Jan to June 2014 - Allama Iqbal Open University
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Transcript of Jan to June 2014 - Allama Iqbal Open University
1
������������������ �
���������� Shah Wali Ullah’s Qura’nic Thought
(In the Light of His Letters) ��������������� Abstract
Undoubtedly Shah Wali Ullah(1703-1762) and his family has a
poineer role to convey the Qur’anic massage to the people of Sub-
Continent in their language. Apart from the contribution in other branches
of Islamic Sciences, Shah Wali Ullah wrote many books on Qur’anic
Sciences. Although he wrote permanent books on the topic but in the
collection of his three hundred and fifteen(315) letters(Nadir Maktoobat),
many of the discussions are about Qur’anic Sciences. This article
enlightens on his Qur’anic Thoughts derived from these letters. Most of
these thoughts are his own work as some others are by the clerigy of his
time whose thoughts are appreciated and approved by Shah Wali Ullah.
The article focused on three main points regarding Shah Wali Ullah’s
Qur’anic Thought taken from the letters:
1. Acdemic and Dialectic discussion about the Qur’an
2. Explanation of Qur’anic verses
3. Any sentence contains the unique point derived from the
Qur’anic verse.
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��������������� ����������
A Review of Nawab Siddique Hasan Khan’s Contribution
in Exegesis ������������� Abstract
Nawab Siddique Hassan Khan is one of the prominent name in the
Literary History of Subcontinent. His scholarly role and contribution in
major fields of Islamic Sciences shows his profound approach to them. His
study comprises many fields of Islamic Studies for them this research is
not suffice. This short study is to find out his work only on Holy Qur’an
and Its sciences. He wrote exegeses as well as many books on Qur’anic
Sciences. His remarkable work on the specfic field also reflects his deep
study on it.
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37
�������������������� �� �������������������������� ��� �� � Sharh ul Zurqani ala al-Moatta & Aujaz ul Masalik ila
Moatta Imam Malik: A Methodological and Comparative Study
������� Abstract
Tarjamt ul kitab and Tarjamat ul bab means the explaination of the
title of the book or chapter. In connection with a comperative study of
methodology of the two books, It is also necessary to understand the
comparesion of the methodology of tarjamat ul kotub. In sharh ul zurqani
ala al moatta Imam Malik and Aowjaz ul Msalik, the differences and
distinctions about the subject are found. However the most methods are
common in the both books.
The article can be divided into three parts: the common
methodologies,different methodologies and distinctions of the said
interpretetions. It is observed that sharh ul zurqani has less details than
aowjaz ul masalik.Sheikh Zurqani mostly has explained the title without
courting any book or scholar while sheikh Kandlalvi has courted the
others sharhin e hadith.Sharhul zurqani represents the malki school of
thought while Aowjaz ul masalik represents hanfi school of thought.
Zurqani mostly has explained the title without quoting any book or scholar
while sheikh Kandlalvi has quoted the others sharhin e hadith.Sharh ul
zurqani represents the malki school of thought while Aowjaz ul masalik
represents hanfi school of thought. �������� � �� � �� �� �� ���� ������ ���� ��� �� ������ �������
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����������������������������� � �������������� ������� �������������������
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83
� ���� � ������� ����������������������
�������������� Selecting a Research Topic and Preparing its Synopsis: Current
Techniques and Means for the Researchers in Islamic Studies ���������� Abstract
There is ever-growing number of MS and PhD students along with
general researchers in Pakistan who are in need of improved rules,
principles, and sources to choose a researchable topic and prepare its
logical synopsis in the vast area of Islamic Studies. Although there are
authors who have written a number of books on research methodology in
Urdu language, most of them address the researchers in Urdu language
and literature. There are a few books written to guide the researchers in
Islamic Studies. However, they neither cover the needs of current
community of researchers nor they point out the support of the Higher
Education Commission of Pakistan for the researches.
After reviewing the available literature and noting many
deficiencies in the books of research methodology in Urdu language, this
paper contributes to fill the gap to some extent. To save the time of the
researchers in choosing a relevant topic, to enable them to start their work
without any serious problem and to play their role in the development of
the nation, this paper addresses three basic questions. They are: What are
the current and researchable fields and areas in the vast discipline of
Islamic Studies? What are the most logical steps and stages in choosing a
researchable top in any specialization of Islamic Studies? How to write an
acceptable synopsis for research in Islamic Studies?
In this way, this paper is divided into three parts. In the first part, it
points out various areas and fields of research; in the second part, it
explores the steps, means and ways to choose an appropriate topic; and
inthe third part, it points out the latest sources of data provided by HEC,
HEC-approved supervisors and journals, magazines in Urdu and Arabic
languages, and online libraries in Urdu and Arabic languages. In general,
this paper is constructive, suggestive and instructive. �������������������������������� ����������������� ������������������������������������������ !�����
84
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�������� �� ���� ��� ����� ������ The Trend of Scientific Exegesis of the Holy Quran between
Its Supporters and Opponents
���� ��� ���� *
Abstract
According to the trend of scientific exegesis, exegetes try to
establish a connection between verses of the Holy Quran and the scientific
discoveries about nature and cosmos in a striving to demonstrate the
miraculous nature of the Holy Quran and that its teachings are relevant
universally for all the times. There is a subtle distinction between the
scientific exegesis and the scientific miracles of the Holy Quran. Not
every scientific exegesis counts to be a miracle. On the contrary, every
scientific miracle of the Holy Quran becomes recognizable only through
the scientific exegesis. To detail this point, in the process of scientific
exegesis an interpretation of the Quranic text is arrived at with the help of
most recent scientific discoveries, whereas the scientific miracle means
that some particular text of the Quran or the statement of the Holy
Prophet Muhammad, peace be upon him, conveys such scientific facts that
were unknown before the modern times and it was impossible for any
human being to know them during the times of the Holy Prophet.
Among the eminent supporters of the scientific exegesis in the
classical times were scholars like Imām al-Ghazālī, Imām Fakhruddīn al-
Rāzī, al-Zarkashī, and al-Sayyūtī. In the modern times, supporters of this
trend include Jawharī Tantāwī, Abd al-Hamīd ibn Badīs, Ahmad Mustafā
al-Marāghī, Hanfī Ahmad, Zaghlūl al-Najjār, and Abd al-Majīd al-
Zandānī. Jawharī Tantāwī has emerged as the lead exegete who supports
and propagates the trend of scientific exegesis.
Famous opponent of scientific exegesis in the ancient times had
been al-Imām al-Shātibī. In the modern time Shaykh Mahmūd Shaltūt,
Muhammad Hasn al-Zahbī, Muhammad Lutfī al-Sabbāgh, Abd a-Majīd
al-Muhtasib are against this trend of exegesis.
In our opinion, the scientific exegesis is acceptable, albeit with the
following conditions:
______________________ *�� ��������� ����� ����� ������ ���� �� !�"# ��$%& '()� *(#� %�(!��(��� +.
120
1. The Holy Quran should be interpreted by relying on those
scientific facts which have been firmly established and are not
subject to change.
2. That we may not stick to some interpretive opinion regarding the
details of the cosmic and natural phenomena mentioned in the
Holy Quran, unless we have a sound proof which is beyond any
doubt or suspicion.
3. That the discussion of scientific exegesis may not overshadow the
two basic features of the Holy Quran: guidance and its being a
miracle.
4. Such discussions should lead Muslims to intellectual revival,
remind them of the greatness of the Holy Quran, and help them
benefit from the nature.
5. That these discussions should be employed to prove the oneness of
Allah the Almighty, His Omniscience, His Omnipotence, and in
fetching fresh examples of the miraculous nature of the Holy
Quran.
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Sheikh Tantawi and his dealing with Intertextual Exegesis
in his Tafsir “Al-Jawahir fi Tafsir Al-Quran” ������� �� � �� *
Abstract
The general perception about Sheikh Tantawi’s “Al-Jawahir fi
Tafsir Al-Quran” is that it has everyting axcept Tafsir as like the saying
about Tafsir Mafatikh ul Ghaib by Imam Razi. This article does not negate
this perception as whole but it explores another aspect of Tantawi’s Tafsir
through many examples of intertextual exegesis in “Al-Jawahir”.
Tantawi was an Egyptian Scholar studied at Al-Azhar University
and completed his study from Darul uloom. Meanwhile he has been busy
in the field of agriculture and kept thinking about the various phenomenon
of nature that provided him a base to set a scientific trend towards the
exegesis of the Holy Qur’an.
As there are four kinds of Tafsir bil Mathur(intertextual exegesis): 1. Tafsir ul Qura’n with Qura’n, 2. Tafsir ul Qura’n with Sunnah(Saying
of Prophet )ملسو هيلع هللا ىلص ), 3. Tafsir ul Qura’n with saying of Sahaba 4. Tafsir ul
Qura’n with saying of Tabi’een, Sheikh Tantawi Jouhari dealt with all
kinds of intertextual exegesis in his tafsir to explain the verses of the
Holy Qura’n.
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��� ۃ����� �� ��� �� ��������� ) ��� ��� ��� ��� ��� ��� ��� ��� ����( Al-Sirah wa Al-Maghazi in the Poetry of
Ka’b bin Malik(R.A) ���� � ����� ���� �*
���� ����� ��� �! **
Abstract
It is usual and natural for human beings to express their love for
their love ones. Many poets and orators who were blessed with finest
skills of writing, wrote prose and poems of praise for the Holy
prophet(PBUH), from which a rich tradition of literature sprang. Examples
of this genre including Madha, Sirah, Na,at Qasida, Mawalid, Hulyah
Mubarak, Mi’raj, Ghazawat are precious work of such literature.
The said article shed light on the verses of a close companion of
Holy prophet, Ka, b bin Malik (May Allah pleased with him) was one of
the greatest poets in Medina .He recited his verses in the presence of
Muhammad (PBUH) and when he passed away in to the world of eternity,
praising him with words of admiration and love.
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���� ��� ��� �� �� ����� ���� The Influence of Islam in the Poetry of
Nabigha Bani Ja’dah
���� ����� � � �* Abstract
In the pre-Islamic era there were a large number of famous poets
whose poetry had a great impact on the Arab society and they were blue
eyed of the society due to their poetry. When Prophet(peace and blessing
of Allah be upon Him) conveyed the message of Islam to the people,
immediately most of the Quraish and the Arab poets didn’t accept Islam
although there is a reasonable number of poets who embraced Islam.
Among those who accepted Islam was Nabigha Ja’di. Since he has
two phases of his life i.e. non-Islamic and Islamic, if his poetry was
manifestation of pre Islamic Arab society and free of religious influence
before he embraced Islam, his poetry was reflection of truth of Islam and
its teachings as he formed them in his poetry. While affirming his non
Islamic way of life that it was based upon ignorance and negligence, he
acknowledged that this is a greatest favor of Allah and His blessing upon
him that he embraced Islam, followed its teaching and wore its dress
before passing away his soul.
While studying the poetry of Nabigha impact of Islam can be observed
as he used his poetry not only for worldly purpose but he used it for
describing the virtue of Islam and calling people towards Islam and Jihad
in the way of Allah. Being a Muslim second phase of his poetry is an
ideological, thought provoking and persuading people to the Holy Qur’an
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Theories of literary criticism in Islamic heritage
“Theory of Abdul Qahir Al- Jurjani as an example”
���� ��� � ��� ��* Abstract
It is not easy to defend the Arabic and Islamic criticism
these days where many are trying to weaken and reduce its value.
The major source of these accusations is the Orientlists who detest
Islam.
In this research I explained the relationship between Arabic
literature and the Western literature and criticism. Then I
mentioned the attempts made by some modern critics to develop
some critical theories in our Islamic heritage. After that, I
discussed the possibility of referring some theories to our ancient
critics, which are connected to the recently developed thoughts. I
also tried to draw a picture of the critical theory of Al- Imam
Abdul Qahir Al- Jurjani, which has a strong connection with his
“Annazm” theory. I explained Al- Jurjani’s theory through critical
issues he discussed in his books, such as “Allafz wa Almaana”(the
word and the meaning), mystery and the issue of shaping the poetic
image.
Finally, I presented a brief summary, findings of the study,
and also made some recommendations. One of the strong
recommendations is that Imam Al- Jurjani needs more care and
attention from us to link his ideas with the latest findings of
modern criticism.
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������ ���� ���� ��� ��� �� ������� ���� � �� Philosophy of the Distance Education System in the light of
Holy Qura’n and Sunnah
������� �� � ���*
Abstract
This article is an effort to provide a detailed study about the
philosophy of distance education system in the light of Islamic teachings.
The ways of delivering Education have different techniques, philosophies
and theories. A philosophy in the light of Qura’n and Sunnah is more
effective than any other in implementation in an Islamic society like
Pakistan. Islam is the religion of knowledge and Sciences, and seeking
knowledge is compulsory for every man and woman in Islam. Each and
every Educational process consists of both the components of teaching and
learning. Distance Education System is the most modern way having all
latest techniques and modalities, like on-line, off-line, Computer, T.V,
Radio, Audio-Visual aids, flip charts contents, broadcast and non-
broadcast materials etc. All possible digestive forms can be merge in the
Distance Learning system and can be use to seek education by it. Today
we must opt the way the world is going ahead and molding towards to take
part in solving the problems of the illiterate society and to reduce the
burden of illiteracy. Knowledge is the most powerful weapon in Islam
which can play a vital role for a humanity based society by increasing
literacy rate and introducing Golden Islamic Values in the field of
education. Open Learning System has direct access towards spreading
extended reflections in front of illiteracy, created by the current era by
meeting the challenges of globalism and solving the issues of education in
an Islamic way, and as an Islamic duty.
________________________________
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1
Rights of Children in Islamic Law:
A Review of Some Existing Literature
Dr.Muhammad Munir∗
Abstract
With some exceptions the area of the child rights in Islam didn’t attract
the attention of serious authors in classical or medieval era. However, many
authors in the Middle East attempted to write about it in the second half of the
20th century, especially when Child Rights Convention was signed by the UN in
1989. Most of the authors surveyed in this work ritually regarding children
rather than their rights. They consider child care to be a parental responsibility
and ignore the role of the Muslim state and society.
The subject of child rights protection in Islam remains one of the most
overlooked areas of serious research. However, there are many references about
several rights that exist in the vast corpus of Ahadith while the opinions of
Muslim jurists on some issues, such as, the custody of separated children,
inheritance, protection of orphans and illegitimate children etc. are scattered in
various treatises of Islamic Law. Unfortunately, these regulations were not
compiled in an academic way until 1970s.
The terminologies of “rights of the child” and “protection of the child”
arn’t used by most of the Arabic writers considered below. This review is aimed
at critically evaluating only those works that have put forward Islamic law to
justify their arguments on child caring; that are considered serious works and are
readily available on the topic of child caring in Islam.
Perhaps the earliest work in Islamic law that deals exclusively
with the various rules of Islamic law involving a child is Jami‘ Ahkam
Al-Sighar by Muhammad b. Mahmood b. Husain Astroshni (d.
631/1234 C.E.)(1). The author discusses the rules of Islamic law
where a minor is involved, such as prayers, fasting, hajj, and marriage
by a minor boy or girl; guardianship of a minor; fosterage of a minor;
it discusses when can the mother of an infant be forced to feed her
∗ Chairman/Associate Professor Faculty of Shari‘ah & Law, International Islamic
University, Islamabad, Pakistan. [email protected].
2
baby(2); whether a mother can borrow money in the name of her
husband to maintain her children;(3) Who are responsible to rear the
baby is mentioned in minute detail;(4) The author discusses the rules
of paternity of a minor as well(5). The various rules of Islamic law
when a minor commits a crime individually or accompanies other
adult criminals plus when a crime is committed against a minor girl
or boy are given at length(6). There is a chapter on foundling(7),
compensation to be paid by or to a minor in case he or she is liable or
in case someone is declared liable to the minor boy or girl(8), gifting to
someone, buying and selling by a minor(9), and preemption(10) are
discussed. In short, the book discusses every transaction and every
action in which a minor is involved. This makes the book very unique.
This is the only work that discusses the role of court and the Islamic
state in all aspects involving a child.
The earliest work concerning various rituals within Islamic
Law can be found regarding the birth of a Muslim child is Tuhfatul
Mawdud fi Ahkam al-Mawlud written by Shamsuddin Muhammad ibn
Abi Bakr ibn-Qaiyam al-Jawziyah (d. 751/1350 CE)(11). This work
consists of 17 chapters and discusses the rules within Islamic law
from the birth of a Muslim child until childhood. Issues such as
‘aqiqah’, shaving of child’s head, naming the child and the
circumcision of a male and female child are discussed(12). The book
provides details on certain topics (that may be of lesser interest to
the practitioners of children rights today) such as the piercing of the
ears of infants both male and female(13). Chapter 11 discusses the
purity or impurity of infant’s urine prior to eating solids and during
breastfeeding(14). There is an entire chapter on the various stages in
the life of a child starting from conception until death as an adult(15).
