Beautiful Conduct, Honesty and Justice of Islam

Beautiful Conduct, Honesty and Justice of Islam



Sublime Conduct with Neighbours

Hasan al-Basri (rahmatullahi alayhi) had a Christian neighbour who had a toilet on top of his house. Urine used to seep through from the toilet into the house of Hasan al-Basri (rahmatullahi alayhi), who ordered that a container be placed beneath that area so that the drops would fall therein. At night, he would dispose of the contents. One day, he was ill and his Christian neighbour came to visit him. When he noticed what was going on, he asked,

“How long have you been patiently bearing my filth?”

Hasan al-Basri (rahmatullahi alayhi) replied, “Twenty years.”

On hearing this, he decided to accept Islam.

[Taken from "Pearls of the Path" by Maulana Afzal Ismail]

More anecdotes here: http://reliablefatwas.com/beautiful-...njoined-islam/

THE HONESTY AND SCRUPULOUSNESS OF THE EARLY MUSLIMS


Numerous Hadiths state that the rulers with which an Islamic nation is imposed with is a reflection of the state of the people. Allah Ta'ala is the King of all kings, the Ruler of all rulers. He holds the hearts of the rulers in His hands. Thus the Taqwa, piety, generosity, etc. displayed by Islamic rulers are, in general, a reflection of the state of the Muslim population.

The standard of piety set by the early Muslim rulers was indeed lofty and rare, and provides a glimpse into the state of the Muslim populace who had won over the hearts and minds of people all over the world, purely on the basis of the beautiful character, honesty, and justice they displayed in all their interactions and dealings.

Due to the fear of Allah (Glory be He, Most High) and accountability in the divine court, the pious Muslim rulers displayed extreme caution. Public property was regarded as a trust in their hands and they took care of it prudently.

Once, some musk (perfume) came to ‘Umar ibn al-Khattab (radiallahu anhu) from Bahrain. He asked for someone who would weigh it carefully, so that it may be equally distributed among the Muslims. His wife, Atikah, volunteered, but ‘Umar (radiallahu anhu) refused to give it to her. When she inquired why, he replied,

“I fear that, while weighing it, some of it may rub-off onto your hand and body. This will give me an unfair advantage over the other Muslims.”

A similar incident is related about ‘Umar ibn ‘Abdul ‘Aziz (rahmatullahi alayhi). While he was Khalifah, Musk belonging to the Bait-ul-Mal (Public treasury) was brought to him. He closed his nostrils, saying,

“The benefit derived from musk is its fragrance.”

He would only light the state lamp when he dealt with the affairs of the Muslims. When he had seen to their needs and had some private matters to attend to, he would light his own lamp.

[Anecdotes taken from "Pearls of the Path" by Maulana Afzal Ismail]

A JOURNEY OF MONTHS JUST TO RETURN A PEN

Hadhrat Hasan Bin Arfah (rahmatullah alayh) narrated that once while Hadhrat Abdullah Bin Mubaarak (rahmatullah alayh) was in Syria he borrowed a pen from someone. Forgetting to return the pen to its owner, Hadhrat Ibn Mubaarak journeyed to Marwa. On reaching Marwa, he was distressed to discover that he had not returned the pen. He immediately set out for Syria. After reaching Syria, he returned the pen to its owner

It is reported that ‘Abdullâh b. Al-Mubârak said, “I once borrowed a pen in Al-Shâm (Transjordan) and went to return it. But when I came back to Marwa (Eng. in Central Asia) I saw that I still had it, so I went back to Al-Shâm to return it to its owner.”
Al-Dhahabî, SiyarA’lâm Al-Nubalâ`, Vol. 8 p395.

