Islam does not permit, under any circumstances, the massacre of innocent citizens, terroristic explosions and suicide bombings. The continuous carnage and slaughtering of people, suicide bombings against innocent and peaceful communities, explosions at mosques, shrines, educational institutions and businesses; the destruction of government institutions, buildings, trade centers; attacks on defense training centers, embassies, transports systems and other institutions of civil society; all these acts are grave violations of human rights and constitute kufr, disbelief, under Islamic law. The founder and patron in chief of Minhaj-ul-Quran International, and Chairman of Pakistan Awami Tehreek, Shaykh-ul-Islam, Dr Muhammad Tahir-ul-Qadri issued his detailed edict (fatwa) today, consisting of 600 pages, while addressing a press video conference from Canada.

Describing the background of his edict he said a terrible wave of terrorism has been maligning Pakistan in particular, and Muslim and non-Muslim nations in general, for the last many years. There is no doubt that, while Muslims as a collective entity condemn, resist and fight terrorism, and do not accept even its remotest possible link with Islam, unfortunately there are some people who remain quiet on the issue, silence taken as a tacit approval of such atrocities.  Indeed there are others, who, instead of opposing and condemning terrorism openly, confuse the issue, merely concentrating upon the politics that cause these atrocities. Dr. Qadri appealed to all Muslim scholars, intellectuals, and opinion-makers not to concentrate on who these people are, who is behind them and why they are committing these acts. Whatever justifications they may give for their actions, they act against the teachings of Islam. They are in clear contravention of what Islam stands for. Their each action is premised on bringing harm to Islam and to the whole of humankind. Their existence is an open danger against the integrity of Pakistan and world peace. The entire nation should dissociate itself from these elements, and condemn them in the strongest possible terms, unequivocally and with one voice. The Pakistani nation is in a state of war. It is the need of the time for Pakistan to form unity among its ranks at every level. The entire nation should stand behind their armed forces busy fighting a war for the protection of the lives of the innocent citizens, and securing national defense by eradicating terrorism.

Those who commit these atrocities claim they are doing so for the preservation of Islam and Muslims.  They claim their heinous acts constitute ‘jihad’, and thus, those who join in their misguided cause will enter paradise.  They justify the killing of innocent civilians by misinterpreting Islam and brainwashing susceptible and often vulnerable individuals.  Dr. Qadri argued it is thus imperative to make Islam’s stance on terrorism precisely evident in the light of the Quran and Sunnah so that the Muslims as well as non-Muslims of the world do not suffer from any misunderstanding and ambiguity.

He explained at length, in the light of the Quranic verses, Prophetic traditions, and expositions by eminent Islamic authorities of faith and jurisprudence that perpetrating terrorism against innocent citizens, massacres of humankind, suicide bombings, the destruction of national assets and property is absolutely against Islam; it amounts to an ‘act of kufr’. Islam does not permit such acts under any excuse, reason or pretext.

Moreover, Islamic teachings do not allow any group of people to take up arms, and wage war against the state and challenge its written authority. This is sheer mischief-mongering and civil war. Islamic law regards it rebellion and insurgency. He clarified that even if Muslims, living within a state, are being persecuted at the hands of foreign non-Muslim powers, and the Muslim government remains silent over such persecution, even then no individual or group of individuals is allowed to take the law into their own hands.  Instead, one should use democratic means of protest and peaceful ways of resolution should be adopted.

Citing various Quranic verses, Prophetic traditions, sayings of the Companions, and renowned jurists and scholars of Hadith, Dr. Qadri made it clear that even in a state of war, and during warfare, Islam strictly prohibits the killing of peaceful citizens, women, children, the sick and the old.  Moreover, during a battle, it is unlawful in Islam to destroy trees, crops, buildings and places of worship of any faith.

Dr. Qadri said the first ever ‘war against terror’ in Islamic history occurred during the Caliphate of Sayyidina Ali (r.a). The Khawarij and Harooria were a rebellious group of people and the first militant terrorists.  They rejected Sayyidina Ali’s (r.a) policy of dialogue, arbitration and peaceful means of dispute resolution.  They were in favor of resolution through armed conflict.  They used Islamic slogans of Jihad and rebelled against the state, and justified human killings according to their extremist theology.  The Khawarij committed acts of terrorism whilst citing Divine law in their defense, arguing they were acting for the dominance of Islam.  However, the Holy Prophet (saw) had already identified the Khawarij in more than fifty Prophetic traditions. He (saw) stated they were outside the ambit of Islam, had no legitimate authority to declare jihad, and instead, were the worst of humankind. Sayyidina Ali (r.a), with his army, himself fought against them in order to stop their atrocities, and eradicated the Kharijite terrorism.

