Islam will enter every house in America

Politics And Religion - Can They Be Separate?

A book by Yamin Zakaria

Introduction

The gradual development of the modern secular society in the West has led to the separation of

religion from the state. Religion has become a matter of personal choice for the individual.

Therefore, religion has no role to play within the affairs of the state or the society at large. This is

the perception of religion by the current secular societies which exist throughout the world. In any

secular society the role of religion is subservient to the interest of the state. Secularism is at its

strongest in the West and this is only natural since this is its birth place. The West, through military

and/or economic colonialism and propaganda, have forced most other nations to adopt this course.

In order to understand why such a course has been taken by the West, we first need to analyse the

historical events, because it is only through a series of historical events, that our present situation

has come to existence.

Rise of the Secular Society

Throughout the Middle Ages Europe was ruled by a ruthless feudal system, which was upheld by

the Monarch, Nobility and the Church. The principle philosophy was that man’s position in this life

was pre-destined by God, so a blacksmith was born as a blacksmith and a king was born as a king,

their destiny being fixed and decided. This only helped to maintain the status quo, and oppression

over the mainly poor class prevailed at large. The situation naturally led to conflict between the

subject and the state, and this struggle continued to gain momentum throughout the Middle Ages.

Thus the term Middle Ages was often used synonymously with the Dark Ages because to a

European this is the darkest period in their history.

The Church continued to justify the feudal situation of the country, and through corruption, it

became very powerful institution in terms of wealth and influence. It is well known just how

wealthy the Catholic Church grew through ‘donations’, a place in the heavens was sold by the

Church in exchange for gold. This type of corruption led to dissatisfaction and eventually a revolt

by Martin Luther, who later commented that the Pope was a glowing worm in a cowpat. It was this

revolt that led to the reformation, which in turn led to the formation of the Protestant Church. This

was a crippling blow to the Catholic institution.

At the same time a period of discovery and science started to take place in Europe. This often led to

confrontation with the Church’s teachings, for example the discovery by Galileo that the earth

revolved round the sun and not the reverse as proposed by the clergymen. Similarly the discovery

of the fourth continent, namely Australia, caused friction as the Church taught that there are only

three continents. One can continue to quote many more examples, but the Church and the Monarch

did its best to suppress this knowledge to maintain its grip on society. The society on the other hand

was moving away from the dogmas of the state, particularly the Church. This was the period of

Renaissance, when Europe began to open its horizon. Scientific discoveries led to the Industrial

Revolution, and the balance of power in the international arena shifted towards Europe. The

industrial revolution provided her with heavy industries, which provided powerful weapons and

thus period of conquering and colonisation began.

The intellectuals also began to move against the Church. Niccolo Machiavelli, in his book The

Prince, set out the cause for a nation state rather then a Christian state. Europe was turning away

from the Christian state to the concept of a nation state. Due to the suppression by the ruling power

the call for freedom became very strong, religion was beginning to be perceived as superstitious

and backwards. Prominent thinkers and politicians like John Locke, Thomas Hubb, Montisque and

Rousseau called for the individuals to be free and not in chains. Jean Jacques Rousseau, in his book

The Social Contract, stated "Man is born free but he is in chains everywhere". This expression

meant the man has the will to decide his own fate and it is not pre-determined by God, so man is

free and man in essence is good. It is the state that has enslaved him, so that he is in chains and the

state exists without man’s consent. So there was a turning away from the feudal system and moved

towards a more free society where all citizens could decide their destiny. It was Rousseau that

eventually inspired the French revolution which led to the downfall of the oppressive Monarchy

and the Church. The Parliamentary system was setup, the Monarch was simply reduced to

figurehead, and the Church was stripped of its power. Thenceforth a secular society was formed. A

similar process took place elsewhere in Europe and the Monarchs became only a figurehead and the

role of Church was confined to matters relating to rituals of worship. The real power now laid in

the hands of the Parliament which was mostly backed by big businesses. The Church now had very

little to do with the state and its role was to concentrate within the sphere of personal worship and

morality. Christianity was personalised, it was now a personal matter concerning individual

morality and worship.

Thus religion took on a new meaning as it had been almost totally reduced of its influence over the

state and society at large. The people started to adopt new values and gain inspiration from

intellectuals, politicians, thinkers and writers. So this is precisely why if anybody mentions religion

now, it is seen as a purely personal matter. Whereas it was only natural for the people to move

away from the Church due to its collaboration with the Monarch and its upholding the feudal

system of Europe. This movement away from the Church and the feudal system was further

enhanced by two other factors.

Firstly as mentioned earlier the scientific discoveries led to direct conflict with the teachings of the

Church, this put grave doubt on the authenticity of the Bible. As a result people began to lose

confidence with the Church. Secondly, a new from of secular government, coupled with the new

scientific discoveries and the Industrial Revolution, led to a stronger and a richer Europe.

Consequently a period of ruthless colonialism started which meant that Europe became very rich

and powerful at the expense of the other nations.. The case for secular society was now well

established.

This experience meant that Europeans in general adopted a very hostile attitude towards

Christianity and religion. The Church not only upheld the oppressive feudal system but also kept

Europe back from progress due to its religious dogmas, which by now were proven to be based on

conjecture and superstition.

So this is how the modern mind of the Europeans took shape. The question that now arises is

whether it is reasonable to judge all religions merely based on the experiences of Christianity.

Unfortunately, this is exactly what the West did. Should they have looked for a better alternative

rather then simply abandoning Christianity and coming to a compromise solution? Compromise,

because the existence of the Creator was not categorically denied, merely the religious institutions

put a side from life’s affairs. The Church, representing religion, was given a limited role within the

society and the government given its role separate from the Church. So the political role became

distinct from the role of the Church, and politics became separate from religion.

What is Religion?

It is not fundamental to have an academic discussion about the precise definition of religion, but it

is important to understand how society understand religion. As has been stated, the development of

a secular society in Europe resulted in the loss of power and influence of the religious authority.

These events subsequently led to the Europeans gaining world leadership through colonialism,

which in turn created more wealth and luxury at the expense of the other nations. The mention of

religion to the modern secular person conjures up the following ideas.

a) Religion is purely a personal matter between man and his Creator. This means that religion has

no role as far as society is concerned, it must be kept separate from politics. This idea resulted from

the gradual marginalisation of the Church.

b) Religion is primarily based on superstition, conjecture and fear, because man was unable to

explain the natural events and his existence along with the universe. It is only by the use of science

and intellect that man can progress.

c) Religion means that there is no room for difference of opinion and this means subjugation of

freedom of speech and thought. This in particular resulted from the behaviour of the Catholic

Church during the Spanish Inquisition in the last 15th century CE, the mass murder of Protestants

and any other opposition to its teachings, and the bloodthirsty crusades. It is only the wishes of the

clerics that can suffice regardless of what the masses think. The system does not serve the people

but only the elite who are in authority.

These are the ideas that prevail in the minds of the Western secular society and the secular elite

within the Muslim countries.

The view of Islam towards Religion and Society

The above understanding is totally incompatible with Islam. All the prophets of Allah (swt), from

Adam to Muhammad (saw), were sent not only to reform individuals but to reform the society at

large. They all came with the Message to believe in one Creator and brought laws and regulations

to govern society and individuals. As the society grew more complex a new set of laws were given

by Allah (swt) to successive prophets. No prophet ever taught that religion is only a personal belief

and that actions are separate from beliefs.

With regard to religion being based upon conjectures and superstition, it is true for many religions

where the original scriptures were lost or corrupted by men. The Qur’an testifies to this fact and

what is more, the Qur’an has never been contradicted by sound scientific discoveries. It instead

challenges mankind to find contradictions within it.

"Do they not consider the Qur’an? Had it been from any other than Allah they would have surely

found therein much discrepancies." [TMQ 4:82]

No society allows absolute freedom to express different points of view. Hence, for any society to

claim that it allows freedom of speech is an outright lie and hypocritical, since for any society to

function it must have restriction and limits, otherwise chaos will result. People in society are not

homogenous and different people has different capabilities, a tendency towards a free society will

lead to oppression of the weaker members by the stronger ones. So to prevent this, society needs

rules and regulations. Hence the idea of a free society is a myth and has never existed in reality and

will never exist in the future. The very idea of the free society goes against human nature, a free

society functions like the jungle, survival of the fittest, without compassion or mercy, suited more

for animals then human beings. Democratic societies in the West, although claiming to have

freedom of speech or other types of freedoms, is no different from any other types of society, be it

a dictatorship, a monarch or a theocracy, since all these types of societies have rules and

regulations, and freedom is available as long as one observe the laws and regulations laid down. So

one can say that the post Middle Ages era allowed greater freedom to express difference of opinion,

but this is not absolute and it never is. The truth of the matter is that every society allows difference

of opinion to exist as long as those opinions do not threaten the existing power structure. So the

reason for greater divergence of opinion on religious values after the Renaissance period was

because the existing power structure was not based on religion. Likewise under Islamic rule, there

is freedom of opinion within the boundaries of Shari’ah, as seen by the historic developments of

different Schools of Thought on fiqh (jurisprudence), usul al-fiqh (foundations of jurisprudence),

science, history etc. Furthermore, great debates and discussions were held in Baghdad, Kufa,

Madinah, Grenada, Qirawain, Fez and Samarqand.

The Meaning of Politics

Now that we have gained some understanding of the meaning of religion, let us analyse the

meaning of politics. Politics is generally understood purely in terms of the struggle for power and

government, and is therefore associated with ruling or governing a nation. The definition of

political party is one which is struggling for power, thus this is the name of the game. It is largely

people like Machiavelli who inspired the modern politician. According to his book, The Prince, a

politician should be deceptive and struggle for power. Today it is not surprising that a politician is

someone who is thought of as very shrewd, cunning and deceptive; the very word conjures up

various meaning in our minds such as false promises, cheating, back biting etc.

The real essence of politics is concerned with the affairs of society and how it is to be regulated.

The function of any government is to look after the affairs of society. It is not merely a struggle for

power and self glory, although this has become the prime motives of most of the politicians of

today. In Arabic the word for politics is syasa, which is derived from the root word sasa. Sasa

means looking after the horses and this word gradually evolved to mean look after the affairs of

people and hence syasa.