ADOPTING PATIENCE IN THE FACE OF INJUSTICE

A person once started verbally abusing Hadhrat Abu Bakr (radhiyallahu anhu) while Rasulullah (sallallahu alayhi wasallam) was also sitting there. Because Hadhrat Abu Bakr (radhiyallahu anhu) gave no reply Rasulullah (sallallahu alayhi wasallam) was impressed and kept smiling. However, when the person’s abuse became too much, Hadhrat Abu Bakr (radhiyallahu anhu) replied to some of what he was saying. This angered Rasulullah (sallallahu alayhi wasallam) and he left. Hadhrat Abu Bakr (radhiyallahu anhu) then met Rasulullah (sallallahu alayhi wasallam) and asked, “O Rasulullah (sallallahu alayhi wasallam)! You were sitting there while he was swearing at me but when I replied to some of his abuse, you became angry and left?” Rasulullah (sallallahu alayhi wasallam) replied, “There was an angel with you who was responding on your behalf. However, when you started replying to some of his abuse, Shaytaan arrived and I could not sit with Shaytaan.” Rasulullah (sallallahu alayhi wasallam) then added, “O Abu Bakr! Three things are absolute facts. Whenever a person overlooks any injustice done to him, Allah lends him tremendous strength. Whenever a person opens the door of gifts with the intention of joining ties, Allah increases for him in abundance. Whenever a person opens the door of begging with the intention of amassing wealth, Allah speeds up the reduction of his wealth.” (Musnad of Imam Ahmad ibn Hanbal)

Rasulullah (sallallahu alayhi wasallam) - The Peak of Adab (Beautiful Conduct)

[Taken from Uswa-e-Rasool-e-Akram by Dr Abdul Hai Arifi]

The Holy Prophet (sallallahu alayhi wasallam) was the most patient and forbearing when subjected to persecution. He would pardon anyone who had done him wrong and would treat kindly anybody who had maltreated him. To anyone who had refused to give to him, he would give generously. In short he always repaid evil with good.

If he had two alternatives before him, he would adopt the convenient one, provided it was not a sin. (By his example he has permitted facility and convenience to his followers. It is also common experience that those who are inclined to ease and convenience by nature, prescribe the same to others.) The Holy Prophet (sallallahu alayhi wasallam) never took revenge from anyone for his own person. Apart from Jihad he never struck any man or animal a blow. (Shama’il-e-Tirmizi)

Sayyidina Aishah (radhiyallahu anha) has related:

“The Holy Prophet (sallallahu alayhi wasallam) never struck anybody with his own hand – neither a slave nor a woman - except in Jihad. I have never seen him take revenge for any offence done to him. But if a Command of Allah Ta'ala was disregarded, his anger would know no bounds.” (Shama’il-e-Tirmizi)

Once a bedouin came to the Holy Prophet (sallallahu alayhi wasallam) and, seizing hold of his wrap tugged at it so hard that his neck was bruised, ordered, “Have corn loaded on these camels of mine, if you do this, you will not be parting with your own riches or those of your father’s (meaning that every thing available in the Baitul Mal belongs to the public and not to you).”

The Holy Prophet (sallallahu alayhi wasallam) replied: “I will give you nothing unless you compensate me for tugging at my wrap.” The man retorted that he would give no compensation. But the Holy Prophet (sallallahu alayhi wasallam) smiled and ordered corn to be loaded on the bedouin’s camels.

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Waiting in a Place for Three Days to Keep One's Word

Narrated Hazrat Abdullah ibn Abul Hamsa' (radhiyallahu anhu):

I bought something from the Prophet (sallallahu alayhi wasallam) before he received his Prophetic commission, and as there was something still due to him I promised him that I would bring it to him at his place, but I forgot. When I remembered three days later, I went to that place and found him there. He said: "You have inconvenienced me, young man. I have been here for three days waiting for you." (Sunan Abu Dawud)

Using Someone's Property without Permission
A sin cried over for 40 years

Ibn Al Hasan (RA) once remarked: “I am grieving for forty years over a sin committed by me.” Someone enquired, “What sin is that which has caused great concern and grief in you?”

He replied, “Once I was visited by a friend and in order to entertain him, I bought fish which we subsequently ate. After the meal, I scraped some sand from my neighbour’s wall without his permission, to wash my hands. I am still crying over that sin.”

The questioner expressed surprise over the fact that such a small fault has created so much of anguish and concern. So Ibn Al Hasana explained that according to the Prophet (peace and blessing upon him) the biggest sin before Allah is that little slip or error which man regards as trifle and unimportant and therefore thinks it unnecessary to seek forgiveness.

On the other hand, if he acknowledges his wrongs considering them to be quite serious, he would certainly feel guilty and ashamed of his actions and this would induce him to repent, seek Allah’s forgiveness through which he receives pardon and in this way obliterates all trace of the sin.

