Jan to June 2014 - Allama Iqbal Open University

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Transcript of Jan to June 2014 - Allama Iqbal Open University

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������������������ �

���������� 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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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. �������������������������������� ����������������� ������������������������������������������ !�����

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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.

References

1. http://www.merriam-webster.com/dictionary/euthanasia.

60

2. "Euthanasia". Oxford Dictionaries. Oxford University Press. April 2010. Retrieved 26

April 2011.

3. http://www.merriam-webster.com/dictionary/euthanasia.

4. Stolberg, Michael (2007). Active Euthanasia in Pre-Modern Society, 1500–1800:

Learned Debates and Popular Practices, Social History of Medicine 20 (2): 206–07.

5. Stolberg, Michael (2007). Active Euthanasia in Pre-Modern Society, 1500–1800:

Learned Debates and Popular Practices, Social History of Medicine 20 (2): 206–07.

6. Emanuel, Ezekiel (1994). The history of Euthanasia debates in the United States and

Britain, Annuals of Internal Medicine 121 (10): 796.

7. LaFollette, Hugh (2002). Ethics in practice: an anthology, Oxford: Blackwell. pp. 25–

26. ISBN 0-631-22834-9.

8. James Rachels, 'Active and Passive Euthanasia'. The New England Journal of

Medicine, Vol. 292, pp 78-80, 1975.

9 . http://www.bbc.co.uk/ethics/euthanasia/.

10. http://www.churchofeuthanasia.org/graphics/ranstick.html.

11. Euthanasia: The Approach of the Courts in Israel and the Application of Jewish Law

Principles, Jewish Virtual Library.

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.

22. Ecclesiastes, 7:17.

23 . Al-Baqara, 2 : 178.

24 . Al-Nisa, 4 :93.

25. Sahih Bukhari, Vol.1, p28, Hadith No. 85.

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.

29. Abu Dau’d, Sulaiman bin Ash’ath Sajistani(275 A.H.), Sunan Abi Dau’d, Al-

Maktabat ul Asriyyah, Sida, Beirut.Vol. 4, p. 285, Hadith No. 4941.

30. Majallah Al-Ahkam Adaliyyah, Vol.1, p.19.

31. Sunan Abi Dau’d, Kitab al-Tibb, Hadith No.3357, Jami’ Al-Tirmizi, Kitab al-Tibb,

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.

34. Ibn Taymiyyah, Taqiyuddin Abul Abbad Ahmad Al-Harrani(728A.H.), Al-Fatawa

Al-Kubraa’(Dar ul Kutub Al-Ilmiyyah 1408/1987), vol.18, p. 13, vol.24, p. 357.

35. Ibn Taymiyyah, Al-Fatawa Al-Kubraa’ vol.24, pp. 272-276. 24/272 -276 .

36. Mubarak, Qais bin Muhammad A’l Al-Sheikh, Al-Tadavi wal Mas’ooliyyah Al-

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

(Wazarat ul Aoqaf wa Al-Sho’on Al-Islamiyyah, Darus Salasil, Kuwait), v. 17, p.

101.

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’

(977 A.H.), Mughnil-Muhtaj, Ila Ma’rifat Ma’ani Alfazil Minhaj, (Darul Kutub Al-

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

fatul Fuqahaa’(Darul Kutub Al-Ilmiyyah, Beirut, 1414/1994), vol. 3, p. 102.

75. Al-Kasani, Alaudin Abu Bakr bin Mas’ud bin Ahmad Al-Kasani Al-Hanafi (587

A.H.), Badai’us Sanai’ fi Tarteebish Sharai’,( Darul Kutub Al-Ilmiyyah, 1406/1986),

vol.7, p. 236.

76. Al-Zaili’e, Fakhrud din, Usman bin Ali(743 A.H.), Tabyin ul Haqaiq Sharh Kanzud

Daqaiq wa Hashiat us shalbi(Al-Matba’t ul Kubraa Al-Amiriyyah, Bulaq, Qairo,

1313), vol. 2, p. 65.

77. Al- Baberti, Akmal ud din, Muhammad bin Muhammad bin Mahmood(786 A.H.),

Al-‘nayah Sharh ul Hidayah,(Darul Fikr), vol. 8, p. 191.

78. Al-Halbi, Ahmad bin Muhammad bin Muhammad(882 A.H.), Lisan ul Hukkam fi

Ma’rifat ul Ahkam,(Al-Babi Al-Halbi, Qairo, 1393/1973), vol. 1, p. 390.

79. Ibn Rushd, Abu l Waleed Muhammad bin Ahmad Al-Qurtubi(520 A.H.), Al-Bayan

wat Tahsil, wa Sharh wat Taujeehi wat Ta’leel Limasai’lil Mustakhrajah,(Darul

Gharb Al-Islami, Beirut, 1408/1988), vol.16, p. 57.

80. Al-Mawardi, Ab ul Hasan Ali bin Muhammad bin Muhammad bin Habib Al-Basari,

Al-Shafi’e(450 A.H.), Al-Hawi Al-Kabir fi Fiqh Mazhab Al- Imam Al-Shafi’e,(Dar

ul Kutub Al-Ilmiyyah, Beirut, 1419/1999), vol.10, p. 267.

81. Ibid.

82 . http://www.sehha.com/medical/IslamicCodeEthics5b.htm.

83. Al-Meesaq Al-Islami Al-‘alami lil Akhlaqiyyat At Tibbiyyah, Ch. 5, Al-Qadhaya Al-

Ijtima’yyah, Taiseer ul Maut Ao Qatl il marhamah, Course.62.

84. Qararat wa Fatawaa Majlis il Urobbi Lil Ifta wal Buhoos,(Aifa Publication, New

Dehli, 2008), pp.188-189.

85 . Dr. Muhammad Al-Hawari, Euthanasia , European council for Fatwa and Research,

Stockholm, 2003, p 21-22.

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,

Stockholm,2003, p 21-22.

89. EFA, New problems and the decisions of Islamic Fiqh Academy of India, Islamic

Fiqh Academy India, New Delhi, India, 2012, (Urdu Edition),(16th Seminar, Azam

Garh, 30 March to 02 April 2007, P 218.

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

Perspective, Imana Ethics Committee, from: www.imana.org.

92 . Surah Al-Ankaboot, 29: 38.

93 . Surah Al-Baqara, 2:11.

94 . Surah Al-Ahzab,33 : 72.

95 . Surah Al-Hujraat, 49: 16.

96. Al-Shanqiti, Muhammad bin Muhammad Al-Mukhtar, Sharh Zad il Mustaqni’,

Duroos Sautiyyah(Oral Lessons) Published by Al-Shibka Al-Islamiyyah, Lesson

No. 348, p. 11.