Islam expresses a view point as to how society should be organised, and so the idea that religion is

separate from politics is purely artificial, and it is the product of the unfortunate history of the

Europeans rather then the product of the intellectual thought. All the prophets of Allah (swt) came

as leaders to reform society. Prophet Muhammad (saw) established a state in Madinah, after

migration. There he organised the affairs of society, established various treaties, implemented

Shari’ah, declared war and peace, and sent and received ambassadors.

Keep Your Religion To Yourself

It is now very common to hear the phrase "Keep your religion to yourself, don’t bring it into

politics." This has resulted from the secular dogma that religion is purely a personal matter. This is

the definition that the politicians, intellectuals, writers and the media use to dominate the masses

and the Muslims worldwide. This understanding is sacred to the progressive mind and cannot be

questioned.

The above definition is clearly false since the nature of religion has been to reform and regulate the

whole society. To reform society one needs to acquire political authority, so politics is always

integrated into religion. Thus politics is like the child of a family and the family is the religion.

Secondly to assert that religion must be kept separate from politics so that one can not impose ones

belief on someone else is clearly false. To even say that religion must be separate from politics, is

in itself a view point, a new ‘religion’, which is imposed on others. The only difference is that this

religion does not involve itself in the belief in a Creator and different terminology is used for it,

such as secularism. It is like saying that there should be no laws in society, although this in itself

constitutes a law.

Another argument put forward by the secular community is that religious laws are outdated and can

not be applied to the modern ‘progressive society’. This is used to justify the separation of religion

from politics. There is a fundamental underlying assumption to this statement, which is that

something old becomes outdated and something new is progressive and it should be accepted

without any hesitation. Time is the only criterion used but this is clearly not an intellectual

argument. If we observe, the air we breath is as old as the planet itself, and is vital for our survival,

similarly new diseases like AIDS are hardly welcomed by the society. So just because something is

old does not make it obsolete or just because something is new does not make it good and

acceptable. Similarly laws do not become outdated simply because a certain amount of time has

elapsed, as in essence the human being remains the same in nature. Laws are to regulate mans

nature.

Evidences

Not only is the separation of religion from politics intellectually weak, there are also many clear-cut

evidences in the Qur’an and ahadith referring to political matters.

In the Qur’an we see many rules and regulations covering marriage, divorce, inheritance, jihad,

zakat etc., all of which could not ever be implemented in society without political authority. How is

one going to cut the hand of the thief, stone the adulterer, declare jihad, collect zakat and kharaj

without political authority? The Messenger of Allah (saw) himself implemented rules related to

these matters 1400 years ago, thus demonstrating that politics is very much part of Islam. There are

explicit evidences in the Qur’an and ahadith relating to ruling by Islam.

"Those who do not judge by what Allah has revealed are the disbelievers." [TMQ 5:44]

"But nay, by thy Lord, they will not believe (in truth) until they make thee judge of what is in

dispute between them." [TMQ 4:65]

"Obey Allah, obey the Messenger and obey those in authority from amongst you, and if you differ

refer to Allah and his Messenger." [TMQ 4:59]

Majority of the scholars from Hanafi, Shafi’i, Hanbali etc. Schools of Thought agree that the above

verse referring to "obey those in authority" refers to the Khaleefah. After the death of the

Messenger of Allah (saw), the Sahabah got together and chose a Khaleefah from amongst

themselves even before burying the Messenger of Allah (saw). They were the closest to the

Messenger of Allah (saw) and they agreed about the fard of appointing a Khaleefah, and hence

from the onset the political authority was recognised and implemented.

Then there are many ahadith pertaining to the Khilafah. Nafi’a reported saying, " ‘Umar said to me

that he heard the Messenger of Allah (saw) saying, Whoever takes off his hand from allegiance to

Allah (swt) will Him (swt) on the Day of Resurrection without having any proof for him, and

whoever dies while having no bay’ah on his neck (to the Khaleefah) die a death of jahiliyyah."

Muslim reported on the authority of Abu Hazim, who said, "I accompanied Abu Hurayrah for five

years and heard him talking of the Prophet’s saying: The Prophets ruled over the children of Israel,

whenever a Prophet died another Prophet succeeded him, but there will be no Prophet after me.

There will be Khulafa’a and they will number many. They asked: What then do you order us? He

said: Fulfil the bay’ah to them one after the other and give them their due. Surely Allah will ask

them about what He entrusted them with." Ibn ‘Abbas narrated that the Messenger of Allah (saw)

said, "If anyone sees in his amir something that displeases him let him remain patient, for behold,

he who separates himself from the sultan (authority of Islam) by even so much as a hand span and

dies thereupon, has died a death of the days of jahiliyyah."

This should be enough proof for the Western secular society and the educated Western elite that

politics and Islam can never be separated; indeed politics is an integral part of Islam.

Diversions

Today the existing governments in the Muslim world are using various means to keep religion and

politics separate.

(1) The first method used is to promote the idea that religion is purely an individual matter for

personal salvation. This is done through television, radio, newspapers, magazines and books, and

the government scholars who are groomed at government institutions.

(2) Many Islamic movements have been set up or are being funded by the governments of the

Muslim world (who in turn are controlled by the West), to promote the idea of secularism in Islam.

These groups tend to confine themselves only with individual aspects such as salah, fasting, hajj

and morals. They remain silent towards the injustices carried out by the governments towards the

Muslim Ummah. Thus they encourage the Muslim Ummah to remain passive and tolerant towards

the existing brutal and barbaric regimes in the Muslim world. They totally ignore politics and even

go as far as to classify it as causing of fitna (division) and should not be discussed. This is despite

the clear commandment from the Qur’an,

"Seek the Hereafter in which Allah has given you and do not neglect this portion of the world."

[TMQ 28:77]

"You are the best of nations that has been raised up for mankind. You enjoin the ma’ruf (that which

is good) and forbid the munkar (that which is evil) and you believe in Allah." [TMQ 3:110]

(3) By bribing and funding some so-called Islamic groups, the Muslim governments try to

neutralise the call for the re-establishment of the Khilafah. These groups are offered various posts

within the existing governments, and they set up programmes for ‘Islamicisation’ in the country

and label the country as a pseudo Islamic state, which proves to be a dismal failure and hence

drives the Ummah away from the notion of the Islamic State. These types of states do not resemble

the Islamic Khilafah in any way whatsoever; there is no Khaleefah but instead there are Presidents

or Prime Ministers or a Spiritual leaders. They implement few laws of Shari’ah and they accept the

present nationalistic borders that were originally carved by the colonialists, all of which are totally

contrary to Islam.

Mosque funding are another means used to curb the activities of the Islamic movement. Countries

like Saudi Arabia, Kuwait and Egypt provide finance and pseudo-Imams to mosques around the

countries like Britain, France, USA and Germany to suppress the activities of the Islamic youth.

The clearest example of the importance of politics and religion can be seen from the functioning of

the Islamic State over a sustained period of time, for more than 1300 years from the establishment

of the State in Madinah by the Messenger of Allah (saw) in 622 CE until its disbanding at the hands

of the colonially inspired Mustafa Kemal in 1924 CE. It was the system of Islam which guaranteed

peace and tranquillity for Muslims and non-Muslims alike, and where affairs of the people were

managed according to the laws of the Creator, rather than the laws that were built upon man’s mind

with all its biases, contradictions and self interests.

Establishing The Islamic State Is A Duty Upon All Muslims

The structure of the Islamic State is based on seven pillars which are the Khaleefah, the Assistants, the Walis, the Judges, the Administrative system, the Armed Forces and the Council of Ummah. The structure of the State would be complete if these seven elements were in place; if any of these elements were absent the structure would be incomplete, though the State would still remain Islamic, and any defect or shortage would not upset its status as long as the Khaleefah remained viable, since it is he who is the foundation of the State. As for the principles of the ruling system in the Islamic State, there are four:

1. The appointment of one Khaleefah.

2. The authority belongs to the Ummah.

3. The sovereignty belongs to the Shari’ah.

4. The Khaleefah alone reserves the right to adopt the Shari’ah rules, i.e. to enact them as laws.

If any of these principles were to be missing, the ruling system would become non-Islamic, therefore these four principles must be enforced. The basis of the Islamic State is the Khaleefah and anyone other than him is a deputy to him or an advisor for him; the Islamic State is a Khaleefah implementing Islam and the office of Khilafah or Imamah is to have full disposal over the affairs of the Muslims. It is not part of the doctrines (‘aqaid) of Islam, but part of the Shari’ah rules because it is part of the branches related to the humans’ actions.

The appointment of the Khaleefah is an obligation upon the Muslims, they are forbidden from spending more than two nights without giving a bay’ah to him. If the Muslims did not appoint a Khaleefah within three days they would all be sinful until they had appointed a Khaleefah. The sin would not fall until they had exhausted all their efforts to appoint a Khaleefah and continued to endeavour to appoint him. The obligation of appointing a Khaleefah has been confirmed by the Sunnah and the general consensus of the Sahabah. As for the Sunnah, the Messenger of Allah (saw) said, "He who died not knowing the Imam of his time has died a death of jahiliyyah (days of ignorance)."Ahmed and al-Tabarani extracted from the hadith of Mu’awiyah the following: The Messenger of Allah (saw) said, "Whoso dies while there was no bay’ah on his neck dies a death of jahiliyyah." Muslim reported in his Sahih on the authority of Ibn ‘Umar that he said, I heard the Messenger of Allah (saw) say, "Whoso takes off his hand from allegiance to Allah will meet Him on the Day of Resurrection without having any proof for him, and whoso dies while there was no bay’ah on his neck dies a death of jahiliyyah." Hisham reported on the authority of ‘Urwa, who reported on the authority of Abu Salih, who reported on the authority of Abu Hurayrah that the Messenger of Allah (saw) said, "Leaders will take charge of you after me, where the pious one will lead with his piety and the impious with his impiety, so listen to them and obey them in everything which conforms with the truth. If they acted rightly it is to your credit, and if they acted wrongly it is counted for you and against them." As for the Ijma’ of the Sahabah, they made the appointment of a Khaleefah their top priority in the wake of the departure of the Messenger of Allah (saw); this is according to that which has been narrated in the two Sahihs about the events in the hall of Banu Sa’idah and also in the wake of the death of each subsequent Khaleefah. The general consensus of the Sahabah concerning the obligation of appointing a Khaleefah has been transmitted by way of khabar mutawatir (continuous report), the Sahabah agreed that it was the most important of all obligations. This is considered to be a conclusive evidence. It has also been confirmed by means of tawatur that the Ummah should at no time remain without a Khaleefah. It is obligatory on the whole Ummah to appoint a Khaleefah, i.e. to establish him in office to govern her affairs. The command is addressed to the entire Ummah; this took effect from the moment of his (saw) departure and will continue to the Day of Judgment.

