of the most tragic and consequential sins in which man engages is adultery. This heinous crime destroys families, lives and destroys within some people the hope of attaining Allah’s pleasure. But in Islam, the door of repentance is always open, only that the repentance itself demands a resolve to cease from a sinful activity. A person who has engaged himself in an adulterous relationship must resolve to cease from the sinful sexual activity and return to Allah, seeking His forgiveness. Allah will surely turn unto him and shower him with His mercy.This indicates that, brother, you should never lose hope of gaining Allah's mercy. As you have indeed committed a major sin, you should repent very seriously and immediately. Rush to Allah and beseech Him to forgive you. Allah says in the Qur'an: [Say: 'O my Servants who have transgressed against their souls! Despair not of the Mercy of Allah: for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful.'] (Az-Zumar 39: 53) [Allah accepts the repentance of those who do evil in ignorance and repent soon afterwards; to them will Allah turn in mercy: For Allah is full of knowledge and wisdom.] (An-Nisa' 4: 17 )

Moreover, the Glorious Qur’an gives glad tiding to penitent people who having committed sin such as Zina regretted their sins, determined not to do them once more, and performed righteous deeds that Allah will replace their sins with Hasanat (rewards). Allah says, [(And true servants of Allah are)those who cry not unto any other god along with Allah, nor take the life which Allah hath forbidden save in (course of) justice, nor commit adultery and whoso doeth this shall pay the penalty; the doom will be doubled for him on the Day of Resurrection, and he will abide therein disdained for ever; save him who repenteth and believeth and doth righteous work; as for such, Allah will change their evil deeds to good deeds. Allah is ever Forgiving, Merciful. And, whosoever repenteth and doeth good, he verily

repenteth toward Allah with true repentance.] (Al-Furqan 25: 68-71)

Brother, be keen on performing your prayers regularly, and always get yourself more involved in Islamic work. You should focus on going to the Masjid (mosque), reading the Qur'an on a daily basis, attending Islamic classes, and try to be away from any company that does not remind you of Allah. Give Sadaqah (charity) to the poor and the needy with the intention to purify yourself and expiate your sins. Finally you should determine not to commit this sin again. Whoever commits Zina should repent and turn penitent to Allah and beseech His Forgiveness, and resolve firmly never to commit such sin again, exactly as the milk never returns back to the udder. Some scholars are so strict, as they opine that the adulterer should go to the family of his female partner and confess to them and beg their pardon, because this is considered peoples' rights, and people should forgive him for his transgression. This means that a man, after committing Zina, should go and tell someone that he has committed Zina with his wife or daughter and that he asks their forgiveness. Definitely, such thing is unreasonable, for it poses untold risks for a person making such confession. So, reliable scholars state that repentance is a matter between the sinner and His Almighty Lord. If you show remorse and regret and seek Allah's Forgiveness, hopefully, Allah will forgive you. There is no legal status concerning you and your wife in such a case. I hope you would keep that matter a secret, and preserve your home and your family and never commit such sin again. I advise you to turn penitent to Allah to help you and always seek His Forgiveness.Allah Almighty knows best.

Defending

Jerusalem: A Sacred Duty 

By Sheikh Yusuf Al-Qaradawi *

08/09/2004

No Muslim, be he in authority or not, is allowed to abandon any of the lands of Muslims. The land of the Islamic world is not the property of any president, prince, minister or group of people. It is not up to anyone therefore to relinquish it under any circumstances.Conversely, it is the duty of individuals and groups to strive hard to liberate occupied territories or retrieve usurped land. The entire nation is jointly responsible for that and it is not up to the ruler or his subjects to choose to give up the land. If a particular generation lapses in idleness or is incapable of shouldering the responsibility, it has no right to force its idleness or incapacity on all the coming generations up till Judgment Day, by giving up what it has no right to. Therefore, we have issued a Fatwa indicating that it is unlawful for all homeless Palestinian refugees to accept damages in return for

