HS-101 (ISLAMIC STUDIES)

Sir Syed University of Engineering &

Technology, Karachi
Ph. 021-4988000, Ext: 264/267

Post Midterm Handouts

2020
DEPARTMENT OF ISLAMIC STUDIES

Dr. Muhammad Rashid Khan Awan

(Lecturer in Islamic Studies)
Salient Feature of Economic System of Islam

Islam occupies an intermediate position between the doctrines of capitalism and

communism, as a matter of fact, the world has always been divided into two
diametrically opposite groups, i.e. “the haves” and “the have notes”.

Islam devises to minimize the conflict between these two groups, through an
equitable distribution of wealth. By striking a middle line, it protected the interests of
the society as well as individuals. For socio-economic uplift of society Islam has
introduced numerous instruments which may be broadly categorized as compulsory and
optional. Compulsory instruments are Zakat (prescribed poor due on hoarded wealth),
Usher (a determined proportion of agricultural produce), Fitr (alms bestowed upon the
poor on Eid ul fitr).

Beside the above compulsory instruments there are optional instruments such
as Khairat charity, Infaq suspending benevolently in the way of Allah, Sadqat-
charitable deeds.

Economic inequality is fact of life. Islam doesn’t turn it back against to it.
However those are lagging behind in economic race, are assumed of basic needs of life
under Islamic system.

There are many traditions encouraging spending of money to relieve others of

their poverty and preparing all other Muslims to come forward for mutual assistance
and sympathy and extend financial cooperation to their needy brothers, we should spend
money for freeing our captives and debtors and helping for wayfarers.

There is no room for exploitation, deception, injustice of any form in business

transaction in the economic system of Islam.

Gambling, lottery systems, charging interest on loan in any form, corruption,

earning by prohibited means, prostitution short measuring or short weighing, using foul
means profiteering, block marketing, breaking agreements or promises, dishonesty,
malpractices, squandering using unjust foul means in business, cheating, perjury
amassing wealth, and slopping its circulation is not allowed in Shariat law,
extravagance and miserliness are detestable. According to the teachings of Islam tips
and bribery misappropriation, embezzlement, breach of trust, halal and haram must be
strictly observed.

Economic system of Islam ensures social welfare and security, dignity of

mankind and elimination of all sorts of vices. Islam purges Muslim of all kind of
malpractices found in world. It is the only way out of all un-Islamic prejudices unsocial
discriminations.

Adulteration, black marketing, deception and fraud, and using foul means in
trade commerce and all business transaction is against Islamic teachings.
 In short Quran and the Sunnah disallow all practices in trade and commerce and
dealing which may lead to the loss of humanity at large.

Distribution of Wealth

The Wealth should be kept in circulation and must not be allowed to be

concentrated in the hands of few. Just as the water remains fresh if it is flowing, but
becomes stagnant if its flow is stopped. Similarly the wealth becomes a cause of curse
if its circulation is stopped.

Islam approves of the economic progress provided lawful and righteous

livelihood is adopted.

The distribution of wealth is one of the most of the important subjects which
has given birth to global revolutions in this world of today and has affected every sphere
of human activity from international politics down to the private life of individual.

The study of Holy Quran and the Sunnah clarifies fundamentals which have an
essential and basic importance with regard to almost every aspect of Islamic economics.

According to the Quranic view, all means of livelihood are no more than just
stages in man’s journey, and his destination is the sublimity of character and conduct,
and consequently, the felicity of the world-hereafter.

Objects of Distribution of Wealth According to Islam

In accordance with the injunction of Holy Quran as interpreted of Sunnah, the

objects of distribution of wealth are as follows:

a) Establishing the practicable system of economy: “We have distributed their

livelihood among them in worldly life, and raised some above others in matter
of social status, so that some of them may utilize the services of others in their
work.” (43-32)
b) Islamic system of distribution of wealth is to enable everyone to get what is
rightfully due to him.
“In their wealth there is known right for those who ask for it and those who have
need for it.” (70-24)

c) The wealth, instead of becoming concentrated in a few hands, should be allowed

to circulate in the society, as widely as possible, so that the distraction between
the poor and rich be narrowed.
d) Islamic law of inheritance must be implemented very strictly. Payment of Zakat,
Usher, fitra are compulsory duties and must be complied with. Earning wealth
through lottery gambling, charging interest, fraud and corruption, cheating,
 using exploitive measure, inducting in intoxicative business, black-marketing,
profiteering, short weighting, short measuring and undue and unlawful and foul
means in commercial dealings, depriving the right of others by hooks or crooks
is against the teachings of Islam.

Permissible forms of transactions

In disallowing interest but permitting profits, the Sharia has developed two specific
forms of business arrangements, mudaraba and musharaka as a means of earning
profits without resort to charging interest. In case of mudaraba, one party provides
the necessary financial capital and the other the human capital needed for successful
performance of the economic activity undertaken. Mudaraba traditionally has been
applied to commercial activities of short duration. Musharaka on the other hand is
a form of business arrangement in which a number of partners pool their financial
capital to undertake a commercial-industrial enterprise. Musharaka is applicable to
production or commercial activities of longer duration. These profit-sharing
arrangements may be applied either to the whole enterprise where each partner takes
an equity position, or to a particular line of activity within an enterprise, i.e., they
can have either whole-firm, or project-specific orientation.

Haram is that for which one who does it will be punished and the one who abstains
from it will be rewarded. Halal is that for which there is no sin in doing it and no sin in
not doing it. Dictating what is Halal and what is Haram is the right of Allah alone.
Hence whatever is permitted by Allah and His Prophet (SAW) is Halal and whatever is
forbidden is Haram.

Kasb-e-Haram (Unlawful or forbidden ways of earnings)

1. Interest
2. Pig meat
3. Gambling
4. Meat of dead animal
5. Bribery
6. wine
7. Deciet ( Dhoka, Ghaban)
8. Fraud
9. Short Weigh or measuring (Naap Tol main Kami)
10. Adulteration (milawat)
11. Breaking promise in Agreement
12. Black marketing (zakhira andozi)
13. Deception (Waada khilafi)
14. Breach of Trust (business main waada khilafi)
15. Prostitution (zina)
16. Dishonesty
17. Malpractices
18. Lottery
19. Vulgarity, Obscenity (uryani, fahashi)

Islamic Capitalism Communism Socialism

Economics
Right to own Private property: No right of Cannot have
private property Everybody has got private property more than the
but have to pay the right and acquire need and
zakat on the and dispose off his requirements of
annual savings of property the individuals
the income
Freedom of Everyone has the No freedom of Controlled
business but with right to use means of business economy
limitations. The production. The
rule of kasb-e- right of agreement is
Halal is applied also guaranteed
Freedom of work Freedom of work No freedom of Equality in
Follow the law of The work man have work distribution of
kasb-e-Haram and freedom to work on income
Halal wages of their choic

Freedom to spend Freedom to spend No freedom to Right to spend

But again Everyone has got the spend
obligated to pay freedom to spend his
Zakat on savings income. He can save
Extravaganza is something and
prohibited. invest it in any
enterprise.

ISLAMICF STATE
What is an Islamic State?

In the Islamic State sovereignty rests with God who delegates political authority
to some selected person. The public law here is the Quranic law. The Islamic state
can not frame any laws against the injunctions of the Quran and the Sunnah. Islamic
State is a welfare state.

Purpose of Islamic State

The main object of the Islamic State is to promote good and stop the evils. The
Muslims should be forced to act upon the injunctions of the Quran and the Sunnah.
The Islamic State must guide its citizens in all aspects of life including religious. It
should promote peace and order so that the law of justice fixed by God should
prevail everywhere.

Basic Principles of Islamic State

1. The basic principle of Islamic State is adl (justice). God has proclaimed in
the Holy Quran that when you decide amongst people, your decision should be
perfectly just.

2. The second important principle is shu’ra or consultation. In the Holy Quran

it has been proclaimed that the Muslims decide their matters through mutual
consultation. It was under this principle that Majlis-e-Shura was appointed in the
Islamic State.

3. The third important principle is the full freedom of speech and expression. It
is the duty of every Muslim to promote good and stop evil. Every Muslim should
fearlessly speak the truth.

4. The caliph and his government should be responsible to God.

5. In the Islamic state, there is perfect equality (musawat) and there is no

discrimination on grounds of race, colour and country etc.

6. There is the law of God as given in the Holy Quran and the Sunnah on which
the Islamic State is based.

7. The Judiciary should be independent of the Executive. In the Judiciary, the

caliph is at par with the ordinary citizen of the State.

8. The ruler should be elected from the will of the citizens of the Islamic State.
The citizens must be consulted in this matter.
 Duties and Functions of an Islamic State

The duties and functions of a Muslim State seem to be four: Executive (for civil
and military administration), Legislative, Judicial and Cultural.

As regards the Legislative functions, all the laws are to be framed in the limits
fixed by the Holy Quran. The Holy Quran is the source of law in all walks of life,
spiritual as well as temporal.

In the domain of judiciary, all should be considered equal before law and the
head of the state is not exempt even vis-à-vis his subjects.

Consultative Deliberations (Shu’ra)

The importance and utility of consultation cannot be too greatly emphasized. The Quran
commands the Muslims again and again to take their decisions after consultation,
whether in a public matter or a private one. The practice of the Prophet (Sunnah) has
reinforced this disposition. For, inspite of the exceptional quality of his being guided
by the Divine revelations, Prophet Muhammad (Peace be upon him) always consulted
his Companions (Sahaha) and the representatives of the tribes of his adherents, before
taking decision. The first Caliphs were not less ardent defenders of the consultative
institutions.