Chapter six is on ‘aqiqah’, i.e. the slaughtering of one or two goats on
the birth of a female or male child respectively and consists of 22
sections(16). This chapter has mentioned 55 ahadith on this issue.
Chapter 9 is regarding circumcision and consists of 14 sections and
32 ahadith(17). The book also contains a short chapter (four pages)
about the discipline, education, and equality among children. The
whole chapter has only 11 ahadith on the three different topics(18).
Most of the ahadith are about disciplining children and equality
among them. Ibn-Qaiyam cites the Qur’anic verse 66: 6 which says,
“Believers, guard yourselves and your kindred against a Fire whose
3
fuel is human beings and stones” and mentions its interpretation by
‘Ali ibn Abi Talib Al-Hashmi (d. 40/661 C.E.), the first Imam of the
Shi‘a, who is reported to have said that children should be educated
and disciplined(19). He also gives the interpretation of Al-Hasan who
said that children should be encouraged to obey God and be taught
good things. However, the focus of the chapter is on discipline. Ibn
Qaiyam concludes this chapter that “if someone ignored education of
his child that is useful for him and left him unguided, he inflicted
upon his child the worst possible wrong. And the reason why most of
the children went astray is because of their parents; they neglect
their children and do not educate them about their religious
obligations and its traditions; so they were wasted during their
childhood, they did not benefit themselves nor did they benefit their
parents in their old age”(20).
However, the above-mentioned work discusses the
regulations of Islamic law according to the Hanbali school of thought
as Ibn-Qaiyam himself was a follower of that School. Moreover,
regarding circumcision, the author supports strongly the case for female circumcision(21). He mentions the hadith " إذ التقى الختانان وجب
When the private parts meet, bathing becomes obligatory“ "الغسل
(irrespective of discharge)”(22). Instead of giving the Arabic word metaphorical meaning he takes it literally to rule that it means ’الختانان‘
that both boys and girls should be circumcised as described in this
hadith. He mentions that there are two opinions of Imam Ahmad ibn
Hanbal (d. 240/855 C.E.): in one opinion he considers it obligatory
for both boys and girls but in his second opinion he says that it is only
for boys(23). The author gives the point of view of his own school of
thought and does not refer to the views of jurists of other schools of
thought(24).
The book is considered to be the first writing of its kind.
Moreover, the style and contents of this work has inspired many
authors in the last decades in the Middle East and other Muslim
countries to write about regulations within Islamic law on the birth
of a Muslim child. The book has given much space to the various rites
upon the birth of a child and parenting but does pay that much
attention to the rights of the child nor does it mention the duties of
the state regarding the rights of the child.
4
1.3 Review of Modern Works on Child’s Rights
A noticeable and bulky work in Arabic on the rights of the child in
Islam which is reviewed in this work is Tarbiyatul Awlad fil Islam by
‘Abdullah Nasih ‘Ulwan written in Arabic. It was first published in
1976 and its 21stedition was published in 1992(25). It consists of two
volumes and has 1,024 pages. The book contains many unnecessary
details and the author has put in everything considered relevant by
him and its discussion is relatively scattered. The book has an entire
section on sex education of the child, in which the author mentions
that the mixing of the two sexes leads to potential ‘harms and evils’;
that a male should only look at a female if he wants to marry her; that
going to cinema or watching the movies has inherent evils and so
on(26). The book has an entire section on teaching a child all the types
of jihad and preparing him not only to spread the word of Islam but
to be ready to fight as well in the path of Allah(27). The author also
supported military training of children. The author has provided a
section on the many types of commercial sales that are considered
illegal by Muslim jurists(28). He gives examples of sale in which
uncertainty is involved; sale of prohibited things; sale involving
hoarding; sale involving bribery, usury, and gambling(29). The author
also mentions the alternative to usury(30). The book also discusses
some pre-Islamic practices such as, nationalism, proudness for
lineage(31), weeping over dead(32), decorating graves, getting together
in marriage ceremonies, getting together and lessoning to songs and
dancing(33). The author is also critical of artificial insemination(34).
These and many other sections of the book are not relevant for
raising child under Islamic law. The book also quotes the opinions of
classical Muslim jurists but does not give references of the sources
from which he has taken their opinions.
Another work in Arabic is Al-Tifl fi Shari‘ah al-Islamiyah by
Muhammad b. Ahmad al-Salih(35). This book consists of 558 pages
and is written by a Saudi Arabian Professor. The work has a long
section about the fetus, its meaning, various stages of fetus growth
and the rights of a fetus etc(36). The book has a vast section on
children’s custody(37) and a section on foundling (abandonment of a
child)(38) and a section on orphaned children(39). This work is
considered to be useful as far as Islamic law and regulations for
5
children are concerned. The author does not address the Convention
on the Rights of the Child and other international treaties protecting
the rights of a child.
Manhaj Al-Tarbiyah Al-Nabawiyah Lil Tifl by Muhammad Noor
Saweed is a bulky volume in Arabic language(40). The book has five
forewords written by five different scholars. The book has very
detailed and dispersed discussion about children’s rights and rearing
in Islam. For example, it discusses how to protect children from
diseases;(41) it covers the issue of visiting a sick child;(42) explains how
the Prophet treated sick children;(43) the treatment of children
through cupping therapy;(44) advises that children should perform
hajj for their parents(45) and fast for them(46). It is interesting to note
that the author uses the term ‘right’ every so often in his writing.
However, the work does not make any reference to the protection of
child under international law and the obligations of Muslim States
under the same protections. The book assumes the raising of the
child to be parental responsibility and ignores the role of state and
society.
Another piece of work in the Arabic language which merits
discussion is ‘Atfal ’l-Muslimeen: Kayfa Rabahum Al-Nabiul Ameen?’ by
Jamal ‘Abdur Rahman(47). The style and content of this work is
influenced by Ibn Qaiyam’s book Tuhfatul Mawdud and Al-Tifl fi al-
Shari‘ah by Muhammad Al-Salih considered above. The book does not
offer new insight into the rights and protection of a child and is a
collection of what is already written. In addition, the book relies on
ahadith similar to the three books discussed above and mostly cites
Hanbali School of thought sources or other secondary sources(48). The
book provides a number of special sections encouraging youth to
participate in military training(49), watching youth’s competitions(50)
to prepare youth for Jihad(51) and provides advice on not preventing
youth from martyrdom in God’s path(52). The book offers advice to
supporting celebration by mothers of martyred Muslim youth(53) and
suggests that Muslim youth should be taught the language of their
enemy(54). The author overlooks the fact that in modern day, the
army usually defends Muslim States and that typically youth do not
become involved in violent conflict at country-level. In other words,
the author does not keep in consideration the natural changes that
have taken place in the operation of a nation-state. Moreover, the
6
author has named his book ‘Atfal ‘l-Muslimeen’ (Muslim Children) but
has also written about ‘youth’ who do not come under the heading
‘Atfal’– a term dedicated to children. The style of writing is in
narrative and the author stops short of reaching conclusions. The
book does not take into consideration children’s rights under
international law and what a Muslim State should do regarding the
provisions of rights and protection of its children. Finally, the author
does not use rights-based language at all throughout the book.
The Rights of Children in Islam by Khalid Dhorat is an
unpublished Master dissertation(55) and is a good research work in
English. The work focuses on the importance attached by Islam to
‘identifying and implementing of children’s rights’ and the status to
be accorded to a child in Islam ‘with such numerous protection [sic]
and rights’(56). The author uses the terms ‘fundamental rights’ for the
various rituals upon the birth of a Muslim Child(57) and opines that
these rights can be enforced in ‘an Islamic judicial court of law’(58).
The author does not mention how could failure to do ‘aqiqa’
(sacrificing an animal or two on child’s birth) or failure to shave of
his/her hair be enforced judicially. The author cites Hanafi sources
on many issues but does not cite sources of other schools of thought.
The thesis does not include issues of child-abuse in the Muslim world,
the responsibilities of Muslim States towards children and the status
of various international treaties in Islam. It does not offer
explanations on how Muslim States should respond to child
protection in international law.
There are a number of books on children in Islam in Urdu
language and we have considered a few. One noticeable piece of work
is ‘Bachun ka Ihtisab: Ay Mary Baitay’ by Fazal Elahi(59). The
presentation and style of the book is different although the contents
are in line with the above mentioned books in Arabic. The author
seems to be giving a powerful speech from a position of strength and
authority. Since the author has expertise in ‘ihtisab’ (accountability)
he refers to this term in his writing about raising children. The author
mentions that a non-Muslim child should be invited to Islam(60)
Muslim children should be ordered to offer prayers and fast during
Ramdan;(61) that they should be forbidden from doing “all bad things”
in their daily life including especially participating in un-Islamic
rituals;(62) and forbids boys from wearing silky clothes(63). Although
7
the book is written by a religious scholar it does not mention the
various rituals upon the birth of a child. Similar to several of the
above reviewed books, this work does not refer to any rights-based
language and international law is not mentioned at all.
Guidelines for Raising Children is a small booklet of around 50
pages(64) and seems to be influenced by the position of international
law as it is concerned with child protection. Rights-based language is
used in reference to the rituals of infants(65). The publication,
however, does not directly mention international protection for
children and obligations of Muslim States for a child’s protection.
Moreover it can be questioned whether certain rituals such as ‘aqiqa
or the shaving of hair be treated as ‘rights’ of infants’? In addition, as
is the policy of Darussalam in its publications, the booklet does not
offer the opinions of jurists of any school of thought on any issue. It is
interesting to note that the above publications have not been
critically evaluated before this present review.
UNICEF – Al-Azhar University’s study titled, “Children in
Islam: Their Care, Development and Protection”, offers descriptive
analysis of child rights in Islam. The work is written by 12 faculty
members of Al-Azhar University or its branches and nine child
experts from UNICEF thus making a total of 21 authors(66). The study
is mainly based on Qur’anic verses regarding the rights of children
and ahadith of the Prophet Muhammad (PBUH). The study has
collected relevant verses of the Qur’an and ahadith of the Prophet in
support of the various rights of the child but it does not give opinions
by the top Muslim jurists of the various schools of thought prevalent
in the Muslim world to explain child protection under Islamic law.
The study explains that children have all the rights available to them
under modern international law but it does not describe why these
rights are not practically provided to children in most Muslim states.
The study does not discuss child abuse and other problems faced in
child caring in Muslim states. The study does not offer guidance to
certain rights available to children such as hadana (custody) which is
one form of guardianship. The work is designed for the use of the
wide ranging groups of people who serve the cause of Muslim child.
These include, Imams (prayer leaders), health care providers,
governmental and non-governmental organizations that work in the
field of child care. However, it is not known what effect the study has
8
made over prayer leaders, religious leaders, and especially
governmental organizations working in child care. The study does
not mention how could religious leaders and prayer leaders be used
to work or serve the cause of child care practically. To make the study
useful and accessible locally the UNICEF may have to translate it into
local languages and involve local prayer leaders to disseminate it.
Moreover, it would be better if top local muftis of various religious
institutions are taken into confidence and get their fatwa regarding
child care in Islam. Findings of scholars at Al-Azhar University, which
is State-controlled, are considered liberal by religious scholars in
other parts of the Muslim world, especially the subcontinent where
seminaries are free of any government control(67). Therefore, a
localized approach to child care in Islam would be more successful.
This would involve the support of local religious leaders and prayer
leaders.
Holtzhausen, “When Values Collide: Finding Common Ground
for Social Work Education in the United Arab Emirates”(68), offers
reading about child education. The author does not offer insight into
Islam while dealing with the subject. It does not discuss child
education in Islam and other protections available to child in Islam.
The Islamic Relief Worldwide (IRW) study, Human Development in
Islam provides a good introduction but it is not a comprehensive
study as such. Moreover, it is general and does not discuss child
protection in Islam.
In Ann Elizabeth Mayer’s “Islamic Reservations to Human
Rights Conventions”(69), the author concludes that Islamic law does
not necessarily dictate reservations by Muslim States to human rights
conventions especially the 1979 Convention on the Elimination of All
Forms of Discriminations Against Women and Convention of the
Rights of the Child and that some of the reservations are either vague
or are based on other grounds. Moreover, the author opines that
there are many variations in Muslim countries’ approaches in
ratifying human rights treaties. She concludes that “differing
governmental policies and political calculations regarding how best
to present them lead to the widely diverging stances”(70).
There are many studies conducted by International Non-
governmental Organizations (INGOs) on child’s protection in Islamic
context but these studies have numerous problems: A typical work is
9
first commissioned by a an INGO based in the West and the contract
is given to another INGO to get it done. The second INGO which is
more often a contractor for such works gives the contract for the
work to a third NGO often based in a Muslim country and apparently
working for the protection of children rights or human rights. The
second contractor which is mostly housed in a place that may have no
address and may have some presence through the internet hires one
or two locals (for the least amount of money) who is supposed to
complete the work in the minimum time. The local expert has to
write whatever he is told by the local contractor and there is no
independent research. In case the researcher has written down
something that the local contractor, who often has no expertise in
Islamic law, does not like he will change whatever he thinks will
please the main contractor in the West. These changes are always
influenced by whatever substandard sources are freely available on
the internet. The Western contractor will do some review and the
original document will be totally disfigured. As far as the main
researcher is concerned he is completely exploited as the contract
between him and the local contractor is always one-sided. The
researcher has no copy rights and the work is owned by the Western
contractor. The researcher is never put directly in touch with the
Western contractor. In the so-called review process whoever puts a
single word to the document puts his name to it as one of the
reviewers. The final document may therefore have the names of a
dozen people. A good example is the Cairo Study discussed above.
Such a study or report or work may be nicely printed and is mostly
freely available on the web but is designed to conclude that Islamic
law regarding a particular issue is not against international law. Such
a studies are mostly descriptive and do not critically evaluate
international treaties on that particular issue. Such studies are mostly
the result of exploitation by INGOs and NGOs of local researchers
who is paid the least amount to do something in the shortest possible
time and he is told what pleases the main contractor and what
displeases it. Moreover, such studies do not carry out in-depth study
of Islamic law from its original sources and is mostly cut and pasted
from the web. But this is how projects are done which is different
from genuine and independent research in Islamic law.
10
1.4 Conclusion
To sum up the above discussion, key findings from the
literature review are provided below:
There are numerous publications regarding children in Islam but
most focus on the various rituals on the birth of the child, disciplining
the child and educating the child in religious sciences and Islamic
history. All the works, both in Arabic and Urdu, which have been
touched upon above, assume the raising of children to be a parental
responsibility. Many authors chose to write on the concept of Jihad
and how children can be best trained for Jihad. With some exceptions
most of the works evaluated above do not focus on the rights and
enforcement of the rights of the child in Islamic law. Some works
focus on how the child is dealt with under the Qur’an and the Sunnah
of the Prophet but do not consider the opinions and interpretations
of Muslim jurists. None of the above mentioned works has focused on
how children can be protected in different socio-political settings
particularly during the time of emergency. There is a general lack of
properly referenced work as to the role of State, society and
individual in the protection of children. Moreover, the writers
considered above stress that all the Muslim children should be well-
versed in Arabic language and learn religious sciences. But one
question obviously arises: If all Muslim children were to learn only
the religious sciences how could the Muslim Ummah manage its
activities in other areas of life? This is an important aspect of the
suggested style of education in these books which needs to be
addressed in this work.
In addition, all the above writers also, necessarily, seem to
assume that the totality of Muslim parents these days are themselves
well-versed in Islamic law, which, obviously, would be a pre-
condition for raising their children on the lines these writers have
laid down. Quite unfortunately, however, most of the Muslim parents
these days lack any kind of serious Islamic education themselves and,
in some cases, they are totally illiterate. With the exception of Al-
Azhar study, the works discussed above do not address the role of a
Muslim state, the role of the society, the role of the state institutions
in providing children’s education and taking care of their health,
educating and taking care of children with special needs, and the role
11
of the judicial bodies of the state in providing remedies for children.
What is the position of Islamic law on child vaccination, polio drops,
and other life securing and life saving injections and medicine
endorsed to children at an early age? These works, also, fail to discuss
the rights of the children affected by natural and man-made disasters,
in addition to the plight of the refugee children. The above authors do
not discuss the opinions of Muslim jurists regarding the rights and
protection available to child. The presumption of the authors of the
above works is that Muslim parents are all well-off in terms of
resources, and can afford every facility for their children. A look at
the ground realities, however, presents a very different scenario,
which cannot be overlooked at all and this is why a fresh start is
needed to fill in these gaps.
12
References 1. Muhammad b. Mahmood b. Husain Astroshni, Jami‘ Ahkam Al-Sighar, ed., Abi
Mus‘ab Al-Badri and Mahmood ‘Abdur Rahman (Cairo: Dar al-Fadilah, n.d.), 2
volumes. The book is also translated from Arabic into Urdu as Bachun kay Islami
Ahkam by Fazal Rasool (Lahore: Fareed Book Stall, 2007). The translated work is
623 pages but has no index or bibliography. References in this work are made to the
Urdu translation as the Arabic one was not available at the time of writing this
manuscript.
