Monday, 22 May 2017

Online Islamic Study Material on Peace and Counter-Terrorism [Based on the Works of Dr. Tahir ul Qadri With Some Extra Research Material]




LAST UPDATE: MAY 22, 2017


Online Islamic Study Material on Peace and Counter-Terrorism
[Based on the Works of Dr. Tahir ul Qadri With Some Extra Research Material]



Research and Compiled by Muhammad Rehan Siddiqui


CONTENTS:

01 Ijazat
02 Introduction
03 Islam On Mercy, Compassion, Love, Peace And Benevolence
04 Islam Is The Religion Of Ease
05 Islam Is The Religion Of Love
06 Islam On Serving Humanity
07 Islam On Forgiveness
08 Beauty Of Balance, Tolerance And Peaceful Togetherness In The Creation Of Universe And Humans (Peace Within Ourselves And Outside In The Whole Universe)
09 Concept Of Peace In The Light Of The Meaning Of Three Levels Of Deen E Islam [Iman (Thought And Faith), Islam (Practice And System) And Ihsan (Excellence And Perfection)]
10 Prophet Muhammad (Peace Be Upon Him): The Merciful
11 Prophet Muhammad (Peace Be Upon Him): The Peacemaker
12 Islam On Charity
13 Islam On Rights
14 Rights Of Women In Islam
15 Rights Of Parents And Blood Relatives In Islam
16 Rights Of Husbands And Wives In Islam
17 Rights Of Childrens In Islam
18 Rights Of Neighbours In Islam
19 Rights Of Orphans, Weak, Poor And Indigents In Islam
20 Rights Of Animals, Birds And Other Creatures In Islam
21 Rights Of Non-Muslims In Islam (Relations Of Muslims And Non-Muslims)
22 Islam And Ahle Kitab (Believers Of The Book: Jews And Christians)
23 The Unlawfulness Of Indiscriminately Killing Muslims And Non-Muslims
24 Beware Of Khawarij [Isis: The Worst Khawarij Of Present Time [Prophet Muhammad (Peace Be Upon Him) Already Told About The (Fitna E Khawarij) Terrorist Organisation Isis (Daesh) [Al-Daula] 1400 Years Ago]: A Detailed Description Of Isis Predicted 14 Centuries Ago]
25 Wrong Perception And Reasoning
26 Jihad: Perception And Reality
27 Categories Of The Abodes: The Correct Islamic Concept Of Dar Ul Harb And Dar Ul Islam (Countering The Wrong Concept Of Extremists)
28 Rebellion: Its Gravity And Punishment (Clearing The Confusion Surrounding It)
29 Al-Khilafah (The Islamic Government Or Islamic State) And Al-Jamhooriya (The Democratic System) [The Myth Of 'Only One Khalifah For The Whole Muslim World']
30 Putting An End To Takfir (The Practice Of Excommunicating Others): Countering The Rising Trend Of Declaring Muslims Disbelievers
31 Abolishment Of Slavery System From The World Through A Systematic Gradual Process By Islam: Putting An End To The Revival Of The Slavery System By Isis (The Worst Khawarij Of Our Time)

Clearing The Concept Of Some Important Topics Which Terrorists Misquotes In Order To Kill The Muslims By Terming Them As “Kafirs”, “Mushriks”, “Bid’datiis” Etc:
32 Tawhid And Shirk
33 Bid'ah (Innovation)
34 Tawassul(Intermediation: Waseela), Isthigatha(Beseeching For Help: Al-Madad Ya Rasool Allah.. Ya Wali Allah) And Tabarruk(Seeking Blessings From The Prophets(A.S.) And Auliya Allah) Is Not Shirk
35 Constructing The Mazars Or Shrines Or Tombs Etc Of The Blessed People Is Not Shirk
36 Visiting The Graves Or Mazars Of Blessed People Is Not Shirk
37 Auliya Allah (Friends Of Allah)
38 Celebrating Eid Milad Un Nabi (Peace Be Upon Him) Is Not Shirk
39 Raqs Wa Wajd
40 Esaal E Sawaab (Transferring Rewards)
41 Rejection Of Hadiths
42 Aqida E Shaf’at And Refuting The Charge Of Shirk Upon It
43 Sufism (Tasawwuf) Is Not Shirk But It Is The Solution Of The Problem Of Terrorism
44 Doing Taqlid Or Followin An Imam Of One Of The Four Madhaabs (That Is: Hanfi, Shaafi. Hanbali And Maliki Madhaabs) Is Not Shirk
45 Taweez(Amulet) And Refuting The Charge Of Shirk Upon It

46 Conclusion



01 IJAZAT

The following words of Shaykh ul Islam Dr. Muhammad Tahir ul Qadri inspired me to study this topic and to put it on Social Media (on my own blog) after compiling and rearranging the whole thing properly at one place:
ENGLISH VIDEO:  Islamic Curriculum on Peace and Counter Terrorism with its full Study Material will be put on Social media by Dr. Tahir ul Qadri (June 23, 2015) | 3 MINS 2 SECS

URDU VIDEO: Ijazat of Dr. Tahir ul Qadri to spread his books on Peace and Counter Terrorism even if One wants to spread them by Removing his Name and adding their Own names (That would not be Considered Unlawful) by Dr. Tahir ul Qadri (July 29, 2015) | 4 MINS  SECS



02 INTRODUCTION

The world is facing a great dilemma due to despicable, inhuman and barbaric acts of Terrorism, indiscriminate killings, warfare, anarchy, disorder and suicide bombings over the past two decades. It is not only destroying the Peace of any specific region, group or country but has become a major threat to world peace. Young People and Students who do not have conceptual clarity regarding Islam are wrongly considering terrorism and indiscriminate killing to be Jihad and are being drawn towards it.

A further disturbing issue with regards to this is that the Terrorists declare their evil goals to be part of the Islamic concept of Jihad. Furthermore they speak of enforcing the Islamic Shariah according to their extremist and terrorist ideology. They call for the re-establishment of the Caliphate as part of their ideology; and they use the Islamic Terminologies and Concepts of Fiqh (Islamic Jurisprudence) to legally justify their claims. By quoting the Qur'an, Hadith and texts from the books of Islamic Law out of Context, they Influence common Muslims who are not acquainted with the true teachings of Islam, especially youngsters.

There is a need to provide authentic, comprehensive material against extremism to all people, from every walk of life, according to their needs, so that the Conceptual and ideological confusions which may lead to terrorism can be eliminated. The Online Islamic Study Material on Peace and Counter-Terrorism was prepared for this purpose.


AIMS AND OBJECTIVES OF THE STUDY MATERIAL:

- This Study Material aims to provide resources from the Holy Qur'an, Hadith and Authoritative books to provide a comprehensive Ideological and Theological background to all the key areas that are utilised to brainwash youngsters.

- To provide academical rebuttal of religious evidence given by extremists and terrorists

- To highlight the Peaceful and Moderate teachings of Islam so that narrow-mindedness and extremism can be eradicated from human thoughts

- To incline Scholars and Orators towards the Classical Literature of Islamic Scholarship and to encourage Research and Study upon them; and to understand the issue of terrorism in light of Islamic and Academic books

- To provide evidence from Qur'an and Hadith on the Sanctity and Protection of Human Life, and the unlawfulness of taking human life while also introducing related literature

- To create awareness about the Fatwas issued by Authentic Scholars from all sects against Terrorism and Extremism

- To promote awareness of the True Concept of Jihad so that the general public can be safeguarded from misleading interpretations of Jihad

- To provide the information regarding the Ideology, Creed and Views of the Kharijites and the Modern Day Terrorists

- To instill the concept of Mercy into hearts and minds, and to create the right frame of mind [to tackle extremism]

- To promote intra-faith and interfaith harmony

- To equip people with exemplary Morals and Values and to create the desire and will to serve mankind and reform society

- Awakening the ability to avoid acts and conduct that destroy morals and etiquettes

- Eliminating hopelessness

-  etc



03 ISLAM ON MERCY, COMPASSION, LOVE, PEACE AND BENEVOLENCE

The common perception of Islam in the western media is one of austerity and rigidity, and in extreme cases, severe cruelty. The situation is not helped by the strict and narrow-minded interpretation of the religion by a number of its adherents. However, those who are willing to scratch below the surface and look further will see that nothing is further from the truth; Islam does not teach anything except Universal Love, Mercy, Compassion, Peace and Benevolence. Islam promotes Spiritual Endeavour, Moderation, Ease and Tolerance, and is not merely concerned with ritualism and outward forms of piety.

- Allah has made Mercy incumbent upon Himself out of His Divine largesse, bounties and grace for His creation

- Allah is the Lord and Owner of Mercy

- Allah shows Mercy to whom He wills

- Allah is the All-Merciful, The Compassionate

- Allah is the Most Merciful of Those who show Mercy

- Allah's Mercy is Boundless and Encompasses all things - be it Animate or Inanimate - whether Animal or Human or Angel or Jinn

- Allah has honoured His believing servants who are Godfearing and who believe in His Noble Messenger (Peace Be Upon Him) by multiplying for them His mercy

- Allah's Mercy is the source of Salvation

- Allah has not burdened a soul with more than it can bear and He has pardoned them for what they are unable to do

- Allah forgives who repents of his error

- Another manifestation of Allah's Lordly mercy is the fact that He divided mercy into 100 parts and sent only one part down to the earth by which the Creation in their variety show mercy to one another - be it humans or animals - and left the remaining 99 parts with Him. On the Day of Resurrection, the one part on earth will be added to the 99 parts, returning to 100 by which He shows Mercy to His creation.
All of this indicates the infinite Mercy of Allah

- Another manifestation of Allah's Mercy is the fact that He multiplies good deeds numerously while counting sins singly

- Allah will grant paradise to the 70,000 people of the Prophet's Umma without reckoning, and every single person among them will be granted additional 70,000 to enter paradise with Him without reckoning


VIDEOS:

ENGLISH VIDEO: This is Islam who came for Unity, Promotion of Peace and Dignity of Mankind on this Globe | 5 MINS 2 SECS

ENGLISH VIDEO: Islam stands for Peace and Security of every Single Soul on this Earth | 5 MINS 38 SECS

ENGLISH VIDEO: Muslims Body will never support terrorism, if some organ is spreading it, then the whole Muslim body will help Surgeon to remove this organ | 4 MINS 15 SECS

ENGLISH VIDEO: Islam on Mercy, Compassion, Love, Peace and Benevolence | 1 HOUR 6 MINS 58 SECS

ENGLISH VIDEO: Significance of Justice in Islam | 21 MINS 6 SECS

ENGLISH VIDEO: The Best of Islam is to Propogate, Spread and Practice Peace in your Daily Life (Relevance of Peace in Basic Islamic Teachings) | 9 MINS 20 SECS

ENGLISH VIDEO: There is No Room for Extremism in Islam (Islam is a Religion of Moderation) | 9 MINS 16 SECS

ENGLISH VIDEO: Harmony, Peace and Love is the Teaching of Every Religion of the World | 9 MINS 54 SECS

ENGLISH VIDEO: Muslim World should follow Prophet(saw) in order to Strengthening Ourself Spiritually, Morally, Educationaly, Scientificaly, Technologicaly, Economaly, Politicaly and Diplomaticaly | 12 MINS 59 SECS

ENGLISH VIDEO: Follow Al-Qur'an and do not follow Al-Qaida | 44 SECS

ENGLISH VIDEO: Islam's Message of Peace | 18 MINS 27 SECS

ENGLISH VIDEO: 01 Syeda Khadija(r.a) spoke about the social conduct, behaviour and humanistic qualities of Mustafa(saw) (just after 1st revelation) | 5 MINS 42 SECS

ENGLISH VIDEO: 02 Jafar bin abi Talib(r.a) spoke about the beautiful Islamic Teachings in the court of a Christian King (5years after 1st revelation) | 9 MINS 36 SECS

ENGLISH VIDEO: 03 1st pledge of loyality (Aqaba) infront of Mustafa(saw) highlights the beautiful Islamic Teachings (10years after 1st revelation) | 11 MINS 19 SECS

ENGLISH VIDEO: 04 1st speech of Mustafa(saw) in Madina highlights the beautiful Islamic Teachings (13years after 1st revelation) | 9 MINS 57 SECS

ENGLISH VIDEO: 05 Huzur(saw) Entered Makkah Without Any Bloodshed ( 21years After 1st Revelation) | 7mins 47secs

ENGLISH VIDEO: 06 Universal Declaration Of Peace And Security In Last Sermon(khutba Hijjat Ul Vida) Of Mustafa(saw) ( 23years After 1st Revelation) | 8mins 22secs

ENGLISH VIDEO: 08 1st Written Constitution Highlights The Beautiful Islamic Teachings( Treaty Of Peace) | 6mins 19secs

ENGLISH VIDEO: 09 ( Treaty Of Hudaibiya) Document Of Peace And Integration Between Muslims And Non Muslims | 11mins 9secs

ENGLISH VIDEO: 10 Deen Of Islam Is The Deen Of Moderation! No Extremism Is Allowed | 5mins

URDU VIDEO: Deen e Islam me Aman ki Ehmiyat (Significance of Peace in Islam) | 25 MINS 39 SECS

URDU VIDEO: Reality of the Statement - 'War on Islam in the name of War on Terrorism' | 2 MINS 9 SECS

URDU VIDEO: Dehshatgar ka na koi madhhab hai aur na koi mulk | 3 MINS 51 SECS

URDU VIDDEO: 001 Terrorists And Terrorism K Koi Religion Nai Hai | 1min 35secs

URDU VIDEO: 002 Huzur(saw) saare jahano k liye rehmat hai | 9min 6secs

URDU VIDEO: 003 Huzur(saw) Sarapa ' NARM(soft, Kind Etc)' Hai | 2min 10secs

URDU VIDEO: 004 Hazrat Khadija(r.a) Ne Huzur(saw) Ki Azeem Rehmat Bhari Shaksiyat Ka Bayan Kiya ( 1st Waahi K Nuzul K Fauran Bad) | 8min 29secs

URDU VIDEO: 005 Huzur(saw) K Dil O Dimaag Ki Wusat(openness) K Bayan (elaan E Nabowat K 5saal Baad) | 9min 34secs

URDU VIDEO: 006 Jafar Bin Abi Talib(r.a) Ne Habsha( Ethopia) Ki Royal Court Me Islam Ki HASEEN TALIMAT Ka Bayan Kiya (elaan E Naboowat K 5saal Baad) | 14mins 44secs

URDU VIDEO: 007 Aqba K Medan Me Islam Ki HASEEN TALIMAT Ka Bayan, Bait Lete Waqt (elaan E Naboowat K 10 Or 12saal Baad) | 8mins

URDU VIDEO: 008 Huzur(saw) Ne Madina Me 1st Khitab Me Bi Islam Ki HASEEN TALIMAT Ka Bayan Kiya(elaan E Naboowat K 13saal Baad) | 14mins 38secs

URDU VIDEO: 009 ( Treaty Of Hudaibiya) Document Of Peace And Integration Between Muslims And Non Muslims (elaan E Naboowat K 13saal Baad) | 13mins 58secs

URDU VIDEO: 010 Fatah E Makkah Bina Kisi Khoon Kharabe K Hua(elaan E Nboowat K 21saal Bad) | 7mins 29secs

URDU VIDEO: 011 Universal Declaration Of Peace And Security In Last Sermon(khutba E Hijjat Ul Vida) Of Mustafa(saw) | 6mins 37secs

URDU VIDEO: 01 Islam on 'Peace, Mercy, Love and Compassion' in the light of The Raboobiyat and Uloohiyat of Allah (From Qur'an) | 2 HOURS 47 MINS 55 SECS

URDU VIDEO: 02 Infiniteness of Allah's Mercy (From Qur'an) | 2 HOUR 33 MINS 16 SECS

URDU VIDEO: 12 Precedence of Allah's Mercy over His Wrath | 4 MINS 35 SECS

URDU VIDEO: 13 On the 100 parts of Allah's Mercy and that 99 of them are Reserved for the Day of Resurrection | 7 MINS 9 SECS

URDU VIDEO: 14 On the Increase of Allah's Mercy to His Servants in the Reward they Receive for Good Deeds and the Pardoning of Passing Thoughts and Sins | 13 MINS 18 SECS

URDU VIDEO: 15 The Holy Qur'an as Mercy and Cure | 5 MINS 44 SECS

URDU VIDEO: 20 Allah's Bounty (Fazal) and Mercy (Rehmat) is The Creation's Source of Salvation | 36 MINS 45 SECS


BOOKS:

ENGLISH BOOK: Good Intentions do not Change Vices into Virtues By Dr. Tahir ul Qadri | PAGES: 15

ENGLISH BOOK: 00 On the Infinite Mercy of Almighty Allah By Dr. Tahir ul Qadri | PAGES: 44

ENGLISH BOOK: 01 Islam is The Religion of Mercy, Ease and Moderation By Dr. Tahir ul Qadri | PAGES: 43

ENGLISH BOOK: 02 The Holy Qur'an as Mercy and Cure By Dr. Tahir ul Qadri | PAGES: 10

ENGLISH BOOK: 03 On the Precedence of Allah's Mercy over His Wrath By Dr. Tahir ul Qadri | PAGES: 16

ENGLISH BOOK: 04 On the 100 Parts of Allah's Mercy, And that 99 of them are Reserved for the Day of Resurrection By Dr. Tahir ul Qadri | PAGES: 9

ENGLISH BOOK: 05 On the 70,000 people of The Prophet's Umma to whom Allah shall grant Paradise without  Reckoning, Every 1000 amongst them shall take another 70,000 By Dr. Tahir ul Qadri | PAGES: 10

ENGLISH BOOK: 06 On the 70,000 people of The Prophet's Umma to whom Allah shall grant Paradise without  Reckoning, Every Single person amongst them shall take another 70,000 By Dr. Tahir ul Qadri | PAGES: 6

ENGLISH BOOK: 07 On the Increase of Allah's Mercy to His Servants in the Reward they Recieve for Good Deeds, and the Pardoning of Passing Thoughts and Sins By Dr. Tahir ul Qadri | PAGES: 6

ENGLISH BOOK: 08 On Allah's Decent to the Lower Heavens and His Calling Out to His Servants By Dr. Tahir ul Qadri | PAGES: 9

ENGLISH BOOK: 09 On Allah's Mercy for the Dissolute and Sinful By Dr. Tahir ul Qadri | PAGES: 11

ENGLISH BOOK: 10 On Allah's Mercy for Animals, Birds and Other Creatures By Dr. Tahir ul Qadri | PAGES: 11

URDU BOOK: Rehmat e Ilahi par Iman Afroz Ahadith Mubarak By Dr. Tahir ul Qadri | PAGES: 118



04 ISLAM IS THE RELIGION OF EASE

"Allah desires EASE for you and does not desire hardship for you.." [Al-Qur'an 2:185]

Prophet Muhammad (Peace Be Upon Him) said:
"Indeed, Allah did not send me to be harsh or cause harm; He sent me to teach and make things EASY" (Sahih Muslim, Bk: al-Talaq 2:1104 § 1478)

Islam corresponds to the innate, primordial nature with which Allah created man. That is why there are no burdensome difficulties, unbearable obligations, or commands to do the impossible.

Islam is a faith of ease without difficulty. Glad tidings without making people feel aversion, good without evil, gentleness without coarseness, light without burden, freedom without shackles, mercy without oppression, justice without transgression, guidance without disbelief or ingratitude, balance without extremism, and moderation without excessiveness.

- Because of this religion's ease, Allah has removed difficulty and burden and made things easy for the Umma. Allah desire ease for it and does not desir difficulty

- Since Allah knows the weakness of this Umma --- because it is the last of the communities --- He has lightened for it the legal responsibilities and lessened from it the obligations that it would not be able to fulfil

- The Prophet Muhammad (Peace Be Upon Him) informed us that He was sent to bring ease and not difficulty. Ease is the implication of mercy, for if it were not, things would not have been made easy

- One of the many manifestations of the Prophet's mercy is that he was never presented two options except thet he would choose the easier of the two, so long as it was not a sin. If it was a sin, he would be farthest of people from it

- Allah made this religion one of ease and moderation, and instructed its followers to have temperance and not to make things hard upon themselves

- One of the manifestations of the tolerance and moderation of Islam is that Allah does not burden a soul with more than it can bear, whether in acts of worship, interactions or other things

- Prophet Muhammad (Peace Be Upon Him) encouraged his Umma to make things easy, not to make things difficult. He urged them to be of good cheer, not to drive people away

- Prophet Muhammad (Peace Be Upon Him) made moderation and ease incumbent, and he made extremism, excessiveness and fanaticism forbidden in all things, whether in acts of worship, interactions or other facets of life

- Allah has blessed the Umma with great favour and bounty, originally declaring everything permissible and Halal. Only those things that are expressly declared haram in the Holy Qur'an or Sunna are forbidden. This practice has been termed as "Al-ibaha Al-asliyya"
In this way, practicing Islamic teachings and injunctions has been made easy


VIDEOS:

URDU VIDEO: Islam ka poora mizaaj - Rehmat, Aman, Narmi, Aasani, Wusat, Gunjayish, Shafqat per qayam he (Ahqaam e Shariyat k Bunyadi Islami Usool) | 1 HOUR 25 MINS 38 SECS

URDU VIDEO: 03 Philosophy of Leniency in Islamic Laws (Foundational Islamic Legislative Principles) (Islam is The Religion of Ease) (From Qur'an) | 52 MINS 30 SECS

URDU VIDEO: 04 Islam is The Religion of EASE (Foundational Islamic Legislative Principles) (From Qur'an) | 12 MINS 8 SECS

URDU VIDEO: 05 Avoidance of Narrowness and Inconvenience in Islam (Foundational Islamic Legislative Principles) (From Qur'an) | 4 MINS 12 SECS

URDU VIDEO: 06 Lessening of Difficulty (Foundational Islamic Legislative Principles) (From Qur'an) | 25 MINS 37 SECS

URDU VIDEO: 08 Philosophy of Leniency in Islamic Laws (Foundational Islamic Legislative Principles) (Islam is The Religion of Ease) (From Hadiths) | 1 HOUR 52 MINS 24 SECS

URDU VIDEO: 09 Islam is The Religion of Ease in the Light of The Concept of Mubah | 9 MINS 42 SECS

URDU VIDEO: 10 Islam is The Religion of Ease in the Light of The Concept of Istihsan, Istishab, Masale Mursalah, Istislah and Urf o Aadat | 8 MINS 34 SECS


BOOKS:
ENGLISH BOOK: 01 Islam is The Religion of Mercy, Ease and Moderation By Dr. Tahir ul Qadri | PAGES: 43



05 ISLAM IS THE RELIGION OF LOVE

The topic of Love and Non-Violence in Islam, in an enviornment imbued with intolerance, extremism and terrorism, is very significant. Loving Humanity and eliminating violence are key in all the Islamic Teachings and are evident in the conduct of Allah's exalted Messenger. Islam eliminated hatred through love, terrorism through peace and ignorance through knowledge. Love, Peace and Knowledge form the very essence of Islam.

- Love is the soil from which all the Islamic teachings grow and blossom. We find that in the complete teachings, affection, kindness, forgiveness, benevolence and forbearance take their form from Love

- While demonstrating His different attributes in the Qur'an, Allah mentioned the top attributes are based on Love

- Love and Forgiveness are the Divine Attributes of Allah: "And He (Allah) is the Most Forgiving, the Most Loving" (Qur'an 85:14)

- Allah establishes a unique link with those whom He chooses for His Love. He does not keep his Love to Himself, but He makes all others join Him in His love for that servant

- Allah's Love is not specified for the believers alone. He declared Himself a Lover. Whether the creation loves him or not, He loves all of his creation. He has not said even once in the Qur'an: 'I am the Lord of the Believers.' Rather He says, 'I am the Lord of All the Worlds, Galaxies, and All the Creation.'