The extent of the inevitable obligation to establish the Khaleefah and the extent of awareness about this obligation among the Sahabah, is clearly reflected in the actions which they performed at the time. They delayed the burial of the Messenger of Allah (saw) until a Khaleefah had been given the bay’ah to head the State. It is also reflected clearly in the action of ‘Umar ibn al-Khattab - in the wake of his stabbing whilst the agony of death neared - when the Muslims asked him to nominate a successor. At first he refused, when they persisted he nominated six candidates from which a Khaleefah was to be elected. He also set a deadline of three days for the six to reach an agreement. He gave instructions stating that in the case of the six not coming to an agreement within the three days, the one who opposed the decision should be killed. Indeed he ordered the killing of the one who sat in opposition despite the fact that the six were all people of Shura and senior Sahabah. The six were in fact ‘Ali, ‘Uthman, ‘Abd al-Rahman ibn ‘Auf, al-Zubayr ibn al-’Awwam, Talhah ibn ‘Ubaydullah and Sa’d ibn Abi Waqqas. That one of these Sahabah could have been killed, should they have been unable to reach an agreement concerning the election of a Khaleefah, serves as a clear evidence that the appointment of a Khaleefah is compulsory.

Besides, numerous Shari’ah duties depend on the presence of the Khaleefah; such as the implementation of rules, the execution of the penal code, guarding the frontiers, training and equipping the Armed Forces, settling disputes and keeping law and order, in addition to looking after other matters and transactions which take place between individuals. Thus the appointment of a Khaleefah is compulsory.

Seeking the post of Khaleefah and competing for it is not undesirable, the Sahabah competed for the post in the saqeefah and the people of shura also competed for the office. Nobody condemned or disowned this action, on the contrary, the general consensus of the Sahabah regarding the competition for the post of Khaleefah, is clearly established, confirming that it is lawful and acceptable.

Muslims are forbidden from appointing more than one Khaleefah; Muslim reported on the authority of Abu Sa’id al-Khudry that the Messenger of Allah (saw) said, "If a bay’ah has been taken for two Khulafa’, kill the latter of them." In another hadith, he (saw) is reported to have said, "Whoso pledged allegiance to an Imam giving him the clasp of his hand and the fruit of his heart shall obey him as long as he can, and if another comes to dispute with him you must strike the neck of that man." In another narration, the wording was as follows, "...strike him with the sword whoever he may be." The command to kill the other one would come into effect if he did not comply and retreat. If a group of people, who met all the requirements necessary for the post of Khilafah, were given the bay’ah then it would be the one with the majority of votes who would become Khaleefah - whoever opposed the majority would subsequently be considered a rebel. This would apply if the nominees were gathered together in person, but if the Khilafah had been contracted to one man who fulfilled the requirements of the Khilafah and the majority of the Muslims gave their bay’ah to another, then the first man should become Khaleefah and the second man should be turned down.

The requirements for the Khilafah office are Islam, manhood, maturity, sanity and justice, i.e. the candidate should be Muslim, male, mature, sane and just. As for the condition of being a Muslim, this follows because of Allah’s saying,

"Allah will not allow the Disbelievers to have a way (an authority) over the Believers " [TMQ 4:141]

Re-establishing the Islamic State, therefore, is a duty upon all the Muslims because this has been confirmed by the Sunnah and the general consensus of the Sahabah. Because the Muslims have submitted to the influence of Kufr over their land and the rules of Kufr are implemented on them, their homeland, which in the past had been an Islamic homeland, has become a Kufr homeland; in other words their citizenship has become non-Islamic even though their land is Islamic. It is obligatory upon them to live in an Islamic homeland and to have an Islamic citizenship, yet they cannot achieve this unless they establish an Islamic State. Thus the Muslims would remain sinful until they began to work towards re-establishing the Islamic State so that they could give their bay’ah to a Khaleefah who would implement Islam and carry its Message to the world.

The Structure Of The Islamic State

The Messenger of Allah (saw) ruled over both Muslims and non-Muslims and he managed their affairs from the first day he set foot in Madinah. Once the Islamic State was founded he (saw) set about forming an Islamic society in which the welfare of the people was properly catered for. Acting in his capacity as a statesman he (saw) signed treaties with the Jews and with Quraysh, and as commander of the armed forces the Messenger of Allah (saw) planned and executed many military campaigns.

The Messenger of Allah (saw) looked after the affairs of the people in his role as politician and chief administrator of the Islamic State by appointing a wali (governor) in every sector and an ‘amil in every town so as to help solve their problems and ensure the smooth running of the society in accordance with the revelation which he received.

The Messenger of Allah (saw) would check on the governors and administrators and monitor their work, would listen to reports about them, he (saw) appointed one man to collect the zakat and he (saw) appointed judges to settle people’s disputes. He (saw) did not content himself solely with appointing judges, he (saw) also established complaints tribunals (madhalim) to deal with complaints concerning judges and walis alike. He (saw) managed all aspects of people’s affairs. He appointed registrars, they were like the heads of departments of State, also appointing the writer of treaties, the Messenger of Allah’s official stamp, the secretary of the booties, assessment of the crops and fruits throughout Hijaz, the secretary of sadaqah, writing all the loan agreements and transactions, the writer of messages which were sent to various kings. He (saw) would appoint for every department a secretary or director regardless of the number of departments. In this matters he (saw) consulted his companions extensively, especially those who showed a large degree of understanding and deep thinking and who possessed great devotion to Islam. There were seven such companions from the Ansar and seven from the emigrants; some of these were Hamzah, Abu Bakr, Ja’far, ‘Umar, ‘Ali, ibn Mas’ud, Salman, ‘Ammar, Hudhayfah, Abu Dharr, al-Muqdad and Bilal. He (saw) also consulted others as well, but the above mentioned companions were those whom he consulted most. In all they were like a council of shura (consultation).

The Messenger of Allah (saw) imposed on the Muslims and non-Muslims alike some levies on the two types of land, the fruits and the livestock. These levies were the zakat, the ‘ushr (tithe), the fay’i (war booty), the kharaj (land tax) and the jizyah (tribute). The anfal and the booties belonged to the State treasury. The zakat was distributed among the eight categories of people entitled to it, as mentioned in the Qur’an, and nobody else; the zakat fund was never siphoned off to pay for government expenditures, those were covered by the fay’i, kharaj, jizyah and the war booties. These were sufficient to cover the State’s expenditure and finance the war effort. The State was never short of money.

This is how the Messenger of Allah (saw) founded the system and structure of the Islamic State. He set up everything himself and completed in during his (saw) lifetime. He (saw) was the head of State, he had assistants, governors, judges, an army, secretaries and a council of shura. This type of structure must be followed and adopted when implementing any Islamic State. Information concerning all these details of the structure of the Islamic State has been transmitted from generation to generation via tawatur (collective testimony). The Messenger of Allah (saw) held the post of head of State from the very first day he arrived in Madinah, until his death (saw). Abu Bakr and ‘Umar were his two assistants. The Sahabah agreed after his (saw) death on the obligation of appointing a Khaleefah to follow him as the head of State only, not in the Message, nor as a Prophet, for he (saw) was verily the seal of Prophets.

Therefore, he (saw) established a complete system of government during his lifetime. He (saw) left behind him the type of rule and the governmental structure known and evident to everyone.

The Prophet’s (saw) last speeches

" O people! Listen to what I say. I do not know whether I will ever meet you at this place once again after this current year. It is unlawful for you to shed the blood of one another or take (unlawfully) the fortunes of one another. They are as unlawful, (Haram) as shedding blood on such a day as today and in such a month as this Haram month and in such a sanctified city as this sacred city (i.e. Makkah and the surrounding areas)."

"Behold! all practices of paganism and ignorance are now under my feet. The blood-revenge of the Days of Ignorance (pre-Islamic time) are remitted. The first claim on blood I abolish is that of Ibn Rabi‘a bin Harith who was nursed in the tribe of Sa‘d and whom Hudhail killed. Usury is forbidden, and I make a beginning by remitting the amount of interest which ‘Abbas bin ‘Abdul Muttalib has to receive. Verily, it is remitted entirely."

"O people! Fear Allah concerning women. Verily you have taken them on the security of Allah and have made their persons lawful unto you by Words of Allah! It is incumbent upon them to honour their conjugal rights and, not to commit acts of impropriety which, if they do, you have authority to chastise them, yet not severely. If your wives refrain from impropriety and are faithful to you, clothe and feed them suitably."

"Verily, I have left amongst you the Book of Allah and the Sunnah (Traditions) of His Messenger which if you hold fast, you shall never go astray."

"O people, I am not succeeded by a Prophet and you are not succeeded by any nation. So I recommend you to worship your Lord, to pray the five prayers, to fast Ramadan and to offer the Zakat (poor-due) of your provision willingly. I recommend you to do the pilgrimage to the Sacred House of your Lord and to obey those who are in charge of you then you will be awarded to enter the Paradise of your Lord."

As soon as the Prophet (saw) had accomplished delivering the speech, the following Qur’anic verse

was revealed to him:

"This day I have perfected your deen for you, completed My Favour upon you, and have chosen for you Islam as your deen." [5:3]

Upon hearing this verse ‘Umar cried. "What makes you cry?" He was asked. His answer was: "Nothing succeeds perfection but imperfection."