[Taken from haqislam]

Conqueror of Superpowers and Most Powerful Man in the World
Summoned to Court and Ordered to Fix a Gutter

The concept of the independence of the judiciary is as old as Islam. Many, many centuries before the west began to theorize this concept, the courts of Islam acted independently of the executive. This concept is grounded in the Qur’aanic command of justice. The Qur’aan Majeed commands:

‘O People of Imaan! Become the establishers of justice, witnesses for Allah even though it be against yourselves or your parents or your relatives. If he be a wealthy or a poor person, then (know that) Allah is closer to both of them. Therefore, do not follow (your) desire in (the matter of) enforcement of justice.’ (Surah Nisaa, Aayat 135)

The Rulers of Islam (the Khulafa and the Sultans) had practically demonstrated the independence of Islam’s judicial system. Besides the Khulafa-e-Raashideen, even worldly kings and Sultans upheld the principle of justice. Mighty rulers of Islam would immediately submit to the summons of the Qaadhi (Judge) and unhesitatingly stand trial in exactly the same way as an ordinary citizen would. The following episode illustrates the Islamic system of justice and the independence which the judiciary enjoyed from the very inception of Islam.

Hadhrat Umar (radhiyallahu anhu) is no stranger to even non-Muslims. The two superpowers of the age — the Roman and Persian empires — were defeated and brought to their knees by Hadhrat Umar (radhiyallahu anhu). His very name would send shivers down the spines of emperors and kings.

The home of Hadhrat Abbaas (radhiyallahu anhu), the paternal uncle of Rasulullah (sallallahu alayhi wasallam) was adjacent to Musjid-e-Nabawi. Water from the gutter would splash into the Musjid causing distress to the musallis. During his Khilaafat, Hadhrat Umar (radhiyallahu anhu) ordered the removal of the gutter. The gutter was removed during the absence of Hadhrat Abbaas (radhiyallahu anhu).

On his return to Madinah, when he saw what had happened, Hadhrat Abbaas (radhiyallahu anhu) was furious. He hastened to the court of the Qaadhi and complained about the action of Ameerul Mu’mineen, Hadhrat Umar (radhiyallahu anhu).

Hadhrat Ubay Bin Ka’b (radhiyallahu anhu) was the Chief Qaadhi. He immediately summoned Hadhrat Umar to court to answer the charge. On the appointed day, Hadhrat Umar, the Ruler of the Islamic Empire, attended the Qaadhi’s court with profound humility and simplicity. On his arrival at the court, Hadhrat Umar (radhiyallahu anhu) had to wait outside for quite some time due to the Qaadhi’s other engagements. Finally Hadhrat Umar (radhiyallahu anhu) was called inside. Hadhrat Umar on entering attempted to say something. But the Qaadhi silenced him.

Qaadhi: ‘It is the right of the plaintiff to speak and present his case. Be silent.’

Hadhrat Abbaas: ‘My home from the very beginning was adjacent to Musjid Nabawi during the time of Rasulullah (sallallahu alayhi wasallam) as well as during the Khilaafat of Hadhrat Abu Bakr (radhiyallahu anhu). But now Ameerul Mu’mineen has demolished the gutter and threw it away. I am considerably distressed by this action. I want justice.’

Qaadhi: ‘Ameerul Mu’mineen! What have you to say?’

Hadhrat Umar: ‘Undoubtedly, I had it removed. I am responsible for it.’

Qaadhi: ‘You were supposed to refrain from such unjust interference in the home of another person without his consent. Why did you do it?’

Hadhrat Umar: ‘Your honour, Sometimes water from the gutter would splash in the Musjid causing distress and inconvenience to the musallis. I therefore ordered its removal. I am of the opinion that I had acted correctly. I did not commit any crime.’

Qaadhi: (Addressing Hadhrat Abbaas): ‘What do you say in response?’

Hadhrat Abbaas: ‘Your honour, Rasulullah (sallallahu alyhi wasallam) had himself, marked out the foundations of my home with his knife. After the house was built, Rasulullah (sallallahu alayhi wasallam) ordered that the gutter be fixed in the very place where it was. Rasulullah (sallallahu alayhi wasallam) instructed me to mount on his blessed shoulders and attach the gutter. Inspite of my refusal out of respect, Rasulullah (sallallahu alayhi wasallam) vehemently insisted. In compliance I stood on the blessed shoulders of Rasulullah (sallallahu alayhi wasallam) and did as he had commanded. I attached the gutter on the position from where Ameerul Mu’mineen had ordered its removal.’

Qaadhi: ‘Do you have any eye witnesses?’