- This is also Allah's expression of Love and Mercy for His creation that wherever His Creation exists, He provides them with the resources of giving birth, living and protecting the life from every danger and loss. If there were no love and affection, no growth and development could transpire. Wherever the system of nurturing exists, mercy and love of the Lord compulsorily flow there

- Love, blended with proactive obedience, perfects faith. If conduct of obedience is without love, faith becomes imperfect. It does not exclude one from the ambit of faith, and the believer remains a believer; however, his faith would be imperfect without the obedience. Contrarily, if the heaps of pious acts, high like mountains, are devoid of love, then it expels one from faith because love forms the basis of Islamic faith and teachings

- Raising the Prophets amongst various communities of the world is also one of the manifestations of Allah's love for His Creation. It is also His practice and decree that he does not chastise any nation for their sins and bad deeds until a Prophet is raised amongst them to deliver the divine message of Love and Compassion

- The Holy Prophet's (Peace Be Upon Him) Attributes and Excellence manifest Love

- The Universality of the Prophet's (Peace Be Upon Him) Mercy permeates with the Message of Love

- Love and Kindness for Non-Muslims: Allah is the Lord of the whole of the Universe. He provides for, and cures, even those who do not believe in Him. They worship idols - Lat, Manat, Uzza, Shiva, Brahma and other false deities and images. Allah does not ask them to beg from those deities they worship. Rather, His Mercy and Sustenance is for everyone indiscriminately.
Similarly, the conduct of the Messenger of Allah (Peace Be Upon Him) is the same for the disbelievers and idolaters. His shower of Mercy equally benefits those who are in His obedience and even those who raised swords at Him and banished Him from His homeland, Mecca

- The Non-Specific, Specific and Grand Intercession are also a Manifestation of Love

- The passion of Love is such a desire that whenever the Messenger of Allah (Peace Be Upon Him) raised his hands for supplication to Allah, he would submit his longing for His Love. Not only this but He would even pray for the Love of His favourite servants. Therefore, His supplications were a desire of Love

- Founding Principles of Islamic Law are based on Love and Mercy

- The Prophet's (Peace Be Upon Him) liking for gentleness and easiness is a sign of Love

- Love and Brotherhood is the identity of Believers

- Love is the basis of Din. Love twinkles from all of its teachings. Allah, His Messenger (Peace be Upon Him), the Qur'an and Hadith prominently impart to us only One thing --- LOVE EVERYONE

- Islam truky is the religion of love. All its injunctions and teachings convey only one message - the message of Love and Mercy. The servant's link with Allah is based on Love; the Umma's relation with the Messenger of Allah is based on Love. The link with the Noble Companions and Exalted Kindred of the Prophet is based on Love. One's relationship with the divine friends of Allah and the pious is based on Love. The relation with the young is established upon Love. The link with the Creation of Allah is based on Love. Love changes its forms and shapes, from person to person. Some love changes into veneration and etiquette, some love transforms into affection and brotherhood. It appears according to the relationship involved

- Terrorism ruled before the raising of the Holy Prophet (Peace Be Upon Him). Defeating this rule of terrorism be means of Love, Islam has bestowed on Humankind the System of Love, Peace and Knowledge

- Guidance, light, mercy, compassion and love are integrated in the Holy Personality of the Messenger of Allah (Peace Be Upon Him). His inviolable existence is an eternal source of Love, Mercy, Guidance, Compassion and Peace for the whole Humanity.
Violence, coercion, imjustice, oppression and torture have no place in the sphere of His All-Embracing personality.
This is the Crux of Islamic Teachings

- The Entire life of The Messenger of Allah (Peace Be Upon Him) is permeated with the ideology, practice and training of Mercy, Love and Compassion he imparted to the Companions

- The study of the conduct of the Holy Prophet (Peace Be Upon Him) enlightens that He never adopted an extremist approach in any matter and preferred gentleness, easiness, mercy and compassion by staying always moderate and balanced

- In Islam, Appreciation of Deeds rests on Gentleness and Politeness

- Conduct based on Extremism is contrary to Islamic Teachings. Therefore, one should reject the Philosophy and practice of those who display extremism in their temperament and disposition. A conduct that negates easiness and politeness is far from Islamic Teachings

- Islam is a Religion that Preaches peace, security, love and regard. According to Islamic Teachings, a Muslim is one from whose tongue and hand all people, whether Muslim or Non-Muslim, are safe. The dignity, inviolability and protection of Human life is basic to Islamic law. Killing a human unjustly is unlawful and also an act of disbelief in certain cases


VIDEOS:

ENGLISH VIDEO: Islam on Mercy, Compassion, Love, Peace and Benevolence | 1 HOUR 6 MINS 58 SECS

ENGLISH VIDEO: Harmony, Peace and Love is the Teaching of Every Religion of the World | 9 MINS 54 SECS

URDU VIDEO: 01 Islam on 'Peace, Mercy, Love and Compassion' in the light of The Raboobiyat and Uloohiyat of Allah (From Qur'an) | 2 HOURS 47 MINS 55 SECS

URDU VIDEO: Insaniyat se Muhabbat aur Adam e Tashaddud (Loving Humanity and Non-Violence) | 1 HOUR 6 MINS 18 SECS

URDU VIDEO: Islam k Asal me Nafrat nahi, MUHABBAT HE | 1 HOUR 2 MINS 5 SECS

URDU VIDEO: Linguistic Meaning of Love (Muhabbat) in Islam | 7 MINS 49 SECS

URDU VIDEO: 01 Islam me Lafz e Muhabbat k maaine | 25 MINS 40 SECS

URDU VIDEO: 02 Allah ka Pegaim wa Nazara e Muhabbat | 20 MINS 14 SECS

URDU VIDEO: 03 Allah wa Rasool (saw) se rishta e Muhabbat | 1 HOUR 54 MINS 17 SECS

URDU VIDEO: 04 Iman, Amaal ki kasrat ka naam nahi he, Iman - kasrat e Muhabbat ka naam he | 23 MINS 1 SEC

URDU VIDEO: 01 Muhibbo aur Aashiqo ki zuban se Lafz e Muhabbat ki tareef (Risala e Qusheriya by Imam Abul Qasim Qusheri) | 1 HOUR 30 MINS 25 SECS

URDU VIDEO: 02 Aashiqo k liye Allah k pass bahoot kuch he (Qur'an) | 6 MINS 50 SECS

URDU VIDEO: 03 Aashiq jab Mehboob ka naam sunta he to koi baat uske bas me nahi rehti | 6 MINS 12 SECS

URDU VIDEO: 04 Musa (a.s) ka Muqaam e Aashiqi (Qur'an) | 8 MINS 30 SECS

URDU VIDEO: 05 Huzur (saw) ka Muqaam e Aashiqi (Qur'an) | 10 MINS 34 SECS

ENGLISH VIDEO: 05 Significance of Love (Love Illuminates Innerself) and Comparing it with Deeds | 3 MINS 53 SECS

ENGLISH VIDEO: 06 Love in the light of Qur'an | 19 MINS 26 SECS

ENGLISH VIDEO: 07 Love in the light of Hadiths | 1 HOUR 1 MIN 5 SECS


BOOKS:

ENGLISH BOOK: 00 Islam - A True Religion of Love By Dr. Tahir ul Qadri | PAGES: 50

ENGLISH BOOK: 01 Messenger (PBUH) of Mercy - The Embodiment of Love By Dr. Tahir ul Qadri | PAGES: 24

ENGLISH BOOK: 02 The Sanctity of Blood and Human Dignity By Dr. Tahir ul Qadri | PAGES: 15

ENGLISH BOOK: 03 The Protection of Life and Property of Non-Muslims By Dr. Tahir ul Qadri | PAGES: 19


URDU BOOK: Islam me Muhabbat aur Adme Tashaddud By Dr. Tahir ul Qadri | PAGES: 288



06 ISLAM ON SERVING HUMANITY

The most crucial attribute of a believer and of those seeking the highest levels of spirituality, is that of having the best etiquettes and manners which have the effect of being kind, generous, compassionate, fair, truthful, honest, trustworthy, reliable, caring, considerate of others and ultimately practically benefitting, helping and serving humanity at large.

The aim of model Islamic etiquettes and manners is to benefit other human beings; by not subjecting them to any kind of stree, trouble, mischief or harm. Good morals and etiquettes automatically benefit others even without positively striving to do so.

The section of the study material is based upon highlighting this true teaching of Islam that is often forgotten and one which makes Islam a truly social welfare orientated, compassionate and caring faith. Moreover it highlights the many cases by which although a specific practice may not seem to be benefitting or serving others, but in reality it benefits others through many dimensions that may not be apparent, such as excelling in virtuous deeds which on the surface may only benefit the performer.

The main focus of this section of the study material is upon consciously and proactively serving those in need, be they of any colour, creed or religion. In fact Islam admonishes those who fail to see and address the needs of the poor, weak, elderly, oppressed, orphans, widows, refugees, travellers and prisoners. Islam does not differentiate between Muslims or Non-Muslims in this regard but treats it as it should be; a humanitarian issue which should be dealt with humanely without any prejudices or hatred surfacing or dictating the course of assistance, help or aid.

All possible means of serving humanity have been highlighted by citing the example of the Holy Prophet Muhammad (Peace Be Upon Him) and that of pious members of the Muslim community; thereby directing the attention of modern-day Muslims to this crucial and forgotten asset of Islam.


VIDEOS:

ENGLISH VIDEO: 01 First written Constitution for Humanity (63 Articles) given by Prophet Muhammad (PBUH) | 26 MINS 41 SECS

URDU VIDEO: 03 Islam me Khidmat e Insani (Islam on Serving Humanity) [Seerat e Mustafa (saw) k aaine me] | 36 MINS 13 SECS

URDU VIDEO: 04 Islam me Khidmat e Jaanwar (Islam on Serving Animal) [Seerat e Mustafa (saw) k aaine me] | 4 MINS 47 SECS


BOOKS:

ENGLISH BOOK: 00 Islam on Human Dignity and Serving Humanity By Dr. Tahir ul Qadri | PAGES: 88

ENGLISH BOOK: 01 Islam on Serving Mankind through Excellent Social Morality By Dr. Tahir ul Qadri | PAGES: 60

ENGLISH BOOK: 02 Islam on Serving Humanity through Charity By Dr. Tahir ul Qadri | PAGES: 39

ENGLISH BOOK: 03 Islam on Helping Humanity through Promoting Knowledge and Reform By Dr. Tahir ul Qadri | PAGES: 28

ENGLISH BOOK: 04 Islam on Serving Humanity through Elevating Human Values By Dr. Tahir ul Qadri | PAGES: 115

ENGLISH BOOK: 05 Islam on Serving Humanity through the Modernity of Moral Excellence By Dr. Tahir ul Qadri | PAGES: 76

URDU BOOK: Islam aur Khidmat e Insani By Dr. Tahir ul Qadri | PAGES: 551



07 ISLAM ON FORGIVENESS

"Why do you not ask for forgiveness from Allah so that you are shown mercy ?" [Al-Qur'an 27:46]

- Islam does not prefers punishments, Islam prefers Forgiveness

- Execution of Punishments is NOT the purpose of Islam (Islam is the Religion of Forgiveness)

- Allah accepts the repentance of the penitent unless his sin is polytheism

- The door to repentance shall remain open until the Sun rises from the West. This also indicates that Allah will grant His servant reprieve in order that he repents of His error

- Allah ordains the angels to delay their transcription of the names of the wrongdoers so that they may Repent. This is not the case when it comes to Good Deeds

- Allah made His Prophet (Peace Be Upon Him) a Seal with Mercy, not punishment

- Allah's pleasure lies in Helping and Forgiving behaviour

- Love and Forgiveness are the Divine Attributes:
"And He is the Most Forgiving, the Most Loving" [Al-Qur'an 85:14]
The Messenger of Allah (Peace Be Upon Him) mentioned these attributes and ordained us to absorb these divine traits into ourselves. We should look into how far we posses the divine attribute of forgiveness in ourselves and how much we forgive others, while realizing that Allah has described His attribute as one who is "MOST FORGIVING"

- Allah wants us to forgive people as He does Himself and, whether friends or foes, all should be shown Mercy and Compassion. If His servants cannot overlook other's wrongs and errors, how should they expect forgiveness from their Lord ?

- Allah wants us to learn from the love-laden Islamic Teachings to live with the concept of hatred for the disease, not for the patient suffering from it. If you hate the patient, what will he do? Guard yourselves from sufferings, but never from the sufferers, for who will mend their broken hearts if you will distant yourself? In like manner, one should hate the sins, but not the sinners, for if you hate them, who will steer them to the straight path? Indeed, one should avoid worries, but not the worriers. Embrace them. If you push them away, then you must fear the Lord when He will push you away in worries. He will then deny you His Compassion! What will you do then? He will say: You did not show mercy to My servants, so today i do not show mercy to you. When you were in the world, people were scared of you. How can you beg Me for the wealth of peace and calmness today? This is in fact the message of Love that Allah has delivered to humankind through His Mercy, Divinity and Providence

- Forgiveness of the former oppressors of 'uslims at the Bloodless conquest of Mecca:
Consider for a moment the time of the conquest of Mecca when the Prophet (Peace Be Upon Him) entered the Sacred city as a conqueror with an army of 10,000 men. The Meccans surrendered willingly and there was no bloodshed. However had the Prophet (Peace Be Upon Him) intended he could have sought revenge for the suffering he had endured at their hands. He and the early Muslims not only suffered prosecution and humiliation but several attempts were also made to assassinate him. It was in such dire circumstances that the Prophet (Peace Be Upon Him) had been forced to leave his beloved city. But upon entering Mecca, Prophet Muhammad (Peace Be Upon Him) did not took any revenge instead of it He (Peace Be Upon Him) said: "Today is the Day of MERCY" ..."Go, for you are FREE (OF ALL BLAME AND PUNISHMENT)"
This is one of the many examples illustrating the magnanimity of the Prophet Muhammad (Peace Be Upon Him).
At that time one of His greatest opponents were Abu Sufyan and the Two sons of Abu Lahab. However, after the conquest, the Prophet Muhammad (Peace Be Upon Him) declared the house of Abu Sufyan secure such that whosoever entered it would be protected. The sons of Abu Lahab, a vehement enemy of Islam, feared being killed so they hid under the covering of the Kaba but when the Holy Prophet Muhammad (Peace Be Upon Him) found them He forgave them.
Through such gracious conduct the Prophet Muhammad (Peace Be Upon Him) single-handedly united Arabia and left behind for His followers a legacy of LOVE, COMPASSION AND TOLERANCE


VIDEOS:

ENGLISH VIDEO: Islam does not prefers Punisments, Islam prefers FORGIVENESS | 11 MINS 15 SECS

URDU VIDEO: Execution of Punishments is NOT the Purpose of Islam (Islam is the Religion of Forgiveness) [Brief] | 5 MINS 2 SECS

URDU VIDEO: 26 Execution of Punishments is NOT the Purpose of Islam (Islam is the Religion of Forgiveness) | 1 HOUR 25 MINS 28 SECS

URDU VIDEO: Islam is The Religion of Mercy in the Light of The Concept of Forgiveness | 33 MINS 37 SECS



08 BEAUTY OF BALANCE, TOLERANCE AND PEACEFUL TOGETHERNESS IN THE CREATION OF UNIVERSE AND HUMANS (PEACE WITHIN OURSELVES AND OUTSIDE IN THE WHOLE UNIVERSE)

- Allah has created Balance and Tolerance in Human personality so that we may enjoy a Peaceful Atmosphere in our personality (Peace Within Ourselves)

- Beauty of Balance, Tolerance and Peaceful Togetherness has been given to the Celestial order of the Universe by Allah (Peace Outside in the Whole Universe)

- Love is the only way through which we can restore the Positive balance in Our life

“And indeed We originated (the genesis of) man from the extract of (chemical ingredients of) clay. Then We placed him as a sperm drop (zygote) in a secure place (mother’s womb). Then We made that zygote a hanging mass (clinging to the uterus like a leech). Then We developed that hanging mass into a lump, looking chewed with teeth. Out of this chewed lump We built a structure of bones which We clothed with flesh (and muscles). Then (changing him) into another form We developed him (gradually) into a new creation. Then Allah brought (him up into a strong body), Allah — the Best of creators.” (QUR’AN 23:12-14)

“Does man think that he will be left for nothing (without any reckoning)? Was he not (in his beginning) a sperm drop ejaculated (into the woman’s womb)? Then it developed into a hanging mass (clinging to the womb like a nest). Then He created (in it the preliminary form of all the limbs of the body). Then He set (them) right.” (QUR’AN 75:36-38)

The human body is in a state of equilibrium; the organs and both the mental and spiritual faculties are perfectly balanced. The question is why has God created this balance? The answer is because this balance allows man to achieve a state of peace, tolerance and security, and through it the faculties of human personality are able to work together in an atmosphere of mutual interaction and co-operation which is conducive to human life.

How can this balance be achieved? God has created in man various facets to his personality; he is a multidimensional being. He has a biological dimension, whilst at the same time he is bound and responsible for the social aspects of his life; he has a spiritual dimension ingrained into his personality whilst at the same time he must deal with the philosophical and intellectual realities of his being. Any imbalance in any of these faculties is regarded as un-Islamic; Islam recommends its followers to fulfil the due requirements of each aspect of human personality so that a balance is achieved; when these requirements are met, peace, tranquillity and tolerance are the final outcome.

A believer must fulfil the rights of his Creator, the rights of the Prophet (Peace Be Upon Him), the rights of his own person and the rights of society. Progress in one’s spiritual life should not occur at the neglect of one’s secular obligations, such a monastic approach to life is prohibited in Islam. Similarly, development in one’s secular life must not occur at the detriment of one’s spiritual and religious needs. Any form of behaviour which has the potential to create an imbalance in one’s personality or generate extremist tendencies is prohibited in Islam. We should aim to create a balance within our lives so that when we are confronted by secularists the innate beauty of a believer’s secular life shines forth and at the same time the spiritualist should be affected by the believer’s spiritual beauty. An example of this is present in the life of the Prophet Muhammad (Peace Be Upon Him) who interacted with both the young and old and participated in social activities with full vigour.

Tradition notes that the Prophet Muhammad a was actively involved in the popular physical sports of the time, including:
- Swimming
(Related by Abu Nuaym in Hilya al-Awliya, vol. 1, p. 184; and al-Hindī in Kanz al-¢Ummal, vol. 16, 184 §45345)
- horse riding
(Related by al-Bukhari in al-Sahih, vol. 2, p. 835 §2242; and vol. 3, pp. 1050, 1332 §2705, 3446; Muslim in al-Sahih, vol. 2, pp. 680, 681 §987; and al-NasaÏ in al-Sunan, vol. 6, p. 216 §3563)
- and wrestling
(Related by Ibn Kathīr in al-Bidaya wa al-Nihaya, vol. 3, pp. 103, 104; al-Qastallanī in al-Mawhib al-Laduniyya, vol. 2, p. 365; and al-Zurqanī in Sharh al-Mawahib al-Laduniyya, vol. 4, p. 292)

yet at the same time he was a man of great spirituality and in proximity to God. This is the lifestyle that a Muslim must adopt in order to live in harmony with oneself and others. Disapproval of a monastic existence is evident in one tradition when the Prophet (Peace Be Upon Him) enquired a woman about her marriage and relationship to her husband. She responded that he was a very pious individual who would stand the whole night in prayer, and spend the whole day in state of fasting. Upon hearing this, the Prophet (Peace Be Upon Him) rebuked the husband for his conduct informing him that his wife had rights over him as well as God and that he must fulfil the rights of both in order to live a balanced life.

The same beauty and balance described regarding the human personality is also apparent in the celestial order of the universe. Almighty Allah has created the whole of this universe on the same principle of balance:
“Then He turned towards the heavenly universe— that was (all) smoke. So He said to it (the heavenly spheres) and the earth: “Get in (compliance with Our system) either under the influence of mutual attraction and coordination or under aversion and revulsion.” Both said: “We submit with pleasure.’ “
(Qur’an 41:11)

There is no conflict between the heavens and the earth; the celestial order that has been placed by Almighty Allah is in a state of balance thereby creating peace. So in the same way that Allah has provided balance within our human personality and the celestial system around us, it is expected from us, as stewards and trustees of the divine will, to act accordingly with the world around us.

These examples simply convey one message that Islam rejects any kind of extremist tendency in life; regardless of whether extremism is in a positive or negative manner. This then leads to the wondering of how Islam condones terrorism. Acts of terrorism are the result of radicalisation and radicalism is the result of extremism, so if Islam does not allow extremism in one’s life then how can it possibly allow terrorism? The causes of terrorism must be investigated; bracketing the Muslim community or Islam with terrorism must be avoided. Terrorism has no link to any religion; it is a social, psychological and economic phenomenon which transcends all barriers of race, religion and culture. Extremists and fanatics have not only existed within Muslims cultures, they have also existed in Western cultures; for this reason every society must search for and uproot all causes and motives which lead to acts of terror.

To further scrutinise Islam’s stance on violence and terrorism one need only examine the character and personality of the Prophet Muhammad a. When he migrated to Medina a written document was prepared known as the Constitution of Medina; this was one of the first constitutions ever written. The Constitution of Medina formed the basis of a just and peaceful society under the leadership of the Prophet Muhammad (Peace Be Upon Him) and it was pivotal in the eradication of terrorist and extremist activities that had plagued the Arabian Peninsula for centuries.

At the time there were two major tribes residing in Medina: the Aws and Khazraj; alongside these two tribes were another eight who were allied to one of them, and thirty-three other groups that existed. In total no less than forty-three different factions existed in Medina when the Prophet a migrated there.

Through the Constitution of Medina, the Prophet (Peace Be Upon Him) was able to establish a multiethnic and a multicultural society which he administered as the head of state. A full-fledged charter was provided, which brought about cooperation in aspects of defence, finance, society and politics. Under his leadership, an atmosphere of mutual cooperation was achieved which respected local customary laws; it was an atmosphere which recognised rights for the freedom of religion and culture, with minorities being granted rights to practice their own religion.

One noteworthy example is when a large delegation of Christians from Najran visited the Prophet (Peace Be Upon Him) in Medina, he received them with great hospitality and allowed them to reside at his Mosque. When they desired to worship, the Prophet (Peace Be Upon Him) offered them the use of his Mosque. (Related by Ibn Sa’d in al-Tabaqat al-Kubra, vol. 1, p. 357; and Ibn al-Qayyim in Zad al-Ma’ad, vol. 3, p. 629)

The delegation did not come to Medina to have a peaceful dialogue with the Prophet(Peace Be Upon Him) for purposes of mutual understanding. Rather they came with the intention of debating with him to rebut his teachings. This is just one example of who the West must turn to in order to achieve greater understanding of Islamic teachings.

The sermon delivered by the Prophet a during the farewell pilgrimage, is another example of Islam’s position on toleration and peace. This sermon was the beginning of a new world order which marked an age grounded in mutual cooperation and peace.
The Prophet (Peace Be Upon Him) spoke:

“Be aware! All matters pertaining to the age of jahiliyya (an age of exploitation and oppression) had been trampled under my feet.”
(Related by Muslim in al-Sahih, vol. 2, p. 889 §1218; Abu Dawud in al-Sunan, vol. 2, p. 185 §1905; Ibn Hibban in al-Shih, vol. 9, .p.257 §3944; al-Nasai in al-Sunan, vo. 2, p. 421 §4001; al-Darimī in al-Sunan, vol. 2, p. 69 §1850; and Ibn Abī Shayba in al-Mu|annaf, vol. 3, p. 336 §14705)

This declaration marked the beginning of a new system which was to be based on justice and human dignity; it was a system that was designated to bring about equality amongst mankind.
The Prophet (Peace Be Upon Him) continued with,

“(O mankind!) Indeed your lives and properties have been sanctified like the sanctity of this holy day, and like the sanctity of this holy month and this holy land
of yours.”
(Related by Muslim in al-Sahih, vol. 2, p. 889 §1218; Abu Dawud in al-Sunan, vol. 2, p. 185 §1905; Ibn Hibban in al-Shih, vol. 9, .p.257 §3944; al-Nasai in al-Sunan, vo. 2, p. 421 §4001; al-Darimī in al-Sunan, vol. 2, p. 69 §1850; and Ibn Abī Shayba in al-Mu|annaf, vol. 3, p. 336 §14705)

On the concept of human equality he stated:
“All mankind is the progeny of Adam and Allah created Adam from clay.”
(Related by al-Tirmidhī in al-Sunan, vol. 5, p. 389 §3270; and al-Bayhaqī in Shu’ab al-Iman, vol. 4, p. 286 §5130)

Furthermore, he stated:
“O People! Be aware! Indeed your Lord is One and your father is one. Be aware! No Arab is superior to a non-Arab, and no non-Arab is superior to an Arab; no red person has a superiority over a black person, and no black person has superiority over a red person, except for those who are God-fearing”
(Related by Ahmad b. Hanbal in al-Musnad, vol. 5, p. 411; Ibn al-Mubarak in al-Musnad, p. 147 §239; and Haythamī in Majma¢ al-Zawaid, vol. 3, p. 266)

The Qur’an clarifies this concept in these words:
“O people! We created you from a male and a female, and (divided) you into (large) peoples and tribes, so that you might recognize one another. Surely the most honourable among you in the sight of Allah is he who fears Allah most. Certainly Allah is All-Knowing, All-Aware.”
(Qur’an 49:13)
The Prophet Muhammad (Peace Be Upon Him) abolished all falsely concocted superiorities and established the superiority of good character and mindfulness to God. His teachings eradicated economic exploitation and at the same time established the rights of women and the poor. Women were not only granted the right to vote but were also encouraged to take an active role within parliament. In the West, women were not politically enfranchised until the 20th century: it was not until 1920 that women were legally allowed to vote after the 19th Amendment was passed in America; women were not declared as legal persons until 1929 in Canada. Women had to gain their legal rights gradually in the modern world and Western women have only enjoyed these rights for less than 100 years, whilst Islam provided women with rights instantly without any need of demonstration on their part 1400 hundred years ago.