At the daytime of the tenth of Dhul-Hijjah on the Slaughtering Day (Yaum An-Nahr) The Prophet (saw) delivered another speech. That was at high time morning, while he was mounting a grey mule. ‘Ali conveyed his statements to the people, who were standing or sitting. He repeated some of the statements that he had previously said the day before. The two Sheikh (Bukhari and Muslim) reported a version narrated by Abi Bakrah who said:

The Prophet (saw) made a speech on Yaum An-Nahr (day of slaughtering) and said:

"Time has grown similar in form and state to the time when Allah created the heavens and the earth. A year is twelve months. Four of which are Sacred Months (Hurum). Three of the four months are successive. They are Dhul-Qa‘dah, Dhul-Hijjah, and Al-Muharram. The fourth Month is Rajab Mudar, which comes between Jumada and Sha‘ban."

"What month is this month?" He asked. We said: "Allah and His Messenger know best of all." He kept silent for a while till we thought he would attach to it a different appellation. "Is it not Dhul-Hijjah?" He wondered. "Yes. It is." We said. Then he asked, "What is this town called?" We said: "Allah and His Messenger know best of all." He was silent for a while till we thought he would give it a different name.

"Is it not Al-Baldah? (i.e. the town)" asked he. "Yes. It is." We replied. Then he asked again, "What day is it today?" We replied: "Allah and His Messenger know best of all." Then he kept silent for a while and said wondering: "Is it not ‘An-Nahr’ (i.e. slaughtering) Day?" "Yes. It is." Said we. Then he said:

"(Shedding) the blood of one another and eating or taking one another’s provisions (unwillingly) and your honour are all inviolable (Haram). It is unlawful to violate their holiness. They must be as sacred to one another as this sacred day, in this sacred month, in this sacred town."

"You will go back to be resurrected (after death) to your Lord. There you will be accounted for your deeds. So do not turn into people who go astray and kill one another."

"Have I not delivered the Message (of my Lord)?" "Yes you have." Said they. "O Allah! Bear witness! Let him that is present convey it unto him who is absent. For haply, many people to whom the Message is conveyed may be more mindful of it than the audience,." said he.

In another version it is said that the Prophet (saw) had said in that very speech:

"He whoever plunges into misfortune will certainly aggrieve himself. So let no one of you inflict an evil upon his parents. Verily Satan has utterly despaired being worshipped in this country of yours; but he will be obeyed at your committing trivial things you disdain. Satan will be contented with such things."

When the Messenger of Allah (saw) died, dispute about who would succeed him (saw) broke out even before having the Messenger of Allah’s body prepared for burial. Lots of arguments, discussions, dialogues took place between the Helpers and Emigrants in the roofed passage (portico) of Bani Sa‘ida. Finally they acknowledged Abu Bakr (ra) as a caliph. They spent the whole Monday there till it was night. People were so busy with their arguments that it was late night — just about dawn of Tuesday — yet his blessed body was still lying on his bed covered with an inked-garment. He was locked in the room. When is was decided that Abu Bakr (ra) would become the first Caliph and the Bay’ah was taken, then the Prophet was buried at the very spot where he died. Thus ended the glorious life of the Prophet Muhammad may the peace and blessings of Allah be upon him.

Systems and Society in Khilafah

The Systems and Society in Khilafah are as under:

The Ruling System

As a forenote, the Ruling System of the Islamic State is based upon four pillers:

1. The Sovereignty is for Allah alone.

2. The Authority is for the Ummah.

3. Appointing one Khaleefah is an obligation upon all.

4. The Khaleefah alone has the exclusive power to adopt the divine laws – he alone enacts the constitution and various laws.

“Whosoever disbelieve in the Sunnah as a source of shariah is a kafir.”

It is related that Umar ibn al-Khattab brought to Allah's Messenger (saw) a copy of the Torah and said: Allah's Messenger, this is a copy of the Torah. He (Allah's Messenger) kept quiet and he (Umar) began to read it.

The (colour) of the face of Allah's Messenger (saw) underwent a change, whereupon Abu Bakr said: Would that your mother mourn you, don't you see the face of Allah's Messenger? Umar saw the face of Allah's Messenger (saw) and said: I seek refuge with Allah from the wrath of Allah and the wrath of His Messenger. We are well pleased with Allah as Lord, with Islam as religion, and with Muhammad as Prophet.

Whereupon Allah's Messenger (saw) said: By Him in Whose hand is the life of Muhammad, even if Moses were to appear before you and you were to follow him, leaving me aside, you would certainly stray into error; for if (Moses) were alive (now), and he found me, he would have definitely followed me. [Mishkat al-Masabih]

Abu Dharr narrated that the Messenger of Allah (saw) said, “Oh Abu Dharr, I see you a weak man and I desire for you what I desire for myself. Do not be the Amir of two people, and do not administer the wealth of an orphan.” Abu Dharr also narrated, “I said: Oh Allah’s Messenger, should you not use me? He (saw) struck my shoulder with his hand and said, ‘Oh Abu Dharr, you are weak and it is a trust, and on the Day of Judgement it is a humiliation and sorrow, except to the one who took it justly and fulfilled its duties upon him.’”

Narrated by Abu Huraira (ra): The Prophet (saw) said, "The tribe of Quraish has precedence over the people in this connection (i.e the right of ruling). The Muslims follow the Muslims amongst them, and the infidels follow the infidels amongst them. People are of different natures: The best amongst them in the pre-Islamic period are the best in Islam provided they comprehend the religious knowledge. You will find that the best amongst the people in this respect (i.e. of ruling) is he who hates it (i.e. the idea of ruling) most, till he is given the pledge of allegiance."[Bukhari]

Narrated by Awf ibn Malik al-Ashja'i: I heard the Apostle of Allah (saw) say: Only a ruler, or one put in charge, or one who is presumptuous, gives instructions. [Abu Dawood]

Imam Ahmed ibn al-Husain ibn Ali abu Bakr al Bayhaqi (ra) in his Sunan narrated that Rasoolallah (saw) stated: “Nobody has the right vested in him to establish anything from the hudood without the Sultan (authority of the State).”

Imam Tahawi narrates a Hadith from Muslim ibn Yasar that the Prophet (saw) said, “The (collection of the) Zakah, the (implementation of the) Hudood, the (distribution of the) spoils, and the (appointment of the) Jumu’ah are for the Sultan.”

“He who swears allegiance to a Khalifah should give him the pledge of his hand and the sincerity of his heart (i.e. submit to him both outwardly as well as inwardly). He should obey him to the best of his capacity. If another man comes forward (as claimant to Khalifah) disputing his authority, they (the Muslims) should behead the latter.”

“He who comes to you while your affair has been united under one man, intending to drive a wedge between you or fragment your group, kill him.”

Narrated by Abu Sa'id al-Khudri: The Messenger of Allah (saw) said: When oath of allegiance (bay’ah) has been taken for two caliphs, kill the one for whom the oath was taken later. [Muslim]

“...strike him with the sword whoever he may be.”

“He who rebels against my Ummah while they are united, strike his neck with the sword whoever he may be.”

Narrated by Bukhari, of Abi Bakrah to have said: “When the Prophet (saw) received the news that the people of Persia had placed the daughter of Kisra as a leader upon them, he said: “A people who put their matters to a woman, will never succeed.”

“People who appoint a woman to rule over them shall not succeed.”

“How could a folk be successful if they are headed by a woman?”

“One day from a just Imam is better than worshipping Allah (swt) sixty years.”

Al-Nasaii and Ibn Majah narrated on the authority of Abu Hurayra (ra) that the Messenger (saw) said: "Applying an Islamic penalty code (Hadud) is better (more pure) for the people than being rained forty days." [Imam Suyooti: Saheeh]

It is narrated by 'Abdullah ibn 'Umru that the Messenger of Allah (saw) said, “It is not allowed for three persons (to be) without appointing one of them as an Ameer.” [Ahmad]

It is narrated from Abi Sa’id that the Messenger of Allah (saw) said: “If three people went out on a journey, let them appoint one of them as an Ameer.” [Abu Dawood]

It is narrated from the tradition of ‘Umar b. Al-Khattab that the Prophet (saw) said: “If there are three persons in a journey, let them appoint one (Ahad) of them as an Ameer.” [Al-Bazzaar]

Al-Tabarani and Al-Baihaqi narrated on the authority of Abu Bakrah that the Messenger (saw) said: "The sultan (caliph/ruler who applies islam) is the shadow of Allah on earth".[Imam Suyooti: Saheeh].

Al-Dailimi narrated on the authority of Omar that he said: O Messenger of Allah: tell me about this sultan (ruling, khilafah) in which the necks were subdued to it and in which the lands were subdued to it? He (saw) said:" it is the shadow of the Rahman on the earth, in which the Rahman shelters every oppressed from his slaves to it (the khilafah)"

Narrated by Abdullah bin Umar: The Prophet said (saw), "Everyone of you is a guardian and everyone of you is responsible (for his wards). A ruler is a guardian and is responsible (for his subjects); a man is a guardian of his family and responsible (for them); a wife is a guardian of her husband's house and she is responsible (for it), a slave is a guardian of his master's property and is responsible (for that). Beware! All of you are guardians and are responsible (for your wards)."

I think he also said, "And a man is a guardian of the property of his father."

[Bukhari]

The wali himself may choose to further subdivide his region into ‘amalat and appoint ‘aamels to them. These subdivisions and appointments each assist in the implementation of Islam and the resultant tranquillity of the State. The Prophet (saw) said, to his appointees, “Make it easy not difficult, make the people optimistic not pessimistic, do not make the people go away but make them come closer, and consult one another.”

“Whoever was appointed in a position (as governor, ruler...etc) and does not have a house, he should get one. If he does not have a wife then he should get married, if he does not have an animal to ride (to commute) he should get one, if he does not have a servant he should get one. But whatever he takes beyond that he will be a “Ghall” (thief).”