A Shura (consultative council), elected by the people, will assist and guide the Amir. It
is obligatory for the Amir to administer the country with the advice of his Shura. The
Amir can retain office only so long as he enjoys the confidence of the people, and must
resign when he loses this confidence. Every citizen has the right to criticize the Amir
and his Government, and all responsible means for the expression of public opinion
should be available.

Rights and Duties of Citizens in Islamic State

There are two kinds of citizens in an Islamic State, namely Muslims and non-
Muslims. While studying rights of citizens, we shall deal with rights in two parts (1)
rights of Muslim citizens (2) rights of non-Muslim citizens.

Rights of Muslim Citizens

The rights of Muslim citizens are of three kinds:

 (i) Social Rights.
(ii) Economic Rights.
(iii) Political Rights

Social Rights

In the social rights are included the following rights of the Muslim citizens:

a) Right to life.
b) Religious Freedom.
c) Right to acquisition of property.
d) Right to honour
e) Right to equality
f) Right to agreement.

Basics of the Islamic Political System

The political system of Islam is based on three principles: Tawhid (unity of Allah),
Risalat (Prophet-hood) and Khilafat (vicegerency). It is difficult to appreciate the
different aspects of Islamic polity without fully understanding these three principles. I
will therefore begin with a brief exposition of what they are.

Tawhid means that only Allah is the Creator, Sustainer and Master of the universe and
of all that exists in it, organic or inorganic. The sovereignty of this kingdom is vested
only in Him. He alone has the right to command or forbid. Worship and obedience are
due to Him alone, no one and nothing else shares it in any way. Life, in all its forms,
our physical organs and faculties, the apparent control which we have over nearly
everything in our lives and the things themselves, none of them has been created or
acquired by us in our own right. They have been bestowed on us entirely by Allah.
Hence, it is not for us to decide the aim and purpose of our existence or to set the limits
of our authority; nor is anyone else entitled to make these decisions for us. This right
rests only with Allah, who has created us, endowed us with mental and physical
faculties, and provided material things for our use

This principle of the unity of Allah totally negates the concept of the legal and political
independence of human beings, individually or collectively. No individual, family,
class or race can set themselves above Allah. Allah alone is the Ruler and His
commandments are the Law.
The medium through which we receive the law of Allah is known as Risalat. We have
received two things from this source: the Book in which Allah has set out His law, and
the authoritative interpretation and exemplification of the Book by the Prophet,
blessings and peace be on him through word and deed, in his capacity as the
representative of Allah. The Prophet, blessings and peace be on him, has also, in
accordance with the intention of the Divine Book, given us a model for the Islamic way
of life by himself implementing the law and providing necessary details where required.
The combination of these two elements is called the Shari‘ah.

Now consider Khilafat. According to the Arabic lexicon, it means ‘representation’.

Man, according to Islam, is the representative of Allah on earth, His vicegerent. That is
to say, by virtue of the powers delegated to him by Allah, he is required to exercise his
Allah-given authority in this world within the limits prescribed by Allah.

Take, for example, the case of an estate which someone has been appointed to
administer on your behalf. You will see that four conditions are invariably met. First,
the real ownership of the estate remains vested in you and not in the administrator;
second, he administers your property only in accordance with your instructions; third,
he exercises his authority within the limits prescribed by you; and fourth, in the
administration of the trust he executes your will and not his own. These four conditions
are so inherent in the concept of ‘representation’ that if any representative fails to
observe them he will rightly be blamed for breaking the covenant which was implied
in the concept of ‘representation’. This is exactly what Islam means when it affirms that
man is the vicegerent of Allah on earth. Hence, these four conditions are also involved
in the concept of Khilafat.

A state that is established in accordance with this political theory will in fact be a human
caliphate under the sovereignty of Allah and will do Allah’s will by working within the
limits prescribed by Him and in accordance with His instructions and injunctions.

Democracy in Islam

The above explanation of the term Khilafat also makes it abundantly clear that no
individual or dynasty or class can be Khilafah, but that the authority of caliphate is
bestowed on any community which accepts the principles of Tawhid and Risalat. In
such a society, each individual shares the Allah-given caliphate. This is the point where
democracy begins in Islam.

Every person in an Islamic society enjoys the rights and powers of the caliphate of Allah
and in this respect all individuals are equal. No one can deprive anyone of his rights
and powers. The agency for running the affairs of the state will be established in
accordance with the will of these individuals, and the authority of the state will only be
an extension of the powers of the individual delegated to it. Their opinion will be
decisive in the formation of the Government, which will be run with their advice and
in accordance with their wishes. Whoever gains their confidence will carry out the
duties of the caliphate on their behalf; and when he loses this confidence he will have
to relinquish his office. In this respect the political system in Islam is as perfect a
democracy as ever can be.

What distinguishes Islamic democracy from Western democracy is that while the latter
is based on the concept of popular sovereignty the former rests on the principle of
popular Khilafat. In Western democracy the people are sovereign, in Islam sovereignty
is vested in Allah and the people are His caliphs or representatives. In the former the
people make their own laws; in the latter they have to follow and obey the laws
(Shari‘ah) given by Allah through His Prophet. In one the Government undertakes to
fulfil the will of the people; in the other Government and the people alike have to do
the will of Allah. Western democracy is a kind of absolute authority which exercises its
powers in a free and uncontrolled manner, whereas Islamic democracy is subservient
to the Divine Law and exercises its authority in accordance with the injunctions of Allah
and within the limits prescribed by Him.

Rights of Non Muslims in Islamic State

Islam has also laid down certain rights for non-Muslims who may be living within the
boundaries of an Islamic state, and these rights must necessarily form part of the Islamic
constitution. According to Islamic terminology such non-Muslims are called dhimmis
(the covenanted), implying that the Islamic state has entered into a covenant with them
and guaranteed their rights.

The life, property and honor of a dhimmi are to be respected and protected in exactly
the same way as that of a Muslim citizen. There is no difference between Muslim and
non-Muslim citizens in respect of civil or criminal law; and the Islamic state shall not
interfere with the personal law of non-Muslims. They will have full freedom of
conscience and belief and will be entitled to perform their religious rites and
ceremonies. As well as being able to practice their religion, however they are entitled
not to criticize Islam. The rights given in this respect are not unlimited: the civil law of
the country has to be fully respected and all criticism has to be made within its
framework.

These rights are irrevocable and non-Muslims can only be deprived of them if they
renounce the covenant which grants them citizenship. However much a non-Muslim
state may oppress its Muslim citizens, it is not permissible for an Islamic state to
retaliate against its non-Muslim subjects. This injunction holds goods even if all the
Muslims outside the boundaries of an Islamic state are massacred.

Conflict Management

Conflict occurs in every field of human activity as a result of difference of ideas,

knowledge, experience, interest, likes and dislikes. It is experienced in the familial,
social, political and economic life of people in different degrees, though no one likes it.

Many conflicts occur in the human society due to indulgence in spying, backbiting,
alcoholism, gambling, adultery, stealing, cheating etc. All these acts of evil are
prohibited in Islam.

Conflict is a disease which affects the peace and progress of civil society and causes
poverty, illiteracy, ignorance and hunger. It eats up the energy, vitality, time and
resources of the people and thus, takes away development from those who need it most.
In short, conflict retards spiritual and socio-economic growth as a whole.

Muslim community is composed of diverse ethnic and lingual groups. The Muslims are
to make this diversity their source of strength. They should not allow it to be the cause
of conflict among them. Human beings are divided into different groups so that they
know each other well and live in peace and harmony. “O mankind! We created you
from a single pair of a male and a female and made you is into nations and tribes that
you may know each other, not that you may despise each other.”

The strength of pluralism within the community needs to be converted into the engine
of infusing Islamic spirit in the mind of the people. It should be put into use to accelerate
the process of spiritual enlightenment and the socio-economic growth of the community
and to lead people to the straight path of Islam.[iii] As the best community [iv] (III:
110) the Muslims should be able to serve as a source of hope for those who are still in
darkness, oppression and exploitation. “O ye who believe! Persevere in patience and
constancy; vie in such perseverance; strengthen each other; and fear Allah that ye may
prosper.”

Islam is a natural way life. It welcomes all people who are willing to follow it and to be
happy and successful in the world and the hereafter. It is the straight path of peace and
upholder of truth and justice.

Truth is the most important tool of conflict resolution. In the modern world the most of
the conflicts are due to indulgence in half-truth and falsehood, mixing truth with
falsehood, misrepresentation and concealment of truth. If people adhere to truth and
avoid its distortion in the affairs of their life many conflicts can either be prevented
from taking place or resolved amicably. Therefore, the Holy Qur’an lays great stress on
the adhering to truth in every step of human life. “Cover not the truth with falsehood
nor conceal the truth when you know it.

Fulfillment of trust is another Islamic tool of conflict resolution. Betrayal of trust gives
rise to a lot of conflicts and tension in the human society. Muslims are, therefore,
enjoined to refrain from the acts of betrayal. “O you, who believe, betray not your trust,
nor misappropriate knowingly things entrusted to you.”

Men are created as the vicegerent of Allah on the earth. If they are just and fair as laid
down in the Holy Qur’an in running the affairs of their worldly life, the causes of the
conflicts in the human society will come down drastically. They are, therefore, enjoined
to do justice though it may go even against them. “O you who believe, stand out firmly
for justice as witnesses to Allah, even as against yourselves ”

A dispute can also be resolved through the process of reconciliation. When there is a
dispute between two parties of believers, the believers are enjoined to make peace and
reconciliation between the contending parties. [ix] In Islam peace is better than conflict.