In the days of the Caliph Umar b. al Khattab, a motion was being discussed which limited the amount a women could receive in dower. During this discussion a women stood up and criticised the bill, objecting that God did not limit the dower so why should ¢Umar; when asked for evidence for her claims she recited the following Qur’anic verse:
“And if you seek to take a wife in place of another and you have (by now) given to her heaps of wealth, yet do not take back any part of it. Do you want to take that wealth (back) by means of unjust accusation and manifest sin?”
(Qur’an 4:20)

The objection of the woman suggests that she was a member of the parliament and therefore had both legal and political rights. When Umar  heard this evidence he quickly withdrew his bill and stated that the woman was correct and he was wrong.
(Related by Abd al-Razzaq in al-Musannaf, vol. 6, p. 180 §10420; and al-Shawkanī in Nayl al-Awtar, vol. 6, p. 314)

At the practical level, democracy was revived by the Prophet Muhammad (Peace Be Upon Him) who established local governance in Medina. He organised a society in which a group of ten people was represented by a councillor known as an Arif, and a group of ten Arifs was represented by a deputy known as the naqÏb; the naqÏb was a member of the parliament in Medina. So every 100 persons in society were represented in parliament by their naqÏb. Despite being the representative of God on earth, Prophet Muhammad (Peace Be Upon Him) transferred power to the common member of society; this was a practical demonstration of consultative democracy in the life of the Prophet which characterised true Islamic societies.

If we are to revive peace in our world today we have to revive the concept of multiculturalism; we must accept diversity in the world and not expect others to be subjected to our own criteria and customs. As demonstrated by the aforementioned evidences, returning to Islam is the only true viable means of achieving peace, as it champions the rights of every nation and enjoins multiculturalism and diversity.


VIDEOS:

URDU VIDEO: 02 Qai’naat aur Insaan ki takhliq me bhi Allah ne Amn rakkha he | 24 MINS 39 SECS

ENGLISH VIDEO: 04 Allah has created Balance and Tolerance in Human Personality so that we may Enjoy A Peaceful Atmosphere in Our Personality (Peace Within Ourselves) | 10 MINS 45 SECS

ENGLISH VIDEO: 05 Beauty of Balance, Tolerance and Peaceful Togetherness has been given to the Celestial Order of the Universe by Allah (Peace Outside in the Whole Universe) | 2 MINS 8 SECS

ENGLISH VIDEO: 06 Beauty of Balance, Tolerance and Peaceful Togetherness in the Sunnah of Our Beloved Prophet Muhammad (PBUH) | 16 MINS 20 SECS

ENGLISH VIDEO: 01 Significance of Restoring Balance in Our Life | 19 MINS 58 SECS

ENGLISH VIDEO: 02 Balance in Human Nature that is Created by Allah | 45 MINS 8 SECS

ENGLISH VIDEO: 03 Balance of Human Personality that is Created by Allah | 38 MINS 46 SECS

ENGLISH VIDEO: 04 LOVE is the only way through which we can Restore the Positive Balance in Our Life | 1 HOUR 23 MINS 21 SECS



09 CONCEPT OF PEACE IN THE LIGHT OF THE MEANING OF THREE LEVELS OF DEEN E ISLAM [IMAN (THOUGHT AND FAITH), ISLAM (PRACTICE AND SYSTEM) AND IHSAN (EXCELLENCE AND PERFECTION)]

There are three basic postulations that underpin Islamic thought: Islam, Iman and Ihsan:
- Islam is the Practical dimension of the religion which deals with the outward
- Iman is its Theological dimension which deals with thoughts and beliefs
- Ihsan is the Spiritual dimension, concerned with achieving internal excellence and perfection

As for the lexical implications of these words it is interesting to note:
- That the word 'Islam' is derived from the root word 'silm', which denotes PEACE, DISCIPLINE AND OBEDIENCE [Ibn Manzur, Lisan al-'Arab, Volume: 12, Page: 289]
- Whilst the word 'Iman' is derived from the root word 'aman' and 'amn' which signifies PEACE, SAFETY AND SECURITY [Ibn Manzur, Lisan al-'Arab, Volume: 13, Page: 21]
- The word 'Ihsan' is derived from 'husn' which means EXCELLENCE AND BEAUTY [Ibn Manzur, Lisan al-'Arab, Volume: 13, Page: 114 & Abu Mansur al-Azhari, Tahdhib al-Lugha, Volume: 4, Page: 182]

All three words, Islam, Iman and Ihsan, according to their meanings give the teachings of Peace, Security, Goodness, Well-Being, Tolerance, Love, Benevolence and Respect for mankind.
The faith of Islam is such a code of life that it itself is an embodiment of Peace and Security, and Provides others with the teaching of Peace, Security, Mercy, Moderation, Patience and Forbearance.

If we look for the definition of a Muslim or Mumin or Muhsin mentioned in the Qur'an and Hadith, it will become evident that, in the sight of Allah and His Messenger (Peace Be Upon Him):
- A Muslim is the one who embodies Peace, Sanctity and Protection for the whole of humankind
- A Mumin is the one who, at the same time, possesses the traits of Human Dignity, Coexistence, Tolerance, Moderation and Love and Peace
- And a Muhsin is the one who is a blend of the first two levels along with the Spiritual and Divine Experiences that are useful for others

In sum, Islam, in its wider perspective, is a Religion that ENSURES PEACE AND SECURITY FOR EVERYONE AT ALL LEVELS, INDIVIDUALLY AND COLLECTIVELY.


VIDEOS:

ENGLISH VIDEO: 01 Concept of Peace in the Light of the Meaning of 3 Levels of Deen e Islam [Iman (Thought and Faith), Islam (Practice and System) and Ihsan (Excellence and Perfection)] | 17 MINS 16 SECS

ENGLISH VIDEO: 03 Muslim (is the one who provides Peace, Safety and Security to OTHER MUSLIMS) and Momin (is the one who provides Peace, Safety and Security to ALL MANKIND) | 2 MINS 39 SECS

URDU VIDEO: 01 Islam k 3 Darajaat (Iman, Islam aur Ihsan) aur Aman wa Shaanti ka pehlu (Concept of Peace) | 58 MINS 39 SECS

URDU VIDEO: 02 Muslim vo shaqs he jiske hatho se aur zuban se Puri Insaniyat Mehfuz ho | 2 MINS 52 SECS

URDU VIDEO: 03 Behtriin Momin, Iman k etbaar se vo he Jiske Akhlaaq sabse acche he | 6 MINS 5 SECS

URDU VIDEO: 04 Momin vo shaqs he k log apni jaan ka aur apne maal ka usko amiin samjhe | 1 MIN 32 SECS

URDU VIDEO: 05 Jiske shar se (hurtful Behavior se) uske padause (neighbour) mehfuz nahi vo Shaqs Momin nahi he | 1 MIN 25 SECS

URDU VIDEO: 07 Muhsin is that Person who repel Evil by means of GOOD | 10 MINS 18 SECS

URDU VIDEO: 01 Islam - 'Deen e Amn' hy [Hadith e Jibraiel(a.s) and other Islamic Terms] | 37 MINS 20 SECS

URDU VIDEO: 01 Muslim aur Momin ki Amali tareef | 6 MINS 49 SECS

URDU VIDEO: 02 Deen e Islam k teeno darjo ki buniyad Aman wa Salamti per he | 24 MINS 11 SECS

URDU VIDEO: 027 Muhabbat E Iman | 14mins 57secs


BOOKS:

ENGLISH BOOK: 01 The Meaning of Islam By Dr. Tahir ul Qadri | PAGES: 38



10 PROPHET MUHAMMAD (PEACE BE UPON HIM): THE MERCIFUL

"And, (O Esteemed Messenger) We have not Sent You but as a MERCY FOR ALL THE WORLDS" [AL-Qur'an 21:107]

Abu Hurayra (r.a) reported that Allah's Messenger (Peace Be Upon Him) said, 'I was only sent as a Mercy' [Muslim and Al-Bukhari in Al-Adab]


Allah informed us that His Exalted Prophet (Peace Be Upon Him) is Mercy for the Worlds, Compassionate and full of pity and clemency, and the one who removes the shackles and fetters that were on the previous peoples. Allah informed us that this mercy is from Him, and that the Prophet (Peace Be Upon Him) is the epitome of lofty character, exalted to the apex of benevolence and leniency. The Prophet (Peace Be Upon Him) was neither coarse nor harsh, and was kind and courteous toward the believers.
Allah made the Prophet's religion a religion of Mercy, Ease, Moderation, Clemency and Temperance. The Prophet (Peace Be Upon Him) is Mercy; He is the Prophet of Mercy; He was sent as mercy; and he is full of pity and compassion. He is Mercy for the Worlds and a gift from the Lord of the worlds. There are several Hadiths from the Noble Prophet (Peace Be Upon Him) that prove that he was Mercy and that Allah gifted Him as Mercy for His servants.

The Most esteemed Prophet (Peace Be Upon Him) has been raised as the greatest gift of Mercy in this universe. This Mercy is not acquired by striving, training or practicing, but Allah Most Gracious bestowed this mercy as an instinct in the Prophet's (Peace Be Upon Him) holy personality. It is a bestowal of Allah Most Gracious that He formed mercy an instinct in the Prophet's (Peace Be Upon Him) holy person. The day the Holy Prophet (Peace Be Upon Him) was created, Allah made his sublime physical existence and his hallowed spirit a fountain of mercy. Therefore, mercy has been kneaded in his creation and has been instilled in his instinct. When Allah Most High willed to send down to earth His biggest treasure and reservoir of His mercy and compassion and to distribute this mercy to His creation, He raised His Beloved Messenger (Peace Be Upon Him) as a Magnificent treasure and a grand bestowal, the fountainhead of Mercy for all the Creation of the Universe.

- No other Prophet comes close to or matches or parallels Allah's Messenger (Peace Be Upon Him) in his mercy to humaniy, and that includes mercy to the disbelievers and obstinate opponents in the world, and even those who harmed him or attempted to murder or assassinate him

- The Prophet's Mercy was such that he seemed to forget what his people did to him; he did not desire their destruction. Instead, he hoped that Allah would guide his enemies and opponents among the disbelievers - and His hopes were fulfilled, for the bulk of his people soon believed in Him, not to mention their offspring

- Indeed, the Prophet (Peace be Upon Him) used to pray for his people who subjected him to harm and shed his blessed blood, broke his molar and wanted to kill Him. he asked Allah to pardon them and have clemency toward them

- The Prophet's Mercy (Peace Be Upon Him) encompasses the entire Creation: humans and jinn, believers and disbelievers, Young and Old, Good and Bad, Righteous and Wicked, Lofty and Lowly, Open and Hidden, and so on

- "And, (O Esteemed Messenger) We have not Sent You but as a MERCY FOR ALL THE WORLDS" [AL-Qur'an 21:107]
Here the expression "Worlds" encompasses the heavens and the earth and all that is between them, such as oceans and plains, mountains and valleys, plants and fruits, rivers and trees, and wind, birds, water, animals, humans, jinn, inanimate objects, flowing things, moving o jects, still objects, articulate and inarticulate. This mercy also extends to climate and inner earth, the visible and the invisible, and all the contents of the heavens and the earth. All of these things and more are encompassed by the word "Worlds", and this is its general meaning

- The Hadith literature is rich in depicting Him as Mercy incarnate. The Final Messenger of Allah (Peace Be Upon Him) has been sent towards the whole of mankind and no other Prophet come close  to Him in mercy. He is Mercy for  the worlds, the Prophet of mercy, sent as Mercy, Mercy gifted to the worlds, Mercy for the believers, nearer to them than their own selves, and nearer to the other Prophets then they are to their respective communities

An epitome of humility and avid for the believers' welfare, he lightens the burden upon His community. Allah made him a source of peace and protection for humanity. His supplication continues for his people in his worldly life and after His passing. Even His being a warner is also Mercy to the entire Mankind. And it is a Mercy of Allah that He took the soul of His Messenger before His people to make him a harbinger and predecessor to intercede with Allah for His people

- The Holy Prophet (Peace Be Upon Him) is Mercy for everyone in this World:
- As for humanity, he is mercy for the entire Mankind
- He is Mercy for Women, Infants, Children, Youth, the Weak, The Poor and The Indigent
- He is Mercy for the Widows, The Destitute and The Slaves
- Mercy and Compassion for all the Creation, He is Mercy to the Orphans and a Shelter to all the Unprotected and Insecure People
- Nothing falls out of the ambit of His Mercy: The Servants, The Slaves, The Old, The Handicapped and The Disabled, The Sick, The Beggars and The Ignorant, Even The Deceased
- His Mercy is so boundless as to attend to the Disobedient and Sinful as well
- And a step ahead, He is Mercy and Kindness toward the Hypocrites, Enemies, Disbelievers and Idolaters alike
- The Holy Prophet's (Peace Be Upon Him) Mercy and Kindness also encompasses the Non-Muslim Citizens and Those under an agreement of Protection
- The Holy Prophet (Peace Be Upon Him) is Mercy to the Whole of Animal Kingdom, Classes and Species, The Birds, The Wild Life and The Marine Life. They are under the umbrella of His Clemency and Compassion
- And His Infinite Mercy does not end here. Even the inanimate world seeks Mercy from Him. The soil, the Hills and Mountains, Stones, Pebbles and Sand Particles all are blessed with a feeling for Him. The distances would be pleated under His feet and no stone would fail to bow in prostration for Him. He (Peace Be Upon Him) was on (Mount) Hira with Abu Baqr, Umar, Uthman, Ali, Talha and Al-Zubayr (May God Be Pleased With Them). So the Mountain Moved. The Holy Prophet (Peace Be Upon Him) said: "Be still, for there is none on you except a Prophet, A Champion of the Truth and a Martyr!"
- So Allah has not sent His esteemed Messenger (Peace Be Upon Him) but as Mercy for All the Worlds: for This World, The Post-Demise Intermediate World Before Resurrection and The Hereafter


VIDEOS:

ENGLISH VIDEO: 01 Witnesses for the Excellent Prophetic Conduct and For His Beautiful Teachings (Incidents from the Prophetic Life) | 57 MINS 31 SECS

URDU VIDEO: 01 Saari Kainat Rehmat e Mustafa(saw) ki Mohtaj he | 30 MINS 48 SECS

URDU VIDEO: 02 Rehmat e Mustafa (saw) tak Rasaaii k 3 tarike (Aqal, Amal aur Ishq) | 1 HOUR 9 MINS 27 SECS

URDU VIDEO: 08 Baccho k liye Huzur (saw) ki Rehmat wa Shafqat | 2 MINS 19 SECS

URDU VIDEO: 09 Jaanwaro k liye Huzur (saw) ki Rehmat wa Shafqat | 5 MINS 27 SECS

URDU VIDEO: Akhlaq e Mustafa(saw) | 17 MINS

URDU VIDEO: Huzur(saw) ka Husn e Khulq | 30 MINS 47 SECS

URDU VIDEO: Huzur(saw) ka kamaal e khulqi | 16 MINS 40 SECS

URDU VIDEO: 07 Infiniteness of The Mercy of Prophet Muhammad (saw) [is Mercy Incarnate] From Qur'an (Brief) | 11 MINS 25 SECS

URDU VIDEO: 16 Infiniteness of The Mercy of Prophet Muhammad (saw) [is Mercy Incarnate] From Qur'an and Hadiths | 2 HOUR 56 MINS 9 SECS

URDU VIDEO: 19 Practical Demonstration of The Mercy of Prophet Muhammad(saw) from Hadiths (Funeral Prayer Incident) | 13 MINS 46 SECS

URDU VIDEO: 21 It is a Mercy of Allah that He took the Soul of His Prophet (PBUH) before His People | 5 MINS 21 SECS

URDU VIDEO: 23 The Holy Prophet's (saw) Mercy and Kindness Toward His Companions (Sahaba e Karaam) | 46 MINS 44 SECS

URDU VIDEO: 24 The Holy Prophet's (saw) Mercy and Kindness Toward Disobedient and Sinful | 1 HOUR 25 MINUTES 28 SECS

URDU VIDEO: 27 The Holy Prophet's (saw) Mercy and Kindness Toward Bedouin Arabs, The Ignorant and The Beggars | 50 MINS 9 SECS

URDU VIDEO: 28 The Holy Prophet's (saw) Mercy and Kindness Toward Women | 1 HOUR 51 MINS 40 SECS

URDU VIDEO: 31 The Holy Prophet's (saw) Mercy and Kindness Toward Infants, Young Children and Youth | 2 HOUR 29 MINS 21 SECS

URDU VIDEO: 34 The Holy Prophet's (saw) Mercy and Kindness Toward Widows and Orphans | 18 MINS 28 SECS

URDU VIDEO: 35 The Holy Prophet's (saw) Mercy and Kindness Toward Slaves and Servants (Abolishment of Slavery through a Gradual Processes by Islam) | 36 MINS 54 SECS

URDU VIDEO: 36 The Holy Prophet's (saw) Mercy and Kindness Toward The Weak, The Poor and The Indigent | 57 MINS 36 SECS

URDU VIDEO: 37 The Holy Prophet's (saw) Mercy and Kindness Toward Enemies, Disbelievers and Idolaters | 3 HOUR 33 MINS 9 SECS

URDU VIDEO: 40 The Holy Prophet's (saw) Mercy and Kindness Toward Animals and Birds | 52 MINS 51 SECS

ENGLISH VIDEO: Mercy of Prophet Muhammad (saw) (Qur'an 3;159, 9;61, 9;128, 33;6 and Hadiths) BY PIR SAQIB SHAAMI | 13 MINS 37 SECS

ENGLISH VIDEO: Mercy of Prophet Muhammad (saw) for All Unbelievers and Creation of Allah (Qur'an and Hadiths) BY PIR SAQIB SHAAMI | 59 MINS 55 SECS

ENGLISH VIDEO: Prophet Muhammad (saw) is a Mercy for All the Worlds (Entire Universe) [Qur'an 21;107] BY PIR SAQIB SHAAMI | 1 HOUR 7 MINS 20 SECS

ENGLISH VIDEO: Prophet Muhammad (saw) is a Mercy for the Non-Muslims in the Light of Hadiths BY PIR SAQIB SHAAMI | 31 MINS 40 SECS


BOOKS:

ENGLISH BOOK: 01 The Holy Prophet (saw) is Mercy Incarnate By Dr. Tahir ul Qadri | PAGES: 40

ENGLISH BOOK: 02 The Holy Prophet Muhammad (saw) is Mercy to All the Worlds By Dr. Tahir ul Qadri | PAGES: 12

ENGLISH BOOK: 03 The Holy Prophet Muhammad (saw) is Mercy for Everyone in This World By Dr. Tahir ul Qadri | PAGES: 37

ENGLISH BOOK: 04 The Holy Prophet Muhammad  (saw) is Peace and Protection for Every Human Soul in this World By Dr. Tahir ul Qadri | PAGES: 15

ENGLISH BOOK: 05 The Holy Prophet’s (saw) Rank as Mercy to the Worlds and His Compassion for All the Creation By Dr. Tahir ul Qadri | PAGES: 24

ENGLISH BOOK: 06 The Holy Prophet’s (saw) Mercy and Kindness toward Women By Dr. Tahir ul Qadri | PAGES: 19

ENGLISH BOOK: 07 The Holy Prophet’s (saw) Mercy and Kindness toward Infants, Young Children and Youth By Dr. Tahir ul Qadri | PAGES: 24

ENGLISH BOOK: 08 The Holy Prophet’s (saw) Mercy and Kindness toward the Weak, the Poor and the Indigent By Dr. Tahir ul Qadri | PAGES: 14

ENGLISH BOOK: 09 The Holy Prophet’s (saw) Mercy and Kindness toward Widows and Orphans By Dr. Tahir ul Qadri | PAGES: 9

ENGLISH BOOK: 10 The Holy Prophet’s (saw) Mercy and Kindness toward Slaves and Servants By Dr. Tahir ul Qadri | PAGES: 11

ENGLISH BOOK: 11 The Holy Prophet’s (saw) Mercy and Kindness toward the Sick and the Deceased By Dr. Tahir ul Qadri | PAGES: 27

ENGLISH BOOK: 12 The Holy Prophet’s (saw) Mercy and Kindness toward the Bedouin Arabs, the Ignorant and the Beggars By Dr. Tahir ul Qadri | PAGES: 7

ENGLISH BOOK: 13 The Holy Prophet’s (saw) Mercy and Kindness toward Disobedient and Sinful By Dr. Tahir ul Qadri | PAGES: 13

ENGLISH BOOK: 14 The Holy Prophet’s (saw) Mercy and Kindness toward the Hypocrites By Dr. Tahir ul Qadri | PAGES: 15

ENGLISH BOOK: 15 The Holy Prophet’s (saw) Mercy and Kindness toward Enemies, Disbelievers and Idolaters By Dr. Tahir ul Qadri | PAGES: 26

ENGLISH BOOK: 16 The Holy Prophet’s (saw) Mercy and Kindness toward the Non-Muslim Citizens and Those under an Agreement of Protection By Dr. Tahir ul Qadri | PAGES: 10

ENGLISH BOOK: 17 The Holy Prophet’s (saw) Mercy and Kindness toward Animals and Birds By Dr. Tahir ul Qadri | PAGES: 40

ENGLISH BOOK: 18 The Holy Prophet’s (saw) Mercy and Kindness toward Plants and Inanimate Objects By Dr. Tahir ul Qadri | PAGES: 16

URDU BOOK: Jameh Khalq par Huzur Nabi Akram (saw) ki Rehmat wa Shafqat By Dr. Tahir ul Qadri | PAGES: 345



11 PROPHET MUHAMMAD (PEACE BE UPON HIM): THE PEACEMAKER

POINTS:

- The Prophet's (Peace Be Upon Him)
 Universal Message of Peace and Harmony

- Peace Building Character Of The Holy Prophet (Peace Be Upon Him)
--- Peacebuilding in The Holy Prophet's (Peace Be Upon Him) Young life
--- Statement of Khadija (r.a), His First Wife, on the Peace Loving character of The Holy Prophet (Peace Be Upon Him)
--- Statement of Ja'far in Abyssinian Royal Court on the Humanistic Character of The Holy Prophet (Peace Be Upon Him)
--- The Prophet's Commandment of Peace to The Medinan Delegates at Al-'Aqaba
--- The ropher's message of Peace to Medinans at His Arrival in Medina
--- The Prophet's instruction of Peace to The People of Khaybar
--- Declaration of Peace and Security for Non-Muslim Inhabitants of Mecca at its Conquest
--- The Prophet's address on Peace and Security at Tabuk
--- Proclamation of the Charter of Peace and Human Rights at His Last Hajj
--- General Polict Statements of The Holy Prophet (Peace Be Upon Him) for Peacemaking
--- Continuity of Prophetic Policies for Peacemaking in The Caliphate Period

- Seeking Inner and Outer Peace Through Self Purification and Spiritual Transformation

- Establishing Peace through Mercy, Forgiveness and Moderation

- Establishing Peace Through Human Rights

- Establishing Peace through Conflict Resolution
--- Peacemaking through Building Relationships and Resolving Conflicts
--- Right to People's Participation in Collective Activities