On sending Muath ibn Jabal (ra) to Yemen, Rasoolallah (saw) asked Muath (ra), “By what would you judge by?” Muath replied, “By Allah’s Book.” He (saw) replied, “And if you don’t find a judgement in it?” “By the Teachings of Allah’s Apostle.” “And if you don’t find a judgement in them?” “I will apply my mind (to the Islamic texts to derive a rule.” At this point, the Prophet (saw) said, “Praise be to Allah who gave success to the messenger of Allah’s Apostle in achieving what pleases Allah and His Apostle.”

Abu Sa’id Al Khudri narrated that the Messenger of Allah (saw) said: “My two ministers from the heavens are Gibra’el and Mika’el and from the people of the earth are Abu Bakr and ‘Umar.”

[Al-Hakim and Al-Tirmithi]

“My two wazirs (assistants) from the people of the earth are Abu Bakr and ‘Umar.”

“If both of you (referring to ‘Umar and Abu Bakr) agree on a mashura, I would not go against it...”

Al-Khateeb narrated on the authority of Uqbah Ibn Malik that he said: The Messenger had sent me in a small army, so he said "If the ameer violated and disobeyed my order, then replace him by some one who will obey and follow my order".

The Prophet (saw) said: "I have been given the Qur'an and equal to it the Sunnah."

“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. I leave behind me two things, the Qur’an and my Sunnah (i.e. sayings, deeds (actions), approvals, silent consent etc.) and if you follow these you will never go astray.”

Muslim reported that the Messenger of Allah (saw) said: "I am but human like you. Hence, if I ordered you something related to your Deen’s affairs, do take it, and if I ordered you something related to your worldly affairs, then I am only human."

In the Hadith about the pollination of palm trees, where he (saw) was reported to have said: "You are better acquainted with your worldly affairs."

The Messenger of Allah said to Al-Hubab (ra) in the battle of Badr : "It is a matter of opinion, war and tactics."

"He who abuses a dhimmi , then I will be his rival and dispute him on the Day of Judgement."

“Whosoever persecuted a dhimmi or usurps his right or took work from him beyond his capacity, or took something from him with evil intentions, I shall be a complainant against him on the Day of Resurrection.” [Abu Dawud]

“Whosoever hurts a dhimmi, he hurts me; I shall be his complainant, and for whosoever I am complainant I shall ask for his right on the Day of Resurrection.”

“One who hurts a dhimmi, he hurts me; and one who hurts me, hurts Allah.” [al-Tabari]

“Whosoever oppresses a dhimmi or taxes him beyond his capacity, then I shall be the opposite party to him in the litigation.”

“Whosoever killed a dhimmi, he will not even smell the fragrance of Paradise even though its fragrance can be smelt from a distance of forty years journey.” [Ahmad, Bukhari]

On the killing of a dhimmi by a Muslim, the Messenger of Allah (saw) ordered the execution of the Muslim and said, “I am responsible for obtaining redress for the weak persons.”

A dead body was carried by a group of people and passed by the Messenger of Allah (saw) and his (saw)’s Sahabah. The Messenger of Allah (saw) immediately stood up in respect. The Sahabah said, “It is a bier of a Jew.” The Messenger replied, “Is it not a soul?”

“That when the Messenger of Allah (saw) sent Mu’az to Yemen he (saw) said to him: “How would you judge if a matter was raised to you?” He said: ‘By the Book of Allah.’ He (saw) said: “If you do not find it in the Book of Allah?” He said: ‘I would judge by the Sunnah of Rasool Allah (saw).’ He (saw) said: “If you did not find it in the Sunnah of Rasool Allah? He said: I would perform my own Ijtihad, sparing no effort in doing that.” He said: ‘He (the Messenger of Allah (saw)) hit his hand on my chest and said: “Praise be to Allah who helped the messenger of the Messenger of Allah in that which pleases Rasool Allah”.

It was narrated from Saad from Amru ibn Awf that the Messenger (saw) appointed Iban ibn Said ibn Al-Aas over Bahrain and he said to him: “Take care of Abdul Qais and respect their leaders.”

[Al Baihaqi, Ahmad and Abu Dawood]

Muslim and Al-Bukhari narrated from Ibn Abbas that when the Messenger of Allah (saw) sent Mu’az to Yemen he said:

“You will be appointed over tribes from the people of the Book so let the first matter you call them to be the worship of Allah. If they recognised Allah (swt) then inform them that Allah (swt) has obliged on them five prayers in the day and night. If they did that tell them that Allah (swt) obliged on them Zakat which is taken from their wealthy people and paid to their poor people. If they obeyed, take (Zakat) from them and stay away from their best property”

In another narration, they added: “And protect yourself of the prayer (du’a) of the wronged (person), for there is no barrier between it and Allah (swt).”

He (saw), on some occasions, appointed specific people to deal with financial matters. Every year he (saw) would send ‘Abdullah ibn Ruwahah to the Jews of Khayber to assess their fruits. Al-Muatta mentioned “..the Messenger (saw) used to send Abdullah ibn Ruwahah to assess their fruits between him and them. Then he would say: if you would like, this is for you, or if you like it is for me. They used to take it”.

Salman ibn Yassar said: ‘They gathered some of their women’s jewellry. Then they said: “This is for you and reduce from us and tolerate in the division”. Abdullah ibn Ruwahah said “O people of the Jews! By Allah, from amongst the creatures of Allah (swt) hate you most, but this will not drive me to oppress you. As for the bribe you offered me it is illegal property (Suht) and we do not eat (take) it”. They said: By this (justice) the heavens and the Ardh (earth) stand.”

Al-Bukhari and Muslim narrated from Abi Hammeed As-Saidi that the Prophet (saw) appointed Ibn Al-Lutbiyyah over the Sadaqat of Bani Saleem. When he returned back to the Messenger of Allah (saw) and he revised accounts with him, he said: ‘This is what is yours, and this is a gift to me.’ The Messenger of Allah (saw) said: “Won’t you stay in your parents’ home and see if you get your present, if you say the truth ?”

Then the Messenger of Allah (saw) stood preaching to the people. So he praised Allah and glorified Him and said: “After all I appoint some men of you over some affairs in which Allah gave me authority. Then someone amongst you comes and says: This is for you and this is a gift given to me. Had he not sat in his fathers’s and mother’s home so as his gift comes to him if he says the truth. By Allah, no one of you would take of them (the Sadaqat) anything unduly but comes to Allah carrying it on the Day of Judgement. Beware, I will know any man who comes to Allah with a camel that brays and a cow that is mooing and a sheep that bleats. Then he raised his hands till I could see the whiteness of his armpits. Didn’t I coney.”

Abu Dawood narrated from Bareeda from the prophet (saw), he said:

“Whoever we appointed in his job and we provided him (some funds), so whatever he took unduly would be ghalool (misappropriation).

Ahmed narrated from Ali, he said: ‘I heard the Messenger of Allah(sw) say: “There was no prophet before me who was not given seven intelligent assistant chiefs, and I was given fourteen intelligent assistant chiefs, seven from Quraish and seven from Al-Muhajireen.” In another narration by Ahmed from Ali, he mentioned the names …Hamzah, Jafar, Ali, Hassan, Hussein, Abu-Bakr, Umar, Al-Miqdad, Abdullah ibn Masood, Abu Dharr, Huzaifah, Salmaan, Ammar and Bilal.

The Economic System

“You are more aware of the routine issues of your daily life (amr dunyakum).” It is also narrated that the Prophet (saw) sent two of the Muslims to Jurash of Yemen to learn weapons manufacturing.

The Prophet (saw) shook the hand of Sa’ad ibn Muadh (ra) and found his hands to be rough. When the Prophet (saw) asked about it, Sa’ad said: “I dig with the shovel to maintain my family.” The Prophet (saw) kissed Sa’ad’s hands and said: “(They are) two hands which Allah loves.” The Prophet (saw) said: “Nobody would ever eat food that is better than to eat of his own hand’s work.”

"Whosoever sought the life (matters) legitimately (Halal) and decently he will meet Allah The Supreme with his face as a full moon; and whosoever sought it arrogantly and excessively he will meet Allah while He is angry at him". The Prophet (saw) also said:

"Do you have, son of Adam, of your property except that which you ate and consumed, that which you wore and exhausted, and that which you donated and kept (for yourself)?"

"Whoever surrounded a piece of land with a wall, then it becomes his." [Abu Dawud]

"People share three things: Water, Pasture lands, and Fire."

“The people have right of three things that he may have food, clothes to cover their nakedness, and a roof over their head (shelter, i.e. house for him and his family).”

“The son of Adam has no better right than that he would have a house wherein he may live and a piece of cloth whereby he may cover his nakedness and a piece of bread and some water.”

This is due to what has been narrated by Kharash from some companions of the Prophet that he (saw) said: 'Muslims are partners in three things: water, pastures (resources) and fire (fire-based fuels like oil).' And in another narration ; 'the people are partners in three things: water, pastures and fire'. And due to what Al-Tirmidhi has narrated from Abyadh ibn Hammal; that he came to the Prophet (saw) and requested him to grant him the salt, and so he granted it to him. When he left, one person who was in the presence of the Prophet (saw) said: Do you know what you granted him? You granted him the uncounted water (al-'udd). So the Prophet (saw) took it back from him. What is meant by 'al-'udd' is that of a great abundance and whose amount is not fixed. Oil is one of those uncounted minerals (al-ma'dan al-udd).

"Whoever cultivated a dead land, it becomes his." He (saw) also said, "Whoever encircled a land by a fence it becomes his." And he (saw) said, "Whoever gets his hand over something ahead of any other Muslim, it is his."

'Amr ibn Shaib narrated in al-Nisai from his father, from his grandfather, who said, "The Prophet of Allah (saw) was asked about luqatah (a thing picked from the ground) and he (saw) said: 'If it was picked from a used road or in an inhabited village, you have to describe it and announce it for one year: If its owner identified it, it is restored to him, otherwise it is yours. But if it was not picked from a used road or an inhabited village, then you have to pay a fifth of it and of the treasure (rikaz)."