Muslims are ordained to conduct the affairs of their life through the process of mutual
consultation[x] because the process of consultation makes the decision proposed to be
taken free from all evils and closes the door of conflict and unhappiness by taking into
consideration all shades of opinion. Even then if any difference arises, it can also be
resolved through the process consultation. Consultation can be used as a tool of
preventing as well as resolving dispute.
It is essential in Islam to resolve all disputes by referring them to the Holy Qur’an,
Hadith and people in authority. This is made explicit in the Holy Qur’an thus: “O ye
who believe! Obey Allah and obey the Apostle and those charged with authority among
you, if ye differ in anything among yourselves, refer it to Allah and His apostle, if ye
do believe in Allah and the Last Day: that is best, and most suitable for final
determination.”

The Qur’an is the Book of Guidance [xii] not only for the Muslims but for the entire
mankind. But those, who are pious, can only derive full benefit of the guidance given
in the Holy Scripture. Let us all believe in Allah, His Revelations and Messengers and
endeavor to make this world free from conflict and tension following the Holy Scripture
and the Hadith.

Islam is a true way of life. It is the perfect religion of man. Allah has perfected it. He
has revealed this thus: “This day I have perfected your religion for you and completed
My favour unto you, and have chosen for you as religion, Al-Islam.”

Western Democracy Islamic Democracy

 Popular sovereignty  Popular Khilafat

 People are Sovereign  Sovereignty is vested in Allah and the
 people make their own laws. people are His caliphs or
 Government undertakes to fulfill representatives.
the will of the people  Follow and obey the laws (Shari‘ah)
 Western democracy is a kind of given by Allah through His Prophet.
absolute authority which exercises  People alike have to do the will of Allah
its powers in a free and  Islamic democracy is subservient to
uncontrolled manner. the Divine Law and exercises its
authority in accordance with the
injunctions of Allah and within the
limits prescribed by Him.
 Prophet Muhammad on Peace and Social Justice

The first battle in the Muslim history is of significant value. It took place in the 2nd year
Hijra between the Muslims of Medina and the polytheists of Mecca. Even though
outnumbered and ill-equipped, the Muslims defeated the Meccans and took seventy
prisoners of war.

The norm among all societies at that time was to either kill the POWs or make them
slaves. But Prophet Muhammad instructed the Muslims to treat the POWs humanely;
they were brought back safely to Medina and given decent lodging in the houses of the
people who had taken them prisoners. The Qur’ãn decreed that the POWs must not be
maltreated in any way.

The way the Prophet dealt with the prisoners was very revolutionary. The poor
prisoners were released free; those who came from wealthy families of Mecca were
returned for a specified ransom (Fidya). (See the Qur’ãn: Surah Muhammad, 47:4) But
the most interesting case was of those prisoners who were literate – the Prophet
Muhammad made a deal with them that they could go free if they could teach ten
Muslim children how to read and write. Even the rules of engagement during war are
also important. Whenever Muslims embarked on the minor jihãd, a defensive jihãd, the
Prophet Muhammad (peace be upon him) had standard instructions regarding non-
combatants and also the environment:

“Do not violate the treaties.”

“Do not kill an old person or a child or a woman.”

“Do not cut down a tree.”

“Neither burn down the palm-trees nor drown them with water.”

“Do not cut down a tree bearing fruits.”

“Do not drown the plantations.”

“Do not poison the water of the infidels.”

According to a Western biographer of Prophet Muhammad, Sir William Muir, “In

pursuance of Mahomet’s commands, the citizens of Medina…received the prisoners
and treated them with much consideration. ‘Blessings be on the men of Medina’, said
one of the prisoners in later days, ‘they made us ride, while they themselves walked,
they gave us wheaten bread to eat when there was little of it; contenting themselves
with dates.”
All this was done fourteen hundred years ago; long, long before the Geneva
Convention came about.

The Prophet was careful in taking all measures to avoid dispute, anger, or other
negative feelings between him and others. In fact the essence of the Quranic view
was: "Here is a Prophet living in your midst exemplifying the truth of all the earlier
scriptures. This book and this Prophet came to confirm the truth of all the revelations
before them or the truth of all revealed religions."

Islam and Science

One out of every four persons on the planet is Muslim and they claim that Islam
is a universal religion, proposes solution to all human problems of all ages. E-
crimes today present one of the major challenges to law enforcement in cyber
space. Does it provide guidelines about ‘cyber-sphere’? Does it elucidate about
‘cyber-crimes’, ‘digital-privacy’ or suggest ethical boundaries to the ‘binary-
world?’ The answer is, of course, ‘Yes’— but how? The answer to the question
may not be very simple, but yet needs a serious consideration to harbor cyber
crimes.

ELECTRONIC-CRIMES (E-Crimes)

Today, the Muslims of the world are frequently using computers and its associated
technologies, interact each other and societies on the net. Good and bad people are
everywhere and on the net too. So, there is a dire need to establish a code of conduct
suitable to handle computer crimes which matches the Islamic Shar'iah law. As
described earlier that Islamic law caters for all facets of human life like faith, intellect,
life, honor and property (real or virtual) to bring peace and harmony in the society and
ultimately in the world.

The offense is applicable if the actor's intent is to obtain a benefit or defraud or harm
another, in which the culprit may have to face a state jail felony, fine or both.

TODAY’s CHALLENGES TO E-CRIMES

Today, we are living in a digital space in which critical data, important information and
financial statistics containing pin-codes are roaming about on the net. This data is
highly prone to criminals who can use them for financial or social gains. The crimes
can only be considered for punishment if they are proven on the basis of solid evidences.
The process of proving a crime committed in cyberspace is a very cumbersome and
complex activity. The management and investigation of an e-crime poses numerous
diverse challenges to us, that include;

· Retaining and preserving evidence.

· Proving identity and knowing where to look for evidence.

· Tackling the tools used for crimes and developing tools to counter crime.

· Acquiring appropriate legal powers.

· Responding to crime in real time.

· Bridging multi-jurisdictional boundaries.

· Coordinating investigative activities.

· Forensic training for investigations.

· Developing strategic partnerships and alliances.

· Decoding &encryption.

· Improving the reporting of electronic crime.

· Share& exchange of information and intelligence.

· Acquiring, developing and retaining specialist staff.

ASPECTS OF COMPUTER CRIMES

The computer crimes laws under Islamic code of ethics would open a discussion
about digital crimes from an Islamic point of view and cover digital boundaries of
computer operations, data communication for information access, transactions’
management and protection of economic and intellectual property, including physical,
virtual and logical security of information and protection of infrastructure and
equipment. The Shar’iah law has ability to envelop entire spectrum of cyber domain;
i.e. individual to organizational, national and international. The discussions in this
document on these aspects are not to be considered conclusive because they have
been presented just to instigate the readers’ thought process and search and build a
broader scope of Islamic code of ethics to exactly define the Islamic law. They can
include a number of aspects, some are described here;
 - Protection against spying and breaking privacy

- Protection of intellectual (binary) property

- Legal contracting in cyber space

- Getting illegal monitory benefits

- Defaming others and spreading rumors

In Islam, the basis of law is the Qur’an and Hadith called Shar’iah, God’s law which
guides the humanity in all matters of life. Let us see some relevant Qur’anic verses
and Hadiths covering these issues;

1. PROTECTION AGAINST SPYING AND

BREAKING PRIVACY

Entering into a private or confidential data without the permission of owner on a PC

or on the network or internet with a bad intention or just for fun is not allowed. This
data may be the property of an individual, organization or data of national or
international interest, which can be used against humanity or spreading terror in the
society. Qur’an said;

· "O believers! Do not enter houses other than your own until you have
sought permission and greeted their inmates" [QURAN 24:27]

In this verse, AllahSWA ordered us that if you wanted to enter a house of others than
your own ask the owner’s permission beforehand. So from the Islamic principles you
cannot access the properties of others without their permission. Similarly, one cannot
access others’ computers directly or through the net (hacking/cracking) without the
permission of the owner of that binary property. The account can be an information,
data , family or business secrets or ties.

· "O believers! Avoid immoderate suspicion, for in some cases suspicion is a

sin, Do not spy on one another" [QURAN 49:12]
Here, AllahSWA commanded us: Do not spy on one another. Therefore, from the
Islamic principles you cannot spy on the secrets of others including those hidden or
stored inside computers. Some of the relevant Hadiths are as under;

· Prophet MuhammadPBUH said: "It is better for a Muslim to mind his own
business" [Muatta]

This Hadith tells us that we are good Muslims if we do not interfere into other
peoples' business or interest. Therefore, from the Islamic principles you cannot allow
your curiosity on other peoples' business to delve in their property including the
digital information.

Prophet MuhammadPBUH said: "Permission is for having a look" [Bukhari].

Here, the ProphetPBUH tells us to seek permission before having a look to others’
privacy or property.

2. PROTECTECTION OF INTELLECTUAL

or BINARY PROPERTY

Islam clearly & strongly directs us to protect the property of others, and snatching the
property of others illegally is a big crime. Let us see first that whether software
development is property or not!

Software Development as Intellectual Property?