Dr Qadri’s detailed religious edict consists of 200 pages, and clarifies his point of view in the light of dozens of verses from the Holy Quran, Prophetic traditions, countless commentaries of Muslim jurists, etc. This religious edict is in the process of publication, and will be available in the form of a book in Arabic, Urdu and English, later this week.

By Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri

Thanks to some developments across the globe for last few years, the universal values of great religion, Islam, have come in for denunciation. By invoking the actions of a few individual Muslims to typify the character and conduct of millions of adherents of this divine faith, efforts have been made to equate Islam with bigotry and obscurantism. This is most unfortunate at a time when the need for inter-faith dialogue and harmony could not be over-emphasized in order to bridge the gulf between Islam and West. The proponents of ‘clash of civilizations’ and their counterparts in the Islamic world are bent upon creating differences aimed at spreading confusion and misunderstanding about the teachings of Islam. In view of these circumstances, it is all the more necessary to bring the Islamic teachings in correct perspective to serve the cause of co-existence Islam so emphatically lays its stress on.

Let me start with concept of human rights in Islam. At the outset, it is to be understood very clearly that the basic concept of Islam in regard to the human rights is based upon equality, dignity and respect for humankind. As is clear from the Holy Quran, Allah Almighty has endowed on human beings the status of being superior to all other creations. The holy Quran has described the position enjoyed by the human beings in a great detail that at the time of creation of Huzrat Adam (RA), Allah Almighty enjoined upon the angels to bow before Huzat Adam (RA).

It was for the first time in the history of mankind that Islam did away with all biases and discriminations on the basis of wealth, clan and tribe, language, sex, colour and caste etc and termed all human beings equal in status whether one is poor or rich, black or white, woman or man or does one belong to this or that region or race. What greater example of human equality can there be that the people belonging to various countries, languages and races gather at the precincts of the holy Kabaa for worship and wear the same dress.

After laying the foundation of respect and equality of man, Islam prescribed a complete charter of rights for humanity ranging from moral rights to religious, economic, social and political rights. Islamic concept of human rights and freedoms is uniform and of universal character, which is independent of historical and regional boundaries of time and space. The Islamic concept of human rights originates from the commandments of Allah Almighty, which were conveyed to the Ummah through the Holy Prophet (PBUH).

The rights given by Allah are in the form of blessings and there is no role of any human effort in their acquirement. Contrary to the violable nature of rights given by the earthly law-makers, these rights are permanent, unchangeable, inviolable and sacred. Since Divine intent underlines them, therefore, they can not be suspended, amended or changed. In a real Islamic state, these rights are to be enjoyed by every citizen. Neither can any state nor an individual violate them.

Another unique feature of Islamic concept is that here rights and duties are interdependent and complement each other. That is why obligations and duties have equally been stressed upon as rights.

It is regrettable that while terming West torch-bearer of human rights, the contribution of Islam in ordaining these rights is ignored. The fact remains that the concept of human rights in the Western world in its present shape is not an old phenomenon. It dates back only to 16^th and 17^th centuries when political thinkers and legal experts presented the concepts of basic rights and civil freedoms.

The thoughts of these thinkers and philosophers in the West created unending conflict between the rulers and the ruled that led to struggle and clash between the imperialist forces and common people for achieving these freedoms and rights. A great advance was made in the realm of human rights when people of Great Britain got their rights through a series of legal documents namely Magna Carta (1215), Petition of Rights (1628) and Bill of Rights (1689). The people of France won their freedoms through Declaration of Rights right after the French Revolution in 1789. The USA got its freedom through war of independence in 1776. Its people achieved basic rights in 1791 in the form of Bill of Rights, which laid the foundation of first ten amendments in the American constitution. The modern nation-states have made the basic human rights the part of their respective constitutions under the influence of various UN conventions and Declarations.