- Establishing Peace Through Charity, Altruism and Benevolence

- Establishing Peace Through Fraternization and Integration Fraternization
--- The Tribal Set-Up of Medina
--- Integration of Meccan Immigrants in Medi-nan Society Through Fraternization
--- Creating a Nation Through the Constitution of Medina Integration
--- The Prophet Integrated The Jews and The Muslims into One Community

- Establishing Peace Through Education
--- Formulation and Enforcement of Education System
--- Establishment of Boarding School - Al-Suffa - And Appointment of Teachers for Different Faculties of Knowledge
--- Trained Teachers Dispatched as Trainers of Different Tribes
--- The Prophetic Policy of Moving People Closer to Medina for Education
--- Teachers sent to Najd to Train Neigh-Bouring Tribes
--- Nine Mosque Schools in Medina
--- The Study Circles and Worship Circles
--- The Qur'anic Commandment for Written Record of Trade Transactions
--- Expansion of The Scope of Written Work
--- Prophetic Letters and Traditions
--- Introduction of Seals and Stamps
-- Commencement of Specialization and Research Work
--- Teachers Disallowed to Accept Gifts from Pupils
--- Promotion of Foreign Languages and Their Experts
--- The Curricula and Syllabi Development
--- Emphasis on Women Education

- Establishing Intercommunal Peace through Tolerant and Compassionate Behaviour
--- Freedom of Faith and Beliefs for Non-Muslims
--- Absolute Justice for Non-Muslims
--- Treating Non-Muslims with Piety and Excellence
--- Non-Revengeful, Forbearing and Tolerant Behaviour towards Non-Muslims
--- The Fulfilment of Agreements and Covenants with Non-Muslims
--- Financial Support For the Elderly, Infirm, and Feeble amongst the Non-Muslims

- Prophetic Reconciliatory Efforts and Peace Treaties with Different Nations, Tribes and Communities
--- Peace Treaty with the People of Damra (Safar 2 AH)
--- Peace Treaty with The People of Zur'a and Rab'a
--- Peace Treaty of Hudaybia (6 AH)
--- Peace Treaty of St. Catherine (Sinai, Egypt)
--- Peace Treaty with The Jews of Khaybar (7 AH)
--- Peace Treaty with The People of Tai'f and Thaqif (8 - 9 AH)
--- Peace Treaty with The Christians of Najran (8 AH)
--- Peace Treaty with The Jews of Tayma (9 AH)
--- Peace Treaties with The Peoples of Banu Janba, Hayna, Maqna, Ayla, Jarba and Adhruh (9 AH)
--- Peace Treaty with The Jews of South and East of Arabia (9 AH)
--- The Prophet's Letters to The different Tribes granting them Peace and Security
--- Peace Treaty with the People of Ghifar (2 AH)


URDU VIDEO: Poori Duniya me Qiyam e Amn k liye, Huzur (saw) ka kirdaar [Prophet Muhammad (PBUH) as a PEACEMAKER for the Whole World] | 49 MINS 10 SECS

ENGLISH VIDEO: 03 Peacemakers are the Real Representatives of Islam (But due to Death threats, they are not Vocal) | 9 MINS 20 SECS



12 ISLAM ON CHARITY

Islam Emphasis on the Act of Charity (Concept of Love with Depressed Classes and Uplifting Them)

- Charity is incumbent on Every Muslim

- The Charitable Donation is due for every joint of a human being every day in which the sun rises. The one who establishes justice among people also gives to charity

- Excellect Charity Donation: Undisclosed charitable donation to a destitute and charity by an indigent person out of his hard-earned living

- Allah's Messenger (Peace Be Upon Him) said:
"Spend generously and do not give to charity reluctantly (counting) or Allah would also give you by counting; and do not withhold or Allah Most High will also hold from you" [Sahih Bukhari 2:915 §2451 ; Sahih Muslim 2:173 §1029]

- Allah's Messenger (Peace Be Upon Him) said:
"Allah Most High said, 'O Son of Adam! Spend (on My creatures), I shall spend on you'" [Sahih Bukhari 5:2047 §5037 ; Sahih Muslim 2:690 §993]

According to Al-Mulla 'Ali al-Qari:
"The meaning of this tradition is to spend the mortal wealth in this world so you may become the recipient of the higher rank in the Here-after. It is said that it implies: 'Spend on others out of what i have given you, so that i bestow on you in this world and the next.' It refers to what Allah has said: {And whatever you spend (in the way of Allah), He will increase it with more in recompense} [Qur'an 34:39]" [Mirqaat al-Mafatih 4:318 §1862]

- Allah's Messenger (Peace Be Upon Him) said:
"If I had gold equal to the Mountain of Uhud, then it would please me that Nothing of it should remain with me after three nights (i.e., I would spend all of it) except what i would keep to repay my loans." [Sahih Bukhari 5:2368 §6080 ; Sahih Muslim 2:687 §991]

- Messenger (Peace Be Upon Him) of Allah said:
"The Charity of a Muslim enhances longevity and prevents an evil death; and Allah Most High eliminates arrogance and pride through it" [Al-Tabarani in Al-Mu'jam Al-Kabir 17:22 §31]

- Messenger (Peace Be Upon Him) of Allah said:
"The charity locks seventy doors of malevolence" [Al-Tabarani in Al-Mu'jam Al-Kabir 4:274 §4402]


VIDEOS:

ENGLISH VIDEO: 03 Islam Emphasises on the Act of Charity (Concept of Love with Depressed Classes and Uplifting them) | 3 MINS 44 SECS

ENGLISH VIDEO: Islam stood for the elimination of poverty and hunger | 2 MINS 7 SECS

URDU VIDEO: 06 Concept of Charity in Islam (me Maal kharch kerna) [Teachings of Sufiya Karaam] | 24 MINS 39 SECS

URDU VIDEO: Islam me Charity ka Tasawwur | 8 MINS 44 SECS


BOOKS:

URDU BOOK: Fazail e Zakat By Dr. Tahir ul Qadri | PAGES:  69

URDU BOOK: Zakat aur Sadkaat (Fazail wa Masail) By Dr. Tahir ul Qadri | PAGES: 337

                                                     

13 ISLAM ON RIGHTS

In his Farewell Sermon, the Prophet Muhammad (Peace Be Upon Him) addressed a gathering of more than a hundred thousand people, summarising his teachings for them, as well as reminding them of his life-long struggle in upholding the highest moral principles that humankind ever witnessed. In this historic sermon, he spoke of racial equality, tolerance and peace. In fact the basis for a declaration of human rights was established through this sermon alone. Superiority of one human being over any other was quashed, except by individual excellence and conscientiousness. Thus excellence of moral character was to be the only criterion of individual superiority in the eyes of God. The rights of each and every human being pertaining to their person, property and honour were declared sacrosanct. At the domestic front, his sermon banished oppression and centuries of subjugation of women by declaring them as equals to men.

Before his arrival, Arabia was fraught with deceit and corruption in trade and commerce, so he eliminated economic exploitation by enforcing just trade, as well as the right to ownership and inheritance. He declared fulfilling the rights of the state an obligation upon all Muslims, thus ensuring that they live as peaceful citizens wherever they may be. His message was not only for the thousands standing before him but for Muslims of all places and times. It was a universal message, whose teachings resonate in the corners of the earth, such that the Universal Declaration of Human Rights is based on the same concepts.


Fundamental Human Rights:
- Right to the Protection of Life: Many of the Fundamental Human Rights which we enjoy today were declared by the Holy Prophet (Peace Be Upon Him) through the Holy Qur'an and His practice:
--- According to The Qur'an (5:32), The murder of any Human Being regardless of their religion, race or colour is forbidden in Islam and doing so amounts to the murder of Humanity. Similarly, Serving one percon is equivalent to serving the whole of mankind
--- In fact, those who are in the womb of their mothers have also been guaranteed this right to life; because the right to life is such a precious thing that nobody can act against it
--- Mankind has been accorded with such respect and honour that even after his death, no one is permitted to abuse his deceased body, regardless whether he is a Muslim or not
--- Islam has accorded respect and honour to every man and woman in that nobody is allowed to insult or curse another
--- The Holy Prophet (Peace Be Upon Him) has even prohibited the Muslims from cursing or torturing animals and insects

- Right of Equality: Human equality was guaranteed by ensuring legal, social and economic equality (as far as the basic needs are concerned in the form of social and income support). The Holy Prophet (Peace Be Upon Him) declared:
"No Arab is superior to a Non-Arab, and No Non-Arab is superior to An Arab; No red person has a superiority over a black person, and no black person has superiority over a red person, except for those who are God-Fearing" [Ahmad b.Hanbal in Al-Musnad, Volume: 5 Page: 411 ; Ibn Al-Mubarak in Al-Musnad, Page: 147 §239 and Haythami in Majma' Al-Zawa'id, Volume: 3 Page: 266]
This is to say that Superiority is based only on the character and moral integrity of a person, not on one's race or Colour

- Right to the Sanctity of Human Life

- Right to the Foetus in the Mother's Womb

- Right to Self Respect

- Right to the Protection of One's Honour

- Right to Safeguard One's Personal Life

- Right to Individual Confidentiality

- Right to Security

- Right to Legal Equality

- Right to Receive Justice

- Right to An Independent Hearing

- Immunity of Responsibility for the Crimes carried out by Others

- Right to Defend Oneself (Against Alleged Crime)

- Right to Freedom

- Right to Religious Freedom:
--- An Entire chapter of The Qur'an which guarantees man's religious freedom even if it is contrary to Muslim beliefs demonstrates the Highest possible form of religious tolerance.
The Qur'an (109:1-6) states:
{Say: 'O disbelievers! I do not worship that which you worship. Nor do you worship Whom I worship. And I shall never worship that which You worship. Nor will you worship Whom I worship. (So) you have your din (religion), and I have my Din (Religion).}
--- The Qur'an (2:256) states:
{There is no compulsion in Din (Religion)}
There can be no narrowness in Islam, nor can there be any inconvenience. A muslim cannot enforce hardship on another person or compel others to their way: forced conversions have no place in this pure religion. Compelling others to embrace Islam is against Islam and the teachings of the Qur'an
--- Everybody has a right to practice his/her own religion; rather Islam has enjoined Muslim rulers to protect the places of worship of Non-Muslims. In the days of Banu Umayya (Omayyad Dynasty), Walid b.'Abd al-Malik, one of the Umayyad governors, demolished a portion of a church in Damascus, and had extended a mosque in its stead. When the Caliph Umar b.abd Al-Aziz (r.a) got the news, He ordered that the extended portion of the Mosque be demolished and the church rebuilt, and it was done. [Related by Al-Baladhuri in Futuh Al-Buldan Page: 150]

- Right to Freedom of Expression

- Rights of the ill

- Right to Obtain Medical Treatment

- Right of Ownership

- Right to the Provision of Basic Needs

- Right to Education

- Right to a Contract or Pact

- Right to Marital Life

- Right to Establish a Family

- Right of The Deceased


VIDEOS:

URDU VIDEO: Islam me Insan wa Haiwan wa Parindo k huqooq (Brief) | 15 INS 27 SECS

URDU VIDEO: 013 Some Rights Of Servants, Workers And Weak People In Islam | 1min 14secs

ENGLISH VIDEO: Human Rights in Islam in the words of a Non-Muslim (by providing Practical Incidents from the Past) [Mercy of Prophet Muhammad (saw)] BY PIR SAQIB SHAAMI | 24 MINS 4 SECS


BOOKS:

ENGLISH BOOK: The Constitution of Medina By Tahir ul Qadri | PAGES: 19

URDU BOOK: Islam me Insani Huqooq By Dr. Tahir ul Qadri | PAGES: 706

URDU BOOK: Rights of Senior Citizens in Islam By Dr. Tahir ul Qadri | PAGES: 12



14 RIGHTS OF WOMEN IN ISLAM

Interestingly, Women were declared legal personnel in Islamic Law over 14 Centuries ago. They were given the right to vote and to partake in the political process of the day.

- While developing the structure of the Islamic state, several ladies were brought in as active participants in the state apparatus. Women were appointed as members of parliament, officers and administrators in the administrative structure of the state of Medina

- Muslim Women held prominent roles in early Islamic History:
--- One such example is that of Shifa bint Abd Allah Al-Adawiyya who was appointed as a judge of the accountability court and market administrator in the reign of the second rightly guided Caliph Umar b. al-Khattab (r.a)
--- Ladies were appointed as Ambassadors and As Diplomats
--- In the tenure of the Third rightly-guided Caliph Uthman (r.a), Umm Kulthum, daughter of Ali b. Abi Talib (r.a) was sent in 28th A.H as an ambassador to the Queen of the Roman Empire
--- Women were given offices and responsibilities in the military services
--- Imam Al-Bukhari reports a narration of Anas b. Malik (r.a) about Aisha (r.a) and Umm Sulaym (r.a) performing duties in the battle of Uhud, in the lifetime of the Prophet (Peace Be Upon Him) himself. Many other women worked as military officers in military expeditions
--- The Legal status of Women was unequivocally protected in the blessed epoch of the Prophet (Peace Be Upon Him) such that if a women provided legal protection to anyone in her house, the state was obliged to respect the commitment. Zaynab (r.a) granted protection to Her husband, Abu al-As and the state accepted this
--- In general, Women were pivotal contributors to the formation of the Islamic society
--- One of the most effective roles women fulfilled was in parliament, where female members spoke eloquently about issues confronting women specifically
--- A powerful illustration of this in political discourse is when Umar (r.a) wished to pass a bill, to limit the amount of dowry that could be paid to a women. A female member of the parliament voiced her disagreement exclaiming, 'do you wish to limit the dowry O Umar, when Allah has not. Umar (r.a) requested evidence and she responded with a Verse of the Qur'an (4:20). Umar (r.a) instantly changed his views and proclaimed that "the woman was right and the man wrong"
--- There are abundant historical examples of this nature, which give us an insight into the political, social and legal status enjoyed by the female citizens of the Medinan state. On the contrary such rights were accorded to women in the West merely a hundred years ago, after decades of relentless struggles and suffering
--- One of the greatest examples of intellectual freedom enjoyed by Muslim women is that of Lady Aisha (r.a), the Noble wife of the Prophet (Peace Be Upon Him). Lady Aisha (r.a) was a true polymath; for not only was she an exemplary hadith master, she was also a specialist in jurisprudence, history, literature and astronomy
--- Lady Sukayna (r.a), daughter of Husayn b. Ali (r.a), was also an expert in literature and poetry
--- Aisha al-Ba'uniyya (r.a) and Maymuna bint Sa'd (r.a) were experts on poetry, literature and various fields of knowledge
--- Sayyida Shahida (r.a), who died five years after the migration to Medina was an expert in Literature and Poetry
--- Fatima bint Ali b. husayn (r.a) was an expert in the Hanbali Legal tradition and numerous Islamic scholars received knowledge from her
--- Hasan al-Basri (r.a) received knowledge from Rabi'a al-Qasisa (r.a)
--- Sharifa Fatima (r.a) was the governor of Yemen, San'a and Najran
--- Shifa bint Abd Allah Makhzumiyya (r.a) was a judge of the court in the days of Umar (r.a)
--- Hanifa Khanun, the niece of Sultan Salah al-Din Al-Ayyubi, was the Governor of Halab


VIDEOS:

ENGLISH VIDEO: 04 Rights of Woman (Uplifting the Status of Woman in Society) | 5 MINS 31 SECS

ENGLISH VIDEO: 07 Declaration of women rights based on equality | 1 MIN

ENGLISH VIDEO: Islam protects women rights! No forced marriages are allowed! Islam discourages cousin marriages! | 11 MINS 16 SECS

ENGLISH VIDEO: Rights of the Womans in Islam | 20 MINS 45 SECS

URDU VIDEO: 012 Few Women Rights In Islam | 7mins 19secs

URDU VIDEO: 01 Islam me Forced Marriages - Najayaz he | 2 MINS 32 SECS

URDU VIDEO: 03 An Amazing reply to Shaking hands with Females By Dr. Tahir ul Qadri (Freedom of Following One Owns Culture) | 6 MINS 38 SECS

URDU VIDEO: 03 Rights of Wives in Islam (From Qur'an) | 17 MINS 8 SECS

URDU VIDEO: 04 Rights of Women in Islam (From Hadith) (Gaining Education and Marriage) | 20 MINS 53 SECS

URDU VIDEO: 06 Jo shaqs Aurat ko izzat nahi deta vo Momin nahi he | 4 MINS 19 SECS

URDU VIDEO: Qur'an on Significance of the Role of Woman | 42 MINS 12 SECS

URDU VIDEO: Islam Permits The Woman to Drive a Vehicle (Both Animal and Motor Vehicles) | 3 MINS 40 SECS

URDU VIDEO: 28 The Holy Prophet's (saw) Mercy and Kindness Toward Women | 1 HOUR 51 MINS 40 SECS

URDU VIDEO: 34 The Holy Prophet's (saw) Mercy and Kindness Toward Widows and Orphans | 18 MINS 28 SECS

URDU VIDEO: Playing with Dolls by a Female Child is Approved by Prophet Muhammad (saw) [Its not a Idol Worship] | 8 MINS 24 SECS


BOOKS:

ENGLISH BOOK: 06 The Holy Prophet’s (saw) Mercy and Kindness toward Women By Dr. Tahir ul Qadri | PAGES: 19

ENGLISH BOOK: 09 The Holy Prophet’s (saw) Mercy and Kindness toward Widows and Orphans By Dr. Tahir ul Qadri | PAGES: 9

URDU BOOK: Rights of Women in Islam By Dr. Tahir ul Qadri | PAGES: 122



15 RIGHTS OF PARENTS AND BLOOD RELATIVES IN ISLAM

VIDEOS:

URDU VIDEO: 00 Islam me Huqooq e Walidain (Qur'an aur Hadith) | 52 MINS 50 SECS

URDU VIDEO: 00 Islam me Walidain aur Khooni Rishtedaro k Huqooq (From Qur'an) | 23 MINS 20 SECS

URDU VIDEO: 01 Islam me Walidain k Huqooq (From Hadiths) | 46 MINS 33 SECS

URDU VIDEO: 02 Islam me Khooni Rishtedaro k Huqooq (From Hadiths) | 11 MINS 18 SECS

URDU VIDEO: Rights of Mother in Islam (me Maa k Huqooq) | 42 MINS 2 SECS



16 RIGHTS OF HUSBANDS AND WIVES IN ISLAM

VIDEOS:

URDU VIDEO: 01 Islam me Zawjain (Wife) aur Shauhor (Husband) k Huqooq (Qur'an aur Hadith) | 1 HOUR 6 MINS 23 SECS

URDU VIDEO: 03 Islam me Zawjain (Wife) k Huqooq (Qur'an aur Hadith) (Cooking etc) (Brief) | 21 MINS 25 SECS

URDU VIDEO: 05 Rights of Wives in Islam (From Hadith) | 49 MINS 56 SECS

URDU VIDEO: 06 Rights of Husbands in Islam (From Hadiths) | 47 MINS 30 SECS

URDU VIDEO: Cooking and Cleaning Women's duty - Islam main Khawateen ky Haqooq | 2 MINS 46 SECS
                     
ENGLISH VIDEO: Women Rights - Cooking  Washing is not her duty  Husband-Wife Relation in Islam | 9 MINS 56 SECS

URDU VIDEO: Wife Beating and Cursing is not Allowed in Islam | 6 MINS 42 SECS

URDU VIDEO: 00 Huqooq e Zawjain (Wife), Shauhor (Husband) aur Walidain (Parents) se related kuch questions k answer | 19 MINS 54 SECS



17 RIGHTS OF CHILDRENS IN ISLAM

VIDEOS:

ENGLISH VIDEO: Rights of Childrens in Islam | 9 MINS 15 SECS

URDU VIDEO: 02 Islam me Baccho (Offsprings) k Huqooq (Qur'an aur Hadith) | 11 MINS 22 SECS

URDU VIDEO: 08 Baccho k liye Huzur (saw) ki Rehmat wa Shafqat | 2 MINS 19 SECS

URDU VIDEO: 31 The Holy Prophet's (saw) Mercy and Kindness Toward Infants, Young Children and Youth | 2 HOUR 29 MINS 21 SECS

URDU VIDEO: 07 Rights of Offsprings (From Hadiths) | 48 MINS 28 SECS


BOOKS:

ENGLISH BOOK: 07 The Holy Prophet’s (saw) Mercy and Kindness toward Infants, Young Children and Youth By Dr. Tahir ul Qadri | PAGES: 24

URDU BOOK: Rights of Children in Islam By Dr. Tahir ul Qadri | PAGES: 37



18 RIGHTS OF NEIGHBOURS IN ISLAM

URDU VIDEO: 04 Padausio (Neighbours) k Huqooq | 8 MINS 10 SECS



19 RIGHTS OF ORPHANS, WEAK, POOR AND INDIGENTS IN ISLAM

VIDEOS:

URDU VIDEO: 02 Yateemo wa Miskeeno K Huqooq [pe Maal kharch kerna (Charity)] (From Qur'an) | 37 MINS 47 SECS

URDU VIDEO: 03 Yateemo wa Miskeeno K Huqooq [pe Maal kharch kerna (Charity)] (From Hadiths) | 55 MINS 48 SECS

URDU VIDEO: 27 The Holy Prophet's (saw) Mercy and Kindness Toward Bedouin Arabs, The Ignorant and The Beggars | 50 MINS 9 SECS
URDU VIDEO: 34 The Holy Prophet's (saw) Mercy and Kindness Toward Widows and Orphans | 18 MINS 28 SECS
URDU VIDEO: 36 The Holy Prophet's (saw) Mercy and Kindness Toward The Weak, The Poor and The Indigent | 57 MINS 36 SECS

BOOKS:
ENGLISH BOOK: 08 The Holy Prophet’s (saw) Mercy and Kindness toward the Weak, the Poor and the Indigent By Dr. Tahir ul Qadri | PAGES: 14

ENGLISH BOOK: 09 The Holy Prophet’s (saw) Mercy and Kindness toward Widows and Orphans By Dr. Tahir ul Qadri | PAGES: 9

ENGLISH BOOK: 12 The Holy Prophet’s (saw) Mercy and Kindness toward the Bedouin Arabs, the Ignorant and the Beggars By Dr. Tahir ul Qadri | PAGES: 7


20 RIGHTS OF ANIMALS, BIRDS AND OTHER CREATURES IN ISLAM

VIDEOS:

ENGLISH VIDEO: Even An Act Of Cruelty Towards A Cat Leads To Hell Fire In Islam | 2mins 14secs

ENGLISH VIDEO: Even Cursing Or Giving The Bad Names To The Animals Is Not Allowed In Islam | 1min 31secs

ENGLISH VIDEO: Even Killing Of Ants Is Not Allowed In Islam | 1min 41secs

ENGLISH VIDEO: Even Torturing The Pigeons Is Not Allowed In Islam | 1min 28secs

ENGLISH VIDEO: Saving The Life Of A Dog Leads To Heaven In Islam | 2mins 13secs

URDU VIDEO: 015 Some Rights Of Animals In Islam | 4mins 41secs

URDU VIDEO: 05 Haiwanaat k Huqooq | 11 MINS 46 SECS

URDU VIDEO: Hewano(Animals) ki Islam hifazat karta hai | 19 MINS 16 SECS

URDU VIDEO: 09 Jaanwaro k liye Huzur (saw) ki Rehmat wa Shafqat | 5 MINS 27 SECS

URDU VIDEO: 40 The Holy Prophet's (saw) Mercy and Kindness Toward Animals and Birds | 52 MINS 51 SECS

URDU VIDEO: 04 Islam me Khidmat e Jaanwar (Islam on Serving Animal) [Seerat e Mustafa (saw) k aaine me] | 4 MINS 47 SECS


BOOKS:

ENGLISH BOOK: 10 On Allah's Mercy for Animals, Birds and Other Creatures By Dr. Tahir ul Qadri | PAGES: 11

ENGLISH BOOK: 17 The Holy Prophet’s (saw) Mercy and Kindness toward Animals and Birds By Dr. Tahir ul Qadri | PAGES: 40



21 RIGHTS OF NON-MUSLIMS IN ISLAM (RELATIONS OF MUSLIMS AND NON-MUSLIMS)

This section focuses on dealing with questions and concerns regarding long-term and sustainable peaceful relations between Muslims and Non-Muslims, in both Muslim majority countries and also western countries where Muslims live as minorities.