Some people say that the property can only be a tangible and physical (articles or things)
and non-tangible property should be free of cost for the benefit of other people. To
understand the process of software development, let us see the procedure, how a
“Software-House” or an individual develops a software code or a program or a
computer application:

The owner of software house, selects a space as software house on rent, hires the men-
power of different capabilities like simple coders, mid level programmers, DB
administrator, and system analyst etc. The owner will establish a healthy working
environment for men & equipment, buys hardware, furniture, installs LAN and internet
etc. Owner will purchase a variety of software development tools, platforms like Unix,
DOTNET, programs like C-Sharp, Databases like Oracle & Sequel server, graphics and
web designing software, and many more. After completion of this setup, invests in
money for publicity (also), in the media (TV, internet, printed forms).

· In response, customers will contact them and ask their services to design software
for their business (store, bank, school etc). Both parties manage sessions of detailed
discussions to understand the requirement of the customer and finalize it as a contract
agreement.

· After agreement, the software house develops a software program, trains clients’
staff on the use of this package. At the end handover the final product to the client
on CDs/DVDs or hard disk.

Now, the source code, executable applications or database or graphics and other
features of software cannot be used without the permission of owner (or otherwise) as
per agreement.

The whole process of software development is similar to manufacturing a tangible

product (say furniture) because the producing unit (software-house) invested money,
time and efforts to develop such product. There is an ownership of this product to
someone. The use of others articles without their permission is not allowed, even
strictly prohibited. Hence, the use of code, program or application, without owners’
permission is to be taken as stealing the virtual or intellectual property of others which
is legally owned by someone else.

Prophet Mohammad PBUH said:

· "It's prohibited to take the Muslim wealth without his complete

permission." [Al-Baihaqi]

3. LEGAL CONTRACTING in CYBER SPACE

In the example mentioned above, both parties will make a mutual written
deal containing the complete details of the agreement; it will show the
ownership rights of the ‘source code’ and ‘executable program’ and term &
conditions telling that who, in future, is supposed to sale the same product to
any third or fourth party and so on. Contract also carries the plans about training
of clients, implementation, requirement of hardware and maintenance & up-
gradation of software. The written agreement, signed by contracting parties is
highly appreciable in Islam, (so that no one can alter the contents of agreement).
Qur’an said;
 O people! who believe! "When ye deal with each other, in transactions involving future obligations in a fixed
period of time, reduce them to writing... whether it be small or big; it is juster in the sight of God, more suitable as
evidence, and more convenient to prevent doubts among yourselves."
[QURAN 2:282]

HIJRAH OF THE PROPHET (S.A.S.) TO AL-MADINAH

It would be wrong to interpret it as a mere act of fleeing from danger. If there had been
no religious sanctity attached to it then the emigration of the early Muslims would not
have been referred to in the Qur’an as a deed performed in the path of Allah. It is for
this reason that the Prophet’s (S.A.S.) Hijrah to al-Madinah is considered to be an event
of great importance. Besides being the connecting link between the two clear-cut phases
of the fulfillment of his Mission, it marks out the great qualities of his character and
some of the most glorious aspects of his personality as the leader of one of the greatest
revolutions in history.

Reasons of the Migration to Madina

1. The main reason for migration to Madina was that Muslims in Makkah were
oppressed and were not allowed to practice their religion freely. They were
subjected to great physical torture.
2. The first migration of the Muslim was made in the fifth year of the prophet
hood. After the success of the first migration Muslims were encouraged to take
the step to migrate to Taif but unfortunately they faced tremendous hostility and
were tortured severely.
3. The pressure from the Quraish was increased to the extent that they boycotted
Banu Hashim and Muslims were compelled to retire to a narrow rock bound
quarter called Sha’ab Abu Talib, in the outskirts of Makkah, which was the
property of Abu Talib. The boycott lasted three years during which Banu
Hashim and Banu Mutallib suffered a lot.
4. The expected permission for the Prophet (S.A.S.) to emigrate came, according
to some narrators, through Gabriel who said to him: “Allah has ordered you to
emigrate.”
 Misaq-e-Madina

We reproduce English version of the document by Dr. Hamidullah, with slight

changes in transliteration. With the name of God, the Most Merciful, the All-

Merciful.

1. This is the rescript (Kitab) of Muhammad (S.A.S), the Prophet (the Messenger
of God) to operate among the Faithful (Believers: mu’minin) and the
Submissive to God (muslimin) from among the Quraysh and (the People of)
Yathrib and those who may be under them (taba’hum) and join them, and take
part in wars in their company.
2. Verily they constitute a political unit (ummah) as distinct from all the people
(of the world).
3. The Emigrants from among the Qurash shall be (responsible) for their ward
(rab’ah); and shall pay their blood-money in mutual collaboration and shall
secure the release of their prisoners by paying their ransoms themselves, so that
the mutual dealings between the Believers be in accordance with the principles
of recognized goodness (ma’ruf) and justice.
4. And verily the Believers shall not leave anyone hard pressed with debts, without
helping him in recognized goodness with regard to ransom or blood-money.
5. And no Believer shall oppose the client of another Believer against him (i.e. this
latter).
6. And verily the (hands of) pious Believers shall be raised against (every) such
person as rises in rebellion or attempts to acquire anything by force, or is guilty
of any violation of pledge or excess or attempts to spread mischief among the
Believers; and verily their hands shall rise all together against such a person,
even if he be son of anyone of them.
7. And no Believer kills (yaqtulu) another Believer in retaliation for an unbeliever
(kafir), nor helps (yansuru) an unbeliever against a Believer.
8. And verily the protection (dhimmah) of God is one; the humblest (adna) of them
(i.e. of the Believers) can, by extending his protection to anyone, put the
obligation on all of them, and verily the Believers are brethren to one another
as against all the people (of the world).
9. And verily those who will obey us from among the Jews will have help and
equality; neither shall they be oppressed nor shall any help be given against
them.
10. And verily the peace of the Believers shall be one; (and) if there be any war in
the path of God, no Believer shall make any peace (with the enemy) apart from
other Believers, unless it(i.e. this peace) be the same and equally binding on all.
11. And verily every detachment that will fight on our side will be relieved by turns.
12. And verily the Believers as a body shall take vengeance for each other of the
bloodshed in the path of God.
 13. And undoubtedly the pious Believers are the followers of the best and the
straightest guidance.
14. And no Polytheist (Mushrik Arab subject) gives any protection to property and
to life of any Qurayshite, nor he comes in the way of any Believer in this matter.
15. And verily if anyone intentionally murders a Believer and it is proved, he shall
be killed in retaliation, unless the heirs of the murdered person agree (to blood
money); and verily all the Believers shall actually stand for this, and nothing
else shall be lawful for them to do.
16. And verily it shall not be lawful for any Believer, who has accepted the contents
of this document (sahifah) and has faith in God and in the Last Day to give help
or protection to any murderer (muhdith); and verily whoever gives help or
protection to such a person, God’s curse and wrath shall be on him on the Day
of Resurrection and no expense or compensation will be accepted from him (i.e.
from the protector of the murderer to exonerate him).
17. And whenever ye differ about anything, its reference shall be to God and to
Muhammad.
18. And verily the Jews bear (their) expenditure along with the Believers so long as
they fight in conjunction.
19. And verily the Jews of the Banu Awf shall be considered as a community
(ummah) along with the Believers, for the Jews being their religion and for the
Muslims their religion, be one client or original member of the tribe; but
whosoever shall be guilty of oppression or violation (of treaty), shall put to
trouble none but his own person and the members of his house (ahlbayt).
20. And verily none of them goes out (on a military expedition) except with the
permission of Muhammad (S.A.S).
21. And verily no obstruction shall be placed in the way of (anyone’s) retaliation of
a wound; and whosoever sheds blood shall be personally responsible for it
together with the members of his house, or else (i.e. to do otherwise) it will be
injustice; and verily God is along with those who observe this most
scrupulously.
22. And verily no one violates the pledge of his ally (halif); and verily help shall be
given in favour of the oppressed.
23. And verily the Jews bear (their) expenditure along with the Believers so long as
they fight in conjunction.
24. And verily the Quraysh shall be given neither protection nor those who help
them.
25. And verily this prescript (Kitab) shall not protect any oppressor or violator of
pledge; and verily whoever goes out (on a military expedition) shall have
security, and whoever stays in Madinah shall have security, except one who
commits oppression and violation of the pledge; and verily God is the Protector
of those who fulfill and observe the pledge scrupulously, even as Muhammad,
Messenger of God – may God incline to and protect him – is (i.e. the Protector).

The impact of Charter of Madina

It was the first Charter in the world history that established equal rights and obligations
for all the State citizens irrelevant to their faiths, religions, colors, or races. The Charter
of Medina dates back to year 622 AD when prophet Muhammad (PBUH) migrated to
Medina (called before Yathrib). It established the rules by which residents of the
Yathrib area would co-exist. It forbade tribal infighting and provided a system of rights
and of dispute resolution. It established guidelines to be followed by those of all
religions (Muslim, Jew, Christians, and others). Not only is the Madina Charter
important in the sense that it is the first written constitution; it is also modern in the
sense that it was promulgated for a plural society, giving equal rights to every citizen
as well as giving them a say in governmental matters, as we shall see.

Considering all these, it is amazing that those Muslim leaders and writers who talk and
write about the Islamic state seldom refer to this important seminal political document
of Islam.

The Charter provided a federal structure with a centralized authority, with the various
tribes in various districts constituting a unit and enjoying autonomy in certain matters
of a social, cultural and religious character. Provision for this district autonomy is
repeated for each district. In fact, many matters were left in the hands of the autonomous
units, except state security and national defense. Only in cases of disputes the units
could not resolve, recourse for their decisions had to be made to the Prophet, whose
decision was final.