Islam teaches moderation and balance in life. The teachings of the Holy Prophet (PBUH) provide a guarantee to create balance in life. This basic principle of Islam characterizes all of its teachings and commandments. The human rights granted by Islam bear the same stamp. No other social and political system can match that of Islam in its practicality, moral outlook and result-orientedness. The Islamic concept of rights is different from the philosophies of other systems in the following ways:

• Islam preaches fulfillment of rights rather than demand of rights. The basic teaching of Islam is that every person is under obligation to realize the rights of others in every possible way. The society will become an ideal society where duty of one individual is the right of other. When people are engaged in the fulfillment of their rights with this consciousness, such societies become the paragon of respect for rule of law and human rights.
• The Holy Prophet (PBUH) has presented such a system of human rights, which has reciprocal relationship and proportionality between rights and duties. That means that no person will be justified in demanding his rights unless he performs his obligations. Since the main stress is laid on the performance of duties, therefore, no individual can raise his voice for rights as long as he does not perform his duties. Thus the rights stand fulfilled automatically in the process of performance of duties.
• The Islamic concept of human rights is comprehensive and compact in that it has proportion and balance between rights and duties. The lack of understanding of this basic concept has given rise to many confusions and misunderstandings.
• Islam has termed some matters to be duties not rights keeping in view their legal and social importance whose non-performance has been held as punishable act. For example bearing witness is obligatory on males. The transparent and effective system of evidence is a necessary element for the establishment of the rule of law in society. That is why our religion has held men responsible for bearing witness, while the women have been absolved of this responsibility owing to their natural biological difference. Now it is their right not duty.

There is no doubt about the fact that Islam and West attach great importance to basic freedoms and human rights but their perspectives are basically different on the issue of human rights. The difference is explained in terms of their basic varying outlooks. Islam looks at human rights in the perspective of man’s total obedience to Allah Almighty whereas the Western concept of human rights is totally secular, which is based on man’s relations with the state as a citizen.

If analyzed broadly, the real difference is that in Islam, source of all powers is Allah Almighty, Who is the founder of all worlds. His commandments are the supreme law. Man is vicegerent of Allah on this earth. People are not repository of absolute powers. Rather they exercise these powers through their elected representatives within the limits set by Allah. The exercise of these powers is regarded as trust. Contrary to this, people are considered as source of all powers in secular, democratic societies of the West. The constitutions so framed by the representatives of people are accepted as supreme law of the land.

It is on the basis of this difference on the source of absolute powers that there are different perspectives of Islam and West on human rights. Islam makes a clear and comprehensive statement of civil freedoms and rights, which are inviolable and sacred. However law-making institutions of the Islamic state enjoy the rights of making amendments in these rights keeping in view the demands of the changing social, political and economic circumstances provided these modifications are in consonance with the spirit of the holy Quran, Sunnah and the Islamic law. Another important feature of these rights is that they have universal character and can be enjoyed both by Muslim and non-Muslim citizens.

On the other hand, the people in West have been able to achieve these rights after undertaking great protracted struggles. Moreover their successes on this front are a recent phenomenon and stand the chance of being reversed on this or that reason. In the third world countries, these rights do not enjoy any respect as they are only found in the statute books and not implemented. Here in these modern democratic countries, the scope of basic rights is limited not universal. The Vienna Declaration adopted at the International Conference on Human Rights in June 1993 stated:

“All human rights are universal, indivisible and interdependent and interrelated.”

In spite of adopting this concept of human rights constitutionally, Article 10 of Human Rights Charter (2000) of European Union stated:

“Certain rights shall be reserved for citizens of the European Union.”

The point being contended here is that certain rights are reserved for its citizens in West, which can by enjoyed neither by expatriates nor minorities. Various Declarations and Conventions adopted by the United Nations are no doubt universal but their implementation is not bound by any legal sanction.

To conclude it can be said that it is wrong to pick isolated example and incidents to typify the character of Islam. Islamic teachings and values are universal without any discrimination and biases of caste, creed, colour and religion.

He said the Muslims were being subjected to the label of terrorists through a malicious campaign. In these circumstances, Minhaj-ul-Quran International was the only organization with worldwide network which was engaged in the efforts of promoting true message of Islam. He said word Islam has originated from Slm, which meant security and peace. “The one who is a terrorist in his character and conduct is neither a Muslim nor a believer”, he said.

Islam and terrorism were antithesis to each other. He said Allah Almighty named religion as Islam, its follower as believer and branded a person as enjoying spiritual excellence who devoted himself to worship and prayer. When Islam and Iman reach their zenith, the stage a believer achieves is called spiritual excellence. “The reformation of ones ways is Islam, correction of beliefs is Iman and purgation and purification of heart is called spiritual excellence”, Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri added.