their lost land, even if they amount to billions. The land of Islam is not for sale; it is not to be relinquished, and no damages can possibly make up for its loss.If this is the ruling concerning any ordinary piece of land in an Islamic state, what will be the case with the holy land of Jerusalem, the land of the first of the two Qiblahs and Al-Aqsa Mosque and the third most venerable city in Islam, after Makkah and Madinah? This land was the destination of Al-Israa' and the land from where Al-Mi`raj was launched. Nothing better explains its revered status than Allah's words, (Glory to (Allah) Who did take His servant for a journey by night from the sacred Mosque to the farthest Mosque, whose precincts We did bless, in order that We might show him some of Our Signs: for He is the One Who Heareth and Seeth (all things).) (Al-Isra' 17: 1)Therefore, Jerusalem has come to enjoy a special place in the heart of every Muslim in the entire Arab world. The occupation of Jerusalem moves his heart and pains him, out of love, keenness and jealousy over it as well as his concern about it. It is mainly on account of Jerusalem that the Palestinian cause comes first on Muslims' list of priorities. It is Jerusalem that Muslims fear for and are keen to preserve, defend and fight for. It is for the sake of Jerusalem that they willingly give their lives and all they hold dear. Jerusalem is the symbol of the cause of Palestine. It is the backbone and the very core of the problem. True are the words of the poet who once said,Palestine is meaningless with no Aqsa or Jerusalem.

Without Jerusalem, it is like a body with no head.

Jerusalem is not for the Palestinians only, but for all Muslims, be they Arabs or not. It is a city for all Arabs, be they Muslims or Christians. Therefore it is incumbent on Muslims, wherever they may be, to shoulder their responsibility of defending Jerusalem and Al-Aqsa Mosque. This is an obligation for them all. They are to jointly defend it, offering in the process their lives, their money and all they possess, or else they will be subject to Allah's punishment, for Allah says: [O ye who believe what is the matter with you, that when ye are asked to go forth in the cause of Allah, ye cling heavily to the earth? Do ye prefer the life of this world to the Hereafter? But little is the comfort of this life, as compared with the Hereafter.] (Al-Tawbah 9: 38).During my tours across the Arab world, many a time have I been asked by Muslim youth who would hide their heads in their hands and fervently crying, would ask, “How do we clear our conscience and shoulder the responsibility of defending Jerusalem?”We have seen how the Arab world in its entirety was turned upside down when a Jewish fanatic attempted to burn Al-Aqsa Mosque in 1969. Muslims called on each other across the world. The first Islamic Summit was held, which in turn gave

rise to the Islamic Conference Organization.When the crusaders formerly occupied Jerusalem, it was liberated by non-Arab Muslims, like Turkish Emad Ed-Din Zinky and his son Nour Ed-Din Mahmoud Eshahid as well as his disciple, Kurdish Saladin Al-Ayoubi, who was able to regain Jerusalem from Christians. Muslims everywhere are still, as they have always been, ready to do all what they can in defense of Jerusalem. This is the case with all the nations I have visited, starting with the Philippines and Indonesia in the very East through Morocco in the Muslim West, though unfortunately this was not the temperament of Muslim rulers.Jerusalem is an invaluable part of the homeland of Islam. For more than 14 centuries, Muslims have lived there. They have not usurped it from the Jews who had already ceased to live there hundreds of years before that. The Jews’ longest reign in Palestine lasted for only several hundred years, while Arabs and others have been there for thousands of years. The Christian patriarch of Jerusalem handed it to `Umar ibn Al Khattab. Among `Umar's conditions was that no Jew should live there.The sovereignty over Jerusalem, particularly East Jerusalem, must be Islamic, Arab, and Palestinian. This will not prevent any Jew or Christian from observing his religious rituals with the perfect freedom and tolerance which Islam has been famous for throughout the ages. The international legitimacy embodied in the Security Council resolutions assert that Jerusalem is part of the Arab lands occupied since 1967.Hence, evidence based on history, religion and international law all jointly prove that Jerusalem belongs to the Palestinians. The crisis of Jerusalem should be the number one item on the agenda of the Islamic World. [And Allah hath full power and control over His affairs; but most among mankind know it not.] (Yusuf 12: 21)

* Dr. Yusuf Al-Qaradawi is the head of the European Council for Fatwa and Research (ECFR), and the president of the International Association of Muslim Scholars (IAMS). He has been active in the field of da`wah and the Islamic movement for more than half a century.