There were twenty districts each with a chief and deputy chiefs and its meeting. The
city at this time had a population of about ten thousand. Of these, the Muslims made up
only a few hundred; half of it was monotheist Jews, the rest being polytheists.

It is noteworthy that the Charter ordained equality to its members and protected them
against oppression. The State proclaimed the brotherhood of believers and gave each
one a right and support to give protection to any individual, excepting an enemy. The
Charter binds the parties of the agreement to helping one another against any attack on
Yathrib. It also extended help to its members in debt or in financial difficulties in regard
to payment of ransom or blood-money. It prohibited help or refuge to be given to a
murderer. A very important human right is given in Clause 25 where freedom was
guaranteed for each community to practice its own religion. The implication of this
clause is that each individual was also free to choose his or her religion, in line with the
clear teachings of the Quran.

Another important principle of statecraft is consultation with the people in all matters.
Unlike in modern democratic polity, the voice of the people, regardless of whether that
voice represents right and truth or not, is given the highest value. This is a basic flaw in
Western democracy. Another important principle of just governance is that no quarter
is given to an injustice or wrong-doing.

Al-Hudaybiah

The Truce of al-Hudaybiah, as we shall see, closed the chapter of conflict with
the Makkan Quraysh at least for some time, providing the Prophet (p.b.u.h) with an
opportunity to invite the neighboring chiefs and ruling princes to accept Islam. This
was the first substantial step taken by him to give his Mission an international status.
Thus before the sixth year of the Hijrah calendar ended, Islam had entered regions lying
outside Arabia.

In Dhi Qa’dah (6 March 628) the Prophet (p.b.u.h) left Madinah with the object
of performing ‘umrah, which is sometimes referred to as the lesser pilgrimage.
Pilgrimage (hajj) being obligatory on the followers of Islam, the Prophet (p.b.u.h) and
his Companions were naturally anxious to perform it.

To make it clear that the Muslims wanted to perform ‘umrah and had not the
slightest intention of fighting they were directed by the Prophet (p.b.u.h) not to wear
arms excepting swords which the Arabs carried with them when they went out
traveling. On reaching Dhu al-Hulayfah they put on the pilgrim’s garb (ihram) which
consists of two unstitch sheets, one of which is wrapped round the waist and the other
is used for covering the upper part of the body.

On hearing about the caravan of the Muslims which was moving towards
Makkah the Quraysh started making preparations to oppose them. They sent messages
to the tribes with whom they were in alliance and asked them to come to Makkah with
their contingents.

The Prophet (p.b.u.h) explained to them that the Muslims had come to perform
the ‘umrah and had no intention of fighting. For the Quraysh too, he added, it was better
to conclude a truce with the Muslims and allow them to enter Makkah for the
performance of ‘umrah’.

The messengers of the Quraysh had brought only one message, namely that they
would not allow the Muslims to perform ‘umrah. On their part the Muslims were also
determined to carry out their resolve to perform it. Thus, a sort of dealdlock was created
in the negotiations. It was broken by the Prophet (p.b.u.h) who sent.

Hearing the message delivered by “Hazraty Uthman the Quraysh chiefs agreed to allow
him to go round the Ka’bah. Hazrat ‘Uthman, however, refused to accept the offer and
said that he would not do it unless the Prophet (p.b.u.h) had done it. Irritated by
‘Uthman’s refusal they detained him and his companions.

Bay’at al-Ridwan

At this time a rumor spread in the camp of the Muslims that the Quraysh had
murdered Hazrat ‘Uthman; it naturally gave rise to a general commotion. The Prophet
(p.b.u.h), therefore, decided to take an effective step and asked his Companions to offer
bay’ah for sacrificing their lives in the cause of Islam or, according to other narrations,
for pledging not to leave the place. All the Companions present, except one, offered
this bay’ah, it is known as the Bay’ah al-Ridwan because of the Qur’anic reference in
verse 18 of Surah al-Fath (No. 84) which reads:

“God’s Good Pleasure was on the believers when they swore Fealty unto thee
under the tree: He knew what was in their hearts, and He sent down tranquility on them,
and He re-warded them with speedy Victory”.

As the Bay’ah was offered under a tree it is sometimes referred to as the “pledge
of the Tree”. The significance of this remarkable bay’ah, in which the Muslims had
pledged to fight unto death in the cause of Allah, is obvious. It was a test of how intense
and genuine was the devotion of the Companions to the Prophet (p.b.u.h). More than
1400 of his followers who had left their homes in Madinah to perform a pilgrimage and
were equipped with no arms except swords had pledged themselves at the behest of
their beloved Master, to fight unto death and not to flee from the battlefield.

Treaty signed (Conditions of Treaty of Hudaybia)

The proposals put forward by the Quraysh delegation, were discussed in detail
before they were recorded in the form of a treaty.

1. Muslims should not insist on performing ‘umrah during that year; they
could, however, come in the following year.
2. During the period of the truce which would last for 10 years there would be
no war between the parties, nor would they pester in any way the people of
the two cities, that is Makkah and Madinah, their allies too would not harm
them. Another condition proposed by him was that in the following year
when the
3. Muslims would come to perform ‘umrah they would not stay for more than
3
days and would keep their swords in the scabbards.

4. An important proposal was that if a person would come to them (Muslims)

from Makkah he would be sent back even if he was a Muslim; on the
contrary if a Muslim would go to Makkah, he would not be allowed to
return.

The terms of the Treaty appeared to be disadvantageous to the cause of Islam,

particularly the condition that if a Muslim turned apostate and took refuge in Makkah
he would not be forced by the people to return to Madinah, while a Makkan, even
though a Muslim, would be sent back to that city.

On way back the Surah Fatha (No. 84 was revealed to the Prophet (p.b.u.h). It
cleared the misgivings of the Companions by referring to it as a clear victory in the
opening verse. It reads:
 “Verily We have granted thee a manifest Victory.”

Conquest of Makkah

This year (8 H.) is marked by the conquest of Makkah, which has rightly been
called the al-fath al-a’zam (the greatest victory) by Muslim writers.

Within 2 years of the signing of the Truce of al-Hudaybiah, the Quraysh violated
its terms, and thus provided the Muslims with a casus belli. The Treaty had given an
option to the parties to enter into alliance with any of the Arabian tribes. Under this
provision the Khuza’ah had made an alliance with Madinah while their rivals, the
B.Bakr, had become the allies of the Quraysh. These tribes had been fighting with each
other in the days of the Jahilihah, but after the advent of Islam the tribal quarrels were
stopped and most of the tribes had joined the Quraysh in their opposition to the new
Faith. Now that the Truce had created a peaceful situation as far as hostilities of the
Quraysh against Islam were concerned the B.Bakr decided to resume the old practice
of tribal quarrels. They contacted the Quraysh and extracted from them a promise for
help.

They killed 20 men of the Khuza’ah and did not stop bloodshed although the
latter entered Makkah (al-Haram. When the B.Bakr asked their Commander, Nawfal
b.Mu’awiyah al-Di’li, to stop shedding blood in the Haram out of respect for their God,
he replied that there was no god that day. The Prophet (p.b.u.h) sent a message to the
Quraysh asking them either (a) to pay blood money for all persons killed, or (b) break
their alliance with B.Bakr or (c) announce that the Truce was abrogated.

The Prophet (p.b.u.h) having now decided to get the grievances of his allies
redressed, ordered preparations to be made for an expedition. He, however, told nobody
about his destination. It is stated, for instance, that Abu Bakr came to his daughter,
‘A’ishah, and seeing that she was making arrangements for a journey, he asked her if
the Prophet (p.b.u.h) had ordered her to do that and if he intended to go out on an
expedition. She replied in the affirmative but on being asked about his destination she
said that she knew nothing about it; however, she added it would be better, that he
should also make preparations (to join an expedition). Later, the Prophet (p.b.u.h)
informed the Companions about his intention to march on Makkah and asked them to
make necessary arrangements.
 The Prophet (p.b.u.h) had instructed his commanders to fight only those who
offered resistance. All the contingents of the army entered the city peacefully excepting
the one commanded by Khalid.

The Last Sermon

This sermon was delivered on the Ninth Day of Dhul-Hijjah, 10 A.H. (632 CE) in the
'Uranah valley of Mount Arafat in Makkah. It was the occasion of the annual rites of
Hajj (the pilgrimage). It is also known as the Farewell Pilgrimage.

After praising, and thanking Allah (The One True God) the Prophet began with the
words:

"O People! lend me an attentive ear, for I know not whether after this year I shall ever
be amongst you again. Therefore, listen carefully to what I am saying and Take These
Words to Those Who Could Not Be Present Here Today.

Protection of life property and honor “O People! just as you regard this month, this
day, this city as Sacred, so regard the life and property of every Muslim as a sacred
trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no
one may hurt you. Remember that you will indeed meet your LORD, and that he will
indeed reckon your deeds.

Usury prohibited “Allah has forbidden you to take usury (interest), therefore all
interest obligations shall henceforth be waived. Your capital is yours to keep. You will
neither inflict nor suffer any inequity. Allah has judged that there shall be no interest
and that all the interest due to Abbas ibn 'Abd al-Muttalib (Prophet's uncle) be waived.

Prohibition of revenge “Every right arising out of homicide in pre-Islamic days is

henceforth waived and the first such right that I waive is that arising from the murder
of Rabiah ibn al-Harithiah.

Beware of Satan,” For the safety of your religion. He has lost all hope of that he will
be able to lead you astray in big things, so beware of following him in small things.