2. Ibid, p. 188 & 192.
3. Ibid, p. 195.
4. Ibid, p. 214-233.
5. Ibid, p. 235-238.
6. Ibid, p. 258-267.
7. Ibid, p. 283-291.
8. Ibid, p. 291-302.
9. Ibid, p. 330-367.
10. Ibid, p. 402-409.
11. See Shamsuddin Muhammad b Abi Bakr b Qaiyam al-Jawziya, Tuhfatul Mawdud fi
Ahkam al-Mawlud, ed. Muhammad ‘Ali Abul ‘Abbas (Cairo: Maktabat ‘l-Qur’an,
n.d.). This edition has 210 pages. The book is translated into Urdu. See Ibn al-
Qaiyam al-Jawziya, Tuhfatul Mawdud fi Ahkam al-Mawlud transl. Muhammad
Abdul Nasir b ‘Abdul Basir al-‘Alawi, (Awlad ki Tarbiat Kaysi Karin) (Lahore:
Maktaba Rahmaniyah, n.d.), 272 pages. All references in this essay are made to the
Arabic edition.
12. Ibn al-Qaiyam, Tuhfa, p. 11.
13. See Ibid chapter 10.
14. Ibid. p. 146-148, citing seven ahadiths.
15. See ibid chapter 17.
16. See ibid page 32-70. Thus, 38 pages are given to the topic of ‘aqiqa.
17. Ibid, p. 106-142.
18. Ibid, p. 152-56.
19. Ibid, p. 152.
20. Ibid, p. 156.
21. See ibid, section nine of chapter nine, p. 132-133.
22. Ibid, p. 132. However, this hadith is da‘if or weak and one cannot rely on it. See
Mahmood b. Ahmad Badruddin Al-‘Ayni, ‘Umdat Al-Qari Sharh Sahih Al-Bukhari
(Beirut: Dar Ihyah al-Turath Al-‘Arabi, n.d.), vol. 1, 334; Jamal al-Din b.
Muhammad Al-Zayla‘i, Nasb Al-Ra’yah Li Ahadith al-Hidayah, Muhammad
‘Awamah ed., (Beirut: Mu’sasah al-Rayan, 1997), vol. 1, 84.
23. Ibid, P. 132.
24. Ibid.
25. See ‘Abdullah Nasih ‘Ulwan, Tarbiyatul Awlad fil Islam (Cairo: Darussalam, 1992),
two volumes.
26. See, ibid, vol. II, p. 499-599.
27. See ibid, p. 995-1000.
13
28. See ibid, p. 907-913.
29. Ibid, p. 908-912.
30. Ibid, p. 913. The author also mentions the reasons why the transactions mentioned
above are prohibited in Islam.
31. Ibid, p. 914.
32. Ibid,p. 915.
33. Ibid,p. 917.
34. Ibid,p. 918.
35. See Muhammad b Ahmad Al-Salih, Al-Tifl fi Al-Shari‘ah Al-Islamiyah (Riyadh:
Matab‘i al-furzdaq, 1982),
36. See ibid, p. 13-67.
37. See, ibid.p. 109-135.
38. See, ibid.p. 145-175.
39. See, ibid,p. 175-211.
40. Muhammad Noor b ‘Abdul Hafeez Sweed, Manhaj Al-Tarbiyah Al-Nabawiyah Lil
Tifl (Makka: Dar al-Tiybah, 3rdedn 2000). The book is 447 pages.
41. Ibid, p. 385.
42. Ibid, p. 388.
43. Ibid, p. 388.
44. Ibid, p. 390. Such treatment as described by the Prophet is a non-legislative Sunnah
and includes as advice on how he ate a meal, drank water, walked, and talked. The
advice is non-binding.
45. Ibid, p. 177. How can a child, who himself is not yet independent, perform hajj for
his parents? It seems that he should not be child any more and hence this topic should
perhaps not be discussed here.
46. Ibid, p. 180. Again this could only be done by someone who is not a ‘tifl’ or child as
such.
47.Jamal ‘Abdur Rahman, Atfal ’l-Muslimeen: Kayfa Rabahum Al-Nabiul Ameen?
(Muslim Children: How were they raised by the Prophet?) (Makka: Dar Tyybah al-
khadra, 7th edn. 2004), 209 pages. The book is also translated into Urdu. See Jamal
‘Abdur Rahman, Atfal ’l-Muslimeen: Kayfa Rabahum Al-Nabiul Ameen? transl.
‘Abdur Rahman Yusuf, Nabiney Musalman Bachunke Tarbiyat Kesay Farmaye?
(Lahore: Dar al-kutub, 2009).
48. See ‘Abdur Rahman, Atfal ’l-Muslimeen, p. 154-155. However, in his footnote
number 1 on page 155, he mentions that this quote is taken from ‘Manhaj Al-
Tarbiyat al-Nabawiyah Litifl’ by Muhammad Noor Sawid, p. 364-365.
49. Abdur Rahman, Atfal, section 111, p. 161.
50. Ibid, section 112, p. 161-162.
51. Ibid, section 113, p. 162-163.
52. Ibid, section 114, p. 163.
53. Ibid, p. 164.
54. Ibid, section 115, p. 165.
55. Khalid Dhorat, The Rights of Children in Islam (unpublished MA dissertation
submitted to the Faculty of Arts in Rand Afrikaans University South Africa in 1996)
available online at
14
https://ujdigispace.uj.ac.za/bitstream/handle/10210/6194/K.%20DHORAT_1996_M
A.pdf?sequence=3 (last accessed 26 January 2013).
56. Ibid, p. vi.
57. See, Ibid, chapter four which is titled, ‘Fundamental Rights of Children’, at pp. 46-
124. This is the most significant chapter of this work.
58. Ibid, p. 5.
59. Fazal Elahi, Bachun ka Ihtisab: Ay Mairay Baitay (Islamabad: Dar al-nur, 2008).
60. Ibid, p. 45-51.
61. Ibid, p. 54-84.
62. Ibid, p. 90-110.
63. Ibid, p. 129-143.
64. Guidelines for Raising Children in Islam, ed., ‘Abdur Rahman ‘Abdullah (Riyadh:
Darussalam, 2003).
65. Ibid, p. 15-23.
66. UNICEF – Al-Azhar University, “Children in Islam: Their Care, Development and
Protection”. Its summery is available online at http://www.unicef.org/egypt/Egy-
homepage-Childreninislamengsum(1).pdf (last accessed 02-03-2014). The whole
work has 121 pages excluding bibliography. One wonders how much of the work is
written by each author!
67. The author has personal experience of this while interacting with religious leaders in
all parts of Pakistan for the last 10 years on a similar study carried out by Al-Azhar
University for the International Committee of the Red Cross (ICRC).
68. Leon Holtzhausen, “When Values Collide: Finding Common Ground for Social
Work Education in the United Arab Emirates”, International Social Work 54 (2)
2011, p. 191-208.
69. Ann Elizabeth Mayer, “Islamic Reservations to Human Rights Conventions: A
Critical Assessment”, Recht van de Islam 15 (1998), pp. 25-45.
70. Ibid, p. 43.
15
The Concept of Jihād; An Analytical Study of Modern Approaches in Sῑrah Writing
Mr. Abdul Muhaimin*
Dr. Shah Moeen-ud-Din Hashmi*
Abstract
The Sīrah of Prophet Muḥammad (�) provides such rules and
regulations which are helpful in addressing the needs of individuals and society
of all times and ages. Although the world has been changing ever since its
creation, yet the pace of change in the last one hundred years or so has been the
most rapid ever. The effects of these changes were beyond the limitations of
time and region and therefore they directly affected the Muslim world as well.
Muslim scholars did not ignore these changes but realized their responsibilities
and wrote such books of Sīrah which provided guidance in connection with
these rapid changes and conditions. This research has highlighted an important
issue of jihād and prisoners of wars in the light of the opinions of the authors of
selected books of Sῑrah written in twentieth century. This research has also
elaborated the modern approaches in Sῑrah writing and the basis of Muslim
international law, its inception, its origin, sources and the basic principles. The
study has primarily focused on significant Sῑrah books of three languages i.e.
Arabic, English and Urdu, written in the twentieth century. These books include
Fiqh Al Sīrah, Muḥammad Sa‘īd Ramaḍān Al Būṭī, Fiqh Al Sīrah, Muḥammad
Al Ghazālī, Khātim Al Nabīyīn, Muḥammad Abū Zahrah, Al Sīrah Al
Nabawīyah Durūs Wa ‘Ibar, Dr. Muṣtafā Al Sibā‘ī, The Life and the Work of
the Prophet, Dr. Muḥammad Ḥamīdullāh, The Spirit of Islam, Sayīd Amīr ‘Alī, Sīrah Al Nabī, ‘Allāmah Shiblī Nu‘mānī, Sīrati Sarwari ‘Alam, Abūl A‘lā Mūdūdī, Aṣaḥ Al Sīyar, ‘Abdul Raūf Dānāpūrī, Ḍīā Al Nabī, Pīr Muḥammad
Karam Shāh, ‘Ehde Nabwī Men Niẓāmi Ḥukmarānī, Muḥammad Rasūlullāh and
Rasūli Akram kī Siyāsī Zindagī, by Dr. Muḥammad Ḥamīdullāh and Makkī
Uswa-i-Nabvī, Muslim Aqlīyatūn kay Masā’il ka Ḥal, Dr. Yāsīn Maẓhar Siddiqī.
Early Terminology
Although the pre-Islamic Arabs had their own international usages
of various terms for their bilateral relations, yet they could not
________________________ * Assistant Professor, Department of Islamic and Religious Studies, University of
Haripur, Haripur, Pakistan.
* Associate Professor, Department of Ḥadith and Sῑrah, Faculty of Arabic & Islamic
Studies, Allama Iqbal Open University, Islamabad, Pakistan.
16
elaborate them into a system. When Islam came and founded a state of its
own, the earliest name given by Muslim writers to this special branch of
law dealing with war, peace and neutrality seems to have been Siyar, the
plural form of Sῑrah, meaning conduct and behavior. The conduct of the
ruler not only in the time of war, but also in peace was referred to by the
term Sῑrah as early as the time of Prophet Muḥammad (�) and even in
pre Islamic times. This is according to authors of early third century of
Hijrah.
Al Siyar
Though there exited some customary laws in Arabia before the
advent of Islam, there were no specific legal system for their relations
with other states. After the establishment of a Muslim state in Madῑnah
the rules and regulations for various matters were set including war,
reconciliation and impartiality and this was named Al Siyar. Arab
scholars have used the term Al Siyar for international law. This term
belongs to the time when every state was one nation and the nation meant
only the political nation and it did not include the race, language and
geographical aspects. This is also possible that two nations had one
state(1)
.
The Literal Meaning of Al Siyar
The term Al Siyar is used for Muslim international law in Islamic
jurisprudence. The word Al Siyar is the plural of the word "سيرة" which is
used for biographies in Islamic literature and history and especially for
the life of Prophet Muḥammad (�). The literal meaning of Al Siyar is
behavior, life style or a custom(2)
. Muḥammad ‘Alῑ Thānawῑ has defined
the word Al Siyar in his book named Al Kashāf, in the following words:
��� ���� , ����� ����� �� ���� ������ �� ��� �� � �� ���� ��
������� ������� �� ������ �� ������� ���� ��� �� � �������
�!� "��� ��#$���� ����%$��� ��)3.( (Al Siyar is the plural Sῑrah which is a noun about
walking. It was used for manner and in Islamic law it is
meant the conduct of Muslims in dealing with non-
17
Muslims, rebels, refuges, apostates and Dhimmies).
Imām Aḥmad has quoted a Ḥadīth of Prophet Muḥammad (�) in which
the same word has occurred:
�� �� ��� �� ��������� ���� � ������ ���� ������� � ��� ��� �� �!��� ��" ��#$� ��� �� �%�&�� '( #)�� *���+ �,� #-�. #���� �!�/
�0���1 2� � . �3��4�� ���� ������� � ����5� ��� �� �!��� ��" �(��� �,� #-�. #�� ��6)4.( (Abū Bakr took over the caliphate after Muḥammad (�)
and he followed the pattern of Muḥammad (�) until his
death, then ‘Umar took over and he did and followed the
pattern of these two (Muḥammad (�) and Abū Bakr).
The Islamic concept of Jihād
Peace and freedom are two essential requirements of a society.
Just as various penal measures help in protecting a society from the evils
and excesses committed by an individual, restoring to armed offensives
sometimes become essential to curb the evils perpetrated by countries and
nations. As long as diplomatic relations and negotiations can be used to
resolve matters, no one would endorse the use of force for setting affairs.
However, if a nation threatens to disrupt peace and freedom of the world
and its arrogance haughtiness exceeds all bounds, a stage may come when
the use of source and power becomes essential to keep it in check(5).
In the Holy Qur’ān, jihād can be classified in two distinct
categories; firstly against in justice and oppression and secondly, against
those who reject the truth after it has been conclusively communicated to
them. The first type jihād is an eternal directive of Islamic law and it is
launched to curb oppression and injustice. The second type, however,
relates to the divine law of ( تمام حجتإ ) the conclusive communication of
the truth. This law is always implemented in the world directly by the
Almighty through His messengers. In the history of the mankind, for the
very last time this status was conferred on Prophet Muḥammad (�).
The Excellence and Importance of Jihād
Jihād plays a very important role in the defense of Islamic
ideology and Qur’ān has laid considerable emphasis on the merits and the
excellence of this concept. It may, however, be pointed out that all
endeavor and all efforts in this respect must be made for the Sake and
18
Pleasure of Allah and Allah alone. There should not be any element,
however, small or insignificant, in these efforts, which smacks of
personal gratification, personal glory or personal gain in any form.
8 �$�9 ��� �9 �:#"�; �<#*���� �(�=#>�? �@ �/����A�� BC��*� �D�� B:�E���� �:�A��*�D #F�AG@��H 'I# ����� #3�5��# ��� �J� � � �5E�" #����K�= ��� �9 �3L.(6)
(And had it not been that Allah set aside one people
with another, the monasteries, and churches, the
synagogues and the mosque in which His praise is
abundantly celebrated would be utterly destroyed).
And again:
8 �N��@#��*#�9�� �OP��G$�9�� �Q� �/G(�9 �R�A �S�T� #��. #���#�9�� ��� �9 �!E�� �� �U �N*� ����V��� �< #3�)�� ��A�� #�9 �W�>X��Y #R�A ��$ #/�( #Z�+ P�$����� �N*��*�V��? �R?�>��9 [�\E���� �0#]�@�� R�A ��$�� #!� #/9�� ��5� #Y�+ �� ��_�9 ��?#(�V
[�� �a�] �0#]�@�� R�A ��$�� #!� #/9�� �N*� ����V��? #���(�T�= �R?�>��9�� ��� �9 �!E�� �� �U �N*� ����V��? #�*�$�Ab �R?�>��9 �c#E�d�9 �O��E�� #��+ #�e*� ����V��" �C*�f��c�9 �!E�� �� �U [�TE� �& �N� �= �N��c#E�d�9 �@#E �= �N�g �N�L)7.(
“And what has come over you that you fight not in
the cause of Allah, and for those weak, ill-treated
and oppressed among men, women, and children
whose cry is: “Our Lord! Rescue us from this town
of oppressors, and raise for us from You one who
will protect, and raise for us from You one who will
help.” [You should know that] those who are
believers, fight in the cause of Allah, and those who
are disbelieves, fight in the cause of Satan. So fight
you against the friends of Satan. Ever feeble indeed
is the plot of Satan”.
Muslims strive in the cause of peace and justice and when it
cannot be secured in ordinary ways, then they have to wage war to defend
this fundamental principle of Islam, because without it peaceful leaving,
and even preservation of life itself, is not possible. Thus all their efforts
are spent in subduing oppression or removing obstruction which stops
people from enjoying their rights and a life of goodness and virtue(8)
.
The Purpose of Jihād
The purpose of jihād with arms is the elimination of fitnah. The
Arabic word fitnah as used in the Qur’ān in the context of jihād is so full
of meaning that there can be no single-word equivalent to it in English.
19
This word fitnah as used in the context of jihād in the Qur’ān carries the
meaning of mischief, chaos and tumult in the land and oppression and
persecution. Islam does provide for wars as inevitable evil while strongly
disliking bloodshed. In this connection the first directive to an Islamic
state is to be perpetually in a state of preparedness and to keep the
potential enemies in awe about the strength and might of Islamic state.
According to Islam bloodshed is permissible only in the actual theatre of
war and aerial bombardment and missile attack on cities and townships is
not allowed in Islam and an Islamic state at war cannot resort to these
barbaric methods of modern warfare. It has to keep the war confined to
actual theatres of war. However, the other side does not observe these
limits, the Muslim army may retaliate but keeping in limited to the barest
minimum and with advance warning to the civilian population(9)
.