And Abu Tha'alaba al-Khashni narrated, "I came to the Messenger of Allah (saw) and said, 'O Prophet of Allah! We are in a hunting land, I hunt by my arrow and my trained dog and with my dog that is not trained, so tell me which of that is allowed for me?'. He (saw) said, 'As for what you mentioned, that you are in a hunting land, so what you hunted by your arrow and mentioned on it the name of Allah, eat of it, and what you hunted by your trained dog, and mentioned on it the name of Al!ah, eat of it, and that which you hunt by your untrained dog and you get it before death and slaughtered it, eat of it'."

"O you merchants, selling (trading) is usually blemished with foolish talk and swearing so blend it with sadaqah."

Abu Hurairah (ra) said that the Messenger of Allah (saw) said: “Allah says: ‘I am the third of the two partners unless one of them betrays (cheats) his companion ; so if one of them betrays his companion I withdraw from them.’" The Prophet (saw) said: “The hand of Allah is on the two partners unless they betray each other."

Al-Abbas bin Abdul Muttalib (ra) narrated that, when he handed a property as Mudharaba, he used to stipulate on the Mudharib not to travel with it by the sea, not to descend a valley nor to trade with live things, otherwise he would have to guarantee losses incurred. The Prophet of Allah (saw) became aware of that and he approved of it. The companions (ra) have agreed unanimously that Mudharaba is allowed. ‘Umar ibn Al-Khattab (ra) used to hand over the orphans’ property for mudharaba. Uthman ibn Affan (ra) handed some property to a man as mudharaba.

Abdullah ibn ‘Umar (ra) said: "The Prophet of Allah (saw) contracted the people of Khaybar over half of what they produce of fruit crops and plants." [Muslim]

Ibn Shihab narrated that Urwah ibn Az-Zubair said that the Aisha (ra), the mother of the believers said: “The Messenger of Allah (saw) and Abu Bakr hired a man from Bani ad-Deel as an experienced guide when he was of the same deen as the kuffar of Quraish. They handed to him their two female camels, and fixed an appointment with him to meet them at the cave of Thawr after three nights, at the morning of the thired night with their two camels.”

Abu Hurairah narrated that the Prophet (saw) said: “Allah azza wa jalla said, ‘I will be the opponent of three (types of) people on the Day of Judgement: A man who gave (a word) in My name then he deceived, a man who sold a free person and devoured his price, and a man who hired a worker where he received (the work) from him in full and did not give him his wage.’” [Bukhari]

Ibn Mas’oud said: The Prophet (saw) said: “If any one of you employed a worker then he has to inform him of his wage.”

“Pay the worker who works for you before his sweat dries off.”

Abu S’aid al-Khudri narrated that the Prophet (saw) said: “Beware of the apportionment. “We said: ‘O Messenger of Allah, what is the apportionment?’ He said: “A thing agreed among people, but a part is reduced of it.”

During his rule in Medinah, the Prophet (saw), in a time of economic difficulty, was asked by the Sahabah (ra) to fix the prices of the goods in the market place as there were fast becoming unaffordable. The Prophet (saw) replied, “Verily, Allah is the recipient, the extender of wealth, the provider and the pricer and I hope that I will meet Allah (swt) without anyone having anyone accusing me of having perpetrated an injustice against him be it in blood or money.”

“Whoever oppresses a non Muslim subject or taxes him beyond his capacity, then I shall be the opposite party to him in the litigation.”

Under Islam, Africa sent food to relieve famine in Madinah. The Khaleefah Umar bin al-Khattab sent the following letter to Amr bin al-‘Aas, the Wali of Egypt regarding the means of transporting the supplies: “Arrange to dig the canal from the River Nile up to the Sea even if you have to spend the entire treasury of Egypt in the undertaking.”

Ahmad, Abu Dawood and Al-Hakim narrated on the authority of Uqbah Ibn Aamir (ra) that the Messenger (saw) said: "He will not enter paradise the imposer of custom tax". [Imam Suyooti: Saheeh]

“What is it with the man? We appoint him to work on what Allah has entrusted in us, and he says this is for you and this is a present given to me? Won’t he stay in his parent’s home and see if he gets any presents? If we appoint someone to do a job and pay him for it, anything besides that would be ill gained.”

Ibn ‘Umar (ra) related that Rasul Allah (saw) forbade the sale of fruits until they were clearly in good condition, he forbade it both to the seller and the buyer.

Jabir bin ‘Abdullah (ra) related that Rasul Allah (saw) forbade the sale of a heap of dates, the weight of which is unknown, in accordance with the known weight of dates.

May Allah have mercy upon the man who is generous while selling, and also generous in buying and demanding his balance from people.” [Bukhari]

Bukhari reported on the authority of Abu Hurayrah (ra) that the Messenger of Allah (saw) said: "The delay by the rich is unjust."

Narrated by Umar bin al-Khattab: The Prophet (saw) said, "He who brings goods for sale is blessed with good fortune, but he who keeps them till the price rises is accursed."

Ibn Majah and Darimi transmitted it. [Al-Tirmidhi]

“He who has left a burden behind, it is our liability, and he who has left a wealth behind, it is for his heirs.”

“Any community, whosoever they are, if a person among them became hungry, they will be removed from the protection of Allah, The Blessed, The Supreme.”

Jabir narrated, “The Prophet (saw) cursed the receiver and the payer of interest, the one who records it and the one who witnesses it and he said, ‘They are all alike’.” [Muslim, Tirmidhi and Ahmad]

Abu Hurayrah narrated that the Prophet (saw) said, “Riba has seventy segments, the least serious being equivalent to a man committing adultery with his own mother.”

“Whoever reaches Mina first has the right to it.”

Bukhari reported on the authority of Abu Hurayrah (ra) that the Messenger of Allah (saw) said: "He who takes money from people with the intention of paying it back Allah will pay on his behalf, and he who takes it with the intention to waste it Allah will waste him."

Ahmed reported on the authority of Abu Hurayrah (ra) who said: The Messenger of Allah (saw) said: "You shall return the rights to their rightful owners on the Day of Judgement, even the ewe with no horns will get even with the ewe with horns by butting it back."

Bukhari reported that the Messenger of Allah (saw) said: "Truly the best from amongst you are those who are best in settling debts."

“Riches are sweet, and a source of blessing to those who acquire them by the way; but those who seek them out of greed are like people who eat but are never full.” [Bukhari]

“It is not poverty which I fear for you; it is that you might begin to desire the world as others before you desired it, so that it destroys you as it destroyed them.” [Bukhari, Muslim]

“The love of money is the source of all wickedness.” [Bayhaqi]

“Richness does not consist in the abundance of worldly goods; richness is the richness of the soul.” [Muslim]

The Social System

“Those who observe Allah’s restrictive ordinances together with those who indulge in breaching them, are like those people who cast lots on a ship. Some of them have taken accommodation of the upper part of the ship while the others have taken accommodation of the lower part of it. When these latter people wanted to obtain water to quench their thirst they had to pass by those on the upper part of the ship. They said amongst themselves, ‘If we bore a hole in the lower part of the ship, we would not harm those on the upper part.’ Now should the occupants on the upper part leave those on the lower deck to bore such a hole, all of them would inevitably perish. But should they, however, prevent them from doing so, they would be safe, and so they would all have been saved.” [Bukhari: Book of Partnership/3775]

“Whoever dies protecting his honour dies Shaheed (Martyr).”

On the authority of Abu Umamah that a man approached Muhammad (saw) and asked: “O Messenger of Allah, what are the rights of the parents over their children?” He (saw) replied, “They are your Paradise and your Hell.”

Abu Hurairah narrated that Muhammad (saw) said, “May he be humiliated! May he be disgraced! May he be brought low!” The companions asked, “Who?” He (saw) replied, “The unfortunate person whose parents or any one of them attain old age in his lifetime and he does not earn Paradise.” [Muslim]

Abdullah ibn Umar narrated that Muhammad (saw) said, “In the good pleasure of the father lies the good pleasure of Allah and in his displeasure, the displeasure of Allah.” [Tirmidhi]

It is narrated that whilst the Sahabah were sitting with the Messenger of Allah (saw) when a person from the tribe of Banu Salamah came and said to him (saw), “O Messenger of Allah, are there any rights of my parents on me which I have to fulfil even after they have died?” “Yes”, replied Muhammad (saw), “To pray for mercy and forgiveness on their behalf, to fulfil the promises they may have, to pay due regard to the bonds of relationship that are from their side and to be respectful to their friends.” [Abu Dawud, Ibn Majah]

Abdullah ibn Umar narrated that Muhammad (saw) said, “Obey your parents and treat them with kindness. Your children will be kind and obedient to you and live with purity. Your wives will stay pure.”

Jabir reported that Muhammad (saw) said, “Whosoever has got three things in him, Allah will make his death easy and will admit him in Paradise: mercy to the weak, kindness to parents and doing good to the slave.” [Tirmidhi]

Ibn Abbas reported that Muhammad (saw) said, “No obedient son looks to his parents with a look of kindness but Allah writes for him one accepted pilgrimage for every look.” They enquired, “And if he looks a hundred times every day?” “Yes”, said Muhammad (saw), “Allah is the most Great and most Beneficent.”

Abu Hurayrah related that a man came to the Prophet (saw) and asked, “O Rasul Allah, which of all the people is best entitled to kind treatment and good companionship from me? He answered, ‘your mother.’ The man asked, ‘Then who?’ He said, ‘Your mother.’ ‘And after her?’ He replied, ‘Your mother.’ ‘And after her?’ He replied, ‘Your father.’ ” [Bukhari, Muslim]

Baihaqi narrated that the Prophet (saw) said, “It is not permissible for a woman who believes in Allah and the Last Day to allow someone into her husband’s house if he is opposed, or to go out if he is averse.”

“It is not allowed for a woman to travel for a day without a mahram.” [Muslim]

“The khala (maternal aunt) has equal rights after the mother.”

Abu Said al-Khudri said that the Prophet (saw) said, “A man’s awrah is between his navel and his knees.”