It discusses individual and community relations, providing ample evidences for very important aspects in this regard. Muslims in their treatment of Non-Muslims, as a rule, are to ensure that all Non-Muslims are secure in their lives and in their belongings. Evidences are presented showing that women, children, elderly and priests are also protected as are diplomats, farmers, traders and Non-Combatants. Non-Muslims have freedom of faith and beliefs and the Muslims have been ordered to protect the places of worship belonging to the Non-Muslims, despite religious differences. In addition, there is to be justice in all judgments and rulings for Non-Muslims. Muslims are to treat Non-Muslims with piety and excellent social morality and not as second class citizens or inferior beings. Muslims are to be non-revengeful, forbearing and tolerant towards Non-Muslims. They are to keep and fulfill their agreements and covenants with Non-Muslims. There should be support for elderly, infirm and feeble Non-Muslims. Ample evidences are provided for good treatment of Non-Muslims by Muslims.

Islam not only guarantees the protection of the Life, honour and property of Muslim Citizens of an Islamic state, but also guarantees the equal protection of the life, honour and property of Non-Muslim citizens, as well as those with whom it has entered into a peace treaty. The rights of Non-Muslim citizens in an Islamic State are just as sacrosanct as those of Muslim citizens. There is no difference between them as human beings. That is why Islamic Law metes out equal treatment to both parties in the matters of blood money and legal retribution (Qisas). Non-Muslims have complete personal and religious freedom in a Muslim society and their properties and places of worship also enjoy complete protection.

In addition to the Non-Muslim citizens, even the ambassadors of Non-Muslim countries and others working on diplomatic assignments have been guaranteed complete protection. Likewise, the protection of the lives and properties of Non-Muslim traders is the responsibility of the Islamic State. Islam forbids the use of Violence against peaceful and Non-Combatant Citizens. Those who attack peaceful Non-Muslim citizens, kidnap them for ransom and torture them mentally or physically, or keep them under unlawful custody are in fact commiting major violations of Islamic Teachings.



VIDEOS:

ENGLISH VIDEO: Appropriate Relationship Between Islam and The State in Muslim Minority Countries | 1 HOUR 25 MINUTES 12 SECS


ENGLISH VIDEO: 'Original' Relationship Between Muslims and Non-Muslims As Communities or Societies | 28 MINS 17 SECS

ENGLISH VIDEO: Rights of Non-Muslims (Brief) | 1 MIN 50 SECS

ENGLISH VIDEO: Rights Of The Non Muslims In Islam | 38mins 10secs

URDU VIDEO: 014 Some Rights Of Non Muslims In Islam | 14mins 23secs

URDU VIDEO: 01 Islam me koi Jabar wa zabardasti nahi he (Right of Religious Freedom in Islam) | 47 MINS 59 SECS

URDU VIDEO: 02 Poori Khilafat e Rashida me Muslim aur Gayr Muslim ki Jaan aur uske khoon ka darja hamesha barabar raha aur vohi Qanoon, Shariyat e Muhammadi(saw) ka aaj tak chala aa raha he | 5 MINS 38 SECS

URDU VIDEO: 03 Daur e Khilafat me Gayr Muslimo k Huqooq (Rights of Non Muslims in the Khilafah Period) | 31 MINS 11 SECS

URDU VIDEO: Removing the Confusion about Ahl Al-Dhimma and Taxes upon them (Jiziya Tax and Khiraaj Tax) | 50 MINS 59 SECS

URDU VIDEO: The Holy Prophet's (saw) allowed The Christians to Worship in Masjid e Nabwi according to their own ways and methods | 12 MINS 30 SECS

ENGLISH VIDEO: Prophet Muhammad (saw) is a Mercy for the Non-Muslims in the Light of Hadiths BY PIR SAQIB SHAAMI | 31 MINS 40 SECS


BOOKS:

ENGLISH BOOK: Legal Maxims Concerning the Basic Rights of the Non Muslim Citizenry  of an Islamic State By Dr. Tahir ul Qadri | PAGES: 4

ENGLISH BOOK: 16 The Holy Prophet’s (saw) Mercy and Kindness toward the Non-Muslim Citizens and Those under an Agreement of Protection By Dr. Tahir ul Qadri | PAGES: 10

URDU BOOK: Rights of Non-Muslims in Islam By Dr. Tahir ul Qadri | PAGES: 50

ENGLISH BOOK: 00 To Murder a Human Being is to Commit One of the Worst of the Major Sins By Dr. Tahir ul Qadri | PAGES: 9

ENGLISH BOOK: 01 The Protection of Life, Property and Honour of Non-Muslims is Amongst the Supreme Duties of Islam By Dr. Tahir ul Qadri | PAGES: 18

ENGLISH BOOK: 02 The Prohibition of Killing Women, Children, The Elderly and Priests By Dr. Tahir ul Qadri | PAGES: 11

ENGLISH BOOK: 03 The Unlawfulness of Killing Diplomats, Farmers, Traders and Non-Combatants By Dr. Tahir ul Qadri | PAGES: 9

ENGLISH BOOK: 04 Freedom of Faith and Beliefs for Non-Muslims By Dr. Tahir ul Qadri | PAGES: 11

ENGLISH BOOK: 05 Justice in All Judgments and Rulings for Non-Muslims By Dr. Tahir ul Qadri | PAGES: 11

ENGLISH BOOK: 06 Treating Non-Muslims with Piety and Excellence By Dr. Tahir ul Qadri | PAGES: 9

ENGLISH BOOK: 07 Non-Revengeful, Forbearing and Tolerant Behaviour towards Non-Muslims By Dr. Tahir ul Qadri | PAGES: 10

ENGLISH BOOK: 08 Fulfilment of Agreements and Covenants with Non-Muslims By Dr. Tahir ul Qadri | PAGES: 3

ENGLISH BOOK: 09 Financial Support for The Elderly, Infirm, and Feeble amongst the Non-Muslims By Dr. Tahir ul Qadri | PAGES: 5

ENGLISH BOOK: 10 Extracts from Ibn Al-Qayyim's Ahkam Ahl Al-Dhimma By Dr. Tahir ul Qadri | PAGES: 32



22 ISLAM AND AHLE KITAB (BELIEVERS OF THE BOOK: JEWS AND CHRISTIANS)

Humans are divided into two categories: Muslims and Non-Muslims

(A)  MUSLIMS: They are those who believe that there is No God but Allah and Prophet Muhammad (Salat and Salam Upon Him) is the Last and Final Messenger of Allah.

(B) NON-MUSLIMS (KAFIRS): Those who deny that Prophet Muhammad (Salat and Salam Upon Him) is the Last and Final Messenger of Allah (and it does not matters wheather they believe or claims to believe in Tawhid) are termed as NON-MUSLIMS (KAFIRS).
They are further divided into two categories: Ahle-Kitab (Believers of the Book) and Gayr Ahle-Kitab (Non-Believers of the Book).

(1) Ahle-Kitab (Believers of the Book): They are those who believes in the past Prophets (Peace Be Upon Them) of Allah, past Revealed books of Allah but denies Qur’an and denies Prophet Muhammad (Salat and Salam Upon Him) [the Last and Final Messenger of Allah]. Because of this denial, they are termed as KAFIRS (NON-MUSLIMS) “BUT” Becausethey believes in the past Prophets (Peace Be Upon Them) of Allah, past Revealed books of Allah, they are termed as Ahle-Kitab or Believers of the Book or simply Believers. Kindly note that, they are NOT termed as “MOMIN”, they are termed as “BELIEVERS” or “BELIEVERS OF THE BOOK” Which simply means “AHLE-KITAB”.
Only “Jews (Yahudi)” and “Christians (Nasrani)” are termed as Ahle-Kitab (Believers of the Book).
Thus, Jews and Christians are termed as “KAFIRS (NON-MUSLIMS)” because they denies Qur’an and denies Prophet Muhammad (Salat and Salam Upon Him) [the Last and Final Messenger of Allah]. But at the same time, Jews and Christians are termed as as “BELIEVERS” or “BELIEVERS OF THE BOOK” Which simply means “AHLE-KITAB” because they believes in the past Prophets (Peace Be Upon Them) of Allah, past Revealed books of Allah.

OBJECTION: Now some may object that the present Jews and Christians are not Ahle-Kitab (Believers of the Book) because they have distorted the concept of Tawhid as well as their revealed books (Torah and Injeel) are available in distorted form.

REPLY: Yes they have distorted concept of Tawhid but they “CLAIM” to believe in ONE GOD. And their distortation in the concept of Tawhid is not todays work, their distortation lies even before the Mawlid (Birth) of Prophet Muhammad (Salat and Salam Upon Him) and even Qur’an mentions about their distortations like Concept of trinity etc. But even because of their distortation in Tawhid, they claim to believe in Tawhid (in one God). Islam accepts their this CLAIM and that’s why at various places they are termed as Ahle-Kitab (Believers of the Book) in Qur’an, Hadiths and in books written by the pious Scholars of Islam throughout the History.
Same is true about the book: Torah and Injeel. These two books were already distorted before the Mawlid (Birth) of Prophet Muhammad (Salat and Salam Upon Him).
Thus, even the present day Jews and Christians are termed as Ahle-Kitab or Believers of the Book or simply Believers.
Moreover, in order to distinguish the Ahle-Kitab from Gayr Ahle-Kitab, there are two big examples: Muslims can marry with the women of Ahle-Kitab and Muslims can eat from the “Zibah” done by Ahle-Kitab.

(2) Gayr Ahle-Kitab (Non-Believers of the Book) (Kuffars and Mushriks): They are those who don’t believes in the Prophets (Peace Be Upon Them) and revealed books of Allah. They worships others besides Allah. They are Hindus, fire worshippers, star worshippers, stone worshippers, idol worshippers, Atheists etc
Muslims cant marry their women and cant eat from their Zibah done by them. But if a Gayr Ahle-Kitab converts to Ahle-Kitab, then now legally that person is Ahle-Kitab and thus now Muslims can marry their women and can eat from their Zibah done by them.


CONCLUSIONS:
# Gayr Ahle-Kitab(Non-Believers) are Kafirs (Non-Muslims).
# Ahle-Kitab (Believers) are Kafirs and Believers of the Book.
# Present day Jews and Christians are also Ahle-Kitab (Believers of the Book).
# Ahle-Kitab are not “Momin”, they are termed as Believers because they believes in the books revealed by Allah to them.


VIDEOS:

ENGLISH VIDEO: Correct Position About Ahle Kitab (Believers of The Book) | 3 MINS 4 SECS


BOOKS:

URDU BOOK: Islam aur Ahle Kitab By Dr. Tahir ul Qadri | PAGES: 480



23 THE UNLAWFULNESS OF INDISCRIMINATELY KILLING MUSLIMS AND NON-MUSLIMS

Islam not only forbids the killing of Muslims but it strictly forbids the killing of all humans irrespective of race, creed or colour. The value and sanctity of a single life according to Islam can be judged from the fact that it has termed the killing of one person without justification to be tantamount to killing the whole of Humanity.

Allah has stated in the Qur'an (5:32) regarding the sanctity of Mankind:
"Whoever killed a person (unjustly), except as a punishment for murder or for (spreading) disorder in the land, it would be as if he killed all the people (of society)"

In an Islamic state the Non-Muslim citizens have the same rights as Muslims. The first of those rights that is provided to them by the Islamic state and Islamic society is that of protection which will be provided to them against all kinds of internal and external Zulm (injustice) so that they can live a life of complete peace and security. It is haram (forbidden) to kill a Non-Muslim Citizen who is settled in an Islamic state. Nobody has the right to kill any Non-Muslim citizen.

The importance Islam lays on the sanctity and dignity of human life can be gauged from the fact that it forbids indiscriminate killing even when Muslim armies are engaged in war against enemy troops. The killing of children, women, elderly people, religious leaders and traders is strictly prohibited. Similarly, those who surrender their arms, confine themselves to their homes and seek shelter cannot be killed. The general public must not be targeted, and likewise, places of worship, buildings, crops and even trees must not be destroyed.

The Unlawfulness of Indiscriminately Killing Muslims:
- The sanctity of a Believer is greater than the Ka'ba
- Merely pointing a weapon at a Believer is Prohibited
- The Unlawfulness of violence against Muslims
- The Unlawfulness of Killing someone who accepts Islam in the midst of Fighting
- Becoming an accomplice to terrorism is also a Crime
- Those who attack Mosques are the greatest wrongdoers
- Killing a Muslim is a greater sin than destroying the World
- The Massacre of Muslims is an act of Disbelief
- Like Polytheism, Murder is one of the Greatest wrongs
- Bloodshed is the Greatest of All Crimes
- Those who subject Muslims to Burning through explosions and other means belong in the Hellfire
- No act of worship performed by a Murderer of a Muslim is Acceptable
- Those who Torture Muslims will face the Torment of Hell
- The Unlawfulness of Suicide
- The condemnation of the Leaders who command others to Commit Suicide
- Paradise is Forbidden for the One who commits Suicide
- He who commits suicide during Jihad will enter Hell
- The Prophet (Peace Be Upon Him) did not offer the funeral prayer over people who committed Suicide

The Unlawfulness of Indiscriminately Killing Non-Muslims and Torturing Them
- No Discrimination between the Killing of Muslim and Non-Muslim Citizens
- The massacre of Civilian population and considering it lawful is an act of Disbelief
- The Killing of Non-Muslim citizens makes Paradise forbidden for the Killer
- The Unlawfulness of killing Foreign Delegates and Religious Leaders
- The Retribution [Qisas] of Muslims and Non-Muslims is the same
- The Unlawfulness of Harming a Non-Muslim citizen out of Revenge
- The Unlawfulness of Usurping the Wealth of Non-Muslims
- Humiliating Non-Muslim citizens is Forbidden
- The protection of Non-Muslim citizens from Internal and External aggression

The Unlawfulness of Terrorism Against Non-Muslims - Even during times of war
- The Unlawfulness of Killing Non-Muslim Women, Children, Elderly People, Religious Leaders, Traders, Farmers, Service Personnel etc
- The Unlawfulness of Killing Non-Muslims who are Non-Combatants
- The Unlawfulness of Waging Night offensives against Non-Muslims
- The Unlawfulness of burning Non-Muslims
- The Unlawfulness of breaking into enemy home and Loot Them
- The Unlawfulness of destroying the cattle, crops and properties of the Enemy

On the one hand, there is a clear set of Islamic laws based on extreme discretion, and on the other hand, there are people who invoke the name of Islam to justify the indiscriminate and wanton killing of men, women and children everywhere. It is a pity that such barbaric people claim that their activities are Jihad. In no way is it permissible to hold foreign delegates under unlawful custody and murder them and other peaceful Non-Muslim citizens in retaliation for the interference, injustice and aggression of their countries. The one who commits these acts has no relation to Islam or the Prophet Muhammad (Peace Be Upon Him)


Verse of the Sword

And now a very important thing— there is another confusion which is normally and frequently used by the terrorists, the extremist people—they quote a verse from Sura al-Tawba, chapter 9, verse 5. The same verse has created some confusion in the minds of some western authors and writers too. This is the verse of sword. There are references from 70 to 120 verses that ban taking up arms in Meccan period when the permission of self-defense was accorded. The extremist people, the terrorist people and some of the western writers who are again confused and have no clarity on the subject, say that this verse of Sura al-Tawba, verse 5 ﺁﻳَﺔُ ﺍﻟﺴَّﻴْﻒ repealed all verses which were revealed for self defense and that this enjoined just to kill the non-Muslims.

The terrorists exploit the meaning of this verse, take it out of context, and misinterpret it. So I want to clarify this misunderstanding from both the sides, the Muslims and the western side. I am analyzing this verse of sword. This is verse number 5 chapter 9. So we have to be very clear that we can't segregate or isolate a particular verse, taking it out of the context and then interpreting it in its physic situation. We have to try to understand every single verse in full context of the Qur’an and in the historical background in which it was revealed. So this is a verse in chapter 9 known as Sura al-Bara’a and Sura al-Toba. This is a chapter of renunciation, absolution and this was revealed in 9th year of Hijra. That’s why they say this is the last verse and this has repealed all verses of peace and commandments of treaties and commandments of self defense. This is the biggest misunderstanding. The terrorist are using this verse, which is the biggest silly argument used by them. This whole chapter of war was revealed in 9th year of migration and its first word is that the treaty of peace which was signed in Hudayibiyya in the 6th year of Hijrah and the Holy Prophet (blessings and peace be upon him) went there with 1400 Companions and was not allowed to enter Mecca.
This situation concluded on a treaty of peace, a truce. So there was a specific condition, a written article in that treaty that neither Mecca nor Medina would attack each other nor their allies and none of these two states would be allowed to help any ally in order to attack Medina or attack the ally of Medina. In the same way, Medina would not be allowed to help their allies to attack any ally of Mecca. So this was the comprehensive treaty for ten years. What happened soon after this treaty? There was Banu Bakr, a very big tribe, among the allies of Meccans and there was a big tribe Banu Khuza‘a, it was the ally of Medinans. So Banu Bakr attacked the Banu Khuza‘a and committed a great act of killing and massacre and the Meccans provided them with arms, money and physically participated in this attack and killing. So the Meccans breached the treaty of peace by this attack and a collective act of killing of the tribe Banu Khuza‘a. So the treaty of Hudaybiyya stood nullified and came to naught as a result. This chapter 9 was revealed in this historical context to announce, till this time that the breach of treaty was committed by the Meccans.
The Qur’an is declaring annulment or renunciation that treaty of peace which was done in Hudaybiyya under which both sides were bound and held responsible not to war against each other or against their allies now ﺑَﺮَﺃَﺓٌ ﻣِّﻦَ ﺍﻟﻠﻪِ ﻭَﺭَﺳُﻮْﻟِﻪِ ,. God and His Prophet (blessings and peace be upon him) are announcing that the treaty has been cancelled and there is no liability on both sides. This is an announcement of no liability remaining after the breach has taken place by the Meccans. This was the whole Sura.

The next verse is important ﻭَﺃَﺫَﺍﻥٌ ﻣِّﻦَ ﭐﻟﻠَّﻪِ ﻭَﺭَﺳُﻮﻟِﻪِ . Then God commanded the Holy Prophet (blessings and peace be upon him) since the treaty has been breached so there should be no warfare unless it should be properly and publically announced. So second verse and third verse include the public announcement of the breach of the treaty and both parties have come out of their responsibilities because the Meccans breached the treaty. Second verse is ﻭَﺃَﺫَﺍﻥٌ ﻣِّﻦَ ﭐﻟﻠَّﻪِ ﻭَﺭَﺳُﻮﻟِﻪِ , so it is announced that the treaty is no more in existence. It is stated that those who have breached the treaty and still there are some tribes who were allies of Meccans, they have not yet breached their allies. So Qur’an says:
ﺇِﻟَّﺎ ﭐﻟَّﺬِﻳﻦَ ﻋَـٰﻬَﺪﺗُّﻢ ﻣِّﻦَ ﭐﻟْﻤُﺸْﺮِﻛِﻴﻦَ .
So the treaty of peace would remain intact for the tribes who are peace-loving and have not participated in the breach. Medina will honour the treaty with them. This was the third article.
Then forth article was that only those Meccans and allies who initiated war against Medina and Medinan allies have particularly breached the treaty, so this renunciation and annulment of treaty would affect only their position. They would no more be under guarantee because they have breached a pact.
In verse number 4 and 5 that ultimatum was given even after breach of treaty that we will not fight against you in spite of your breach; four month ultimatum was given ﻓَﺈِﺫَﺍ ﭐﻧﺴَﻠَﺦَ ﭐﻟْﺄَﺷْﻬُﺮُ ﭐﻟْﺤُﺮُﻡُ and in Qur’an it comes ﻣِﻨْﻬَﺎ ﺍَﺭْﺑَﻌَﺔٌ ﺍَﺣْﺮُﻡ four months were given to them as ultimatum. Those who abuse human rights and violate the treaties of peace, ultimatum of four months was given and stated that we are giving you the period of four months so that you may return to peace. You may restore peace and revise your policy. If the treaty of peace is restored and policy of peace is again made, these four months are given for peace making. Even after four months, if you don’t revise the policy, still you prepare attacking us. Then this verse number 5, the verse of sword, revealed: then you are allowed to fight them in self-defense. Some people among the terrorists think and there is some misunderstanding in the west as well.
They think that this verse repealed all verses communicated before. This is wrong. This verse did not repeal any verse. This verse just repealed the treaties which were already breached by the Meccans. All commandments of the Qur’an remain intact and this is reported by ‘Abd Allah Ibn ‘Abbas. So does al-Dahhak b. Mihsan. ‘Ali b. Talha say the same thing. They say that this verse of sword elaborates that you cannot take up sword against those people who have not breached the treaty of peace.
So it was still for those who are peace loving countries and are not going to attack you; you cannot fight them in your defense. Again if there is a war going on and a state of war is restored even during warfare, it is said: if any person kills a non-combatant belonging to a state which is fighting you, and if that non-combatant comes to you, you are under obligation to provide peace and security to him. Verse number 6, immediately after the first verse 5, said that you are under the obligation to provide security and safety to all non-combatants. So this is an explicit Qur’anic commandment to provide safety and security to all non-combatants. And up to verse 12, it is again instructed to fight against those who commit aggression on you, fight you, impose war on you except those people who, as per their agreement of peace, don't fight. This is the verse no 12 of the same chapter. So this was an analysis of the whole subject of the verse known as the verse of sword.


VIDEOS:

URDU VIDEO: Islam is not Spread by Sword | 7 MINS 6 SECS

URDU VIDEO: 02 Gayr-Muslimo k katle aam ki Mumaniyat (Unlawfulness of Killing the Non-Muslims) | 4 MINS 48 SECS

ENGLISH VIDEO: 05 Suicide Bombing is not Shahadah (Martyrdom), it takes the Suicide Bomber to the Hell Fire (Hell Fire will be Waiting for Them instead of 72 Virgins) | 2 MINS 24 SECS

ENGLISH VIDEO: 05 The Unlawfulness of Indiscriminately killing Muslims and Non-Muslims | 9 MINS 50 SECS

ENGLISH VIDEO: Any act of terrorism Leads to Hell Fire | 47 SECS

ENGLISH VIDEO: Even killing a Person unjustly is Like killing the whole of Humanity (Quran and Hadith) | 24 MINS 57 SECS

ENGLISH VIDEO: True Meaning of the Verse of Surah Taubah which is mostly Misquoted by Terrorists | 14 MINS 37 SECS

ENGLISH VIDEO: In Islam, Even During A War, The Killing Of Womans And Childrens Is NOT ALLOWED | 7mins 55secs

ENGLISH VIDEO: Paradise Will Be Haram To The One Who Kills The Non Muslim | 6mins 5secs

ENGLISH VIDEO: Correct Meaning of the Ayat of Surah Taubah which is mostly Misquoted by the Terrorists for Killing BY PIR SAQIB SHAAMI | 25 MINS 37 SECS

ENGLISH VIDEO: Burning and Torturing Human Beings with Fire is not Allowed in Islam (Refuting the Argument of Terrorists) BY SHAYKH AL YAQOUBI | 23 MINS 53 SECS

ENGLISH VIDEO: The Jews of Banu Qurayza: Were All The Men Killed? By Shaykh Atabek | 41 MINUTES 45 SECONDS

ENGLISH VIDEO: The Jews Of Banu Qurayza (Part 2) By Shaykh Atabek | 29 MINUTES 17 SECONDS


BOOKS:

ENGLISH BOOK: 02 The Unlawfulness of Indiscriminately Killing Muslims By Dr. Tahir ul Qadri | PAGES: 33

ENGLISH BOOK: 03 The Unlawfulness of Indiscriminately Killing Non Muslims and Torturing Them By Dr. Tahir ul Qadri | PAGES: 25

ENGLISH BOOK: 04 The Unlawfulness of Terrorism against Non Muslims — Even During Times of War By Dr. Tahir ul Qadri | PAGES: 23

ENGLISH BOOK: 05 On the Protection of the Non Muslims’ Lives, Properties and Places of Worship By Dr. Tahir ul Qadri | PAGES: 16

ENGLISH BOOK: 06 The Unlawfulness of Forcing One’s Belief upon Others and Destroying Places of Worship By Dr. Tahir ul Qadri | PAGES: 9

URDU BOOK: Khun e Muslim ki Hurmat By Dr. Tahir ul Qadri | PAGES: 67



24 BEWARE OF KHAWARIJ

The Khawarij were the rebels and apostates of Islam. Their advent took place during the period of the Prophethood (blessings and peace be upon him). Their intellectual growth and organized emergence took place in the Osmani and Alvi periods respectively. These Khawarij were so punctual and regular in performance of religious rituals and acts of worship that they would appear more pious than the holy Companions would at times. However, in keeping with the manifest command of the Holy Prophet (blessings and peace be upon him), they were absolutely out of the fold of Islam. The Khawarij would not only regard the killing of Muslims as lawful, reject the Companions for their disagreement with them, raise the slogan 'there is no Command but Allah's', consider the launch of armed struggle and killing against Hazrat Ali (ra) as lawful, but would also keep on perpetrating these heinous actions. These Khawarij were in fact the first terrorist and rebellious group that challenged the writ of state and raised the banner of armed struggle against a Muslim state. The texts of Hadith clearly establish that such elements would continue to be born in every age. By Khawarij is not meant merely a group which took up arms against the rightly guided Caliphs, but it encompasses all those groups and individuals bearing such attributes, ideologies and terrorist way of action who would continue to rear their head and perpetrate terrorism in the name of Jihad till the Day of Judgment. Despite being almost perfectionist in the performance of manifest religious rituals, they would be considered as being out of the fold of Islam for their wrong and misplaced ideology. A Muslim state cannot be allowed to give them any concession in the name of dialogue or stop the military action without their complete elimination in the light of instructions of the Holy Prophet (blessings and peace be upon him). The only exception when they can be spared is that they lay down their arms, repent of their actions and vow to honour the state laws and writ of the Muslim state.