Ethical Limits of Jihād
There is no concept of jihād in Islam without any limitations or
restrictions. The right time has to be considered. Those who ask for
reconciliation or treaties should be awarded that. Qur’ān and Ḥadith has
laid down very strict limitations for the start of Jihād at any level. Some
of the instructions of Qur’ān in connection with jihād are;
89 �( #5�d�9 ��#E� � #���@�.#i�" #3�)#E� � Xj�@�.#9 �R���" Bk��a�� �C��A�(�#l9�� �m��(�#l9 �( #5�d�i�� �m��(�#l �S�V�.��#�9 �:�A ��� �9 �N�+ #�*��� #9�� ��� �9 #�*�V���9�� #3�)#E� � Xj�@�.#9 ��A �!#K��nL)10.(
(A sacred month for a sacred month; and other
sacred things too are subject to retaliation. So if any
one transgresses against you, you should also pay
him back in the same coin. Have fear of Allah and
keep in mind that Allah is with those who remain
within the bounds set by Him).
8 *�$�Ab �R?�>��9�� #%�q RGA 3�5�.�EX���� RGA #3�)�� ��A #���( �/��5��? #� �� #�� �N�g�� #���( �/��5��? X���� 'O #3�=��(�a$�. #� �N*� ��# ��� ���n ��� �9�� Br��KEGA #3�5��$ #�E����� #3�)�$#�E��� 'm#*��� X2� � �<�g �(#a�$�9 �3�)#E� � ��" �R?G@�9 �U
B� �a��L)11(. (And to those who accepted faith but did not
migrate[to Madīnah], you owe no duty of protection
to them until they migrate; but if they seek your
help in religion, it is your duty to help them except
20
against a people with whom you have a treaty of
mutual alliance; and Allah sees what you do).
8 �S�$�s��t9 uv��w �< ��� �9 �N�g 'Ob�*�� X2� � #3�5#E���g #>��#]i�" [�]��E �Z 'm#*��� R�A �R�"���x ��A�g��L)12( (And if you fear any treachery from a people, throw
back their covenant to them on equal terms.
Certainly, Allah does not like the treacherous).
" �>��#$��? #��+ �W�@�A�+ �%��#�{ ���� ���]�@�d�? �<�� � [@ #5� �R� ��w �|�" B@ #5� 'm#*��� � #S����� ���$ #�E��� �N��= #R�A
'O��*�� 2� � #3�5#E���g")13(. (If a nation concludes a treaty with some other, it
should not change it in any sense until the time
period of the treaty expires or if it fears some
treachery from the other side. In these cases, it
should throw the treaty before it by an open
declaration on equal footings).
8 �; R�A #�*�/�(�Z �R?�>��i�= #�*�]*�)�� �<�� ��� �9 �!E�� �� R� �N�u@�a�?�� �J��$�9 �OP�s���� [�(�c�� 3�Y����? B}E��~ �N*� ��# ��? ���n ��� �9��L)14(.
(And be not like those who came out of their homes
boastfully and displaying their grandeur and those
who stopped [people] from the way of Allah even
though Allah fully encompasses what they do).
The Ultimate Goal of Jihād
The ultimate goal of jihād is to establish peace in the world and to
bring an end to all sorts of oppression and cruelty. It is to ensure justice to
everyone on equal grounds. It has to achieve certain goals and once they
are achieved, there should not be any Qitāl. It is meant to help the needy
and the poor and to help the helpless. The ultimate of jihād is
reconciliation and peace. Qur’ān and Ḥadith has very evidently
highlighted the goals of jihād. Qur’ān says;
8 X2� � ����� �@ #��g #F����� N���" � ���5��$ #�E��� #�*��� #D���" #�*� ��.�.#��9 �S�$ �A#���#�9 �R�A �N��.�T�sP�� N�g�� #�*��� #D���" #C�OP�" N���" ��� �9 �(#A�+ X ���g �O e%�T�� X ���� 2��#���� ����9 #�*� ����V��" Xj�( #Z��9 ����5��$ #�E���
�S�c ��#V��#�9 uv��w ��� �9 �N�g #�e*�c ��#��+�� �Q #@� #�i�� � #S��� #�*��� #D���" B��* #Z�g �N*�$�A#���#�9 �����g �N*���#(��� #3�)� � �� ��� �9 #�*�V���9�� #3�)#?�*�Z�+L)15(.
(And if two parties or groups among the believers start
fighting, then make peace between them both. But if
21
one of them outrages against the other, then fight you
against the one which outrages until it complies with
the decision of God. Then if it complies, make
reconciliation between them justly, and be equitable
because God loves those who are the equitable. The
believers are brothers to one another. So make
reconciliation between your brothers, and fear Allah
that you may receive mercy).
And Prophet Muḥammad ��� said:
�F# ���: " �I� ��� #N�+ #*���� � �5� �= �r�(�T#�� �0# �� #Q��.#��" �Q��� Bm��A�g �<�� B ����� #3��H #R�)�? #� #N���" �0���1 2� � �F#]�+�� �C#*��#�� �0�=�� #@�? ���� '��(���q �!#D����")16(.
(I asked: “If there is no state or ruler of the Muslims?”
He replied: “In this situation, dissociate yourself from
all groups, even if you have to chew the roots of a tree
at the time of your death”).
" �N�+�� ��� �� �<�g �����g �< #N�+ ���@�5 #d�? ���� �S�=�( #d��#�� �!������+ #N�+ �C#(�A�+ ����*������ �W�@#�� �[@����~�*� ��� #V��. #���� ��$��� �|�D �#*� �D�� ����*������ �W�@#�� � [@����~ �N�+�� ��� �� �<�g �����g �< #N�+ ���@�5�q ��1���"
� �� �<�g #3��H��*#A�+�� #3�Y����A�; ��$#�E� � #F�A�(�� #@�V��" ��$ ���s����1 �*� �=�+�� ��$��.� #����� �5GV")17(. (I have been directed to fight against these Idolaters
until they testify to the oneness of God and to the
fact that Muhammad is his servant and messenger.
If they testify to the oneness of God and to the fact
that Muhammad is his servant and prophet,
establish our prayer and face our qiblah [while
praying], and eat our slaughtered animals, their life
and wealth we shall hold sacred except if they
commit some violation”).
Causes of Misunderstanding about Jihād
The real nature of jihād in the way of Allah has become so
difficult to understand not only for non-Muslims, but for the Muslims too.
There are two major and basic misconceptions in this regard. The first
misunderstanding is that Islam is taken as a religion in the conventional
sense of the term ‘religion’. The second misconception is that Muslims
are taken as a nation in the technical sense of this term. These two
misunderstandings have not only mixed up the concept of jihād but have
22
entirely changed the picture of Islam as a whole and have completely
misinterpreted the position of the Muslims(18
.)
Religion as a common term means nothing more than a
hotchpotch o dome beliefs, prayers and rituals. If this is what religion
means, then it should indeed be private affair. You should be free to
entertain any belief and worship any deity whom your conscious is
inclined to accept. If you are overzealous and ardent devotee of such a
religion, you may go and preach it to the whole world and engage
yourselves in declamations with the protagonists of other religions. There
is no occasion and justification to take up arms in this process. Can you
convert people to your faith by using sheer force. This apprehension is
quite natural if you regard Islam as a religion in the conventional meaning
of the term, and if Islam is taken as a conventional type of religion, the
institution of jihād cannot be justified. Similarly the term nation connotes
nothing more than a homogeneous group of people who have associated
themselves as a distinct entity on the basis of some fundamental matters
being common between them. A people, who are a nation in this sense
take up arms, only in two cases. Either they are attacked with the
intention of usurping their lawful rights or they attach others to usurp
their legitimate rights. There may be some moral justification for taking
up arms in the first case. But attacking others just to snatch away their
lawful rights cannot be justified by anybody except a few dictators; even
the statesmen of big powers like England and France cannot dare to
justify such naked aggression(19).
Jihād in its Real Sense
If Islam is a religion and Muslims are a nation in the conventional
sense, jihād loses all its meanings and importance because of which it has
been declared as the best form of submission to the Will of Allah. In fact
Islam is neither a religion, nor the Muslims are a nation in the
conventional terms of these terms. Islam instead is a revolutionary
concept and ideology which seeks to change and revolutionize the world
social order and reshape it according to its own concepts and ideals. In
the same way Muslims are in fact an international revolutionary party
organized under the ideology of Islam to implement its revolutionary
program. Jihād is the term, denoting the revolutionary struggle to the
utmost, of the Islamic revolutionary party to bring about Islamic
revolution. Islam like other revolutionary ideologies has its own
terminology to make its revolutionary concept clear and distinct against
23
all other concepts and ideals. Jihād is also one of its distinct terms. Islam
intentionally shunned all the relevant terms denoting war in Arabic like
etc. and used the term jihād synonymous with struggle and strive (حرب)
rather more forceful comprehensive than the word struggle. The term
jihād can be explained as exerting one’s utmost endeavor in promoting a
cause. The term ‘war’ has always been used for the fights between
various nations and countries for their own selfish ends and material
considerations. The motives behind all these battles had always been
personal or collective interests devoid of any support for principles or
ideology. The concept of war in Islam is quite different and the current
term of war does not convey its concept hence Islam shuns the term
‘war’. Islam does not believe in the interest of any particular nation or
country and has no concern with the hegemony of this or that country or
nation on earth. Islam is interested in the welfare of mankind as a whole
and has its own concept of this welfare and methodology to implement it.
Any government authority opposed to its ideology and concept, wherever
and whoever it may be, Islam is out to eliminate it(20 .)
The Terms Offensive and Defensive
The Holy Qur’ān allows necessary and proportionate use of force
in self-defense. This is known as ‘defensive’ theory of jihād. However,
there are scholars of Islam who argue that Islam is the religion of
humankind and that Muslims are under an obligation to spread the faith
of Islam peacefully and, if there are obstructions in achieving this end,
then by force. This is known as the ‘offensive’ theory of jihād(21)
. The
division of war as offensive and defensive is quite irrelevant to the
concept of jihād in Islam. These terms apply only to the wars between
nations and nations and between countries and countries, for the terms
attack and defense are used with reference to a country or a nation. But
when an international party rises with a universal faith and ideology
inviting the humanity at large to embrace its faith and ideology and
accept into its fold all and sundry irrespective of race and color, language
and territory on equal footing and strives only to liquidate the powers of
tyranny, oppression, injustice and inequality and replace them the rule of
its own ideology. Thus the terms offence and defense carry no
justification in this case. Apart from it, the Islamic concept of jihād has
no relevance with the terms offensive and defensive. Jihād in Islam is
both offensive and defensive at one and the same time. It is offensive
because the followers of Islam assault the rule and authority of the
24
opposing ideology while it is defensive because the Muslims
revolutionists are constrained to capture and retain power to implement
their revolutionary ideology. As a revolutionary party, it belongs to no
particular place to defend it upholds certain principles which it must
protect. Similarly when these revolutionaries mount any attack, they do
not attack the land of their opponents, they launch attack on the principles
and ideology. Their aim is always to snatch power and authority from
their opposing ideology(22)
.
Study of the Concept of Jihād in Modern Sῑῑῑῑrah Writings
In order to conduct a study of the concept of jihād few of the
Sῑrah books of twentieth century have been selected. The study has
primarily focused on significance Sῑrah books of three languages i.e.
Arabic, English and Urdu, written in twentieth century. These books
include Fiqh Al Sīrah, Muḥammad Sa‘īd Ramaḍān Al Būṭī, Fiqh Al
Sīrah, Muḥammad Al Ghazālī, Khātim Al Nabīyīn, Muḥammad Abū
Zahrah, Al Sīrah Al Nabawīyah Durūs Wa ‘Ibar, Dr. Muṣtafā Al Sibā‘ī, The Life and the Work of the Prophet, Dr. Muḥammad Ḥamīdullāh, The
Spirit of Islam, Sayīd Amīr ‘Alī, Sīrah Al Nabī, ‘Allāmah Shiblī Nu‘mānī, Sīrati Sarwari ‘Alam, Abūl A‘lā Mūdūdī, Aṣaḥ Al Sīyar,
‘Abdul Raūf Dānāpūrī, Ḍīā Al Nabī, Pīr Muḥammad Karam Shāh, ‘Ehde
Nabwī Men Niẓāmi Ḥukmarānī, Muḥammad Rasūlullāh and Rasūli
Akram kī Siyāsī Zindagī, by Dr. Muḥammad Ḥamīdullāh and Makkī
Usswa-i-Nabvī, Muslim Aqlīyatūn kay Masā’il ka Ḥal, Dr. Yāsīn Maẓhar
Siddiqī.
Khātim Al Nabīyīn, by Muḥammad Abū Zahrah
In connection with the legitimacy of jihād Abū Zahrah says that
after getting settled in Madīnah Prophet Muḥammad (�) focused on the
propagation of Islam and to support the weak Muslims who were put to
trial and were tortured because of their religion and faiths and it was not
possible without waging war against those who ill-treated the believers.
The war was mandatory to free the house of Allah from the idolatry and
to demolish all the idols and that is why Allah legitimated jihād(23)
.
Abū Zahrah says that it was the disbelievers who started to fight
against the Muslims and were cruel with Muslims and the permission of
jihād was to put an end to this cruelty. The believers are the people of
truth and their fight was in fact the fight for truth. Jihād was to found
25
Islamic rituals such as prayer and fasting and ultimately to establish
Islamic law(24)
.
Abū Zahrah says that there is no monasticism in Islam and for
Islam monasticism is in jihād as it is refraining from worldly goal, it is an
effort in the way of Allah, it is enjoining good and it is forbidding
wrong(25).
Al Sīrah Al Nabawīyah Durūs Wa ‘Ibar, by Dr. Muṣtafā Al Sibā‘ī
According to Dr. Muṣtafā Al Sibā‘ī; jihād was permitted only to
pave way for the peaceful propagation of Islam, to purify souls, to
eliminate depravity and to promote wisdom and guidance(26).
Dr. Muṣtafā Al Sibā‘ī says that jihād means war and battle against
the cruelty. He raises an important point in the legitimacy of jihād that it
was not for the defense and protection of Muslims only. It was for other
Semitic religions as well and when they will get power they will be able
to defend their own religion(27)
.
While giving a description of the legitimacy of jihād in Islam, its
causes and general rules Dr. Muṣtafā Al Sibā‘ī says that Prophet
Muḥammad (�) started to call people towards Islam by gentle
persuasion and counseling. He used to recite the verses of the Holy
Qur’ān in front of him people to guide them to the right path. In response
to his call the Makkans made fun of him at first place then blamed him
and persecuted him and at the end wanted to kill him. They tortured him
to the extent that he had to leave Makkah and go to a new place but here
he had to face twofold enmity; from Qurysh and from the Jews. In
response to all these ill-treatments Prophet Muḥammad (�) was asked
to be patient(28)
. Dr. Muṣtafā Al Sibā‘ī quotes Sūrah al Muzzammil;
At every revelation which asked Muḥammad (�) to be patient,
Qurysh increased their persecution and Muslims were not able to respond
to them and Muslims settled in Madīnah they were allowed to respond to
the hostility of the enemies. Jihād was then permitted only to pave way
for the peaceful propagation of Islam, to purify souls, to eliminate
depravity and to promote wisdom and guidance(29).
According to Dr. Muṣtafā Al Sibā‘ī the participation of women in
jihād during the time of Prophet Muḥammad (�) is a golden chapter of
Islamic history. He further says that women today should play active role
in the propagation of Islam(30)
.
26
Fiqh Al Sīrah, by Muḥammad Al Ghazālī
Al Ghazālī describes the true spirit of jihād in these words: “Jihād
will lose its spirit, which is sincerity and will become a fight for booty
and slaves; and then it will lose its sharpness and be shelved”(31)
.
Muḥammad Al Ghazālī elaborates the purpose of jihād and
answers the objections raised by the orientalists on jihād by saying: “The
fighting prescribed by Islam and those battle waged by Prophet
Muḥammad (�) and his Companions are the best form of jihād. The
wars fought by Islam in the era of Prophet Muḥammad (�) and his
successor were necessary to protect the truth, repel injustice and hostility
and break the power of tyrants. As for the fabrications of the orientalists,
the malice showed toward Islam from the other religions and the claim
that it was the Muslims who first used the force when there was no
justification for it, those are all lies and part of the scheme to efface Islam
from the earth and make the Muslims salves of the crusaders and Zionists”
(32).
Fiqh Al Sīrah, by Muḥammad Sa‘īd Ramaḍān Al Būṭī
Ramaḍān Al Būṭī is not in the favor of defensive or offensive
approaches in jihād. According to him jihād will always come into play
to establish a complete Islamic society. The author has described the two
ideologies about jihād. The first ideology is that Islam was spread with
the help of sword and Prophet and his Companions forced people to
become Muslims. The other thought is that Islam is a religion of love and
peace and it only waged war in its defense. Al Būṭī says that these are the
rumors spread by the west. The west at first place condemned jihād and
when Muslims were trying to answer their objections raised about jihād,
the west came up with the second thought which was very happily
accepted by the majority of the Muslim(33)
.