Rights of women “O People! It is true that you have certain rights with regard to your
women but they also have rights over you. Remember that you have taken them as your
wives only under Allah's trust and with His permission. If they abide by your right then
to them belongs the right to be fed and clothed in kindness. Do treat your women well
and be kind to them for they are your partners and committed helpers. And it is your
right that they do not make friends with anyone of whom you do not approve, as well
as never to be unchaste.
Performance of Pillars of Islam “O People! listen to me in earnest, worship Allah, say
your five daily prayers, fast during month of Ramadan, and give your wealth in Zakat
(obligatory charity). Perform Hajj if you can afford to.

Brotherhood and Equality “All mankind is from Adam and Eve, an Arab has no
superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a
white has no superiority over black nor a black has any superiority over white except
by piety and good action. Learn that every Muslim is a brother to every Muslim and
that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim
which belongs to a fellow Muslim unless it was given freely and willingly.

Rights of Slave “And your slaves sees that you feed them such food as you eat and
cloth them what you wear; if they commit a fault which you are not inclined to forgive,
then part from them and do not treat them harshly.”

Day of Judgement “Remember, one day you will appear before Allah and answer for
your deeds. So beware, do not astray from the path of righteousness after I am gone.”

Finality of the Prophet “O People! No Prophet or Apostle Will Come after Me and
No New Faith Will Be Born. Reason well, therefore, O People! and understand words
which I convey to you.

Adherence to Qur’an and Sunnah “I leave behind me two things, the QUR’AN and
my SUNNAH (i.e., sayings, deeds, and approvals) and if you follow these you will
never go astray.”

Message to be conveyed “All those who listen to me shall pass on my words to others
and those to others again; and may the last ones understand my words better than those
who listen to me directly. “Be my witness O Allah, that I have conveyed your message
to your people."

As part of this sermon, the Prophet recited them a Revelation from Allah which he had
just received and which completed the Qur’an, for it was the last passage to be revealed:

This day the disbelievers despair of prevailing against your religion, so fear them not,
but fear Me (Allah)! This day have I perfected for you your religion and fulfilled My
favor unto you, and it hath been My good pleasure to choose Islam for you as your
religion (Surah 5, Ayah 3).

The sermon was repeated sentence by sentence by Safwan's brother Rabiah (RA), who
had a powerful voice, at the request of the Prophet and he faithfully proclaimed to over
ten thousand gathered on the occasion. Toward the end of his sermon, the Prophet asked
“O people, have I faithfully delivered unto you my message?" A powerful murmur of
assent “O Allah, yes!” arose from thousands of pilgrims and the vibrant words
“Allahumma na’m” rolled like thunder throughout the valley. The Prophet raised his
forefinger and said: “Be my witness O Allah, that I have conveyed your message to
your people."
Important lessons derived from the life of the Holy Prophet

Life lessons can be found anywhere. Some people look for inspiration and knowledge
in the classroom and in books, whereas others seek life lessons by practical application.
Many people follow their role models and celebrities.

However, in order to truly lead a fruitful life, we need not look too hard for inspiration.
A great source for acquiring life lessons is the life, actions and words of al-Insan al-
Kamil, Prophet Muhammad (PBUH).

Why should we seek life lessons, guidance and inspiration from Hadith and Sunnah?
Well, the answer is simple. In Prophet Muhammad (PBUH), the last messenger of
Allah, Allah sent us a perfect example. Allah sent Prophet Muhammad (PBUH) not
only to spread the message of truth, but also to show the world the ideal way of living
one’s life.

Prophet Muhammad (PBUH) led his life by example. Quite obviously, if you are in
search of life lessons in order to become wiser, the Seerah, Sunnah and Hadith of
Prophet Muhammad (PBUH) is a better option (as compared to, let’s say, casual lists
put together by viral sites).

By studying his seerah (biography), we learn the lessons of patience in the face of
adversity and opposition, and the readiness to sacrifice everything for the cause of
Islam.

Life lessons that we can learn from Prophet Muhammad (PBUH) cover various matters
of life, such as business, relationships, faithfulness and living together in harmony.

1. Honesty in conducting trade

The Holy Prophet (PBUH) was extremely honest and trustworthy in his day to day
affairs. This was a rare quality in the era he lived, when merchants and vendors used to
swindle and deceive the consumers for petty profits. When he left on a trade journey,
his female employer at the time Hazrat Khadija (R.A) sent another employee to
accompany the Holy Prophet (P.B.U.H) to observe the way he dealt her goods. His
findings indicated that Khadija’s (R.A) business was being handled by the Prophet
(P.B.U.H) with utmost diligence and sincerity. Upon return, the Prophet Muhammad
(P.B.U.H) came bearing handsome profits on account of his honest dealings. This
unique characteristic of Holy Prophet (P.B.U.H) impressed her so much that later on
she sent him a proposal of marriage which ultimately Prophet Muhammad (P.B.U.H)
accepted.

2. He upheld the truth at all times

Before that miraculous night when the Holy Prophet (P.B .U.H) was appointed as the
final Messenger, the whole city of Makkah called him by the worthy names of Al-Sadiq,
Al-Amin (The Honest, The Trustworthy). This not only placed the people’s firm belief
and trust in him but when he finally began to preach the religion of God, people adhered
to his attestations.

3. His focused approach and dedication towards his holy mission

The Holy Prophet (P.B.U.H) was so focused on his mission to propagate the word of
God that he was ready to bear every hardship that came his way. When the affluent in
Makkah came to realize that he was becoming popular among the masses, they chose
to offer him incentives so that he gave up preaching the message of Islam. He was
offered worldly possessions such as wealth, status of the chief of Makkah and marriage
to the most beautiful woman at the time. Yet he remained steadfast towards his purpose
and remarked ,”Even if they place the sun in my right hand and the moon in my left, I
will not renounce my mission until I die or God fulfills my mission for me.”

4. His compassionate attitude turned enemies into friends

The Prophet’s message was not well received by all. Those who were too engrossed in
idol worship refused to listen to his voice of reason and logic started causing him
physical pain and injury. His own Uncle Abu Lahab’s wife scattered thorns in his path
yet he never responded back but simply changed his course. A woman used to throw
trash on him every day when he walked past her house but the noble Prophet (P.B.U.H)
never rebuked her instead when one day the woman did not show up to throw trash at
him, it prompted him to visit her house. Finding her ill and bed ridden, he was kind to
her and inquired after her health. The woman was thoroughly ashamed of her actions
and repented at once, accepting Islam. This is how the prophet used his merciful trait
to conquer his enemies and convert them into his well wishers.

5. His modest attitude as a ruler

Despite being the ruler of Makkah and beloved of his companions, the Prophet
(P.B.U.H) never distinguished himself from his companions. He ate what they ate, he
dressed as they dressed and used to talk to them in a courteous way. His charisma was
entirely based on his friendly and loving attitude that charmed everyone around him to
no end.

6. Leading by example

He was always a role model and example for his followers. In the famous battle of the
Trench, the Muslims were outnumbered and awfully short on supplies. Hunger and
suffering were common during those times. A companion once came to the Prophet
(P.B.U.H) and complained regarding his hunger and pointed to a stone fastened around
his stomach to prevent hunger. The Holy Prophet (P.B.U.H) lifted his shirt and pointed
towards not one but two stones fastened to his own stomach.

7. His sense of merit

He came as a liberator of all the oppressed and the victims. Hazrat Bilal (R.A) was an
Abyssinian slave due to this fact alone, he was looked down upon as well as subjected
to harsh treatment and ridicule. Upon joining the fold of Islam, he became a
distinguished personality for all times as being the first Muslim to announce the call to
prayer (Azaan) atop the Ka’abah. Hazrat Khalid bin Waleed (R.A) inflicted serious
damages, time and again in skirmishes on the Muslims yet when he repented and chose
to accept Islam, the Prophet (P.B.U.H) made him a respected commander of the Muslim
army and addressed him with the title Saifullah (Sword of Allah). Hence, a sense of
merit and logic was always present in all the judgments of the merciful prophet of
mankind.

8. Putting to use everything for good

After the battle of Badar, when the Muslims captured many prisoners of war, the Holy
Prophet Muhammad (P.B.U.H) ordained that all prisoners who were unable to pay their
ransom could obtain freedom if they taught ten Muslims to read and write. This fact
alone shows the wisdom of the Prophet (P.B.U.H) and his willingness to adopt anything
that was beneficial and good for his people. This act of the Holy Prophet’s (P.B.U.H)
also goes to show how much importance and emphasis he laid on education.

9. A simple life with little regard to worldly possessions

A man of humble means and behavior, the Holy Prophet (P.B.U.H) adopted a simple
and modest lifestyle. Despite being the conqueror of Makkah, he did not take to worldly
treasures or possessions. The night of his passing, the great Prophet’s house did not
have oil to light a lamp. Such was his greatness that his regard for this world was
nothing as compared to the spiritual world.

10. Pleasant disposition and cheerful manner

The Holy Prophet (P.B.U.H) was a man of high spirits and lofty character. One if his
sayings are, “Even a smile can be charity.” He was always respectful of the old, caring
towards the weak and loving towards the children. His wives and daughters took great
joy in his company as did his companions. He used to spread a sheet of cloth in respect
for his daughter Fatima (R.A) and foster mother Halima Saadia (R.A) every time they
paid him a visit. The Prophet (P.B.U.H) was known not to decline anyone’s request for
anything at anytime.