The Great Islamic scholar, Ibn Hajr al-Asqalani (Rahimahullah) gives both long and short definition of al-Khawarij. The short one is very simple and easy to understand hence it is to be memorized and we will always know how to distinguish between genuine Ahlus Sunnah wal Jamm'ah and the extremist Khawarij (irrespective of times)

الخوارج فهم جمع خارجة أي طائفة، وهم قوم مبتدعون سموا بذلك لخروجهم عن الد نٌ وخروجهم على خ اٌر المسلم نٌ

Translation: "Al-Khawarij" is plural of "Kharija [one who went out]" and it means "A FACTION" They are a group of (blameworthy) innovators, who are named as such because of their leaving the religion and rebelling "AGAINST THE BEST OF MUSLIMS" [Fath ul Bari, Sharh Sahih ul Bukhari, Volume # 12, Page # 283]

This precise definition fits on Khawarij of all times.

Imam Ibn Nujaym al-Hanafi (Rahimahullah) describes Khawarij as:

"Al-Khawarij" are the group having "Strength and Zealotry" who revolt against the (Muslims/governments) due to (self styled) interpretation. They believe that (Muslims/governments) are upon falsehood, disbelief, or disobedience and thus it is necessary to fight against. "THEY DECLARE LAWFUL THE BLOOD AND WEALTH OF MUSLIMS"
 [Ibn Nujaym in his Bahr al Ra'iq, Volume # 2, Page # 234]

Again important points are to be noted that Khawarij will indeed accumulate Strength and Zealotry in order to revolt against Muslims and our government (s). After doing so they will start killing even Muslims and consider their wealth (and other sources prove that even women) to be legal upon themselves.

SOME OF THE TRAITS OF KHAWARIJ AND THEIR FOLLOWERS
Hadith #1
Narrated Abu Sa'id:
While the Prophet was distributing (something, 'Abdullah bin Dhil Khawaisira At-Tamimi came and said, "Be just, O Allah's Apostle!" The Prophet said, "Woe to you ! Who would be just if I were not?" 
'Umar bin Al-Khattab said, "Allow me to cut off his neck ! " The Prophet said, " Leave him, for he has companions, and if you compare your prayers with their prayers and your fasting with theirs, you will look down upon your prayers and fasting, in comparison to theirs. Yet they will go out of the religion as an arrow darts through the game's body in which case, if the Qudhadh of the arrow is examined, nothing will be found on it, and when its Nasl is examined, nothing will be found on it; and then its Nadiyi is examined, nothing will be found on it. The arrow has been too fast to be smeared by dung and blood. The sign by which these people will be recognized will be a man whose one hand (or breast) will be like the breast of a woman (or like a moving piece of flesh). These people will appear when there will be differences among the people (Muslims)." Abu Sa'id added: I testify that I heard this from the Prophet and also testify that 'Ali killed those people while I was with him. The man with the description given by the Prophet was brought to 'Ali. The following Verses were revealed in connection with that very person (i.e., 'Abdullah bin Dhil-Khawaisira At-Tarnimi): 'And among them are men who accuse you (O Muhammad) in the matter of (the distribution of) the alms.' (9.58)

Reference
Volume 9, Book 84, Number 67: Sahih Bukhari

Hadith #2
'Ubaidullah b. Abu Rafi', the freed slave of the Messenger of Allah (may peace be upon him), said: When Haruria (the Khwarij) set out and as he was with 'Ali b. Abu Talib (Allah be pleased with him) they said," There is no command but that of Allah." Upon this 'Ali said: The statement is true but it is intentionally applied (to support) a wrong (cause). The Messenger of Allah (may peace be upon him described their characteristics and I found these characteristics in them. 
They state the truth with their tongue, but it does not go beyond this part of their bodies (and the narrator pointed towards his throat). The most hateful among the creation of Allah us one black man among them (Khwarij). One of his hand is like the teat of a goat or the nipple of the breast. When 'Ali b. Abu Talib (Allah be pleased with him) killed them, he said: Search (for his dead body). They searched for him, but they did not find it (his dead body). Upon this he said: Go (and search for him). By Allah, neither I have spoken a lie nor has the lie been spoken to me. 'Ali said this twice and thrice. They then found him (the dead body) in a rain. They brought (his dead) body till they placed it before him (Hadrat 'Ali). 'Ubaidullah said: And, I was present at (that place) when this happened and when 'Ali said about them. A person narrated to me from Ibn Hanain that he said: I saw that black man.

Reference
Book 005, Number 2334: Sahih Muslim

Hadith #3
Zaid b. Wahb Jahani reported and he was among the squadron which wall under the command of Ali (Allah be pleased with him) and which set out (to curb the activities) of the Khwarij. 'Ali (Allah be pleased with him) said: 
0 people, I heard the Messeinger of Allah (may peace be upon him) say: There would arise from my Ummah a people who would recite the Qur'an, and your recital would seem insignificant as compared with their recital, your prayer as compared with their prayer, arid your fast, as compared with their fast. They would recite the Qur'an thinking that it sup- ports them, whereas it is an evidence against them. Their prayer does not get beyond their collar bone; they would swerve through Islam just as the arrow passes through the prey. If the squadron which is to encounter them were to know (what great boon) has been assured to them by their Apostle (may peace be upon him) they would completely rely upon this deed (alone and cease to do other good deeds), and their (that of the Khwarij) distinctive mark is that there would be (among them) a person whose wrist would be without the arm, and the end of his wrist would be fleshy like the nipple of the breast on which there would be white hair. You would be marching towards Muawiya and the people of Syria and you would leave them behind among your children and your property (to do harm).By Allah, I believe that these are the people (against whom you have been commanded to fight and get reward) for they have shed forbidden blood, and raided the animals of the people. So go forth in the name of Allah (to fight against them). Salama b. Kuhail mentioned that Zaid b. Wahb made me alight at every stage, till we crossed a bridge. 'Abdullah b. Wahb al-Rasibi was at the head of the Khwarij when we encountered them. He ('Abdullah) said to his army: Throw the spears and draw out your swords from their sheaths, for I fear that they would attack you as they attacked you on the day of Harura. They went back and threw their spears and drew out their swords, and people fought against them with spears and they were killed one after another. Only two persons were killed among the people (among the army led by Hadrat 'Ali) on that day.'Ali (Allah be pleased with him) said: Find out from among them (the dead bodies of the Khwarij) (the maimed). They searched but did not find him. 'Ali (Allah be pleased with him) then himself stood up and (walked) till he came to the people who had been killed one after another. He ('Ali) said: Search them to the last, and then ('Ali's companions) found him (the dead body of the maimed) near the earth. He (Hadrat 'Ali) then pronounced Allah-O-Akbar (Allah is the Greatest) and then said, Allah told the Truth and His Messenger (may peace be upon him) conveyed it. Then there stood before him 'Abida Salmani who said: Commander of the Believers, by Allah, besides Whom there is no god but He, (tell me) whether you heard this hadith from the Messenger of Allah (may peace be upon him). He said: Yes, by Allah, besides Whom there is no god but He. He asked him to take an oath thrice and he took the oath.

Reference
Book 005, Number 2333: Sahih Muslim

Hadith #4
Yusair b. 'Amr reported that he inquired of Sahl b. Hunaif: Did you hear the Apostle of Allah (may peace be upon him) making a mention of the Khwarij? He said: I heard him say (and he pointed with his hand towards the east) that 
these would be a people who would recite the Qur'an with their tongues and it would not go beyond their collar bones. They would pass clean through their religion just as the arrow passes through the prey.

Reference
Book 005, Number 2336: Sahih Muslim

Hadith #5

وكان ‏ ‏ابن عمر ‏ ‏يراهم شرار خلق الله ‏ ‏وقال إنهم انطلقوا إلى آيات نزلت في الكفار فجعلوها على المؤمنين

"Ibn Umar considered the Khawarij and the heretics as the worst beings in creation, and he said: 
They went to verses which were revealed about the disbelievers and applied them to the Believers.
[Sahih Bukhari Volume 9, Page No 49-50, Chapter on killing Khawarjites and Mulhidin]
Click Here for Scanned Page (82)

Khawarij apply ayahs revealed for Disbelievers upon Muslims as done by their new counter-parts called "Wahabiyyah" 
Imam Bukhari mentions in Sahih:
Allah azza Wajjal said (in Quran): And Allah will not mislead a people after He hath guided them, in order that He may make clear to them what to fear (and avoid)- for Allah hath knowledge of all things. 9:115) It has come from ‘Abdullah ibn ‘Umar (Allah be well pleased with him) that he considered the Khawarij and heretics as the worst beings in creation, and he said: They went to verses which were revealed about the disbelievers and applied them to the Believers.[Sahih Bukhari, Chapter of Killing the Khawarjites and Mulhideen, as mentioned in Fath ul Bari, Volume No. 16, Page No. 168=169]

In Commentory of Chapter Imam Ibn Hajr al Asqalani (Rahimuhullah) writes in Fath ul Bari under this hadith: Imam Tabri (rah) has mentioned this hadith in Musnad of Ali with the chain of Bakeer bin Abdullah in Tahdhib al Athaar, He asked Nafi’ that what was the opinion of Abdullah Ibn Umar (ra) regarding Haruriya (Khawarij), he replied that he (Ibn Umar) used to consider them worst creations of Allah because they applied ayahs revealed for disbelievers on believers.

(Imam Ibn Hajr al Asqalani) said: This Hadith has “SAHIH” chain. It is also proven from the Sahih Marfu hadith of Imam Muslim which he narrated from Abu Dhar (ra) in characteristics of Khawarij, the hadith states: They are a creation of worst kind, and Imam Ahmed has also narrated a similar hadith from Anas bin Malik (ra) with a strong chain. Imam Bazzar (rah) has narrated the hadith from Aisha (ra) who narrates from Prophet (saw) that he said: They will be the worst of my ummah and they will be killed by the best of my ummah, The chain of this hadith is “Hassan”[Fath ul Bari, Sharh Sahih ul Bukhari, Volume No. 16, Page No. 168-9, Published by Dar Taybah, Beirut, Lebanon] Click Here for Scanned Page (79)

Accusation of Shirk
أن حذيفة يعني ابن اليمان رضي الله عنه حدثه قال: قال رسول الله صلى الله عليه وسلّم «إن مما أتخوف عليكم رجل قرأ القرآن حتى إذا رؤيت بهجته عليه وكان رداؤه الإسلام اعتراه إلى ما شاء الله انسلخ منه ونبذه وراء ظهره وسعى على جاره بالسيف ورماه بالشرك» قال قلت يانبي الله أيهما أولى بالشرك المرمي أو الرامي ؟ قال «بل الرامي»
إسناد جيد
Hudhaifa i.e. Ibn al Yaman (ra) said that the Prophet (saw) said: Verily, I fear about a man from you who will read the Qur'an so much that his face will become enlightened and he will come to personify Islam. This will continue until Allah desires. Then these things will be taken away from him when he will disregard them by putting them all behind his back and will attack his neighbor with the sword accusing him of Shirk. The Prophet was asked - which of the two will be deserving of such an accusation? - The attacker or the attacked? The Prophet replied - the attacker (the one accusing the other of Shirk) [Narrated by Ibn Hibban in his Sahih, Tahqiq Nasir Albani, Volume 001, Page No. 200, Hadith Number 81] Nasir Albani said: 'this hadith is hasan' also see [Silsilat al-ahadith al-sahihah - Albani Volume 007-A, Page No. 605, Hadith Number 3201] Click Here for Scanned Page (80)

- The Kharijites possess deviation in their Hearts

- The Kharijites  posses deviation in their hearts

- The Kharijites are apostates whose face will be darkened

- The Kharijites are people of sedition and ruin

- The Kharijites are at war with God and His Messenger (Peace Be Upon Him) and must be killed

- The Kharijites are cursed

- The Kharijites presume that they are pious

- The Legacy of the Kharijites began with disrespect to the Prophet (Peace be Upon Him)

- The Kharijites terrorists will appear extremists in Religious matters

- The slogans of the Kharijites will seem true and appealing to the Common Man

- The Kharijites will brainwash young people and use them for terrorist activities

- The Kharijites will appear from the East

- The Kharijites will continue to appear until the emergence of the Anti-Christ

- The Kharijites will Exit from the Religion

- The Kharijites will be the Dogs of Hell

- The outward religious appearance of the Kharijites should not fool anyone

- The Kharijites are the worst of Creation

- It is obligatory to eliminate the Kharijites


VIDEOS:

ENGLISH VIDEO: From Non Violent Extremism To Violence And Terrorism (Dangers Of Non Violent Extremism) | 17mins 23secs

ENGLISH VIDEO: 01 We have to tackle Radicalisation and Extreminism at its Source from the very begining (Extremist Ideology which leads to Violence) (Kharijite Ideology) | 22 MINS 38 SECS

ENGLISH VIDEO: 03 Ideology of Kharjites and the Signs to Recognise the Kharjites | 12 MINS 39 SECS

ENGLISH VIDEO: 08 Do not follow the Zahirites Philosophy and Kharijites Philosophy | 6 MINS 15 SECS

ENGLISH VIDEO: Terrorism is not Islamic Mentality, its Khaarjite Mentality | 9 MINS 52 SECS

ENGLISH VIDEO: Terrorists Are Khaarjites | 12mins 41secs

ENGLISH VIDEO: 01 Khawarij are the Worst of Allah's Creation (According to Hazrat Abdullah bin Umar(ra)) | 6 MINS 42 SECS

ENGLISH VIDEO: 02 Khawarij (Young Foolish People) will say the best Words but they will go out of the Ambit of Islam | 4 MINS 26 SECS

ENGLISH VIDEO: 03 Khawarij (Haruria) will do a Lot of Worship but they will go out of the ambit of Islam | 9 MINS 10 SECS

ENGLISH VIDEO: 04 Khawarij are not Limited only to 1st century but they will keep on appearing till the Last Days | 8 MINS 30 SECS

ENGLISH VIDEO: 05 Khawarij Disrespected Huzur(saw) and their Looks | 17 MINS 51 SECS

ENGLISH VIDEO: 06 Khawarij will come out of East (Najd, Riyadh) | 6 MINS 55 SECS

URDU VIDEO: 03 Fitna e Khawarij (Fights on Front with Weapons) aur Fitna e Al Qadiya (Ideological Supporters of Khawarij) | 22 MINS 07 SECS


ISIS: THE WORST KHAWARIJ OF PRESENT TIME [PROPHET MUHAMMAD (PEACE BE UPON HIM) ALREADY TOLD ABOUT THE (FITNA E KHAWARIJ) TERRORIST ORGANISATION ISIS (DAESH) [AL-DAULA] 1400 YEARS AGO]: A DETAILED DESCRIPTION OF ISIS PREDICTED 14 CENTURIES AGO

The following statement has an interesting description of ISIS main features. It is a narration from Ali b. Abi Talib, the Cousin and Son in Law of The Prophet Muhammad (Peace Be Upon Him).
The Hadith is classified as Mawquf, which means it is not the words of The Prophet (Peace Be Upon Him) but rather of one of His Companions, in this case, Ali.

He said:
"When You see BLACK FLAGS, stay where you are, and do not move your hand or legs. Then, A Group of People shall Emerge; They are weak, insignificant, and their hearts are like pieces of iron. They are People Of The STATE. They never fulfill any pact or contract. They call to the truth though they do not belong to it. THEIR NAMES SHALL BE AGNOMENS AND THEIR ASCRIPTION SHALL BE AFTER VILLAGES. THEIR HAIR SHALL BE LEFT DOWN LIKE THE HAIR OF WOMEN. [They will emerge] until they begin to quarrel amongst themselves. Then God will give the truth to whomever He wills.
[Narrated by Nu'aym b. Hammad in His book Al-Fitan §375]

We can see how precise this Hadith is in the description of ISIS followers and how it applies to them:

1: The Black Flags, which first appeared with Al-Qaeda and were later used by ISIS

2: They are weak and insignificant and their hearts are like pieces of Iron

3: Regarding the 'People of The State', the Arabic word used in the Hadith is 'Al-Dawla', which is the actual name of the ISIS state in Arabic and was not used before them

4: They never fulfil any pact or contract. This has become a noted quality of ISIS in Syria and Iraq, whether the contracts are new with other military groups in Syria or old with other Countries around the World, with which Muslims signed several types of Treaties. Betrayal is a quality of the hypocrites rebuked by Almighty God and by His Final Messenger (Peace Be Upon Him). God says: "God loveth not the treacherous" (Qur'an 8:5); and "Fulfil (every) engagement, for (every) engagement will be inquired into (on the day of Reckoning)" (Qur'an 17:34) and The Prophet Muhammad (Peace Be Upon Him) said, "On the Day of Judgement, a banner shall be raised for every traitor, saying 'This is the treachery of so and so' " (Recorded by Al-Bukhari and Muslim)

5: They call to the truth though they do not belong to it. This is another statement that shows how far they are from Islam and the gap between their words and their actions

6: Their names shall be agnomens, such as Abu Baqr, Abu Mus'ab,  Abu Umar etc. They never use real names such as, Ahmad, Muhammad, Umar

7: Their ascriptions will be after villages, such as Al-Baghdadi after Bagdad, Al-Shishani after Chechnya, Al-Zarqawi after Zarqa in Jordan, etc

8: Their hair shall be left down like the hair of women. This is another feature of ISIS fighters which further confirms their description

9: They begin to quarrel amongst themselves. This is another prediction in the Hadith which i believe will be crucial to their defeat. The Khawarij sect of the first century A.H did not stay united for long; schisms among themselves lead to their defeat. I believe, based on this statement, that a schism will appear between them that will lead to their defeat. This is natural, as they started as a splinter group from Al-Qaeda


This hadith became widespread shortly after th emergence of ISIS and was used repeatedly as evidence against them. However, it was quickly criticised for being a weak narration. Yet the weakness in its chain of narration has no bearing on the validity of using it as evidence. This is based on the Science of Hadith Terminology, and its acceptance can be argued for the following reasons:

1: Weakness in a chain does not necessitate weakness in the text:
Al-Zarkashi said, "The weakness of a hadith's chain of transmission does not entail that the hadith itself is weak, as it may have another authentic chain. It may also be supported by another weak chain, together reaching the level of 'Good' (hasan)" See al-Nukat 'Ala Ibn Salah.

2: A mawquf hadith which stops at a companion has the same strength as a Prophetic Hadith if its subject is eschatology or matters of the Unseen:
Ibn Hajar Al-Asqalani said in Nuzhat al-Nazr sharh Nukhbat al-Fikr, (pp.74-75, "The example of the marfu narration in legal status is the saying of a companion in which there is no room for reasoning and no connection to the clarification of a word of the explanation of an ambigious expression. This is like narrating news of the past, such as the beginning of creation, or accounts of the prophets, or news of the future like the Day of Resurrection, and events that will take place at the end of time..."

3: A weak hadith may be a valid proof in areas other than theology and jurisprudence, such as supererogatory actions, virtues, biographies and history:
Al-Iraqi said in his book al-Tabsira wa al-Tadhkira, which in his commentary on his thousand-line poem on the methodology of hadith (vol. 1 p.291), "As for all other than fabricated narrations, scholars permitted leniency in relating them without revealing their weakness if they are not related to law and theology but rather on subjects such as preaching, stories, virtuous actions and the likes thereof, and in encouragement of warning."

4: The occurrence of a report on the way it was mentioned is evidence for it being true:
Al-Zarkashi said in al-bahr al-Muhit (vol. 4 p. 229), "Know that the truth or falsity of a report in itself is unknown, and can only be known through an evidence linked to it. The popular view in the absence of evidence is that the truth of a report is [established] when it confirms reality [actual events], whether or not it coincides with a belief, whereas the falsity [of a report] is [established] when it does not confirm to reality."

In this instance, it is one of the miracles of the Prophet Muhammad (Peace Be Upon Him)


URDU VIDEO: Prophet Muhammad (saw) already told about the (Fitna e Khawarij) Terrorist Organisation ISIS (Daesh) [Al-Daula] 1400 Years ago | 5 MINS 31 SECS

URDU VIDEO: 01 Daesh (ISIS) (fitna e Khawarij wa Dehshatgardi) ki pehchaan Huzur (saw) ne (name tak leke) 1400 pehle bata di thi | 19 MINS 5 SECS

ENGLISH VIDEO: The Crisis of ISIS- A Prophetic Prediction - Sermon by Hamza Yusuf | 38 MINS 41 SECS


BOOKS:

ENGLISH BOOK: 00 The Tribulation of the Kharijites and Modern Day Terrorists By Dr. Tahir ul Qadri | PAGES: 50

ENGLISH BOOK: 01a The Prophetic Sayings Regarding the Kharijite Terrorists By Dr. Tahir ul Qadri | PAGES: 28

ENGLISH BOOK: 01b The Prophetic Decree That the Turmoil of the  Kharijites Must be Eliminated By Dr. Tahir ul Qadri | PAGES: 22

ENGLISH BOOK: 02 Today’s Terrorists are Kharijites By Dr. Tahir ul Qadri | PAGES: 11

ENGLISH BOOK: 03 Legal Verdicts and Statements from the Four  Imams and Eminent Authorities of the Umma against Terrorism and Rebellion By Dr. Tahir ul Qadri | PAGES: 17

ENGLISH BOOK: 04 Mention of the Imams  Who Charged the Kharijites  with Disbelief and Ordered Their Elimination By Dr. Tahir ul Qadri | PAGES: 34

ENGLISH BOOK: 05 Statements from Contemporary Salafi Scholars Against Terrorists By Dr. Tahir ul Qadri | PAGES: 11

URDU BOOK: al-Intiba lil-Khawarij wal-Harura' (Gustakhan e Rasool ki Alamat) By Dr. Tahir ul Qadri | PAGES: 73

URDU BOOK: Fitna e Khawarij By Dr. Tahir ul Qadri | PAGES: 287



25 WRONG PERCEPTION AND REASONING

VIDEOS:

ENGLISH VIDEO: 02 Refuting the Wrong Perception of the Terrorists about the World which they use to Justify their Acts of Terrorism by Hijacking Some Islamic Terms | 57 MINS 52 SECS

ENGLISH VIDEO: 04 Actual meaning of the Hadith of Eliminating the Evil through Hand (It Does not Mean Taking Up Arms) | 2 MINS 2 SECS

URDU VIDEO: 07 Tackling the issue of Drone Attacks, Refuting the Terrorist Reasoning of Injustice and About Maulvis who made a Terroristic Organisation - 'Tehreek e Taliban' etc | 23 MINS 46 SECS



26 JIHAD: PERCEPTION AND REALITY

The extremists and terrorists have hijacked certain terms and expressions that suit their purpose. The word Jihad is the most exploited one. They misinterpret these words to radicalize the Muslim youth in particular, and other Muslims in general. They also supply radical and extremist meanings to some of the verses of the Qur’an and traditions of the Holy Prophet (blessings and peace be upon him). They take them out of context, and misuse and misapply them. So those who are influenced by them parrot some verses and traditions for frequent use and employ words like Jihad, martyrdom, Khilafa of Islam, Dar al-Harb, Dar al-Islam to assure the people of their deep affinity to Islam. And by putting these terms  together, they have developed an ideology declaring it true Islam claiming that it originates from the texts of the Qur’an and the texts of the traditions of the Holy Prophet Muhammad (blessings and peace be upon him). But in truth, this is the ideology of terrorists and extremists and has absolutely no link or relation with Islam and Islamic teachings and the classical interpretations of Islamic authorities.