A’isha (ra) narrated that Asma, the daughter of Abu Bakr came to the Messenger of Allah (saw) while there were thin clothes on her. He turned his face away from her and said to her, “O Asma! When a girl reaches the menstrual time, it is not proper for her that anything should remain exposed except this and this.” He gestured at her face and palms. [Abu Dawud]

“If a man and a woman are alone together in an isolated place, then the third is Shaitan.” Bukhari narrated that the Prophet (saw) said, “No man should stay with a lady in seclusion except in the presence of a mahram to her.” A man stood up and said, “O Rasul Allah! My wife has gone out intending to perform the Hajj and I have been enrolled in the army for such and such a campaign.” The Prophet (saw) said, “Return and perform the Hajj with your wife.”

Jabir narrated that the Messenger of Allah (saw) said, “Whoever believes in Allah and the Last Day, he should not be in seclusion with a woman without a mahram, for the third is always the Shaitan.”

Narrated by Umar bin al-Khattab: The Prophet (saw) said, "Whenever a man is alone with a woman the Devil makes a third." [Tirmidhi]

Narrated on the authority of Ali (ra) that he said: The Messenger of Allah (saw) told me: “Do not follow up the (first) glance with a second look. The first is permitted for you but not the second.”

Jarir ibn ‘Abdullah reported, “I asked Allah’s Messenger about the sudden glance (that is cast) on the face (of a non-mahram). He commanded me that I should turn away my eyes.” [Muslim]

“When a girl reaches puberty, it is not right that anything should be seen of her except her face and two hands excluding the wrist.”

“Nikah (marriage) in my Sunna. He who shuns my Sunna is not of me.” [Muslim]

Anas (ra) narrated that the Prophet (saw) said, “When a man marries, he has fulfilled half of his deen, so let him fear Allah regarding the remaining half.”

“Whoever is able to marry should marry, for that will help him lower his gaze and guard his modesty.” [Bukhari]

"Marry the devoted and prolific one, for I shall be proud of you before other nations."

“A woman is married for four reasons: for her property, her rank, her beauty and her religion. Win the one who is religious, and you will prosper.” [Bukhari, Muslim]

“A man who marries a woman for her wealth and beauty will be deprived of that wealth and beauty; while the man who marries her for her religion whall receive from God her wealth and beauty too.” [Tabarani]

A’isha narrated that the Prophet (saw) said, “Choose the correct mother for your seed, and get married to a good woman.” [Al-Hakim]

Abdullah ibn Amr reported that the Prophet (saw) said, “The whole world is a provision, and the best object of benefit of the world is the pious woman.” [Muslim]

“You shall not enter Paradise until you have faith, and you shall not have faith until you love one another. Have compassion on those who are on earth, and He Who is in Heaven will have compassion for you.” [Bukhari]

“Whichever man is patient with the bad character of his wife shall be given a reward like unto that which Job (as) shall receive; and whichever woman is patient with the bad character of her husband shall be given the same reward as Asiya, the wife of the Pharoah.” [al-Ghazali]

A’isha (ra) narrated that the Prophet (saw) said, “When a wife spends food of her house without spoiling, there is for her its reward for what she gives away, and there is also reward for her husband for what he earns, and the like (reward) for the storekeeper - none of them diminishing anything from the reward of another.” [Bukhari]

Abu Hurayrah (ra) reported that the Prophet (saw) said, “The most perfect of the believers in faith is he who is best of them in conduct, and the best of you are those who are best to their wives.” [Tirmidhi]

“A muslim man can acquire no benefit after Islam greater than a Muslim wife who makes him happy when he looks at her, obeys him when he commands her, and protects him when he is away from her in herself and in his property.” [Nasa’I]

Aqabah ibn Amir narrated that the Prophet (saw) said, “Do not go near women when they are alone.” A man from the Ansar said, “What about the husband’s elder and younger brothers?” The Prophet (saw) said, “Intimacy with them is to be avoided as death.”

Abu Hurayrah (ra) reported that the Prophet (saw) cursed the man who wears the woman’s clothes and the woman who wears the man’s clothes. Ibn ‘Abbas reported that the Prophet (saw) cursed the man who imitates the woman and the woman who imitates the man, when he (saw) said ,“throw them out from your houses.”

“It is enough sin for a person that he ignores those whom he is responsible for.” [Abu Dawud]

“Every child is born on the fitrah, its parents later on making it a Jew or a Christian or a Pagan.” Anas reported that the Prophet (saw) said, “Be generous to your children, and excel in teaching them the best of conduct.” [Ibn Majah]

“Teach your children and teach them properly.” [Ibn Majah]

Ibn Jurayr narrated that the Prophet (saw) said, “Order your children to abide by all the commands of Allah, and to avoid all the prohibitions, and by that you protect them from the Hellfire.”

Ibn ‘Abbas narrated that the Prophet (saw) said, “Act upon the obedience to Allah and avoid the prohibitions of Allah, and order your children to abide by the commandments of Allah and to avoid the prohibitions of Allah, and by that you protect yourself and them from the Hellfire.” [Ibn Jurayr]

A’isha (ra) narrated that Hind bint Utbah came to the Messenger of Allah (saw) and she said, “Oh Rasul Allah, Abu Sufyan is a miserly man and I have nothing from him except what I take for myself.” The Prophet (saw) said, “Take what is sufficient for you and your child with justice.” [Kitab al Umm, Imam Shafi‘I]

“The best row for men is the front row, (furthest from the women’s row) and the best row for women is the back row and the worst is the front row (just behind the men).” Ibn ‘Umar said, “The Prophet prohibited men from walking between two women.” The Prophet (saw) saw men and women outside the mosque moving side by side in the crowd. He stopped the women saying, “It is not proper for you to walk in the middle of the path, you had better walk along the walls.” [Abu Dawud]

Sahl ibn Sa’ad narrated, “A man peeped through a round hole into the dwelling place of the Prophet (saw) while he had an iron comb with which he was scratching his head. He (saw) said, ‘Had I known you were looking (through the hole) I would have pierced your eye with it (the comb). Verily, the order of taking permission to enter (a dwelling place) has been enjoined because of that sight (that one should not look unlawfully at the state of others)’. ” [Bukhari]

Anas narrated that Salamah, the nurse of Ibrahim said to the Prophet (saw), “O Messenger of Allah, you brought tidings to men but not to women.” He said, “Did your women friends put you up to asking me this question?” She said, “Yes, they did.” He (saw) said, “Does it not please any of you that if she is pregnant by her husband and he is satisfied with her that she receives the reward of one who fasts and prays for the sake of Allah? And when the labour pains come none in heaven or earth knows what is concealed in her womb to soothe her. And when she delivers, not a mouthful of milk flows from her and not an instance of child’s suck, but that she receives, for every mouthful and every suck, the reward of one good deed. And if she is kept awake by the child at night, she receives the reward of one who frees seventy slaves for the sake of Allah.” [Tabarani]

A man named al-Aqr‘a ibn Habis visited the Prophet (saw) and was surprised to see him kissing his grandsons, Hasan and Husayn. “Do you kiss your children?” he asked, adding that he had ten children and never kissed one of them. The Prophet (saw) replied, “That shows that you have no mercy and tenderness at all. Those who do not show mercy to another will not have Allah’s mercy shown on them.”

Ibn ‘Abbas narrated that the Prophet (saw) said, “There is no Muslim, whose two daughters reach the age (of maturity), and he is good to them as a companion, and they do not cause him to enter Paradise.” [Ibn Hibban]

The Education System

The Messenger of Allah (saw) tackled head on the issue of illiteracy amongst Muslims. He (saw) made the ransom of each prisoner at Badr to teach ten Muslims how to read.

“The reflection of one hour is better than the worship of seventy years.”

The Judicial System

“No cutting of the hand of the thief for less than one quarter of a Dinar.”

“No cutting in famine.”

“What has been the cause of the downfall of the previous nations is that when a thief of noble origin was caught, he was allowed to go without punishment, whereas a thief of humble origin was subjected to punishment. I swear, by Allah, that if Fatima, daughter of Muhammad, commited a theft, I would have her hand cut off.”

It has been reported in Sahih Muslim on the authority of Abu Hurayra that the Messenger of Allah (saw) passed by a heap of food. As he put his hand inside it his fingers got wet, so he said to the vendor: “What is this?” He said: “It was dampened by the rain O Messenger of Allah.” He (saw) said: “Why don't you put it on the top so that people can see it? He who cheats us is not one of us.”

A Muslim woman was trading in the precinct of Banu Qaynuqa. The Jews asked to see her adornments. She refused. One of the Jews stuck her clothing, so that she became naked to them. One Muslim on seeing this and hearing her cries, exclaimed “Allahu Akbar” and killed that Jew, and was fought by the other Jews until he himself was killed. On hearing of this, the Prophet (saw) exiled the Jews of Banu Qaynuqa.

“Whoever changed his deen, kill him.”

Ibn Abbas said, “The Messenger of Allah (saw) judged between the people by oath and witnesses.”

“Whosoever does Ijtihad and errs therein shall have one reward. And whosoever performs Ijtihad and is correct shall have a double reward.”

Uqabah ibn Amer reported that two men in dispute came to the Messenger of Allah (saw) seeking justice, so he (saw) said to me: “Judge between them.” I said: “You are better and worthier of that.” So he (saw) said: “It does not matter.” So I said: “What shall I do?” He (saw) said: “Judge! And if you get it right, you shall get ten rewards and if you get it wrong you shall get one reward.”

Jabir (ra), reported: The Messenger of Allah (saw) said: Who will kill Ka'b bin Ashraf? He has maligned Allah, the Exalted, and His Messenger. Muhammad bin Maslamah said: Messenger of Allah, do you wish that I should kill him? He said: Yes. [Bukhari complied it the book of Mortgage no 2327]

Buraida said, The Messenger of Allah (saw) said, “The judges are three, two of them will go to the Hellfire and one will go to the Paradise. One knows the truth and he judges with it - he is in the paradise, one knows the truth and doesn’t judge by it, he will go to the Hellfire. The other doesn’t know the truth and judges between the people with ignorance - he will go to the Hellfire.”