Can Muslims eat animals slaughtered by the People of the Book?

In Surat al-Maidah, Allah says, "Today whatever is good is made lawful to you. And the food of those who were given the Scripture (before You) is permitted to you and your food is permitted to them" (Verses 5-6).

The Islamic scholar, Sheikh Yussef al-Qaradawi, has explained this verse by saying, "...Since Allah did not prohibit it, the food of the Jews and the Christians is permitted

to you on the basis of the original permissibility of things, and likewise you can share your food with them. Accordingly, you can eat the flesh of the animals they have slaughtered or hunted, and they can eat what you have slaughtered or hunted."*

Is it necessary that the method of slaughter of an animal employed by the People of the Book so that it is "halal" in their religion be the same as ours? What if they slaughtered the animals by electric shock and other methods?

A majority of jurists stipulate this as a condition, while a number of Maliki jurists have ruled that it is not a condition. Qadi Ibn al-Arabi, in explaining the verse (5-6) of Surat al-Maidah, says:

"He, the Most High, has repeated it twice in order to allay doubts and to seal the mouths of those mischievous objectors, who would raise questions and prolong the discussion. I was asked: 'if a Christian kills a chicken by cutting off its head and then cooks it, is it permissible to eat with him or to partake of his food?' I said: 'Eat it, as this is his food and the food of his priests and monks. Although this not our way of slaughtering the animal, yet Allah has permitted their food to us unconditionally, and also other things in their religion excepting those which Allah says they have falsified.' Our scholars have said: They give us their women in marriage and it is permissible to engage in sexual intercourse with them. In matters concerning "Halal" and "Haram," sexual intercourse is of graver import than eating; how then does it make sense to say that their food is not "halal?"

Also, Qaradawi says, "in the light of this ruling, we know that imported meats, such as chicken and canned beef, originating with the People of the Book are "halal" for us, even though the animal may have been killed by means of electric shock or the like. As long they consider it lawful in their religion, it is "halal" for us."* 

Although the People of the Book (the Jews and Christians) are essentially believers in one God, some Muslims nevertheless suppose that, in matters related to food, they should be treated in the same manner as idolaters. Still others believe that if they accept the zabiha of the People of the Book, it should at least be slaughtered according to Islamic methods.

Therefore, they believe that the term "halal zabiha" only refers to the process of slaughtering an animal according to the Islamic method. Hence, providing halal meat became one of the first businesses Muslims established in North America. 

What's the story behind al-Safa?

The story of Al-Safa Halal being owned and operated by a non-Muslim has shocked many American Muslim consumers. How could any one believe that the company, which has a Muslim name, a logo containing the Arabic word "halal," a date palm tree, and a masjid, is not a Muslim company?

Who could believe that the "halal" meat they buy and eat from al-Safa is actually owned by Jewish private investors who are intent on cashing in on the North American Muslim meat market?

Al-Safa has taken advantage of the halal market without even disclosing their true identity.

Al-Safa emerged from MGI Pakers, which is based in Ontario, Canada and had been in

business as a slaughterhouse since 1987.

Al-Safa and ISNA break ties

First, al-Safa was under the supervision of the Islamic Society of North America (ISNA) in Canada. In August 1999, ISNA withdrew its "halal certification" from Al-Safa and MGI because they had not been able to meet the requirements for ISNA Canada's certification standards.

Nevertheless, Al-Safa claimed that ISNA Canada did not certify the hand-slaughtered poultry. 

"Unfortunately, it sounds from the ISNA Canada announcement, that something has changed in the "zabiha" at MGI," reads an Al-Safa Halal announcement. "The zabiha at MGI has not changed. MGI continues to be, as it has been since 1991, an entirely zabiha plant, with slaughter performed correctly by Muslims."

On the other hand, ISNA declared that it has never refused to certify any hand-slaughtered zabiha. "We were willing to certify, but they [Al-Safa] put the condition that they would pay a low salary to the Muslim slaughter men," said ISNA.