When the word Jihad is uttered or heard, the image of fighting and killing automatically comes to mind because that is what they do and call it Jihad; their wrong actions and wrong interpretations supply this word the same meanings. This causes disrepute to Islam and distorts its identity. It must, therefore, be made clear that the term ‘jihad’ does not denote or connote any kind of fighting, combating, torturing or killing. On the contrary, it means extreme exertion, effort, and struggle for a good cause.
There are, in total, 35 verses of the Holy Qur’an, where the word ‘jihad and its derivatives such as jahada, jaahada, yujahid or yujahiduna have been used, including the commandment of jihad. Out of these 35 verses, 31 verses have absolutely no mention of fighting anywhere, neither in the text nor context.
There are three ways of deriving the meaning or significance of a particular command in a verse. You understand certain commandment, teaching or prohibition either from the text of a verse, or its context, or historical context—what were the circumstances when this commandment was revealed, on what date, in which year, and the particular situation, and what was the historical background of the text, context or historical background in which 31 verses out of 35 do not make any direct or indirect mention of the commandments of jihad, not even the defensive war, or a fair or lawful war. There is absolutely no mention of fighting or combating.

Keep in mind that there is not a single verse in the Holy Qur’an, from the first chapter to the last, which contains, in the text of the same verse, two commandments, jihad and qital, together. The word qital means fighting and combating. As for ‘jihad’, it is used in a broad perspective. So jihad and qital (fighting) have never been used even in a single text anywhere in the Holy Qur’an. Meanwhile, according to the Qur’an, jihad does not necessarily mean fighting even for self-defence; it does not necessarily mean it. Unfortunately, this term has been hijacked by the radicals, the extremists and terrorists, and they have applied it wrongly for their own criminal and terrorist activities of mass killing.

Now, after giving the description of 31 verses, which do not mention fighting at all, I now explain the remaining four verses out of 35. These four verses do not contain any reference to fighting and using the word ‘jihad’ in the text, but there is a reference to lawful fighting, defensive war, and just and lawful war of defense. This is mentioned just in the context of four verses. I am very specific. Now we come to the chapter nine, Sura al-Tawba of the Holy Qur’an. There are only two places in this chapter containing the four verses where there is a contextual reference to the lawful fighting using the word ‘jihad’.

The next very important aspect in this regard is that when qital, the lawful fighting, was allowed for self-defense, the Holy Prophet (blessings and peace be upon him) had spent 13 years of his life in Mecca. This period was full of cruelty, violence, militancy, terrorism, killing and persecution against the Muslims. They were a very weak minority, but in spite of all these injustices and atrocities, patience was the command of the Qur’an, and the Muslims were not allowed, including the Prophet of Islam and His companions, to take up arms against cruelty, oppression and aggression. There was no self-defense and no resistance against torture, brutality, cruelty and tyranny; it was a rock-solid display of patience for long 13 years. It was after his migration to Medina when the verses about lawful defensive fighting were revealed. In Mecca, taking up arms was prohibited. Standing up for your own defence as a matter of resistance against oppression was prohibited. There was no permission for self defense even at that particular time when the verses of jihad were there. I would just quote the reference for your further studies. The verses revealed in the Holy Qur’an in Meccan time are: al-Furqan, verse 52, al-‘Ankabut, verse 6, al-‘Ankabut, verse 8, al-‘Ankabut, verse 69 and Luqman, verse 15. I just quote as a reference one or two of them.
The Holy Qur’an says:
ﻭَﻣَﻦ ﺟَـٰﻬَﺪَ ﻓَﺈِﻧَّﻤَﺎ ﻳُﺠَـٰﻬِﺪُ ﻟِﻨَﻔْﺴِﻪِ .
“And whoever strives hard (for the cause of Truth) strives for his own (benefit)” (al-‘Ankabut, 29:6)

It is stated:
ﻭَﺟَـٰﻬِﺪْﻫُﻢ ﺑِﻪِ ﺟِﻬَﺎﺩًﺍ ﻛَﺒِﻴﺮًﺍ .
“And launch a large-scale struggle against them by means of (logic and preaching of the Qur’an)” (al-Furqan, 26:52)

You should perform great jihad. So major jihad or great jihad was the command of Almighty God in Mecca, when Muslims were not allowed to take up arms and stand up in self-defense; they were not allowed to resist against the oppression. Even then the commandments of great jihad were there in Mecca. This is sufficient evidence to establish that jihad does not necessarily include even the war of defense. Although it is included in the broader term of jihad, yet it does not necessarily mean that. Jihad was revealed much earlier than the command of the permission of war in self-defense. So if this is the case, then we have to understand what jihad means. When this is a commandment revealed in Meccan period where resistance against oppression was prohibited— that you are not allowed to raise the arms, then what was the meaning of jihad in Qur’an? The same meanings continue to date.


KINDS OF JIHAD

As for meaning of Jihad, it has five dimensions:

The first meaning of the greatest of jihad actions connote spiritual dimension. It is known as jihad bi al-Nafs—your struggle for self-purification. It is a fight against the evil desires of your lower self, to purify your inner self, to make one a good moral and ethical personality who could work for the sake of Allah, get rid of arrogance, greed, lies, aggression, aggressive attitude, negative propensities and who could work for the betterment of human society and purify his inner self too. This is purely spiritual dimension, which has no link with arms.

The second dimension of its meaning is academic and intellectual. On intellectual plane, it is ijtihad; and mujtahid is a scholar, a great jurist, an expert of juristic sciences who can derive and deduct legal values and meanings from the bases, and can apply it in accordance with the changes and newly emerging situation of modern time. So in this dimension of jihad, mujtahid is he who connects the old with the new, and the past with the future through academic, intellectual and juristic efforts. Purely an academic and juristic work is jihad bi al-‘Ilm and jihad bi al-Fiqh.

The third one is the social dimension and this is jihad bi al-‘Aml. This can be political. This can be social. This can be cultural. This can be educational and, in a way, this is for the social reforms of society, to purify society of social evils, and to eradicate corruption. This deals with all kinds of evil attitudes individually at first level and collectively at this third level. So the work for social and political reforms, democratic struggle, political struggle, and peaceful struggle comes within the range or ambit of jihad bi al-Qawl, i.e., al-amr bi al-ma‘ruf wa al-nahy ‘an al-munkar to promote the good and to abstain from evil. This is social dimension.

The fourth dimension is jihad bi al-Mal. It is financial dimension of the word ‘jihad’ and concept jihad. This is just an act of charity and Qur’an has emphasized particularly in two areas of jihad. The first jihad bi al-Nafs, the purification of lower self, the spiritual one and the second is socio-economic and financial jihad. The Holy Qur’an has emphasized these two and there is a full-fledged chapter of the Holy Qur’an, which explains this concept and it is said that even negation of act of charity is negation of Din, the total sum of Din. It is spending money to remove economic misery of the poor, spending your own economic resources to provide ease to eliminate the poverty from the society. This is exactly the work, which is done by the charitable organizations, western countries, the Muslim countries, by the UN whatever, to help humanity and take it out of the financial crises. It is the struggle for the equal distribution of wealth and the provision of all facilities and the privileges of life as human beings. This is jihad.
So the Qur’an says:
ﺃَﺭَﺀَﻳْﺖَ ﭐﻟَّﺬِﻯ ﻳُﻜَﺬِّﺏُ ﺑِﭑﻟﺪِّﻳﻦِ . ﻓَﺬَﺍﻟِﻚَ ﭐﻟَّﺬِﻯ ﻳَﺪُﻉُّ ﭐﻟْﻴَﺘِﻴﻢَ . ﻭَﻟَﺎ ﻳَﺤُﺾُّ ﻋَﻠَﻰٰ ﻃَﻌَﺎﻡِ ﭐﻟْﻤِﺴْﻜِﻴﻦِ .
“Have you seen him who denies the Din (Religion)? So he is the one who pushes away the orphan (i.e., rejects the needs of the orphans and deprives them of their right), And does not promote the cause of feeding the poor (i.e., does not strive to end the economic exploitation of the poor and the needy)” (al-Ma‘un, 107:1-3)

Those people who do not work for their economic betterment and welfare are the people who are the nullifiers of the faith. So this act of charity is jihad bil-Mal. This is one of the best jihads.

And the fifth dimension is the defensive dimension. This relates to the defensive war when you are attacked. Then there is a war of self-defense, and a defensive war. As a student of law and as a humble student of international law, I can say and declare this fact with full confidence as far as my studies throughout my life are concerned that I have not seen a minor difference between a lawful war or jihad and a war which is known as qital. According to Islam and the definitions and the conditions given by the UN charter, it is exactly the same concept and same definition with same conditions; there is no difference. The only difference is the term or the word ‘jihad’ or ‘qital’ is used in Arabic language and we say just wars and lawful wars derived from the time of Aristotle till today’s UN charter. Throughout the history, the concept of just wars and lawful wars has existed continuously in every era. This is the defensive dimension of jihad.
When the Holy Prophet (blessings and peace be upon him) migrated to Medina, two verses were revealed in order to provide the permission of lawful war in self-defense. The first was revealed in the first year of migration. So these are the two verses where the commandments of fighting are available. There are further clauses and two basic articles, which provide the permission of fighting i.e. one is in Sura al-Hajj, verse no. 39; the words are: ﺃُﺫِﻥَ ﻟِﻠَّﺬِﻳﻦَ ﻳُﻘَـٰﺘَﻠُﻮﻥَ ﺑِﺄَﻧَّﻬُﻢْ ﻇُﻠِﻤُﻮﺍْ .. It is stated that now the permission is granted to pick up the arms to fight against those who have already imposed war on you because you have been wronged and because an act of aggression has been committed against you. So, today the permission is given to you to fight a war for your self-defense. This is the first verse. Look at the words udhina, permission is granted, lilladhina only to those, yuqatiluna against whose aggression and war has already been imposed; bi annahum zulimu, because they have faced an act of aggression, militancy, terrorism, killing, and the act of attack has been already committed on them. So now they can resist the attackers for their self defense. This is the foundational article of jihad meaning of qital. I mean self-defense. This has nothing to do with the four meanings I have already explained.


WAR IS THE RIGHT OF STATE

When the Holy Prophet (blessings and peace be upon him) was in Mecca, there was no Islamic state there. Nobody was allowed to take up arms for an armed conflict. When he migrated to Medina, Islamic state came into existence. He was the head of the state elected through the constitution. He established an alliance with the Jewish tribe, and with their support, he was selected and appointed as the head of the state and promulgated the first constitution of Medina. Since the Holy Prophet (blessings and peace be upon him) was the head of state, rising against the oppression was allowed and the defensive war was permitted because the state was already there. So this difference between Mecca and Medina explains the fact that, in any case, if it is a defensive war, no person, no organization and no community can take up arms individually. None of them is allowed to launch a defensive war.

War is a privilege and a prerogative or a lawful right of a state. No organization and no person has any authority or privilege to start a war and declare its terrorist acts as jihad. Since it was not done by the Holy Prophet (blessings and peace be upon him) and his Companions, how can it be legalized or considered legitimate for an organization that exists nowadays and claim its criminal and terrorist activities as jihad. It is totally against the teachings, practice and the conduct of the Holy Prophet (blessings and peace be upon him).

The second verse, which is the foundation of second article, was revealed. This foundational article of jihad means qital. The word ‘qital’ has been used as lawful, just and defensive war in Sura al-Baqara, the Medinan chapter verse 190. The words are: wa qatilu. Sometimes people take a few words from the verse, and sometime they take the verse out of the context and use specific words for their own meanings. They may be Muslims or some of the western scholars and orientalists who do not have full grasp and comprehensive command on the subject. So the Qur’an says:
ﻭَﻗَـٰﺘِﻠُﻮﺍْ ﻓِﻰ ﺳَﺒِﻴﻞِ ﭐﻟﻠَّﻪِ ﭐﻟَّﺬِﻳﻦَ ﻳُﻘَـٰﺘِﻠُﻮﻧَﻜُﻢْ ﻭَﻟَﺎ ﺗَﻌْﺘَﺪُﻭۤﺍْ ﺇِﻥَّ ﭐﻟﻠَّﻪَ ﻟَﺎ ﻳُﺤِﺐُّ ﭐﻟْﻤُﻌْﺘَﺪِﻳﻦَ .
This is the second foundation. This was revealed in 7th year of migration. It means that twenty years had already passed after the promulgation of Islam, and the commencement of the revelation of the Qur’an—13 years of Meccan and 7 years of Medinan period. 20 years had passed when the command of defensive war was revealed. At that time, only three years were left of Holy Prophet’s life. When the treaty of peace was breached by the Meccans, only as a result of the breach of treaty of peace, treaty of Hudaybiyya, which was a ten year no war agreement. The no war pact for ten years was done and signed by the Meccans and Medinans. The Meccans breached that treaty of peace within one year. This was the historical background when the war for defense was allowed for the Muslims, and whenever there was a war of defense, it was fought by the state. It was between states. The word ‘in the way of Allah’ is misused and misinterpreted and exploited; where it is said ﻓِﻰ ﺳَﺒِﻴﻞِ ﭐﻟﻠَّﻪِ , in the way of Allah, it means for a just cause, and not for expansionist objectives. You may fight with those ﭐﻟَّﺬِﻳﻦَ ﻳُﻘَـٰﺘِﻠُﻮﻧَﻜُﻢْ , who are already fighting against you and imposed war on you. So fight in defense. ﻭَﻟَﺎ ﺗَﻌْﺘَﺪُﻭۤﺍْ —and even in war of defense, you are not allowed to transgress the limits, for transgression is prohibited. Transgression means that even in the event of war, in the battlefield, you cannot kill women. This is categorically narrated in Bukhari, Muslim and dozens of other books of Hadith. These references can be found in the book “Fatwa on Suicide Bombings and Terrorism” .
So you cannot kill women during war; you cannot kill children, kids, the priests, pastors, bishops, and religious leaders of the Jewish or Christian or other faiths. You cannot kill farmers, agriculturists and growers. You can't kill the business community because they are lynchpin of economy, and provide livelihood to society. You can’t kill traders, diplomats and ambassadors. They are categorical injunction of Holy Prophet, not only in one single book but in hundreds of books and hadith reports. The classical literature is full of these references and the same was the practice of the rightly guided caliphs. You cannot demolish the churches and houses; and you cannot burn houses. You cannot kill animals except for need of food even during war in the land of your enemy. You can't attack the civilian people. You can't attack non- combatants. These are the rules of the lawful war, and lawful jihad. All classical authorities whether Hanafis, Malikies, Shafi‘ies, or Hanbalies or Ja‘faries, enjoy consensus on this point during the history of 1400 years. So no one is allowed to attack the non-combatants even in war. You are not allowed to kill the non- combatant, and civilians who belong to a state or country against which you are fighting and they are fighting against you.
So there is neither any justification nor approval for suicide bombings or killing civilian population, terrorist attacks on civilian population, on embassies, and kidnapping them and killing them. All these acts are criminal acts, anti-Islamic and anti-Qur’anic acts, but unfortunately, the extremists and terrorists have hijacked the Islamic teachings. They create news and news shape minds. Then views on the news make a mindset. So concluding this aspect, fighting in self-defense or fighting against aggression and persecution is very important. That is lawful fighting in defense and should be in just proportion ﻭَﻟَﺎ ﺗَﻌْﺘَﺪُﻭۤﺍ. You cannot transgress limits. There should be a just proportionality and a moral conduct of war, as I mentioned some of the things. The categorical letters and instructions were issued in written form by the Holy Prophet (blessings and peace be upon him) and by the Caliphs that these things are prohibited. Fighting for the restoration of peace and harmony is what constitutes a just war. And in spite of war, truces and treaties of peace are to be honored. According to the Qur’an and Sunna, the Muslims were neither allowed then nor today to break or to breach the truces and treaties of peace in any case. These were the main conditions.

VIDEOS:

ENGLISH VIDEO: 01 Jihad - Perception and Reality | 32 MINS 39 SECS

ENGLISH VIDEO: 02 The Supreme Jihad (Al Jihad ul Akbar) | 10 MINS 28 SECS

ENGLISH VIDEO: 01 Less Known Relevant Points in Connection to the Concept of Jihad | 15 MINS 21 SECS

ENGLISH VIDEO: 03 The Basic Difference Between the Terrorism and the Islamic Concept of Jihad | 46 MINS 25 SECS

ENGLISH VIDEO: 05 Even Declaring the fight in Self Defence is the Right of State and not the Right of any person or Organisation | 9 MINS 45 SECS

ENGLISH VIDEO: 07 Peace in the Light of the Concept of Jihad | 17 MINS 45 SECS

ENGLISH VIDEO: Some Astonishing facts about the Concept of Jihad | 20 MINS 8 SECS

ENGLISH VIDEO: 01 Meaning Of The Word ' Jihad' | 25mins 50secs

ENGLISH VIDEO: 02 Four Dimensions Of Jihad | 15mins 41secs

ENGLISH VIDEO: 03 There Is Not A Single Verse In The Quran Which Contains The Word Jihad And The Word Fighting Together In The Text | 11mins 5secs

ENGLISH VIDEO: 04 Even The Commandment Of Fighting In Defence Was Forbiddance For 19years | 11mins 5secs

URDU VIDEO: 02 Jihad bhi Hifazat e Aman k liye aur Khatima e Zulm k liye he | 4 MINS 8 SECS

URDU VIDEO: 02 Jihad ki 5 Qisme (Jihad bil Nafs, Ilm, Amal, Maal aur Saif) aur Jihad Bil Saif ki Conditions | 13 MINS 42 SECS

URDU VIDEO: 03 Jihad ka maqsad - 'Qayam e Amn' he | 35 MINS 2 SECS



BOOKS:

ENGLISH BOOK: 00 Jihad and Its Kinds By Dr. Tahir ul Qadri | PAGES: 12

ENGLISH BOOK: 01 Jihad Bi'n Nafs - Struggle against Self (A Spiritual Dimension) By Dr. Tahir ul Qadri | PAGES: 14

ENGLISH BOOK: 02 Jihad Bi'l Ilm - Striving for Knowledge (Intellectual Dimension) By Dr. Tahir ul Qadri | PAGES: 5

ENGLISH BOOK: 03 Jihad Bi'l Amal - Striving for Promotion of Morality and Human Values (The Social Dimension) By Dr. Tahir ul Qadri | PAGES: 11

ENGLISH BOOK: 04 Jihad Bi'l Mal - Striving to resolve the Economic Deadlock of the Indigent (Economic Dimension) By Dr. Tahir ul Qadri | PAGES: 9

ENGLISH BOOK: 05 The Reward of a Reviver of a Sunna is Equal to that of 100 Martyrs By Dr. Tahir ul Qadri | PAGES: 4

ENGLISH BOOK: 06 Pilgrimage to the House of Allah is Jihad By Dr. Tahir ul Qadri | PAGES: 4

ENGLISH BOOK: 07 Allah's Remembrance surpasses Fighting for the Cause of Allah By Dr. Tahir ul Qadri | PAGES: 8

URDU BOOK: Al Jihad ul Akbar By Dr. Tahir ul Qadri | PAGES: 146

URDU BOOK: Islam ka Tasawwur e Jihad By Dr. Tahir ul Qadri | PAGES: 144



27 CATEGORIES OF THE ABODES: THE CORRECT ISLAMIC CONCEPT OF DAR UL HARB AND DAR UL ISLAM (COUNTERING THE WRONG CONCEPT OF EXTREMISTS)

The terrorists and extremists declare the whole world as Dar al-Harb. They say that we are under obligation to fight them irrespective of whether they are Muslims or non-Mulims.

- This is against the Qur’an and Sunnah. The basic relationship between the Muslim countries and non-Muslim countries is not the relationship of war, it is the relationship of neutrality.

- The Muslim countries are neutral countries. These are known as Dar al-Hiyad (Relationship of neutrality)

- If they fight you, they become a part of war directly; if they enter into a treaty of peace, they become Dar al-‘Ahad;

- if they establish friendly relationship with you and conclude an agreement of conciliation, they become Dar al-Salam  (the abode of conciliation).

- Because of a multinational treaty through UN, every state, and every single member of the UN has
entered into a multinational international treaty of peace. The UN has become the treaty maker and peace maker for the whole world. So every single country, Muslim or non-Muslim, is bound by the UN charter.

-  So all countries of the world have become Dar al-‘Ahad under the UN and the injunctions of the Qur’an and Sunnah and Islam of Dar al-‘Ahad are the same as Dar al-Islam. All jurists such as Imam Abu Hanifa, Imam Tahawi, Imam Sarakhsi, Imam Kasani and Hanbali and Shafi and Malki scholars even Imam Shafi agreed to this idea that the word ‘DAR AL ISLAM’ does not mean the land of Islam. This is wrong translation. Dar al-Islam means the abode of peace.

- In every county where people live their free lives and enjoy the security of life, property, wealth, religion, culture, getting benefit of freedom everywhere, those countries are Dar al-Islam. It means countries of peace.

- So neither any individual nor any organization has a right to declare any act as jihad or wage war.

- Secondly, the whole world under the UN according to the injunctions of the Qur’an and the Sunnah of the Holy Prophet (Peace be upon him) has become Dar al-‘Ahad similar to Dar al-Islam. So nobody has the right to fight against anyone unless the UN decides or the state decides as a defensive war, a matter between states and these are the things or collective resistance against an aggression.


VIDEOS:

ENGLISH VIDEO: 02 Categories of the Abodes (Formulating International Law for Developing Peace) (Case of Study- Afghanistan as in Dec 2, 2011 C.E) | 25 MINS 11 SECS

ENGLISH VIDEO: 03 The Correct Islamic Concept of Dar ul Harb and Dar ul Islam (Countering the wrong Concept of Extremists) | 13 MINS 45 SECS

URDU VIDEO: 04 Dar ul Kufr or Dar ul Harb | 3 MINS 3 SECS

ENGLISH VIDEO: Misuse of the word 'Dar ul Harb' (Abode of War) | 5 MINS 4 SECS

ENGLISH VIDEO: Clarifying The Confusion About ' Dar Ul Harb (Abode Of War)' And ' Dar Ul Islam (Abode Of Peace)' | 14mins 19secs

ENGLISH VIDEO: Correct Behaviour of Muslims living in a Non-Muslim Country which has Attacked a Muslim Country | 7 MINS 18 SECS

ENGLISH VIDEO: Correct Muslim Behaviour during Oppression | 3 MINS 44 SECS

ENGLISH VIDEO: Correct View About Enforcing Shariah Law in a Non-Muslim Land | 6 MINS 31 SECS

ENGLISH VIDEO: Demand of Enforcement of Shariah Law in West is never demanded by Quran or Sunnah | 4 MINS 42 SECS

ENGLISH VIDEO: Enforcing a Haram Law or Kufr Law in a Non-Muslim Land doesnt converts that Land into 'Dar ul Kufr' or 'Dar ul Harb' | 7 MINS 35 SECS

ENGLISH VIDEO: Breaching Covenant is Forbidden in Islam (Breaching the Law of a Country in which we live is NOT allowed) BY SHAYKH AL YAOUBI | 7 MINS 35 SECS

ENGLISH VIDEO: Protecting Covenants with Non-Muslims BY SHAYKH AL YAQOUBI | 12 MINS 24 SECS


BOOKS:

ENGLISH BOOK: 11 Categories of The Abodes By Dr. Tahir ul Qadri | PAGES: 82

URDU BOOK: Islam me Mumalik ki taqsim By Dr. Tahir ul Qadri | PAGES: 75



28 REBELLION: ITS GRAVITY AND PUNISHMENT (CLEARING THE CONFUSION SURROUNDING IT)

Islam is not merely a religion; it is a complete din, or code of life. It provides a complete set of principles for every aspect of life, and has also made arrangements for the protection of society as a whole. The rights and duties of state institutions have been clearly detailed. All citizens of a Muslim state are duty-bound to abide by its laws, rules and regulations. One of these principles is that a Muslim state and society should be a paragon of peace and coexistence. For this reason, Islam strictly prohibits taking up arms against it, challenging its authority and declaring war against it. Islamic law considers such actions as rebellion. God forbid if such conditions are created, then it is the primary responsibility of the Islamic state to take urgent measures to decisively eliminate rebellion and terrorism so that no individual or group can dare destroy the harmony of society, ruin peace and shed blood. Islam holds the peace and tranquillity of society in general, and of the Muslim state in particular, so dear that it does not allow people to raise the banner of revolt in the name of confronting injustice, oppression and other vices committed by the ruling elite. The banner of rebellion against a Muslim state cannot be raised unless the rulers commit explicit, declared and unequivocal disbelief, and use force to prevent the performance of religious rituals, like prayer.