Hadhrat Abbaas: ‘Not only one or two, but many.’

Qaadhi: ‘Present them now so that this matter could be resolved.’

Hadhrat Abbaas (radhiyallahu anhu) went outside and after sometime returned with several witnesses from among the Ansaar. They all testified that they were eye witnesses to the episode. Meanwhile the greatest Ruler on earth, Hadhrat Umar (radhiyallahu anhu) stood humbly staring at the ground. Then he spoke.

Hadhrat Umar: ‘O Abul Fadhl (Hadhrat Abbaas)! For Allah’s sake forgive me. I was totally unaware that Rasulullah (sallallahu alayhi wasallam) himself had ordered the construction of the gutter in its position. If I had been aware, I would not have ordered the removal of the gutter even by error. What right do I have to remove the gutter which Rasulullah (sallallahu alayhi wasallam) himself had ordered?’

(Consider the destruction of the homes and relics of Rasulullah-sallallahu alayhi wasallam — and the Sahaabah sacrilegiously perpetrated by the Saudi regime which trample on the rights of people by usurping their lands and paying them a pittance, then selling the usurped land for exorbitant prices to the wealthy members of the family)

Hadhrat Umar: ‘Amends could be made by you mounting onto my shoulders and replacing the gutter on its original position.’

Qaadhi: ‘Yes, O Ameerul Mu’mineen! This is the demand of justice. You have to do this.’

Soon the people saw the powerful Khalifah who had defeated Qaisar and Kisra (the Roman and Persian emperors), standing by the wall with Hadhrat Abbaas (radhiyallahu anhu) mounted on his shoulders fixing the gutter to its position.

After completing the work of the gutter, Hadhrat Abbaas (radhiyallahu anhu) alighted and pleaded: ‘O Ameerul Mu’mineen! What has transpired was to reclaim my right. Now that I have acquired by right as a result of your love for justice, I seek forgiveness from you for this disrespect. I wholeheartedly give as Waqf my house in the Path of Allah Ta’ala. You have the right to demolish it and include it in the Musjid. May Allah Ta’ala accept my contribution.’

Independence of the judiciary from the executive is largely an empty slogan of the votaries of western democracy. In the annals of history there is no example to compare with the episode which appears on this page.

Islam has practically demonstrated the meaning of equality in front of the law. No monarch, governor, ruler, president, prime minister, cabinet minister, etc. could be ushered to court to stand as an ordinary citizen in front of the judge in the manner in which the Rulers of the Islamic Empire had demonstrated.

Hadhrat Umar (radhiyallahu anhu) was not an isolated case. Islamic history bears ample testimony to the fact that even not so pious Muslim monarchs answered the summons of the Qaadhi without hesitation and stood on the same level as the plaintiff.

Those who pipe the tune of western democracy in which the independence of the judiciary is supposed to be a fundamental principle cannever hope to present the glittering examples of justice by an independent judiciary flaunted by Islamic autocracy known as Khilaafat.

Despite the slogan, it is a momentous struggle for an ordinary citizen to succeed in hauling a high government official of the democratic system to court. Public outcries and media pressure may succeed in activating the principle of the independence of the judiciary and that all men are equal in front of the law. But in a democracy, this is not normal nor in any other system of government.

It is only Islamic Autocracy which can be proud of the distinction of the true independence of the judiciary — a system in which true justice and fair play reign. The Islamic autocratic system is divine. In a true Islamic system of government, fear for Allah Ta’ala permeates the administration. The Ruler is not the maker of laws. He merely dispenses the divine laws of Allah Ta’ala. He is not an unjust despot like the presidents of democracies.

Although it is claimed that the president is ‘democratically’ elected, he is far from being a ‘democrat’. A glance at the presidents of the ‘democratic’ countries will convince the keen observer that all presidents of republics and democracies are cruel, unjust despots who are at the helm for personal glory and monetary gain.

Notwithstanding the flowery language which adorns constitutions and preambles, the irrefutable fact is that while the law will prosecute an ordinary citizen for a crime, cast him into a squalid cell, and haul him to court, similar treatment cannot be meted out to Mr. President of a ‘democratic republic’ irrespective of the notoriety of the crime which the despot may commit.

The hollowness of the slogans of democracy is manifest in practical every day life. The high sounding phrases of human rights, equality, justice and the like are designed for public consumption at forums of hypocritical display.