During jihād it is not allowed to kill women, children, laborers
and slaves. Al Būṭī mentions two exceptions in which one can fight
against them, firstly when they actively take part in the war and secondly
when enemy uses women and children as a shield during a war(34)
.
Ramaḍān Al Būṭī is of the opinion that jihād does not mean to
hate disbelievers. It is meant to ask people to do good deeds and forbid
them from wrong doings. Muslims should always make du‘ā for the
guidance and for religious reformation and this is the real philosophy in
the legitimacy of jihād(35)
.
27
Al Būṭī is of the opinion that jihād is one of the most important
elements of Islam and it is considered the most alarming factor by non
Muslims. Al Būṭī has explained the justification and the stage of jihād.
He says that jihād is to establish the rule of Allah and an Islamic society.
He says that there were no wars in the start of Islam and the aggressions
against Islam were addressed after the migration to Madīnah. He is not in
the favor of defensive or offensive approaches in jihād. Jihād will always
come into play to establish a complete Islamic society. The author has
described the two ideologies about jihād. The first ideology is that Islam
was spread with the help of sword and Prophet and his Companions
forced people to become Muslims. The other thought is that Islam is a
religion of love and peace and it only waged war in its defense. Al Būṭī says that these are the rumors spread by the west. The west at first place
condemned jihād and when Muslims were trying to answer their
objections raised about jihād, the west came up with the second thought
which was very happily accepted by the majority of the Muslim(36).
During jihād it is not allowed to kill women, children, laborers
and slaves. Al Būṭī mentions two exceptions in which one can fight
against them, firstly when they actively take part in the war and secondly
when enemy uses women and children as a shield during a war(37)
. Al
Būṭī quotes Al Māwardī in favor of his argument who states in his book
Al Aḥkām Al Sulṭānīyah that if enemy uses women and children as a
shield and it is not possible to reach the enemy without killing these
women and children, it is allowed to kill women and children in this
situation and this is the responsibility of the ruler to consider the
expediency of the time (38)
.
The Spirit of Islam, by Sayīd Amīr ‘Alī
In the opinion of Amīr ‘Alī the mere grounds of the Islamic wars
is only self defense and there is no concept of offensive wars in Islam. He
writes, ‘To the Muslims self-defense had become a question of self-
preservation. They must either submit to the massacred or fight when
they; were attacked. They chose the latter alternative, and succeeded,
after a long struggle, in subduing their enemies(39)
.
Sayīd Amīr ‘Alī defines the motives of the acts of war of Prophet
Muḥammad (�) by saying, ‘And now came the moment of the severest
trail o Islam. Briefly had the Prophet time to put the city in a state of
defense and organize the believers, before the blow descended upon him.
28
Madīnah itself was honeycombed by sedition and treachery. And it
became the duty of Muḥammad to take serious measures to guard against
that dreaded catastrophe which a rising within, or sudden attack from
without, would have entitled upon his followers. He was not simply a
preacher of Islam, he was also the guardian of the lives and liberties of his
people. As a Prophet he could afford the reviling and the gibes of the
enemies, but as the head of the state, the general in a time of almost
continual warfare, when Madīnah was kept in a state of military defense
and under a sort of military discipline, he could not overlook treachery.
He was bound by his duty to his subjects to suppress a party that might
have led, and almost did lead, to the sack of the city by investing armies.
The safety of the state required the proscription of the traitors, who were
either sowing the seeds of sedition within Madīnah or carrying
information to the common enemy(40)
.
In the opinion of Amīr ‘Alī the mere grounds of the Islamic wars
is only self defense. He writes, “To the Muslims self-defense had become
a question of self-preservation. They must either submit to the massacred
or fight when they; were attacked. They chose the latter alternative, and
succeeded, after a long struggle, in subduing their enemies”(41). He further
says: “It was incumbent upon the Prophet to warn his followers against
the wiles and insidious designs of hostile creeds. And no student of
comparative history can blame him for trying to safeguard his little
commonwealth against the treachery of enemies and aliens. But when we
come to look at his general of non-Muslim subjects, we find it marked by
a large-hearted tolerance and sympathy”(42)
.
Describing the basic principles of the jihād and wars of Prophet
Muḥammad (�), Amīr ‘Alī writes: “In his instructions to the leaders of
the expeditions against marauding and hostile tribes and people, he
invariably enjoined them peremptory terms never to injure the weak. In
avenging the injuries inflicted upon us, he said to his troops, whom he
dispatched against the Byzantines, ‘molest not the harmless inmates of
domestic seclusion; spare the weakness of the female sex; injure not the
infant at the breast, or those who are ill in bed. Abstain from demolishing
the dwellings of the unresisting inhabitants; destroy not the means of their
subsistence, nor their fruit trees; and touch not the palm”(43)
.
Dr. Muḥammad Ḥamīdullāh
On the subject of Islamic concept of jihād Dr. Muḥammad
29
Ḥamīdullāh cites that the enemies of Islam did not portrayed jihād in its
true sense and interpreted in incorrectly. Dr. Muḥammad Ḥamīdullāh
says that on one can be forced to embrace Islam and war cannot be waged
against any country to compel them to enter into Islam. He further says
that there are two prerequisites for jihād;
1. Jihād should only be in the way of Allah.
2. Jihād would be only against those who attack Muslims and
thus for Muslims jihād is only a defensive war. Prophet Muḥammad
(�) never fought a war in his life except for these two reasons(44)
.
In the opinion of Dr. Muḥammad Ḥamīdullāh Islamic wars were
defensive wars and they were only fought to end the enmity and they
were never meant to loot. He writes, ‘After long months of hesitation, the
Prophet finally decided to take measures of defense. A year or so after his
arrival in Madīnah, he sent a Muslims detachment-the first-to make it
clear to the Qurysh that their caravans also should not pass through the
zone of Islamic influence. About thirty Muslim volunteers, all refuges
from Makkah, were led by Ḥamzah, uncle of the Prophet, to go to the
west of Madīnah as far as the sea coast, to meet Abū Jahl. It should be
noted that this and other subsequent expeditions attacked only the
Makkan Caravan,-because the Muslims were at war with the Makkan,-to
the exclusion of the caravans of other non-Muslims population of the
country. It was, in fact, the right of belligerency, and had nothing to do
with the simple looting of brigands(45)
.
On the subject of the personal behavior of Prophet Muḥammad
(� ) during armed encounters, Dr. Ḥamīdullāh inscribes: “The behavior
of the Prophet, on the occasion of the first armed encounter, a
humanitarian behavior which did not change subsequently, became an
Islamic law of war, concerning the treatment of the enemy on the battle-
field, the wounded enemy, the captured enemy, the slain, enemy woman,
children, old persons, the sick, the servants and other non-combatant, the
booty etc. his instructions aimed at reducing bloodshed, and the
destruction of properties to minimum”(46)
.
Dr. Ḥamīdullāh further says that the ordinances of jihād found in
the Holy Qur’ān were not meant to loot the properties of people. It was in
fact a sacred and sacrificing obligation to risk your own life for the sake
of guiding others and Muslims under the leadership of Prophet
Muḥammad (�) took this responsibility and faced it very happily(47)
.
30
Sīrah Al Nabī, by ‘Allāmah Shiblī Nu‘mānī
The author of Sῑrah Al Nabῑ has got a very different approach
while defining Islamic concept of jihād. He says that jihād is usually
interpreted as a war or fight but this meaning is not right. The word jihād
is derived from the root word jahada. Jihād and Mujāhadah are
infinitives form the root word jahada and it means to strive and to make
an effort. As a term jihād has got almost the same meanings and it is to
strive to establish the right and to protect it. It is to sacrifice your
physical, mental and monetary powers to establish the right. Jihād is to
give up your relatives, family and your people for the sake of truth. It is to
defend the attacks of enemies and if needed it is to fight against them.
Jihād is a very vital element of Islam and it is a form of worship(48)
.
According to the author majority of the people believe that jihād
and war are synonyms. This is not true and both the terms have been used
separately in the Holy Qur’ān. Every jihād is not war but it is a kind of
one of the kinds of jihād(49).
Majority of the people believe that Jihād and war are synonyms.
This is not true and both the terms have been used separately in the Holy
Qur’ān. Every Jihād is not war but it is a kind of one of the kinds of
Jihād(50)
.
The author has mentioned about six kinds of jihād. The first kind
is to strive for any good deed. Secondly, jihād with the help of knowledge
and wisdom. Third kind of jihād is jihād with one’s wealth and the forth
kind of jihād is to use yourself and your mental abilities to do good deeds
and to perform your obligations. The last kind of jihād is jihād bil Nafs
and it compasses all other kinds of jihād. In addition to that Sayīd
Sulymān Nadvī mentions another kind of jihād and that is called
everlasting jihād and it is meant to support religion, spread the knowledge
of religion, help the truth, assist the poor, lend a hand to destitute, guide
the astray, enjoin the good, forbid the evil, establish justice, repel cruelty
and to accomplish the commandments of Allah(51).
Aṣaḥ Al Sīyar, by ‘Abdul Raūf Dānāpūrī
According to ‘Abdul Raūf Dānāpūrī the disbelievers pushed
Prophet Muḥammad (�) into wars against them. He says that evil doers
did not stop and thus Prophet Muḥammad (�) was compelled to opt of
the war(52). In connection with the justification of jihād Dānāpūrī says that
in Makkah Muslims were not allowed to make wars and battles were not
31
permitted in preaching of Islam. During the migration to Madīnah the
Companions of Prophet Muḥammad (�) scarified their households,
their families, their homeland and their tribes for the love of Islam and its
Prophet (�). As a result the whole of Arabia and the Jews got united to
exterminate these few slaves of Allah. Dānāpūrī writes that it was in this
situation, the Muslims were allowed to fight against those who wage
war(53). Prophet Muḥammad (�) propagated the oneness of Allah and
directed people with his preaching for about thirteen years about good
and evil. Everyone received his message and the right and the wrong were
differentiated. Evil doers did not stop and thus Prophet Muḥammad (�)
was compelled to opt of the war(54)
. In connection with the justification of
Jihād Dānāpūrī says that in Makkah Muslims were not allowed to make
wars and battles were not permitted in preaching of Islam. During the
migration to Madīnah the Companions of Prophet Muḥammad(�)
scarified their households, their families, their homeland and their tribes
for the love of Islam and its Prophet(�). As a result the whole of Arabia
and the Jews got united to exterminate these few slaves of Allah.
Dānāpūrī writes that it was in this situation, the Muslims were allowed to
fight against those who wage war(55)
.
Sīrati Sarwari ‘Alam, by Abūl A‘lā Mūdūdī
In connection with the objective of the wars of Prophet
Muḥammad (�) and a complete pattern of the Islamic concept of jihād
Mūlānā Abūl A‘lā Mūdūdī says that the weapons Prophet Muḥammad
(�) used during his time, were the weapons of that specific atmosphere
but the moral principle he laid down and directed to follow them, do not
belong to any specific period of time. Prophet Muḥammad (�) made an
eternal law of war for all the Muslims. According to Islamic law this is an
invalid question that which arms were used by Prophet Muḥammad (�).
The legitimate and the significant question is that what was the ambition
and intention of Prophet Muḥammad (�) in picking of these weapons
and how did he use them. What example Prophet Muḥammad (�) has
set in this regard are the best model of the Islamic concept of jihād and
spiritually Prophet Muḥammad(�) is the chief commander of every
32
Muslim army till the Judgment Day(56)
.
Ḍīā Al Nabī, by Pīr Muḥammad Karam Shāh
Pīr Muḥammad Karam Shāh also believes that jihād was only for
the defense of Muslims. He says that whatever steps Prophet Muḥammad
(�) took in terms of jihād were not only for the benefit of people of
Arabia but for the people of the whole world. During his eleven year’s
stay at Madīnah there were defensive wars fought against the attacks of
the disbelievers and few objectives were achieved through these
defensive battles(57). Islam permits jihād only in specific conditions and
there are three basic principles of Islamic concept of jihād; firstly what is
the purpose of jihād, secondly who the opponent is and lastly what are the
terms and conditions of that specific war(58)
.
The author is of the opinion that whatever steps Prophet
Muḥammad (�) took in terms of jihād were not only for the benefit of
people of Arabia but for the people of the whole world. During his eleven
year’s stay at Madīnah there were defensive wars fought against the
attacks of the disbelievers and few objectives were achieved through
these defensive battles. A country which was divided in hundreds of
sections was made one unit by Prophet Muḥammad (�) and he
established the rule of law in there. He gave them a system of justice,
equality and nobility and the biggest thing was that he joined their broken
bond with their Lord. With the help of this jihād Prophet Muḥammad
(�) very effectively handed over the trust entrusted to him by Allah to
the people and brought a revolution the like of which cannot be quoted
from human history. In the fulfillment of this immense goal the
disbelievers suffered little losses in terms of their manpower, at the hands
of Muslims during these eleven years. The benefits which humanity
received were far greater against these losses. In comparison to this the
rulers of modern civilization and scientific development has given two
world wars within the span of a half century, the losses of which are too
big to encompass(59)
.
Makkī ‘Usswa’i Nabvī, Muslim Aqlīyatūn kay Masā’il ka Ḥal, by Dr.
Yāsīn Maẓhar Siddiqī
Dr. Yāsīn Maẓhar Siddiqī writes that majority of the Sīrah writers
33
believe that the Muslims did not have the right of jihād while they were
living in Makkah. According to them jihād means war and confrontation
and all kinds of defensive measures. They want to create the impression
that Muslims were ordered to acknowledge the supremacy of the
predominant system of life the majority and this is what Prophet
Muḥammad (�) and his Companions exactly did. This concept of
surrender and slavery is the invention of those who think that Islam is
stationary. The narrations of Sīrah and history do not favor this argument
and the character of Prophet Muḥammad (�) and Islam negates this
theory. Dr. Yāsīn goes on with his argument and says that it is right that
in Makkah Muslims were not allowed to do jihād with weapons but they
had the full right to defend their religion, person, property, honor and
sociability. It was not only their right but an obligation as well. Naturally
and religiously this is the right of all minorities otherwise it will not be
possible for minorities to live in any part of the world(60)
.
To start with jihād few of these authors of the selected prominent
books; are of the opinion that it is purely a defensive measure of Islam
while other say that there is no concept of offensive or defensive wars in
Islam. The legitimacy of jihād, according to the majority is for the
Madinite period, but was also said that in Makkah Muslims were not
allowed to use the weapons but they had the right to defend themselves.
Some authors have assigned conditions to jihād and have considered
jihād permissible only in the existence of these conditions. For example
Muhammad Abū Zahrah is of the opinion that Muslims never initiated
wars against non-Muslims and it was the disbelievers who started to fight
against the Muslims. Regarding the permission of jihād he says that it
was given to put an end to this cruelty. In connection with the objectives
of jihād Dr. Muṣtafā Al Sibā‘ī says that it was to spread the message of
Islam, to purify souls, to eliminate depravity and to promote wisdom and
guidance. And according to him jihād means war and battle against the
cruelty. In the opinion of Muhammad Al Ghazālī the aims and objectives
of jihād were to protect the truth, repel injustice and hostility and break
the power of tyrants.
In connection with the vital question of defensive or offensive
jihād Ramaḍān Al Būṭī says that jihād will always be come into play to
establish a complete Islamic society. And there is no concept of defensive
of offensive kind of jihād. According to him the modern day Muslims are
influenced by the western approach towards jihād. Dr. Muḥammad
34
Ḥamīdullāh supports that west has not portrayed jihād in its true sense.
He is of the opinion that there is only one kind of jihād in Islam and that
is defensive jihād. Sayīd Amīr ‘Alī has the same opinion and he says that
the Islamic war is only self defense and there is no concept of offensive
wars in Islam.
According to Sayīd Sulymān Nadvī jihād and war are synonyms
and jihād means to strive and to make an effort and it is to sacrifice your
physical, mental and monetary powers to establish the right. It is to
defend the attacks of enemies and if needed it is to fight against them.
‘Abdul Raūf Dānāpūrī is of the opinion that Prophet Muḥammad (�)
did not initiate wars against non-Muslims and he was dragged into the
wars and there was no jihād while Muslims lived in Makkah. Dr. Yāsīn
Maẓhar Siddiqī does not agree with this and says that the majority of the
Sīrah writers believe that the Muslims did not have the right of jihād
while they were living in Makkah. According to them jihād means war
and confrontation and all kinds of defensive measures. Mūlānā Abūl A‘lā Mūdūdī has highlighted the ambition and intention of Prophet
Muḥammad (�)in picking up weapons against non-Muslims. Prophet
Muḥammad (�) set the best model of the Islamic concept of jihād and
spiritually. Pīr Muḥammad Karam Shāh is also in the favor of defensive
jihād and the Islamic concept of jihād is for the welfare of the whole
community and for all the people to come till the end of this world. Jihād
is only permitted in certain situations and there are three basic principles
of Islamic concept of jihād; firstly what is the purpose of jihād, secondly
who the opponent is and lastly what are the terms and conditions of war
which is being fought.