The evidence for the prohibition of armed rebellion is explicitly outlined in the Qur’an, the prophetic traditions and the expositions of the classical jurists. If reference is made to the noble Companions of the Prophet a, their successors, as well as Imam Abu Hanifa, Imam Malik, Imam al-Shafi, Imam Ahmad b. Hanbal and other leading jurists, consensus would approve to exist that it is totally forbidden to rebel against the Muslim state—and there is no difference of opinion between any schools of thought on this matter. Any armed rebellion that challenges the authority of the state is nothing but a civil war, a blatant act of terrorism and a clear act of strife. Under no circumstances can it be called jihad. As for the struggle to reform an impious Muslim ruler or state, that is not at all prohibited.

The prohibition of rebellion and armed struggle does not imply that an evil should not be called an evil and that no effort should be made to stop its spread or that the religious obligation to enjoin the good and forbid the evil should be abandoned. The act of upholding the truth and rejecting falsehood is mandatory for all Muslims, and seeking to reform society and fight off evil forces is a religious obligation. The adoption of all constitutional, legal, political and democratic ways to reform the rulers and the system of governance and prevent them from the violation of human rights is not only lawful but a binding duty upon Muslims. Indeed, it is from the obligations of faith to strive at the individual and collective levels—through the appropriate means—for the establishment of truth, abolishment of terror and oppression and restoration of justice.


VIDEOS:

URDU VIDEO: The Unlawfulness of Rebelling against the Muslim State, Administration and Authority (Rebellion - Its Gravity and Punishment) | 32 MINS 37 SECS

ENGLISH VIDEO: Rebellion In Islam By Shaykh Atabek | 3 HOURS 14 MINUTES 24 SECONDS


BOOKS:

ENGLISH BOOK: 00 The Unlawfulness of Rebelling Against the Muslim State, Administration and Authority By Dr. Tahir ul Qadri | PAGES: 20

ENGLISH BOOK: 01 Rebellion Its Gravity and Punishment By Dr. Tahir ul Qadri | PAGES: 15

ENGLISH BOOK: 02 Legal Verdicts and Statements from the Four  Imams and Eminent Authorities of the Umma against Terrorism and Rebellion By Dr. Tahir ul Qadri | PAGES: 17

ENGLISH BOOK: 03 Statements from Contemporary Salafi Scholars Against Terrorists By Dr. Tahir ul Qadri | PAGES: 11

ENGLISH BOOK: 04 The Legal Status of Fighting Against a Corrupt Government By Dr. Tahir ul Qadri | PAGES: 13

ENGLISH BOOK: 05 The Peaceful Method of  Social and Political Struggle By Dr. Tahir ul Qadri | PAGES: 17



29 AL-KHILAFAH (THE ISLAMIC GOVERNMENT OR ISLAMIC STATE) AND AL-JAMHOORIYA (THE DEMOCRATIC SYSTEM) [THE MYTH OF 'ONLY ONE KHALIFAH FOR THE WHOLE MUSLIM WORLD']
There is a misconception in the minds of Muslim youth that there should be only one Khalifah, a single leader of the Islamic ummah.
This is in fact a misinterpretation of the Holy Prophets (Peace Be Upon Him) hadith. This hadith applies to any situation in which a group of Muslims unite and appoint a leader, as the Holy Prophet (Peace Be Upon Him) said, even if there are only three people, one of them should be appointed as leader. What this hadith means, therefore, is that if a number of Muslims unite and agree on a leader and make a bayat of obedience to the head of that grouping, regardless of its size, if any of them were then to rebel against that leader and claim to be Amir that rebellion would amount to treason. It does not mean that, in the whole world, it is not permissible to have two Islamic leaders. That only applied at the time of al-Khulafa ar-Rashideen; it was only then that only one khalifah was permissible

This is the context in which the Holy Prophet (Peace Be Upon Him) said what he said and understanding it in any other way is wrong. There is no hadith stating there should be only one Amir in the whole world from the east to the west and that there cannot be two. The Holy Prophet (Peace Be Upon Him) never said this. His philosophy was establishment of Imarah wherever one is. Even if there are only three people, they should appoint an Amir and work under him. Given that the Holy Prophet (Peace Be Upon Him) allowed his ummah to establish Imarah when there are only three people how could it possibly be that the whole ummah of Islam with a population of 1.25 billion should be limited to one Amir?

The basic objective of an Islamic government is to administer
justice, keep the peace, provide the basic necessities of the population and defend the state. In a situation where Muslims are living all over the world, thousands and thousands of miles away from one another, separated by oceans, the ummah is no longer a rudimentary system of village and tribal communities so how is it possible for one authority to keep control? Effective control cannot be established; law and order cannot be maintained; the basic needs and necessities cannot be provided; the basic rights and duties of the state cannot be fulfilled. In the present circumstances a single man could not oversee all these things and would be unable to fulfil the duties incumbent on a Muslim ruler. It is inconceivable that Islam and the Holy Prophet (Peace Be Upon Him) would say that there should only be one Amir for the whole world.

The truth is that the Holy Prophet (Peace Be Upon Him) not only allowed a plurality of Amirs but also recommended every three people to establish Imarah when they travelled. In this way there can in fact be hundreds of Amirs. The basic premise is for Muslims to live under the system of Imarah in a state of taah (obedience to authority) and to live disciplined lives.
It is clear that there should be an Amir in every Muslim territory to establish unity.

DEMOCRACY:
According to some ignorants, Democracy is an act of heresy. They consider it in direct opposition to religion, as it rejects God's revelation and substitutes legislation by the people in its place; therefore, in their view any Muslim who advocates democracy is automatically an unbeliever and his blood must be spilled.

These people do not recognise the various meanings and usages of the word democracy, nor does they understand how it funstions, since democracy does not interfere with religion or aim at eradicating or replacing it.

In the Islamic world, democracy has never meant that people have the power to challenge God in any of His injunctions. The majority of Muslims who advocate democracy define it with the principles of justice and in opposition to dictatorship, and with the meaning that people have the right to choose their government. There is nothing wrong with this from an Islamic point of view as long as the Shariah is the primary source of legislation, which is the case in most Muslim Countries. The difference, therefore, is semantic and lies in the definition of a term and its connotation. A word may develop a new meaning through the use of a certain category of people, and when such a meaning is established it must be taken into consideration when issuing legal rulings. The newly developed meaning takes precedence over the original linguistic meaning. The majority of the rulings pertaining to oaths in Islamic Jurisprudence are based not on their meanings in dictionaries but rather on what people developed when using them. We call these new uses "customary meanings." The customary meaning of democracy which is understood and used be the masses in the Islamic world is that democracy is Shura (consultation as opposed to dictatorship) and justice, which is the meaning employed by many Muslim preachers. No one in the Muslim world mean means by democracy the denial of God's existence, the rejection of the Sharia, or giving the general public the authority to choose what is religiously permissible or impermissible. The average Muslim does not regard anything as more superior and beneficial than the law of God; therefore excommunicating Muslims due to their adoption of democracy is absolutely wrong and is a crime against Islam itself, which affords people the right to decide on the form of their government.
We know that the first five Orthodox Caliphs, were chosen each in a different way:
- Abu Baqr, the first Caliph, was chosen for his closeness to Prophet Muhammad (Peace Be Upon Him)
- Umar, the second Caliph was named by the first, while Umar himself established a committee of Six people to choose the next Caliph from among themselves
- The Fourth Caliph, Ali, was a member of the committee and was the next choice, so the elite chose him, and then after him his son Al-Hasan was chosen and accepted
- At any rate, the authority of the above-mentioned rulers was established by the people's acceptance and support

Giving people the right to choose in matters which do not oppose the Divine Injunctions, such as the right to choose their government, has many references in Islam. It is based on a type of ruling linked to lot-casting which is permissible and mentioned in The Holy Qur'an and practiced by The Prophet (Peace Be Upon Him). Ibn al-Qayyim dedicated a chapter in his book "Al- Turuq Al-Hukmiyya fi al-siyasa al-shar'iyya" to the discussion of lot-casting, bringing its various applications within Shariah rulings and providing arguments from the Holy Qur'an and The Prophetic Tradition in support of it:
- Amongst are the words of God, "When they cast lots with arrows, as to which of them should be charged with the care of Mary" (Qur'an 3:44) and His words regarding Prophet Jonah (Peace be Upon Him), "He (agreed to) cast lots, and he was condemned" (Qur'an 37:141)
- Likewise the narrations, "If people knew what reward there was in the call to prayer and in the first row and had no choice but to cast lots with arrows (as to which one would be in the first row) they would have cast lots" (Agreed upon by Al-Bukhari and Muslim from the hadith of Abu Hurayra)
- and "whenever The Prophet (Peace Be Upon Him) wanted to travel he cast lots between his wives (to decide which one to travel with him)." (Agreed upon by Al-Bukhari and Muslim from the hadith of Aisha)
- Al-Bukhari said, "It is mentioned that a group of people disagreed regarding who should make the call to prayer, so Sa'd cast lots between them."
[Ibn al-Qayyim, Al- Turuq Al-Hukmiyya fi al-siyasa al-shar'iyya, Page: 246-247]

At the practical level, democracy was revived by the Prophet Muhammad (Peace Be Upon Him) who established local governance in Medina. He organised a society in which a group of ten people was represented by a councillor known as an Arif, and a group of ten Arifs was represented by a deputy known as the naqÏb; the naqÏb was a member of the parliament in Medina. So every 100 persons in society were represented in parliament by their naqÏb. Despite being the representative of God on earth, Prophet Muhammad (Peace Be Upon Him) transferred power to the common member of society; this was a practical demonstration of consultative democracy in the life of the Prophet which characterised true Islamic societies.


VIDEOS:

ENGLISH VIDEO: True Concept of Khilafah (Brief) | 6 MINS 30 SECS

ENGLISH VIDEO: People even dont understands the Real Meaning of Khilafah | 13 MINS 55 SECS

ENGLISH VIDEO: Correct interpretation of Hadith on dying without doing Bayt | 8 MINS 5 SECS

ENGLISH VIDEO: Encouragement of Democratic Culture by Prophet Muhammad(saw) [Incident From Hazrat Umar(r.a) Tenure] | 3 MINS 44 SECS

ENGLISH VIDEO: Islamic and Western Model of Democracy (Including Correct View About Enforcing Shariah Law in a Non-Muslim Land) | 14 MINS 57 SECS

ENGLISH VIDEO: Democracy is not Kufr | 2 MINS 21 SECS

ENGLISH VIDEO: There is No Conflict between Shariah Law and Democracy | 3 MINS 52 SECS

ENGLISH VIDEO: 01 Khilafah (This word is NOT Compulsory to Use) means - 'the Absolute Authority does not rest in the Ruler (Islamic Commandment is the Supreme Law)' | 33 MINS 38 SECS

ENGLISH VIDEO: 02 'Bayah' (is a Way of Expression) and its Kinds | 8 MINS 47 SECS

ENGLISH VIDEO: 03 Shura and Parliament (Terminology and Concepts) | 5 MINS 39 SECS

ENGLISH VIDEO: 04 Jamhooriya (Democracy) (Majority Opinion) in Islam | 7 MINS 19 SECS

ENGLISH VIDEO: 05 Developement of Modes of Appointment of Orthodox Caliphs (Khalifas) (Voting, Democratic, Parliamentary System) | 46 MINS 27 SECS

ENGLISH VIDEO: 06 The Way the Word 'Khilafah' is used in the Qur'an, Hadiths and by the Classical Scholars | 41 MINS 12 SECS

ENGLISH VIDEO: 07 Necessity of Establishmen of Islamic Government or Islamic State or Khilafah | 28 MINS 38 SECS

ENGLISH VIDEO: 08 Be with the Majority (Al-Jamhooriya - Democracy) of the Ummah | 1 HOUR 2 MINS 5 SECS

ENGLISH VIDEO: 09 The Myth of 'Only One Khalifah for the Whole Muslim World' | 35 MINS 5 SECS

URDU VIDEO: Prophet Muhammad (saw) is the founder of the 'Concept of Democracy (Government of the People, for the People and By the People)' [Tasawwur e Jamhooriyat] | 31 MINS 5 SECS

URDU VIDEO: 01 Islam ka Jamhoori Muashra (Islamic Democratic Society) | 36 MINS 1 SEC

URDU VIDEO: 02 Islam me Nizam e Jamhooriyat aur Mushawarat (System of Democracy and Council in Islam) | 50 MINS 29 SECS

URDU VIDEO: Dr. Tahir ul Qadri Interview - Importance of Democracy in Islam | 4 MINS 47 SECS

ENGLISH VIDEO: Refuting the Concept and Claim of Khilafah of ISIS By Shaykh Al Yaqoubi | 5 MINS 25 SECS


BOOKS:

ENGLISH BOOK: The Islamic State By Dr. Tahir ul Qadri | PAGES: 20



30 PUTTING AN END TO TAKFIR (THE PRACTICE OF EXCOMMUNICATING OTHERS): COUNTERING THE RISING TREND OF DECLARING MUSLIMS DISBELIEVERS

Takfir is to pass a judgement that a certain Muslim has left Islam for its opposite, i.e, unbelief.
There are several consequences of such a judgement. We enumerate here some of them to show how serious it is to declare any believer an apostate:
- The annulment of any marriage contract and separation between husband and wife
- Deprivation from receiving inheritance from relatives
- One's past good deeds will be erased

There are several other consequences mentioned by the jurists.

Linguistically, takfir stems from the trilateral verb 'kaffara' used to assert an attribution to unbelief. The intensive form of the verb, from which takfir stems, is kaffara, used to charge someone with unbelief.

The first warning of passing a judgement of Unbelief on people is found in the words of God Almighty:
"O you who believe! when you go abroad in the cause of God, investigate carefully, and say not to anyone who offers you a salutation: "You are not a believer!" - coveting the perishable goods of this life. With God are profits and spoils abundant. Even thus were you yourselves before, till God conferred on you His favours: Therefore carefully investigate. For God is well aware of all that you do." (Qur'an 4:94)

The Prophet Muhammad (Peace Be Upon Him) gave a stern warning against takfir as he said, in a hadith narrated by Thabit b. Al-Dahhak, "Cursing a believer is like killing him; accusing a believer of unbelief is similar to killing him."
(Imam Ahmad, Al-Musnad volume: 4 page: 33)

He (Peace Be Upon Him) also said, "Whenever a man says to his brother, 'O infidel' (Kafir) the judgement of unbelief falls on one of the two. Either it is true, or else it comes back to him."
(Recorded by Al-Bukhari and Muslim on the authority of Ibn Umar)
Ibn Abd al-Barr said in Al-Istidhkar, "it means he bears its sin."

The Companions of the Prophet refrained from doing Takfir on any Muslim. Ibn Abd al-Barr narrated from Abu Sufyan who said, "I said to Jabir, 'would you say "kafir" to any Muslim?' He said, 'No.'
I said, 'what about "mushrik" (pagan)?' He said, 'God forbid!' and was frightened."
(Ibn Abd al-Barr, al-Tamhid li ma fi al-Muwatta min al-Ma'ani wa al-Asanid, Volume: 17, Page: 21)

Al-Qurtabi said, "The issue of takfir is a dangerous one. Many embarked on it and plunged into it, while the luminaries refrained and were saved."
(Al-Mufhim Sharh Sahih Muslim Volume: 3 Page: 111)

Ibn Abidin said:
"Al-Tahawi narrated from our early scholars that nothing takes a person out of religion except rejecting what brought him into it. Judgement of apostasy must be based on certainity, and if there is doubt then no judgement is passed as a person's confirmed state of being a Muslim is not to be waived by doubt, and is always superior. When a scholar receives such a case he should not rush to excommunicate him, especially given that a person forced to become a Muslim is judged to be a Muslim (i.e. The compulsion factor is irrelevant). In al-Fatawa al-Sughra it states, "Unbelief is a grave matter, so i will never make a believer an unbeliever as long as I can find an opinion that suggests he should not be excommunicated." In al-Khulasa and other books we find that if a case has many perspectives that lead to takfir and only one that does not, then the Mufti must adopt that which prevents takfir based on having good opinion of Muslims (i.e., assuming he would not say that which would cause excommunication)... To sum it up, no fatwa asserting the unbelief of a Muslim may be issued as long as it is possible to interpret his words in a good way, or there is a difference of opinion whether he committed an act of unbelief or not, even if the opinion is weak."
(Ibn Abidin's sub-commentary entitled Radd al-Muhtar, section "Jihad", chapter "The Apostate". He quoted the text from Ibn Nujaym's Al-Bahr Al-Ra'iq Sharh Kanz Al-Daqa'iq. I (Shaykh Muhammad Al-Yaqoubi) summarized his words that are relevant to the subject)

Ibn Taymiyya said in Minhaj Al-Sunna, "Accusation of unbelief is one of the ills of the innovators. When they differ, scholars accuse each other of error not of unbelief."
(Ibn Taymiyya, Minhaj Al-Sunnah Volume: 5 Page: 251)


VIDEOS:

URDU VIDEO: Q.70 - KUFR ka FATWA - (کسی بھی ’’مسلمان‘‘کو ’’کافر ‘‘کب کہاجائے گا؟) | 6 MINS 11 SECS

URDU VIDEO: Substantive Law and Procedural Law | 25MINS 16SECS

URDU VIDEO: 01 Takfir kerne me ehtiyat | 1 HOUR 8 MINS 31 SECS

URDU VIDEO: 02 Kin kalmaat se Gustakhi e Rasool(saw) sabit hoti he (Imam Qadhi Ayaz's Shifa Shariff and other books) | 1 HOUR 28 MINS 41 SECS

URDU VIDEO: 03 Takfir k baare me Huzur(saw) ka farmaan aur Muslim Ulma k 3 tabqe | 31 MINS 58 SECS

URDU VIDEO: 04 Takfir 2 tarah ki hoti he | 1 HOUR 53 MINS 32 SECS

URDU VIDEO: 05 Kese Kalmaat saadir ho jaye jisse Gustakhi saabit nahi hoti (Imam Qadhi Ayaz's Shifa Shariff and other books) | 44 MINS 17 SECS

URDU VIDEO: 06 Kalmaat e Kufriya kya hote he aur kinse kufr sabit nahi hota (From Hanfi Books) | 17 MINS 13 SECS

URDU VIDEO: 07 Aurat ka Murtad hone k baad uska katal kerna, ek ikhtilafi masla he | 48 MINS 19 SECS

URDU VIDEO: 08 Kafir ki Gustakhi ki saza per Mukaddimiin Ahnaf aur Muttakhiriin Ahnaf ka ikhtilaf aur ek tatbeek | 59 MINS 29 SECS

URDU VIDEO: 09 Aise murtad ka huqm jiske irtad me shaq ho jaye | 5 MINS 32 SECS

URDU VIDEO: 10 Fel e Kufr aur Kufr e Faail | 43 MINS 19 SECS

ENGLISH VIDEO: Refuting the 'Principles of Takfir' followed by ISIS (Seeking Assistance from Non-Muslims) By Shaykh Al Yaqoubi | 14 MINS 32 SECS



31 ABOLISHMENT OF SLAVERY SYSTEM FROM THE WORLD THROUGH A SYSTEMATIC GRADUAL PROCESS BY ISLAM: PUTTING AN END TO THE REVIVAL OF THE SLAVERY SYSTEM BY ISIS (THE WORST KHAWARIJ OF OUR TIME)

Islam stood against Slavery

- This is a wrong accusation against Islam, that Islam introduce slavery. That is totaly false. Slavery was existing in all Anciant civilization throughout the world thousands years before Islam was introduced. There was slavery existing in Babylon, in Mesopotamia, in Ancient Egypt, Ancient Greece, Ancient Rome, there was Slavery in 13 American colonies and Canada when it was acquired by Britain in 1763 A.D. There was slavery in China, in Korea, in Japan. Slavery existed almost from East to West in Every Ancient Civilization thousands years before the raising of Prophet Muhammad (Peace Be Upon Him)

- Islam never introduced it rather it was a very Big International Challenge for Islam

- Islam came to bring an End to Slavery through Reform

- To free a Slave is one of the highest Spiritual Act of Islam


VIDEOS:

ENGLISH VIDEO: Islam stood against slavery | 3 MINS 52 SECS

URDU VIDEO: Islam has abolished Slavery (Slaves and Concubines) | 16 MINS 33 SECS

URDU VIDEO: 35 The Holy Prophet's (saw) Mercy and Kindness Toward Slaves and Servants (Abolishment of Slavery through a Gradual Process by Islam) | 36 MINS 54 SECS

ENGLISH VIDEO: The Birth of Prophet Muhammad (saw) - that itself is the Begining of the Abolishment of Slavery By Pir Saqib Shami | 9 MINS 19 SECS

ENGLISH VIDEO: Slavery in Islam by Shaykh Atabek

ENGLISH VIDEO: Forced sex with Slaves? By Shaykh Atabek


BOOKS:

ENGLISH BOOK: 10 The Holy Prophet’s (saw) Mercy and Kindness toward Slaves and Servants By Dr. Tahir ul Qadri | PAGES: 11

URDU BOOK: Ghulam k Huqooq By Dr. Tahir ul Qadri | PAGES: 10

URDU BOOK: Islam aur Ghulami By Dr. Tahir ul Qadri | PAGE: 28



CLEARING THE CONCEPT OF SOME IMPORTANT TOPICS WHICH TERRORISTS MISQUOTES IN ORDER TO KILL THE MUSLIMS BY TERMING THEM AS “KAFIRS”, “MUSHRIKS”, “BID’DATIIS” ETC:


32 TAWHID AND SHIRK
KINDLY VISIT:



33 BID'AH (INNOVATION)
KINDLY VISIT:



34 TAWASSUL(INTERMEDIATION: WASEELA), ISTHIGATHA(BESEECHING FOR HELP: AL-MADAD YA RASOOL ALLAH.. YA WALI ALLAH) AND TABARRUK(SEEKING BLESSINGS FROM THE PROPHETS(A.S.) AND AULIYA ALLAH) IS NOT SHIRK
KINDLY VISIT:



35 CONSTRUCTING THE MAZARS OR SHRINES OR TOMBS ETC OF THE BLESSED PEOPLE IS NOT SHIRK
KINDLY VISIT: 



36 VISITING THE GRAVES OR MAZARS OF BLESSED PEOPLE IS NOT SHIRK
KINDLY VISIT:



37 AULIYA ALLAH (FRIENDS OF ALLAH)
KINDLY VISIT:



38 CELEBRATING EID MILAD UN NABI (PEACE BE UPON HIM) IS NOT SHIRK
KINDLY VISIT:



39 RAQS WA WAJD
KINDLY VISIT:



40 ESAAL E SAWAAB (TRANSFERRING REWARDS)
KINDLY VISIT:



41 REJECTION OF HADITHS
KINDLY VISIT:



42 AQIDA E SHAF’AT AND REFUTING THE CHARGE OF SHIRK UPON IT
KINDLY VISIT:



43 SUFISM (TASAWWUF) IS NOT SHIRK BUT IT IS THE SOLUTION OF THE PROBLEM OF TERRORISM
KINDLY VISIT:



44 DOING TAQLID OR FOLLOWIN AN IMAM OF ONE OF THE FOUR MADHAABS (THAT IS: HANFI, SHAAFI. HANBALI AND MALIKI MADHAABS) IS NOT SHIRK
KINDLY VISIT:



45 TAWEEZ(AMULET) AND REFUTING THE CHARGE OF SHIRK UPON IT
KINDLY VISIT:



46 CONCLUSION

So these are the basic concepts which were misunderstood, misinterpreted and hijacked by the
terrorists. We need to be clear about these concepts. I have tried my best to convey the message of Peace and Counter-Terrorism.

Allah and His Beloved Prophet Muhammad (Peace Be Upon Him) knows best!


By Muhammad Rehan Siddiqui


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