He said the person who was not peace-loving did not have Iman and mercy was far ahead of peace. Allah Almighty sent the Holy Prophet (saw) as a mercy for all the worlds. Therefore, the followers of the Holy Prophet (saw) could not be terrorists.

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Contrary to that, he said, Islamic traditions were different. Islam has not only urged its followers to establish collective society but also laid special emphasis on strengthening the family system.

He said it was unfortunate that so-called Western intellectuals were defaming Islam in the name of terrorism. The reality, on the other hand, was that Islam was a most peace-loving religion of the world which even does not allow injuring of emotions of an individual. “The responsibilities of Muslims have increased in these circumstances that they present actual and peaceful face of Islam to the world. This further requires that expatriate Muslim communities living abroad will have to work with utmost responsibility,” he said.

Shaykh-ul-Islam said the best way out of ongoing imbroglio lay in spreading education and awareness among the masses and Minhaj-ul-Quran International was already busy in the endeavour of spreading awareness. He said MQI stood against terrorism, extremism and militancy. “We condemn terrorism committed at any level. Terrorists and militants were neither Muslims nor did they have anything to do with Islam,” he added.

He said Islam has championed the rights of every class of society specially children and women. Citing a tradition Shaykh-ul-Islam said that once the Holy Prophet (saw) was taking rest. An old woman called out for help. He immediately left his place and walked with bare-feet to help the elderly woman out. He picked up his luggage and conducted her to her home. This is one of many instances of human sympathy of the Holy Prophet (saw).

Shaykh-ul-Islam said Islam was the religion which has described the rights of not only the living but also of the dead. Referring to an example, he said when a man dies Islam has prescribed a particular way of burial rites so that no disregard is shown to his dead body. Funeral prayer is one such thing with the Muslims and the dead is not buried with such respect in any other religion. Only Islam has prescribed these teachings.

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“And He gives you of all that ye ask for. But if ye count the favours of Allah, never will ye be able to number them. Verily, man is given up to injustice and ingratitude.” (Sura Abraham, 34)

“O man! What has seduced you from your Lord Most Beneficent?” (al-Infitar)

“To you have We granted the Fount (of Abundance). Therefore to your Lord turn in Prayer and Sacrifice. For he who hates you, he will be cut off (from Future Hope).” (Sura Kausar 1-4)

Talking on the topic of rights of the poor and the needy, Shaykh-ul-Islam said Islam was protector of the rights of economically impoverished classes. No other religion has taken up the responsibility to cater to the needs of the downtrodden sections of society in a manner as Islam has. He said Allah Almighty made mention of the deprived sections in one way or the other in these three Verses. There is a tradition of the Holy Prophet (saw), which says that blessings are showered on the house where an orphan lives. That is why providing for the orphan is a worship which has great reward with Allah Almighty. Allah has commanded to return to the orphan and the destitute their rights but there should be a method of return and fulfilling them?

He said the western world, claiming to be the greatest champion of human rights, has not been able to give rights in comparison to Islam, which the orphan rightly deserves. This was because of the universal teachings of Islam which no other religion has. He said the Holy Quran has given very clear command to provide for the orphan in a better way in regard to the fulfillment of rights of the orphan. He said the orphan should be supported and helped in a manner that it does not affect their self respect. Many institutions were working in this field aimed at helping the poor. Complying with this command, the Minhaj Welfare Foundation has also established an institution by the name of ‘Aagosh’, which was engaged in serving the less privileged sections of society. There was a dire need to set up more institutions in the country to alleviate the suffering of these marginalized people.

Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri said we should try to reserve a particular share from our wealth for the downtrodden and orphan people. Allah Almighty has described it to be worship higher in value than offering prayer and performing Hajj. Referring to a Prophetic tradition, he said that once the Holy Prophet (saw) was going for the Eid prayer, he came across a weeping child. He brought that child home, gave him good clothes to wear and took him for Eid prayer. This is the role model we should follow. He said worship has no meaning if it is not put to use for the welfare of poor and needy people. He said it was for this purpose that MQI started the project of ‘Aagosh’, where orphan children were residing. A new building was being constructed to meet the future needs with millions of rupees. We would leave no stone unturned unless we return the impoverished sections of society their rights.

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