[Abu Dawud, Tirmidhi, Nissai, and Ibn Majah]

Ali (ra) said the Messenger of Allah said, “Oh Ali, if two people come to ask you to judge between them, do not judge to the first one until you hear the word of the second one in order that you may know how to judge.” [Ahmad, Abu Dawud]

On the authority of Ibnu Abbas, the Messenger of Allah (saw) said: “The oath must be given by the defendant.” [Bukhari]

The Messenger of Allah (saw) said: “It is the plaintiff who should provide the evidence, and the oath is due on the one who disapproves.” [Al-Baihaqi]

The Messenger of Allah (saw) appointed Ali as judge over Yemen and he gave him instructions about how to judge by saying, “If two disputing persons came to you do not judge for either of them until you have heard what the other had to say.”

Umm Salamah said, “Two men disputed about the inheritance and came to the Messenger of Allah (saw), neither having any proof. He (saw) said : Both of you bring your dispute to me and I am a man like you and one of you may have more eloquent speech, so I may judge in his favour. And if I judge for him something that does not belong to him and I take it as a right from his brother, he should not take it because whatever I give to him it will be a piece of Hellfire in his stomach and he will come bowing his neck on the Day of Judgement. Both of the men cried, and one man said, I give my share to my brother. The Prophet (saw) said go now together and divide the inheritance between you and seek the right from both of you and each one of you say to the other ‘May Allah forgive you’, and permit him what he takes in order for both of you to be rewarded.” [Bukhari, Muslim and Ahmad]

"You people present your cases to me and some of you amy be more eloquent and persuasive in presenting their argument. So, if I give someone's right to another (wrongly) because of the latter's (tricky) presentation of the case, I am really giving him a piece of the hellfire; so he should not take it."

“Whoever Allah tests by letting him become a judge, should not let one party of a dispute sit near him without bringing the other party to sit near him. And he should fear Allah by his sitting, his looking to both of them and his judging to them. He should be careful not to look down to one as if the other was higher, he should be careful not to shout to one and not the other, and he should be careful of both of them.” [Baihaqi, Darqutni and Tabarani]

It has been reported on the authority of ‘Abdullah ibn al-Zubayr who said, “The Messenger of Allah has ordered that the two disputing parties should sit before the judge.”

Narrated Abu Bakrah (ra) that he heard Allah’s Messenger (saw) saying, “A judge should not make a judgement between two persons when he is in anger.” [Bukhari]

On the authority of ‘A’isha (ra), wife of the Messenger of Allah (saw), that she said, “Sa‘ad ibn Abi Waqqas and Abd ibn Zama‘a disputed with each other over a young boy. Sa‘ad said: Oh Messenger of Allah, he is the son of my brother Utbah ibn Abi Waqqas as he made explicit that he was his son. Look at his resemblance. Abd ibn Zama‘a said: Messenger of Allah, he is my brother as he was born on the bed of my father from his slave-girl. Allah’s Messenger (saw) looked at his resemblance and found a clear resemblance with Utbah, but he said: He is yours O Abd ibn Zama‘a, for the child is to be attributed to one on whose bed it is born, and stoning is for the adulterer.” [Muslim]

Anas reported: “Prices soared during the time of the Messenger of Allah (saw) so they said to him: O Messenger of Allah why don’t you introduce pricing? He said: Verily Allah is the Recipient, the Extender of wealth , the Provider, and the Pricer, and I hope that I will meet Allah (swt) without having anyone accusing me of having perpetrated a madhlama against him be it in blood or in money.” He (saw) therefore judged the pricing as being a madhlama, for if he had done it, i.e. introduced pricing, he would have acted without authority.

The madhaalim (unjust acts) were mentioned in the hadith of the Messenger of Allah (saw) where he said: “If I took money from someone, here is my money, let him take from it, and if I whipped the back of someone, here is my back, let him retaliate.”

“If you see it as clear as the sun then give the testimony, otherwise abstain from it.”

Is is narrated by Abu Dawud when referring to a man who confessed to an illegal sexual act, and was ordered to be stoned to death, Muhammad (saw) said, “He is more agreeable than the fragrance of musk in the eyes of Allah.”

“To free someone criminal mistakenly is better than to punish someone innocent mistakenly.” Aisha (ra) narrated, “Ward off punishments as much as you can. If you find any way out for a Muslim then set him free. If the Imam makes a mistake in granting forgiveness it is better for him than that he should commit a mistake in imposing punishment.”

‘A’iesha narrates that the Messenger of Allah (saw) said: “Avert the punishments from the Muslims as much as you can, so if the accused has any way out let him go free, because it is better for the Imam to make a mistake in forgiving than to make a mistake in imposing the punishment.” [Tirmithi]

“The pen is lifted (from recording the deeds of) three: The majnun (madman) until he becomes sane, the child until he becomes mature and the sleeping person till he awakes.”

“My Ummah will be forgiven for crimes it commits under duress, in error, or as a result of forgetfulness.”

Abu Bakr reported that the Messenger of Allah (saw) wrote to the inhabitants of Yemen and there was in his letter: “Whoever kills a believer unjustly will suffer retaliation for what his hand has done unless the relatives of the murdered man consent otherwise. And therein it was: A man shall be killed for the murder of a woman. And therein it was: For the murder of a life, there is bloodwit of 100 camels…” [al-Nissai, Darimi]

Another hadith narrated by Imam Nissai mentions that every part of the body has blood money, for example, the blood money for the eyes is equivalent of 50 camels.

A woman of Ghamid came to the Prophet (saw) and said, ‘I have commited a punishable sexual act.’ He replied, ‘Go back.’ She then returned and on the next day came to him again and said, ‘Perhaps you want to send me back as you did to Ma’az ibn Malik. I swear by Allah that I am pregnant.’ He said to her, ‘Go back.’ She returned to him the next day. He said, ‘Go back until you give birth to the child.’ She left. When she gave birth to the child she brought the child to him, and said, ‘Here he is! I have given birth to it.’ He said, ‘Go back and suckle him until you wean him.’ When she had weaned him, she brought the boy to him with something in his hand which he was eating. The boy was then given to a certain man of the Muslims and the Prophet (saw) commanded regarding her. So a pit was dug for her, and he gave orders about her and she was stoned to death. Khalid was one of those who were throwing stones at her. He threw a stone at her. When a drop of her blood fell on his cheek, he abused her. Muhammad (saw) said to him, ‘Gently Khalid. By Him in Whose hand is my soul, she has repented to such an extent that if one who wrongfully takes an extra were to repent to a like extent, he would be forgiven.’ Then giving command regarding her, he prayed over her and she was buried.”

Foreign Policy

“I was supported by terror from a month’s marching distance.”

“I have been given the victory by the terror thrown in the hearts of my enemies even from the distance of one month travelling.”

Rasoolallah (saw) acknowledged the phenomena of international tradition. On the occasion when two emissaries were sent from Musaylimah al-kadhdhaab reading a message that started; "From Musaylimah Rasoolallah to Muhammad Rasoolallah..." He (saw) replied to this, "if it were not for the conventional security granted to envoys I would have cut off your heads."

“I witnessed a covenant in the tribe of Abdullah b. Jadaan that I liked more than the red (expensive) camels. If I were invited to it after Islam, I would have accepted it.”

He decreed that envoys cannot be killed. He also stressed on not killing those who made covenants. He even said:

“He whoever kills one who is under pledge to a covenant shall not smell Paradise, though its smell could be experienced at a forty-year distance from it.”

“You will go to people who are people of the book. Let your first task be to invite them to worship Allah; if they believed in Allah, inform them that He has imposed on them zakat, taken from the wealthy among them and given to the needy. If they obeyed, do take it from them and look after their money; and fear Allah with the plea of the oppressed for there is no screen between it and Allah.”

“…Call them to Islam, and if they agree, accept it from them and refrain from fighting against them then call them to change their land (dar) to Dar al-Muhajireen (the Emigrants), and tell them if they do so, then they will have the rights which the Muhajireen enjoy and they will have duties like the duties upon the Muhajireen.”

“I was sent with the sword (force) till the Day of Judgment so no one is to be worshipped except Allah, my rizk (subsistence) was made under the swords, lowness and disgrace was made for the people who reject my order.” And in another hadeeth “I was sent as a mercy and to compel, and I wasn't sent to be a farmer or a merchant. And the worst people of this Ummah (Islamic nation) are the farmers and merchants except those who are attached strong to their deen.”

Quraish dishonoured this treaty when they supported the aggression of her allies (the tribe of Bakr) over the allies of Prophet Muhammad (saw) i.e. the tribe of Khuza'a. The Prophet Muhammad (saw) then said, "I should not be victorious if I do not come to the aid of my allies (The tribe of Khuza'a)."

“Jihad is an obligation behind every Amir whether he be pious or iniquitous (fajir).”

On the authority of Salama Ibnu Akwa', who said: "The Messenger of Allah (saw) encountered a spy while on a journey; the spy sat among some of the Prophet's companions talking and then he sneaked away. Upon this the Messenger of Allah (saw) said: 'Go after him and kill him.' So I beat everyone to him and I killed him, so the Messenger of Allah (saw) gave me the booty of that spy.'" Ahmed narrated the incident from Furat Ibnu Hayyan, who said that "the Messenger of Allah (saw) ordered his killing. He was a spy, and an ally for Abu Sufyan and he passed by a circle of theAnsar and said: 'I am a Muslim.' A man from the Ansar said: 'O Messenger of Allah he says that he is a Muslim.' The Messenger of Allah (saw) replied: 'There are men among you whom we entrust to their belief, and Furat Ibnu Hayyan is one of them."' [Bukhari]

On the authority of 'Ali b. Abi Talib (ra), who said: "The Messenger of Allah (saw) sent me together with Az-Zubair and Al-Miqdad b. Al-Aswad, and said: "Go forth until you reach the garden of Khakh, you will find a Tha'ina (a woman riding a camel) who is carrying a letter, so take it from her." We set off riding at high speed until we reached the garden, and we found the Tha'ina. We said to her: "Get out the letter." She said: "I have no letter." We said: "Get it out or else we take off the dress. So she got it out of her braid and we brought it back to the Messenger of Allah (SAW)." [Bukhari]