Muslims are fortunate to have a role model and perfect guide in the form of the Holy
Prophet Muhammad (P.B.U.H). Achieving the same level of success that he did is
impossible but the purpose of his life was for us to study, learn and implement his
virtues in order to succeed in this life and the after life.

Sources of Islamic Law (Fiqh)

The word fiqh is an Arabic term meaning "deep understanding" or "full

comprehension". Technically it refers to the science of Islamic law extracted from
detailed Islamic sources.

Introduction

There are cases where the Qur'an gives a clearly defined and concrete answer on how
to deal with different issues. This includes how to perform the ritual purification
(Arabic: wudu) before the obligatory daily prayers (Arabic: salat). On other issues, the
Qur'an alone is not enough to make things clear. For example, the Qur'an states one
needs to engage in daily prayers (Arabic: salat) and fast (Arabic: sawm) during the
month of Ramadan, however, it does not define how to perform these duties. The details
about these issues can be found in the traditions of Muhammad (Arabic: Sunnah). This
is true for most detailed issues, thus the Qur'an and Sunnah are the basis for the Islamic
Divine Law (Arabic: Shariah).

The Quran

The Quran is the primary source containing all the fundamental directives and
instructions of Allah. Herein are to be found not only directives relating individual
conduct but also principles relating to all the aspects of social and cultural life of human
being.

The Quran is the last and complete edition of Divine Guidance and this is the only book
of Allah which has not been distorted.

The Quran is not only a book of law. The main purpose of Quran is to awaken in man
the higher consciousness of his relation with Allah and the universe. However, in the
Quran there are at least five hundred verses which possess definite legal elements. The
scholars of Islam have developed a complete science of interpretation of the Quranic
verses which can be seen in any book of Islamic jurisprudence.

 The injunctions of the Quran are the basis of the Islamic Shariah and the sacred
laws of Islam everlasting and unchangeable.
 It is universal as it is for all the mankind.
 In spite of the religions nature of this law, it is humanistic. It recognizes the
failure of the human nature and hence it does not lay undue burden on him.

The early revelations received in Makkah deal largely with beliefs and morals while
the Suras revealed in Madinah deal with rules and regulations.

Halal, mustahabb, mubah, makrooh & haram

There are two main categories in Islam; Halal (permissible) and haram (forbidden).
What is halal is divided into 4 sub-divisions based on the way in which they were made
allowable.

1. Wajib/Fard = obligatory: It is something that must be done, if we do it we’re

rewarded for it if we don’t (on purpose) we’re punished for it, if we don’t repent. Allah
has told us what is wajib Quran [59:7] and Quran [5:97]. It is wajib to worship Allah
alone and follow His commands.

The purpose behind the category of wajib acts is: 1) To identify for humans the
absolutely essential acts which we must do in order to help us succeed in both this life
and the next. 2) To train the beliver in submission to God, which is the foundation of
righteousness? 3) To provide a basic framework of righteous deeds for the believers
life.

2. Mustahabb = recommended: These are acts which are encouraged by the Prophet
(alaihi selam). If we do them we’re rewarded, if we don’t we’re not punished no matter
what. These acts are here to help us get used to obey Allah and His Prophet(alaihi
selam), and by the doing the mustahabb acts the wajib acts will be easier for us to do.
Acts classified as Mustahabb are those which a) The Prophet (alaihi selam) used to do
regularly, b) those he recommended, c) those who were wajib but later made
mustahabb, for example ghusl on Fridays were fard but not anymore and d) thise which
he prohibited and then later recommended, like visiting the graves.

The purpose behind the mustahabb acts is: 1) To identify certain beneficial acts which
humans may not necessarily realize, 2) To train humans in obeying God. Each
compulsory act is as equivalent as an recommended version. 3) To protect the wajib
acts with a shield of other good acts. If a believer becomes weak and neglect acts, it
would be from the mustahabb that he does so and not the wajib ones. 4) To provide a
body of good deeds which can make up for deficiencies in the wajib acts.

3. Mubah = allowed: These are some acts that are allowed and they don’t affect our
faith or relationship with God.

4. Makrooh = disliked: If we don’t do these acts we will be rewarded, but if we do

them there is no punishment. But it is better to avoid them because they may be harmful
for us and they can lead to haram actions.

The purpose behind makrooh acts: 1) To protect us from some harmful acts if we
abstain from the makrooh to begin with, 2) Avoiding it trains man in self-control and
it’s easier to avoid haram acts if you avoid the makrooh and 3) To place a barrier
between the believer and the haram acts so that in times of weakness a person would
only fall into the disliked rather than the forbidden.

Haram = forbidden: An act is haram if Allah or His Messenger(alaihi selam) ordered

us not to do it, without making any exceptions. If we avoid these acts we are rewarded
if we don’t we are punished.

The purpose behind the haram acts is: 1) To protect man from things which are
extremely harmful to him and society, either physically or spiritually. 2) To test mans
faith and differentiate between true believers, weak believers and disbelievers, 3) To
help develop mans awareness of Allah by forcing him to refrain from certain acts even
though he may not be able to perceive the harm in it.

The Sunnah

The Sunnah is the second source of Islamic law. Sunnah is an Arabic word which means
"Method". It was applied by the Prophet Muhammad (peace be upon him) as a legal
term to represent what he said, did and agreed to. Its authority is derived from the text
of the Quran. The Quran says,

"For you the life of the Prophet is a model of behaviour" (Al-Quran 33:21)

The Quran and Sunnah are complementary. The meaning of the Quran is general in
nature, the Sunnah makes it specific and particular. The Sunnah explains the
instructions of the Quran. The Quranic injunction is sometimes implicit; the Sunnah
makes it explicit by providing essential ingredients and details.
The Quran and the Sunnah are the primary sources of Islamic law. Ijma (that is
consensus of opinion of scholars) and Qiyas (that is laws derived through analogical
deduction) are the secondary or dependent sources of Islamic law or Shariah.

Types of Hadith

1) Hadith Qauli that which the Prophet Muhammad (saw) said should be practiced.

2) Hadith Fi’eli that which the Prophet Muhammad (saw) himself did/act upon

3) Hadith Taqriri something that happened in front of the Prophet and kept quiet,
showing the tacit approval

The Prophet (SAW) laid down principles of law regarding every aspect of life, e.g.
buying, selling, contracts, leases and succession, etc. He also laid down the laws when
the Quran is altogether is silent.

Examples of Laws Derived from the Sunnah

 The division of inheritance is clearly stated in the Quran but leaving of wealth
for the non Muslims relatives is not mentioned in the Quran. In the Sunnah, we
find that the Prophet (SAW) said, “A Muslim may not inherit form a non-
Muslim, nor a non-Muslim inherit from a Mujslim.” (Agreed)

IJMA (Consensus)

The third "source" of the law according to classical Sunni jurisprudence was consensus,
usually defined as "the unanimous agreement of legal authorities of a given generation
on a particular legal matter." This has often been confused with popular opinion, but is
in essence the agreement of the community of interpretation constituted by qualified
master jurists, after debate has subsided. Ijma or the consensus of scholars signifies the
importance of delegated legislation to the Muslim community. The Muslim society
requires such a rule making power to meet the practical problems for the
implementation of Islamic Shariah (Islamic Law). Ijma has been technically defined as
the consensus of the jurists of a certain period over a religious matter. Ijma is considered
sufficient evidence for action because the Prophet of Islam said, "Muslim will never
agree on a wrong matter." As such the agreement of the scholars of Islam on any
religious matter is a source of law in Islam (Ref: Principles of Islamic Jurisprudence by
M. Hashim Kamali).

Once Prophet Muhammad(SAW) appointed Hazrat Maaz bin Jabal to the governor of
Yemen and while sending him to Yeman, he asked him how he would make decisions
and judgments. Maaz replied that he would look for guidance in the Qur'an. He asked
him what he would do if no relevant ruling was found in there. Maaz replied that he
would act according to the Sunnah. He asked again what he would do if nothing
conclusive can be found in the study of Sunnah either. Maaz replied that he would adopt
the solution found through performing Ijma. Muhammad was pleased with Maaz's
answers

Examples of Laws Derived by Ijm’a

Compilation of the Qur’an

The Qur’an was revealed in a span of 23 years. It was not compiled in a book from
during the life of the Prophet (SAW). After his death, on suggestion of Hazrat
Umar(RA) and by Ijma of the companions, it was compiled in a book form when many
companions of the Prophet (SAW) were killed in the battle of Yamamah

The Adhan of Jumm’ah

During the time of the Prophet(saw) there was only one Adhan for Jumm’ah prayers
but during the reign of the caliph Hazrat Usman (RA), Madina expanded considerably
and the Adhan could not be heard because of noise in the markets, therefore, it was
decided after Ijma of the companions that another call should be given.

Tarawih Prayers

The Prophet (SAW) prayed tarawih only three of four times in congregation in his
lifetime. It was later during the reign of the Caliph Hazrat Umar (RA) that the system
of congregation of taraveeh was added after ‘Isha prayer.