Conclusion:
The world has become a global village and it has almost become
unlikely for anyone to live in isolation. Things happening in one part of
the world do affect people living in another part of the world. The life of
the Prophet being a role model for all times provided guidance for all the
times and conditions. The Sῑrah writers of modern era while writing the
biographies of their Prophet addressed the modern day issues very
comprehensively including the all important issue of jihād. These authors
have fully encompassed all important aspects of jihād including the
modern day scenarios of jihād as well. According to the majority of these
35
Sῑrah writers, the Muslims never waged wars and it has always been a
defensive tactic of Muslims’ war strategies. There is a dire need to
highlight the real concept of jihād in Islam in order to address the western
propaganda against this very important element of Islam. Jihād is meant
to put an end to cruelty and oppression. Even in modern days if anyone or
any state is willing to opt for jihād it is mandatory to meet all the terms
and conditions of jihād.
36
References 1. Muḥammad Ḥamīdullāh, Dr., The Muslim Conduct of State(Lahore: Muhammad
Ashraf Publishers, 1996), 48.
2. Al Afrῑqῑ, Jamal Al Dῑn, Ibn Manẓūr, Lisān Al ‘Arab, (Beirut: Dār ’Iḥyā, al Turāth
al ‘Arabī, 1996), Sec. 6, p. 454.
3. Thānawῑ, Muḥammad ‘Alῑ, Al Kashāf, An Encyclopedia of Artistic and Scientific
Terminology(Beirut: Maktbah Lebanon, 1996), Sec. 1, p. 998.
4. Musnad Aḥmad, Section 1, p. 128.
5. Ghāmdῑ, Jāved Aḥmad, “The Islamic Sharῑ‘ah of Jihād,” Al Mῑzān 4 (2009): p.579.
6. Sūrah Al Ḥajj, 22:40.
7. Sūrah Al Nisā, 4:75-76.
8. Afḍal Al Raḥmān, Muhammad As Military Leader(London: The Muslim School
Trust, 1995), 19.
9. S.A.H. Rizvi, Battles of The Prophet(Lahore: Genuine Publication Ltd., 1999),
p.140.
10. Sūrah Al Baqarah, 2:194.
11. Sūrah Al Anfāl, 8:72.
12. Sūrah Al Anfāl, 8:58.
13. Jāmi al Tirmithī, Section 6, p. 99.
14. Sūrah Al Anfāl, 8:47.
15. Sūrah Al Ḥujurāt, 49:9-10.
16. Saḥīḥ Bukhārī, Section 11, p. 439.
17. Sunan Al Nisā’ī, Section 12, p. 318.
18. Mūdūdī,Abul A'lā, trans., Jihād in Islam(Lahore: Islamic Publications, 1988), p. 3.
19. Ibid., p. 4.
20. Ibid., p. 6.
21. Shah Niaz, Self Defense in Islamic and International Law(New York: Palgrave
Macmillan, 2008), p. 15
22. Mūdūdī,Abul A'lā, trans., Jihād in Islam(Lahore: Islamic Publications, 1988), 24.
23. Abū Zahrah, Muḥammad, Khātim Al Nabīyīn(Doha: Third International Conference
on Sīrah, 1979), 680.
24. Ibid., p. 681.
25. Ibid., p. 711.
26. Sibā‘ī, Muṣtafā ibn Ḥusnī, Al Sīrah al Nabawīyah Durūs wa ‘ibar(Beirut: Al Maktab
al Islāmī, 1972), 113.
27. Ibid., p. 115.
28. Ibid., p. 112.
29. Ibid., p. 113.
30. Ibid., p. 72.
31.Al Ghazālī, Muḥammad, Fiqh al Sīrah(Riyadh, International Islamic Publishing
House, 1999), 66.
32. Ibid., p. 234.
33. Al Būtī, Muḥammad Sa’īd Ramaḍān, Fiqh al Sīrah(Lahore: Nashrīyāt, 2010), 230.
34. Ibid., p. 542.
35. Ibid., p. 543.
37
36. Ibid., p. 230.
37. Ibid., p. 542.
38. Al Mawardī, Abū Al Ḥasan ’Alī ibn Muḥammad,Al Aḥkām Al Sulṭānīyah(Kuwait:
Dār ibn Qutybīyah, 1989), 57.
39. Amīr ‘Alī, Sayīd, The Spirit of Islam(Lahore: ‘Ilm-o-‘Irfān Publishers, 2005), 182.
40. Ibid., p. 55.
41. Ibid., p. 182.
42. Ibid., p. 239.
43. Ibid., p. 78.
44.Muḥammad Ḥamīdullāh, Dr., trans., The life and work of the Prophet of
Islam(Islamabad: Islamic Research Institute,1998), 141-143.
45. Ibid., p. 168.
46. Ibid., p. 173.
47. Ibid., p. 109.
48. Shiblī Nu'mānī, 'Allāmah, and Nadvī, Sayīd Sulymān, Sīrah al Nabī(Lahore: ’Idārah
Islamīyāt, 2002), Sec. 5, 228.
49. Ibid., p. 229.
50. Ibid., p. 229.
51. Ibid., p. 230-235.
52. Dānāpūrī, ‘Abdul Raūf, Aṣaḥ al Sīyar(Karachi: Edarah Islamīyāt, 2009), 52.
53. Ibid., p. 122.
54. Ibid., p. 52.
55. Ibid., p. 122.
56. Mūdūdī, Abul ‘A'lā, Sīrati Sarwari ‘Alam(Lahore: ’Idārah Tarjumān Al Qur’ān,
2009), Sec. 1, 245.
57. Shāh, Pīr Muḥammad Karam, Ḍīā al Nabī(Lahore: Ḍīā al Qur’ān Publications,
1999), Sec. 3, 279-282.
58. Ibid., p. 284.
59. Ibid., p. 279-282.
60. Ibid., p. 169.
39
LEGITIMACY OF EUTHANASIA(MERCY KILLING):
AN ISLAMIC PERSPECTIVES
Dr. Al taf Hussain Langrial*
Muhammad Muslim** Abstract
Euthanasia or Mercy killing is one of the most controversial and
burning issues of present day. The first section of article is about the
introduction, history and types of euthanasia. The second section is about
the world current status of legislation about it. Third section is cardinal
section of the article and describes about the legitimacy of euthanasia from
Islamic perspectives. In 4th section the decisions of Islamic consensual
colleges of legislation are presented to bring forth the collective decisions
of Islamic jurisprudents. The 5th section is a brief retort of the proponents
of the euthanasia and reveals the hidden realities relating to euthanasia. In
last the summary and findings of the research are presented.
Introduction
Euthanasia is one of the most debatable issues of our times from
medical, ethical and religious point of view. The word Euthanasia
originates from the Greek word euthanatos which means an easy death or
Good Death and its pronunciation is \ˌyü-thə-ˈnā-zh(ē-)ə\. It is also known
as Mercy Killing or Physician-Assisted Suicide(1). In Arabic it is called قتل
قتل الرمحة/ املرمحة . Therefore it is defined as "The painless killing of a patient
suffering from an incurable and painful disease or in an irreversible
coma"(2). Medically it is defined as: “The act or practice of killing hopelessly sick or injured individuals (as persons or domestic animals) in a relatively painless way for reasons of mercy; also : the act or practice of allowing a _______________________________ * Director Bahawalnagar Campus /Ass i s t an t Pro fesso r , Depar t ment of
I s l amic Studi es , The I s l amia Univers i ty o f Bahawalpur ,
Bahawalpure Paki s t an .
** M.ph i l Research Sc hola r Is l amic S tudies , Depar tmen t of I s l amic
Stud ies , The I s l amia Un ivers i t y of Baha walpur , Bahawal pur
Paki s t an .
40
hopelessly sick or injured patient to die by taking less than complete
medical measures to prolong life—called also mercy killing”(3).
With the emergence of materialism and industrial revolution, the
debate for the legitimacy of euthanasia started and the materialistic
purposes were in guise of humanism and mercy. Being Muslims, before
adopting or rejecting it, we have to peep through the Islamic Literature
and Islamic history, whether it is legitimate or forbidden and for this
purpose we have to reveal pros and cons of euthanasia.
Brief history of euthanasia
According to the proponents of euthanasia, it is not a new debate but it was widely practiced in ancient Greece and Rome and many other regions of the world. For example the use of hemlock plant (a poisonous plant) was common to hasten the death in the Marseilles, isle of Kea, and Athens. In past Euthanasia was considered as a way to hasten the death for hopeless and severely ill patients. Such death was also sported by the ancient philosophers like Plato, Seneca the Elder etc. howeverHippocrates opposed it and said: "I will not prescribe a deadly drug to please someone, nor give advice that may cause his death"(4).
Questel described several techniques to hasten death of the dying, like sudden removal of a pillow or laying patient on ground (believed to accelerate death) and such things were argued against as they were against the laws of God and Nature
(5). Euthanasia also involving the techniques such as bleeding and suffocation. The contemporary Euthanasia debate started in 1800s when John Warren recommend the use of morphine to treat the pain of death in 1848. In the same way Joseph Bullar recommended the use of Chloroform for the same purpose. First debate on this topic was held by a school teacher Samuel Williams in the Birmingham Speculative Club in England
(6).
Types of Euthanasia
Euthanasia can be classified into three main categories(7):
1. Voluntary euthanasia: It is directly associated with the so called
‘right to die’. In such cases the patients want to die.
2. Non-voluntary euthanasia: In non-voluntary Euthanasia the
consent of patient is not available. (Perhaps they are unconscious
or unable to communicate). Its examples are child euthanasia.
3. Involuntary euthanasia: When Euthanasia is conducted against
the will of the patient it is termed as involuntary euthanasia. Such
41
actions are committed by the heirs or medical professionals
secretly observing the serious and painful condition of patien.
All the above mentioned types of Euthanasia are further divided into the
two types
1. Active euthanasia:Active Euthanasia is performed using lethal
substances or forces.
Passive euthanasia: In passive euthanasia, the common treatment
is stopped which is necessary to save a person’s life. i.e. Switch off life-
support machines, disconnect a feeding tube, etc. Sometimes such drugs
are used which have double effect such as painkillers which shorten the
life span of a patient(8).
Worldwide Current legal position
In most of the countries including almost all Islamic
countriesEuthanasia is not allowed and is considered as murder.
According to 1961 suicide Act, In England any one performing
Euthanasia or assisting for it is considered a killer and he may be
imprisoned for about 14 years(9). However the countries favouring it are
also in the world such as, itwas legalized in the Netherlands in 2001,
Luxembourg and in Belgium in 2002.Euthanasia is declared legal with the
name of Mercy Killing in Switzerland, Germany, Albania, Colombia
and Japan.
In 1997 Oregon became the first state in the U.S. to decriminalize
physician-assisted suicide, later on other states such as
Washington, Vermont, Texas and Montana also adopted it(10).
All the Islamic countries strictly ban this act and in the same way
Vatican City and Israel also ban it, however in Israel passive Euthanasia
is allowed according to the IsraeliLaw not the Jew Law(11).
Islamic Opinion about Euthanasia
Sacredness of Life: All the religions and social philosophers, expect a few purely
materialistic philosophers, believe in the sacredness of human life. According to Islam human being are created as the Khalifat Ullah, as Allah Subhanahu Wa Ta’la says:
� �� ���� � �� � � ��� �� ����� �� �����)��(
(verily I am going to place a vicegerent On the earth) and also says:
42
� ���� ��� ! �" �# �$�% �� �&� �#�' ��(� ��) ��� � �* ���+�)��(
(We have created man in the best composition.)
so we should be conscious about the life and death of Humans,
therefore Allah says:
� �,� - �"�.��/ � � ��0 �1�2)+� ���,� - ��23�� �4�5 �� � � �6� �� �7� �#�5 �8�� �9 ��� ' ��:�;�<� �# ��� ' �� � �=��� �$�� �"�. �8
��23�� �4�5 ��/ � � ��0 �1�2)+� ��� �$���)��(
(whoever kills a person not in retaliation for a person killed,
nor (as a punishment) for spreading disorder on the earth, is
as if he has killed the whole of humankind, and whoever saves
the life of a person is as if he has saved the life of the whole of
humankind).
� ��>> , ��� ! �6�8? �@ >4 �#>�� '�� AB ���/ ��2 C �" �. �8 � �D�� �$� �@ >4�< �&� �E �F AG+� 2&�� �H�� �#�5 � �D�>I 28 ��'��8 �*>� �J�+
��K � � �#�C �F AG+� L��� �J�+ AB �&� �E�8 �� ��' �F��� �M>'�)��(
(Do not kill one another. Indeed, Allah has been Very-
Merciful to you.Whoever does that out of aggression and
injustice, We shall cast him into the Fire. This is an easy thing
for Allah). Quraan also points out about the Jew Law:
� �. �7 �&�� >4 �� �#�! �6 �@>4�-��N�� �. ��' �O ��� �B���8P �@ >E�Q�)��(
(When We took a pledge from you(Jews): You shall not shed
the blood of one another). In this respect same teachings are presented in Jew and Christian
Holy Literature:
Cursed is the man who accepts money to kill an innocent
person(17).
One of the sins of Ammon that resulted in God's wrath was killing
pre-born children(18)
.
According to the New Testament the act of killing a person is a
satanic action:
Jesus came to save, restore, and renew life. Satan comes to steal,
kill, and destroy(19).
43
Committing Suicide because of Pain
One of the worst type of killing is to kill oneself (suicide) and the
Holy Prophet � has told about a person who committed suicide whether
he was severely injured in a battle: "My slave has caused death on himself
hurriedly, so I forbid Paradise for him" (20).
Holy Prophet � did not performed his funeral prayer as is narrated
by Sayyiduna Samurah (RA):
" �@2 �S �8 �F����� >F2+� T2�U V �W2)+� �F����� �� �M>C �@�� 5 X>F �# ��� ' ���, � - �Y >�� 2&�%")��.(
(A man killed himself. So, the Prophet � did not pray his funeral
salah).
According to the teachings of Bible:
Be not over much wicked, neither be thou foolish: why shouldest
thou die before thy time?(22)
Divine Law about killing a Person
If by committing Euthanasia a doctor or any person kills a person
the Allah’s Law about such a person in this world is about legal revenge:
� AC �P ����� �Z�, >E ���> ) �.A� �"�C�O2+� � �[V CL A � , ���+� �� >\� �M ���+� >@>4�)��(
(O you who believe, Qisas has been prescribed for you in the
case of murdered people). And the punishment relating to dooms day is:
� ��) �. �]>. ��>, ��2 C �" �. �8 � �_�5 � �* �D�/ � , V.? �5 � �*� A >@2) �[ �� `>a �[ � �F�+ 2*�����8 F�)�/�+ �8 �F����� >F AG+� �Z �b�c �8 �
� �D�� �d�� ��<� �O���)��(
(Whoever kills a believer deliberately, his reward is Jahannam
(Hell) where he shall remain forever, and Allah shall be angry
with him and shall cast curse upon him, and He has prepared
for him a mighty punishment).
According to the Prophet of Islam Hazrat Muhammad � it is not a
sign of civilization or culture but actually it is a symbol of ignorance and
afflictions and He � called it Harj, when His companions (R.A) asked
about harj, he replied it is murder(25). Holy Prophet � also declared the
murder of a person as a great sin(26).
44
A doctor, while accepting the task of treatment, accepts the
assurance of treatment and has no authority for an unconscious person to
kill him for the name of mercy instead of performing his treatment. He has
accepted the agreement to do his best to save his life not to take his life.
�e��- �@2 �S �8 �F����� >F2+� f2 �U � �W2)+� �&%: " �" �. � �[�h� 2&�� �8 ��2)��i� �� �j�k�� �l�K�C ��m � �* �=��/ >. ���, � -
� �.��� �n�/�<� �% �o�: �# �. �" �. >* ���>!")��(
.
(The Prophet said, "Whoever killed a person having a
treaty with the Muslims, shall not smell the smell of
Paradise though its smell is perceived from a distance of
forty years). If some jurists or law making authorities decide such a brutal law
then they will share all the sins resulting from their decision or law, as
narrated by Hazrat Abdullah:
�F����� >F2+� f2 �U �F2+� >e�>S� �e��- �@2 �S �8: " �p�7? �"�<� f��� �&� �q 26�� � �D�>I �9 ��� ' >��, ��> ! �6
���, ���+� 2" �S �" �. >e28�% >F2'� �� � �[ �. �7 �" �. �� ���q �e28� ���")��(.
(Rasool ullah� said, "Whenever a person is murdered
unjustly, there is a share from the burden of the crime on the
first son of Adam for he was the first to start the tradition of
murdering .) The act of killing in the name of mercy is actually a brutal action
and could not be named as so called “Mercy Killing”, as in the act of
mercy one should try one’s best to save life, to provide best treatment, to
encourage the patient. It is the real mercy that Islam has preached and it
leads a person towards the path of Jannah and saves his from the fire of
hell. It is real mercy about which the Prophet of Allah � has told:
“If you show mercy to those who are on the earth, He Who is in the
heaven will show mercy to you”(29).
Islam gives more importance to the social benefits over the
interests of a person, and a demand for Euthanasia from a patient or his
heirs may be because of someone’s escaping tendency and for his own
pleasure, but while treating his disease doctors may find new sources for
the treatment of other persons and hence personal interests and pleasures
45
may be sacrificed over the cause of society. It is also an Islamic general
rule that
" sp��� � �K �t �u�5 �*�+ V\���v� > �K 2b+� >� 2D �j�,> C")�(. (suffering of specific person should be tolerated for the
elimination of general peoples’ suffering).
in this way the suffering of a few persons may lead to the
discovery of a treatment and thus these persons may cause relief for the
rest of human race and thus may share the reward of their good deeds in
this world and the world to become. Euthanasia, if adopted, may be a
great barrier in the way of development of science and medicine.
Abundance of Medication from Islamic Perspectives
Holy Prophet � ordered for medication and to adopt means to cure
diseases and said:
" 2 �� �F2+� 2&�w�5 � �8�8� �*�! >p�K��x� �* �$��8 �y� �7 �K � ��c �y��8�7 >F�+ �u�t �8 26�� �y� �7 �u �b�C ��m 2� ���8")31(
(Make use of medical treatment, for Allah has not made a
disease without appointing a remedy for it, with the exception
of one disease, namely old age).
Therefore it is consensual matter amongst the Fuqaha that medication is not against trust in Allah, and it should be given priority.
Holy Prophet� explained the real face of trust in Allah:
"� �+� �. �"�< �9�'�% �J >e�>�� C: ��>�� �e��-: �F2+� �e� >S� ��C! >� 2q��� !�%�8 � �[>���{>% �8�% >� 2q��� !�%�8 � �[> �� ���%| �e��-: " �� 2q��� ! �8 � �[� �� ���")32(.
Hadhrat Anas bin Malik reported that someone asked, “O
Messenger of Allah! shall I tether it and trust in Allah or untie it
and place trust in Allah? He said: “Tie it and trust in Allah."
Medication may become compulsory, preferable, abominable, or
forbidden depending upon the nature of disease and its method of
treatment.(33) It is also the opinion of Imam Ibn e Taimiyya, further more
he adds that medication is not compulsory as eating deceased (Haram)
animal to save life( 34) and he says that medication is not compulsory
according to most of the scholars(35).Keeping in view the above stated
situations the diseases may be classified into the two types:
1. Diseases that may cause death or a loss of limb.
46
2. Diseases that may not kill or cause a loss of limb.
In the same way the types of treatment may also be classified into
the following categories:
1. Treatment that affirms the benefit.
2. Treatment that is assumed to be beneficial.
3. Treatment having fantasy of benefit.
If it is certain that treatment may benefit the patient otherwise his
life may be in danger, or his limb may be lost, the treatment is necessary
and the person can’t refuse the treatment and he should be compelled for
treatment and it is mandatory for the doctor to provide treatment. If the
patient abandons the treatment he will commit a great sin. It is agreed
decision by all scholars(36).
In the same way, treatment is mandatorywhen a patient suffers
from a contagious disease and the treatment is also available, or the
disease is non-contagious but treatment is sure, and the patient is not
allowed to refuse the treatment because to stop the treatment is dangerous
for himself and others, in such cases treatment may not be stopped at the
request of patient or his custodian. Prophet Muhammad� said:
" �Kt 68 Kt 6")37(.
(There should be neither harming nor reciprocating harm). and treatment for fearsome diseases is compulsory according to the order
of Allah:
� �}�� �@ >4C�*�C�~�< ���>��> ! �6�8� �4> �[2 ,+��)38(
(and do not put yourselves into destruction).
Keeping in view the above mentioned rules of Islam about treatment, it
becomes obvious that until treatment or lifesaving procedure seems to be
beneficial for the patient it could not be stopped and hence there is no
place for passive Euthanasia in Islamic Sharia.
Boundaries of Doctor’s Authority
The duty of a doctor is to save the lives of patients and if he/she
acts as a killer he violates his / her duties and such kind of violation may
reduce his credential and people may lose interest on his expertise. Islamic
Jurisprudents consider such medical official who gives lethal dose to a
47
patient as unlearned doctor(39) and according to Hanafi Fuqaha such
doctors should be banned from medical practice(40). However Fuqaha
allow the doctor to withdraw himself from the treatment of patient if he
consciously says this, and also allow the doctor to receive the payment for
the period he treated the patient(41).
According to Fuqaha if a patient is at the verge of death and is
expected to be saved by the treatment, then doctor is allowed to treat such
patient without his permission and if doctor does not provide the patient
treatment he is considered sinful because of violating his duty and the
matter of legal penalty is contentious amongst the Fuqaha. 42 However if
patient is not on the verge of death and is conscious enough then doctor
needs his permission for the treatment(43).
It is a consensual matter amongst the Fuqaha that violation is
necessary for the legal vengeance in crimes … and the duty of medical
officials is to try to cure the patients not to violate his life(��).
Killing a person who is at the verge of death
If a person attacks a person and he is at the verge of death, and
unconsciously moving, the movement of slain, and his eyesight and
talking power has finished, then comes another person and attacks
violently at the slain, then the real murderer is first person not the second,
but if second one attacks before reaching him to the slain movements, then
the second one will be considered as the murderer and the first should be
liable to the legal revenge of limb or blood money. If first person injures a
person that ultimately leads to death, however he was not at the verge of
death and his vital force was still in him that may save him, and the second
one came and cut off his neck now the murderer is the second one(45). As
was in the case of Hadhrat Umar R.A, when he was attacked by Abu Lolo
Feroz, and the physician gave him milk to drink and the milk came out his
wound white semi hardened, the doctor said Hadhrat Umar R.A to make
his last will because he was near to death, so he handed over the matters of
Khilafa to the Shura’(Council), and the Companions of Prophet
(Sahaba[R.A]) promised him and accepted his last will(46).
If the victim is at the verge of death because of a disease not by the
killing action, and he is in the suffering before the death, his status is like
the status of slaved person, or the patient is killed whether there is no hope
48
of treatment for him, then vengeance on the murderer is necessary, as this
matter was not completely hopeless and there is always a bit chance of
recovery, however if the patient is considered medically already dead, then
the killing action of the killer becomes void(47).
These statements of Fuqaha show that in any case doctor or any
other person can’t kill a person and if died with the action of killer then he
should be treated as a killer although he killed him for the reason of
mercy. As it is a universal Islamic rule that:
" 8> � C �6 >n �����+� �J 2�+��< >e")48(. (certainty cannot be faded away by doubts).
and it is also a universal rule that:
" �@ V=�� 2 ,�+ �o�K � ��� �6")49(.
( that there is no place for fantasy). The matter of providing relief from the suffering of death or
disease is doubted as the life of a person does not end with the end of
worldly life and there is also a life in the day to come (Qayama) and any
act that may lead to death to get rid of pain and suffering may cause an
endless suffering in Akhira as it is narrated in a hadith:
�e��- �@2 �S �8 �F����� >F2+� f2 �U � �W2)+� &%: " ��� �*�< >F2+� �e� �� � 5 >F �# ��� ' ���, ��� 5 �l��K �� ��>��K�< �&� �q ��2)��i� �F����� >� �.2K �$ �F �# �� � )�< ��*����")50(.
(A man was inflicted with wounds and he committed suicide,
and so Allah said: My slave has caused death on himself
hurriedly, so I forbid Paradise for him).
Decision of court for Euthanasia
The duty of court is to protect the rights of people not to help over
the violation of rights. If courts help the violation of rights then society
will turn into jungle where the norms of justice vary with the social class.
In the name of mercy, courts should not decide merciless decisions of
death without committing any crime. Prophet Muhammad � said in the
case of Fatima Makhzoomia (R.A) when she committed theft:
"O people! Those who came before you were only destroyed
because when one of their nobles stole, they let him off but
when one of the weak people among them stole, they would
49
carry out the punishment on him. By Allah if Fatimah the
daughter of Muhammad were to steal, I would cut off her
hand”( ��).
The Authority of Social agencies
In the so called civilized society, social agencies are also
propagating for the Euthanasia and the summary of their arguments is that
a person near to death is not beneficial for the society and his family so it
is necessary for the patient to get rid of such a useless life that can’t
provide any kind of material benefit to society or his heirs. Such social
agencies think with a materialistic mind and they measure human value
with material things and thus are trying to astray the society to the period
of former ignorance as was before the advent of Islam. Without the light
of revelation and religion such agencies may degenerate the whole world
as is described in the Holy Qura’an:
� �&�>j� �M>. >"��� ��23�� ��>+��- �� � � ��� �� �8 >* �# ��> ! �6 �@>�x ����- ��B�� �8o �&8 >* �# �� >D�+� >@ >= �@>[2 '�� �6�% �6 �"�4�+ �8 �&8>K>/ ���C�.(52)
(When it is said to them, :Do not spread disorder on the earth ,
they say :We are but reformers. Beware, it is, in fact, they who spread
disorder, but they do not appreciate). Even for this purpose they have launched their website having web
address http://www.churchofeuthanasia.org/ which aims at the reduction
of human population by promoting 4 means (1) suicide (2) abortion (3)
cannibalism (human butchering) (4) sodomy. This website also invites the
visitors to kill themselves to protect the planet (earth). Their basic motto is
to reduce population so that resources may be abundantbut the teachings
of Quran in this respect are these:
� >"��� �� �Y �.�� ���� �� � �@ >E�7 �6�8�% ��>> , ��� ! �6�8 ��:�� �E ����� � �&� �E �@ >[� � , � - 2&�� �@ >E�2C�� �8 �@ >[> ->��K� '�)��(
(Do not kill your children for fear of poverty. We provide
sustenance to them and to you, too. Killing them is a great sin
indeed). It was because of the sacredness of human life that several times
Rasool Ullah � took swear allegiance from His companions not to kill
their children (54) and not to kill one another(55).
50
Euthanasia may serve as a slippery slope
According to a survey held in United States in which about 16% of
more than 10,000 physicians admitted that they halted life sustaining
therapy on the demand of family although they thought it was premature.
In USA 46% physicians also agreed that the physicians assisted suicide (56).
In Turkey Euthanasia is not allowed, however in a survey the
oncologists of Turkey 43.8% did not object euthanasia, 33.7% of them
were asked for Euthanasia out of which 41.5% performed Euthanasia
secretly. 50.6% of the oncologists withdraw themselves from the
treatment(57). Considering the human life this figure is very large
especially for an Islamic country where Euthanasia is not legal.
Bearing Pain and Hardships is Always Rewarded
To get rid of pain in case of incurable diseases: whether religious
and humanitarian organizations preach to bear pain and sufferings and this
will provide them with new spiritual experiences and spiritual promotion.
When a patient bears pain and suffering Allah forgives his sins.
�@2 �S �8 �F����� >�� T2 �U � �W2)+� e�- :" s@ �= �6�8 X �Z �U �8 �6�8 �Z �M�' �" �. X �@� �#>�� >Z� �M>C � �.
> ��C��� � �" �. ���� >F2+� �K 2� �E 26�� X� �[ >E� ��>C �� �E�� 2�+� 2� �$ X s@�c �6�8 ��B�% �6�8 �&� >$ �6�8")��(.
(The Prophet said: “No fatigue, nor disease, nor sorrow, nor
sadness, nor hurt, nor distress befalls a Muslim, even if it
were the prick he receives from a thorn, but that Allah
expiates some of his sins for that”).
�@2 �S �8 �F����� >�� T2 �U �� e�S e�- :" �@� �#>. �" �. � �. >F�)�� >F2+� 2�� �$ 26�� ��B�% >F>�� �M>C �K �_ 2�+� >�� �8 V����� � �D �E X> ��C��� �"
)59(.
(The Prophet said: “for no Muslim is afflicted with any harm
but that Allah will remove his sins as the leaves of a tree fall
down”).
�@2 �S �8 �F����� >�� T2�U �F2+� >e�>S� �e��- :" ���� >F2+� �K 2� �E 26�� �@� �#>�� >Z� �M>! ����� �M >. �" �. � �.
� �[ >E� ��>C �� �E�� 2�+� 2� �$ X>F�)��")60(.
(The Prophet said: “No calamity befalls a Muslim but that
Allah expiates some of his sins because of it, even though it
were the prick he receives from a thorn”).
51
�@2 �S �8 �F����� >�� T2 �U ��� >e�>S� �e��- :" >@� �# >D�+� �F�< >�� �M>C � �. �� >E L ���5 X�8>7 �* �S �8 X��><� ��- ��>C �� �E�� 2�+� �8�% X� �[> � �4�)> C ���� �42)+� 2� �$ X�o� � 2� �E� �[ >E�")61(.
(Allah's Messenger (peace & blessing be upon him) said:
“Be moderate and stand firm in trouble that falls to the lot of
a Muslim (as that) is an expiation for him; even stumbling on
the path or the pricking of a thorn (are an expiation for
him”).
@S8 F�� �� TU �)+� e�- :" � �D �E X�p�7? ���< ��C��� � >Z �= �O>! � �[2 '�w�5 XT 2D>��� �W >#�! �6
�*C �*���� ���� � >:�4�+� >Z �= �O>C")��(.
(The Holy Prophet said: “Don't curse fever for it expiates the
sin of the posterity of Adam just as furnace removes the alloy
of iron”).
�@2 �S �8 �F����� >F2+� T2 �U ��� >e�>S� �e��- :" � �*�+ �8�8 �F �# ��� ' �� ���) �. �]>
���8 �" �. �]>
���< >Q�Y��+� >e�� � C � �.
����� �� � �F����� � �. �8 �F2+� T ���� C 2� �$ �F�+� �. �8")��(.
(Allah’s Messenger (SAW) said: “Trials do not cease to
afflict the believing men and the believing women in their
person, their children and their property till they meet Allah
and on them is no sin”).
�� e�S e�- �@2 �S �8 �F����� >F2+� T2 �U :"X�� �E�� �� >�� ��>C �@� �#>. �" �. � �. 26�� � �[ � - ��� 5 � �D�5
����� �� � ���� >F�)�� �����>� �8 X�� ��� �7 ���� >F�+ �����, >E")��(.
(Allah’s Messenger (peace & blessing be upon him)said: “If a
Muslim runs a thorn or (gets into trouble) severe than this,
there is assured for him (a higher) rank and hissins are
obliterated”).
Legal Status of DNR - Do Not Resuscitate
It is an order in patient’s file in which a doctor is directed not to
resuscitate if his heart fails so that he may not suffer from more agony.
Moreover the resuscitation techniques have some side effects i.e. broken
ribs, other fractures, ruptured spleen, brain damage etc. According to
Islamic law the patient can’t make the decision of DNR and any such
decision should be left for the medical expert who may examine him on
52
this critical eve. Medical experts should keep in view the following rules
while making decision about DNR.
The decision of DNR should be made keeping in view all the
positive and negative effects of current situation of the patient (at the time
when resuscitation is necessary) so that optimum level of benefit may be
achieved according to the Fiqhi Maxim
"��� Kb+�< e� C *��� Kb+�".
(A severe harm, if necessary, should be eliminated by
adopting less harm).
and
" >n �����+� >e8> � C �6 �J 2�+��<")65(.
(certainty does not vanish by a doubt).
The intentional pain or fracture (when benefit in not clear) is not
allowed in Islamic Law as Prophet Muhammad(peace & blessing be upon
him) has not allowed it even in the case of deceased person:
���+��- X�� ���k��� �"�� : >�� T2�U �F2+� >e� >S� �e��- �@2 �S �8 �F����� :" ���� �D�+� �@�d�� >K �# �E��� �$ ��K �# �4 �E"
)66(.
No person can decide to deprive a person from the right of saving
his life even though he is unconscious or severely mentally retorted or
damaged brain as the life is bestowed by Allah(Subhanahu Wa Taa’la). In
Islamic law even the decision of a guardian which is not in favour of
patient’s life and prosperity is not valid so, parents can’t decide death for
their new-born child.
The doctrine of double effect
This doctrine is widely used in medical science. According to it if
doing something is morally good but has some bad side effects it is
ethically acceptable as doing good was intended and side effects were not
intended(67).We know every medicine has some side effects and may cause
damage. Sometimes our staple diet may cause some severe side effects or
allergies. Sometimes doctors have some sources that can benefit the
patient to get rid of pain and distress, but on the other hand such sources
may cause a potential harm which may short the life (medically assumed)
of the patient. Many doctors miss use this doctrine and give heavy doses
53
of morphine and other drugs to provide relief to the patient and thus cause
early death(68).
The adaptation of such sources may not be allowed if any better
soothing treatment is available for the patient so that the doctor may adopt
the least severe evil of all the evils.
" % �,�"CK�+� &�=". If this doctrine is used only to kill a patient then it may not be
allowed as the acts of a person depend on his intention.
"����)+�< e�D�6� �3")69(. (The reward of deeds depends upon the intentions). The dose of the pain killer medicine should not accede the
medically recommended dose for the patient because heavy doses of pain
killers may kill the patient and the intention of the doctor may be doubted.