QIYAS

The fourth "source" of the law has been variously designated as qiyas ("legal analogy")
or ijtihad ("exhaustive investigation"). They both came about in an attempt to eschew
ra'y ("considered opinion") as a source of the law and to tie elaboration of the law more
closely to scripture. Qiyas or analogy is resorted to in respect of problems about which
there is no specific provision in the Quran or the Sunnah of the Prophet. In such issues,
the scholars have derived law through analogical deduction on the basis of the
provisions of the Quran and the Sunnah on some similar situation. The scholars have
developed detailed principles of analogical deductions or Qiyas in the books of Islamic
jurisprudence. For example, it is established from the Quranic text that drinking
alcoholic beverages is forbidden, but there are no scriptural texts that apply to other
drugs, such as hashish or opium. If jurists could show (1) that Allah declared drinking
alcoholic beverages forbidden specifically because they intoxicate and (2) that hashish
and opium intoxicate in a manner similar to alcohol, then the consumption of hashish
or opium should also be forbidden (Haram)

Qiyas is a kind of Ijtehad. The Prophet has permitted Ijtehad which literally means 'to
exert'. Technically it means to exert with a view to form an independent judgment on a
legal issue. Ijtehad is the Islamic method of facing the new situations and problems in
the light of the general principles of the book of Allah SWT), the Quran and the
traditions of the Prophet or the Sunnah.

Ijma and Qiyas derive their value or authority from the Quran and the Sunnah.
Therefore, they are called dependent sources.

Apart from Qiyas, there are other methods of Ijtehad such as Istihsan (that is the juristic
preference from different interpretations). In addition to the above sources, the practices
of the Khulafa-e-Rashideen (the first four rulers of Islam), the decisions of the judges
and the customs of the people are also considered sources of Islamic law in matters
which are not spelled out in the Quran and the Sunnah.

Islamic Culture and Civilization

1. Islamic Culture Introduction: There are over a billion Muslims throughout

the world, and though they speak hundreds of different languages and live in
dozens of different countries, they still share a common Muslim culture. This
culture is embedded in certain common beliefs that there is no God but Allah
and that Muhammad is His messenger. Muslim customs and traditions include
Islamic/Muslim clothing, food, wedding traditions and other aspects of Islamic
life that Muslims have adopted in their respective countries.
2. Basic Concept of Islamic Culture: Muslim culture represents the unification
of all the cultures influenced by common beliefs and practices. The guiding
religious phenomena and cultural aspects bind its people historically. The
religious practices and beliefs of Muslims are centered around the religion of
Islam. The original Muslim literature is in Arabic, the Prophet's language. Most
of the literature is religious in nature. It comprises communication and
documentation of the belief system from the Quran, Sirat and Hadith. History
Of Islamic Culture: Secular Muslim literature developed in the Umayyad
empire. It was taken by the Arabs to distant lands and became part of a popular
culture. In due course of time, Persian became one of the main languages of the
civilization. In the sub- continent, syncretistic poetry from the Sufis propagated
the foundations of Muslim culture.
3. Characteristics Of Islamic Culture: The Quran is considered to be the source
of many aspects of Islamic culture. Certain acts or rituals that Muslims do
almost subconsciously are actually encouraged, or allowed by Allah, or
mandated, in the Quran. Festivals and Marriage: Festivals like Eid ul-Fitr, Eid
ul-Adha and Lailat al Miraj are classic examples of the influence of religion in
the lives of Muslim people. According to Muslim culture, marriage is, in the
words of Mohammed, 'half of religion'. The bonding of two souls in holy
matrimony is looked upon as a legal bond and social contract.
4. Islam propagates the five laws that are fundamental duties to unite Muslims in
spirit. These are: • Shahadah or the worship of one God only. • Salah or prayer,
at least five times a day. • Zakat, or donation of alms. • Sawm, or fasting during
Ramadan. • Hajj, the pilgrimage to the Holy City of Mecca. In today's troubled
world, it is important to differentiate between what is truly Islamic and what is
just culture as Muslim culture covers a wide variety of subjects. Many Islamic
customs or traditions that are practiced today are not supported by the Word of
Allah in the Quran or the teachings of Prophet Muhammad in the Hadith, but
are simply local customs assumed to be Muslim culture.
5. Islamic Civilization Introduction: Some of those who have written about the
history of civilization define civilization as “a social system which helps man
to increase his cultural output.” Basic Concept of Islamic Civilization:
Civilization consists of four main elements: economical resources, political
systems, moral traditions and science and arts. The development and progress
of a civilization requires many factors such as geographical and economic
factors, and psychological factors such as religion, language and education. The
collapse of a civilization stems from factors which are the opposite of those
which lead to its rise and development, the most important of these
6. Destructive factors include moral and intellectual decadence, lawlessness and
breakdown of social systems, the spread of oppression and poverty, the spread
of pessimism and apathy and the lack of competent and sincere leaders.

History of Islamic Civilization: In the beginning the Muslims were both open
and cautious. They borrowed and integrated elements of other cultures into their
own. The new religion of Islam, which we will get to in a moment, adopted
elements of Christian, Jewish, and pagan religious beliefs and practices. The
Muslims tolerated religious minorities within territories they had conquered so
long as these minorities recognized Islamic political rule, paid taxes, and did
not proselytize among Muslims. Still, the Muslims were careful to protect the
purity of their religion, language, and law from any foreign influence. With the
passage of time, and with increased conflict with both eastern and western
Christians, this protective instinct grew stronger. In the end, Islamic culture did
not penetrate the west in the same way that Germanic culture did, but would
remain strange as well as threatening to the West. .

Fundamental to Islam was its religion -- this, of course, is true for the medieval
west as well. However, we know more about early Christianity then we do about
early Islam. And the reason is clear. Christianity was produced by a literate
culture. Islamic religion, however, was formed largely in an illiterate, nomadic
culture.

Characteristics of Islamic Civilization: Like the human being, every

civilization has a body and a soul. The body of a civilization is its material
achievements in terms of buildings, industrial facilities, machinery and anything
which reflects welfare and earthly advancement. Its soul is the set of creeds and
concepts which condition the behaviors of individuals and groups, their mutual
relationships and their worldview. These are the elements which constitute the
characteristics of the Islamic civilization.

7. Five main characteristics do distinguish the Islamic civilization from other past
and present successive human civilizations and place it at an outstanding
position: 1. The first characteristic is the fact that it is a civilization based on
Islamic faith, imbued with its values and principles. It is a monotheistic
civilization based on the belief in the oneness of Allah Almighty, the Creator of
men and all creatures. It is also partly a man-made civilization, built on sturdy
religious background of faith. 2. The second characteristic is that Islamic
civilization is predicated on the idea that Man has precedence over the rest of
Allah's creatures, that all human activities should lead to the happiness and
welfare of Man and that any action intended to serve this goal is a God-blessed
action, indeed a human action in the first place.

The third characteristic is its being a generous civilization which drew on the
human civilizations and cultures experienced by the peoples of the ancient
world, but contributed copiously to the advancement of science, knowledge and
 the values of justice, equality, beauty and virtue. Its output benefited humanity
at large, regardless of race, color or even religion. 4. The fourth characteristic is
its being a well-balanced civilization which secures fair equilibrium between
the materialistic and the spiritual sides with exemplary moderation that has
always been a characteristic of Islamic thought and a distinctive feature of the
Islamic civilization throughout its history. 5. The fifth characteristic is its being
a perennial civilization which will last as long as Islam, because it is based on
the very principles of Islam which Allah will preserve eternally. Thus, it is a
civilization with unique characteristics, a civilization that never withers away
since it is not a national or a racial civilization nor does it run counter to human
nature.

8. The Islamic civilization had once headed the march of science and knowledge
during the Middle Ages which are considered in Europe as the age of darkness
while they are an age of enlightenment for our civilization. Contemporary Issue:
Today’s progress in the modern world is increasingly challenging, and more so
for Islamic civilization. The inaccurate image and misunderstanding of the
teachings and practices of Islam, and of the lives of Muslims in the eyes of the
world have generally affected the relationship of Muslims with the global
community. The western economic model is not providing the expected stability
to the world’s economy, and some scholars are now looking for alternative
models including Islamic-based economics and finance.

Islamic Culture and Civilization and Contemporary issues:

In the geo-political sphere, international unrests and issues are increasingly focused
on the Muslim world or Islamic countries, varying from terrorism to the daily lives
of Muslims such as the wearing of headscarves. These issues may deteriorate if the
Muslims themselves do not rectify the misunderstanding among the non- Muslims
about the Islamic religion. It is thus the responsibility of Islamic scholars and
experts to guide debate and protect the image of the religion through research and
publication in the international arena.

SURAH FURQAN
Ayat No: 63
Translation:
“The (faithful) slaves of the Beneficent are they who walk upon the earth
modestly, and when the foolish ones address them answer: Peace;

Explanation:
In this verse the Almighty Allah describe this virtues of his earnest, loyal and faithful
Muslim; when they tread gently and with dignity, they do not stomp upon the earth in
pride and haughtiness, neither do they run like vulgarians, but softly, not due to a
malady or worldly distraction but because they fear the chastisement of Gehenna.
Another virtue they posses is this, that when the ignorant make loud objections and
speak strongly, instead of replying in kind, they offer their salutation, returning evil
with good, refusing to defile their tongues while replying to unclean words. It was
custom of the Holy Apostle (P.B.U.H.) that he would be as gentle as he was rudely
spoken to.

SURAH FURQAN
Ayat No: 67

Translation:

“And those who, when they spend are neither prodigal nor grudging; and there
is ever a firm station between the two;

Explanation:

The quality of virtuous creatures as revealed is that they are neither spendthrifts nor
parsimonious. They are not those who spend on useless pomp and pageantry, have no
mind for the deserving, intoxicated with wealth given by Allah spend it freely in vain
pursuit. Neither are they so parsimonious or stingy, that they do not keep on hoarding
their wealth, helping the needy nor profiting from it themselves, rather virtuous people
are those who strike a path between prodigality and extravagance in spending the wealth
given by Allah, i.e. their nature is moderation and balance.