A doctor is responsible to monitor the severity of both actions of a drug or
medical effect and should be a life saviour after all.
Legal Status of a person who kills a person by his permission
According to Imam Sarkhasi, if a person says kill me, and he killed
him it will be considered as suicide, according to obvious narration (Zahir
ul Riwayah)(70). …and according to the narration of Imam Hasan, Imam
Abu Hanifa says he is liable to pay blood money(71)… and according to
him his permission is not acceptable(72) and has no legal value. According
to the narration of Imam Abu Yousaf, Imam Abu Hanifasyas he is not
liable to pay blood money because in the beginning of action permission
becomes the forgiveness at the end( 73).
According to a famous Faqih Abu Bakr Ala ud Deen Samar Qandi,
If a person said to the other: “Kill me”, and he killed him, intentionally or
mistakenly he is liable to pay blood money according to the obvious
narration(74). According to Imam Zufr, he is liable to legal revenge
(Qisas)(75) and his permission to kill himself can’t abolish the right of his
heirs and the killer has to pay blood money(76). Same is said by Al-Babarti,
one saying about legal revenge and one saying about blood money( 77)
According to Lisan ul Deen Ibn Eshehna Al-Halbi, such a person is
not liable legal revenge but he is liable to pay blood money(78). Abu
Muhammad Ghanim Al-Hanafi narrates consensusat the blood money.
54
According to Ibn e Rushd, a person who says to other to kill him,
and he kills him, the killer is liable to be killed as legal revenge because
the killed forgave such a thing that he has not authority and the authority
of forgiving the murderer lies to the heirs(79). However Muhammad Yousaf
bin Abi al Qasim Al-Abdri imposes penalty of hundred whips and prisons
of one year(80). According to Al-Mawardi if one said his heir to kill him
and he killed him he will not get inheritance(81).
Decisions of Consensual Jurisprudence Colleges
The decision of international Islamic convention for medical
ethics and health The above said convention passed the following resolution about
Euthanasia under section 62:
“Human life is sacred and it is not permitted to squander it expect
the limits defined by the Islamic Law and Sharia, and all these matters are
out of the boundaries of medical profession. It is not allowed to the
medical experts to participate in the process of ending the life of patient
although it is in the name of mercy. Particularly the following situations
that are known as the mercy killing:
1. Intentionally killing those who want to end their life with their will and
wish.
2. Physician assisted suicide.
3. Killing the infants by their parents having congenital deformities
which will limit their life.
Section 63:
The following situations should not be included in mercy killing
(for Example):
1. To stop the treatment of the patient when a committee of specialized
doctors decide that it has no benefit for the patient. i.e. removing
exhilaration instruments.
2. Ignoring the beginning of treatment when it seems to have no
advantage.
3. Provision of strong treatment to remove severe pain, knowing that it
may cause a threat for the life of patient(82),(83).
55
The Decision of European Council of Fatwa and Research
Euthanasia, direct or indirect, passive or active, or committing
suicide or helping patient to commit suicide, all are not allowed from
Islamic perspective … patient has contiguous disease or non-contiguous
disease, hopeless or hopeful in any case he could not be killed in the name
of mercy. In the same way killing patient himself or killing him the other
with his permission is also act of killing and liable to be punished,…
however the patient who is medically dead or completely senseless and
there is no hope to return him to the senses and is on resuscitation
instruments, in such cases medical specialist are allowed to remove such
medical instruments and this act is not the act of killing however it may be
called the abandonment of treatment(84). According to them removing
medical instruments is not act of killing, as the doctor is not actively
involved in it and the continuity of treatment is not compulsory for such
patients. This action should be called facilitation of death not killing for
mercy. For a medical expert it is permissible for the comfort of patient and
his family( 85).
The Decision of Islamic Organization for Medical Sciences,
Kuwait
This organization did not allow the Euthanasia however this
committee gave decision about the brain death. In the case of brain death,
resuscitation instruments may be removed if a committee of medical
specialists declare that the brain stem of the patient is dead and there is no
chance to return to the life. In this case the patient is already dead(86),(87).It
was also the decision of European Council of Fatwa and Research(88).
The Decision of Islamic Fiqh Academy India
Islamic Sharia lays great stress on the sanctity of human life and
therefore it is the duty of oneself and the others to protect life, so:
1. Any intentional action that may cause death to the patient, to provide
relief to the patient and his custodians, is forbidden and is matter of
obvious killing.
2. Such a patient should not be given lethal drugs and abandoning
treatment to hasten death is also not allowed(89).
56
The Decisions of Islamic Medical Association of North America
The decision of IMANA is much more balanced and acceptable by
the doctor’s community. According to IMANA:
1. IMANA does not believe in prolonging the misery of dying patients
who are terminally ill or in a persistent vegetative state (PVS90).
2. When death becomes inevitable, as determined by a team of
physicians, including critical care physicians, the patient should be
allowed to die without unnecessary procedures. While all ongoing
medical treatments can be continued, no further or new attempts
should be made to sustain artificial life support. If the patient is on
mechanical support, this can be withdrawn.
3. The patient should be treated with full respect, comfort measures and
pain control. No attempt should be made to withhold nutrition and
hydration. In such cases, if and when the feeding tube has been
withdrawn, it may not be reinserted. The patient should be allowed to
die peacefully and comfortably. However, no attempt should be made
to enhance the dying process in patients on life sup- port.
4. IMANA is absolutely opposed to euthanasia and assisted suicide in
terminally ill patients by healthcare providers or by patient‟s rela-
tives. Suicide and euthanasia are prohibited in Islam(91).
What is Under the Cover?
Muhammad Bin Muhammad Al-Mukhtar Al-Shanqiti explains the
undercover temptations and points out the realities hidden under guise.
Answering a query about killing a person who is disappointed about his
treatment and says physician to kill him he says that it is not actually
mercy killing but Satan has decorated this brutal action with the name of
Mercy killing so that humans may adopt it, as said by Allah:
� �@>�x� �D���% >&����� 2�+� >@>�x �"2C���8�)�(
(And the Satan had beautified for them their deeds).
Indeed it is deterioration in the society and the deteriorators believe
themselves as reformers as said by Allah:
� >"��� ��23�� ��>+��- �� � ��� �� �8 >* �# ��> ! 6 �@>�x ����- ��B�� �8 �&� >j� �M >.�)93(
(When it is said to them, Do not spread disorder on the
earth, they say :We are but reformers).
57
Al-Shanqiti declare it as an action of intention killing not the action
of mercy and the physician will be considered a killer, and it is violation
of the boundaries of Allah and human beings don’t have right to change it
as sometimes in spite of his knowledge he behaves like ignorant and
despotic person as Allah Says:
� �6� >[ �� � �.�>�I �&� �E >F2'���)�(
( Indeed, he is unjust (to himself), unaware (of the end)).
So, Islamic Sharia’h should not allow mercy killing forever
because this matter is not an Ijtehadi matter but it is Devine Law as stated
in the Holy Texts. The act of killing is also a non-medical matter as the
duty of medical professionals is to save life not to kill and they should try
their best to explore new medical techniques for treatment. A medical
expert should not interfere between the Creator (Allah) and creature, and
Allah much more merciful than humans. We should not doubt about His
mercy and should not try to make him know about the act of mercy as He
says:
� �@ >4�)C �*�< �F2+� �&� >D��/> !�% ��>-�)95(
(Say:Would you apprise Allah of your religion).
The friends of Allah seek pleasure in facing hardships, and
diseases and it is the height of contentment from His friends(�).
Summary of Arguments
1. Religion and human society believes in the sanctity of human life and
Euthanasia destroys this sanctity.
2. We may assume some peoples, i.e sick and disabled, worthless and
may cause their eradication from the society.
3. Human history has no legal evidences of Euthanasia for humans, and
if it is practiced in previous history, it is severely criticised, and we are
discussing about its legitimacy and if unluckily we passed a law for
voluntaryEuthanasia then it may lead to involuntaryEuthanasia and
this will be a great human crisis.
4. Euthanasia may lead to the killing of undesirable persons in our
society. (in our opinion not in the opinion of (Allah Subha nahu
Watala)
5. It may lead to the violence of the rights of other heirs or dependents.
58
6. We should not spend a lot of money on discussing such an issue rather
we should try to find and develop palliative care techniques.
7. Regulating Euthanasia is much more difficult as it does not has only a
scientific facet but has also a social facet where hidden and intervening
variables may also affect such horrible decisions.
8. In many countries the persons who may not afford costly treatment of
their disease may accept Euthanasia as a “cheap alternative”.
9. Doctors and nurses are trained and taught to save lives not to take
lives, it is against their nature of job and they should not be de-tracked
from their natural duty.
10. Heirs may accept Euthanasia for saving cost of treatment and it is
totally a materialistic thinking and violation of ethics and human
sanctity is obvious.
11. It may make doctors too much powerful to decide “death sentence”
like judges but without any court trial.
12. This may be associated with the illegal trade of human organs where in
the name of Euthanasia patients may be killed for the sake of their
organs.
13. The patients suffering from severe contagious diseases may be
ethically compelled to die by medical or social agencies, so that their
infection may be controlled at the spot and may not spread to others
whether this infection actually may be treatable.
14. Selfish families (especially in poor areas or countries, where poverty
overcome the ethics) may cast so called “moral pressure” on the elders
to end their lives for their families.
15. In the same way social agencies may morally pressurize a person to
commit Euthanasia to free up the medical resources for others.
16. Abandoned patients by their families may also find it the only solution.
17. From religious point of view life is not our own, but it is blessing of
Allah and we are guardians of life and have to lead a good life under
the supervision and guidance of Allah.
18. If such a law is made to regulate Euthanasia then like all other laws
people will misuse it and may cause killing who don’t want to be
killed.
59
Results Keeping in view the above mentioned facts, it is clear that Islam
does not allow mercy killing whether it is voluntary, nor voluntary or
involuntary whether it is passive or active. However DNR (Do Not
Resuscitate) could be partially followed only if doctor has firm believe
that it may not work otherwise DNR order has no value from the side of
patient. However patients in persistent vegetative state (PVS) should be
allowed to die a painless death without disconnecting due treatment or
feeding tube. Treatment of patient can be abandoned only if it is sure that
it will improve nothing in the condition of patient and the treatment is
painful enough to bear. No attempt should be made to enhance the dying
process in patients on life support. Patient ill with terminal diseases should
be provided with counselling to face the disease and hardships and the
counsellors must be expert psychologists with proper religious training.
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60
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12. Surah Al-Baqara, 2: 30.
13. Surah Al-Teen, 95: 04.
14. Surah Al-Maeda, 5 :32.
15. Surah Al-Nisa, 4 : 29-30.
16. Surah Al-Baqarah, 2 : 84.
17. Old Testament, Deuteronomy. 27:25.
18. Old Testament, Amos 1:13.
19. New Testament, John 3:16-17; 8:44; 10:10.
20. Sahih Bukhari, Vol.2, p. 96, Hadith No. 1363.
21. Jami’ Tirmizi, Vol. 2, p.371, Hadith No. 1068.
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23 . Al-Baqara, 2 : 178.
24 . Al-Nisa, 4 :93.
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26. Sahih Bukhari, Vol.3, p 121, Hadith No. 2653.
27. Sahih Bukhari, Vol.4, p 99, Hadith No. 3166.
28. Sahih Bukhari, Vol.4, p 133, Hadith No. 3335.
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Hadith No. 1961, Sunan Ibn e Majah, Kitab al-Tibb, Hadith No. 3427.
32. Al- Tirmizi, Ch. Sifatil Qiyama, Hadith No. 2517, he added that this Hadith is
Gharib(unusual).
61
33 . Nida, Muhammad Naeem, Maut ud Dmagh(Bait ut Tibb wal Islam, Dar ul fikr), p.
197.
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Al-Kubraa’(Dar ul Kutub Al-Ilmiyyah 1408/1987), vol.18, p. 13, vol.24, p. 357.
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Taibbiyyah fi Al-Sharia’h Al- Islamiyyah(Mu’ssasat ur Rayyan, 1997), p. 99.
37 Ibn Majjah, Hadith No. 2340-2342 .
38. Surah Al-Baqara, 2:195.
39. Lajnatul Ulema(Scholar’s Commettee), Al-Mosu’h Al-Fiqhiyyah Al-Kuwaitiyyah
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40. Ibid.
41. Ibid, v.1, p. 300.
42 .Ibn Qadamah, Abu Muhammad Muwaffiq ud Din Al-Muqaddisi (620A.H.), Al-
Mughni, (Maktabat ul Cairo), v.5, p. 390.
43. Ibid, and Al-Mosu’h Al-Fiqhiyyah Al-Kuwaitiyyah v.3, p. 154.
44. Ibid, v.16, p. 65.
45. Ibid, v.23, p. 148.
46 Sahih Bukhari v.5, p.65, Hadith No. 3700.
47. Al-Sharbini, Shams ud din, Muhammad bin Ahmad Al-Khatib Al-Sharbini,Al-Shafi’
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Ilmiyyah 1415/1994), v.5, p. 227.
48. Ulema Committee formed by Usmani Caliphate,Majallat ul Ahkam Al- Adaliyyah,
(Noor Muhammad Karkhana Tijarat e Kutub, A’ram Bagh, Karachi), v.1, p.16.
49. Ibid, v.1, p. 25.
50. Sahih Bukhari, v2, p 96, Hadith No. 1363.
51. Sunan Ibn e Majjah, V3, p 582, Hadith No. 254.
52 . Surah Al- Baqara, 2 : 11-12.
53 . Surah Al-Asra, 103 : 31.
54. Sahih Bukhari, vol.1, p.18, Hadith No.18.
55. Ahmad, Abu Abdullah Ahmad bin Muhammad bin Hambal(241 A.H.), (Mu’ssasat ur
Risalah 1421/2001), v.37, p. 341, Hadith No. 2668.
56. Leslie Kane, Doctors Struggle With Tougher-Than-Ever Dilemmas: Other Ethical
Issues, 11 November 2010.
57. ATILLA SENIH MAYDA, ERDEM ÖZKARA and FUNDA ÇORAPÇIOGLU
(2005), Attitudes of oncologists toward Euthanasia in Turkey, Palliative &
Supportive Care, 3, pp 221-225.
58. Sahih Bukhari, vol.7, p. 114, Hadith No. 5641.
59. Sahih Bukhari, vol.7, p. 115, Hadith No. 5647.
60. Sahih Bukhari, vol.7, p. 114, Hadith No. 5640.
61. Sahih Muslim, vol. 4, p.1993, Hadith No. 2574.
62
62. Sahih Muslim, vol. 4, p. 1993, Hadith No. 2575.
63. Al-Tirmizi, Muhammad bin Esa bin Saura(279 A.H.), Sunan Al-Tirmizi, (Darul
Gharb Al- Islami, Beirut, 1998), vol. 4, p. 180, Hadith No. 2572.
64. Sahih Muslim, vol. 4,, p 1991, Hadith No. 2572.
65. Majallah Al-Ahkam Al-Adaliyyah, vol.1, p.16.
66. Sunan Ibn e Majah, v.1. P. 516, Hadith No. 1616.
67 . http://plato.stanford.edu/entries/double-effect/.
68. http://hospicecare.com/about-iahpc/publications/ethical-issues-2/otherpublications/
the-double-effect-of-pain-medication-separating-myth-from-reality/.
69. Sahih Bukhari, v1, p.
70. Al-Sarkhasi, Muhammad bin Ahmad(483 A.H.), Al-Mabsoot(Darul Ma’rifah,
1414/1993), vol. 16, p. 14.
71. Ibid.
72. Ibid.
73. Ibid, vol. 24, p. 91.
74. Al-Samarqandi, Muhammad bin Ahmad bin Abi Ahmad, Abu Bakr Alaudin,Tuh
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82 . http://www.sehha.com/medical/IslamicCodeEthics5b.htm.
83. Al-Meesaq Al-Islami Al-‘alami lil Akhlaqiyyat At Tibbiyyah, Ch. 5, Al-Qadhaya Al-
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85 . Dr. Muhammad Al-Hawari, Euthanasia , European council for Fatwa and Research,
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86 . http://islamset.net/arabic/aioms/injazat.html(18-08-2013; 12:40 AM).
63
87 . http://islamset.net/ioms/seminar2.html(11-09-2013; 10:15 AM).
88. Dr. Muhammad Al-Hawari, Euthanasia , European council for Fatwa and Research,
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89. EFA, New problems and the decisions of Islamic Fiqh Academy of India, Islamic
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90. PVS is defined as a sub-acute or chronic condition which usually follows severe brain
injury and total lack of cognitive function with preserved blood pressure, respiratory
control, that persists for more than two months.
91 . Shahid Athar, and Hossam E. Fadel, Islamic Medical Ethics: The IMANA
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92 . Surah Al-Ankaboot, 29: 38.
93 . Surah Al-Baqara, 2:11.
94 . Surah Al-Ahzab,33 : 72.
95 . Surah Al-Hujraat, 49: 16.
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